d interpret the series of intermediate forms, so graduating and so
variable, which exist between insanity and genius. It is necessary to
guard against any exclusive generalization in one way or the other.

In any case, the fact that many men of genius are of pathological
nature does not authorize us to regard every person of genius or
originality as insane, whether he attacks the routine and prejudices
of his contemporaries, or whether he opens up new horizons and goes
out of the beaten track. Let me cite a few examples.

Joan of Arc was, in my opinion, a hysterical genius whose
hallucinations were auto-suggestive. The distress of France had
profoundly agitated her, and, fired with the desire to save her
country, her brain was affected by auto-suggestion with hallucinations
of the voices of saints and visions, which pointed out her mission and
which she regarded as coming from real saints in heaven. At that
period such things were common enough and need not surprise us. In
spite of her good sense and modesty, Joan of Arc was urged by an
exaltation unconscious of self. By a destiny as astonishing as
providential, this young girl of genius, and at the same time
pathological, exalted by ecstatic hallucinations, led France to a
victorious war of freedom. The most conscientious historical sources
show that the morality of Joan of Arc was pure and above reproach. Her
replies to the invidious questions of the Inquisition are admirable
and bear witness both to her high intelligence and the moral elevation
of her sentiments. It is evident that the sentiments of love were
transformed in her into religious ecstasy and enthusiasm for the ideal
of her mission, a frequent occurrence among women.

Another remarkable example is that of Thomas a Becket. The sudden
transformation of this man of the world into an ascetic priest (it is
true, on the occasion of his nomination as archbishop), from this
devoted friend and servitor of the king of England into his most
violent adversary, and into a champion of the Church against the
State, evidently represents the auto-suggestive transformation of a
hysterical subject, for this is the only way of explaining such a
sudden and complete contradiction which caused him to change suddenly
from one fanaticism to a contrary one.

The religious exaltation of the Mormon prophet, Smith, was no doubt
combined with eroticism, which made him organize his sect on the basis
of polygamy.

Mahomet also had