Case XXVII

The famous Bodin, in his book De la Demono-logie des SorcierBy relates the following: "I have heard of a person, still living, who has a spirit constantly attending him, and with whom he was becoming well acquainted, having had his company for thirty-seven years. Every morning, at three or four o'clock, the spirit knocked at his door; sometimes he rose and opened it, but saw no one. His friend, the king's secretary, who is still living, one day, being at dinner with him, hearing the spirit knock on a stool that stood near to him, began to grow red, and to fear; but he said, 'Do not be afraid; it is nothing.' He assured me that it had accompanied him ever since, giving him a sensible sign, touching his right ear when he acted wrongly, and the left ear if he did well. If any one approached to surprise or deceive him, he suddenly felt the signal on the right ear; if, on the contrary, it was a rich man who came for his good, he felt the signal on the left ear. If he had a bad thought, and dwelt upon it, he felt the signal to desist; and if he had bad dreams, or unpleasant reveries - the result of indisposition or a troubled mind - the spirit would awaken him at two or three in the morning; he would sleep again, and have dreams as to what would happen, so that, he says, since that time, nothing has happened of which he has not been apprised, nor has he doubted what he should believe, or what course to pursue. He was frequently warned to give alms, and the more charitable he has been the better have his affairs prospered. One day, his life being in great danger, having earnestly prayed to God that he might be preserved, he saw, at dawn, a young child lying on the bed, dressed in a white and purple changeable colored robe, and of marvellous beauty, which greatly comforted him."*

* Wigan, op. cit., p. 167.

This case has especial interest, being one of those examples of hallucination to which M. Michea has given the name of de-doublle, or occurring only on one side. Gay Patin (Pateniana, p. 3) has supposed that the above history is that of Bodin himself.

Let us pause awhile on the considerations suggested by this chapter, wherein we have purposely multiplied facts. Many portraits in this gallery belong to well-known characters; we chose them in preference, because it never entered into any one's mind to consider those who were the subjects of these hallucinations as madmen. In fact, some of these persons appreciated them at their value, as the tricks of imagination, the effects of an unhealthy condition of the body; while others, implicitly believing in the supernatural, were induced, through self-confidence, or by reason of the opinions of the time, or their superstitions notions, secretly to explain them in a manner to suit them-selves; but neither their conversation nor their conduct gave any indications of a disordered mind. Perhaps with some, hallucinations have been the source of noble actions! Frequently, however, we can trace the transition from hallucinations in a state of sanity to those which exist in a state of madness, without always being able to lay hold of the distinctions that determine the separation, so difficult is it to point out the respective boundaries of the two conditions.

* Bodin Augevin, De la Demonomanie des Sorciers grand, in 8vo. Paris, 1587, p. 11, et seq. At Rouen, there is an edition in 8vo., which was published at Anvers in 1593.

In closing this chapter, we are happy to support our opinion by the authority of a critic, whose acquirements, talents, and ingenuousness every one acknowledges. "It is certain," says he, "that there is a vast difference to be established between affections of the brain that exclusively attack the sensations, and those that affect the understanding. There are individuals who, followed by voices or figures, are perfectly aware that they are dupes of their imagination. How does this happen? A certain work is spontaneously formed in the brain, a work which ordinarily operates by the instigation of a material sensation. That is all. The rest of the brain continues to act normally. If delirium exists here, it is a partial delirium, and does not affect what is properly called mind. It is to this that may be given the name of delirium of the sensations. Other individuals again do not rectify their hallucinations; they believe in the reality of perceived sensations, but, at the same time, they explain them as supernatural causes, the interference of a higher power, etc. On other points, their conduct is perfectly sensible. In our opinion, there is no more madness with these than with the others. Their point of view being different, they form a different judgment of the impressions which they receive; they deduce different consequences; but the derangement has not exceeded the sphere of the sensorial faculties. In order that madness be real, confirmed, that it be alienation, it is requisite, in order to be true to the etymology of the word, that the intellectual portion of consciousness, or that belonging to the affections, be injured - that the individual be master neither of his will nor of his judgment."*

* A. de Chambe, Analysis of M. Stafkowski's work on Hallucinations, in their Relations to Psychology, History, and Medical Jurisprudence.

Recapitulation. - Optical and acoustic experience proves that hallucinations can be normally produced.

But it is in psychological facts especially that hallucinations consistent with reason are observable. Among the states of the mind that are favorable to the production of this phenomenon, reverie occupies the first rank.

An important distinction should be made between the reverie of thinkers and those of the weak-minded. Noble acts characterize the first; foolish enterprises the second. In this case, differences in climate and civilization should be considered, as among the Orientals reverie is universal, and insanity is rare.

The belief in the supernatural is in the depths of the heart. Many noted men have faith in their star, and attribute the chief events of their lives to it.

From an examination of the preceding psychological facts, and the observations which accompany them, we may conclude, without fear of being deceived, that there are hallucinations consistent with reason, whether regarded as deceptions, or accepted as realities; but in this case, actions do not depart from the common track; hallucination is an exceptional fact that has no grievous influence on the conduct.

The coexistence of reason and hallucinations will permit us hereafter to explain, in a suitable manner, the words and acts of celebrated men who have been wrongly accused of insanity.

These kinds of hallucination may be produced at will, either physically or intellectually. They sometimes appear without any obvious signs of disordered organization, but they also frequently arise from a derangement of the nervous and circulating systems. Some of these hallucinations establish the transition from reason to insanity.

The continuance of hallucinations, although their character be understood, may occasion the saddest results, even death itself.