Another parallel, on a low level, to what may be called the mechanism of Jeanne’s voices and visions is found in Professor Flournoy’s patient, ‘Helene Smith.’* Miss ‘Smith,’ a hardworking shopwoman in Geneva, had, as a child, been dull but dreamy. At about twelve years of age she began to see, and hear, a visionary being named Leopold, who, in life, had been Cagliostro. His appearance was probably suggested by an illustration in the Joseph Balsamo of Alexandre Dumas. The saints of Jeanne, in the same way, may have been suggested by works of sacred art in statues and church windows. To Miss Smith, Leopold played the part of Jeanne’s saints. He appeared and warned her not to take such or such a street when walking, not to try to lift a parcel which seemed light, but was very heavy, and in other ways displayed knowledge not present to her ordinary workaday self. *See Flournoy, Des Indes a la Planete Mars. Alcan, Paris, 1900. There was no real Leopold, and Jeanne’s St. Catherine cannot be shown to have ever been a real historical personage.* These figures, in fact, are more or less akin to the ‘invisible playmates’ familiar to many children.** They are not objective personalities, but part of the mechanism of a certain class of mind. The mind may be that of a person devoid of genius, like Miss Smith, or of a genius like Goethe, Shelley, or Jeanne d’Arc, or Socrates with his ‘Daemon,’ and its warnings. In the case of Jeanne d’Arc, as of Socrates, the mind communicated knowledge not in the conscious everyday intelligence of the Athenian or of la Pucelle. This information, in Jeanne’s case, was presented in the shape of hallucinations of eye and ear. It was sane, wise, noble, veracious, and concerned not with trifles, but with great affairs. We are not encouraged to suppose that saints or angels made themselves audible and visible. But, by the mechanism of such appearances to the senses, that which was divine in the Maid--in all of us, if we follow St. Paul--that ‘in which we live and move and have our being,’ made itself intelligible to her ordinary consciousness, her workaday self, and led her to the fulfilment of a task which seemed impossible to men. *See the Life and Martyrdom of St. Katherine of Alexandria. (Roxburghe Club, 1884, Introduction by Mr. Charles Hardwick). Also the writer’s translation of the chapel record of the ‘Miracles of Madame St. Catherine of Fierbois,’ in the Introduction. (London, Nutt.) **See the writer’s preface to Miss Corbet’s Animal Land for a singular example in our own time. VIII. THE MYSTERY OF JAMES DE LA CLOCHE ‘P’raps he was my father--though on this subjict I can’t speak suttinly, for my ma wrapped up my buth in a mistry. I may be illygitmit, I may have been changed at nuss.’