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Animal magnetism

Animal magnetism, theorized by Austrian physician Franz Anton Mesmer (1734–1815) in the 1770s, proposed the existence of a subtle, invisible universal fluid permeating all matter and living beings, with disease arising from obstructions or imbalances in its flow through the nervous system.^[1] Mesmer claimed this "animal magnetism" could be manipulated by trained practitioners through hand passes, iron rods, or communal apparatuses called baquets—tub-like devices filled with magnetized water and iron filings from which patients drew fluid via rods and chains—to induce therapeutic "crises" of convulsions, sweating, or hysteria, purportedly restoring equilibrium and effecting cures for ailments ranging from paralysis to hysteria.^[2]^[3] Though Mesmer's methods gained fervent followings in Vienna and especially Paris, where he established a lucrative society of practitioners, they sparked intense controversy, including accusations of charlatanism and sexual impropriety due to the intimate, trance-like states induced in patients, many of whom were women.^[1] A pivotal 1784 investigation by a royal commission appointed by Louis XVI—including Benjamin Franklin, Antoine Lavoisier, and Jean Sylvain Bailly—employed controlled observations, such as blindfolding subjects who reacted to a supposedly magnetized tree only when informed of its treatment, concluding that no magnetic fluid existed and that effects stemmed from imagination, expectation, and physical contact rather than any occult force.^[4]^[5] Despite this empirical refutation, animal magnetism influenced subsequent developments in suggestibility and trance states, evolving into non-magnetic "mesmerism" and laying groundwork for modern hypnosis, though bereft of its pseudoscientific fluid hypothesis.^[6]

Historical Origins

Franz Mesmer's Background and Influences

Franz Anton Mesmer was born on May 23, 1734, in Iznang, a small village in Swabia near Lake Constance, then part of the Holy Roman Empire.^[7] He was the third of nine children in a family of limited means; his father worked as a gamekeeper and forester for the Prince-Bishop of Constance, while his mother came from a locksmith's family.^[8]^[7] Mesmer's early education occurred in Jesuit schools, where his father leveraged connections to secure placement, initially preparing him for the priesthood amid a rural Catholic upbringing.^[8]^[9] At age 20, in 1754, Mesmer entered the Jesuit University of Ingolstadt, studying mathematics, philosophy, physics, theology, Latin, and French, ultimately earning a doctorate in philosophy.^[7] By 1759, he relocated to Vienna, first pursuing law at the University of Vienna before shifting to medicine after about a year, graduating with a medical doctorate in November 1766 with honors.^[7]^[9] His thesis, Dissertatio physico-medica de planetarum influxu, examined the physical-medical influences of planetary movements on the human body, proposing that gravitational forces akin to tidal actions could induce physiological effects and even treat diseases through manipulated fluid dynamics.^[9]^[8] Mesmer's intellectual formation drew from Jesuit rationalism, which exposed him to Enlightenment-era skepticism toward dogma while fostering interests in astronomy and natural philosophy.^[9] He was influenced by Isaac Newton's concepts of universal gravitation and subtle fluids, interpreting them to explain celestial impacts on health, as well as earlier esoteric ideas from Paracelsus regarding magnets and astral influences.^[7] A pivotal figure was the Jesuit astronomer Maximilian Hell, whose steel magnets—used for therapeutic purposes—Mesmer procured and applied in 1774 to treat a patient with hysterical symptoms, observing cures that he attributed not to the metal but to an inherent vital force.^[10] This experience, building on his thesis's planetary fluid theory, laid groundwork for animal magnetism as a universal, manipulable energy independent of external objects.^[10]^[9]

Formulation of the Theory in Vienna

In the early 1770s, Franz Anton Mesmer, having established a medical practice in Vienna after receiving his M.D. in 1766, became acquainted with the therapeutic use of magnets promoted by the Jesuit astronomer Maximilian Hell, who claimed success in treating ailments like rheumatism through magnetized steel plates applied to affected body parts.^[11] Mesmer borrowed magnets from Hell and began incorporating them into his treatments, initially attributing cures to the physical properties of the magnets themselves, which he believed channeled gravitational or magnetic influences akin to those described in his 1766 doctoral dissertation on planetary influxes affecting human health.^[7] A pivotal development occurred in 1774 when Mesmer treated the 29-year-old Viennese seamstress Franziska Österlin (also spelled Österlein), who suffered from severe hysterical symptoms including convulsions, vomiting, and paralysis. During sessions involving a magnet placed in a glass of water that Österlin drank, Mesmer reported observing rhythmic "crises"—intense physiological reactions resembling artificial tides—that he interpreted as the redistribution of an invisible fluid within her body, leading to symptom relief without surgical intervention.^[10] These observations prompted Mesmer to experiment without physical magnets, using only manual passes over patients' bodies or fixed gazes, and he achieved similar results, concluding that the therapeutic agent resided not in the metal but in a subtle, universal fluid inherent to all matter, including living organisms.^[11] By 1775, Mesmer had formalized his theory of "animal magnetism," positing that this omnipresent, fluid-like substance permeated the universe and obeyed magnetic laws such as attraction, repulsion, and equilibrium; in humans and animals, it circulated through subtle channels, maintaining health when evenly distributed but causing disease through blockages or imbalances influenced by celestial bodies or environmental factors.^[7] Restoration of harmony required the magnetist's will to direct the fluid via non-contact methods, inducing controlled crises to purge obstructions, a process Mesmer demonstrated in subsequent Viennese cases, including high-profile treatments that drew both acclaim and skepticism from local medical authorities.^[10] This formulation marked a shift from mechanistic mineral magnetism to a vitalistic, animating force, though Mesmer's claims relied on anecdotal successes rather than controlled empirical validation, foreshadowing later scientific scrutiny.^[11]

Introduction to Paris and Early Practice

Following professional setbacks in Vienna, including the controversial treatment of pianist Maria Theresia von Paradis that prompted his departure in 1777, Franz Anton Mesmer arrived in Paris in February 1778.^[12] He established his first clinic in the upscale Place Vendôme neighborhood, catering to the city's elite and affluent residents.^[12] Mesmer's practice rapidly attracted attention through demonstrations of his animal magnetism techniques, which involved manipulating an invisible universal fluid to restore bodily harmony.^[10] In Paris, Mesmer refined his methods for broader application, shifting from individual magnetized treatments to group sessions using the baquet, a large wooden tub filled with magnetized water, iron filings, and bottles arranged to conduct the fluid.^[13] Patients grasped iron rods protruding from the baquet or were connected via ropes, while Mesmer directed the magnetic influence through hand passes, touches—often on the abdomen or thighs—and orchestrated atmospheric elements like music to induce crises of convulsions believed to expel blockages.^[13] ^[14] These sessions, accommodating up to twenty or more participants, produced dramatic effects including spasms, sweating, and emotional releases, which Mesmer interpreted as therapeutic purges.^[9] The flamboyant nature of these treatments fueled an overnight sensation among Parisian society, drawing nobles, intellectuals, and the curious to witness or undergo the process.^[12] Reports of cures for ailments ranging from paralysis to hysteria bolstered Mesmer's reputation, though skeptics questioned the mechanisms amid the theatrical displays.^[3] By late 1778, his practice had expanded, with devotees forming societies to propagate the theory, setting the stage for widespread mesmeromania in the city.^[3]

Theoretical Foundations

The Concept of Universal Fluid

Franz Anton Mesmer theorized the existence of an invisible, ubiquitous fluidum universale—a universal magnetic fluid—that permeated the cosmos and all living beings, serving as the medium through which celestial bodies exerted influence on terrestrial life. This concept, central to animal magnetism, drew from 18th-century notions of subtle fluids akin to those proposed for electricity and gravity, positing the fluid as a continuous, elastic substance capable of transmission and accumulation. Mesmer first elaborated it in his 1766 dissertation De influxu planetarum in corpus humanum, attributing planetary effects on health to disruptions in this fluid's equilibrium rather than occult sympathies.^[15]^[3] The fluid was described as inherently magnetic, with properties allowing it to be directed, concentrated, or dispersed by external agents such as lodestones or human will, particularly in individuals deemed highly "magnetized" like Mesmer himself. He claimed this substance flowed invisibly between organisms, facilitating harmony when balanced but precipitating illness through obstructions, condensations, or rarefactions—manifesting as crises like convulsions or perspirations during treatment. By the late 1770s in Vienna, Mesmer had dispensed with physical magnets, asserting that the human body could channel the fluid directly via passes of the hands or fixation of the gaze, as outlined in his 27 propositions on animal magnetism published around 1779.^[10]^[16] Mesmer's framework integrated Newtonian principles of attraction and repulsion, viewing the fluid as the unifying force linking animate and inanimate matter, responsive to planetary motions and atmospheric conditions. Proponents, including his disciple Charles d'Eslon, extended it to explain phenomena like epidemics and healing at a distance, though Mesmer emphasized empirical observation over metaphysical speculation in his therapeutic applications. This theory lacked quantifiable measurement or isolation of the fluid, relying instead on subjective reports of "magnetic" sensations and therapeutic outcomes.^[4]^[17]

Imbalances and Disease Causation

Mesmer posited that health depended on the unobstructed and harmonious circulation of a universal magnetic fluid—termed animal magnetism—throughout the body, drawing an analogy to gravitational and electrical principles observed in nature. Disruptions such as blockages, depletions, or irregular distributions of this fluid were theorized to underlie disease pathology, preventing the equilibrium necessary for vital functions.^[18]^[19] This framework echoed classical humoral pathology, where imbalances in bodily fluids caused illness, but Mesmer reframed it in terms of an invisible, pervasive agent manipulable by external influences like magnets or the practitioner's will.^[20] In his 1779 publication Mémoire sur la découverte du magnétisme animal, Mesmer described how pathological states manifested as localized or systemic fluid obstructions, often linked to nervous system irregularities, leading to symptoms including pain, spasms, and debility. Patients with such imbalances reportedly experienced heightened sensitivity to magnetic influences, unlike healthy individuals whose fluid flowed evenly without perceptible effects.^[21] Restoration of fluid harmony, achieved through therapeutic interventions, was claimed to alleviate these conditions by dissolving blockages and reestablishing natural polarity.^[22] The theory applied broadly without delineating specific etiologies for individual diseases, encompassing both physical and psychosomatic disorders prevalent in 18th-century Europe, such as hysteria and paralysis. Mesmer attributed causation to environmental factors, lifestyle excesses, or inherent constitutional weaknesses that perturbed fluid dynamics, emphasizing prevention through magnetic regulation over symptomatic relief.^[23]^[2]

Methods of Manipulation and Treatment

Mesmer's initial treatments involved the application of actual magnets to patients' bodies to redirect the supposed animal magnetic fluid and alleviate blockages causing disease. In 1774, he treated a patient named Franzl Oesterlin by placing magnets on her abdomen and limbs, which reportedly induced convulsions followed by symptom relief.^[10] Mesmer soon dispensed with physical magnets, attributing effects to invisible passes made with his hands over the patient's body, often accompanied by intense eye contact and physical contact such as pressing thumbs into the patient's palms while positioning their legs between his own.^[17] These manipulations aimed to channel the mesmerizer's accumulated magnetic fluid into the patient, restoring equilibrium without direct touch in later variations.^[2] For larger groups, Mesmer introduced the baquet, a communal apparatus consisting of a shallow wooden tub filled with water, iron filings, glass shards, and bottles purportedly magnetized to concentrate and distribute the fluid. Patients, blindfolded and connected via chains or rods extending from the tub, sat encircling it in a dimly lit room, sometimes up to thirty at a time, while holding hands to facilitate fluid transmission.^[10] ^[2] Accompanying elements included soothing music from a glass armonica played by Mesmer or assistants, incense, and the mesmerizer's passes over individuals to intensify the collective magnetic influence.^[3] The goal of these methods was to provoke a "crisis"—a paroxysm of convulsions, sweating, or emotional release—believed to purge obstructions and signal healing, with patients entering states of somnambulism where heightened suggestibility allegedly allowed diagnosis and treatment guidance.^[24] Mesmer emphasized the practitioner's moral character and focused will as essential for fluid manipulation, claiming that only those with sufficient personal magnetism could effectively conduct treatments.^[2] In Paris from 1778 onward, these techniques evolved into more theatrical public sessions at sites like his garden pavilion, accommodating crowds and amplifying the ritualistic atmosphere to enhance perceived efficacy.^[4]

Empirical Investigations and Debunking

Initial Viennese Trials and Controversies

Mesmer commenced his clinical application of animal magnetism in Vienna shortly after completing his 1766 doctoral dissertation, which explored planetary gravitational and magnetic influences on human physiology. Initially incorporating physical magnets inspired by Jesuit astronomer Maximilian Hell, he treated ailments like hysteria, rheumatism, and toothaches by arranging lodestones near patients or having them grasp magnetized objects, often eliciting convulsive "crises" interpreted as fluid rebalancing followed by symptom remission. By the early 1770s, Mesmer dispensed with metallic aids, employing manual passes and fixation to manipulate the purported universal fluid directly, reporting successes in cases of paralysis and nervous disorders among Viennese elites.^[13] The most prominent controversy arose in 1777 involving Maria Theresia von Paradis, a court-sponsored musical prodigy born in 1759 who had lost her sight around age three, possibly due to trauma or infection, and relied on a disability pension. Mesmer, at the behest of Paradis's father—a former valet to Empress Maria Theresa—initiated treatment using magnetic passes, arm motions, and occasional magnets to redirect the animal fluid obstructing her optic nerves. Paradis exhibited transient visual recovery, demonstrating abilities such as reading large print, distinguishing colors, and threading needles during supervised sessions, which Mesmer attributed to restored fluid equilibrium. These demonstrations drew public attention and initial acclaim within Viennese society.^[25] Skepticism intensified when Paradis was placed under the care of a medical panel including physicians Anton Stoerck and Georg Leopold Auenbrugger to verify the cure independently. Her vision promptly regressed, accompanied by convulsions, fainting, and refusal to cooperate, leading to claims that Mesmer had manufactured dependency or exploited psychosomatic responses rather than effecting a genuine physiological change. Accusations of charlatanism proliferated, with critics asserting Paradis's original blindness might have been exaggerated for patronage benefits and her "recovery" staged through suggestion or hysteria, potentially influenced by family incentives to preserve her pension. Mesmer countered that adversarial scrutiny and emotional interference disrupted the magnetic process, but empirical observations under controlled conditions failed to replicate sustained results.^[25] Lacking formal adjudication akin to later French inquiries, the Viennese medical faculty and imperial court withdrew support amid the uproar, viewing Mesmer's methods as unsubstantiated and disruptive to established practice. By February 1778, facing professional isolation and potential censure, Mesmer abandoned Vienna for Paris, where he would refine his techniques amid renewed interest. The Paradis episode underscored early empirical challenges to animal magnetism, highlighting transient effects vulnerable to expectation and observation, though proponents maintained the fluid's existence against mounting physiological skepticism.^[26]^[25]

The 1784 French Royal Commission

In March 1784, King Louis XVI of France ordered an investigation into the claims of animal magnetism promoted by Franz Anton Mesmer and his followers, amid growing public enthusiasm and professional disputes in Paris.^[27] Two commissions were appointed: one comprising five members from the Académie Royale des Sciences—Benjamin Franklin (as president), Antoine Lavoisier, Jean-Baptiste Le Roy, Jean Sylvain Bailly, and Joseph-Ignace Guillotin—and another from the Faculté de Médecine, including Jean Denis Borie, Charles Le Roy, Claude-Louis Berthollet, and others such as Antoine-Laurent de Jussieu and Philippe-Mathieu Radet.^[4] ^[28] Mesmer declined direct participation, citing unwillingness to submit to empirical scrutiny under non-magnetic conditions, so the commissions focused on evaluations conducted by Mesmer's disciple, Charles d'Eslon, a royal physician who had adapted Mesmer's techniques including the communal baquet apparatus and individual passes.^[3] ^[29] The investigations employed methodical trials to test the existence of the posited universal magnetic fluid and its therapeutic effects. Early experiments involved subjects attempting to feel magnetic influences on magnetized trees and water, with no consistent sensations reported under blinded conditions where participants were unaware of the "treatment" application.^[4] Subsequent patient trials, conducted from April to June 1784, used intentional deception: commissioners magnetized objects or performed sham passes hidden from view, leading to reported crises—convulsions, spasms, and perceived relief—only when subjects believed magnetism was present, as confirmed by later revelations of the deceptions.^[30] ^[31] A notable case involved a young woman treated for hysterical symptoms; her responses aligned with expectation rather than any physical manipulation, demonstrating that effects arose from imagination and suggestion rather than fluid transfer.^[1] These protocols anticipated modern controlled trials by incorporating elements of blinding and placebo controls, though limited by the era's understanding of psychology.^[30] The commissions' report, finalized on August 11, 1784, unanimously rejected the theory of animal magnetism, asserting no empirical evidence for a magnetic fluid and attributing observed phenomena to the power of human imagination, which could induce both therapeutic illusions and harmful excesses like uncontrolled convulsions.^[4] ^[5] A public version emphasized scientific invalidity, while a confidential supplement to the king detailed morally concerning aspects, such as erotic undertones in some sessions involving young female patients, warning of potential for abuse.^[3] The findings prompted royal decrees restricting mesmerists, contributing to Mesmer's departure from Paris in 1785 and a sharp decline in the practice's official credibility, though underground interest persisted.^[1] Franklin, in particular, highlighted the risks of unchecked credulity, viewing the episode as a caution against pseudoscience masquerading as medicine.^[1]

Later Scientific Rejections and Analyses

In the early 19th century, despite the 1784 French commissions' dismissal of animal magnetism, renewed interest in France led to further official scrutiny. In 1826, the Royal Academy of Medicine in Paris, responding to reports of therapeutic successes and somnambulistic phenomena, formed a committee by majority vote to examine the practice's effects on patients.^[26] The committee's investigations, which included observations of induced trances and alleged cures, ultimately found insufficient evidence to support Mesmer's fluid theory, attributing results to imagination or preexisting conditions rather than a universal magnetic agent.^[26] A subsequent probe in 1831 by the medical section of the French Royal Academy of Sciences reinforced this skepticism. The committee, comprising prominent physicians, conducted controlled experiments on subjects exposed to purported magnetic influences, including blind trials to isolate variables. Their report, presented on June 21 and 28, concluded that no objective physiological changes attributable to animal magnetism could be detected, rejecting the fluid's existence and deeming the practice a product of subjective expectation.^[32] These findings echoed the 1784 methodology but incorporated emerging physiological insights, highlighting the absence of measurable energy transfer or fluid imbalances under rigorous conditions.^[32] In Britain, parallel critiques emerged in medical literature. The Provincial Medical and Surgical Journal (a precursor to The BMJ) published remarks in 1845 denouncing mesmerism as unsupported by empirical evidence, arguing that claimed cures lacked reproducibility and often coincided with spontaneous remission or placebo responses.^[33] By the mid-19th century, physiologists and physicists dismissed the theory's foundational claims, noting the incompatibility of an invisible, universal fluid with established principles of electricity, heat, and mechanics, which showed no analogous undetectable forces influencing biology without detectable instrumentation. Later 20th-century analyses framed animal magnetism as a pseudoscientific precursor to hypnosis, where trance-like states and symptom relief stemmed from psychological mechanisms like suggestion and autosuggestion, not a corporeal fluid.^[34] Experimental replications consistently failed to verify fluid-mediated effects, instead demonstrating that identical outcomes occurred via non-magnetic verbal cues or environmental expectancy, aligning with placebo-controlled paradigms.^[34] Historians of science have characterized its rejection as a triumph of methodical empiricism over untestable assertions, with no subsequent evidence rehabilitating the fluid hypothesis amid advances in neuroscience and biophysics.^[26]

Evolution and Differentiation

From Mesmerism to Early Hypnotic Practices

Following Mesmer's departure from Paris in 1785 amid controversy, his disciples adapted animal magnetism techniques, shifting emphasis from convulsive crises to induced trance states amenable to verbal suggestion.^[35] The Marquis de Puységur, a prominent follower, reported in 1784 magnetizing a peasant named Victor Race, who entered a calm, sleep-like condition termed "artificial somnambulism" rather than exhibiting the violent convulsions typical of Mesmer's sessions.^[36] In this state, subjects displayed heightened rapport with the magnetizer, lucid conversation, and responsiveness to commands, allowing practitioners to diagnose ailments and prescribe remedies through dialogue without physical manipulations like the baquet or hand passes.^[37] Puységur's observations, detailed in his 1784 Mémoires pour servir à l'histoire et à l'établissement du magnétisme animal, emphasized psychological factors over a supposed magnetic fluid, noting that trance induction relied on the operator's will and the subject's imagination. This approach proliferated in post-Revolutionary France through societies like the Société de l'Harmonie, where magnetizers conducted sessions involving fixation on objects or verbal induction to evoke somnambulism for therapeutic ends, such as symptom alleviation via suggestion.^[38] Empirical reports from these circles documented cases of self-diagnosis in trance and post-hypnotic effects, though outcomes varied and lacked controlled validation, attributing successes to rapport rather than fluid transfer.^[39] These early practices marked a pivotal differentiation from Mesmer's paradigm, prioritizing suggestibility and subconscious access over physiological crisis, influencing subsequent developments in trance-based healing across Europe by the early 19th century.^[40] Critics within medical circles, however, dismissed somnambulism as hysteria or delusion, yet its persistence in lay and fringe therapeutic contexts underscored the enduring appeal of non-invasive induction methods.^[35]

Contributions of Faria and Lucid Sleep

Abbé José Custódio de Faria (1756–1819), a Portuguese priest of Goan origin, arrived in Paris around 1813 and began conducting public demonstrations of hypnotic phenomena, drawing from but critically diverging from Mesmerist practices.^[41] Unlike Mesmer's reliance on physical manipulations like passes and baquets to channel an alleged universal fluid, Faria induced trance states solely through verbal suggestion and fixation on a luminous object, such as a candle or his fingers, emphasizing the subject's active cooperation and imaginative capacity.^[42] He experimented on over 5,000 individuals, reporting success rates of about 10–20% among predisposed subjects, and publicly refuted the existence of animal magnetism as a causative agent, attributing effects instead to the subject's self-induced psychological state.^[42]^[43] Faria's central innovation was the concept of sommeil lucide (lucid sleep), described in his 1819 treatise De la cause du sommeil lucide, ou Étude de la nature de l'homme, as a heightened state of focused attention and suggestibility wherein the subject remains aware and voluntarily yields to the operator's commands, without loss of consciousness or external fluid influence.^[41]^[44] He argued that this state arises from the subject's disposition, willpower, and expectation of sleep, akin to natural drowsiness amplified by ideation, rather than any magnetic transfer; failures occurred when subjects resisted or lacked belief in the process.^[44] This framework shifted explanatory emphasis from metaphysical fluids to empirical psychology, positing that phenomena like catalepsy, amnesia, and sensory alterations stemmed from ideodynamic responses—ideas directly causing physiological changes—independent of the operator's supposed powers.^[45] By decoupling hypnotic effects from animal magnetism's pseudoscientific substrate, Faria laid groundwork for modern hypnosis as a suggestion-based technique, influencing subsequent figures like James Braid, though his ideas faced initial neglect in France due to Mesmerism's entrenched partisanship and his outsider status.^[45] His insistence on subject agency and rejection of occult mechanisms anticipated placebo and expectancy effects later validated in psychological research, providing a causal bridge from Mesmerist spectacle to verifiable mental influence without invoking unverifiable fluids.^[41] Faria's work thus marked a pivotal demystification, prioritizing observable suggestibility over speculative vitalism.^[43]

Braid's Hypnotism and Rejection of Fluid Theory

James Braid, a Scottish surgeon born in 1795, encountered mesmerism in November 1841 during a public demonstration by the Swiss showman Charles Lafontaine in Manchester, England. Initially skeptical of the animal magnetic fluid theory, Braid attended to debunk it but observed phenomena such as catalepsy and anesthesia that resisted simple explanations of fraud or delusion. He then conducted private experiments on subjects, inducing similar states through prolonged fixation on a bright object held near the eyes, without physical contact, passes, or appeals to magnetic influence, concluding by early 1842 that the effects stemmed from ideo-dynamic processes—intense concentration leading to physiological changes in the nervous system—rather than any invisible fluid.^[46] In his seminal 1843 publication Neurypnology; or, The rationale of nervous sleep, considered in relation with animal magnetism, Braid coined the term "hypnotism" (from the Greek hypnos, meaning sleep) to reframe the trance state as a verifiable "nervous sleep" induced primarily by ocular fatigue and monoideism—a fixed idea dominating consciousness. He explicitly rejected Mesmer's fluid hypothesis, arguing that no evidence supported a universal magnetic agent; instead, symptoms like rigidity, hallucinations, and rapport arose from the subject's expectancy, suggestion, and cerebral inhibition, replicable in self-induced or operator-guided forms without mesmeric rituals. Braid's experiments demonstrated that "mesmeric" effects could occur unilaterally (affecting one side of the body) or via non-contact methods, undermining claims of fluid transmission and attributing successes to psychological and neurophysiological mechanisms. Braid's framework shifted mesmerism from pseudoscience to empirical psychology, emphasizing that the operator's role was suggestive rather than magnetically projective, with trance depth varying by individual susceptibility and not requiring a crisis or convulsion as in Mesmerism. He documented over 50 cases, including relief of neuralgia and hysteria, but cautioned against overattribution, later refining his views in 1855 to stress suggestion's primacy over any fixed neurological state. This rejection influenced subsequent researchers, severing hypnotism from occultism and paving the way for its integration into medicine, though Braid lamented popular misconceptions reviving fluid theories.^[47]^[48]

Societal and Cultural Reception

Popularity in the Romantic Era

Despite the 1784 French Royal Commission's rejection of animal magnetism's fluid theory, Mesmerism retained significant cultural traction into the early 19th century, aligning with Romantic emphases on vital forces, intuition, and the non-rational aspects of human experience.^[2] Practitioners continued public demonstrations and treatments, fostering "mesmeric mania" that extended from salons to literary circles across Europe and America.^[49] This persistence reflected a broader Romantic backlash against Enlightenment rationalism, positioning Mesmerism as a vehicle for exploring subconscious influences and imaginative healing.^[50] In Germany, animal magnetism disseminated widely post-1784 via Puységur's somnambulist variant, gaining adherents among Romantic philosophers who integrated it into vitalist philosophies.^[51] Figures like Friedrich Wilhelm Schelling theorized magnetic forces as part of nature's dynamic unity, renewing interest amid the advent of German Romanticism around 1800.^[52] Physician-poet Justinus Kerner applied Mesmer's methods to somnambulist patients, documenting cases in works like Die Seherin von Prevorst (1829), which blended empirical observation with mystical interpretations and influenced subsequent occult traditions.^[53] British Romanticism absorbed Mesmerism through medical and literary channels, with early 19th-century physicians forming societies to experiment despite official skepticism.^[54] Authors such as Percy Bysshe Shelley engaged with magnetic ideas in poetry exploring trance-like states, while Mary Shelley's Frankenstein (1818) alluded to galvanic and mesmeric vitalism in reanimating life.^[55] Robert Browning's Mesmerism (1855) dramatized the mesmerist's gaze as a metaphor for poetic influence, capturing the era's fascination with mental dominance.^[55] Across the Atlantic, American Romantics like Nathaniel Hawthorne incorporated Mesmerism into Gothic narratives; in The House of the Seven Gables (1851), mesmeric control symbolizes inherited curses and perceptual deception, reflecting Hawthorne's ambivalence toward its manipulative potential.^[56] Edgar Allan Poe drew on mesmerism for tales of catalepsy and suggestion, such as "The Facts in the Case of M. Valdemar" (1845), where magnetic trance blurs life and death.^[57] In France, Honoré de Balzac depicted magnetic healing in La Comédie humaine, portraying it as a tool for esoteric insight amid societal ills.^[58] This literary permeation underscored Mesmerism's role in Romantic explorations of the psyche, even as empirical validations waned.^[59] In late 18th-century France, animal magnetism evolved into a framework for critiquing political authority, with proponents and radicals interpreting its purported invisible fluid as a metaphor for elite manipulation of the populace. Historian Robert Darnton contends that mesmerism, initially a medical theory, fused with radical political thought during the prerevolutionary decade, enabling critics to depict the monarchy and aristocracy as exerting a coercive "magnetic" influence over subjects, much like mesmerists claimed to direct fluid for healing or control.^[60] This analogy fueled accusations that rulers practiced subtle domination akin to animal magnetism, eroding trust in established institutions and contributing to pre-revolutionary discontent.^[61] Darnton's analysis highlights how mesmerist pamphlets and debates popularized egalitarian ideas, portraying societal ills as blockages in a universal fluid disrupted by hierarchical oppression, thereby aligning the theory with calls for liberation from arbitrary power.^[62] The French royal government's response exemplified political suppression of mesmerism's disruptive potential. In 1784, King Louis XVI appointed commissions, including one led by Benjamin Franklin, to investigate Mesmer's claims amid growing public fervor; their report rejected the fluid's existence, attributing effects to imagination, ostensibly to safeguard scientific orthodoxy but also to neutralize a movement gaining traction among urban intellectuals and lower classes who saw it as empowerment against elite control.^[3] Mesmer's own practices, emphasizing personal liberty for fluid harmony, clashed with absolutist structures, leading to his 1778 departure from Vienna under scandal and his Parisian conflicts, where he openly challenged medical guilds and court patronage.^[19] Such episodes underscored mesmerism's role in broader Enlightenment tensions, where its rejection preserved state-aligned rationalism while radicals repurposed its imagery for anti-authoritarian rhetoric. Socially, animal magnetism permeated class interactions and labor dynamics, often reinforcing or subverting power relations. In Parisian salons from the 1780s, elite practitioners conducted sessions that blurred boundaries between healer and patient, fostering intimate dependencies interpreted by critics as exploitative control over vulnerable women and servants, yet embraced by some as democratizing access to "hidden" knowledge.^[63] Extending to industrial contexts, 19th-century mesmerists experimented with "magnetic somnambulism" to pacify workers, as in early U.S. applications by planters on enslaved individuals to induce compliance, framing it as harmonious fluid alignment but effectively a tool for behavioral regulation.^[64] These uses highlighted mesmerism's dual social influence: empowering fringe groups against orthodoxy while enabling paternalistic manipulations that mirrored existing hierarchies, ultimately challenging Enlightenment faith in transparent social order.^[21]

Professionalization and Ethical Concerns

As mesmerism gained traction in the late 18th and early 19th centuries, practitioners known as magnetizers sought to establish it as a formalized therapeutic discipline, disseminating techniques through published manuals and forming dedicated societies. In the United States, early mesmeric societies emerged starting in New York City around 1837, followed by branches in New Orleans, Boston, Cincinnati, Louisville, Philadelphia, and Clinton by the 1840s; these groups facilitated training, patient referrals, and advocacy for magnetism as a legitimate medical alternative to conventional treatments like bloodletting.^[65] Similar professional networks developed in France, England, and Louisiana, where magnetizers organized to standardize practices amid growing public interest, though these efforts often clashed with established medical authorities who viewed them as unlicensed competition.^[66] Despite these attempts at professionalization, ethical concerns mounted over the intimate and suggestive nature of mesmerism's methods, which involved prolonged physical contact, dim lighting, and induction of trance-like "crises" that rendered patients highly suggestible and vulnerable. The 1784 French Royal Commission's secret report, prepared for King Louis XVI, explicitly warned of moral perils, including the risk of seduction, manipulation, or abuse by magnetizers exploiting patients' altered states during treatments that mimicked convulsive ecstasies.^[5] Commissioners, including figures like Lieutenant-General of Paris Police Jean-Charles-Pierre Lenoir, highlighted how such practices could undermine public morals, particularly when applied to women or the impressionable, fostering dependency or inappropriate influences under the guise of healing.^[2] In the 19th century, as mesmerism spread to Victorian England and America, reports of abuses intensified, with critics decrying instances of fraud, exaggerated claims of cures, and the use of magnetism for personal gain or control rather than patient welfare. Prominent exponents like John Elliotson faced professional ostracism from bodies such as the Royal Medical and Chirurgical Society in 1843 after demonstrations involving convulsions and clairvoyance raised suspicions of theatrical deception and ethical overreach, eroding trust in the field.^[67] These issues underscored broader tensions between mesmerism's empirical appeals—such as reported pain relief—and its susceptibility to quackery, prompting calls for regulatory oversight that ultimately contributed to its marginalization as a pseudoscience by mid-century.^[2]

Criticisms and Pseudoscientific Status

Lack of Verifiable Evidence for Fluid

The primary empirical assessments of animal magnetism's central postulate—a universal, imponderable magnetic fluid permeating living bodies and manipulable for therapeutic ends—occurred through controlled investigations in 1784, when a French royal commission, including Benjamin Franklin, Antoine Lavoisier, and Jean Sylvain Bailly, examined claims by Franz Anton Mesmer and his followers.^[4]^[1] The commissioners employed blinded protocols, such as having subjects ingest magnetized versus plain water without knowledge of the distinction, and observed no physiological responses tied to the fluid's supposed presence or absence.^[3]^[68] Their unanimous report concluded that "no positive proof demonstrates the existence" of an animal magnetic fluid, noting it exhibited none of the properties—such as magnetic attraction, caloric emission, or measurable density—of known physical agents, despite Mesmer's assertions of its detectability via sensory crises or instrumental means.^[5]^[1] Attempts to isolate the fluid through passes of hands or rods over patients, or via communal baquets, yielded inconsistent results attributable solely to expectation, with no verifiable transfer or accumulation observable under scrutiny.^[3]^[69] Subsequent analyses by physicists and physiologists in the 19th century reinforced this absence, as devices like galvanometers and early magnetometers detected no anomalies during replicated procedures, and the fluid's hypothesized universality contradicted established principles of electromagnetism, which require quantifiable fields rather than undetectable ethers.^[1] No experiment to date has produced empirical traces of the fluid via spectroscopy, bioelectromagnetic assays, or other physical diagnostics, rendering Mesmer's model empirically unfalsifiable yet unverified beyond anecdotal reports.^[69]^[70]

Explanations via Placebo and Suggestion

The effects attributed to animal magnetism, such as convulsions, hysteria-like symptoms, and reported pain relief during mesmeristic treatments, have been explained through the mechanisms of placebo response and psychological suggestion rather than any physical magnetic fluid. In 1784, a royal commission appointed by King Louis XVI, including Benjamin Franklin, Antoine Lavoisier, and Joseph-Ignace Guillotin, conducted systematic experiments on mesmerism in Paris. They observed that patients exhibited dramatic physiological reactions— including spasms and emotional crises—when informed or led to believe they were receiving magnetic treatment, but these ceased when the treatment was administered covertly or in blinded conditions where patients were unaware.^[4]^[13] The commission's report, submitted on August 11, 1784, concluded that "imagination" alone produced these outcomes, without evidence of a fluid or external force, marking an early empirical demonstration of suggestion's causal role in symptom induction and alleviation.^[4] One pivotal experiment involved directing patients to a tree "magnetized" by Mesmer's associate Charles d'Eslon, where they experienced convulsions upon expectation of influence, yet similar effects occurred without actual mesmerization when suggestion was employed.^[13] This aligns with placebo mechanisms, wherein expectancy activates endogenous opioid release and modulates pain perception, as later quantified in controlled trials showing up to 30-40% symptom improvement from inert treatments believed to be active.^[71] Mesmerism's group sessions, with dim lighting, music, and ritualistic passes, amplified suggestibility, fostering collective hysteria through imitation and social contagion, effects replicable today in non-magnetic hypnotic inductions.^[72] Subsequent analyses frame these phenomena as precursors to hypnosis, where suggestion—verbal or implied—alters subjective experience without physiological mediation by a fluid, as confirmed by 19th-century investigators like James Braid, who induced trance states via fixation and expectation alone.^[13] No empirical detection of animal magnetism has occurred despite attempts with lodestones, metals, or bioassays; instead, neuroimaging studies of analogous suggestive therapies reveal brain activity changes in expectation networks, such as the prefrontal cortex, underpinning perceived efficacy.^[71] Thus, mesmerism's therapeutic claims rest on verifiable psychological processes, rendering the fluid hypothesis extraneous.^[72]

Parallels to Modern Pseudotherapies

Animal magnetism's central claim of an invisible, universal fluid manipulated by practitioners to restore bodily harmony bears striking resemblance to contemporary pseudotherapies such as Reiki and therapeutic touch, which posit the existence of undetectable "life energy" fields—like ki or biofields—that healers channel or balance through gestures, intention, or proximity without physical contact.^[73]^[74] These modern practices echo Mesmer's techniques of "passes" over the patient's body to redirect the supposed fluid, often inducing trance-like states or subjective sensations of warmth and relaxation reported as therapeutic effects.^[10] Controlled investigations, akin to the 1784 French Royal Commission's blinded trials that attributed Mesmer's successes to imagination rather than any fluid, have similarly failed to substantiate the mechanisms of biofield therapies; randomized trials of Reiki, for instance, show outcomes no better than sham treatments, with benefits traceable to placebo responses, patient expectation, and the ritualistic context rather than energy transfer.^[13]^[74] Proponents of both animal magnetism and these successors often dismiss negative empirical findings by invoking unverifiable subjective experiences or claiming the forces evade conventional measurement, a pattern critiqued as pseudoscientific for prioritizing anecdotal validation over falsifiable evidence.^[50] This persistence mirrors broader trends in alternative medicine, where vitalistic concepts from Mesmerism influenced homeopathy's "vital force" and persist in energy medicine despite systematic reviews concluding a lack of causal efficacy beyond nonspecific effects.^[75] Such therapies thrive in cultural niches skeptical of mechanistic biomedicine, much as Mesmerism flourished amid 18th-century Romanticism's embrace of mystical vitalism, yet both evade integration into evidence-based practice due to their reliance on unfalsifiable ontologies unsubstantiated by reproducible data.^[2]

Legacy and Modern Interpretations

Influence on Psychotherapy Development

The trance-inducing techniques of animal magnetism, despite the rejection of its underlying fluid theory, provided early empirical observations of altered states of consciousness that informed the emergence of hypnosis as a psychotherapeutic tool. Scottish surgeon James Braid, after witnessing mesmeristic sessions in Manchester in November 1841, experimented independently and coined the term "hypnotism" in 1843 to describe the phenomena as a physiological "nervous sleep" resulting from fixed attention and suggestion, rather than magnetic influence. In his seminal work Neurypnology (1843), Braid documented over 100 cases where hypnotism alleviated pain, induced anesthesia, and facilitated symptom relief in nervous disorders, establishing a non-mystical framework that separated therapeutic effects from pseudoscientific claims.^[76] This evolution aligned with broader scientific scrutiny, as the 1784 French Royal Commission—comprising figures like Benjamin Franklin and Antoine Lavoisier—dismissed animal magnetism's fluid hypothesis but validated the role of imagination and expectation in producing physiological changes, prefiguring modern understandings of placebo and suggestibility in therapy.^[77] By the mid-19th century, hypnotism gained traction in clinical settings: the Nancy School, led by Ambroise-Auguste Liébeault and Hippolyte Bernheim from the 1880s, emphasized suggestion's power to influence subconscious ideation, treating neuroses without physical props. Bernheim's 1884 book Suggestion and Its Role in Therapeutics argued that hypnotic effects stemmed from heightened suggestibility, influencing psychotherapy's focus on verbal influence over somatic manipulation.^[76]^[78] Animal magnetism's legacy extended to foundational psychoanalytic methods through hypnosis's application in hysteria treatment. Jean-Martin Charcot's 1870s-1880s demonstrations at Paris's Salpêtrière Hospital framed hypnotic states as evidence of dissociated consciousness, inspiring Sigmund Freud's 1885 studies under Charcot and his subsequent collaboration with Josef Breuer. From 1880 to 1895, Freud and Breuer employed hypnosis to elicit cathartic abreaction of repressed traumas in patients like "Anna O.," revealing unconscious conflicts—a technique detailed in Studies on Hysteria (1895)—before Freud shifted to free association around 1897 due to hypnosis's limitations in non-hypnotizable patients.^[79]^[78] This progression underscored suggestion's capacity to access latent mental content, informing psychotherapy's core tenets of exploring subconscious dynamics over direct symptom manipulation. While the magnetic paradigm was empirically invalidated, its observational contributions to trance, rapport, and ideodynamic action persist in evidence-based hypnotherapy protocols for anxiety, pain, and habit disorders today.^[77]^[78]

Debunked Claims vs. Psychological Insights

The central claim of animal magnetism—that an invisible, universal fluid permeated living beings and could be manipulated to restore health—was empirically refuted through controlled experiments conducted by the French Royal Commission in 1784, chaired by Benjamin Franklin.^[4] The commission tested mesmerists' techniques on subjects, including blindfolded patients unaware of whether "magnetized" or inert objects were applied, revealing that reported sensations and convulsions occurred only when expectation was primed, not due to any fluid transfer.^[3] These trials, among the earliest uses of blinding to isolate variables, demonstrated that effects stemmed from imagination and suggestion rather than physical magnetism, leading the commissioners to conclude that animal magnetism lacked objective existence and reliance on it regressed to pre-scientific superstition.^[13] Subsequent investigations, including those by Antoine Lavoisier, reinforced this by attributing outcomes to touch, heat, or psychological rapport, without evidence for Mesmer's proposed fluid dynamics.^[80] In contrast, the psychological mechanisms underlying mesmerism's observed effects—such as trance-like states, pain amelioration, and hysterical symptom relief—provided foundational insights into the mind's influence on bodily responses, independent of metaphysical fluids. Patients under mesmerism often entered suggestible states responsive to verbal cues and environmental manipulation, phenomena later explained as heightened imagination and expectancy rather than external forces.^[81] This recognition anticipated the placebo effect, where belief alone induces measurable physiological changes, as evidenced in the commission's findings that identical symptoms arose from conviction without intervention.^[3] These insights catalyzed the evolution of hypnosis as a secular psychological tool, with James Braid's 1843 rebranding of "mesmerism" as "hypnotism" emphasizing nervous system states induced by focused attention and suggestion, divesting it of fluid theories.^[82] Braid's empirical observations of hypnotic analgesia and amnesia laid groundwork for therapeutic applications, influencing later figures like Sigmund Freud, who initially employed hypnosis to access unconscious processes before developing free association.^[83] Modern interpretations attribute mesmerism's successes to non-specific factors like therapeutic alliance and expectancy, validated in controlled studies showing suggestion's role in modulating pain and anxiety without pseudoscientific intermediaries.^[81] Thus, while Mesmer's causal model was falsified, his practices illuminated verifiable psychosomatic pathways, contributing to evidence-based psychotherapy's emphasis on cognitive and suggestive interventions.^[13]

Contemporary Fringe Revivals and Skepticism

In the early 21st century, fringe revivals of animal magnetism have emerged within alternative healing circles, often rebranded as "mesmerism" or energy therapies emphasizing non-verbal techniques like hand passes to manipulate purported vital forces for healing physical and emotional imbalances.^[84] Practitioners such as Dr. Marco Paret, based in Nice, France, have established modern training programs and published works like Magnetism and Magnetic Ascent, applying these methods to therapy, coaching, and personal development to enhance vitality and induce trance states.^[84] Online platforms promote mesmerism as a superior form of energy work compared to practices like Reiki, claiming it operates directly in altered states of consciousness to restore balance without verbal hypnosis.^[85] These efforts echo late 19th- and early 20th-century occult revivals but remain marginal, with sessions offered for issues like stress reduction and self-transformation.^[86] Scientific skepticism toward these revivals is unanimous, viewing animal magnetism as pseudoscience devoid of empirical support for Mesmer's invisible fluid, with historical effects—such as convulsions and reported cures—attributable to expectation, suggestion, and placebo responses rather than any causal magnetic mechanism.^[13] The 1784 Franklin Commission, employing early blinded protocols, demonstrated that outcomes occurred equally under sham conditions, establishing a foundational precedent for controlled trials that modern revivals have not replicated with verifiable data.^[3] Contemporary claims lack peer-reviewed evidence, often conflating psychological suggestion with unsubstantiated energy transfers, and parallel unproven alternative therapies dismissed by evidence-based medicine for failing rigorous testing.^[72] While Mesmer's ideas indirectly influenced real advancements like transcranial magnetic stimulation using physical fields, fringe interpretations persist without causal validation, rooted in anecdotal reports over falsifiable hypotheses.^[12]

Depictions in Literature and Culture

Animal magnetism, or mesmerism, featured prominently in 18th- and 19th-century literature as a motif for exploring the boundaries of consciousness, death, and supernatural influence, often blending scientific pretense with gothic horror. Edgar Allan Poe incorporated mesmerism into several tales, portraying it as a tool to probe metaphysical questions. In "Mesmeric Revelation" (1844), the narrator undergoes mesmerism to access cosmic truths about the soul and matter, depicting the practice as a gateway to transcendent knowledge amid physical decay.^[87] Similarly, "The Facts in the Case of M. Valdemar" (1845) recounts a mesmerist inducing trance in a terminally ill man, resulting in a suspended state between life and death, where the subject describes liquefaction of bodily fluids; Poe framed this as a factual report to heighten verisimilitude, drawing on contemporary mesmerism reports while emphasizing its eerie implications.^[88] ^[89] Victorian novels frequently employed mesmerism to depict psychological control and social subversion, reflecting its transition from pseudomedical theory to literary device amid growing skepticism. In Charlotte Brontë's Jane Eyre (1847), the protagonist experiences trance-like states akin to mesmeric influence, linking it to hysteria and spiritual vulnerability under male authority figures like Mr. Rochester.^[90] Authors such as Edward Bulwer-Lytton and George Eliot referenced mesmeric clairvoyance in works like A Strange Story (1862) and The Lifted Veil (1859), portraying it suspiciously as unreliable or delusional, often to critique claims of supernatural insight.^[91] These depictions highlighted mesmerism's dual role as both a symbol of emerging psychology and a caution against credulity. In theater and opera, animal magnetism inspired satirical and allegorical works that mocked its theatricality while engaging public fascination. Elizabeth Inchbald's comedy Animal Magnetism (1789) parodied Franz Mesmer's methods through exaggerated scenes of magnetic passes and patient convulsions, using dramatic irony to expose the practice as quackery reliant on suggestion and spectacle.^[92] Wolfgang Amadeus Mozart's opera The Magic Flute (1791), composed amid his exposure to Mesmer's Viennese circle, incorporated elements like music's healing powers and ritualistic trials reminiscent of mesmeric séances, though primarily Masonic in theme; the glass harmonica, favored by Mesmer for propagating "animal fluid," underscored these parallels.^[8] ^[93] Mesmerism permeated broader popular culture, evolving into stage entertainment and horror tropes in early Victorian England, where it fueled music hall demonstrations and sensational fiction. Public exhibitions often dramatized magnetic crises for audiences, blending pseudoscience with performance to evoke awe and doubt, as seen in accounts of operators inducing public trances.^[94] By the mid-19th century, it influenced gothic narratives and early spiritualism, portraying animal magnetism as a precursor to mind-over-matter illusions, though frequently debunked in contemporary critiques as placebo-driven theatrics rather than genuine fluid manipulation.^[95]

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Modern hypnosis started with the Austrian physician Franz Anton Mesmer (1734-1815), who believed that the phenomenon known as mesmerism, or animal magnetism ...Missing: credible | Show results with:credible
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Antoine de Lavoisier's role in designing a single-blind trial to assess ...
In 1784 a Royal Commission was appointed in Paris to examine the claims made by Anton Mesmer and his associates that there existed a fluid – the so-called ...
[81]
Placebo controls: historical, methodological and general aspects
The committee concluded that animal magnetism was not proved as such, but that the phenomenon was obviously owing to the rapport between the magnetiseur and his ...
[82]
Mesmerism, hypnotism and animal magnetism
Feb 4, 2020 · Frank Mesmer (1734-1815) gave his name to mesmerism but was originally interested in the idea of animal magnetism and experimented with whether human health ...
[83]
Exploring the Role of Conscious and Unconscious Processes in ...
Apr 12, 2024 · We begin with the discovery of hypnosis by Franz Mesmer and his followers, who were the first scientifically minded Western thinkers and ...<|separator|>
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Modern Day Mesmerism - Trebuchet Magazine
Oct 4, 2012 · Although it is of popular belief that mesmerism (also known as 'Animal Magnetism' or simply 'magnetism') fell into obscurity purely due to ...
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Mesmerism | The original and most successful form of hypnosis with ...
Mesmerism is the original and most advanced energy therapy because it works in the trance state. Other energy therapies such as Reiki, healing touch, etc.work ...
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Mesmerism Therapy: Ancient Healing for Modern Transformation
Oct 14, 2025 · Book a session with a trained mesmerism practitioner today and discover how this calming, transformative practice can help you create lasting ...
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Mesmeric Revelation - Edgar Allan Poe Society of Baltimore
Jun 4, 2025 · This series of experiments gave Poe the setting for his story, and he seized the opportunity to establish “a framework of mesmeric experimentation.
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Mesmerism - Edgar Allan Poe Society of Baltimore
Apr 5, 2015 · One of the popular offshoots of medicine in the late eighteenth century was mesmerism. A forerunner of modern hypnotism, this pseudo-science ...
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Poe and Mesmerism - jstor
Poe's statement, "It is only now, in the year 1845, when similar miracles are witnessed daily by thousands, that I dare to record this apparent impossibility as ...
[90]
Mesmerism, Madness and Witchcraft in Charlotte Brontë's "Jane Eyre"
Apr 25, 2016 · In "Jane Eyre," male characters use mesmeric power over Jane. Jane's hysteria is linked to the spirit world, and her spiritualism is seen as ...
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[PDF] Mesmeric Clairvoyance in Mid-Victorian Literature: Eliot, Bulwer ...
Although the three authors use mesmerism for different ends, the texts share a tendency to treat mesmeric clairvoyance with suspicion; it is depicted as ...
[92]
The Theater of Medicine: Inchbald's Animal Magnetism
Jul 19, 2018 · By 1788, the medical practice of “animal magnetism,” a predecessor to what we now consider hypnotism, had spread throughout London and other ...
[93]
The power of a musical instrument: Franklin, the Mozarts, Mesmer ...
Armonica music was used by Mesmer in his séances, because he felt it could promote healing by propagating a mystical fluid that he called animal magnetism ...
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What was mesmerism? - Deborah Nash - The Oldie
Jul 9, 2022 · Mesmerism began as a pseudo-science, but soon spread into popular culture across the music halls and horror fiction of Europe.
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Mesmerism and Popular Culture in Early Victorian England
There is a substantial body of secondary literature on animal magnetism and mesmerism, the most recent of which include Alan Gauld's compendious History of ...