In a work published in Germany in 1817, by J. A. L. Richter, entitled “Considerations on Animal Magnetism,” the author states that in magnetism is to be found the solution of the enigmas of human existence, and particularly the enigmas of Christianity, on the mystic and obscure parts of which it throws a light which permits us to gaze clearly on the secrets of the mystery. Wolfart’s “Annals of Animal Magnetism” abound with similar passages; and Kluge’s celebrated work is written in the same spirit. “Such is the wonderful sympathy,” says the latter, “between the magnetiser and the somnambulist that he has known the latter to vomit and be purged in consequence of medicine which the former had taken. Whenever he put pepper on his tongue, or drank wine, the patient could taste these things distinctly on her palate.” But Kerner’s history of the case of Madame Hauffe, the famous magnetic woman, “Seer” or “Prophetess of Prevorst,” Will give a more complete and melancholy proof of the sad wanderings of these German “men of science,” than any random selections we might make from their voluminous works. This work was published in two volumes, and the authenticity of its details supported by Gorres, Eschenmeyer, and other men of character and reputation in Germany: it is said to have had an immense sale. She resided in the house of Kerner, at Weinsberg; and being weak and sickly, was very easily thrown into a state of somnambulism. “She belonged,” says Kerner, “to a world of spirits; she was half spirit herself; she belonged to the region beyond death, in which she already half existed.
Her body clothed her spirit like a thin veil.
She was small and slightly made, had an Oriental expression of countenance, and the piercing eyes of a prophet, the gleams of which were increased in their power and beauty by her long dark eyebrows and eyelashes. She was a flower of light, living upon sunbeams.
Her spirit often seemed to be separated from her frame. The spirits of all things, of which mankind in general have no perception, were perceptible to and operated upon her, more particularly the spirits of metals, herbs, men, and animals. All imponderable matters, even the rays of light, had an effect upon her when she was magnetised.” The smell of flint was very agreeable to her. Salt laid on her hand caused a flow of saliva: rock crystal laid on the pit of her stomach produced rigidity of the whole body. Red grapes produced certain effects, if placed in her hands; white grapes produced different effects. The bone of an elk would throw her into an epileptic fit. The tooth of a mammoth produced a feeling of sluggishness. A spider’s web rolled into a ball produced a prickly feeling in the hands, and a restlessness in the whole body. Glow-worms threw her into the magnetic sleep. Music somnambulised her. When she wanted to be cheerful, she requested Kerner to magnetise the water she drank, by playing the Jew’s-harp. She used to say in her sleep, “Magnetise the water by seven vibrations of the harp.” If she drank water magnetised in this manner, she was constrained involuntarily to pour forth her soul in song. The eyes of many men threw her into the state of somnambulism. She said that in those eyes there was a spiritual spark, which was the mirror of the soul. If a magnetised rod were laid on her right eye, every object on which she gazed appeared magnified.
It was by this means that she was enabled to see the inhabitants of the moon. She said, that on the left side of the moon, the inhabitants were great builders, and much happier than those on the right side. “I often see,” said she to her magnetiser, “many spirits with whom I do not come into contact. Others come to me, and I speak to them; and they often spend months in my company. I hear and see other things at the same time; but I cannot turn my eyes from the spirits; they are in magnetic rapport with me. They look like clouds, thin, but not transparent; though, at first, they seem so. Still, I never saw one which cast a shadow. Their form is similar to that which they possessed when alive; but colourless, or grey. They wear clothing; and it appears as if made of clouds, also colourless and misty grey. The brighter and better spirits wear long garments, which hang in graceful folds, with belts around their waists. The expression of their features is sad and solemn. Their eyes are bright, like fire; but none of them that I ever saw had hair upon their heads. They make noises when they wish to excite the attention of those who have not the gift of seeing them. These noises consist of sounds in the air, sometimes sudden and sharp, and causing a shock. Sometimes the sounds are plaintive and musical; at other times they resemble the rustling of silk, the falling of sand, or the rolling of a ball. The better spirits are brighter than the bad ones, and their voice is not so strong. Many, particularly the dark, sad spirits, when I uttered words of religious consolation, sucked them in, as it were; and I saw them become brighter and quite glorious in consequence: but I became weaker. Most of the spirits who come to me are of the lowest regions of the spiritual world, which are situated just above our atmosphere. They were, in their life, grovelling and low-minded people, or such as did not die in the faith of Jesus; or else such as, in expiring, clung to some earthly thought or affection, which now presses upon them, and prevents them from soaring up to heaven. I once asked a spirit whether children grew after death? ‘Yes,’ replied the spirit,’ the soul gradually expands, until it becomes as large as it would have been on earth. I cannot effect the salvation of these spirits; I am only their mediator. I pray ardently with them, and so lead them by degrees to the great Saviour of the world. It costs an infinity of trouble before such a soul turns again to the Lord.’“
It would, however, serve no good purpose to extend to greater length the reveries of this mad woman, or to set down one after the other the names of the magnetisers who encouraged her in her delusions – being themselves deluded. To wade through these volumes of German mysticism is a task both painful and disgusting – and happily not necessary. Enough has been stated to show how gross is the superstition even of the learned; and that errors, like comets, run in one eternal cycle – at their apogee in one age, at their perigee in the next, but returning in one phase or another for men to wonder at.
In England the delusion of magnetism may for the present be considered as fairly exploded. Taking its history from the commencement, and tracing it to our own day, it can hardly be said, delusion though it was, that it has been wholly 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.” If it serve no other purpose than this, its history will prove useful. Truth ere now has been elicited by means of error; and Animal Magnetism, like other errors, may yet contribute its quota towards the instruction and improvement of mankind.
THE END.
Table of Contents
BOOK I.
PART I.
PART II.
BOOK II.
BOOK III.
The First Volume. 7
National Delusions. 8
The Mississippi Scheme. 9
The South Sea Bubble. 32
The Tulipomania. 54
Relics. 59
Modern Prophecies. 64
Popular Admiration For Great Thieves. 77
Influence Of Politics And Religion On The Hair And Beard. 85
Duels And Ordeals. 90
The Love Of The Marvellous And The Disbelief Of The True. 114
Popular Follies In Great Cities. 118
The O.P. Mania. 125
The Thugs, Or Phansigars. 135
The Second Volume. 145
The Crusades .... 146
The Witch Mania. 198
The Slow Poisoners. 249
H
aunted Houses. 263
The Third Volume. 276
Book I. 278
The Alchymists; Or, Searchers For The Philosopher’s Stone And The Water Of Life. 278
The Alchymists. 279
Part I. 279
History Of Alchymy From The Earliest Periods To The Fifteenth Century. 279
Geber. 280
Alfarabi. 280
Avicenna. 281
Albertus Magnus And Thomas Aquina. 281
Artephius. 283
Alain De Lisle. 283
Arnold De Villeneuve. 284
Pietro D’apone. 284
Raymond Lulli. 285
Roger Bacon. 288
Pope John Xxii. 288
Jean De Meung. 289
Nicholas Flamel. 290
George Ripley. 292
Basil Valentine. 293
Bernard Of Treves. 293
Trithemius. 296
The Marechal De Rays. 297
Jacques Coeur. 301
Inferior Adepts Of The Fourteenth And Fifteenth Centuries. 303
Part II. 304
Augurello. 304
Cornelius Agrippa. 305
Paracelsus. 307
George Agricola. 309
Extraordinary Popular Delusions and the Madness of Crowds Page 90