This long and varied survey of different forms of physical and mental malady brings us to a point where we may, with some confidence, take our stand on inductive conclusions. It seems evident, then, that all the phenomena of animal magnetism have been from an early period known to mankind under the various forms of divinatory ecstasy, demonopathy or witchmania, theomania, or fanatical religious excitation, spontaneous catalepsy, and somnambulism. That, in addition to the ordinary manifestations of insensibility to pain, rigidity, and what is called clairvoyance, the patients affected with the more intense conditions of the malady have at all times exhibited a marvellous command of languages; a seeming participation in the thoughts, sensations, and impulses of others; a power of resisting, for some short time at least, the action of fire; and, perhaps, a capacity of evolving some hitherto unknown energy counteractive of the force of gravitation. That the condition of mind and body in question can be induced by means addressed to each and all of the senses, as well as involuntarily by way of sympathy or contagion. That the fixing of the eyes on a particular point, as a wafer, or the umbilicus, or on a polished ball or mirror, is one of the most general and efficacious means of artificially inducing the condition of clairvoyance. That it may also, on those prepared for its reception by strong mental excitement, be induced by tumultuous music, as by the sound of drums and cymbals, by odors, and, perhaps, by unguents; and that the same condition also frequently supervenes on long-continued and intense emotion, as well as on those hysterical and convulsive movements of the body which sometimes attend on excessive religious excitation. That, induced by the latter means, clairvoyance has a tendency to become contagious, and has often afflicted whole communities with the most dangerous and deplorable epidemic hallucinations, as in the fancied witch-sabbaths of the domonomaniacs, and prowling excursions of lycanthropes and vampyres; but that, although in these demotic frenzies, the prevailing ideas and images presented to the minds of the sufferers are merely illusory, they possess the capacity of being put in such a relation with ideas and images derived from actual existence in the mind of others, as to perceive and appropriate them. Beyond this it would be difficult to advance our speculation with any degree of certainty; but if speculation may be at all indulged in such a question, it might, perhaps, be allowed to a sanguine speculator to surmise that, possibly, the mind in that state may be put _en rapport_ with not only the ideas and emotions of another particular mind, but with the whole of the external world, and with all its minds. Another step would carry us to that participation in the whole scheme of nature, pretended to by divinators and seers; but it must be owned that,