A Strange Story — Volume 01

As in medicine I had been the pupil of Broussais, so in metaphysics I was the disciple of Condillac. I believed with that philosopher that "all our knowledge we owe to Nature; that in the beginning we can only instruct ourselves through her lessons; and that the whole art of reasoning consists in continuing as she has compelled us to commence." Keeping natural philosophy apart from the doctrines of revelation, I never assailed the last; but I contended that by the first no accurate reasoner could arrive at the existence of the soul as a third principle of being equally distinct from mind and body. That by a miracle man might live again, was a question of faith and not of understanding. I left faith to religion, and banished it from philosophy. How define with a precision to satisfy the logic of philosophy what was to live again? The body? We know that the body rests in its grave till by the process of decomposition its elemental parts enter into other forms of matter. The mind? But the mind was as clearly the result of the bodily organization as the music of the harpsichord is the result of the instrumental mechanism. The mind shared the decrepitude of the body in extreme old age, and in the full vigour of youth a sudden injury to the brain might forever destroy the intellect of a Plato or a Shakspeare. But the third principle,—the soul,—the something lodged within the body, which yet was to survive it? Where was that soul hidden out of the ken of the anatomist? When philosophers attempted to define it, were they not compelled to confound its nature and its actions with those of the mind? Could they reduce it to the mere moral sense, varying according to education, circumstances, and physical constitution? But even the moral sense in the most virtuous of men may be swept away by a fever. Such at the time I now speak of were the views I held,—views certainly not original nor pleasing; but I cherished them with as fond a tenacity as if they had been consolatory truths of which I was the first discoverer. I was intolerant to those who maintained opposite doctrines,—despised them as irrational, or disliked them as insincere. Certainly if I had fulfilled the career which my ambition predicted,—become the founder of a new school in pathology, and summed up my theories in academical lectures,—I should have added another authority, however feeble, to the sects which circumscribe the interest of man to the life that has its close in his grave.

Possibly that which I have called my intellectual pride was more nourished than I should have been willing to grant by the self-reliance which an unusual degree of physical power is apt to bestow. Nature had blessed me with the thews of an athlete. Among the hardy youths of the Northern Athens I had been preeminently distinguished for feats of activity and strength. My mental labours, and the anxiety which is inseparable from the conscientious responsibilities of the medical profession, kept my health below the par of keen enjoyment, but had in no way diminished my rare muscular force. I walked through the crowd with the firm step and lofty crest of the mailed knight of old, who felt himself, in his casement of iron, a match against numbers. Thus the sense of a robust individuality, strong alike in disciplined reason and animal vigour, habituated to aid others, needing no aid for itself, contributed to render me imperious in will and arrogant in opinion. Nor were such defects injurious to me in my profession; on the contrary, aided as they were by a calm manner, and a presence not without that kind of dignity which is the livery of self-esteem, they served to impose respect and to inspire trust.

CHAPTER II

I had been about six years at L—— when I became suddenly involved in a controversy with Dr. Lloyd. Just as this ill-fated man appeared at the culminating point of his professional fortunes, he had the imprudence to proclaim himself not only an enthusiastic advocate of mesmerism as a curative process, but an ardent believer of the reality of somnambular clairvoyance as an invaluable gift of certain privileged organizations. To these doctrines I sternly opposed myself,—the more sternly, perhaps, because on these doctrines Dr. Lloyd founded an argument for the existence of soul, independent of mind, as of matter, and built thereon a superstructure of physiological fantasies, which, could it be substantiated, would replace every system of metaphysics on which recognized philosophy condescends to dispute.

About two years before he became a disciple rather of Puysegur than Mesmer (for Mesmer hard little faith in that gift of clairvoyance of which Puysegur was, I believe, at least in modern times, the first audacious asserter), Dr. Lloyd had been afflicted with the loss of a wife many years younger than himself, and to whom he had been tenderly attached. And this bereavement, in directing the hopes that consoled him to a world beyond the grave, had served perhaps to render him more credulous of the phenomena in which he greeted additional proofs of purely spiritual existence. Certainly, if, in controverting the notions of another physiologist, I had restricted myself to that fair antagonism which belongs to scientific disputants anxious only for the truth, I should need no apology for sincere conviction and honest argument; but when, with condescending good-nature, as if to a man much younger than himself, who was ignorant of the phenomena which he nevertheless denied, Dr. Lloyd invited me to attend his seances and witness his cures, my amour propre became aroused and nettled, and it seemed to me necessary to put down what I asserted to be too gross an outrage on common-sense to justify the ceremony of examination. I wrote, therefore, a small pamphlet on the subject, in which I exhausted all the weapons that irony can lend to contempt. Dr. Lloyd replied; and as he was no very skilful arguer, his reply injured him perhaps more than my assault. Meanwhile, I had made some inquiries as to the moral character of his favourite clairvoyants. I imagined that I had learned enough to justify me in treating them as flagrant cheats, and himself as their egregious dupe.

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1

OEuvres inedites de Maine de Biran, vol. i. See introduction.

2

OEuvres inedites de Maine de Biran, vol. iii. p. 546 (Anthropologie).

3

OEuvres inedites de Maine de Biran, vol. iii. p. 524.

4

"The Golden Ass" of Apuleius.

5

Sir William Hamilton: Lectures on Metaphysics, p. 40.

6

Jacobi: Von der Gottlichen Dingen; Werke, p. 424-426.

7

Translation, 1776, Yol. ii. p. 103.