duced by crediting the senses; for its influence extends to reasoning minds all over the world. When a person says, "I would not have believed it, unless I had seen it," he must not be surprised at his neighbour requiring equal satisfaction. As a lover of truth for its own sake, I am very little gratified by being told by my friends, "I believe it, because you say so." This is a very barren belief, and reaches only a small circle; our faith and opinions should be built upon a broader basis than personal confidence in any one. There are recognised laws of evidence for testing the credibility of human testimony, upon whatever subject it may be given; and however new or strange the proposition may be, we shall, by a careful and dispassionate examination of the proofs, be able to determine what we may safely believe, on what points we ought to suspend our judgments, and how much should be rejected. In spiritual matters, we have been told, "Blessed are they that have not seen, and yet have believed." This blessing also follows the ready, but discriminating, reception of truth in philosophy, morals, and secular affairs. Mental satisfaction, honour, and profit, if eared for, reward the first discoverers of the secrets of nature; riches await the men of clear sense, who know how to turn the new truths to practical purposes; and in medicine, the early application of new remedies removes much human suffering that would probably have been otherwise hopeless. It is a curious psychological phenomenon, that a hard disbelief in Mesmerism seems to be in proportion to the extraordinary facilities afforded to

every one of satisfying himself by his own deeds, and the evidence of his own senses. No "hocus pocus," no pretensions to exclusive powers, no attempts at concealment, are resorted to by many Mesmerisers, whose word has never been doubted, and who are well known to be neither fools nor knaves. They say to us, “Do thus, and you will probably become as wise as ourselves; or if you cannot, or will not, be at the necessary trouble,-come and see."

But people in general prefer to dictate laws to na ture from their easy chairs, and amuse themselves at the expense of her followers, chasing the shapes of their own imaginations, as they are pleased to say. To those who really desire to know the truth, whatever favourite ideas it may upset, I would venture to recommend that they should examine the evidence in support of Mesmerism, just as they would any other matter worth inquiring about; and I can confidently promise that they will be richly rewarded. To encourage them, I would remind them in the words of Bacon, "that the inquiry of truth, which is the love-making or wooing of it; the knowledge of truth, which is the presence of it; and the belief of truth, which is the enjoying of it; is the sovereign good of human nature;" and that this highest gratification of humanity can only be attained by carefully training and exercising our intellect, to which the senses are only handmaids.

The public are too apt to consider the subject of Mesmerism as a professional one, and not to take the necessary means to become acquainted with it till the

TO DECIDE THE MATTER FOR THE PUBLIC. 33

doctors shall have decided what is to be believed about it. This is an error on the part of the public, for, I am sorry to say, medical men in general as yet know nothing about it; and there is nothing in their previous knowledge, however great and varied, that bears upon the subject, or can entitle them to decide, ex cathedra, on the truth or falsehood of the new discoveries. As the question at present stands, it is one of facts, and of evidence in support of them, of which a jury of sensible unprofessional men can judge as well as so many doctors, to whom the subject is equally new and perplexing. When the doctors shall have experimented for themselves, or taken the trouble to witness the practice of others, and carefully studied the subject, the public cannot do better than take them for their guides; but this "consummation devoutly to be wished" is so remote, I fear, that not many of this generation will live to benefit by Mesmerism, if they wait till it is admitted into the Pharmacopoeia.

I would therefore recommend the public to exercise their common sense, and sober judgment, in determining for the doctors the matter of fact; and if the community decides that it is really a remedy of great efficacy, that there is no resisting the proofs in support of it, that to know nothing about it is no recommendation to a medical man; then Mesmerism will assume its proper rank as a remedial agent, and be lodged in the hands of those who should alone practise it; for it is subject to enormous abuses in the hands of the ignorant and unprincipled. Instead of doubting and dogmatising about Mesmerism, I would

earnestly entreat my medical brethren to put it to the test by personal experiment, for it is a thing to be done, and not talked of only: "I want facts, and not words," will be the answer of every person of common sense to the most dogmatical and ingenious objectors.

It is by medical men in this country taking up the subject experimentally, without previous knowledge of it, and having no theories to make good or defend, that the truth or falsehood of Mesmerism may be very speedily decided. By following the instructions to be hereafter given, I doubt not that many will be as successful as myself, for they are the means of putting in motion a law of nature whose springs are hidden from us, but whose effects are most wonderful, and beneficial to humanity, when properly directed. But I beg leave to warn all who have not yet a practical knowledge of the subject, that to produce the phenomena of Mesmerism is by no means a thing so light and easy as some imagine. In singularly sensitive persons the extreme degree of coma, so intense as to permit the performance of surgical operations, without awaking the patient, may sometimes be obtained in a few minutes; but, in general, it takes an hour or two, and the process often does not succeed till the second, or even fourteenth time. In this, as in every thing else, nature will not "unsought be won," and only yields her secret treasures to those who court her with earnestness, sincerity, and resolution. "Labore et sudore" ought to be the Mesmerist's motto, until he has produced the desired results

by his personal efforts, and thereby given confidence to himself and others. After this, all is easy, for any number of proper assistants may be taught to act under our superintendence; and this is the only way in which a physician can practise Mesmerism to any

extent.

But I would venture to suggest, that it will not be enough to set people to mesmerise for us by the book. It is exacting too much of human nature to expect people to sweat for hours pawing the air, &c. for our incomprehensible objects. But let them look on and see the wonderful effects produced by the labours of their superiors; and a host of willing and efficient Mesmerisers will spring up, to execute the will of the directing mind, and relieve it from the drudgery of the needful bodily exertion. Much has been written about the physical and moral qualities necessary in a Mesmeriser, and such a picture of a "perfect monster" has been drawn, that it is enough to deter one from making the attempt. If asked to select a natural Mesmeriser, I should be disposed to choose a person of a high organisation, in whom the nervous and circulating systems were equally active, with a determined will, a resolution to do the thing if possible, and a love of truth and humanity, that would induce him to "do for love what gold could never buy." But, when the way has been shown, far less energy of mind and body is quite sufficient for all practical purposes. Healthy young persons, who are tractable and patient, and who will give the necessary degree of attention, can be made to work out our inten