The case is that of Madame B., a peasant woman near Cherbourg. She has her common work-a-day personality, called, for convenience, ‘Leonie.’ There is also her hypnotic personality, ‘Leontine.’ Now Leontine (that is, Madame B. in a somnambulistic state) was one day hysterical and troublesome. Suddenly she exclaimed in terror that she heard A VOICE ON THE LEFT, crying, ‘Enough, be quiet, you are a nuisance.’ She hunted in vain for the speaker, who, of course, was inaudible to M. Janet, though he was present. This sagacious speaker (a faculty of Madame B.’s own nature) is ‘brought out’ by repeated passes, and when this moral and sensible phase of her character is thus evoked, Madame B. is ‘Leonore.’ Madame B. now sometimes assumes an expression of beatitude, smiling and looking upwards. As Dunois said of Jeanne when she was recalling her visions, ‘miro modo exsultabat, levando suos oculos ad coelum.’ This ecstasy Madame B. (as Leonie) dimly remembers, averring that ‘she has been dazzled BY A LIGHT ON THE LEFT SIDE.’ Here apparently we have the best aspect of poor Madame B. revealing itself in a mixture of hysterics and hypnotism, and associating itself with an audible sagacious voice and a dazzling light on the left, both hallucinatory. The coincidence (not observed by M. Janet) with Jeanne’s earliest experience is most curious. Audivit vocem a dextero latere.... claritas est ab eodem latere in quo vox auditur, sed ibi communiter est magna claritas. (She heard a voice from the right. There is usually a bright light on the same side as the voice.) Like Madame B., Jeanne was at first alarmed by these sensations. The parallel, so far, is perfectly complete (except that ‘Leonore’ merely talks common sense, while Jeanne’s voices gave information not normally acquired). But in Jeanne’s case I have found no hint of temporary unconsciousness or ‘dissociation.’ When strung up to the most intense mental eagerness in court, she still heard her voices, though, because of the tumult of the assembly, she heard them indistinctly. Thus her experiences are not associated with insanity, partial unconsciousness, or any physical disturbance (as in some tales of second sight), while the sagacity of the communications and their veracity distinguish them from the hallucinations of mad people. As far as the affair of Rouvray, the prophecy of the instant death of an insolent soldier at Chinon (evidence of Pasquerel, her confessor), and such things go, we have, of course, many alleged parallels in the predictions of Mr. Peden and other seers of the Covenant. But Mr. Peden’s political predictions are still unfulfilled, whereas concerning the ‘dear gage’ which the English should lose in France within seven years, Jeanne may be called successful. On the whole, if we explain Jeanne’s experiences as the expressions of her higher self (as Leonore is Madame B.’s higher self), we are compelled to ask what is the nature of that self?