The orthodox doctors refused to consult with doctors who held to the mesmeric heresy. In 1820, they were still the objects of tacit proscription. The misfortunes, the storms of the Revolution did not extinguish this scientific hatred. There are but priests, magistrates, and physicians, to hate thus. The robe is always terrible. But should not ideas be more implacable than things? Doctor Bouvard, a friend of Minoret, adhered to the new faith, and persevered until death in the science to which he had sacrificed the repose of his life; for he was one of the black sheep of the Faculty of Paris. Minoret, one of the most valiant upholders of the Encyclopedia, the most formidable adversaries of Deslou, the prevost of Mesmer, and whose pen had a great power in this quarrel, not only broke all connection with his old companion - he did worse, he persecuted him. His conduct towards Bouvard was the only cause of repentance that might disturb the calm of his declining years.

Since Doctor Minoret's retreat to Nemours, the science of the imponderable fluids, the only name that befits magnetism-so strictly linked by the nature of its phenomena with light and electricity was making immense progress, notwithstanding the continual railleries of Parisian science. Phrenology and Physiognomy, twin sciences of Gall and of Lavater, and which are to each other as the cause to the effect,* demonstrated to the eyes of more than one physiologist the traces of the unseizable fluid, basis of the phenomena of the human will, and whence result the passions, the habits, the forms of the face, and those of the cranium. Finally, the magnetic facts, the miracles of somnambulism, those of divination and of ecstacy, which permit us to penetrate into the spiritual world, were accumulating.

The strange story of the apparitions of the Farmer Martin, so well authenticated, and the interview of this peasant with Louis XVIII.; the knowledge of Swedenborg's relations with the dead, so firmly established in Germany; the narratives of Walter Scott on the effects of the second sight; the exercise of prodigious faculties by certain fortune tellers, who blend in one science cheiromancy, cartomancy, and the horoscope; the facts of catalepsy and the properties of the diaphragm revealed by certain morbid affections these phenomena, at least curious, all emanating from

* Because not only the play, but the formation of the features depends upon the action of the cerebral organs.-TR.

the same source, sapped many doubts, and led the most indifferent to the ground of experiment.

Minoret was ignorant of this intellectual movement, so great in northern Europe, still so feeble in France, where there occurred, nevertheless, facts qualified as marvelous by superficial observers, and which fall like stones to the bottom of the sea, amid the whirl of Parisian events.

In the beginning of this year, the repose of the anti-mesmerian was disturbed by the following letter:

"My old Comrade :

"All friendship, even lost, has rights which can not well be set aside. I know that you still live, and I remember less our enmity than our fine days at the shanty of St. Julien le Pauvre. As I draw near the time of leaving this world, I am anxious to prove to you that magnetism is going to constitute one of the most important of the sciences; if, indeed, Science is not to be one. I can overthrow your incredulity, by positive proofs. Perhaps I shall owe to your curiosity the pleasure of once more clasping your hand, as we clasped each other's before Mesmer's time. Ever yours, BOUVARD.

Stung like a lion by a gadfly, the anti-mesmerian bounded to Paris, and left his card on old Bouvard, who lived Rue Férou, near St. Sulpice. Bouvard answered by a card, at his hotel, writing, "To-morrow, at nine, Rue St. Honoré, in front of l'Assumption." Minoret, young again, did not sleep; he called on the old physicians of his acquaintance, and asked them if the world were upset; if medicine had a school, and whether the four faculties survived. The physicians assured him that the old spirit of resistance continued; only that instead of persecuting, the Aca démie de Médecine and Académie des Sciences puffed with laughter, in ranging the magnetic facts among the surprises of Comus, of Compte, of Bosco, in juggleries, prestidigitation, and what is called the Amusements of Physics. This did not prevent old Minoret from keeping his appointment with Bouvard. After fortyfour years of enmity, the two antagonists met under a carriageway of the street St. Honoré. The French are too continually diverted to hate each other long and deeply. In Paris, especially, facts extend space too much, and make life too vast in politics, literature, and science, for men not to find there countries to conquer in which their pretensions can reign at ease. Hatred requires so much force always armed, that it becomes necessary to hate in companies, when we want to hate long. Memory is a faculty

which, in its higher degrees, belongs only to corporations. Thus, after forty-four years, Robespierre and Danton embraced. Each of the two doctors, however, reserved his hand. Bouvard first said to Minoret: "You are looking admirably well."

en.

"Yes, not amiss; and you?" asked Minoret, the ice once brok

"I, as you see.

"Does magnetism hinder folks from dying?" asked Minoret, in a tone of levity, but without bitterness.

"No: but it has nearly hindered me from living."

"I do not want your fortune, but your conviction. Come, then."

"Oh! you

obstinate fellow," exclaimed Minoret.

The mesmerian drew the skeptic along into a staircase, rather dark, and, with due precautions, up to the fourth story.

[To be continued.]

THE CATHOLIC CHAPTER.

SELF-SURRENDER.

It is not

THE heart is a small thing, but desireth great matters. sufficient for a kite's dinner; yet the whole world is not sufficient for it. Quoted from Hugo de Anima.

Every excessive desire either blinds us to some duty, or makes us deaf to its call.

A great step is gained, when a child has learned that there is no necessary connection between liking a thing and doing it.

Hare.

Higher considerations have taught us the God Wish is not the true God.

Carlyle.

The poorest education that teaches self-control is better than the best that neglects it.

Sterling.

Self-will is so ardent and active, that it will break a world to pieces to make a stool to sit on.

Cecil.

The only way of setting the will free is to deliver it from wilful

ness.

Hare.

St. Augustin says, "We are all nothing other than Wills." And he cites the instance of the good and bad angels, of whom the nature is the same, the will different. Ages of Faith.

The Virtue of Paganism was strength; the Virtue of Christianity is Obedience.

Hare.

The Scripture, and the Faith and the Truth say, Sin is naught else, but that the creature turneth away from the unchangeable Good, and betaketh itself to the changeable; that is to say, that it turneth away from the Perfect, to "that which is in part" imperfect, and most often to itself. Now mark: when the creature claimeth for its own anything good, such as Substance, Life, Knowledge, Power, and, in short, whatever we should call good, as if it were that, or possessed that, or that were itself, or that proceeded from it, as often as this cometh to pass, the creature goeth astray. What did the devil do else, or what was his going astray and his fall else, but that he claimed for himself to be also somewhat, and would have it that somewhat was his, and somewhat was due to him? This setting up of a claim, and his I, and Me, and Mine, these were his going astray, and his fall, and thus it is to this day. What else did Adam do but this same thing. It is said it was because Adam ate the apple that he was lost, or fell. I say, it was because of his claiming something for his own, and because of his I, Mine, Me, and the like. Had he eaten seven apples, and yet never claimed anything for his own, he would not have fallen; but as soon as he called something his own, he fell, and would have fallen had he never touched an apple. Theologia Germanica.

Simplicity is an uprightness of soul that has no reference to itself; it is different from sincerity, and it is a still higher virtue. We see many people who are sincere without being simple; they only wish to pass for what they are, and they are unwilling to appear what they are not; they are always thinking of themselves, measuring their words, and recalling their thoughts, and reviewing their actions, from the fear that they have done too much or too little. These persons are sincere, but they are not simple; they are not at ease with others, and others are not at ease with them; they are not free, ingenuous, natural; we prefer people who are less correct, less perfect, and who are less artificial. This is the deci

sion of man, and it is the judgment of God, who would not have us so occupied with ourselves, and thus, as it were, always arranging our features in a mirror.

Fenelon.

That heart where I had formerly detected in their secret places so many evil motives, was now, so far as I was enabled to perceive, made pure. Whenever a "self-reflective" thought was present to my mind, that is to say, a thought reflective upon any subject in its relation to my personal interests, in its relation to self—in the selfish sense, it was instantly rejected; and a curtain, as if by some ever-present but invisible hand, was drawn in the soul before it. I no longer felt myself obliged to say that, "when I would do good, evil was present with me!" Doing good was now my nature. Upham's Life of Madame Guyon.

A king said to a holy man, "Are you ever thinking of me?" "Yes," said he, "at such times as I am forgetting God Almighty."

Sadi.

The time has come when you are not only to retire within yourself, but to retire from yourself.

Fenelon.

Buffon says that the elephant (whose name means partaker of reason) is very fond of praise and caresses, and can bear them, and by this the Brahmins know it is superior to man.

We all need resistance to our errors on every side. Woe unto us when all men speak well of us!" and woe unto us, when all men shall give way to us!

We must follow Providence, not force it.

Henry Taylor.

Shakspere.

The praises of others may be of use, in teaching us not what we are, but what we ought to be.

Hare.

Vanity, after Pride, is the most universal, perhaps the most fatal of all sins, fretting the whole depth of our humanity into storm, "to waft a feather or to drown a fly." Ruskin.

I remember that, in my early youth, I was overmuch religious and vigilant, and scrupulously pious and abstinent. One night I sat up in attendance on my father, on whom be God's mercy, never closed my eyes during the whole night, and held the precious Koran open on my lap, while the company around were fast asleep. I said to my father, "Not an individual of these will raise his head, that he may perform his genuflections, or ritual of prayer; but they are all so sound asleep that you might conclude