would be enough. The Poltergeist raisers are often subject to fits; the people who are vicious attackers, like the assailants of the occupants of B——, must be semi-maniacs. The terror is sometimes brought about by two people operating; one producing a terrifying effect, the other intensifying the terror. In attempting to weaken a person to whom speech has been made intelligible at a distance, a sensation would be transferred after the speech, so that he might believe it affected him, and cease jeering at and despising the operator. A man with some knowledge of mesmerism, and living a life with good interests in it, could defy them: such a case has happened. For nearly fifty years a gentleman was tormented at times, and died and lived sane.

The attack has perhaps been more developed in the last twenty or thirty years, the influence of above-board hypnotism acted upon that practised by criminal scoundrels. A combination possible is, for instance, one rascal showing a faint image of a fiend, and another transmitting a sound like a scratching at a window; this was a failure, the percipient believing that the devil acted under the authority of the Almighty, and had no business with innocent people. It was given to a person in a semi-sleeping condition. Pain combined was efficient. The pain is partly by affection of cutaneous nerves—partly by affection of the ear; but no one on the watch would be driven into lunatic acts by it. Of course after exhaustion (and pain makes this easier) the victim may be in a stupefied condition and obey: this is the post-hypnotic state, which will not come off with people who have been instructed against this villainous game. Miss Freer's admirable nerve was doubtless due to the habit of studying phenomena. The worn features at breakfast, mentioned before, included those of two secular priests. Miss Freer had failed to get permission for three well—known priests belonging to societies (perhaps Jesuits) to come. The gentleman already mentioned who had first told Lord Bute of the haunting of B—— was among these.

An interesting light on the effect of prayer would probably be brought out by struggles against witchcraft, struggles doubtless very common amongst early Christians. Indeed, the devils who were cast out must sometimes have been baffled hypnotists confronted by One who was stronger than they; the departing into the swine is much more intelligible on this hypothesis than on Dean Farrar's, of the swine's terror, which suppresses the "devils'" request.

A story is told of Titus by the rabbis: he heard a gnawing sound at his brain; it caused him great pain. He heard a blacksmith hammering at his anvil, and the gnawing ceased. The blacksmith was paid to go on hammering in Titus' neighbourhood. At the end of a few days the "animal" that gnawed at his brain got indifferent to the hammering, went on gnawing, and Titus died. His brain was opened, and an animal as big as a sparrow with a beak of iron was found in it. The truth of this story would be, that some magicians, not especially adroit hypnotists, hammered at Titus' tympanum. His nerves, tried by climatic fever—a great facilitator of hypnotism—and by debauchery, gave way, and Jerusalem was avenged.

The writer once approached a very eminent Catholic cleric on the subject, hoping that some Freemason who had been victimised by tricks played by hypnotists in Italy might have relieved his conscience to the priests; the writer had been given one clue in the following way.

Two English Freemasons in the writer's presence had briefly mentioned mesmerism in Italian lodges. One asking a question as to this being true, the other, who objected to his son becoming a Freemason early, turned the question off; it is possible that he suspected it was the case, but preferred holding his tongue.

Now as these scoundrel hypnotists have, unseen but heard, approached three or four people to the writer's knowledge, under the pretence of being connected with Freemasonry, it is very possible that they may have induced some of their victims to enter a lodge, and then or before tricked them in different ways. Indeed, one of the people attacked unsuccessfully had, to the writer's knowledge, an absurd idea of the exclusiveness of Freemasonry, since he objected to the Prince of Wales making over a poor Freemason's brief (if that be the proper word to use) for inquiry as to his circumstances to gentlemen who were not Freemasons. The brief of course contained only the man's name, and a few ornamental figures: the man was dead and his widow wanted help. It is to be wished that some scientific Freemason would study the matter; he would see that the secrecy of Freemasonry, however harmless and venial, affords cover for blackguard hypnotists of this particular and doubtless rare kind. This secrecy is of course entirely conventional, and could doubtless be altered. As elsewhere, the people who take an interest in it are not always people with broad and scientific minds, and at the close of the eighteenth century Cagliostro misused it, it is said, for his own purposes.

The writer regrets that a want of scientific study of the subject (it must be remembered that books on hypnotism were rare, and research backward eleven years ago) prevented him from introducing the subject properly to the wise and good Lord Carnarvon. It must be borne in mind that for audible thought-transfers to lead not only to apparent intercourse—the answers being put into the recipient's mouth, as in Mrs. Godfrey's case—a pretence of something like Freemasonry is needed.

In "Piccadilly" Oliphant describes a cross appearing to the hero, and the words "live the life" being whispered to him. He then abandons the young woman he loves to his friend. Such a course of conduct would certainly be suggested by hypnotists to make a capable man their plaything and tool as was the case with Oliphant. Obviously a man could live a more beneficial life with a marriage of mutual affection, whilst a poor young woman would, if she married otherwise, be sure to be a sufferer. Perhaps this fragment was historical. It would have made the Oliphants' disaster easier.

A word, a vision, and the mischief is done. Perhaps poor Captain
Lestrange was forced into his unhappy marriage by a similar trick.

The love of power and of bullying is so great, perhaps especially with British and Germans, that this tyranny is not wonderful; were there not an efficient police the Mohawks would soon revive; the infamous cruelty of some brutes is only known to a few doctors. Envy, malice, hatred, and all uncharitableness are shown in these attacks upon people, whose lives were useful and whose characters were high. Possibly the hope of profit may be sometimes present;—when this is past and the scoundrels have had their triumph, their persecution is continued, unprofitable though it be; partly to render pursuit more difficult, partly maybe for practice, partly because they have acquired a horrible habit which they cannot get rid of. Du Potet's feeling of pride becomes in the bosom of a blackguard wholly evil. Much interest has been given to Home's feats: to his floating outside his window and other extraordinary performances. His first feat, be it remembered, was to make a rapping stool leap up when it had a Bible on it, and leap all the harder. Was not this mere tricking action on the observer's eye and ear? This was closely paralleled by the rascals about B——, who made a "work-table, a box on long slender legs," emit a loud bang. Home might have done this alone to his aunt, but it possibly was done by a combination of people at B——.

The fact that Home, at least on one occasion, could not do anything when Houdin was near, seems to show that Home relied on an accomplice whom he was unable to conceal from Houdin, and who doubtless was a hypnotist also.

It is a fortunate thing that