The Maréchal d'Albret was still worse off than Germanicus: the atmosphere that made him fall into a syncope exhaled from the head of a wild boar. A live, complete, whole wild boar produced no effect; but on perceiving the head of the animal detached from the body, the Maréchal was struck as if with lightning. You see, gentlemen, to what sad trials military men would be exposed, if the Mesmerian theory of atmospheric conflicts were to regain favour. We ought to be carefully on our guard against a ruse de guerre, of which no one till then had ever thought,—that is, against cocks, wild boars, &c.,—for through them an army might suddenly be deprived of its commander-in-chief. "It would also be requisite not to entrust command," Montaigne says, "to men who would fly from apples more than from arquebusades."
It is not only amongst the corpuscular emanations of living animals that the Mesmerists asserted conflicts to occur. They unhesitatingly extended their speculations to dead bodies. Some ancients dreamt that a catgut cord made of a wolf's intestines would never strike in unison with one made from a lamb's intestine; a discord of atmospheres renders the phenomenon possible. It is still a conflict of corporeal emanations that explains the other aphorism of an ancient philosopher: "The sound of a drum made with a wolf's skin takes away all sonorousness from a drum made with a lamb's skin."
Here I pause, Gentlemen. Montesquieu said: "When God created the brains of human beings, he did not intend to guarantee them."
To conclude: Servan's witty, piquant, agreeably written pamphlet was worthy under this triple claim of the reception with which the public honoured it; but it did not shake, in any one part, the lucid, majestic, elegant report by Bailly. The magistrate of Grénoble has said, that in his long experience he had met men accustomed to reflect without laughing, and other men who only wished to laugh without reflecting. Bailly thought of the first class when he wrote his memorable report. The Doubts of the Provincial man were destined only for the other class.
It was also to these light and laughing souls that Servan exclusively addressed himself some time after, if it be true that the Queries of the young Doctor Rhubarbini de Purgandis were written by him.
Rhubarbini de Purgandis sets to work manfully. In his opinion the report by Franklin, by Lavoisier, by Bailly, is, in the scientific life of those learned men, what the Monades were for Leibnitz, the Whirlwinds for Descartes, the Commentary on the Apocalypse for Newton. These examples may enable us to judge of the rest, and render all farther refutation unnecessary.
Bailly's report destroyed root and branch the ideas, the systems, the practices of Mesmer and of his adepts. Let us add sincerely that we have no right to appeal to him in regard to modern somnambulism. The greater portion of the phenomena now grouped around that name were neither known nor announced in 1783. A magnetizer certainly says the most improbable thing in the world, when he affirms that a given individual in the state of somnambulism can see every thing in the most profound darkness, that he can read through a wall, and even without the help of his eyes. But the improbability of these announcements does not result from the celebrated report, for Bailly does not mention such marvels, neither in praise nor dispraise; he does not say one word about them. The physicist, the doctor, the merely curious man who gives himself up to experiments in somnambulism, who thinks he must examine whether, in certain states of nervous excitement, some individuals are really endowed with extraordinary faculties; with the faculty, for example, of reading with their stomach, or with their heel; people who wish to know exactly up to what point the phenomena so boldly asserted by the magnetizers of our epoch may be within the domain of rogues and sharks; all such people, we say, do not at all deny the authority of the subject in question, nor do they put themselves really in opposition to the Lavoisiers, the Franklins, or the Baillys; they dive into an entirely new world, of which those illustrious learned men did not even suspect the existence.
I cannot approve of the mystery adopted by some grave learned men, who, in the present day, attend experiments on somnambulism. Doubt is a proof of diffidence, and has rarely been inimical to the progress of science. We could not say the same of incredulity. He who, except in pure mathematics, pronounces the word impossible, is deficient in prudence. Reserve is especially requisite when we treat of animal organization.
Our senses, notwithstanding twenty-four centuries of study, observations, and researches, are far from being an exhausted subject. Take, for example, the ear. A celebrated natural philosopher, Wollaston, occupied himself with it; and immediately we learn, that with an equal sensibility as regards the low notes a certain individual can hear the highest tones, whilst another cannot hear them at all; and it becomes proved that certain men, with perfectly sound organs, never heard the cricket in the chimney-corner, yet did not doubt but that bats occasionally utter a piercing cry; and attention being once awakened to these singular results, observers have found the most extraordinary differences of sensibility between their right ear and their left ear, &c.
Our vision offers phenomena not less curious, and an infinitely vaster field of research. Experience has proved, for example, that some people are absolutely blind to certain colours, as red, and enjoy perfect vision relatively to yellow, to green, and to blue. If the Newtonian theory of emission be true, we must irrevocably admit that a ray ceases to be light as soon as we diminish its velocity by one ten thousandth part. Thence flow those natural conjectures, which are well worthy of experimental examination: all men do not see by the same rays; decided differences may exist in this respect in the same individual during various nervous states; it is possible that the calorific rays, the dark rays of one person, may be the luminous rays of another person, and reciprocally; the calorific rays traverse some substances freely, which are therefore called diathermal, these substances, thus far, had been called opaque, because they transmit no ray commonly called luminous; now the words opaque and diathermal have no absolute meaning. The diathermals allow those rays to pass through which constitute the light of one man; and they stop those which constitute the light of another man. Perhaps in this way the key of many phenomena might be found, that till now have remained without any plausible explanation.