than those of men. This scornful attitude still continues to be the pose of many students and teachers of science. It is by no means so universal as it was, however. Strikingly enough, the converts from this attitude of mind have come, not from the lower ranks of teachers of science, but from among the very leaders in original {365} research and scientific investigation. We may still continue to laugh at and ridicule the medieval people for their admission of the activity of spirits in ordinary mundane affairs, but if we do so, we must also laugh at and ridicule just as much, such prominent leaders of scientific thought and progress as Sir William Crookes, Mr. Alfred Russell Wallace, Sir Oliver Lodge, Professor Charles Richet, the distinguished French physiologist, Flammarion the astronomer, and even of late years Professor Lombroso, the well-known Italian criminologist, whose special doctrines as to crime and criminals would apparently insure him against such theories as those of the spiritualists. All of these men have confessed their belief not only in the possibility of spiritual interference in this world of ours, but insist that they have seen such interference, and are absolutely convinced of its frequent occurrence. This is a decided reaction from previous states of the scientific mind on this subject, and represents a retroversion to medieval modes of thought that may be deprecated by scientific investigators of materialistic tendencies, but that cannot be neglected, and must not be despised. When the results of these recent investigations are taken into account, the opprobrium which has been heaped upon medieval scholars and churchmen for the facility with which they accepted the doctrine of the interference of spirits in human life, must be minimized to such a degree, or indeed eradicated so entirely, that a saner view of the whole situation as regards the relationship of the spiritual and material world seems likely to prevail. It is easy and cheap to reject without more ado and without serious consideration, such evidence of spiritual manifestations as has {366} convinced these leaders of scientific thought. But this rejection is not scientific, nor does it show an open mind. What is needed is a calm review of the situation, in order to see just where truth lies. It is not at either extreme. It is not in too great credulity with regard to spiritual interference, but certainly not at the opposite pole of the negation of all spiritual influence in human life, that genuine progress in knowledge is to come. This premised, we may take up the consideration of the actual accomplishment of the Middle Ages with regard to the insane, better prepared to appreciate their point of view and to get at the significance of their attitude toward the mentally diseased.