ment is of no value. But let us take the actual case.-A subject is selected from the audience: Mr. Lewis performs some mysterious passes with his hands, at the same time commanding him to sleep, and sleep soon ensues. Now, all that the senses here testify is, that the eye-lids of the patient close after certain words and passes. In the strict sense of the term, this is all that is meant by the word fact. Now, no one can be so sceptical as to deny the facts in this sense. But an admission of the facts in this sense, does not in the least help forward the cause of mesmerism. Let Mr. Lewis perform the same passes on the eastern horizon at a certain hour in the morning, at the same time commanding the sun to rise, and the sun will obey his bidding. Let him do the same every day in the year, and from the same antecedents the like consequents will follow-the phenomenon of sun-rise will be produced with due regularity. In such a case no one would think of denying the facts; the most sceptical would admit them. And if this is all that is meant by admitting the facts of mesmerism, then mesmerism is not in the least benefited. The whole matter turns upon the question, How are the admitted facts to be explained? And it is plain that, when people say, in the way of concession, that the facts of mesmerism cannot but be admitted, they mean more than the objective facts which meet their senses, though they cannot say how much more. Their object undoubtedly is to take refuge in the word fact, without committing themselves to any theory; but this they cannot do unless they make their admission a childish truism. The moment they go beyond the strict definition of fact, they involve themselves in theory. If the investigation is carried beyond the objective facts, they must inquire if there is any real bond of connection between the passes and the effects produced, and, if so, what is its nature, or to what class of phenomena does it belong? The sleep of the mesmerised patient can be explained on various plausible hypotheses, but the mesmerist is concerned only with one hypothesis. His science is staked on that one hypothesis. It will not do to say, that if the facts be true, that is the great point. We hold that it is not the great point, viewed in the light of mesmerism. Mesmerism, as a science, must offer an explanation, and the grand question is, Is this explanation satisfactory?

We now proceed to examine another fallacy that lurks in the expression, "facts of mesmerism." We shall take it for granted, that there is a bond of causation between the antecedents and consequents in the mesmeric phenomena in question; but are we bound on that account to give in our adherence to mesmerism? We avow our firm belief in the reality of many of the phenomena exhibited by the mesmerist; but we resolutely protest against his title to claim us as adherents. A false system is not the less false because it assumes undeniable truths. No system of error would ever gain currency in the world, did it not possess a large admixture of truth. No system of delusion could live for a day, unless it kept up its vitality from the sources of truth. Look, for example, to the great systems of religious delusion-Mahometanism, Hinduism, and Buddhism; how have they retained their vitality so long, not withstanding their monstrous errors? Is it not because they recognise, to a certain extent, the great truths lying at the basis of all religion;

and address themselves to the instinctive wants of our common humanity. The Hindoo may say, surely you cannot deny many of the fundamental truths of our religion; but although we admitted that there are very striking points of coincidence in the Christian and Hindoo religions, surely our admission could not be construed into any thing like a subscription to the Hindoo creed. Astrology is, at the present hour, practised and believed to an almost incredible extent in Britain, if we judge from the sale of astrological publications; but surely we cannot be regarded as countenancing this delusion, because we admit many of the facts of which it avails itself. Many of these facts are quite undoubted, but astrology is not the less a delusion and a lie. All systems of medical quackery require for their success a large draft upon genuine science. The cold water cure, for example, could never have, for so long a period, maintained its ascendancy, were it not for the undoubted beneficial effects resulting from its prescriptions; but surely no one would be regarded as countenancing the delusion as a system, merely because he acknowledged such beneficial results. We protest then against the expression, the "facts of mesmerism," as if mesmerism had any peculiar claim to the phenomena in question. We regard them as the facts, not of mesmerism, but of the rational science of physiology. The physiologist is daily exploring the mysterious frontier territory between mind and matter, according to the rigid Baconian canons of induction, and in the course of his inquiries, he recognises phenomena of a very marvellous kind; but while he is patiently exploring and working his way to some general principles that may throw light on these phenomena, the mesmerist steps in, appropriates the facts, and proclaims them to be the facts of his empirical science. The case is precisely the same with phrenology. When we refuse to call ourselves phrenologists, we are instantly met with the question, Do you mean to doubt the facts of phrenology? Now our answer here, as in the case of mesmerism, is, that we acknowledge many of the facts in question, but we regard them as the facts of the rational science of physiology, not those of the empirical science of phrenology. It may be objected, perhaps, that this is a question of words, and that if the facts be admitted, it is a matter of little consequence whether we call the science that treats of them by the one name or the other. This is by no means the case. A science is not a mere aggrega tion of facts, but an explanation or theory of these facts. Astrology and astronomy have many facts in common, but the sciences are not therefore identical. Or take another case: the Ptolemaic and the Copernican theories of the solar system had the very same facts in common; but it is not a matter of little consequence which theory we adopt. The one system is an expression of the truth of nature, the other is a system of error. While we admit then many of "the facts of mesmerism," we regard them as the facts of the rational science of physiology, and altogether deny that the peculiar theory of mesmerism can offer an adequate explanation.

Professor Gregory, before entering upon the explicit exposition of mesmerism as a science, devotes several chapters to general considerations, designed to remove existing prejudices on the subject. We shall pursue

the same course, though it will not be in our power to take up all the objections to Animal Magnetism enumerated by the author. We shall, in the sequel, present our readers, from personal observation and recorded cases, sufficient data for understanding the peculiar nature of the astounding phenomena which the science professes to exhibit, and of which it offers an equally marvellous explanation.

The first Letter to the Candid Inquirer, sets out with a disquisition on the influence of time in removing prejudices, and securing the progress of true science. We certainly concur in most of the sentiments, and we differ only as to their application to mesmerism.

"Time is the best, perhaps the only cure for that tone or state of mind, which would unhesitatingly reject facts, alleged on respectable testimony, for no other reason than that they appear absurd, incredible, or, in a vague sense, impossible; or because the observer is utterly unable to account for them; or because they seem, if admitted, to contradict the notions entertained by the sceptic on certain other scientific points; or, finally, because they seem, at first sight, to lead to conclusions adverse to, or inconsistent with, the received interpretation of Holy Scripture, and to tend, in the opinion of the sceptic, to results unfavourable to morality. When we argue a question of physical fact with one who is persuaded that such objections, as applied to alleged facts, possess either logical consistency or cogency, no considerations that we can adduce can have the slightest effect, so long as that fallacy prevails in the mind. And, as far as my experience goes, I should say, that that fallacy, resting, as it does, on estimable feelings, but not arrived at by any sound logical or intellectual process, and therefore fortified by some of the strongest emotions of our nature, cannot be removed by mere argument.

Time, however, is more powerful. The strongest prejudices of mankind gradually yield to its influence, especially when this is aided by the constant recurrence of the alleged facts; which, of course, must always happen, when such alleged facts are true.

"Time put an end to the violent opposition which was offered to the system of Copernicus, on the ground that it not only contradicted the evidence of the senses, according to which the sun revolves round the earth, but was directly contrary to the plainest declarations of Scripture. It was time which, aided by the discovery of the New World, finally established, in the public mind, the truth that the Earth is spherical; a truth rejected by the most learned professors, on account of the inherent absurdity of the idea of the antipodes, its necessary consequence; of the impossibility of the existence of countries where men walked head downwards, and trees grew downwards in the air from their roots in the soil; and also on account of its inconsistency with the scriptural truth, that the heavens are spread over the earth, like a tent. Let us think of Columbus, trying in vain to convince geographers and astronomers of the probable existence of a western hemisphere, and branded by them as an adventurer and impostor, up to the day of his sailing on his first voyage, and only two years before his return to Spain, with his ships laden with the gold of the new continent: let us think of his fate, and we can easily see how the promulgator of true facts in Animal Magnetism may be decried and reviled as a visionary and a cheat.

"Time alone established the doctrine of the circulation of the blood, a doctrine so obviously founded on the most easily observable facts, that we can hardly now conceive how it could be doubted. Many learned doctors rejected it till their dying day. And, at the present day, it is Time which is gradually but surely dissipating the prejudices which we can all remem

ber to have seen in full vigour against Geology, because, in the opinion of many good men, it contradicted the Mosaic account of the creation. Men now begin to perceive that, the better geology is understood, the more perfectly does it harmonize even with the brief account given by Moses; and that to reconcile them, we need not to abandon one established fact. No one thinks now of maintaining that mountain ranges, of miles in depth, bearing, in unmistakeable characters, the evidence that hundreds and thousands of generations of living creatures lived, died, and were embalmed in the rock during its formation; that such masses of rock were formed in their present shape, within one or even six of our present days. Time is producing the conviction, that the facts of geology, like those of astronomy, cannot really clash with scriptural truth; in short, that one truth cannot possibly contradict another truth; and that, instead of injuring the credit of scriptural truth, geology, like all true science, serves only more firmly to establish it.

"So, also, will it be with the truths of Animal Magnetism. In so far as they are, or shall hereafter be, established as truths, they will ultimately be found not to interfere with, but to corroborate scriptural truth. And it is to Time that we must look for this result, provided we do our duty in ascertaining natural truths. Therefore, as I have said, I should never think of trying to overcome, by argument, the prejudices I have alluded to, when they possess strongly the mind, in reference to Animal Magnetism, but would leave the conversion of such prejudiced persons, like that of the opponents of the Ptolemaic Astronomers of old, and of the opponents of geology in modern days, to the omnipotent arm of Time.”

We perfectly agree with the author as to the value of Time, regarded as a test of the truth of science. The test in regard to physical science, at least, may be regarded as quite conclusive. If there be truth, there will be the element of progress. Science has usually keen, over-sanguine votaries; and these are usually met by the obstinately incredulous, who invariably put their backs to all onward movement; but underlying these fierce antagonisms, there is the communis sensus of mankind, to which science has never yet appealed in vain. The history of any science cultivated at the present day, has been that of progress, though not of equable progress. There have been long pauses in the career of each, still when there was movement at all, it was an onward one. But almost every science has been accompanied, for part of its career at least, by its illusive shadow; and for a long period the shadow was supposed to have substance as well as the reality. Thus, Astronomy was followed by astrology, as by an apparition; and Chemistry has had its steps dogged by alchemy and sorcery. Now, as the reality progressed, the apparition gradually disappeared. As astronomy and chemistry came to be settled on a firm inductive basis, their companions-astrology and alchemy-disappeared as spectres of the night. Every great movement of humanity has been thus marked by the aberrations of the human intellect. The miracles of Christianity have been mocked by the thaumaturgy of the middle ages: and the gracious supernatural influence of the Holy Spirit has been simulated by the bodily exercises and spiritual delusions of fanaticism in every age. The question then with which we are chiefly concerned is this, Does mesmerism belong to the real sciences, or is it only one of those baleful shades which are found usually to accom

pany the progress of truth?-Professor Gregory speaks only of the future, as if the test of time had not been already applied. Mesmerism is now an old science, and abundance of time has been afforded for the development of the character of progress. It is now nearly a century since Antonius Mesmer defended, at Vienna, the thesis, "that there is a general influence by the planets over all living beings on the earth; and that this influence manifests itself chiefly in those functions of life which belong to the nervous system, such as sensation, motion, sleeping, waking, and mental operations."-The year 1775 is properly that from which the history of mesmerism dates. In that year he announced his discovery, by a circular to all the most celebrated academies of Europe. It soon spread with amazing rapidity; and all classes were busily engaged in making experiments and testing its pretensions. When the founder of the science came to Paris, the whole city was in a ferment about it, and the converts were innumerable. The recent sensation in Edinburgh is not to be compared to the enthusiasm that pervaded all circles from the Court to the canaille. The following account by an eyewitness, Madame Campan, will be found interesting. "At the time when Mesmer made so much noise in Paris with his magnetism, M. Campan was his partizan, like every other person who moved in high life; to be magnetised was then a fashion. In the drawing-room, nothing was talked of but the new discovery; people's heads were turned, and their imagination heated to a high degree. To accomplish this object, it was necessary to bewilder the understanding. And Mesmer, with his singular language, produced that effect. To put a stop to the fit of public insanity was the grand difficulty; and it was proposed to have the secret purchased by the Court. Mesmer fixed his claims at a very extraordinary rate; however he was offered fifty thousand crowns. By a singular chance, I was one day led into the midst of the persons under magnetic influence. Such was the enthusiasm of the numerous spectators, that in most of them I could observe a wild rolling of the eye, and a convulsed movement of the countenance. Surprised and shocked at seeing so many people almost in a state of delirium, I withdrew full of reflections on the scene I had just witnessed. It happened about time that my husband was attacked with a pulmonary disorder, and he desired that he might be conveyed to Mesmer's house. Being introduced into the apartment occupied by M. Campan, I asked the worker of miracles, what treatment he proposed to adopt. He very coolly replied, that to insure a speedy and perfect cure, it would be necessary to lay in the bed of the invalid, at his left side, one of three things, namely, a young woman of brown complexion, a black hen, or an empty bottle. Sir,' said I, if the choice be a matter of indifference, pray try the empty bottle.' M. Campan's side grew worse, he experienced a difficulty in breathing and a pain in his chest. All the magnetic remedies that were employed, produced no effect. Perceiving his failure, Mesmer took advantage of the period of my absence, to bleed and blister the patient. Mesmer asked for a certificate to prove that the patient had been cured by means of magnetism only. And M. Campan gave it. Here was a trait of enthusiasm: truth was no longer respected.