Another much-discussed case which occurred after the middle of the ’thirties was that of a girl at Frankfurt-on-the-Oder, a report of which came to Luther from Andreas Ebert, the Lutheran pastor there (see above, vol. iii., p. 148). In his reply to the circumstantial account of how the “possessed” girl was able to produce coins by magic Luther shows himself in so far cautious that he is anxious to have it made clear whether the story is quite true and whether the coins are real. Nevertheless, he does not hesitate to declare, that, should the incident be proved, it would be a great omen (“_ostentum_”), as Satan, with God’s permission, was thus setting before them a picture of the greed of money prevailing among certain of the princes. He was loath to see exorcism resorted to, “because the devil in his pride laughs at it”; all the more were they to pray for the girl and against the devil, and this, with the help of Christ, would finally spell her liberation; meanwhile, however, he expresses his readiness to make public all the facts of the case that could be proved. In his sermons he spoke of the occurrence to his hearers as a “warning.”[441] Theodore Kirchhoff, who, in the “Allgemeine Zeitschrift für Psychiatrie,” mentions “Luther’s exorcisms of hysterical women folk,” not without bewailing his error, points out that it was in part his own fancied experience with the devil which led him to regard “similar phenomena in others as diabolical”; “his many nervous ailments,” he says, “strengthened his personal belief in the devil.” “Indeed, so far did he go in his efforts to drive out the devil that once he actually proposed that an idiot should be done to death.”[442] “Such a doctrine [on the devil’s action], backed by the authority of so great a man, took deep root.” It would be incorrect, writes Kirchhoff, to say, that Luther inaugurated a healthier view of “possession”; on the contrary his opinion is, “that, owing to Luther’s hard and fast theories, the right understanding and treatment of the insane was rendered more difficult than ever; for, if we consider the immense spread of his writings and what their influence became, it is but natural to infer that this also led to his peculiar view becoming popular.”[443] Needless to say, other circumstances also conspired to render difficult the treatment of the mentally disordered; long before Luther’s day they had been regarded by many as possessed, and as the physicians would not undertake to cure possessions, this condition was neglected by the healing art. In many instances, too, the relatives were against any cure being attempted by physicians. 4. Revelation and Illusion. Morbid Trains of Thought