points, and that without it there could be no true science. And as it can be obtained in case of matter only, they considered matter as every thing. Others, on the contrary, perfectly aware that the powers or principles of life are entirely hidden from us in our present state of being, and are evidently immaterial, lost sight of their intimate connection with matter, and disregarding the latter entirely, adopted the frivolous speculations of obscure metaphysics;— in their endeavors to explain realities beyond their reach, they grasped at shadows, and involved themselves in error, perplexity, and darkness. Hence the scanty results to be called sound knowledge in the "science of life," and the necessary sequence-slowness of progress. But does impossibility of material Analysis and Synthesis, and want of absolute mathematical evidence, constitute an insuperable barrier between our intelligence and truth? Are the paths of philosophical inquiry absolutely limited to them? Will not a careful observation of the facts, an attentive investigation of the phenomena, enable us to trace their relations to each other, and to form an harmonious whole well worthy of the name of true science? And even granting that in all cases where life is concerned, Synthesis, that is to say, the reconstruction of the same being, is an impossibility, after death, at least, Analysis is practicable; and thus it is that Anatomy, and especially recent researches in organic Chemistry, have enriched with precious discoveries our knowledge of those admirable faculties which the Deity has conceded to living beings. The errors of the Materialists on the one hand, and those of the Metaphysicians on the other, must be carefully avoided in the inquiry after truth in the "science of life." The abstract division of soul and body, instead of affording help in this research, is only calculated to lead to error; for soul and body are so intimately interwoven and identified, that all the phenomena which characterize our present existence, cease at once to be possible from the very moment that this division takes place. And as Psycodunamy bears precisely on that connection between the Psychal principle and matter, it proves to be not only an important branch of the "science of life," but even the very key which will unravel many of its heretofore unexplained mysteries. But, in its study, we must never lose sight of the physico-chemical laws which govern matter, since it is in them only that we can find the basis which will elevate it from its present deplorable condition to that of a true science; and such is the object which prompted me to write. Heretofore the relations which connect the Psycodunamic phenomena have been obscurely and imperfectly set forth. It is natural for the human mind, when it emerges from the darkness of ignorance into the dazzling light of truth, not to perceive at once the proper place and mutual relation of the objects before it. Time and future discovery are necessary to teach us what facts are misunderstood, misplaced, or misapplied. I have tried to remedy that evil, and the reader will judge how far I have succeeded. But if it should happen that any thing contained herein shall aid in fastening the attention of men of science to the fundamental idea which my works are designed to impart, the author will have received his reward, and the labors of twenty-four years will not have been entirely thrown away. CHAPTER VI.-Report upon the Psycodunamic Ex- periments by the Committee of the Royal Acade- CHAPTER VII.—Dr. Berna's Experiments and Report on them by M. Dubois d'Amiens-1837 CHAPTER VIII.-Opinion of Dr. Husson on the Re- CHAPTER IX.-Academical Report on the Communi- ACADEMICAL HISTORY OF PSYCODUNAMY, CHAPTER I. THE NAME. THE Word PSYCO DUNAMY, which I have adopted instead of ANIMAL MAGNETISM, is derived from the Greek" tuxn," the soul, and "Suvauis," power. It means, accordingly, Power of the soul, or of the intelligent principle of life. I have also substituted the verb to dunamise in lieu of to magnetize or mesmerize; dunamiser for magnetizer, &c. &c.: dropping the first radical, "psyco," by way of abbreviation. My reasons for making these changes are the following: The old denomination of Animal Magnetism has been found improper, and in my opinion with good reason, by many persons, who, convinced of the necessity of substituting another name for it, have proposed successively those of Mental or Animal Electricty, (Dr. Pigeaire, Petetin, &c.;) Mesmerism, (Dr. Elliotson, Rev. Hare Townshend, &c.;) Neurology, (Dr. Buchanan ;) Pathetism, (Rev. Laroy Sunderland ;) Etherology, (Professor Grimes, &c.) But none of these are better, and some are worse than the old names: 1. Mental or Animal Electricity is liable to the same objection made to Animal Magnetism; not only because it is now proved that the magnetic and the electric fluid are identically the same; but because such a name refers the |