fanatics of the Cevennes, while in their supposed prophetic ecstacies, spoke the purest dialect of French, and expressed themselves with singular propriety. The same facility of speaking in a fluent and exalted style while in the divinatory ecstacy, was remarked of old in the case of the Pythian priestess. "Though it cannot be divined," says Plutarch, in his "Inquiry," "why the Pythian priestess ceases to deliver her oracles in verse; but that her parentage was virtuous and honest, and that she always lived a sober and chaste life, yet her education was among poor, laboring people, so that she was advanced to the oracular sect rude and unpolished, void of all the advantages of art or experience. For, as it is the opinion of Xenophon, that a virgin, ready to be espoused, ought to be carried to the bridegroom’s house before she has either seen or heard the least communication, so the Pythian priestess ought to converse with Apollo illiterate and ignorant almost of every thing, still approaching his presence with a truly virgin soul." We might here, without any stretch of imagination, suppose we are reading a commentary on the birth and character of Joan of Arc, or of any of the prophetesses of the Swiss Anabaptists. But to return to the possessions recorded by Calmeil. The biological relations alleged by the mesmerists appear in still stronger development in the case of the nuns of Auxonne in 1662. The Bishop of Chalons reports, speaking of the possessed, "that all the aforesaid young women, being in number eighteen, as well seculars as regulars, and without a single exception, appeared to him to have obtained the gift of tongues, inasmuch as they accurately replied to the matters in Latin, which were addressed to them by their exorcists, and which were not borrowed from the ritual, still less arranged by any preconcert; they frequently explained themselves in Latin—sometimes in entire periods, sometimes in broken sentences;" "that all or almost all of them were proved to have introvision (_cognizance de l’interieur_) and knowledge of whatever thought might be secretly addressed to them, as appeared particularly in the case of the internal commands which were often addressed to them by the exorcists, and which in general they obeyed implicitly, although without any external signification of the command, either verbal or by way of sign; as the said Lord Bishop experienced in many instances, among others, in that of Denise Parisot, whom the exorcist having commanded, in the depths of his own mind, to come to him for the purpose of being exorcised, she came incontinently, though dwelling in a remote part of the town; telling the Lord Bishop that she had received his commands and was come accordingly; and this she did on several occasions; likewise in the person of Sister Jamin, a novice, who, on recovering from her fit, told him the internal commandment which he had given to her demon