We repeat it, The downright impositions in respect to facts, are not so insulting to an audience, as the quackish reasoning which is often presented by way of explanation. To state an example: One of the most common performances of these mountebanks consists in the pretended control of one mind or one person over the senses, the actions, the volitions, and even the moral states of another. The performance is generally contemptible enough in itself, but it is rendered still more so when our man of science undertakes, as he generally does, to explain to his audience the profound rationale of his proceedings. The lecturer most modestly and reverently disclaims for himself the possession of supernatural powers. It is all science--all strictly in accordance with "_natural laws_" and performed on the most rational and scientific principles. He had broken no law of mind or matter, as he would make perfectly level to the understandings of his most respectable auditory. The grand agent in the whole process was electricity, or the nervo-vital fluid. By means of this, the mind of the operator was transferred to the soul of the subject, and hence it is perfectly plain that the emotions and mental exercises of the one become the emotions and mental exercises of the other. A terrific scene was fancied (in the case which we have now in mind it was a picture of serpents), and the patient was thrown into a state of most agitating fright. Now that an impostor, or a juggler, might deceive the senses of an audience, is nothing incredible, and implies nothing derogatory to their intelligence. That some physical effect may have been produced on the nervous system of some peculiarly sensitive subject, is by no means beyond belief; or that in some way, explicable or inexplicable, the agitation and convulsion may have had a real existence. So far it may have been wholly false, or partly false and partly real. Again, whether there may or may not be unknown fluids through which one mind or one body affects another, is not the question. If it were so, it would only be analogous to the ordinary modes of mediate communication by air, and light, and sound, and would be liable in kind, if not in degree, to the same imperfections. Still would it be true, whatever the media, ordinary or extraordinary, that only as mind is communicated to mind _as it really is_, can one affect the emotions, and exercises, and states of the other. There may be less, there never can be more, in the effect than in the cause.