My reasons for stating that everyone should be acquainted with these peculiarities are well founded. Without this the admission that there is a "soul" in man is largely due to the compulsion of hearsay. Without this, and certain other studies, some of the reasons for the evolution of man and beast are obscured, and the most telling argument in favor of further evolution remains practically a blank. Without this we need not look for a better understanding of man's place in history. But, on the other hand, this kind of research supplies proof of many seemingly miraculous powers in man which have valuable explanations to make in regard to the history of history. Here the truth-seeker may prove to himself the reality of "soul." And why should anyone admit its reality if he has never had cause to regard himself as anything better than a good-natured animal? Unless he has had made clear to him some soul-truths (which, owing to the fact that every human being is a hypnotic patient, are generally made manifest without any dabbling in experiments)--unless, I say, he has been in some way convinced of the reality of "soul," his moral ramparts are chiefly constructed of the hearsay that provides but slim defence. The suggestion here is that the best way to be able to believe in miracles is to learn how to perform them! This paper, however, will deal solely with man's place in history, which is only a section of the ranges of view which the study of the mesmeric phenomena forces into consideration. We want to know more about those who have controlled armies, nations, events, and themselves. We want to gain a better idea of the forces at work in the making of history; how far, if not entirely, man was responsible; how far, if at all, he was assisted in any peculiar way toward the acquirement of a farsightedness superior to that of his fellows; why historical events, both in their inception and action, were so peculiarly human and often so dreadfully animal; why the sought-for and acquired benefits have so often been mingled with distress and catastrophe. These somewhat numerous inquiries are answered, in effect, by an exposition of the faculties referred to, and of the powers by which these may be forced into increased activity. When these are understood so far as they can be explained here, then the answers to all the above queries will become apparent to those who apply the facts to their knowledge of history; and they will need no more detailed answer than that which I shall give. Many have noted the fact that the foremost personages of history have been men of great will-power. They might be French, Greek, Jew, or Moslem; they might be of any occupation, rank, or color; but always they were men of great will-power. This has been the one peculiarity common to all. But why should will-power be a _sine qua non_ of greatness? The reasons will appear as we proceed.