Unfortunately this belief is not confined to Catholics and boors, but is held by Protestants, who are considered persons of education and superior culture. Dr. Lyman Abbott asserted in a sermon preached in Plymouth Church, that “what we call the impulses of our lower nature are the whispered suggestions of fiend-like natures, watching for our fall and exultant if they can accomplish it.” But while affirming that “evil spirits exercise an influence over mankind,” and that cranks like Guiteau, the assassin of President Garfield, are diabolically possessed, the reverend divine would hardly risk his reputation for sanity by attempting to exorcise the supposed demon. The Catholic priest holds the same view, but has the courage of his convictions and goes solemnly to work with bell, book and candle to effect the expulsion of the indwelling fiend. The fact that such methods of healing are sometimes successful is adduced as conclusive proof of their miraculous character; but this inference is wholly incorrect. Professor Dr. Hoppe, in an essay on _Der Teufels- und Geisterglaube und die psychologische Erklärung des Besessenseins_ (_Allgemeine Zeitschrift für Psychiatrie_, Bd. LV. p. 290), gives a psychological explanation of these puzzling phenomena. “The priest,” he says, “exerts a salutary influence upon the brain through the respect and dignity which he inspires, just as Christ in his day wrought upon those who were sick and possessed with devils.” Indeed, it is expressly stated by the evangelist that Jesus did not attempt to do wonderful works among people who did not believe. According to this theory the exorcism effects a cure by its powerful action on the imagination, just as there are frequent ailments, for which a wise physician administers bread pills and a weak solution of powdered sugar as the safest and best medicaments. Professor Hoppe, therefore, approves of “priestly conjurations for the expulsion of devils as a psychical means of healing,” and thinks that the more ceremoniously the rite can be performed in the presence of grave and venerable witnesses, the more effective it will be. This opinion is endorsed by a Catholic priest, Friedrich Jaskowski, in a pamphlet entitled _Der Trierer Rock und seine Patienten vom Jahre 1891_ (Saarbrücken: Carl Schmidtke, 1894). The author belongs to the diocese of Trier and is therefore under the jurisdiction of the bishop, Dr. Felix Korum, whose statements concerning the miracles wrought and the evidences of divine mercy manifested during the exhibition of the “holy coat” in 1891 he courageously reviews and conclusively refutes. The bishop had printed what he called “documentary proofs,” consisting of certificates issued by obscure curates and country doctors, that certain persons suffering chiefly from diseases of the nervous system had been healed, and sought to discover in these cures the working of divine agencies. Jaskowski shows