From a learned and philosophic review of the great work of Calmeil, _De la Folie_, in the _Dublin Quarterly Journal of Medicine_, we extract the following _resumé_ of the symptoms of this dreadful epidemic malady: "The leading phenomenon was the belief of the sufferers that Satan had obtained full mastery over them; that he was the object of their most fervent worship, a certain portion of their life being spent in the actual company of himself and his legion of darkness, when every crime that a diseased imagination could suggest was committed by them. Both sexes attended at the Devil’s Sabbaths, as they were termed, where the sorcerers met, danced, and enjoyed every wild pleasure. To these meetings they travelled through the air, though, by the power of Satan, their bodies seemed to remain at home. They killed children, poisoned cattle, produced storms and plagues, and held converse with Succubi and Incubi, and other fallen spirits. At the Sabbath all agreed, that from every country the sorcerers arrived transported by demons. Women perched on sticks, or riding on goats, naked, with dishevelled hair, arrived in thousands; they passed like meteors, and their descent was more rapid than that of the eagle or hawk, when striking his prey. Over this meeting Satan presided; indecent dances and licentious songs went on, and an altar was raised, where Satan, with his head downward, his feet turned up, and his back to the altar, celebrated his blasphemous mass." Each individual sufferer believed herself or himself to have seen these sights, to have gone through these origies, and to have been transported to them through the air. If there had been but a few confessions, and these exacted by torture, it might be thought that the fancies of the examiners supplied the phenomena, to which the sufferers merely gave an enforced and worthless assent. But the confessions were as often voluntary as forced, and were indeed rather triumphant bravadoes than confessions of anything that the sufferers themselves deemed shameful. It was a true belief in the minds of the parties affected. The question has already been asked, were they _en rapport_ with the rest of the diseased multitude, in whose minds the common delusion existed? The question presupposes a mental sympathy and participation, by one mind, of images existing in another, which is one of the alleged manifestations of clairvoyance. But there is another mode of accounting for these and similar phenomena, which as yet obtains the approval of physicians, more than any suggestions of clairvoyant communications. It is, that there are certain states of the body in which the patient truly believes himself to see particular objects, to do particular acts, and to possess special powers, which to the rest of the world have no existence, but in respect of the patient himself are realities as visible, tangible, and perceptible, as the actual existences which surround him. For example, it is a fact which admits of