traneous, nothing that has been forced upon it in the course of time by the mere action of external circumstances. However simple this conclusion may appear, yet it is far from being generally recognised by so-called philosophers as an incontrovertible proposition. On the contrary, almost all philosophical systems of the last century, the influence of which reaches down to our very days, are built on assumptions, the conclusions from which tend quite to the contrary. There can then be no form of government, no external mode of religious worship, which is equally applicable to all nations, or even to one nation during all stages of its development. No system of education, however perfect with an individual nation, in consequence of its being quite in accordance with that particular nation's natural organization, can consequently, with the same prospect of success, or even with reasonableness, be employed among the ancient Greeks and Romans and the modern nations, or among Englishmen and the South Sea Islanders. And yet, however simple this is, it is but too frequently overlooked, and immense sums are thrown away abroad, which might be more profitably employed nearer home.

But does it not follow from all this, that Nature seems to act upon an aristocratic principle of inequality? We do not know. To us it seems, that this variety of organizations, individual and national, by whatever names we may choose to designate it, is a providential arrangement for the purpose of ultimately bringing about a higher development of the human race, and making it consequently more capable of that destiny which is to begin after the fulfilment of our mission here on earth.

This is not the place for entering into details as to a science of politics, as based upon the science of man. Suffice it to say, for the present moment, that it was such views as those alluded to above, which induced the author of these lines to construct and publish an Ethnographic Map of Europe.* Ethnology has of late begun to attract public attention, as it at last has been felt to be a serious reproach, that we are far better acquainted with the natural history, organization, and habits of many animals, than with those of men. To promote the study of man, two Ethnological societies, the one at Paris, the other at London, have of late been established; but unless the members of these societies are enlightened enough to make Phrenology the principal guide in their investigations as to the intellectual and moral peculiarities of the different races of men,

* An Ethnographic Map of Europe, or the different nations of Europe traced according to race, language, religion, and form of government, &c.; by Dr Gustaf Kombst. Edinburgh: J. Johnstone and W. & A. K. Johnston. 2d edition, 1842. To which are added four sheets of explanatory letter-press.

VOL. XVII.-N. S. No. XXV.—JAN. 1844.

B

the results of their inquiries will by no means be adequate to the present state of science in general, nor applicable to purposes of the highest practical utility. As Physiology, in general, must be one of the principal, if not the principal, auxiliary of Ethnology, so must the physiology of the brain, as the highest concentration of the organs and powers of man, be especially attended to in enquiring into the nature of different nations or races.

The only work as yet extant, in which proper use has been made of physiological researches for practical purposes of society, and with a recommendation of which to our readers we conclude these observations, is "La Science politique fondée sur la Science de l'Homme; ou Etude des Races humaines, &c. ; par V. Courtet, de l'Isle. Paris: Arthus Bertrand, 1838." We would direct the attention of phrenologists especially to p. xii. of the preface.

IV. Observations on the Phenomena of Phreno-Mesmerism. By Mr JAMES BRAID, Surgeon, Manchester. (From the Medical Times of Nov. 11, 1843.)

TO THE EDITOR OF THE MEDICAL TIMES.

SIR,-In the preface of my work on "Hypnotism, or Nervous Sleep," lately published, I promised to institute a farther series of experiments on the phenomena of Phreno-Mesmerism, and to publish the results. Judging from the rapid sale of my book (nearly eight hundred copies having been disposed of in a few months) that the subject of Hypnotism and Mesmerism is now commanding general attention, both from the public and the profession, I feel anxious to redeem the pledge referred to as soon as possible, and know no better mode of doing so than by publishing the results in your liberal and widely-diffused journal. Your inserting my paper at your earliest convenience will oblige, Sir, your most obedient Ser

vant,

JAMES BRAID, M.R.C.S.E., &c.

3 St Peter's Square, Manchester, 4th Nov. 1843.

The power we acquire during mesmeric, hypnotic, or nervous sleep, of exciting the passions, emotions, and mental manifestations, through impressions made on different parts of the body, has produced much speculation as to the cause from whence it springs: 1st, Some have attributed it to the will of

the operator, exercising a direct influence on the nervous system of the patient, and thus affecting the bodies and minds of both similarly and simultaneously, or singly, according to the volition of the operator; 2d, others, to a magnetic medium transmitted from the operator, and stimulating the organ, or portion of the brain, directly subjacent, or from a distance, through what they call the poles of the particular cerebral organs; 3d, others, to previous knowledge of Phrenology, suggesting the idea to the mind when any particular organ was touched, or to a system of training whereby any mental idea might be excited in the mind of the patient, through arbitrary association with any part of the body; 4th, In the sixth chapter of my work, entitled, "Neurypnology, or the Rationale of Nervous Sleep considered in relation with Animal Magnetism," lately published, I endeavoured to reduce it to the laws of sympathy and association, connected with automatic muscular action (that is, by titillating certain combinations of nerves, corresponding muscles were called into action), and to shew that this muscular action renovated the past feelings with which it was ordinarily associated during the waking condition, in the active manifestation of the various emotions and propensities of the mind.

Some of the highest authorities (Dr Elliotson included) both as to Phrenology and Mesmerism, admit, that the same manifestations result from contact, or pointing over the previously excited parts of their patients, whether the operator knows or is ignorant of the part acted on; whether he wills or does not will any particular manifestation; whether he is a sceptic, and may be supposed to will a contrary result, or is a person entirely ignorant of Phrenology. Moreover, in some of my experiments, recorded at pages 141-2-3 of the above work, I proved, that by asking a patient to point to a particular organ, he would generally be wrong in respect to the organ named; but that the points pressed on gave their ordinary manifestations, even whilst the mind of the patient was directed to a different emotion or propensity. I therefore consider these facts are quite sufficient to refute the first theory.

The facts also resulting from patients manipulating their own heads, as just stated, I consider sufficient proof that the excitation did not arise from any influence, either mental or physical, passing from those present to the patient, as their own contact produced the results. Moreover, the manifestations in most instances were entirely different from the ideas existing in the mind of the person who requested the patient to touch such and such organs or points of his body; and the like results are found to arise from any similar mechanical

contact, in whatever manner it is brought into apposition with the patient, or from other impressions, such as electricity, galvanism, heat or cold, pulling a hair, &c. And, again, by allowing patients to pass into the third stage of sensation (which I shall immediately explain) before manipulating, it will be found that the manifestations are inverted, those regions of the head corresponding to the animal propensities in the second stage, exciting the moral sentiments in the third stage, and vice versa; and the same with the extremities. Or a still more interesting experiment may be performed thus:-Allow the patient to pass into the third stage, then reduce one side to the second stage before manipulation, and it will be found that the opposite manifestations will be educed from the relative points of the two sides of the head, trunk, and extremities. I consider these facts are quite at variance with the second theory.

In respect to the third, that the phenomena might be excited by previous knowledge of Phrenology, or by a system of training, so as to establish artificial and arbitrary associations, I never could entertain a doubt, knowing as I do the extreme docility of patients, and the acuteness of the senses and mental functions at a certain state of hypnotism. I directed especial attention to these points so long ago as December 1841. However, such a system I consider arbitrary and artificial, in contradistinction to the fourth, which I call the natural mode. I call that the natural mode, because it requires no training, but arises from the anatomical relations of the physical frame. In most patients the phenomena will come out more promptly, or more prominently, after having been previously excited, as all functions may become more facile from habit; but still the phenomena referred to may be excited at first trial, and without training, verbal prompting, or previous knowledge, to direct as to what is expected, provided the manipulations are instituted at the proper stage.

At page 146 of my work on "Neurypnology," after giving particular directions for eliciting the manifestations, I stated my views thus: "Whispering, or talking, should be carefully avoided by all present, so as to leave Nature to manifest herself in her own way, influenced only by the stimulus conveyed through the nerves of touch exciting to automatic muscular action. We all know that during common sleep a person unconsciously changes from an uncomfortable position to one which is agreeable. This is a sort of instinctive action, and, as already explained, I think it highly probable, that by thus calling into action muscles which are naturally so exerted in manifesting any given emotion or propensity, they may, by reflection, thereby rouse that portion of the brain, the activity

of which usually excites the motion. In this case, there would be an inversion of the ordinary sequence, what is naturally the consequence becoming the cause of cerebral and mental excitation.* The following hypothesis will illustrate my meaning. It is easy to imagine that putting a pen or pencil in the hand might excite the idea of writing or drawing; or that stimulating the gastrocnemius, which raises us on our toes, might naturally enough suggest to the mind the idea of dancing, without any other suggestion to that effect than what arises from the attitude and activity of the muscles, naturally and necessarily brought into play whilst exercising such functions. However, I would very much doubt the probability of stimulation of the muscles of the leg exciting the idea of writing, or that putting a pen or pencil in the hand would excite the idea of dancing, without previous concert and arrangement to that effect. It is upon the same principle, as I imagine, that during the dreamy state of hypnotism, by stimulating the sterno-mastoid muscle, which causes an inclination of the head, the idea of friendship and shaking of hands is excited in the mind; and when the trapezius is excited at the same time, the greater lateral inclination of the head manifests still greater attachment, or "adhesiveness.' Pressure on the vertex, by calling into action all the muscles requisite to sustain the body in the erect position, excites the idea of "unyielding firmness," &c. &c.

In following out this idea, I immediately found that my conjecture was correct, and that the same phenomena might be excited through the muscles of the trunk and extremities, as through those of the head and face. Thus, in patients who had never seen experiments of the kind, and who had no knowledge of anatomy and physiology, I succeeded at once in eliciting any manifestation I chose, by titillating the integuments so as to call into action the combination of muscles required. Thus, the pectoral and anterior portion of the deltoid, by elevating the arm and bringing it forwards, excites the idea of friendship, and the subject will lean against and clasp any person or thing near him. The central and posterior portions of the deltoid, by elevating and drawing back the arms, as if preparing to give a blow, excite the idea of combativeness. With many, clenching the fists will have the same effect, especially if the arms are correspondingly elevated. Titillating a little below the axilla, by stimulating the pectoralis and latissimus dorsi to contract, draws the arm to the side, and thus excites cautiousness, fear, or terror. The *This principle, and its importance, have already been pointed out by Mr Combe. See our 15th volume, p. 207.-ED. P. J.