Among other persons attracted to Busancy by the report of these extraordinary occurrences was M. Cloquet, the Receiver of Finance. His appetite for the marvellous being somewhat insatiable, he readily believed all that was told him by M. de Puysegur. He also has left a record of what he saw, and what he credited, which throws a still clearer light upon the progress of the delusion.[73] He says that the patients he saw in the magnetic state had an appearance of deep sleep, during which all the physical faculties were suspended, to the advantage of the intellectual faculties. The eyes of the patients were closed, the sense of hearing was abolished; and they awoke only at the voice of their magnetiser. "If any one touched a patient during a crisis, or even the chair on which he was seated," says M. Cloquet, "it would cause him much pain and suffering, and throw him into convulsions. During the crisis, they possess an extraordinary and supernatural power, by which, on touching a patient presented to them, they can feel what part of his body is diseased, even by merely passing their hand over the clothes." Another singularity was, that these sleepers who could thus discover diseases, see into the interior of other men's stomachs, and point out remedies, remembered absolutely nothing after the magnetiser thought proper to disenchant them. The time that elapsed between their entering the crisis and their coming out of it was obliterated. Not only had the magnetiser the power of making himself heard by the somnambulists, but he could make them follow him by merely pointing his finger at them from a distance, though they had their eyes the whole time completely closed.

[73] _Introduction to the Study of Animal Magnetism_, by Baron Dupotet, p. 73.

Such was animal magnetism under the auspices of the Marquis de Puysegur.

While he was exhibiting these phenomena around his elm-tree, a magnetiser of another class appeared in Lyons, in the person of the Chevalier de Barbarin. This gentleman thought the effort of the will, without any of the paraphernalia of wands or _baquets_, was sufficient to throw patients into the magnetic sleep. He tried it and succeeded. By sitting at the bedside of his patients, and praying that they might be magnetised, they went off into a state very similar to that of the persons who fell under the notice of M. de Puysegur. In the course of time a very considerable number of magnetisers, acknowledging Barbarin for their model, and called after him Barbarinists, appeared in different parts, and were believed to have effected some remarkable cures. In Sweden and Germany this sect of fanatics increased rapidly, and were called _spiritualists_, to distinguish them from the followers of M. de Puysegur, who were called _experimentalists_. They maintained that all the effects of animal magnetism, which Mesmer believed to be producible by a magnetic fluid dispersed through nature, were produced by the mere effort of one human soul acting upon another; that when a connexion had once been established between a magnetiser and his patient, the former could communicate his influence to the latter from any distance, even hundreds of miles, by the will. One of them thus described the blessed state of a magnetic patient: "In such a man animal instinct ascends to the highest degree admissible in this world. The _clairvoyant_ is then a pure animal, without any admixture of matter. His observations are those of a spirit. He is similar to God: his eye penetrates all the secrets of nature. When his attention is fixed on any of the objects of this world--on his disease, his death, his well-beloved, his friends, his relations, his enemies--in spirit he sees them acting; he penetrates into the causes and the consequences of their actions; he becomes a physician, a prophet, a divine!"[74]

[74] See _Foreign Review and Continental Miscellany_, vol. v.

p. 113.

Let us now see what progress these mysteries made in England. In the year 1788 Dr. Mainauduc, who had been a pupil, first of Mesmer, and afterwards of D'Eslon, arrived in Bristol, and gave public lectures upon magnetism.

His success was quite extraordinary. People of rank and fortune hastened from London to Bristol to be magnetised, or to place themselves under his tuition. Dr. George Winter, in his _History of Animal Magnetism_, gives the following list of them: "They amounted to one hundred and twenty-seven, among whom there were one duke, one duchess, one marchioness, two countesses, one earl, one baron, three baronesses, one bishop, five right honourable gentlemen and ladies, two baronets, seven members of parliament, one clergyman, two physicians, seven surgeons, besides ninety-two gentlemen and ladies of respectability." He afterwards established himself in London, where he performed with equal success.

He began by publishing proposals to the ladies for the formation of a Hygeian Society. In this paper he vaunted highly the curative effects of animal magnetism, and took great credit to himself for being the first person to introduce it into England, and thus concluded: "As this method of cure is not confined to sex or college education, and the fair sex being in general the most sympathising part of the creation, and most immediately concerned in the health and care of its offspring, I think myself bound in gratitude to you, ladies, for the partiality you have shewn me in midwifery, to contribute, as far as lies in my power, to render you additionally useful and valuable to the community. With this view I propose forming my Hygeian Society, to be incorporated with that of Paris. As soon as twenty ladies have given in their names, the day shall be appointed for the first meeting at my house, when they are to pay fifteen guineas, which will include the whole expense."

Hannah More, in a letter addressed to Horace Walpole in September 1788, speaks of the "demoniacal mummeries" of Dr. Mainauduc, and says he was in a fair way of gaining a hundred thousand pounds by them, as Mesmer had done by his exhibitions in Paris.

So much curiosity was excited by the subject, that, about the same time, a man named Holloway gave a course of lectures on animal magnetism in London, at the rate of five guineas for each pupil, and realised a considerable fortune. Loutherbourg the painter and his wife followed the same profitable trade; and such was the infatuation of the people to be witnesses of their strange manipulations, that at times upwards of three thousand persons crowded around their house at Hammersmith, unable to gain admission. The tickets sold at prices varying from one to three guineas.

Loutherbourg performed his cures by the touch, after the manner of Valentine Greatraks, and finally pretended to a divine mission. An account of his miracles, as they were called, was published in 1789, entitled _A List of New Cures performed by Mr. and Mrs. de Loutherbourg, of Hammersmith Terrace, without Medicine; by a Lover of the Lamb of God.

Dedicated to his Grace the Archbishop of Canterbury_.

This "Lover of the Lamb of God" was a half-crazy old woman, named Mary Pratt, who conceived for Mr. and Mrs. de Loutherbourg a veneration which almost prompted her to worship them. She chose for the motto of her pamphlet a verse in the thirteenth chapter of the Acts of the Apostles: "Behold, ye despisers, and wonder and perish! for I will work a work in your days which ye shall not believe, though a man declare it unto you."

Attempting to give a religious character to the cures of the painter, she thought a _woman_ was the proper person to make them known, since the apostle had declared that a _man_ should not be able to conquer the incredulity of the people. She stated, that from Christmas 1788 to July 1789, De Loutherbourg and his wife had cured two thousand people, "having been made _proper recipients to receive divine manuductions_; which heavenly and divine influx, coming from the radix _God_, his Divine Majesty had most graciously bestowed upon them to diffuse healing to all, be they deaf, dumb, blind, lame, or halt."

In her dedication to the Archbishop of Canterbury she implored him to compose a new form of prayer, to be used in all churches and chapels, that nothing might impede this inestimable gift from having its due course. She further entreated all the magistrates and men of authority in the land to wait on Mr. and Mrs. de Loutherbourg, to consult with them on the immediate erection of a large hospital, with a pool of Bethesda attached to it. All the magnetisers were scandalised at the preposterous jabber of this old woman, and De Loutherbourg appears to have left London to avoid her,--continuing, however, in conjunction with his wife, the fantastic tricks which had turned the brain of this poor fanatic, and deluded many others who pretended to more sense than she had.

From this period until 1798 magnetism excited little or no attention in England. An attempt to revive the belief in it was made in that year, but it was in the shape of mineral rather than of animal magnetism.

One Benjamin Douglas Perkins, an American, practising as a surgeon in Leicester Square, invented and took out a patent for the celebrated "Metallic Tractors." He pretended that these tractors, which were two small pieces of metal strongly magnetised, something resembling the steel plates which were first brought into notice by Father Hell, would cure gout, rheumatism, palsy, and, in fact, almost every disease the human frame was subject to, if applied externally to the afflicted part, and moved about gently, touching the surface only. The most wonderful stories soon obtained general circulation, and the press groaned with pamphlets, all vaunting the curative effects of the tractors, which were sold at five guineas the pair. Perkins gained money rapidly. Gouty subjects forgot their pains in the presence of this new remedy; the rheumatism fled at its approach; and toothache, which is often cured by the mere sight of a dentist, vanished before Perkins and his marvellous steel-plates. The benevolent Society of Friends, of whose body he was a member, warmly patronised the invention. Desirous that the poor, who could not afford to pay Mr. Perkins five guineas, or even five shillings for his tractors, should also share in the benefits of that sublime discovery, they subscribed a large sum, and built an hospital, called the "Perkinean Institution," in which all comers might be magnetised free of cost. In the course of a few months they were in very general use, and their lucky inventor in possession of five thousand pounds.

Dr. Haygarth, an eminent physician at Bath, recollecting the influence of imagination in the cure of disease, hit upon an expedient to try the real value of the tractors. Perkins's cures were too well established to be doubted; and Dr. Haygarth, without gain-saying them, quietly, but in the face of numerous witnesses, exposed the delusion under which people laboured with respect to the curative medium. He suggested to Dr. Falconer that they should make wooden tractors, paint them to resemble the steel ones, and see if the very same effects would not be produced. Five patients were chosen from the hospital in Bath, upon whom to operate. Four of them suffered severely from chronic rheumatism in the ankle, knee, wrist, and hip; and the fifth had been afflicted for several months with the gout. On the day appointed for the experiments Dr. Haygarth and his friends assembled at the hospital, and with much solemnity brought forth the fictitious tractors. Four out of the five patients said their pains were immediately relieved; and three of them said they were not only relieved but very much benefited. One felt his knee warmer, and said he could walk across the room. He tried and succeeded, although on the previous day he had not been able to stir. The gouty man felt his pains diminish rapidly, and was quite easy for nine hours, until he went to bed, when the twitching began again. On the following day the real tractors were applied to all the patients, when they described their symptoms in nearly the same terms.

To make still more sure, the experiment was tried in the Bristol infirmary, a few weeks afterwards, on a man who had a rheumatic affection in the shoulder, so severe as to incapacitate him from lifting his hand from his knee. The fictitious tractors were brought and applied to the afflicted part, one of the physicians, to add solemnity to the scene, drawing a stop-watch from his pocket to calculate the time exactly, while another, with a pen in his hand, sat down to write the change of symptoms from minute to minute as they occurred. In less than four minutes the man felt so much relieved, that he lifted his hand several inches without any pain in the shoulder!

An account of these matters was published by Dr. Haygarth, in a small volume entitled, _Of the Imagination, as a Cause and Cure of Disorders, exemplified by fictitious Tractors_. The exposure was a _coup de grace_ to the system of Mr. Perkins. His friends and patrons, still unwilling to confess that they had been deceived, tried the tractors upon sheep, cows, and horses, alleging that the animals received benefit from the metallic plates, but none at all from the wooden ones. But they found nobody to believe them; the Perkinean institution fell into neglect; and Perkins made his exit from England, carrying with him about ten thousand pounds, to soothe his declining years in the good city of Pennsylvania.

Thus was magnetism laughed out of England for a time. In France the revolution left men no leisure for studying it. The _Societes de l'Harmonie_ of Strasbourg, and other great towns lingered for a while, till sterner matters occupying men's attention, they were one after the other abandoned, both by pupils and professors. The system, thus driven from the first two nations of Europe, took refuge among the dreamy philosophers of Germany. There the wonders of the magnetic sleep grew more and more wonderful every day; the patients acquired the gift of prophecy; their vision extended over all the surface of the globe; they could hear and see with their toes and fingers, and read unknown languages, and understand them too, by merely having the book placed on their stomachs.

Ignorant peasants, when once entranced by the grand mesmeric fluid, could spout philosophy diviner than Plato ever wrote, descant upon the mysteries of the mind with more eloquence and truth than the profoundest metaphysicians the world ever saw, and solve knotty points of divinity with as much ease as waking men could undo their shoe-buckles!

During the first twelve years of the present century little was heard of animal magnetism in any country of Europe. Even the Germans forgot their airy fancies, recalled to the knowledge of this every-day world by the roar of Napoleon's cannon and the fall or the establishment of kingdoms.

During this period a cloud of obscurity hung over the science, which was not dispersed until M. Deleuze published, in 1813, his _Histoire Critique du Magnetisme Animal_. This work gave a new impulse to the half-forgotten fancy. Newspapers, pamphlets, and books again waged war upon each other on the question of its truth or falsehood; and many eminent men in the profession of medicine recommenced inquiry with an earnest design to discover the truth.

The assertions made in the celebrated treatise of Deleuze are thus summed up:[75] "There is a fluid continually escaping from the human body," and "forming an atmosphere around us," which, as "it has no determined current," produces no sensible effects on surrounding individuals. It is, however, "capable of being directed by the will;" and, when so directed, "is sent forth in currents," with a force corresponding to the energy we possess. Its motion is "similar to that of the rays from burning bodies;"

"it possesses different qualities in different individuals." It is capable of a high degree of concentration, "and exists also in trees." The will of the magnetiser, "guided by a motion of the hand, several times repeated in the same direction," can fill a tree with this fluid. Most persons, when this fluid is poured into them from the body and by the will of the magnetiser, "feel a sensation of heat or cold" when he passes his hand before them, without even touching them. Some persons, when sufficiently charged with this fluid, fall into a state of somnambulism, or magnetic ecstasy; and when in this state, "they see the fluid encircling the magnetiser like a halo of light, and issuing in luminous streams from his mouth and nostrils, his head and hands, possessing a very agreeable smell, and communicating a particular taste to food and water."

[75] See the very clear, and dispassionate article upon the subject in the fifth volume (1830) of _The Foreign Review_, p. 96 et seq.

One would think that these "notions" were quite enough to be insisted upon by any physician who wished to be considered sane; but they form only a small portion of the wondrous things related by M. Deleuze. He further said, "When magnetism produces somnambulism, the person who is in this state acquires a prodigious extension of all his faculties. Several of his external organs, especially those of sight and hearing, become inactive; but the sensations which depend upon them take place internally.

Seeing and hearing are carried on by the magnetic fluid, which transmits the impressions immediately, and without the intervention of any nerves or organs directly to the brain. Thus the somnambulist, though his eyes and ears are closed, not only sees and hears, but sees and hears much better than he does when awake. In all things he feels the will of the magnetiser, although that will be not expressed. He sees into the interior of his own body, and the most secret organisation of the bodies of all those who may be put _en rapport_, or in magnetic connexion, with him.

Most commonly, he only sees those parts which are diseased and disordered, and intuitively prescribes a remedy for them. He has prophetic visions and sensations, which are generally true, but sometimes erroneous. He expresses himself with astonishing eloquence and facility. He is not free from vanity. He becomes a more perfect being of his own accord for a certain time, if guided wisely by the magnetiser, but wanders if he is ill-directed."

According to M. Deleuze, any person could become a magnetiser and produce these effects, by conforming to the following conditions, and acting upon the following rules:

"Forget for a while all your knowledge of physics and metaphysics.

"Remove from your mind all objections that may occur.

"Imagine that it is in your power to take the malady in hand, and throw it on one side.

"_Never reason for six weeks after you have commenced the study_.

"Have an active desire to do good; a firm belief in the power of magnetism, and an entire confidence in employing it. In short, repel all doubts; desire success, and act with simplicity and attention."

That is to say, "be very credulous; be very persevering; reject all past experience, and do not listen to reason," and you are a magnetiser after M. Deleuze's own heart.

Having brought yourself into this edifying state, "remove from the patient all persons who might be troublesome to you; keep with you only the necessary witnesses--a single person if need be; desire them not to occupy themselves in any way with the processes you employ and the effects which result from them, but to join with you in the desire of doing good to your patient. Arrange yourself so as neither to be too hot nor too cold, and in such a manner that nothing may obstruct the freedom of your motions; and take precautions to prevent interruption during the sitting. Make your patient then sit as commodiously as possible, and place yourself opposite to him, on a seat a little more elevated, in such a manner that his knees may be betwixt yours, and your feet at the side of his. First, request him to resign himself; to think of nothing; not to perplex himself by examining the effects which may be produced; to banish all fear; to surrender himself to hope, and not to be disturbed or discouraged if the action of magnetism should cause in him momentary pains. After having collected yourself, take his thumbs between your fingers in such a way that the internal part of your thumbs may be in contact with the internal part of his, _and then fix your eyes upon him_! You must remain from two to five minutes in this situation, or until you feel an equal heat between your thumbs and his. This done, you will withdraw your hands, removing them to the right and left; and at the same time turning them till their internal surface be outwards, and you will raise them to the height of the head. You will now place them upon the two shoulders, and let them remain there about a minute; afterwards drawing them gently along the arms to the extremities of the fingers, touching very slightly as you go. You will renew this pass five or six times, always turning your hands, and removing them a little from the body before you lift them. You will then place them above the head; and after holding them there for an instant, lower them, passing them before the face, at the distance of one or two inches, down to the pit of the stomach. There you will stop them two minutes also, putting your thumbs upon the pit of the stomach and the rest of your fingers below the ribs. You will then descend slowly along the body to the knees, or rather, if you can do so without deranging yourself, to the extremity of the feet. You will repeat the same processes several times during the remainder of the sitting. You will also occasionally approach your patient, so as to place your hands behind his shoulders, in order to descend slowly along the spine of the back and the thighs, down to the knees or the feet. After the first passes, you may dispense with putting your hands upon the head, and may make the subsequent passes upon the arms, beginning at the shoulders, and upon the body, beginning at the stomach."

Such was the process of magnetising recommended by Deleuze. That delicate, fanciful, and nervous women, when subjected to it, should have worked themselves into convulsions will be readily believed by the sturdiest opponent of animal magnetism. To sit in a constrained posture--be stared out of countenance by a fellow who enclosed her knees between his, while he made _passes_ upon different parts of her body, was quite enough to throw any weak woman into a fit, especially if she were predisposed to hysteria, and believed in the efficacy of the treatment. It is just as evident that those of stronger minds and healthier bodies should be sent to sleep by the process. That these effects have been produced by these means, there are thousands of instances to shew. But are they testimony in favour of animal magnetism?--do they prove the existence of the magnetic fluid? It needs neither magnetism, nor ghost from the grave, to tell us that silence, monotony, and long recumbency in one position, must produce sleep; or that excitement, imitation, and a strong imagination acting upon a weak body, will bring on convulsions.

M. Deleuze's book produced quite a sensation in France; the study was resumed with redoubled vigour. In the following year, a journal was established devoted exclusively to the science, under the title of _Annales du Magnetisme Animal_; and shortly afterwards appeared the _Bibliotheque du Magnetisme Animal_, and many others. About the same time, the Abbe Faria, "the man of wonders," began to magnetise; and the belief being that he had more of the mesmeric fluid about him, and a stronger will, than most men, he was very successful in his treatment. His experiments afford a convincing proof that imagination can operate all, and the supposed fluid none, of the results so confidently claimed as evidence of the new science. He placed his patients in an arm-chair; told them to shut their eyes; and then, in a loud commanding voice, pronounced the single word, "Sleep!" He used no manipulations whatever--had no _baquet_, or conductor of the fluid; but he nevertheless succeeded in causing sleep in hundreds of patients. He boasted of having in his time produced five thousand somnambulists by this method. It was often necessary to repeat the command three or four times; and if the patient still remained awake, the abbe got out of the difficulty by dismissing him from the chair, and declaring that he was incapable of being acted on. And it should be especially remarked that the magnetisers do not lay claim to universal efficacy for their fluid; the strong and the healthy cannot be magnetised; the incredulous cannot be magnetised; those who reason upon it cannot be magnetised; those who firmly believe in it can be magnetised; the weak in body can be magnetised, and the weak in mind can be magnetised. And lest, from some cause or other, individuals of the latter classes should resist the magnetic charm, the apostles of the science declare that there are times when even _they_ cannot be acted upon; the presence of one scorner or unbeliever may weaken the potency of the fluid and destroy its efficacy. In M. Deleuze's instructions to a magnetiser, he expressly says, "Never magnetise before inquisitive persons!"[76]

[76] _Histoire Critique du Magnetisme Animal_, p. 60.

Here we conclude the subject, as it would serve no good purpose to extend to greater length the history of Animal Magnetism; especially at a time when many phenomena, the reality of which it is impossible to dispute, are daily occurring to startle and perplex the most learned, impartial, and truth-loving of mankind. Enough, however, has been stated to shew, that if there be some truth in magnetism, there has been much error, misconception, and exaggeration. Taking its history from the commencement, it can hardly be said to have been without its uses. To quote the words of Bailly, in 1784, "Magnetism has not been altogether unavailing to the philosophy which condemns it: it is an additional fact to record among the errors of the human mind, and a great experiment on the strength of the imagination." Over that vast inquiry of the influence of mind over matter,--an inquiry which the embodied intellect of mankind will never be able to fathom completely,--it will at least have thrown a feeble and imperfect light. It will have afforded an additional proof of the strength of the unconquerable will, and the weakness of matter as compared with it; another illustration of the words of the inspired Psalmist, that "we are fearfully and wonderfully made."

[Illustration]

INFLUENCE OF POLITICS AND RELIGION ON THE HAIR AND BEARD.

Speak with respect and honour Both of the beard and the beard's owner.

_Hudibras_.

The famous declaration of St. Paul, "that long hair was a shame unto a man," has been made the pretext for many singular enactments, both of civil and ecclesiastical governments. The fashion of the hair and the cut of the beard were state questions in France and England, from the establishment of Christianity until the fifteenth century.

We find, too, that in much earlier times, men were not permitted to do as they liked with their own hair. Alexander the Great thought that the beards of the soldiery afforded convenient handles for the enemy to lay hold of, preparatory to cutting off their heads; and, with a view of depriving them of this advantage, he ordered the whole of his army to be closely shaven. His notions of courtesy towards an enemy were quite different from those entertained by the North American Indians, and amongst whom it is held a point of honour to allow one "chivalrous lock"

to grow, that the foe, in taking the scalp, may have something to catch hold of.

At one time, long hair was the symbol of sovereignty in Europe. We learn from Gregory of Tours, that, among the successors of Clovis, it was the exclusive privilege of the royal family to have their hair long and curled. The nobles, equal to kings in power, would not shew any inferiority in this respect, and wore not only their hair, but their beards of an enormous length. This fashion lasted, with but slight changes, till the time of Louis the Debonnaire; but his successors, up to Hugh Capet, wore their hair short, by way of distinction. Even the serfs had set all regulation at defiance, and allowed their locks and beards to grow.

At the time of the invasion of England by William the Conqueror, the Normans wore their hair very short. Harold, in his progress towards Hastings, sent forward spies to view the strength and number of the enemy.

They reported, amongst other things, on their return, that "the host did almost seem to be priests, because they had all their face and both their lips shaven." The fashion among the English at the time was to wear the hair long upon the head and the upper lip, but to shave the chin. When the haughty victors had divided the broad lands of the Saxon thanes and franklins among them, when tyranny of every kind was employed to make the English feel that they were indeed a subdued and broken nation, the latter encouraged the growth of their hair, that they might resemble as little as possible their cropped and shaven masters.

This fashion was exceedingly displeasing to the clergy, and prevailed to a considerable extent in France and Germany. Towards the end of the eleventh century, it was decreed by the pope, and zealously supported by the ecclesiastical authorities all over Europe, that such persons as wore long hair should be excommunicated while living, and not be prayed for when dead. William of Malmesbury relates, that the famous St. Wulstan, Bishop of Worcester, was peculiarly indignant whenever he saw a man with long hair. He declaimed against the practice as one highly immoral, criminal, and beastly. He continually carried a small knife in his pocket, and whenever any body offending in this respect knelt before him to receive his blessing, he would whip it out slily, and cut off a handful, and then, throwing it in his face, tell him to cut off all the rest, or he would go to hell.

But fashion, which at times it is possible to move with a wisp, stands firm against a lever; and men preferred to run the risk of damnation to parting with the superfluity of their hair. In the time of Henry I., Anselm, Archbishop of Canterbury, found it necessary to republish the famous decree of excommunication and outlawry against the offenders; but, as the court itself had begun to patronise curls, the fulminations of the Church were unavailing. Henry I. and his nobles wore their hair in long ringlets down their backs and shoulders, and became a _scandalum magnatum_ in the eyes of the godly. One Serlo, the king's chaplain, was so grieved in spirit at the impiety of his master, that he preached a sermon from the well-known text of St. Paul before the assembled court, in which he drew so dreadful a picture of the torments that awaited them in the other world, that several of them burst into tears, and wrung their hair, as if they would have pulled it out by the roots. Henry himself was observed to weep. The priest, seeing the impression he had made, determined to strike while the iron was hot, and pulling a pair of scissors from his pocket, cut the king's hair in presence of them all. Several of the principal courtiers consented to do the like, and for a short time long hair appeared to be going out of fashion. But the courtiers thought, after the first glow of their penitence had been cooled by reflection, that the clerical Delilah had shorn them of their strength, and in less than six months they were as great sinners as ever.