Animal Electricity and Magnetism Demonstrated by the Laws of Nature

Animal Electricity and Magnetiſm DEMONSTRATED, BY THE LAWS OF NATURE, WITH NEW IDEAS UPON MATTER AND MOTION.

BY THE REVEREND DOCTOR BELL, Member of the Philoſophical, Harmonic Society at Paris, Fellow Correſpondent to M. le Court de Geblin's Muſeum.

TO WHICH IS PREFIXED, AN INTRODUCTORY DISCOURSE ON THE LAWS OF MOTION, IN WHICH ARE EXPLAINED, Animal Electricity and Magnetiſm, BOTH NATURAL AND ARTIFICIAL.

LANCASTER, Printed by J. BAILEY and W. DICKSON, in Kingſtreet. MDCCXCII.

PREFACE.

IDEAS increaſe and are renewed; error and truth ſucceed each other, and appear by turns, like the faſhions of female dreſs.

Arts and ſciences, like empires and kingdoms, are deſtined, by Providence, to flouriſh and decay. There is no ſcience, however uſeful, ſublime, or perfect it may appear, but will admit the poliſhing hand of improvement; though time too often ſerves rather to veil, than to diſplay its perfections. Whatever has been diſcovered, has been diſcovered by degrees, and, airballoon like, has often been neglected and renewed. Human knowledge preſerves its revolution round the truth, as the terreſtrial globe does round that luminous body, which cheers us with its rays: but, in the propreſs of our knowledge, ignorance ſtill attends, and reigns alternately, as darkneſs after light. It was many centuries ago, when ſeveral people knew this ſcience, and, without knowing the cauſe, produced many effects; which being ſuppoſed the work of witchcraft, the performers were put to the torture, in thoſe times of ignorance, and, conſequently, the art was loſt. I have, myſelf, been looked upon, by many ignorant people, in France, England, and Ireland, as a magician, by putting ſeveral ladies and gentlemen into Somnambuliſm, or Sleepwalking; and, in that ſtate, have made them eat and drink, ſing, and play upon the harpſicord, by telling an unknown perſon their diſeaſes, and preſcribing for them, &c. All theſe things appear to them wonderful, and beyond the power of Nature, or of human art; inaſmuch as they know not the cauſe. If you liſten to many Doctors and Apothecaries, whoſe practice, like their underſtanding, is very limited, they will tell you, that "Animal Electricity and Magnetiſm, Sympathy and Antipathy, &c, is all a cheat; there is not ſuch a thing in Nature." The former is afraid of loſing his Fee, and the latter, the advantage to be derived from his Gallipot.

In my firſt part I ſhall give a philoſophical idea of the theory; in my ſecond part I ſhall explain the different manners of the beſt practitioners of th[•] ſcience; particularly that of Dr. Meſmer, and thoſe of the Philoſophical, Harmonic Society, in Paris, Lions, Bourdeaux, and Straſbourg, &c. I ſhall neither give the doctrine of thoſe, called the Illuminated, at the head of whom is a famous Hibernian; nor that, called the Inſpirated, of whom Caglioſtro is the apoſtle and martyr, at Rome. I confeſs intirely ignorant of their religious farces; neither do I believe in the agency of Spirits, except that, which guided the great Sir Iſaac Newton, the Spirit of Truth. I ſhall only give ſuch principles as appear to me philoſophically reaſonable, and on them lay the foundation of that ſcience, in the practice of which I have had a great deal of ſucceſs; and, by encouraging my pupils to labour in the ſame extenſive field, they may reap the ſame advantages. It would be too long to recite, thoſe of the Ancients, who have written on this ſubject; I ſhall only mention Flud, the Moſaical Philoſophy, Tengelinus, the Art of curing by Sympathy, Paracelſus, ſo much known by his Alkaheſtical Tincture, &c. Digby, Friend, Maxwel, Muſgrave, Bacon, and many more who have treated on that ſubject. Among the many who have cured by Animal Electricity and Magnetiſm, or by Touching, was Phyrrhus, King of Macedon and Epirus, who uſed to touch his patients with his toe; the Emperor Veſpaſian, who performed many cures by touching. Edward, the Confeſſor, uſed to touch for the Scrophula, ſince him called the King's Evil. Several Kings in Europe have had that gift. Louis XVI. when crowned, touched ſeveral patients, ſaying, "The King toucheth thee, God may cure thee." It is ſince Philip I. King of France, that his ſucceſſors have practiſed it. Valentine Greatreak, from the county of Waterford, ſo much known, and called, by Boyle, "The Stroker," cured many by Touching; particularly the Duke of Buckingham, and ſeveral of the firſt people in England. Dr. Gaſner, at Ratiſbone, in 1774, made ſeveral cures, Meſmer, and moſt part of his pupils did the ſame; and I think it muſt ſoon become as familiar to the mind, as the practice of Electricity, Inoculation, &c. &c.

INTRODUCTION. ON THE LAWS OF MOTION, IN WHICH ARE EXPLAINED, ANIMAL ELECTRICITY AND MAGNETISM, BOTH NATURAL AND ARTIFICIAL.

Animal Electricity and Magnetiſm.

THESE words are uſed only to ſhow that ſuch a fluid exiſts in all animated bodies, and acts imperceptably, as in a magnet; for it might alſo be called, a Vital Fluid, Elementary, or Innate Fire, Phlogiſtical, or Univerſal Fluid.

1. It is now indiſputably demonſtrated, that all bodies, exiſting in ſpace, gravitate towards each other, and attract one another in conſequence of their mutual gravitation.

2. Bodies can neither gravitate towards each other, nor attract one another, in conſequence of their mutual gravitation, unleſs they are immerſed in a medium which tranſmits, from one to the other, the action to which they yield.

3. That medium is a fluid. A fluid is a body, of which the parts are in motion amongſt each other. A ſolid is a body, of which the parts are all at reſt.

4. There is, conſequently, an univerſal fluid, which is the medium of the reciprocal actions of bodies, and which diſtributes, among them, the various motions to which they yield.

5. The univerſal fluid occupies all ſpace. If it did not, there would be places, in ſpace, in which bodies could not tranſmit action to one another; and, of courſe, the order of the Univerſe would be interrupted.

6. There is, then, a kind of plenum throughout all ſpace: If not abſolutely, it is, at leaſt, contiguouſly full.

7. Bodies, moving in ſpace, have points of introduction, and interſtices, to receive and return the univerſal fluid. If it were otherwiſe, it would be impoſſible to conceive their mutual gravitation, and the attraction which is the conſequence of it.

8. The mutual gravitation, and attraction of bodies are produced by the currents, which iſſue from one body, and tend towards another, and ſo reciprocally.

9. The points of introduction which receive, and thoſe, which return the currents, are called poles and, as all bodies gravitate, and attract one another, of courſe, all bodies have poles.

10. The more ſpace bodies occupy, the more currents they receive and return, and the greater is the quantity of other bodies which they involve in their motions.

11. The motions and actions of bodies are, of courſe, in proportion to the ſpace they occupy; therefore, the motions of ſmall bodies are ſubordinate to the motions of great ones; conſequently, the motions of the Moon are ſubordinate to thoſe of the Earth; and, of courſe, the motions of the Moon and Earth are ſubordinate to thoſe of the Sun.

12. Great motions rectify ſmall ones, in the Univerſe, in the ſame manner as motions, accidentally excited in a river, are rectified by the general motion of that river. Thus, the motions of men, other animals, and plants, which are moved, and exiſt on the ſurface of the Earth, are rectified by the motions of the Moon and Sun, which the Earth yields to. The reciprocal motions of the Earth and Moon, and the motions of planets, with reſpect to each other, are rectified by the motions of the Sun. The motion of our Sun, and of other Suns, which move, like it, in the immenſe Space, are rectified by the general motion of the Univerſe, which is the perpetual reſtorer; and, extending an invariable reflux upon the aberrations of all beings, ſingle and compound, combines them in the moſt unbounded harmony.

13. It is the nature of all fluids to te[••] to an equilibrium.

14. If fluids have a tendency to an equilibrium, all movements of gravitation and attraction in the Univerſe, which are made in conſequence of the univerſal fluid, tend, conſequently, to eſtabliſh an equilibrium among all bodies, which receive and return the fluid.

15. Therefore, all bodies, in the vaſt Space, exert their efforts to keep up an equilibrium among them.

16. All bodies, in ſpace, yield, therefore, to a power, or motion, which conſtantly excites them to an equilibrium.

17. Motion, determining bodies to an equilibrium, produces Magnetiſm.

18. The effort which bodies make, to eſtabliſh an equilibrium, produces Electricity.

19. Therefore, Magnetiſm is, eſſentially, that equilibrium which takes place, between the inward and outward currents; or, in other words, between the motions to which bodies yield.

20. Electricity is no more than the phenomenon produced between two bodies, one of which has more motion than the other: A phenomenon proving, [••]at the body, which has moſt motion, communicates it to the other, until an equilibrium of motion be eſtabliſhed between them.

21. With inequality of motion, there is Electricity; with equality and reciprocity of motion, there is Magnetiſm.

22. It is the purpoſe of Nature, that Electricity ſhould exiſt, only to produce Magnetiſm: The former ends, where the latter begins.

23. Such being our doctrine, we call univerſal Magnetiſm, the general equilibrium of beings, reeſtabliſhed, every moment, by the motion laſt deſcribed: That motion, perpetually reſtorative, which involves all other motions, and combines them in a general harmony of the whole.

24. We call univerſal Electricity, the general effort of all beings, or all bodies moving in ſpace, to form one common equilibrium among them.

25. We call particular Magnetiſm, an equilibrium between two or more bodies, or between all the parts of the ſame body; which takes place in conſequence of a particular motion between the Moon and the Earth, produced in conſequence of a particular motion, to which the Moon and the Earth yield. There is a particular Magnetiſm between all bodies, which move or exiſt on the ſurface of the Earth, or that of the Moon; produced by the particular motion, which overrules thoſe bodies.

26. We call particular Electricity, the effort made by two or more bodies to put themſelves, reciprocally, into equilibrium, in conſequence of a particular motion to which they are liable.

27. I divide, again, both Magnetiſm and Electricity, into natural and artificial Magnetiſm and Electricity.

28. Natural Magnetiſm and Electricity proceed from the reciprocal and natural action of bodies, relatively to themſelves, in conſequence of the natural motions which overrule them.

29. Artificial Magnetiſm is produced, when proceedings, invented by art, accelerate between bodies, or between the various parts of the ſame body, that action of Nature which tends to put, either bodies, or the different parts of the ſame body into equilibrium.

30. Artificial Electricity is produced, when proceedings, invented by art, increaſe the inequality of the motion exiſting between two or more bodie[•] as, for example, when they accumulate, in a body, more motion than it would have, if it yielded to the ſingle action of Nature.

31. From what has been ſaid, it is evident, that there exiſts, in all bodies, a peculiar quality that renders them ſuſceptible, both of Electricity and Magnetiſm.

32. That peculiar quality, found in animated bodies, is called Animal Magnetiſm, or Animal Electricity.

33. Motion alone produces modification in bodies. Reſt is the ceſſation of all action, and produces no modification.

34. The great motion, in Nature, is that by which all beings are moſt univerſally and intimately modified.

35. But the greateſt motion, in Nature, is that which, cauſing bodies to gravitate towards each other, produces, equally, their Electricity and Magnetiſm.

36. Motion, which produces both Electricity and Magnetiſm in bodies, or, in other words, which makes them uſe their efforts to bring themſelves into an equilibrium; is, conſequently, that which more intimately modifies.

37. But every modification, every alteration ſuffered by a body, neceſſarily concerns the duration of that body; that is to ſay, ſuch alteration muſt, abſolutely, tend to expand, to preſerve, or deſtroy it.

38. The motion which produces Electricity and Magnetiſm is, conſequently, that by which Nature preſerves, expands, keeps, and repairs all beings, and makes them go through every period of their time.

39. On ſuch motion, conſequently, is founded the law, which univerſally preſerves and reſtores all beings.

40. Electricity is not properly in Nature, as has been obſerved before, conſidering it to be a termination of action; but is underſtood to be the mean of arriving at that termination, which is Magnetiſm.

41. Nature's mode of preſerving is by Magnetiſm; it only makes uſe of Electricity to produce Magnetiſm: or rather, Magnetiſm belongs to Nature, forming the firſt of its laws, and Electricity is the accidental effect of the meeting of two or more bodies, that make reciprocal efforts to yield to Magnetiſm.

42. Thence it follows, that to increaſe, by artificial means, the Electricity of a body; to remove it from Magnetiſm, or, what is the ſame, to prevent the natural effect of its tendency to an equilibrium with all ſurrounding bodies; is to act againſt that law which preſerves all beings: Artificial Electricity, inſulating bodies in order to concentrate motion in them, is, in conſequence, generally dangerous.

43. It follows again, that making uſe of artificial means to forward the equilibrium of the various parts of the ſame body among themſelves, and the equilibrium of that body with all ſurrounding bodies; is conformable to the law that preſerves all beings: Artificial Magnetiſm, then, becomes as uſeful as Nature itſelf; imitating its general action, or rather determining its general action towards particular bodies, in a more accelerated manner.

44. In few words, Nature gives motion to organized bodies, on purpoſe that they may return it to others in the ſame manner as they receive it. It is only by that reciprocal communication of motion, that bodies are united among themſelves to form an immenſe ſociety; and Nature only preſerves them by thoſe laws which conſtitute that phyſical ſociety: To interrupt ſuch a ſociety, to ſeperate a being from it, by any proceedings whatever; is, then, generally doing harm.

On the other hand; to render that ſociety more intimate; to eſtabliſh, in a being, a quicker and eaſier communication of motion, either between the ſeveral conſtituent parts, or with the ſurrounding bodies; is, conſequently, doing good.

In the former caſe the modified being is compreſſed; in the latter, it is expanded: and a being ceaſes to live, when its expanſion is ſtopped, and it is no more able to react on other beings, that move with it in the wide Space.

45. Suppoſing that all beings, moving in ſpace; all bodies, great and ſmall, were ſuddenly inſulated; the Univerſe would be utterly diſſolved: Its life, then, is the communication of motion; its health or harmony is kept up by an equilibrium of parts: Its death is cauſed by interruption of communication.

46. We have obſerved, that the ſmaller motion[•], in the Univerſe, are rectified by the greater, even up to the greateſt, conſidered as a perpetual repairer, which connects and rectifies all motion; and we now add, as a natural conſequence of that propoſition, that the more extenſive motions are, the more regular they are.

47. We muſt conſider ſmall motions, ſuch as proceed from the action of beings exiſting on the Earth's ſurface, like motions produced in a river by the rolling of a multitude of pebbles: Each pebble produces its motion, contrary to the general motion, which ſeldom agrees with the motion of a neighbouring pebble; but the general motion of the river tends to regulate, among them, all thoſe motions, and corrects their particular aberrations. Thus, the general motion of the ſtars, or of great bodies which the Earth obeys, tends, continually, to correct the particular aberrations which, likewiſe, continually flow from the bodies moving on its ſurface.

48. It is, therefore, in the aberrations of particular motions, that we are to find the real cauſe of all phyſical evils to which each being is liable. It is, then, in the general motion, which corrects thoſe aberrations, that the principal reſtorer of all thoſe evils exiſts.

49. Thence, for all ſenſible beings, is derived the neceſſity of watching, and ſleeping.

50. In watching, all ſenſible beings are modified, by the general motion which rules the Earth, and the ſpontaneous motions produced in themſelves, or imparted to them by the ſmall bodies they correſpond with. Spontaneous motions are too often contrary to the motion which rules the Earth.

51. In ſleep, all ſenſible beings obey, only, the general motion, juſt now ſpoken of. That motion is the beneficent miniſter of Nature, and is totally employed, in ſleep, to repair the errors ariſen during the time of watching.

52. It is in ſleep, when particular motions are not contrary to the general one, that great expanſions, and great reparations take place; with regard to men, animals, plants, and, generally, all ſenſible beings.

53. Thus, may a genuine idea be formed of what is meant by Artificial Magnetiſm. It is no more than a theory of proceedings, invented to ſubject, in a more particular manner than the uſual order of Nature, any being, whatever, to the action of the motion that is the preſerver and reſtorer of all beings.

54. Since it is through Magnetiſm, alone, that beings are both preſerved and reſtored, it muſt be deſirable to know the laws by which univerſal Magnetiſm is practiſed, and the theory of the proceedings, by the means of which artificial Magnetiſm is produced; as they are the object of the true art of preſerving and curing, or the true, univerſal medecine, the only one which Nature avows; becauſe it does no more than favour its preſerving and reſtoring action upon diſordered organizations.

55. Next to the phyſical law, which preſides over organizations, exiſts the moral one, governing our intellectual faculties.

56. Since the Univerſe is ruled by one ſingle plan and effect, the Moral Law, in all intelligent beings, ought to agree with the phyſical one, that rules over all organizations.

57. As the Phyſical Law, the univerſal preſerver and reſtorer of organized beings, tends, continually, to maintain and reſtore the equilibrium or phyſical harmony amongſt all organizations; the Moral Law, the univerſal ruler and reſtorer of all intelligent beings, tends to maintain, continually, and reſtore, conſtantly, the equilibrium or moral harmony amongſt all intelligent beings.

58. As all organizations, involuntarily, endeavour, reciprocally, to arrive at a phyſical equilibrium; ſo, all intellectual faculties, reciprocally, try to attain the moral equilibrium among themſelves.

59. As there is, in all organized beings, a faculty or quality which inclines them to an equilibrium; ſo, there exiſts, in intelligent beings, a faculty which prompts them to aim at a moral equilibrium.

60. The faculty or quality here conſidered, in intelligent beings, is conſcience. From it ariſes all involuntary motion, [•]y which all intelligent beings are either reſtrained from, or prompted to a moral equilibrium.

61. For new ideas, new words muſt be formed.

62. I entitle, Moral, Univerſal Magnetiſm, the moral equilibrium of all wills, which, continually, tends to eſtabliſh that moral law which moves all conſcience.

63. Moral, Univerſal Electricity is the univerſal effort, which all conſcience exerts, to arrive at the moral, univerſal equilibrium.

64. Moral, particular Magnetiſm is the moral equilibrium between certain intelligent beings, which tends to eſtabliſh the moral, particular law which rules over their conſcience.

65. Moral, particular Electricity is the involuntary effort, made by all conſcience of certain beings, to eſtabliſh, amongſt them, an equilibrium of the intelligencies and wills of thoſe beings.

66. There is a moral, particular Magnetiſm, a moral, particular Electricity, exiſting between the individuals compoſing the ſame ſpecies, the ſame nation, the ſame ſociety, and the ſame ſect.

67. As, in the phyſical world, particular motions are only ſalutary, when they agree with the univerſal motion; ſo, in the moral world, particular laws are only good, as far as they agree with the moral, univerſal law.

68. In continuing to diſplay the analogy ſubſiſting between the phyſical and moral laws, by which the world is governed, one might juſtly aſſert, that there is a moral Magnetiſm in intelligent beings, whenever a harmony and reciprocation, both of affections and habits are found amongſt them.

69. Likewiſe, that there is a moral Electricity between intelligent beings, whenever ſuch a harmony and reciprocity are wanting.

70. Moral, artificial Magnetiſm might be deemed a theory of means, invented to produce, among intelligent beings, a harmony and reciprocation of affections and habits. To that theory belong the political inſtitutions, and the various forms of education adopted by different people, in order to inſure the peace and happineſs of ſociety.

71. Moral, artificial Electricity might, likewiſe, be called the guilty effort, exerted by one or more individuals, to avert the affections and habits by which they are united to their equals, and accumulate them on themſelves. Thence proceeds egotiſm, which is nothing elſe but a kind of moral inſulation.

72. As, if you ſuppoſe all bodies, moving in the ſame ſpace, to be ſuddenly inſulated, thence muſt, neceſſarily, follow the diſſolution of the phyſical world; ſo, likewiſe, if you imagine all intelligencies, all wills ſuddenly inſulated by egotiſm, then muſt, abſolutely, enſue the diſſolution of the moral world.

73. As it is by the effect of phyſical, univerſal Magnetiſm that all beings are, or ought to become found; it is in conſequence of moral, univerſal Magnetiſm, or the moral, univerſal law which moves all conſcience, that all beings are, or become good.

74. To know the law after which phyſical, univerſal Magnetiſm is practiſed, and the theory of the proceedings which can either unfold or increaſe the energy of that law; is the ſole object of the art of preſerving and curing, or Medicine: ſo, likewiſe, to know the moral, univerſal law, according to which is produced the harmony of intelligent beings, and determine, in all circumſtances, the inſtitutions, the cuſtoms, and prejudices poſſeſſing the power, either to unfold or increaſe the energy of that law; is the object of the art of ruling and governig, or that of Legiſlation.

75. Since, as I have obſerved, the phyſical and moral laws of the world are ſo ordained and contrived, that, belonging to a ſingle plan, they terminate in a ſingle effect; whatever, in an organized being, prevents or averts the action of phyſical laws, ought to weaken, or render more difficult the action of moral laws.

76. Man is both an intelligent and organized being; he is, conſequently, governed both by the phyſical and moral laws to which the world is ſubject.

77. Man, conſidered as a phyſical being, is ſound, when nothing intercepts the action of the currents ſuppoſed to put him into equilibrium, either with himſelf, or with other ſurrounding beings.

78. Man, conſidered as a moral being, is good, when nothing interrupts the affections and habits which prompt him to tend to the moral equilibrium, both with himſelf, and his equals.

79. Man becomes ill, when, owing to the bad diſpoſitions of his organs, the currents, which ought either to put him in communication and equilibrium with the ſurrounding beings, or put the ſeveral parts of his body in communication and equilibrium one with the other, are intercepted.

80. Man proves wicked, when, through the bad diſpoſition of his will, the affections and habits which ought to unite him to his equals, and produce in him and about him the moral equilibrium I have juſt now ſpoken of, are interrupted.

81. Pain proceeds from the phyſical equilibrium being loſt in man.

82. Remorſe proceeds from the moral equilibrium being deſtroyed.

83. Pain is the effect of the action of the phyſical, univerſal law, over the obſtacles that oppoſe the phyſical equilibrium which that law would produce.

84. Remorſe is the effect of the action of the moral, univerſal law, over the obſtacles that oppoſe the moral equilibrium which that law would produce.

85. Whatever, in man, tends to trouble his moral equilibrium; paſſions, habits, ſuch as pride, hatred, fear, revenge, &c. deſtroys, alſo, his phyſical equilibrium, and hurts his health.

86. Whatever, in man, troubles his phyſical equilibrium; ſuch as uneaſineſs, diſtempers, &c. ends, alſo, to deſtroy his moral equilibrium, and prevents the diſplaying of his goodneſs.

87. When man ſuffers, he is conſtrained in the exerciſe of his moral facultics.

88. When man experiences a wicked affection, he is conſtrained in the exerciſe of his phyſical faculties.

89. Soft affections, and ſuch as lead man towards his equals, unfold and make him live: Wicked affections, and ſuch as recall man to himſelf, conſtrain him and make him die.

90. It is, then, a phyſical intereſt of man to be good, as it is a moral one to be ſound.

91. Nothing proves, more peremtorily, the exiſtence of a SUPREME BEING, who governs all things; nothing affords a more ſublime notion of his Wiſdom; than the deep combination, and the perfect harmony of the phyſical and moral laws, by which the Univerſe is ruled.

Animal Electricity and Magnetiſm DEMONSTRATED, BY THE LAWS OF NATURE, WITH NEW IDEAS UPON MATTER AND MOTION. PART I.

Fundamental Truths.

THERE exiſts an uncreated principle, that no reaſonable being can poſſibly deny, that is, GOD.

There are, in Nature, two principles, Matter and Motion.

The elementary Matter is one; the ſame which was employed, by the Creator, for the formation of all beings.

Motion operates upon Matter, and is the unfolding of all poſſibilities.

General Ideas upon Matter and Motion.

IT is impoſſible to have an accurate idea of elementary Matter; it lies between the ſingle and compound being. Impenetrability conſtitutes its eſſen[••].

Matter is indifferent to Motion or Reſt.

From Matter, in Motion, proceeds fluidity; and, from Matter, in Reſt, reſults ſolidity.

If two or more contiguous parts of Matter are at reſt, from that ſtate reſults a combination.

Combination is a ſtate relative, from reſt, to the motion of Matter.

In ſuch relations alone conſiſts the proportion of all poſſibles, forms, and qualities.

Matter being only liable to different combinations, the notion we have concerning numbers, or arithmetical quantities, may ſerve to give us an idea of the immenſity of the unfolding of poſſibilities. Conſidering the various particles of elementary Matter as ſo many units, it is eaſy to conceive, that theſe units can be combined by 2, 3, 4, 5, &c. and that ſuch combinations may amount to an infinite number.

The ſeveral reunions of thoſe unities conſtitute the firſt ſpecies of combination. Then, conſidering theſe original combinations as new unities, we ſhall have as many different kinds of unities as there are poſſible numbers; and we ſhall ſtill be able to conceive the union of theſe unities together. If thoſe unions be compounded of unities of the ſame kind, they conſtitute the homogeneous Matter: If not, the heterogeneous one.

Every one of theſe new combinations being ſtill liable to be extended, ad infinitum, we can eaſily conceive the immenſity of poſſible combinations.

Matter, ſtrictly ſpeaking, having of itſelf no quality, is indifferent to any combination; and the properties which it offers are only the reſult of various combinations.

A quantity of Matter in a ſtate of combination, conſidered as forming a whole, is what we call a body.

If, in the combination of the conſtituent parts of a body, there is ſuch an order, that, in conſequence of it, there reſults new effects or combinations, that whole is an organical body.

A whole, in which ſuch order is not to be ſeen, is called, an inorganical body; though there is none ſo.

That order is ſuſceptible of ſeveral degrees of perfection, from which ſpring the different degrees of organizations.

If, in that order there is obſerved ſuch a perfection, that from it reſults, not only new effects, but even new combinations of the ſame kind; that perfection of organization is called Mould.

If we conſider the divers parts of Matter, as exiſting one without the other, we have then the idea of Place.

A number of imaginary points, which are or can be filled up by Matter, determine the idea of Space.

Whenever Matter changes place, and, ſucceſſively, occupies different points, that change is called Motion.

Motion modifies Matter.

THE firſt motion is an immediate effect of Creation; it is, of courſe, the very firſt cauſe of all combinations and forms.

That original motion is univerſally and conſtantly kept up, by the moſt ſlender and looſe parts of the matter called Fluid.

In every motion of fluid Matter, three things are to be conſidered; the Direction, Celerity, and Tone.

A Tone is that kind or mode of determined motion, which the ſeveral parts have between them.

There are two ſorts of oppoſite directions; by the one, the parts come near, and by the other, they draw back: Combination is operated by the one; Diſſolution, by the other. All poſſible directions are compounded by thoſe two.

The equality of motion, in thoſe two directions, prevents the different parts from drawing back, or coming near; they are, of courſe, neither in a ſtate of coheſion, nor in that of diſſolution; which conſtitutes the ſtate of perfect Fluidity.

Combination or coheſion takes place, when the direction of the parts of motion is oppoſite, or the celerity towards the fame direction is unequal.

The different ſorts of motion may be conſidered, either in the whole body, or in the conſtituent parts.

The conſtituent parts of fluid Matter may be combined in all poſſible manners, and receive every kind of poſſible motion between them.

All qualities, either of organical or inorganical bodies, depend on the manner according to which the parts are combined, and the motion of thoſe parts between them.

A quantity of fluid put in motion, in one and the ſame direction, is called Current.

If we ſuppoſe a Current, which, by inſinuating itſelf in a body, is divided into ſeveral ſmall currents, very ſlender, and in the form of a line; thoſe ſubdiviſions are termed, Very ſmall Tubes.

When the elementary matter, either by oppoſite directions, or unequal celerities, puts itſelf at reſt, and acqures ſome coheſion; intervals or interſtices reſult from the manner according to which the ſeveral parts are combined.

The interſtices of maſſes remain permeable to the currents or pores of ſubtile Matter.

Every body, dipt in a fluid, yields to the motion of that fluid; whence it follows, that, if a body be in a current, it is carried away in its direction; what never befalls a body yielding to many confuſed directions.

If a body moves from A to B, and the cauſe of the motion be in A, it is repulſion; if that cauſe were in B, it would be an attraction: But if, inſtead of being in one or the other, this cauſe is in C, it is an intermediate current in which that body is plunged, and the attraction or repulſion are only apparent.

The cauſe of the apparent attraction or repulſion lies in the relative direction of the currents coming in and out.

In a ſpace, where Matter admits of no vacuum, there cannot exiſt a current coming in, without one going out; and vice verſa.

Application of the general Ideas or Unfoldings of Nature.

THERE exiſts, in the Univerſe, an uniform, determined, and conſtant Sum of the primitive Motion impreſt on Matter.

That Impulſion ſhould have ſufficed to give Matter all poſſible directions and progreſſions of movement.

(A) (B) (A)—(A) (B)—(B)

Every thing being full, and Matter being impenetrable, if A moves towards B, two things are neceſſary; B muſt be moved, and A replaced. This propoſition accounts for all the gradations and directions of Motion:

• 1. We explain, by the firſt, ecliptical revolution and directions, according to tangents of each point of the Eclipſe.
• 2. A lateral impulſion, and how ſuch an impulſion has produced the motion of univerſal and particular relation.
• 3. The propagation, to a diſtance proportionate to the primitive impulſion.
• 4. Univerſal and particular currents more or leſs compoſed.
• 5. How, by the means of thoſe currents, the ſum of motion is both applied, and diſtributed among the ſeveral parts of Nature.
• 6. That all bodies are floating in a current of ſubtile Matter.
• 7. How, by oppoſite directions, and unequal celerities, the particles having touched one another, and being reunited to lie at reſt, formed the firſt degree of coheſion.
• 8. How, again, an infinity of thoſe groſſeſt molecules have, ſucceſſively, drawn near the moſt conſiderable ones, and ſtuck to them; which has conſtituted maſſes, which are become the ſpring and origin of all bodies.
• 9. And laſtly; how, in the modification of thoſe currents, neceſſarily exiſts the cauſe of all poſſible motions and combinations, which have hitherto been, or are hereafter to be diſplayed.

Therefore, in the infinite number of the combinations of Matter, which divers notions had either ventured or attempted, ſuch as were perfect (becauſe without contradiction of movement) have been preſerved; and, by improving, have formed moulds for the propagation of ſpecies.

Two particles at reſt form an obſtacle to the two channels of the currents which lead to them; theſe two channels, not being in the way to paſs directly, join the neigbouring channels, the motion of which they haſten; and that acceleration is in proportion to the ſcarcity and narrowneſs of interſtices.

On the approach of a ſolid body, the current is accelerated; and that acceleration is in proportion to the compactibility, or ſolidity of the body.

If the channels of a current, going through the interſtices of the bodies, meet with no obſtacles, they obey their firſt direction; loſe it in the contrary caſe, and experience the effect of a confuſed motion.

The force of currents is in compound proportion to the number of channels in the ſame direction, and their celerity.

If, between two oppoſite bodies, the currents, coming out, are predominant over thoſe, coming in, thence reſults an apparent atraction.

The equilibrium and neceſſity of preſſure require, that a current ſhould not enter into a body, without another, likewiſe, coming out; with this difference alone, that the beams of the current, coming out, are much weaker; becauſe they are diſperſed, and divergent.

The nature of univerſal currents, as well as particular ones, being thus determined, the origin and maſs of celeſtial bodies are explained.

The coarſeſt molecule, accidentally formed, is become the centre of a particular motion.

That current[•] as it cacried away the floating, heterogeneous matter with which it was ſurrounded, has enlarged that central body; its current, being accelerated, is become more general, and has ſeized upon the coarſeſt matter; that action has been ſucceſſively extended, and propagated, ſo far as the diſtance where it was counterbalanced, by the like action of another central body.

That action having equally taken place, from all parts of the circumference towards the centre, the bodies, neceſſarily, become ſpheres.

The difference of their maſs has depended on the chance of the firſt molecule's combination, which has given them more or leſs conſiſtency.

The difference of their maſs anſwers, exactly, the extent of the ſpace which is betwixt them.

As each Matter has received a motion of rotation, thence reſults, in each central body, motion on its axi.

Thoſe bodies being excentric, with rega[••] [〈◊〉] the vortex they are dipt in, move from the centre, until the [••]trific motion be proportionate to the ſtrength of the current which bears towards the centre.

All celeſtial bodies have a reciprocal tendency towards one another; that is to ſay, they meet in the currents which they tranſmit to one another.

That tendency is in proportion to their maſs and diſtance: That direction is more directly exerciſed betwixt the points of their ſurfaces, which are oppoſite to each other.

Thoſe ſpherical bodies turn upon their axis', receive the mutual impreſſion on that ſide, and ſuch impreſſions conſtitute a reciprocal and alternate effect, which, in each ſphere, is called, Flux and Reflux.

Thoſe actions and relations, explained, conſtitute the reciprocal influence between all celeſtial bodies.

It is manifeſt, in the moſt diſtant bodies, by the reciprocal effects they operate upon each other, they diſturb one another in their revolutions, and ſtop or haſten their motion, in their orbits: Therefore, there is a conſtant law in Nature, that all bodies have a mutual influence upon each other; and, conſequently, that influence exerciſes itſelf, both on their conſtituent parts, and their properties.

That reciprocal influence, and the relations demonſtrated between all coexiſting bodies, is what is called, Magnetiſm.

General Ideas on Motion.

MOTION exiſts in every part of the Univerſe: All bodies are endowed with a certain degree of motion in proportion to their different organizations.

None are in a perfect ſtate of reſt.

It is, however, impoſſible to imagine how^[1] motion deſtroys itſelf.

Any round body falls off my table, rolls on my chair, falls on the floor. What happens in conſequence of it? Does it ſtand at reſt? No. Its motion meets with an obſtacle; it continues, it always exiſts; or, at leaſt, it loſes the motion of acceleration, to preſerve only that of it own gravitation. It has comunicated the former to the body which it has touched, whence it has ſpread in the matter, and ſo far divided as to have become inſenſible.

If there were no animate beings, it would be, perhaps, very eaſy to calculate the effect of all poſſible motions: whether they be thoſe of ſublunary bodies, or celeſtial ones, which all tend to a common centre of gravity: But, animate beings have particular motions, in the adopted ſyſtem of our days; that ſyſtem which conſiders Matter only as dead, or, in other words, paſſive.

Man is not endowed with the power of diſcerning the eſſential attributes of things, and it is only through exiſtence and privation that we conceive any diſtinct idea of them. It is thus, by the idea of the night, that we conceive any diſtinct idea of the day; and vice verſa: For, were we always to perceive the light, that continual perception could not be felt; at leaſt, we could neither be conſcious of it, nor able to give it any proper appellation.

Through conſequence of this narrowneſs of our faculties, we are acquainted with Motion, only becauſe we know what Reſt is. We have ſeen ſome beings moving, and others at reſt, whence we have infered, that motion did not always exiſt.

Suppoſe that all animated beings which live on the ſurface of the Earth, ſhould knock with their feet at the ſame inſtant; would they not produce an additional motion? a motion which could not have been foreſeen, in the laws which natural Philoſophers have laid down? That motion alſo tends towards the centre of the Earth. But where does it ſtop? Where is it to be anihilated?

If animated matter can produce irregular motions, is not the centre, wherein thoſe motions end, to be animated itſelf; that it may be proportionate to thoſe anomalies, and ſo reſtore the equilibrium and force which are the preſervers of the world.

I ſay more; it is not neceſſary to have any regard to the motion impreſt upon animate matter, to conclude that which we look upon as dead; for, even the globe of the Earth is animated: All weigh towards the centre of that globe but the gravitation is, in reality, nothing elſe but an impreſt motion towards a determinate direction. Or, of two things, one muſt abſolutely follow; either, thoſe motions muſt be reflected, with new directions, from the centre of the Earth, or, they muſt be deſtroyed. But, if it be true in the art of reaſoning, the analogy or method of ſimplifying the principle, as much as poſſible, is to be conſidered as the ſureſt way of proceeding; we ſhall be authorized to think that Nature modifies, alters, diſtributes, rather than deſtroys. Thus, as we acknowledge, in all organized bodies, a faculty which divides, diſtributes, and returns all thoſe motions, whoſe impreſſions they receive, or, rather, which are communicated to them; ſince we ſee that thoſe motions are never anihilated; why ſhould we imagine, in Nature, an incomprehenſible proceeding; a ſecret quality, which we are not in want of? Why ſhould we imagine that it does not operate upon ſpheres, as well as upon individuals?

If the known laws of heavineſs, communication of motion, &c. ſolely belong to dead matter, and animated matter can, arbitrarily, act upon it; all animated forces will only be troubleſome ones, and all will be in confuſion, in the Univerſe.

But, if all matter be confidered as animated, then the phenomena of the whole world will not be more extraordinary, than thoſe of the human body; whoſe beſt phyſiologiſts could not explain, a ſingle moment of exiſtence, if they did not admit an animated principle, the preſerver of it; and which, by laws unknown to us, compenſates all irregularities of paſſions and impreſſions.

Now, without proceeding any farther in thoſe relations and analogies, the paths through which it would be a difficult taſk to purſue, let us only obſerve, that whatever can be conſidered as the centre of the action; as performing the function of receiving, diſtributing, and ſending back the motion; always ſeems to be productive of a more ſubtile matter, more elaborate, more unlike dead matter, more near to that which we conceive by animated matter.

Let us, for example, only mention ſpermatic liquors, and the ſpirits which ſeem to come out of them to perfect the human body, tranſpiration, emanations, thoſe currents eſtabliſhed between the beings which lead us to imitation, and make us yield to ſtrange motions; ſuch as deſires, paſſions, fympathies, antipathies, &c. even Animal Electricity and Magnetiſm; which ſeem to be the great ocean from which ſprings out truly the animated matter.

Nature thus leads us to a way of thinking which prevents us from believing, that the interior part of the globe is a grand receptacle of motion, and, conſequently, a grand centre of activity. Since, in our principles, there are no anihilated motions, what hinders us from thinking that both Electricity and Magnetiſm are the produce of that elaboration, the particular ſecretions of the globe, the principles of that vaſt individual's life, its correſpondence with all the world?

Suppoſing that general correſpondence of motions well eſtabliſhed, kept up by a ſubtile matter, more or leſs animated; ſhould we not, then, more eaſily explain the duration and equality of celeſtial motions? For, on one hand, it is a little repugnant to reaſon, to imagine an abſolute vacuum; and, on the other, every matter, however cloſely it may be kept, implies the idea of a friction, and diminution of motion. Hence we ſhall find ourſelves greatly comforted, by an hypotheſis which ſhall ſhow the very cauſe of motion in the fluids, which ought to ſtop it; and the difference would proceed from this principle alone, that, inſtead of conſidering the ſpace as filled up with a dead and paſſive matter, we ſuppoſe it conſtantly traverſed by currents, which both keep up and preſerve the motion.

The decompoſition of different parts of matter, extended through all ſpace, gives room to the unfolding and increaſing of that matter; which, being originally endowed with the faculty of receiving, is aſſimulated in conſequence of that primitive law; the molecules bearing analogy to them; and even Nature, herſelf, however extenſive, is but an immenſe laboratory, in which all operations ſucceed one another, without interruption.

Every motion may be communicated to ſome parts of matter, and increaſe that which is proper to them; in conformity, however, to the law given to it by the particular arrangement of the body which receives it. Thence it follows, that a motion is never given in the ſame manner it is received.

Three blows, ſucceſſively given with a hammer, on a bell, a ſtone, or a mattraſs, will certainly produce three different effects; though the ſame inſtrument and the ſame ſtrength be employed on each of the bodies.

The ſame ſolvent, employed to reduce too equal parts of different matter, will produce upon one a conſiderable efferveſcence, whilſt the diviſion of the other operates with ſcarcely any appearance of motion; in conſequence of the difference that exiſts in the configuration of their parts.

Therefore, the increaſing of motion, communicated by a man to a tree, in order to become a centre of motion to repair his phyſical aberrations, will be received by the tree, in its way, and returned from the tree to the man, who will alſo return it in his own manner; on account of the particular properties of their different organs.

Of all the magnetic actions (which, conſidered attentively, may be looked upon alſo as belonging to Electricity, not accidentally, but eſſentially univerſal) nothing repreſents a chain of motion more calm and gentle, and more relative to the reparation of the animal economy, than a healthy tree, in ſummer time; becauſe, being continually placed in the ſphere of activity, which has operated its gradual growth, alimented by the ſame ground, and formed in the ſame manner, the general currents of the world operate upon it with equal efforts; ſo that it exiſts without any ſeeming perturbation. The effects produced carry with them a ſtamp of the ſame character and criſis by which the diſcovery of illneſs is produced; by that mean it ſeldom extends beyond ſleeping; ſo that the patients are deprived of their other faculties, only yielding to the repairing action of Nature.

It is eaſy to conceive, that the action which ſhall proceed from this tree, being added to that which man is poſſeſſed of, will reeſtabliſh, in his being, the equilibrium; which is never interrupted, but by the decreaſing of motion, occaſioned by divers aberrations; and which, being attacked in the origin of their formations, ſhall be the more eaſily reſolved, and ſhall oppoſe leſs reſiſtance.

After having demonſtrated, that from the combination of the different parts of matter proceeds a tone of motion, analogous to the animal economy, it is neceſſary to ſhow how man is compoſed; a being ſo extenſive in his primitive properties, that he ſeems to have been born, merely to preſide over the other beings, which are all ſubmitted to him, who is edowed with the faculty of thinking, judging, &c. and in whom are connected, as in a common centre, all motions of ſurrounding bodies; who acts again, in his turr, on the ſame bodies, with more or leſs energy, in conſequence of his will, and the natural tone of his organs.

It is a long time ſince the law of the ſtrongeſt has been looked upon as the ſafeſt; though it is not always the moſt juſt: But it is now time to explain it according to the ſtrictneſs of the exception.

Man, in a ſtate merely phyſical, like all other parts of matter, has the motion proper to his organization, ſubordinate to the general motion which he obeys in the ſtate of his ſuſpenſive intellectual faculties. Like them, he unfolds himſelf, increaſes, declines; and finiſhes, by being reſtored to the general maſs, in order to be decompoſed: But, the ſtability of his exiſtence depends on the harmonic parts forming his body, ſome of which may be vitiated. In that ſtate of illneſs he ſinds himſelf deprived of a proper portion of faculty, which renders him inferior to man in health; he is not in equal affinity with all that ſurround him, nor acceſſable to the ſame external quantity of animal fluid.

The more he advances, the more his equality of motion diminiſhes; his currents weaken; his humours increaſe; coheſion is eſtabliſhed; want of harmony immediately takes place; and he dies.

If the decreaſe of motion has produced that havoc, the increaſe of motion, analogous, communicated in time, might have overcome the firſt obſtacle; and the return of health might have been undoubtedly obtained.

Of all the repairing motions of man, in a ſtate of illneſs, none ſeems to be more appropriated, than that which he receives from his like, in a ſtate of health; becauſe, coming from the focus communicated to him, it takes a proper direction, with all the analogous character neceſſary for its admiſſion.

The motion of man, in a ſtate of health, will be then powerful in conſequence of the other's weakneſs; but, that empire of ſtrength being only employed to eradicate illneſs, inſtead of oppreſſing the individual, that great function of humanity ſhall be a ſituation more adapted for ſociety; conſequently, men muſt be better by poſſeſſing the means to render themſelves happy.

In order the better to unfold thoſe proceedings, I muſt be permitted to employ ſome compariſons, which perhaps may appear ſtrange, but which will tend to elucidate, phyſically, thoſe proceedings; by the exiſtence of a doubtleſs fluid, ridiculouſly denied by many, becauſe they do not ſee it.

The feruginous matters of the magnetic currents of the world, will acquire a property they had not before, and become Magnets, or Loadſtones, by the mere operation of Nature.

In many caſes, art can imitate Nature, and even ſurpaſs it. (As an authentication) an artificial Magnet is, ſpecifically, more active than a natural one.

Nature, conſtant in her proceedings, by giving a magnetic virtue to a quantity of iron, does not determine its poles, but in the points which are diametrically oppoſite, and in the right line.

It is natural to conclude, hence, that Nature has a uniform manner of acting; but, directed by the knowledge of man, ſhe is ſuſceptible of increaſing that power, and of concentration, by her ſtrength in a determined point.

That there exiſts an inviſible fluid, from its action upon iron, is well demonſtrated. Is it to be ſuppoſed, that the Great and Supreme Architect of the world, in his ſhining and profound views, would have created the general currents which apparently rule the Univerſe, only to put in activity a part of Matter, called Iron; to form artificial Magnets, which, in their turn, ſhould be only empowered to inſtruct us how the tendency and reciprocity of the action of bodies, one towards the other are exerciſed; as has been demonſtrated?

In that great hypotheſis, let us ſee if the parts of Matter are not formed in ſuch a manner, as to participate of the ſame advantages.

Of metallic matters, united in a maſs in ſome places, or ſpread abroad therein, none is ſo much diffuſed as iron: Almoſt all bodies, ſubmitted to analogies, furniſh a quantity, more or leſs conſiderable.

Vegetables contain ſome alſo; and it may be eſtabliſhed as a principle in animal fluid: A proof of which appears, in a certain quantity of it being extracted from blood. Iron enters into the compoſition of man, and is combined in ſuch a manner, that ſome^[2] people have the power of moving the needle of the compaſs, by only approaching the finger to it.

Thence it is eaſy to conclude, that the general currents poſſeſs the quality of putting iron into action.

Man, by his conſtitution, will be ſtrongly ſaturated with that matter, expoſed, in a regular manner, to the action of thoſe ſame currents; and ought to acquire more magnetic faculty, and, conſequently, more means to prevail over his like.

In that circumſtance, the will of him who gives muſt be abſolute. It is that which more particularly determines the fluid to be directed, with vehemence, towards the extremities, whence it eſcapes; becauſe, in a motion which tends to make a vacuum, all contiguous parts are forced to accumulate [•]ear the place where it operates.

From that principle, a ſick man may be in a ſtate of imperfection, compared to a ſteel bar; and is in that ſtate of imperfection, becauſe he has not received the magnetic operation: And a wholeſome man, able to magnetiſe, reſembles an artificial magnet, the harmony being completely unfolded; becauſe the regularity of its fibres, in which the magnetic effluvia is always accumulating, has determined the action upon it. Conſequently, to magnetiſe a man, or impregnate a piece of ſteel with a magnetic power, is very nearly the ſame, in communicating the action of the ſame fluid; received according to the law of the different modifications of two different bodies.

It will happen, for a time, that bodies acting will ceaſe to produce their effects upon the receiving one. That point of time, in the ſteel bar, is the period of the abſolute regularity of its fibres or pores, which ſhall produce the reciprocal equi[••]rium; and, in man, is that, when the obſtacles are vanquiſhed by the efforts of the fluid, and, where the parts being in harmony together, the reſult is an inſenſibility to the action.

This circumſtance, being more or leſs diſtant, partakes of the nature of obſtacles in the place they occupy, and according to the antiquity of their exiſtence. Two wholeſome perſons, though of a weak conſtitution, will, by degrees, obtain ſtrength by acting harmonically; becauſe, by regulating their fibres, alternately, they will render them fitter for receiving a greater portion of fluid.

The ſame phenomenon takes place between two bars, weakly impregnated with a magnetic power. By ſtrengthening them, alternately, one by the other, their power is inſenſibly increaſed.

There exiſt many ways of magnetiſing, which ought all to be ſubordina[•]e to circumſtances, to different maladies, to ſenſations of the patient, and to the reaction of the magnetiſer; which I ſhall explain hereaſter. Experience alone can enable us to make a juſt application of them; and I repeat it, Imprudence is very dangerous^[3]. In ſuch a caſe, power united with ignorance may be truly compared to a loaded piſtol in the hands of a child.

Action and reaction are commonly more ſenſible at a certain diſtance, than in too near a poſition; becauſe that reciprocal ſenſations are confounded, and have no diſtinctive character, whilſt paſſing through the medium of the ſurrounding fluid, of which all the molecules are elaſtic: Thoſe ſerving as conductors to actions, act again in proportion to the obſtacles intended to be overcome.

It ſometimes happens, that though the exiſtence of a diſeaſe be evidently demonſtrated, by certain, unequivocal ſigns; yet the action of the univerſal agent, in its immediate application, is inſenſible to the patient.

In ſuch a caſe we ought to think, that this fluid imperceptibly paſſes on the local vice; becauſe of the obſtacles being too ancient, and, conſequently, in a ſtate of too conſiderable coheſion: That the maſs of the fluid molecules, exiſting between the patient and the magnetiſer, is not ſtrong enough, in proprtion to the reſiſtance of coheſion to be overcome. Then, after having been in communication with the patient, by touching, one directs the extermities of the hands over the parts which are ſuppoſed to be affected.

In this ſituation, with ſome degree of attention to particular ſenſations, one muſt feel, at the extremities of his fingers, a reaction of heat, or cold, or ſupineneſs; which ſhall give notice, to the operator, of the effect produced, of the particular ſeat of reaction, and diſtance he muſt be at, to operate with the greateſt effect; by drawing back, as he feels the increaſe of action, and advancing near the point of the ſuperior effort, when he feels the diminution of the action. This phenomenon is produced, merely becauſe at that diſtance there exiſts, between the magnetiſed and magnetiſer, a ſufficient column of fluid, put into vibration by the combination of the action and the abſolute will of the magnetiſer; which, directing and accumulating all fluid molecules in the ſame point, determines, in this circumſtance, all the patient's ſenſations. This mode of operating ſtill reunites the advantages of commanding, and changing, at pleaſure, the centre of activity, when it is peceptible that, by mean of reaction, it may produce a ſtronger perturbation; which it is always material to avoid. A compariſon will form an ample elucidation, on the diverſity of diſtances.

A gun, loaded with a ball, fired, within twenty yards, at a piece of timber of a certain thickneſs (this is only an hypothetical datum, which is to be conſidered as a mere relative) ſhall not, at ſuch a diſtance, produce the ſame effect, as at the ſpace of, or within fifty; becauſe the ball ſhall not have acquired, in the former caſe, the degree of celerity impreſt on it by the reſiſtance of the column of air, which it, as with velocity, paſſed in the fifty yards: But, beſides, after the diſtance wherein is produced the greateſt effort of the ball, whatever it paſſes over diminiſhes the more its celerity; and its effects have a certain term, and will, in the end, equal that of the former diſtance.

From all that has been ſaid, I muſt conclude, that motion is the principle of the permanent exiſtence of the Univerſe.

From the combination of many partial motions, the reſult is a more conſiderable one.

Animated bodies are particular centres of motion; but ſome of them, like vegetable ones, are dependant on general motions.

That man may, according to his pleaſure, contradict, or appropriate to himſelf thoſe different kinds of motion, to a certain degree: That he may, legally, either increaſe or decreaſe them in a determined point. That bodies act and react upon each other. That from ſuch an action and reaction, well directed, reſults the harmony which prolongs their exiſtence; by reſtoring the tone to thoſe parts, in which it might have ſuffered ſome diminution. That the above circumſtance is more or leſs diſtant, in proportion to the ſtrength employed, and the reſiſtance of obſtacles.

The pupil muſt not think, from what has been ſuperficially explained, that it follows, he may, without danger, yield to the practice of this ſcience. That matter is too extenſive, not to require a deep diſcernment, and ſound ſtudy.

The honeſt man, actuated with the deſire of relieving his fellowcreature, will be ſenſible, that, previous to his yielding to the impulſe of his own heart, he muſt dedicate ſome time to obſerve, with patience, the effects of the fluid which he is poſſeſſed of; and ſtill more, the method of tempering its action, in difficult occurrences. It is there, that the variety of caſes, productive of illneſs, offer to the attentive eye various means of inſtruction, and enlightened benevolence.

Animal Electricity and Magnetiſm DEMONSTRATED. PART II.

THERE is an univerſal fluid, which fills all ſpace. Evevery body is endowed with a certain quantity of electric fluid. There exiſts an attraction or ſympathy, and antipathy between animated bodies. The univerſal currents of the univerſal fluid, are the cauſe and exiſtence of bodies. One may accelerate thoſe currents in a body, and produce Criſes and Somnambuliſm; which is done by acting reciprocally upon one another, by increaſing the currents going acroſs their interſtices or pores: in conſequence of the abſolute will of the operator.

As there exiſts a general, and reciprocal gravitation of all celeſtial bodies towards each other; ſo there exiſts a particular and reciprocal gravitation of the conſtituent parts of the Earth towards the whole, and of that whole towards each of its parts.

That reciprocal action of all thoſe bodies is operated by an imperceptible vapour, flowing in and out, as you ſee in a Loadſtone, or artincial Magnet, forming an outſide atmoſphere: It alſo produces currents, in a more or leſs direct manner, according to the analogy of bodies. That body, which can act moſt effectuall; on a ſickly man, is one, who is in a good ſtate of health, and of a ſimilar conſtitution. The power of man in a good ſtate of health will then be greater, in conſequence of the other's weakneſs; who receives more than he gives. It will increaſe the circulation, and produce beneficial effects.

The reſpective poſition of two beings, acting on one another, is not indifferent. To judge what that poſition ſhould be, we ought to conſider each being as a whole, compounded of different parts; of which each poſſeſſes a form, or particular tonical movement. It is, of courſe, by that mean eaſily underſtood, that two beings have over each other the greateſt influence poſſible, when they are ſo placed that their analogous parts act, on one another, in the moſt harmonical manner. It is neceſſary that the perſon who ſubmits to be treated is willing, as well as that the operator's mind muſt be abſolute, and think of nothing but the different ſenſations he then ſeels. Credite, and V[•]lete.

Therefore, in order that two perſons may act on each other in the ſtrongeſt manner poſſible, they muſt be placed oppoſite each other. From north to ſouth is the beſt. You may treat in other directions, according to your idea and circumſtances. In that oppoſite poſition your atmoſpheres are joining; and you may be conſidered as forming but one whole, acting in an harmonic manner. When man ſuffers, all the action of life is directed towards him, in order to deſtroy the cauſe of ſuffering; likewiſe, when two perſons are acting on each other, the whole power of that union acts on the diſordered parts, with a force proportioned to the increaſe of the maſs. It may, therefore, be in general aſſerted, that the action of Animal Electricity and Magnetiſm, &c. increaſes in proportion to the maſſes.

It is poſſible to direct the action of Animal Electricity and Magnetiſm, &c. more particularly on any individual part, by fixing your idea, and directing the fluid upon the part affected. Our arms may be conſidered as conductors to the animal fluid, and ſerve to attract or repel, according to our will, and eſtabliſh a kind of continuity between bodies. It follows, from what has been ſaid on the moſt advantageous poſition of two beings, acting on each other in order to maintain the harmany of the whole; that one ought to touch the right part with the left arm, and the right foot in contact with the left, &c. In that poſition you are in affinity with your patient; your two atmoſpheres are joined: It ſhows the oppoſition of poles in the human body, which are nearly the ſame as thoſe which may be obſerved in the Loadſtone, or Artificial Magnet.

Paracelſus, as well as many other anatomiſts, have admitted poles in man. Mr. George Adams, in his Treatiſe on Magnetiſm, juſtly ſays, In ſome future period it may be diſcovered, that moſt bodies are poſſeſſed of a polarity, as well as one direction relative to the various affinity of the elements of which they are compounded. The better [〈◊〉] conceive the poles of the human body, we ought to con[••]der man as divided into two parts, by a line drawn from the top to the pubis. All the joints of the left part may be conſidered as poles, oppoſite to thoſe correſponding therewith. The fluid paſſes out more ſenſibly, and in greater abundance from the extremities; as thoſe extremities are conſidered as poles oppoſite to the right, and are the beſt conductors of the animal fluid.

You may give polarity to animate and inanimate bodies; that is to ſay, to increaſe an action to a degree which they had not before, only by a friction, very nearly reſembling that which you give to a piece of ſteel, before it becomes a Magnet; except that it will not be ſo palpable. You may alſo change the poles in the human body, pretty nearly the ſame as you change thoſe of a Magnet. You may alſo ſtrengthen or increaſe the action of Animal Electricity and Magnetiſm, by animate and inanimate bodies, as you increaſe the action of an artificial Magnet, by adding more Magnets; provided the poles are contrary: Therefore, every thing is filled in the Univerſe by means of an univerſal fluid, in which all bodies are immerſed; and, conſequently, all beings touch one another, in conſequence of the continual circulation by which the currents of the magnetic fluid flow out and paſs in. In conſequence of this, you may affect a perſon at a diſtance; provided he be of a weak habit of body, and has been in a criſis before you put the column of air into vibration, which exiſts between the perſon you treat and yourſelf: That will affect him, as is ſeen at a concert in Weſtminſter Abbey, or other places.

In order to be in affinity or harmony with your patients you muſt touch him by the hand. As there is a circulation which forms itſelf between you and him, and tends to an equilibrium, it is generally, by that mean, eaſier to take your patient out of his criſis.

You next hold up both your hands parallel to the bead, and bring them gently down as far as the pubis: You may follow the direction of the nerves. Then ſix you hands upon the diaphragm or ſtomach, where lies the greateſt abundance of nerves. You may put your thumbs upon the plexus, and put the nerves in motion. You may alſo ſix one hand upon the ſtomach, and draw the other towards you: By that mean you attract, or repel at pleaſure. There are various ways of manipulation, which the operator makes uſe of according to circumſtances. If you wiſh to procure ſleep, ſoon change your poſition; get either to the right or left ſide of your patient. In that poſition, you ſix one of your hands before the head, and the other, behind. Keep them there, with all your might, till you ſeel ſome heat in the palms. If the perſon is not inclined to ſleep, you muſt charge the head in different directions, by ſhutting your hands, as if you were boxing; then you open them quick; and this you repeat often. The perſon then ſeels a drowſineſs. You muſt keep your hands in oppoſition, as before. By thoſe means the animal fluid gets into the abſorbent veſſels; acts alſo upon the nerves; which ſtimulates the body, and produces a criſis. If you ſee the patient too much agitated, get oppoſite to him, and bring both your hands downwards, from head to foot, or, as if you were to fan a perſon; and, getting backwards, it will compoſe him.

Then you ſeek for the cauſe and place of the illneſs; or, you hold the perſon's hand, and aſk him where he ſeels pain; as it is increaſed by treating. If he does not anſwer your queſtions properly, it is a ſign he is not in a perfect ſtate of Somnambuliſm. You muſt keep him aſleep longer, without ſpeaking to him.

You then ſeek for the ſeat of the diſeaſe, by extending your hands at a little diſtance from his body, beginning from head to foot. If your ſenſations are good, you may, with a little attention, ſeel within yourſelf, pains, in the ſame part in which the patient is affected: Or you may ſeel, at the ends of your fingers, a heat, if it is an inflamation, or obſtruction. If you feel a coldneſs, it is in the lymphatic veſſels. If billious, you ſeel a numbneſs; and many other ways, which different conſtitutions ſeel.

Either of theſe circumſtances will inform you where the diſeaſe lies: But, by touching, which is the ſureſt way, you ſoon become certain of the ſeat and cauſe of the diſeaſe; which ſometimes lies in the ſide oppoſite to the pain, particularly in nervous affections, &c.

You may touch, if you like, the cauſe of the diſeaſe, or charge it, as you do the head: by thoſe means you keep up the ſymptomatical pain, till you have rendered it critical; you ſecond the effort of Nature againſt the cauſe of the diſeaſe, and act like a ſtimulus; which will produce a ſalutary criſis, by putting the whole frame in action; which will remove any diſeaſe proceeding from obſtruction, &c. After this the patient finds himſelf compoſed, and the cauſe of the diſorder diminiſhed.

When the patient is aſleep, you aſk him if it is time to take him out of it. If he anſwer, Yes; draw your hands towards his head, down to the feet, and rub the eyes with your thumbs ſeveral times; and wave your hands, as if fanning a perſon who is too hot. You get, by degrees, backwards, till he is recovered.

The cauſe of moſt part of diſeaſes is an irritability, or ſever dibility, or obſtruction. By the flowneſs or abolition of motion is produced an obſtruction or debility, and by its accelertion, an irritability, in[•]la[•]ation, and ſever.

The ſeat of thoſe diſeaſes is generally in the viſcera; as, the inteſtines, the ſpleen, the liver, the epiploon, meſentery, the loins, &c. In women, the ſtomach, the womb, &c. Theſe aberrations or obſtructions are an impediment in the circulation of one part, which preſſes on the blood or lymphatic veſſels, and on the nerves; which produces thoſe ſpaſms, becauſe the fluid circulates ſlowly. For that reaſon, thoſe perſons are the ſooneſt affected, and put into a criſis, when they are labouring under thoſe maladies. If thoſe veſſels preſs upon the root of a nerve, the motion and ſenſibility of the correſponding parts are quite ſuppreſſed; as in an apoplexy, palſy, &c. There are no better conductors for the animal fluid, than the nerves; as they are ſpread all over the body. They abound more particularly in the diaphragm, ſtomatical and ombelical plexus; where lie the roots of the nerves, which extend their branches (as a tree does its branches and roots in the Earth) all over the body.

Many philoſophers have thought, that in them the ſoul lies. It is through them that the Somnambules ſee in the dark, when their eyes are ſhut. When you treat a perſon, you muſt follow, as much as poſſible, the direction of the nerves. You may treat at a ſmall diſtance, and fix your hand upon the part affected; and, by motion, you put the column of air (exiſting between you and the patient) into vibration; which will cauſe an irritation, and produce a criſis.

Many profeſſors make uſe of conductors, either glaſs, ſteel, ſilver, or gold, about eight inches long. They have a good effect in ſome caſes. All this proceeds from the idea of the operator. Mr. Meſmer tells us, When you make uſe o[•] conductors, you muſt magnetiſe from right to right; that is, the poles are changed. I have repeatedly produced the ſame effect, by treating from left to left; except when I have put a perſon into ſleep, without a conductor. If, while aſleep, I magnetiſed them from right to right, ſome have gone into a criſis; others have awaked. If you touch the forehead with your right hand, you muſt put your left in oppoſition behind; and in the ſame manner to any other part of the body; becauſe there is a reaction of fluid, from one pole to the other. like a Magnet. As Dr. Meſmer repreſents the human body as a Magnet; if you eſtabliſh the north to the right the left becomes the fourth, and the middle, like the equator which is without predominant action. I repeat it; It is moſt advantageous to be oppoſite the perſon you want to treat, it order to cure him effectually.

Curing conſiſts in reeſtabliſhing the diſturbed harmony. The general remedy is the application of the animal fluid, which ſerves to reeſtabliſh the equilibrium which is loſt in ſome part of the body.

As there is but one diſeaſe, there is but one remedy. If motion is diminiſhed, it ought to be increaſed: If there is too great irritability, it ought to be decreaſed. As it is on ſolid bodies that this fluid operates, particularly on our viſcera, in order to rectify them; as they are deſtined, by Nature, to prepare, to diſſolve, and aſſimulate ou[•] humours; they ſhould be brought to their equilibrium, by any means whatever; either by employing internal or external remedies: But we ought to be very cautious how we adminiſter them, except ſuch as the patients will order for themſelves, or preſcribe for others; which are generally very ſimple.

There are few remedies, taken internally, which are good; becauſe, when received into the ſtomach and the firſt paſſages, they experience the ſame elaboration as our aliments; the parts of which, analogous to our humours, are aſſimulated there by chylification; and the heterogeneous particles are expelled by the means of excretions. Thoſe remedies, which may be given, will often prove to have effects contrary [〈◊〉] the intentions of the preſcriber; becauſe moſt of them a very aqueous, ſtimulate too much, and will increaſe irritation, ſpaſms, &c. and produce effects diſcordant to the harm[•]ny of the parts; which ought to be eſtabliſhed, and reſtored to their proper equilibrium.

If treating is not ſufficient to produce vomiting, in the caſe of a perſon who has too much putridity, or abundance of bile which has been too long ſtanding; then a gentle emetic is to be given; or magneſia, if there is too much acid. If alkali is predominant, order a ſolution of ſoluble tartar, or other acid which you think will agree with your patient. In caſe of a violent cholic and coſtiveneſs, or ſore throat, injections are the beſt.

Theſe are the general remedies which ought to be adminiſtred to the patients; as I am ſure that all thoſe preparations of minerals, &c. which we ſee in an apothecary's ſhop, were never intended by Nature for the human body. Modern phyſicians have, from an interreſted view, neglected the knowledge of the vegetable kingdom, more adapted by Providence for the human body.

The diet of the patient is whatever Nature points out to him. She dictates what every man ought to follow; becauſe ſhe ſeldom deceives us in our manner of living. It is not what we eat, nor the quantity, which does good: It is what we digeſt.

Animals, by inſtinct, will never touch any thing, but what Nature has dictated to them. In this, their inſtinct is far ſuperior to our reaſon.

Spirituous liquors are forbidden; ſtrong, green tea, without milk; coffee; hot aliments, and the uſe of ſnuff; becauſe it irritates the pituirary membranes in the throat, the ſtomach, and the head; and will produce criſpation, and irritation.

The uſual drink may be, water with a bit of toaſt in it; wine and water, or good, rich wine; old ſmallbeer; good porter; lemonade, or different ſyrups: All theſe may be ordered, according to the caſe of the patient.

The eating may be, good broth, either of beef, mutton, or veal; chicken, boiled; and roaſted meat. Avoid any ſalt or fat meat. Make uſe of any fallads, good, ripe fruits, &c.

Gentle exerciſe in an open air, either riding or walking; and cold or warm baths are moſt excellent. The drinking of ſome mineral waters is good.

In fact, a good obſerver (though not a phytician) may cure more people than a man of the faculty; becauſe a doctor never [〈◊〉] without an apothecary: They all go together, hand in hand, and do more harm than good.

If you have but one patient, and cannot move him out o[•]bed, gather round him as many healthy perſons as you can: Make them rub their hands well; then make them hold one another, and communicate to the patient. This is what I call, Forming a chain. By that you communicate to him the animal fluid, which will vivify him, if he is too much debilitated. You may ſeat him upon an inſulated ſtool, as when you electrify a perſon. You may ſeat him upon a chair, and make a healthy perſon ſit upon the ſame chair; back to back. You may magnetiſe a tree in a garden: You may have one in your room, or a ſmall reſervoir. There are various ways, which depend upon the idea of the magnetiſer.

There are ſeveral ways of treating and curing. For that effect, much attention and prudence is required; and an honeſt man, willing to do good to his fellowereatures who labour under any infirmities, will never treat his patients in public, nor make them walk in their ſleep, or do many other things. Theſe things may convince many incredulous people of the effects; but cannot do good to the patient. I will ſay alſo, that a perſon cannot treat more than two or three patients in a day, to do them juſtice; and thoſe who do treat more, ſeldom cure by magnetiſing alone. The patients may fancy they have been cured; but, if they had not been ſo treated, they might alſo have been well. As their treatments are long, Nature operates and is a better doctreſs.

There are ſome who will firmly aſſure you, that they have cured people at the diſtance of two or three hundred miles off, without ever having ſeen the patients, or putting them into criſes. I will anſwer them. They are either fools or madmen. Their imaginations being heated with this idea, they are like viſionaries.

I knew an ingenious phyſician, who ſaw every body with the yellow jaundice; and another, who thought every body had a virus in the blood, and treated all his patients, as having a gallicus morbis; and another, who pretended to cure every body, only by looking at them: All theſe are ſome degrees of inſanity.

I knew ſeveral perſons, who ſuppoſed I had been treating them after I had left their houſes. They fell aſleep, ſome twenty miles off; and they have related this, as a fact, to ſeveral of their friends; while I was amuſing myſelf, and never thought of them. And ſuppoſe I had been treating them, and they, by chance, had fallen aſleep, I could not, with propriety, relate the ſtory as a fact; becauſe, to hold good, it muſt be often repeated.

I never reſt my judgement upon a ſingle experiment. In experimental philoſophy facts are ſtubborn, and no one can contradict them when repeated.

Now I ſhall explain the Manner of treating and curing, effectually, on reaſonable Principles, each Complaint, particularly.

IF you have a patient who has a headach; you ſeat him in a chair, the back towards the north, or otherwiſe; you ſit oppoſite to him; you put yourſelf in affinity with him, as I have before obſerved; you draw the general current, following the direction of the nerves; you hold your hands the ſame as if you were to hold a pen; and you ſeek for the cauſe of the pain, which may be in different parts. Perhaps the patient will tell you, if you cannot find it. If it is a Hemicrania, which is owing to the foulneſs of the ſto[•]ach, you fix your eyes upon your left hand, which you direct towards the ſtomach with your right hand, and do the ſame as if you were to turn a pancacke. This you repeat ſeveral times; which ſtirs the atmoſphere, relaxes the ſtomach, and makes him vomit. You may give a little warm water to promote your operation. You may alſo treat the head, by drawing the fluid downwards. If the pain has been of long ſtanding, you may order a vomit, or a gentle purge; treat him every day; and afterward order bitters to ſtrengthen the ſtomach.

There are different headachs; as, the Cephalagia, when the head is affected ſlightly in one part. Cephaloea is when the whole head is affected: One ſide only is called, Hemicrania; and a ſmall ſpot affected is called, Clavis Hiſtericus.

Theſe various headachs ariſe from different cauſes. If it proceeds from obſtructions, a Criſis is very ſalutary; as it puts the whole body into motion, and will remove the cauſe.

Treating the part which you think affected is very neceſſary. You do this with one hand or both, by drawing your hands towards you ſeveral times, as before. To treat the head, you may apply your hands upon the temples, and put your thumbs upon the frontal Sinus; which will often remove it.

DEAFNESS.

IF the want of hearing proceed from a fault in the ſtructure of the ear, there is no cure. If it proceed from cold, ſever, hard wax, or dryneſs, you may magnetiſe according to my principles. You keep yourſelf within a yard or two, according as you feel a reaction. [Vide the firſt part.] You then fix you left hand toward the ear, and move your right, open, and bring it towards the left hand; and do the ſame as if you were to clap your hands. By that mean you put the air into vibration; and, guided by your left hand as a conductor, you apply the palm of the hand upon the ear; or you may put your thumb in the ear, and, with your other finger, as you hold a pinch of ſnuff, preſs the thumb toward the ear; by which you accelerate the fluid into it. You may make uſe of a conductor, either glaſs or artificial magnet, and put it into the ear, and preſs, with two fingers, from the baſis towards the ear. You may magnetiſe the head, by drawing the fluid towards you.

All theſe means you are to make uſe of, according to your ſenſations and judgment.

Sometimes an injection, made of Caſtile ſoap, warm brandy and water, will aſſiſt your operation.

Of the Toothach.

THIS violent, though not dangerous diſeaſe proceeds from rheumatiſm, obſtructed perſpiration, inflamation, &c. This being the caſe, you treat according to my rules. If there be inflamation, you draw the fluid from the head; you touch the temples, the frontal ſinus, the top of the head, the articulation of the jaws, and under the chin. You may touch the tooth with your index and thumb: But ſure way, is to get an artificial Magnet, and, as your patient's face is toward the ſouth, apply the ſouth pole upon the tooth, touch the next teeth, and draw the fluid downwards; which will perform a cure.

Diſeaſes of the Eyes.

THERE is nothing ſo difficult, as to cure thoſe diſeaſes; and none of our organs is more ſubject to be affected, than the ſight, or from ſo many cauſes. When they proceed from obſtructions in the cuſtomary evacuations, you muſt magnetiſe according to my rules. You treat the cauſe, alſo the eyes, by fixing your thumbs oppoſite; with the index you preſs the ſluid into the eyes; you move your thumb oppoſite to you, and may rub the eyes gently; and drop magnetiſed water into them with a quill. This you do three or four times a day; and order a little lemonade or ſyrup to your patient.

The Gutta S[•]rena, Opthalmia, Cataract, Specks on the Eyes, and Fiſtula Lacrymalis, are very difficult and almoſt incurable.

I have heard many magnetiſers boaſting of the cures they had made of theſe diſeaſes. I have had more practice, in that way, than many of them; and confeſs, candidly, I have made but few.

I ſhall explain the beſt manner of treating. You muſt firſt know the cauſe which you treat; afterwards, applying your thumbs gently on the eyes, you rub them often. You then fix your thumb, with the next finger, at a diſtance from the eye. But I have bad ſucceſs, in ſome caſes of this kind, by making uſe of an artificial Magnet, fixing it at the diſtance of half an inch from the eye: It has, by that mean, removed Spots, and Gutta Serena, proceeding from the compreſſion of the nerves by ſuperfluous humours. I have dropped magnetiſed water, three or four times a day, with ſucceſs.

A proper regimen is neceſſary, and ſome internal and external applications.

Of the Epilepſy and hyſterical Affections.

THOSE diſeaſes are the opprebriam of the faculty, with many others; as they cannot be cured by internal medicines, except when proceeding from obſtructions, worms, or affection of the mind, &c.

In thoſe caſes you treat according to the rules; then you touch the head on the top. Applying your thumb on the root of the noſe, you endeavour to diſſolve the obſtructions which may be the cauſe. Apply your hand upon the Diaphragm, and endeavour to put the nerves in motion. You may treat at a diſtance alſo; but try to produce a Criſis.

Drs. Andrey, and Towret, at Paris, have cured ſeveral epileptics by applying artificial Magnets round the head; or, like a horſeſhoe, applied upon the top of the head. When they are in a ſit, apply a Magnet in each hand; which will ſoon recover them. I have brought ſome to, by applying a key in their hands. They are very good in ſpaſms, faintings, and cramps; which ceaſe inſtantly upon applying a magnet to the ſoals of the feet.

Of the Scrophula, called the King's Evil.

THIS diſeaſe is a diſgrace to phyſic. Some perſons have had the gift of curing by touching. I have ſeen, in London, two perſons who had been touched by a man, after he was hanged. They were relieved; but I really believe it was the force of imagination. Being frightened, by the dead man, made ſuch a revolution in the blood, that it removed the obſtruction in the glands. You may touch your patient in thoſe parts, and draw the effluvia, in order to reſolve the glands.

If there be an ulcer, order the patient to bathe the part with magnetiſed water, and keep a bit of rag upon it.

Seabathing, decoction of celery and hemloc juice may be tried, beſides treating.

Sore throat, or any inflamation, is to be treated by drawing the fluid out of the part; either by putting yourſelf in oppoſition, or by ſtanding on one ſide, and putting one hand behind the neck, and the other before.

Of the Palſy.

WHEN the palſy happens to an old perſon, or has been of long ſtanding, it is ſeldom cured; but, if it happen to a middling age, and one ſide only be ſtruck, called an Hemiplegia, a cure will be effected, by being treated ſoon after. You may magnetiſe your patient oppoſite, as uſual. After you turn the ſide affected towards the north, you treat the oppoſite ſide; in which the cauſe is ſuppoſed to lie. You may touch with one ha[••] along the backbone, or within an [••]ch of it, along the great Intercoſtal, by applying your right hand upon the ſtomach. You treat him about two hours. If you can put him into a Criſis, which is very eaſy you may expect to cure him.

You make him lift up his bad arm, or have ſomebody to ſupport it. You put a conductor into his hand, to attract the univerſal fluid. You may inſulate him, and turn the part affected towards the north. Tie a ſilk ſtring to the ceiling; at the end of it have a ſtrong, compounded Magnet; the north pole parallel to the hand. To the other hand tie, likewiſe, another ſtring; at the end of which place a large piece of iron, whoſe ſurface is larger than the Magnet. Have an electrical machine; connect the chain to the patient; and make him ſtretch his arms. Then touch the Magnet and the piece of iron together, or one after another to the extremities of the hands: It will cure him. I have cured a number that way.

"But (ſay many) this does not belong to Animal Magnetiſm." Has not a magnetiſer a right to cure his patients as ſoon as poſſible; and to employ every mean his mind ſuggeſts to him? It is not ſo among the faculty: They muſt cure or kill, ſecundam artem, according to art.

A general vomit or purge is often neceſſary. The diet muſt be good.

If the tongue is affected, put a conductor upon it or an artificial Magnet, ſuch as you make uſe of for the teeth; and preſs the fluid, from the baſis towards the point, on the tongue.

Sometimes a little gargariſm is uſeful. Electricity, and the cold bath are very good.

RHEUMATISM.

NOTHING is more common, in this country, than that diſeaſe, on account of the dampneſs and changeableneſ[•] of the weather; which abſorbs and prevents the electric and magnetic fluid from flying off of particular parts, eſpecially the feet; whence there flies out a greater a[•]undance of fluid, than from any other part of the body. It is for that reaſon dogs will follow our tracks.

There are very obſtinate rhuematiſms, which proceed from different cauſes, and are difficult to cure. The method of curing this diſeaſe, is magnetiſing the patient in oppoſition. Try to promote perſpiration, by putting him into a Criſis.

If the rbuematiſm be in a particular part of the body, you muſt treat the part affected; either by touching, or rubbing, which is the beſt. You may uſe an artificial Magnet, in the form of a horſeſhoe.

If the rhuematiſm be in the head, you apply it upon the top of it. If it be in the face and teeth, apply it on the temples. If it be in the hip, apply it above the knee, with the poles up. If in the knees, apply it on the tarſus, with the poles up. If it be in the ſhoulders, you place it on the humerus of the arm bone, &c. Electricity, hot and cold bath, earthbathing, according to Dr Grahim's principles, &c. &c.

Some internal and external applications will aſſiſt the operation.

Conſumption or Decay.

THIS diſeaſe, ſo common in America, is difficult to cure. It proceeds from want of the animal fluid in the body, which wa[•]les it to nothing; therefore, it is neceſſary that the perſon who treats be very ſtrong and healthy. His patient is like a child at the breaſt, pumping his animal juice, which may hurt him very much; like a child who ſleeps with an old and unhealthy perſon: Therefore, I would adviſe you to treat as few as poſſible.

Riding a young horſe without a ſaddle, a cow, a bull[•]e, or to be among cattle is very good: Alſo, to ſleep in a ſtable, by communicating a rope from the bed to the cattle, which ſerves as a conductor to the animal fluid.

Diſeaſes in the Stomach,

SO common among women in this country, proceed from that pernicious cuſtom of wearing ſtays: Not only that, but they muſt have a piece of wood, two or three inches broad, and proportionably thick in them, called a buſk; which occaſions ſo many diſeaſes. They ſhould be looſe round the body. You treat the ſtomach by throwing the fluid into it. Criſes are not good for it.

Flatulency, or Wind in the Stoma[•]h and Bowels, ariſes from want of tone in thoſe parts. It is to be treated upwards, which will make the patient break wind, and produce a Criſis; which is the beſt. After the Criſis, you muſt treat the ſtomach downwards, in order to ſettle it. You may order carminatives.

Bile on the Stomach is treated upwards; alſo to make the patient vomit; and Criſes are good for it. A glaſs of magnetiſed water, afterward, will ſettle the ſtomach.

In all ſorts of Inflamations of the Lungs, Liver, &c. you treat towards you, and avoid the Criſes; as well as when thoſe parts are ulcerated.

In the Stene and Gravel, you treat; throw a quantity of fluid, and produce Criſes: It will promote evacuation, which may do ſervice to the patient.

I knew a gentleman, in London, juſt come from ſchool, who told me he had diſſolved, in a little time, a ſtone in the bladder, of about four ounces, by magnetiſing only. I adviſed him to treat the London Monument, and carry it into St. George's Fields; for which he would be entitled to five hundred pounds reward.

In external ſwellings, or ulcers, draw towards you, and bathe with magnetiſed water.

Women Pregnant, and in Labour, may be treated without a Criſts. I have magnetiſed women in labour, and put them aſleep, while the Acou[•]heur was performing his duty. They did not recollect the operation, and were ſurpriſed to find themſelves delivered.

I have put a man aſleep, who had an Hydrocel. The ſurgeon performed the operation; but the patient never recollected any thing of it.

Relaxation, and the blood flowing from a cut may be ſtopped, by fixing your thumb, and preſſing the forefinger over the part.

Fevers, of every kind, may be cured by Criſes. It is during that time Nature endeavours to get rid of what diſturbs her; either by perſpiration, vomiting, &. Thoſe people are the beſt Somnambuliſts, as I ſhall explain hereafter.

It is very eaſy to perceive, by the method I have taken to explain the treating of the foregoing diſorders, that an ingenious magnetiſer may treat all others; as it would require a volume to explain them.

Of nervous Diſeaſes.

IT is in thoſe diſeaſes that Magnetiſm acts more forcibly. By putting the whole nervous ſyſtem in motion, it operates Criſes, as well as Somnambuliſm, and offers to the attentive eye a veſt field of obſervation.

There is as great a variety in thoſe diſeaſes, as there are combinations between all poſſible numbers. Different organs may be affected, and diſtinctly from others.

In ſome perſons the extenſion of ſight is ſo great, that it ſeems as if they made uſe of a Microſcope. Some of them cas ſe[•], in the dark, the Animal Fluid flying in all directions; which appears luminous: To others the ſkin appears like a ſieve, and they ſee the groſs humours, or perſpiration as large as ſmall ſhot; and by rubbing the hands they ſee ſparkles of fire coming out.

Mr. Boyle mentions a perſon, who, after getting half ſuddled with claret (which I ſuppoſe relaxed the ſtomach, and his nervous ſyſtem) when he walked in the night, could ſee to read moderate print: Another, who could, in the night, diſtinguiſh colours.

Grimaldi tells us, that, Some women can, by their eyes alone, diſtinguiſh between eggs laid by black hens, and thoſe, by white ones. This ſingle fact will lead to many things, which I ſhall relate about Somnambules.

We muſt not attribute to whin, all the ſingularities which we obſerve among people affected in the nerves: They proceed from as real a cauſe, as that which determines the moſt reaſonable man.

I knew a gentleman, in London, who ſhook his head and arm every inſlant, like a perpetual motion. A lady, whom I treated, when in his company, had the ſame involuntary affection. A gentleman, in Cork, when in company, would often pronounce Peter; and the ſame word during a week; Then he would pronounce a bad one, during another week; and could not help it.

There are different methods of treating thoſe diſeaſes; either with or without Criſes. Such people are the beſt Somnambules. If a perſon is irritable, you treat gently, in oppoſition, by drawing a certain quantity of fluid from him: If, on the contrary, you throw the fluid towards him, you may put him into a gentle Criſis. If the patient has a trembling of the limbs, like the head, you treat that part. If you cannot ſucceed by treating, apply a magnetic bandean round the head: It will ſtop it inſtantly. For trembling of the hands, apply magnetic bracelets.

To magnetiſe, or treat a perſon at a diſtance is not impoſſible. The manners which ſeveral profeſſors make uſe of are different. There are quacks in that art, who pretend to have ſound it out before Dr. Meſmer; but, that none of them dreampt of it, is well known.

The faculty of our ſoul, thought, or idea can perceive, contemplate, and unite itſelf to any object, preſent, diſtant, viſible, or inviſible. That it has action upon matter, is well demonſtrated. It acts immediately upon the vivifying electric and magnetic fluid; and, by its will, determines it to be directed upon ſuch and ſuch parts. We know that our ſouls act upon our bodies, and force any part of them to move in any direction, according to our wills. This being the caſe, we may reaſonably believe, that they may act as well upon merely organical Matter, as upon animated Bodies.

The thought or ſoul goes to any diſtance. No obſtacles can reſiſt it. It arrives and unites itſelf, by a ſympathetic power, to any object it wiſhes, without a maſter of ceremonies. Neither the ſize of the body, its ſtrength, or figure impede: All give way; and the union is made in an inſtant. The will, and the will only is the cauſe of it; becauſe it directs the fluid towards the diſeaſes, and affected viſc[•••]. by fixing them in your imagination as much is poſſible; and, by that mean, it will force the magnetic fluid to touch and to penetreat, to a great diſtance, any bodies to which the ſoul is willing to unite herſelf, and to reeſtabliſh the animal economy; of which ſhe is the indiſtructible principle.

Theſe reflections how the poſſibility, and the mean made uſe of, to treat a perſon at a diſtance; of which experience will prove the reality: And an ingenious mind may make many curious experiments and, by repeated trials, receive full conviction.

To treat a perſon at a diſta[••], from one houſe to another, is poſſible; provided you have ſeen the perſon before, and put him in a Criſis. You [•]o this in the following manner, viz. Know where the perſon is, fix the hour by your watch, and have ſome friends with him, to divert him. You muſt be alone, in a room, [•]o avoid any noiſe, or any thing that might diſtract the attention of your mind. In that poſition, you paint the perſon in your imagination: you repreſent, in your idea, the part which you ſuppoſe affected; and you treat is the ſame manner, as if the patient were before you. That ſympathy of body and mind, which exiſts between you and him, will produce a Criſis and Somnambuliſm. This phenomenon is very intereſting.

You may alſo, from the ſame principles, treat a perſon, in the ſame room, without his or her knowledge; by fixing your mind and your eyes upon the part affected, or upon the heart, ſtomach, &c. and produce Criſe, and Somnambuliſm.

DROPSY.

THERE are different ſorts of this diſeaſe, according to the parts which are affected. I ſhall treat of the manner of curing the Aſcite; which is, when there is a collection of water in the belly, proceeding from obſtructions, living too low, and ſometimes from drinking ſpirits, or cold water, when the body is hot. You treat the patient in oppoſition; you fix your hands upon the part, either at a diſtance, or by applying them upon the belly; and you try to produce a Criſis, which is the quickeſt way. You may apply a magnetiſed bellglaſs on the belly, when the patient is in bed; the ſame on the legs, if they are ſwelled; and various acceſſaries, according to your fancy.

Dropſies of the brain, of the breaſt, and of the legs are treated by extracting the fluid, and promoting circulation and perſpiration.

Of the Aſthma,

WHICH is a diſcuſe of the longs but very ſeldom cured, when i[•] proceeds from a bad formation of the breaſt, or is hereditary.

If it comes from obſtructions, treat the lungs, and put the patient into Criſes, to promote circulation: But, if the aſthma proceeds from another cauſe; as, violent paſſions of the mind, or is humoral or nervous, and the patient ſpit a great deal; treat the ſtomach upwards, to promote expectoration. If the patient cough much at night, give him a glaſs of magnetiſed water, going to bed, and another in the morning. Moderate exerciſe, in a gentle air, is very uſeful.

APOPLEXY.

THIS ſudden loſs of the ſenſes may be cured by applying immediately, and with proper care. The cauſe is, an effuſion of the blood, or a collection of watry humours. There are two ſorts, a ſanguine and ſer us apoplexy. It is generally towards the brain that the cauſe lies; becauſe the blood does not return from the head.

That being the caſe, you magnetiſe the patient, either in bed or up. If he be in bed, you ſtay at his feet, and magnetiſe the head downwards. You may get at the right ſide, and magnetiſe as before. You touch his head, one hand be[•]ind and the other before, bringing them downwards. You muſt raiſe his head high.

If it be a ſanguine apoplexy, and you ſee no change, you may order bleeding, or put the feet in warm flannel. Let the patient have free air, and treat him four hours a day.

NIGHTMARE.

THIS diſagreeable diſeaſe puts the patient into the greateſt torture during his ſleep. He often feels a weight upon his ſtomach, like a man, cats, or dogs, &c. He endeavours to cry aloud and fancies himſelf going to be drowned, or killed. It proceeds from a weak ſtomach, nervous affections, &c.

I have attended a patient, who uſed bleeding every year, in May. During March and April he was always ſo: but as ſoon as he was bled, the pain left him. They are a kind of Somnambules.

You treat the ſtomach, by throwing a qua[•••]ty of fluid, in order to ſtrengthen it: Alſo, treat the head downwards. A glaſs of magnetiſed water, going to bed, is very good.

Of Senſations, conſidered as a ſixth Senſe.

THERE are as many ſenſations, as there are poſſible differences between proportions.

In all ſenſations we muſt conſider three things: The cauſe producing the impreſſion; the nature and diſpoſition of the organs receiving it; and the ſenſations which have preceded it. It is by the combination of thoſe affinities, that the organs of our ſenſes may be magnefied or increaſed to ſuch a degree, as to become, for every object which they preſent to [•]s, what teleſcopes and microſcopes are to the ſight; conſequently, our ſenſations are the reſult of all the effects which objects make on our organs.

Our ſenſes can only draw us more or leſs near to the knowledge of objects, and their nature, by a conſtant uſe and ſerious application, in order to attain to their reality.

We have a great number of ſmall organs, proper to receive ſenſations; but the habi[•] we are in of uſing ſome particula[•] organs only, abſorb the reſt. Blind people have different ſ[•••]tions from us: They will perceive a wall, or other body, before they touch it. There is no doubt but we are endowed with an internal ſenſe, which is in affinity with the Univerſe, and is conſidered as an extenſion of ſight. It is by thoſe means one may comprehend the poſſibility of finding the diſeaſe of another; of foreſights, predictions, and the phenomenon of Somnambules, and Sybils, &c.

As it is poſſible to be affected in ſuch a manner, as to have the idea of a body at an immenſe diſtance, in the ſame manner as we ſee the ſtars; the impreſſion of which is tranſmitted to us in a right line; the ſucceſſion and continuity of a coexiſting matter between them and our organs, bounded by the nature of their form: Why ſhould it not be poſſible, by the mean of an inward organ, by which we are in contact with the whole Univerſe, for us to be affected by beings, the ſucceſſive motion of which is propagated to us in curve or oblique lines, in any direction? And why ſhould we not be affected by the connection of beings which ſucceed one another?

I was acquainted with Monſieur de Botinan, who had a place under government in the iſland of St. Helena. During twenty years he made a particular ſtudy of a ſenſe unknown to us. He could perceive a fleet, or a ſingle ſhip, two or three hundred miles off. Laſt war he deſcribed M. de Suffrein's fleet; the number of ſhips; and thoſe which had paſſed by, and did not touch at the iſland. He could do more. At ſea, he could tell the diſtance he was off land; which has been proved, by repeated experiments in the Channel. I cannot ſay, this is certain; but I have ſeen the Certificates, granted him by the governor and principal people of the iſland; and the petition and recommendation to the Miniſter, who granted him eighteen hundred livres, per annum.

The famous Bleton, called the Sourcier, or Spring finder, whenever he walked upon ground where there was a vein of water, felt, within himſelf, a certain ſenſation which gave him notice thereof. I knew another countryman, who ſhook whereever there was water; in conſequence of the elementary, electric, or magnetic fire paſſing through the pores of the Earth; which gave him that ſenſation.

Of the Criſes.

THE Criſes are an effort of Nature againſt the diſorder, endeavouring to diſſipate the obſtacles which are in the circulation, and to reſtore harmony or equilibrium to all parts of the body. Few diſeaſes can be cured without a Criſis, particularly when they proceed from obſtructions, &c.

There are two ſorts of Criſes. The natural, which is attributed to Nature alone, gets rid of what offends her, by an increaſe of movement, producing vomitting, motion, perſpiration, &c. Theſe are the moſt ſalutary, as Nature acts ſilently, without violence, and expels the obſtacles which impede circulation; by moving gently the molecules which form thoſe impediments, and go off by perſpiration, &c.

The forced, is ſometimes ſalutary in obſtructions, windy, and bilious complaints. Theſe are produced, when Nature is inſufficient to expel what offends her. The uſe of Animal Electricity and Magnetiſm puts the whole body in action, and, in conjunction with her, acts efficiouſly on the patient, who receives benefit and eaſe; particularly if it has produced evacuations, &c. There are various means of producing them, according to the ſubject, and the cauſe of his diſeaſe. Some ſay there are ſix degrees of Criſes. I ſay there are as many, as there are different conſtitutions to treat. Some, will alſo call it luminous Criſis, from that new ſect called the Illuminated. All theſe are imaginary.

Suppoſe you have a patient on whom you would wiſh to produce a gentle Criſis; you muſt put yourſelf in affinity; then put one hand behind the head, and the other before, till the perſon is aſleep. If he be agitated, calm him, by drawing the fluid downwards from the head. If you treat the cauſe by touching, it will increaſe the pain. If you put your thumb upon the frontal ſinus, he will fall into a Criſis. You may magnetiſe your watch, and ſhow him the time of day, he will go into it. Magnetiſe a flower, and give him a ſmell, he will fall in. Magnetiſe a harpſicord, as ſoon as you play on it he will go in. Magnetiſe a perſon between you and the patient, which will put him in. Magnetiſe a pond, make the patient ſtand on the ſide oppoſite to you, and hold a ſtick in his hand to touch the water; you muſt alſo touch the water with your magnetiſed conductor: the perſon will go into a Criſis immediately. Have ſomebody behind him, to prevent his falling into the water: it is the beſt conductor of animal fluid. Make a perſon read, be behind him, and magnetiſe the lines as he reads, he will go in. Place the patient behind you, oppoſite a lookingglaſs, that you may ſee him, and magnetiſe, with a conductor, the figure in the glaſs. The reaction of the fluid will produce a Criſis. Magnetiſe a tree in a walk, as ſoon as the patient comes near it, he will fall into a Criſis. A perſon may be put in a Criſis, through a door, from one room to another; and in fact, an ingenious obſerver may, by what I have related, make a great many curious experiments; provided he has proper ſubjects.

Of Somnambuliſm.

IN my little eſſay on Somnambuliſm, I have ſaid, that it was a ſtate between ſleeping and waking, partaking of both. The patient is a Somnambule, when he can do the ſame as if he were awake. Theſe natural Somnambules, who get up at night, and do many wonderful things, are well demonſtrated. They are diſeaſes, and may be cured by treating. The magnetic Somnambules, are thoſe, whom art has found out a mean of obſorbing or ſuſpending ſome of the external ſenſes of for a while; and the patient eats, and drinks; goes up and down; plays upon the harpſicord; and does many things which you deſire him; provided he be willing. The firſt I ſaw was at the Marquis de Puyſegur's, in the year 1784: and all thoſe who pretended to it, in this country before, were impoſtors, and none of them had yet dreamt of it; and for all this, we are indebted to Dr. Meſmer. Whenever any perſon has a real Somnambule, which is very eaſy, by care he has a treaſure. They are called by us, Malades Medecins; or ſick Phyſicians. Theſe beings ſee in the dark, and go through an external atmoſphere, the ſame as a glow worm. They have, beſides, an internal atmoſphere, which they make uſe of to perceive objects preſent, diſtant, viſible, and inviſible. I have had ſeveral who related to me, what they could perceive. All of them differ, in many reſpects, according to their conſtitutions. One muſt not always depend upon what they ſay, on account of their differing ſometimes. You may make them move in any direction, by your will alone; or by moving your conductor any way upon the floor, they will follow its directions. You may make them play on any inſtrument they can; they will read, write, and work: all theſe they will do better than if awake. Being deprived of their other faculties, they become ſtronger. No phyſician can tell the diſeaſe of a perſon better than a real Somnambule. They ſeldom fail to tell unknown perſons their diſeaſes, and preſcribe for them.

At a future time, when the Science is better eſtabliſhed, I ſhall publiſh a full account of the theory of Somnambuliſm.

Some will accuſe me of having ſaid too much; but thoſe who know me perſonally, will never accuſe me of relating any thing which I cannot demonſtrate; and thoſe who repeat theſe marvellous narrations, hurt themſelves and the ſcience, in the eyes of really learned men. Thoſe ſtories, like traditions, which are handed down from generation to generation, and become improbable; like antiquity, loſe their former luſtre. I would adviſe my pupils to try thoſe experiments I have ſhewn them firſt, and try the others afterward.

To make an electric, or magnetical Apparatus.

I SHALL not give you a full account of the Apparatus of our ſociety in Paris. It is more like a grove. Mine, which I had in London, and Dublin, is a large oak tub, eight feet in diameter, well pitched in the inſide, about an inch thick, (that belonging to our ſociety, has lookingglaſſes all round it), inſulated upon four glaſs feet, bottles of water well corked; you magnetiſe the bottles, and lay them down, the neck of one in the bottom of the other all round; ſo that the laſt comes to the centre. You may fill up the ſpace with broken bottles, or vitrifiable matter, brimſtone, or reſinous matter, minerals, &c. Fill it up all but ſix inches; put ſome loadſtones and artificial magnets in different directions; then cover the whole, to the edge, with fine, dry, river ſand—put the lead over; place in the middle a poliſhed iron bar about eight feet high, with ſprigs to it, to attract the univerſal fluid which concentres itſelf in the reſervoir. At the far corner place an Arbor Vitoe in a box; and place under it a ſtrong magnet; the north pole upwards; the ſouth pole is fixed in a hole upon the cover; by that mean you increaſe the motion of the tree, and, becoming vegetaliſed, it will grow without water. You make holes all round about, eighteen inches diſtant, put iron or braſs conductors behind, ſo as to touch the patients who come next to it. Connect a chain of an electric machine; inſulate your patients, and make them hold hands; it will increaſe the action in them. You may treat them in that manner; you will the ſooner put them into Criſes▪ I have had all my patients, round my reſervoir, in a Criſis at a time. I could not attend them. You may have a tree in a box, upon inſulated feet; have a ſmall box, filled with vitriſiable matter, and fill it with water; you may make uſe of a large bottle, filled with water only, and connect a chain to it. All this apparatus may be made differently, according to your idea.

To magnetiſe a tree, you muſt ſtand facing the north; you muſt have a conductor, which you have magnetiſed. You muſt point it from the top of the higheſt branches to the roots; do the ſame from the other branches. If the tree is ſo large that you cannot ſee the branches on the other ſide, change your poſition, from ſouth to north, and do the ſame. Then approach the tree, claſp your hands round it, and ſtay [〈◊〉] that poſition five minutes: your tree becomes magnetiſed. Any patient, who has been in a Criſis, or Somnambuliſm, will diſtinguiſh it. Some will go into a Criſis as ſoon as they come near it; others, if they are in Somnambuliſm, will diſcover it among the reſt.

You may magnetiſe a myrtle, or any other ſhrub: it will appear luminous in the dark. You may magnetiſe a flower, by putting your thumbs in the middle, and eſtabliſhing an equator; then, drawing your thumbs to the extremities, you preſs your thumb with the next finger, and you throw the fluid upon the flower. It will appear luminous in the dark. By giving it to a perſon to ſmell, who has been in a Criſis before, he will go into one again.

To magnetiſe a conductor or a cane, put your hands in the middle of it; ſlide your hands to the extremities; your thumbs at the top, and rub the extremities with them. By theſe means you will impregnate it with an electrical fluid, that ſeems luminous in the dark, and as ſulphurous as the electric rubbing.

To magnetiſe a ſhilling, or a guinea, put your thumbs in the middle, and draw them to the extremities: it will appear as a ball of fire. A watch is magnetiſed in the ſame manner, by drawing your two thumbs at the top, and your index under it. Eſtabliſh an equator, and draw your fingers to the two poles. By ſhewing it to a perſon who has already been in a Criſis, he will fall into one again. They can tell you what o'clock it is in the dark. If aſleep, they can tell you the ſame, by ſhewing a watch.

To magnetiſe a harpſicord, fix your hands ſpread on the middle, and draw them towards the extremities: then rub the end you touch the ſtrings with, one after another, in the ſame manner. By that mean you will impregnate it with an electric fluid. As ſoon as a perſon plays upon the harpſicord, make your patient touch it with his hand or finger: he will fall into a Criſis immediately.

To magnetiſe a room, or a bed is the ſame. Set it to the north, facing the ſouth; point your conductor up to the ceiling; bring it down towards you. Point it to the weſt and eaſt, and bring it alſo to your feet: the room will appear all luminons, and the bed alſo.

A pond may be magnetiſed in the ſame manner. By pointing your conductor over the ſurface of the water, from the cardinal points. Touch the water with it, and make your patient do the ſame. He will have a ſhock in falling in, and it may be of ſervice to him.

From theſe few experiments it is eaſy to conceive, that any inanimate body may be electrified, or magnetiſed, which you pleaſe to call it. I have lately received information from London and Paris, that a perſon may kill a dog, a horſe, or a man; by fixing his eyes upon the heart, it will ſtop the circulation, and kill them in an inſtant. My correſpondant, who has as little ſaith as myſelf in theſe ſtories, informs me, "That in a buſtle in the place Louis XV. an huſſar came full gallop towards him, ſword in hand: he treated the man and horſe, but could not ſtop him. Having his gun loaded, he killed the man, and thruſt the bayonet into the breaſt of the horſe. He treated them both effectually." Others pretend to ſink a ſhip at ſea. This would be a good thing for an admiral! All thoſe pretended experiments do no honour to thoſe who relate them.

To treat one's ſelf is as eaſy as to make our arms, feet, and other parts of the body, move in any direction we pleaſe. You may make yourſelf ſick in your ſtomach by your abſolute will, as well as to cauſe motion, perſpiration, &c.

I ſhall now take leave of my pupils, and beg of them never to relate any thing but what they have repeated often; and hope, they will excuſe my Engliſh, as I have not employed any clerks.