Mesmer proved his theory by his experiments, which were crowned with complete success. Having observed the analogy between the phenomena of animal magnetism and those of electricity, he made use of metallic conductors, connecting with a common reservoir containing earth and water, so as to absorb and project the two forces. The complicated apparatus of tubs has now been abandoned, as it can be replaced by a living chain of hands superposed upon a circular non-conducting body like a wooden table, or on silk or wool. He subsequently applied to living organised beings the processes of metallic magnetisation and attained certitude as to the reality and similitude of the phenomena which followed. One step only was left for him to take, and it was to affirm that the effects attributed in physics to the four imponderable fluids are diverse manifestations of one and the same force differentiated by its usages, and that this force—inseparable from the first and universal matter which it sets in motion—now resplendent, now igneous, now electric, now magnetic, has but one name, indicated by Moses in Genesis, when he describes its manifestation by the fiat of the Almighty before all substances and all forms: that Word is THE LIGHT—הי אור.

Let us now have the courage to affirm one truth which will be acknowledged hereafter. The great thing of the eighteenth century is not the Encyclopedia, not the sneering and derisive philosophy of Voltaire, not the negative metaphysics of Diderot and D’Alembert, not the malignant philanthropy of Rousseau: it is the sympathetic and miraculous physics of Mesmer. Mesmer is grand as Prometheus; he has given men that fire from heaven which Franklin could only direct. There was wanting to the genius of Mesmer neither the sanction of hatred nor the consecration of persecution and insult; he was hunted out of Germany, ridiculed in France, which, however, provided him with a fortune, for his cures were evident, and the patients who went to him paid him, though they may have stated afterwards that their restoration was a matter of chance, so that they might not draw down upon themselves the hostility of the learned. The authorised bodies did not even so far honour the thaumaturge as to examine his discovery, and the great man resigned himself perforce to pass for a skilful impostor. It was only the really instructed who were not hostile to mesmerism; sincerely religious persons were alarmed by the dangers of the new discovery, while the superstitious cried out at the scandal and the Magic. The wise foresaw abuses; the imbecile would not so much as tolerate the exercise of this marvellous power. Some thought that the miracles of the Saviour and his saints would be denied in the name of magnetism; others wondered how it would fare with the power of the devil. True religion, notwithstanding, has nothing to fear from the discovery of truth; and further, in putting a limit to human power, does not magnetism give a new sanction to divine miracles instead of destroying them? It follows that the fools will ascribe fewer prodigies to the devil, which will leave them the less opportunity to exercise their hatred and their rage; but persons of real piety will not find this a ground of complaint. The devil must lose ground when light manifests and ignorance recedes; but the conquests of science and of light extend, strengthen and increase more and more our love of the empire and the glory of God.

CHAPTER II
THAUMATURGIC PERSONALITIES OF THE EIGHTEENTH CENTURY

The eighteenth century was credulous about nothing but Magic, and the explanation is that vague beliefs are the religion of souls devoid of true faith. The miracles of Jesus Christ were denied, while resurrections were ascribed to the Comte de Saint-Germain. This exceptional personality was a mysterious theosophist who was credited with possessing the secrets of the Great Work, and the manufacture of diamonds and of precious stones. For the rest, he was a man of the world, agreeable in conversation and highly distinguished in manners. Madame de Genlis, who saw him almost daily during his early years, says that even his representations of gems in pictures had a natural fire and gleam, the secret of which could not be divined by any chemist or painter. None of his pictures are in evidence, and it can only be speculated whether he had contrived to fix light on canvas or whether he employed a preparation of mother-of-pearl, or some metallic coating.

The Comte de Saint-Germain professed the Catholic Religion and conformed to its practices with great fidelity. This notwithstanding, there were reports of suspicious evocations and strange apparitions; he claimed also to have the secret of eternal youth. Was this mysticism or was it madness? His family connections were unknown and to hear him talk of past events suggested that he had lived for many centuries. Of all that was in kinship with occult science he said but little, and when the benefit of initiation was demanded at his hands he pretended to know nothing on the subject. He chose his own disciples, required passive obedience on their part and then talked of a royalty to which they were called, being that of Melchisedek and Solomon, a royalty of initiation, which is a priesthood at the same time. “Be the torch of the world,” he said. “If your light is that only of a planet, you will be as nothing in the sight of God. I reserve for you a splendour, of which the solar glory is a shadow. You shall guide the course of stars and those who rule empires shall be governed by you.”

These promises, the proper meaning of which is quite intelligible to true adepts, are recorded substantially, if not in the words here given, by the anonymous author of a History of Secret Societies in Germany,[307] and they are evidence as to the school of initiation with which the Comte de Saint-Germain was connected. The following details have been so far unknown concerning him.

The Comte de Saint-Germain was born at Lentmeritz in Bohemia, at the end of the seventeenth century. He was either the natural or an adopted son of a Rosicrucian who called himself Comes Cabalicus—the Companion Kabalist—ridiculed under the name of Comte de Gabalis by the unfortunate Abbé de Villars.[308] Saint-Germain never spoke of his father, but he mentions that he led a life of proscription and errantry in a world of forest, having his mother as companion. This was at the age of seven years, which, however, is to be understood symbolically and is that of the initiate when he is advanced to the Grade of Master. His mother was the science of the adepts, while the forest, in the same kind of language, signifies empires devoid of the true civilisation and light. The principles of Saint-Germain were those of the Rosy Cross, and in his own country he established a society from which he separated subsequently when anarchic doctrines became prevalent in fellowships which incorporated new partisans of the Gnosis. Hence he was disowned by his brethren, was charged even with treason, and some memorials on illuminism seem to hint that he was immured in the dungeons of the Castle of Ruel. On the other hand, Madame de Genlis tells us that he died in the Duchy of Holstein, a prey to his own conscience and terrors of the life beyond.[309] It is certain in any case that he vanished suddenly from Paris, no one exactly knowing where, and that his companions in illumination permitted the veil of silence and oblivion to fall as far as possible upon his memory. The association which he had formed under the title of Saint-Jakin—which has been turned into Saint Joachim—continued till the Revolution, when it dissolved or was transformed, like so many others. A story is told concerning it in a pamphlet against illuminism; it is derived from a correspondence in Vienna and, though it is worth reproducing, there is nothing that can be termed certain or authentic therein.

“Owing to your introduction, I had a cordial welcome from M. N. Z., who had been informed already of my arrival. Of the harmonica he approved highly. He spoke first of all about certain trials, but of this I understood nothing; it is of late only that I have been able to grasp the meaning. Yesterday, towards evening, I accompanied him to his country house, the grounds of which are very beautiful. Temples, grottos, cascades, labyrinths, caves form a long vista of enchantments; but an exceedingly high wall which encompasses the whole pleasaunce was extremely displeasing to me, for beyond this there is also a wonderful prospect.... I had brought the harmonica with me, at the instance of M. N. Z., with the idea of playing on it for a few minutes in a place indicated, and on receiving an agreed signal.[310] The visit to the garden over, he took me to a room in the front of the house and there left me, somewhat quickly and under a trivial pretext. It was now very late; he did not return; weariness and the wish to sleep began to come over me, when I was interrupted by the arrival of several coaches. I opened the window, but, being night, I could see nothing, and I was much puzzled by the low and mysterious whispering of those who seemed entering the house. Sleep now overcame me, and an hour must have passed away, when I was awakened by a servant who was sent to conduct me and also carry the instrument. He walked very quickly and far in advance of myself, I following mechanically, when I heard the sound of horns, which seemed to issue from the depths of a cave. At this moment I lost sight of my guide and, proceeding in the direction from which the noise seemed to be coming, I half descended a staircase leading to a vault, from which, to my utter surprise, a funeral chant arose, and I saw distinctly a corpse in an open coffin.

“On one side stood a man clothed in white, covered with blood; it appeared to me that a vein had been opened in his right arm. With the exception of those who were helping him, all present were shrouded in long black mantles and were armed with drawn swords. So far as I could judge in my state of terror, the entrance to the vault was strewn with human bones, heaped one upon another. The only light which illuminated the mournful spectacle was that of a flame, such as is produced by spirits of wine.

“Uncertain whether I should be able to overtake my guide, I retreated hurriedly and found him in search of myself a few paces away; there was a haggard look in his eyes, and taking my hand in rather an uneasy manner, he led me into a singular garden, where I began to think that I must have been transported by magic. The brilliance produced by a vast number of lamps, the murmur of falling waters, the singing of mechanical nightingales and the perfume which seemed to exhale everywhere exalted my imagination at the outset. I was hidden behind a green arbour, the interior of which was richly decorated, and thither they brought immediately a person in a fainting state, apparently the one who had occupied the coffin in the vault. It was at this point that I received the agreed signal to play my instrument. Disturbed very much by the whole scene, there is no doubt that a good deal escaped me,[311] but I could see that the swooning person came to himself as soon as I touched the harmonica; he also began to ask questions with an accent of astonishment, saying: ‘Where am I? What is this voice?’ Shouts of joy, accompanied by trumpets and timbrels, were the only answer. Everyone ran to arms and plunging into the depths of the garden were quickly out of sight. I am still in agitation as I write these lines; and if I had not taken the precaution to make my notes on the spot, I should regard it to-day as a dream.”