Of this feeling of double identity, an invalid, now wasting under nervous disease, often speaks to me. He has it when he first awakes from sleep. Blake, the painter, whose life was almost as much a series of trances as that of our Seherin, in his designs of the Resurrection, represents spirits as rising from, or hovering over, their bodies in the same way.

Often she seemed quite freed from her body, and to have no more sense of its weight.

As to artificial culture, or dressing, (dressur,) Frau H. had nothing of it. She had learned no foreign tongue, neither history, nor geography, nor natural philosophy, nor any other of those branches now imparted to those of her sex in their schools. The Bible and hymn-book were, especially in the long years of her sickness, her only reading: her moral character was throughout blameless; she was pious without fanaticism. Even her long suffering, and the peculiar manner of it, she recognized as the grace of God; as she expresses in the following verses:

Great God! how great is thy goodness, To me thou hast given faith and love, Holding me firm in the distress of my sufferings.

In the darkness of my sorrow, I was so far led away, As to beg for peace in speedy death.

But then came to me the mighty strong faith; Hope came; and came eternal love; They shut my earthly eyelids. When, O bliss!

Dead lies my bodily frame, But in the inmost mind a light burns up, Such as none knows in the waking life. Is it a light? no! but a sun of grace!

Often in the sense of her sufferings, while in the magnetic trance, she made prayers in verse, of which this is one:

Father, hear me! Hear my prayer and supplication. Father, I implore thee, Let not thy child perish! Look on my anguish, my tears.

Shed hope into my heart, and still its longing, Father, on thee I call; have pity! Take something from me, the sick one, the poor one.

Father, I leave thee not, Though sickness and pain consume me. If I the spring's light, See only through the mist of tears, Father, I leave thee not.

These verses lose their merit of a touching simplicity in an unrhymed translation; but they will serve to show the habitual temper of her mind.

"As I was a maker of verses," continues Dr. Kerner, "it was easy to say, Frau H. derived this talent from my magnetic influence; but she made these little verses before she came under my care." Not without deep significance was Apollo distinguished as being at once the God of poesy, of prophecy, and the

medical art. Sleep-waking develops the powers of seeing, healing, and poesy. How nobly the ancients understood the inner life; how fully is it indicated in their mysteries?

I know a peasant maiden, who cannot write, but who, in the magnetic state, speaks in measured verse.

Galen was indebted to his nightly dreams for a part of his medical knowledge.

The calumnies spread about Frau H. were many and gross; this she well knew. As one day she heard so many of these as to be much affected by them, we thought she would express her feelings that night in the magnetic sleep, but she only said "they can affect my body, but not my spirit." Her mind, raised above such assaults by the consciousness of innocence, maintained its tranquillity and dwelt solely on spiritual matters.

Once in her sleep-waking she wrote thus:

When the world declares of me Such cruel ill in calumny, And to your ears it finds a way, Do you believe it, yea or nay?

I answered:

To us thou seemest true and pure, Let others view it as they will; We have our assurance still If our own sight can make us sure.

People of all kinds, to my great trouble, were always pressing to see her. If we refused them access

to the sick room, they avenged themselves by the invention of all kinds of falsehoods.

She met all with an equal friendliness, even when it cost her bodily pain, and those who defamed her, she often defended. There came to her both good and bad men. She felt the evil in men clearly, but would not censure; lifted up a stone to cast at no sinner, but was rather likely to awake, in the faulty beings she suffered near her, faith in a spiritual life which might make them better.

Years before she was brought to me, the earth, with its atmosphere, and all that is about and upon it, human beings not excepted, was no more for her. She needed, not only a magnetizer, not only a love, an earnestness, an insight, such as scarce lies within the capacity of any man, but also what no mortal could bestow upon her, another heaven, other means of nourishment, other air than that of this earth. She belonged to the world of spirits, living here herself, as more than half spirit. She belonged to the state after death, into which she had advanced more than half way.

It is possible she might have been brought back to an adaptation for this world in the second or third year of her malady; but, in the fifth, no mode of treatment could have effected this. But by care she was aided to a greater harmony and clearness of the inward life; she enjoyed at Weinsberg, as she after said, the richest and happiest days of this life, and to us her abode here remains a point of light.

As to her outward form, we have already said it seemed but a thin veil about her spirit. She was

little, her features of an oriental cast, her eye had the penetrating look of a seer's eye, which was set off by the shade of long dark eyelashes. She was a light flower that only lived on rays.

Eschenmayer writes thus of her in his "Mysteries."

"Her natural state was a mild, friendly earnestness, always disposed to prayer and devotion; her eye had a highly spiritual expression, and remained, notwithstanding her great sufferings, always bright and clear. Her look was penetrating, would quickly change in the conversation, seem to give forth sparks, and remain fixed on some one place,—this was a token that some strange apparition fettered it,—then would she resume the conversation. When I first saw her, she was in a situation which showed that her bodily life could not long endure, and that recovery to the common natural state was quite impossible. Without visible derangement of the functions, her life seemed only a wick glimmering in the socket. She was, as Kerner truly describes her, like one arrested in the act of dying and detained in the body by magnetic influences. Spirit and soul seemed often divided, and the spirit to have taken up its abode in other regions, while the soul was yet bound to the body."

I have given these extracts as being happily expressive of the relation between the physician and the clairvoyant, also of her character.

It seems to have been one of singular gentleness, and grateful piety, simple and pure, but not at all one from which we should expect extraordinary development of brain in any way; yet the excitement of her temperament from climate, scenery, the influence

of traditions which evidently flowed round her, and a great constitutional impressibility did develop in her brain the germs both of poetic creation and science.

I say poetic creation, for, to my mind, the ghosts she saw were projections of herself into objective reality. The Hades she imagines is based in fact, for it is one of souls, who, having neglected their opportunities for better life, find themselves left forlorn, helpless, seeking aid from beings still ignorant and prejudiced, perhaps much below themselves in natural powers. Having forfeited their chance of direct access to God, they seek mediation from the prayers of men. But in the coloring and dress1 of these ghosts, as also in their manner and mode of speech, there is a great deal which seems merely fanciful—local and peculiar.

1 The women ghosts all wear veils, put on the way admired by the Italian poets, of whom, however, she could know nothing.

To me, these interviews represent only prophecies of her mind; yet, considered in this way, they are, if not ghostly, spiritual facts of high beauty, and which cast light on the state of the soul after its separation from the body. Her gentle patience with them, her steady reference to a higher cause, her pure joy, when they became white in the light of happiness obtained through aspiration, are worthy of a more than half enfranchised angel.

As to the stories of mental correspondence and visits to those still engaged in this world, such as are told of her presentiment of her father's death, and connexion with him in the last moments, these are

probably pure facts. Those who have sufficient strength of affection to be easily disengaged from external impressions and habits, and who dare trust their mental impulses are familiar with such.

Her invention of a language seems a simply natural motion of the mind when left to itself. The language we habitually use is so broken, and so hackneyed by ages of conventional use, that, in all deep states of being, we crave one simple and primitive in its stead. Most persons make one more or less clear from looks, tones, and symbols:—this woman, in the long leisure of her loneliness, and a mind bent upon itself, attempted to compose one of letters and words. I look upon it as no gift from without, but a growth from her own mind.

Her invention of a machine, of which she made a drawing, her power of drawing correctly her life-circle, and sun-circle, and the mathematical feeling she had of her existence, in correspondent sections of the two, are also valuable as mental facts. These figures describe her history and exemplify the position of mathematics toward the world of creative thought.

Every fact of mental existence ought to be capable of similar demonstration. I attach no especial importance to her circles:—we all live in such; all who observe themselves have the same sense of exactness and harmony in the revolutions of their destiny. But few attend to what is simple and invariable in the motions of their minds, and still fewer seek out means clearly to express them to others.

Goethe has taken up these facts in his Wanderjahre,

Her power of making little verses was one of her least gifts. Many excitable persons possess this talent at versification, as all may possess it. It is merely that a certain exaltation of feeling raises the mode of expression with it, in the same way as song differs from speech. Verses of this sort do not necessarily demand the high faculties that constitute the poet,—the creative powers. Many verses, good ones, are personal or national merely. Ballads, hymns, love-lyrics, have often no claim differing from those of common prose speech, to the title of poems, except a greater keenness and terseness of expression.

The verses of this Seherin are of the simplest character, the natural garb for the sighs or aspirations of a lonely heart. She uses the shortest words, the commonest rhymes, and the verses move us by their nature and truth alone.

The most interesting of these facts to me, are her impressions from minerals and plants. Her impressions coincide with many ancient superstitions.

The hazel woke her immediately and gave her more power, therefore the witch with her hazel wand, probably found herself superior to those around her. We may also mention, in reference to witchcraft, that Dr. K. asserts that, in certain moods of mind, she had no weight, but was upborne upon water, like cork, thus confirming the propriety, and justice of our forefathers' ordeal for witchcraft!

The laurel produced on her the highest magnetic effect, therefore the Sibyls had good reasons for wearing it on their brows.

"The laurel had on her, as on most sleep-wakers, a distinguished magnetic effect. We thus see wily the priestess at Delphi, previous to uttering her oracles, shook a laurel tree, and then seated herself on a tripod covered with laurel boughs. In the temple of .sculapius, and others, the laurel was used to excite sleep and dream."

From grapes she declared impressions, which corresponded with those caused by the wines made from them. Many kinds were given her, one after the other, by the person who raised them, and who gives a certificate as to the accuracy of her impressions, and his belief that she could not have derived them from any cause, but that of the touch.

She prescribed vegetable substances to be used in her machine, (as a kind of vapor bath,) and with good results to herself.

She enjoyed contact with minerals, deriving from those she liked a sense of concentrated life. Her impressions of the precious stones, corresponded with many superstitions of the ancients, which led to the

preference of certain gems for amulets, on which they had engraved tailsmanic figures.

The ancients, in addition to their sense of the qualities that distinguish the diamond above all gems, venerated it as a talisman against wild beasts, poison, and evil spirits, thus expressing the natural influence of what is so enduring, bright, and pure. Townshend, speaking of the effect of gems on one of his sleep-wakers, said, she loved the diamond so much that she would lean her forehead towards it, whenever it was brought near her.

It is observable that these sleep-wakers, in their prescriptions, resemble the ancient sages, who culled only simples for the sick. But if they have this fine sense, also, for the qualities of animal and mineral substances, there is no reason why they should not turn bane to antidote, and prescribe at least homeopathic doses of poison, to restore the diseased to health. The Seherin ascribed different states to the right and left sides of every body, even of the lady moon. The left is most impressible. Query: Is this the reason why the left hand has been, by the custom of nations, so almost disused, because the heart is on the left side?

She also saw different sights in the left from the right eye. In the left, the bodily state of the person; in the right, his real or destined self, how often unknown to himself, almost always obscured or perverted by his present ignorance or mistake. She had also the gift of second sight. She saw the coffins of

those about to die. She saw in mirrors, cups of water; in soap-bubbles, the coming future.

We are here reminded of many beautiful superstitions and legends; of the secret pool in which the daring may, at mid-moon of night, read the future; of the magic globe, on whose pure surface Britomart sees her future love, whom she must seek, arrayed in knightly armor, through a difficult and hostile world.

A looking-glass, right wondrously aguized,
Whose virtues through the wyde world soon were solemnized.
It vertue had to show in perfect sight,
Whatever tiring was m the world contayned,
Betwixt the lowest earth and hevens hight;
So that it to the looker appertayned,
Whatever foe had wrought, or friend had fayned,
Herein discovered was, ne ought mote pas,
Ne ought in secret from the same remayned;
Forthy it round and hollow shaped was,
Like to the world itselfe, and seemed a World of Glas.

Faerie Queene, Book III .

Such mirrors had Cornelius Agrippa and other wizards. The soap-bubble is such a globe; only one had need of second sight or double sight to see the pictures on so transitory a mirror. Perhaps it is some vague expectation of such wonders, that makes us so fond of blowing them in childish years. But, perhaps, it is rather as a prelude to the occupation of our lives, blowing bubbles where all things may

be seen, that, "to the looker appertain," if we can keep them long enough or look quick enough.

In short, were this biography of no other value, it would be most interesting as showing how the floating belief of nations, always no doubt shadowing forth in its imperfect fashion the poetic facts with their scientific exposition, is found to grow up anew in a simple, but high-wrought nature.