In order to understand the gradual development of modern hypnotism from animal magnetism, we must distinguish two points: firstly, the belief that there are human beings endowed with a power not acting by suggestion, but by means of which they can exercise an unwonted influence over others, either by direct contact or even from a distance; and secondly, the fact that a particular psychical state, which we term hypnosis, can be induced in human beings by means of certain actions. This second fact has long been known; it was frequently interpreted in a fallacious manner, and was utilized, more especially by Oriental peoples, for religious purposes and superstitious customs. Kiesewetter attributes the early soothsaying by means of precious stones to hypnosis, which was induced by steadily gazing at the stones. This is also true of divination by gazing into vessels and crystals, as the Egyptians have long been in the habit of doing (Rossi), and as has often been done in Europe - by Cagliostro, for example.

Bonfigli believes that his essay on Cagliostro proves that the well-known adventurer was fully acquainted with the means of inducing hypnosis, and surmises that Cagliostro had been taught in his youth how to hypnotize by Althotas, since the latter was versed in physical science, Oriental languages, and the hypnotic art of the fakirs. The hypnotic phenomena are also found to have existed several thousand years ago among the Persian Magi, as well as up to the present day among the Indian yogis and fakirs, who throw themselves into the hypnotic state by fixation of the gaze. Relying on a statement of Stein, Preyer believes that the condition of a Japanese religious leader, who lived long before Christ, was also an auto-hypnosis, and that this kind of could be utilized for the curing of diseases (sympathetic cures); also men could cure themselves of diseases by transferring them to animals and plants. A remnant of this system developed by Maxwell still exists in country places, where people occasionally apply excreta to their wounds.

Adolf Witke, in his work on popular German superstitions of to-day, treats in detail of the transference of disease from one person to another; as, for example, the prevalent belief among Thuringians that if a person suffering from nasal catarrh wrap up a copper coin in a piece of paper into which he has blown his nose, and throw it backwards over his shoulder into the street, then the cold will be transferred to the individual who may happen to pick up the packet. Maxwell also assumed the existence of a vital spirit of the universe (spiritus vitalis), by means of which all bodies are related to each other; a theory we meet later on in Mesmer's universal fluid. In the beginning of the eighteenth century we find Santanelli in Italy asserting a like proposition. Everything material possesses a radiating atmosphere, which acts magnetically. Santanelli, however, recognized the great influence of the imagination (Ave Lallemant).

Although the foundation of the doctrine of animal magnetism was thus laid, universal attention was first drawn to it by Mesmer,1 a Viennese doctor (1734-1815). He studied in his dissertation the influence of the planets on human bodies. In the year 1775 he sent out a circular-letter particularly addressed to several academies. In this he maintained the existence of animal magnetism, by means of which persons could influence each other. He, however, distinguished animal magnetism from the magnetism of minerals, which he at first used in the treatment of diseases, but later on ceased to employ. The only academy which replied to him was that of Berlin, at Sulzer's instigation, and its reply was unfavourable. However, about this time Mesmer was nominated a member of the Bavarian Academy.

Mesmer made much use of "animal magnetism" in the treatment of disease. He cured at first by contact, but believed later on that different objects of wood, glass, iron, and so forth, were also capable of receiving the magnetism. Consequently he made use of these as means for conveying his magnetism, especially later in Paris, where he went in 1778, chiefly in consequence of the enmities he had aroused in Vienna. In Paris, Mesmer constructed the baquet, which was magnetized by him, and which was supposed to transmit the magnetism. Bailly represents it as a very complicated apparatus: an oak chest with appendages of iron, etc. Mesmer found many adherents in Paris, but he also encountered many opponents. Dr. Deslon, a Parisian physician, became one of his chief adherents, and was ruthlessly attacked by his colleagues in consequence. The Faculty of Medicine, in particular, was most severe in its attacks on the new teaching, and when thirty physicians continued to practise magnetism in spite of warning, issued the following circular-letter: - "In future no doctor will be allowed to write favourably of animal magnetism, or practise the same, on penalty of losing his professional privileges" (Ochorowicz). From this we perceive how intense the intolerance of the medical schools of those days was, and with what bitterness heretics were persecuted.

Several scientific commissions which examined the question pronounced, in 1784, against the existence of animal magnetism - more particularly that of which Bailly was reporter. One of the members of the commission, Jussieu, made, however, a report that was not considered decisive. No one, however, denied that far-reaching effects were produced by imagination; it was only denied that there was a physical force resembling the magnetism of minerals. In spite of all attacks Mesmer made disciples. His pupils and successors are generally called mesmerists, and the doctrine of animal magnetism is also called mesmerism, vital magnetism, bio-magnetism, therapeutic magnetism, or zoo-magnetism.

1 The name is often written "Messmer," instead of "Mesmer"; the latter spelling is, however, decidedly the correct one. At least it is so found in the book which Mesmer himself brought out, General Explanations of Magnetism, by Mesmer; Carlsruhe, 1815. Mesmer's friend, Wolfart, and his biographer, Justinus Kerner, also write the name with one"s."