ility of spiritual interference in this world of ours,
but insist that they have seen such interference, and are absolutely
convinced of its frequent occurrence.

This is a decided reaction from previous states of the scientific mind
on this subject, and represents a retroversion to medieval modes of
thought that may be deprecated by scientific investigators of
materialistic tendencies, but that cannot be neglected, and must not
be despised. When the results of these recent investigations are taken
into account, the opprobrium which has been heaped upon medieval
scholars and churchmen for the facility with which they accepted the
doctrine of the interference of spirits in human life, must be
minimized to such a degree, or indeed eradicated so entirely, that a
saner view of the whole situation as regards the relationship of the
spiritual and material world seems likely to prevail. It is easy and
cheap to reject without more ado and without serious consideration,
such evidence of spiritual manifestations as has {366} convinced these
leaders of scientific thought. But this rejection is not scientific,
nor does it show an open mind. What is needed is a calm review of the
situation, in order to see just where truth lies. It is not at either
extreme. It is not in too great credulity with regard to spiritual
interference, but certainly not at the opposite pole of the negation
of all spiritual influence in human life, that genuine progress in
knowledge is to come. This premised, we may take up the consideration
of the actual accomplishment of the Middle Ages with regard to the
insane, better prepared to appreciate their point of view and to get
at the significance of their attitude toward the mentally diseased.

There are two phases of this question of the attitude of even
intelligent men of the Middle Ages toward nervous and mental diseases,
that deserve to be studied, not superficially, but in their actual
relationships to the men of that time, and to our opinions at the
present day. These are: first, the question of the treatment of the
mentally afflicted, and second, the mystery of demoniacal possession
and its related phenomenon--mediumship, as we call it.

Personally, I was very much surprised some years ago, while collecting
material for a paper to be read before the International Guild for the
Care of the Insane, to find how many things that are most modern in
our methods of treating the insane, and that are among the