This important category of individuals constitutes a whole series of transitions between the insane prophets of whom we have spoken and well-balanced men of genius. It is often very difficult to understand and interpret the series of intermediate forms, so graduating and so variable, which exist between insanity and genius. It is necessary to guard against any exclusive generalization in one way or the other.
In any case, the fact that many men of genius are of pathological nature does not authorize us to regard every person of genius or originality as insane, whether he attacks the routine and prejudices of his contemporaries, or whether he opens up new horizons and goes out of the beaten track. Let me cite a few examples.
Joan of Arc was, in my opinion, a hysterical genius whose hallucinations were auto-suggestive. The distress of France had profoundly agitated her, and, fired with the desire to save her country, her brain was affected by auto-suggestion with hallucinations of the voices of saints and visions, which pointed out her mission and which she regarded as coming from real saints in heaven. At that period such things were common enough and need not surprise us. In spite of her good sense and modesty, Joan of Arc was urged by an exaltation unconscious of self. By a destiny as astonishing as providential, this young girl of genius, and at the same time pathological, exalted by ecstatic hallucinations, led France to a victorious war of freedom. The most conscientious historical sources show that the morality of Joan of Arc was pure and above reproach. Her replies to the invidious questions of the Inquisition are admirable and bear witness both to her high intelligence and the moral elevation of her sentiments. It is evident that the sentiments of love were transformed in her into religious ecstasy and enthusiasm for the ideal of her mission, a frequent occurrence among women.
Another remarkable example is that of Thomas à Becket. The sudden transformation of this man of the world into an ascetic priest (it is true, on the occasion of his nomination as archbishop), from this devoted friend and servitor of the king of England into his most violent adversary, and into a champion of the Church against the State, evidently represents the auto-suggestive transformation of a hysterical subject, for this is the only way of explaining such a sudden and complete contradiction which caused him to change suddenly from one fanaticism to a contrary one.
The religious exaltation of the Mormon prophet, Smith, was no doubt combined with eroticism, which made him organize his sect on the basis of polygamy.
Mahomet also had visions, and sexual connection plays an important part in his teaching and prophesies. The apostle St. Paul was also a visionary who passed suddenly from one extreme to another as the result of hallucination. Pascal, Napoleon, and Rousseau presented very marked pathological traits.
Although some of these cases have no direct connection with the sexual question, I have mentioned them to show how such personalities exert their influence on the masses, and through them on history. As soon as they acquire authority, their peculiar ideas and sexual conceptions, however exclusive or even absurd they may be, react strongly on their contemporaries, as we see to-day the ascetic ideas of Tolstoi influence his numerous disciples.
Sudden conversions, whatever may be their nature, especially when the convert goes from one extreme to another, are not the fruit of reason, but depend on suggestion or auto-suggestion and especially on pathological suggestibility. (Vide Chapter IX).
In other respects sexual anomalies often govern the acts of hysterical persons and other psychopaths. The Roman emperors, Nero, Tiberius and Caligula were almost certainly sadists and enjoyed sexual pleasure at the sight of the sufferings of their victims. Valerie, Messalina and Catherine de Médici were also female sadists. Under the hypocritical veil of religion, Catherine de Médici was the principal instigator of the Massacre of St. Bartholomew at Paris, and wallowed in pleasure at the sight of the massacre of the Huguenots.
On the other hand, masochism may give tone to the thoughts and sexual feelings of certain persons of great influence, such as Rousseau, and to sects of ascetics, such as the fakirs, etc.