cite the alleged discovery of the sword as in itself affording a proof of clairvoyance, any more than Socrates' alleged intimation of the approaching herd of swine.[171] But when we are considering monitions given in more recent times it will be well to remember that it is in this direction that some supernormal extension of knowledge seems possibly traceable. The cases of Socrates and of Joan of Arc, on which I have just dwelt, might with almost equal fitness have been introduced at certain other points of my discussion. At first sight, at any rate, they appear rather like sensory than like motor automatisms,--like hallucinations of hearing rather than like the motor impulses which we are now about to study. Each case, however, approaches motor automatism in a special way. In the case of Socrates the "sign" seems to have been not so much a definite voice as a sense of _inhibition_. In the case of Joan of Arc the voices were definite enough, but they were accompanied--as such voices sometimes are, but sometimes are _not_--with an overmastering impulse to _act_ in obedience to them. These are, I may say, palmary cases of inhibition and of impulse: and inhibition and impulse are at the very root of motor phenomena. They show moreover the furthest extent of the claim that can be made for the agency of the subliminal self, apart from any external influence,--apart from telepathy from the living, or possession by the departed. Each of those other hypotheses will claim its own group of cases; but we must not invoke them until the resources of subliminal wisdom are manifestly overtaxed. These two famous cases, then, have launched us on our subject in the stress of a twofold difficulty in logical arrangement. We cannot always answer these primary questions, Is the subliminal impulse sensory or motor? is it originated in the automatist's own mind, or in some mind external to him? In the first place, we must reflect that, if the subliminal self really possesses that profound power over the organism with which I have credited it, we may expect that its "messages" will sometimes express themselves in the form of deep organic modifications--of changes in the vaso-motor, the circulatory, the respiratory systems. Such phenomena are likely to be less noted or remembered as _coincidental_, from their very indefiniteness, as compared, for instance, with a phantasmal appearance; but we have, nevertheless, records of various telepathic cases of deep cœnesthetic disturbance, of a profound _malaise_ which must, one would think, have involved some unusual condition of the viscera.[172] In cases, too, where the telepathic impression has ultimately assumed a definite sensory form, some organic or emotional phenomena have been noted, being perhaps the _first_ effects of the telepathic impact, whether from the living or from the dead.[173]