---
title: "Royal Commission on Animal Magnetism"
chunk: 8/17
source: "https://en.wikipedia.org/wiki/Royal_Commission_on_Animal_Magnetism"
category: "reference"
tags: "science, encyclopedia"
date_saved: "2026-05-05T03:45:20.529918+00:00"
instance: "kb-cron"
---

In his response to the Reports (d'Eslon, 1784b, pp. 21–22), d'Eslon complained that the Commissioners' emphasis on "convulsions" was not justified: among those who received group treatment during the commission's investigations (i.e., involving  "50 to 60 individuals"), he wrote, there were never more than six or seven who displayed "convulsions" to any degree – and, further, of the more than 500 patients he had treated over the preceding three years, only 20 of those had manifested "convulsions" (and almost all of those had been suffering from "convulsions" before presenting for any treatment from d'Eslon). He also rejected the suggestions of any connection between the "convulsions" of epilepsy and those of the "crises", citing the cases of two of his patients, who were epileptic and "frequently had seizures at home", who never had a single "attack" during their treatment at his clinic (p. 23).
Joseph Michel Antoine Servan, the one time Advocate-General to the Parlement of Grenoble, who reported (at Servan, 1784, p. 3) that, in "the Provinces" – where the various social classes were not kept apart around "the baquet", as they were in Paris – that, in relation to the concerns that the Commissioners expressed in relation to the "seizures" they had observed (and identified as one of the principal "dangers of magnetism"), he (Servan) had only observed "barely a few convulsions" ("not at all annoying in themselves") in only five or six individuals out of the fifty whose sequential treatments (and responses) he had observed in person.
Jean-Baptiste Bonnefoy (1756–1789), a member of the Royal College of Surgeons at Lyon, and an associate of Mesmer, rejected the notion that Animal Magnetism was "the art of arousing convulsions" (l'art d'exciter des convulsions) (Bonnefoy, 1784, pp. 87–88); and, although he chose not to comment on d'Eslon's treatments, he stated that, from his own direct observation of Mesmer's treatment of more than 200 patients, he had only seen eight of them display "crises" – and, further, that only six of the more than 120 patients treated in his own clinic had displayed a "crisis".

== "Mesmerism" vs. "animal magnetism" ==
In order to understand the significance of the two Commissions' concentration on their examination of d'Eslons' claims for the existence of "animal magnetism" (rather than, that is, conducting an examination of the clinical efficacy of Mesmer's actual therapeutic practices) – and, in order to clarify certain ambiguities, and correct particular errors that persist in the literature – a number of basic facts need to be addressed (see, for example, Yeates, 2018, pp. 48–52), it is useful to isolate what later, subsequent to the publication of Wolfart's Mesmerismus (1814), became known as "Mesmerism" from other "animal magnetism" practices in general.

=== Similarities and differences ===
The materialist "mesmerists" and the metaphysical "animal magnetists" each held that all animate beings ("living" beings: humans, animals, plants, etc.), in virtue of being alive, possessed an invisible, natural "magnetic" or "gravitational force" – thus magnetismus animalis, "animal magnetism", or gravitas animalis, "animal gravity" – and the therapeutic interventions of each were directed at manipulating the ebb and flow of their subject's "energy field".

That constant flux and reflux of the vital principles and corporeal humours in man (without which both motion and life are stopped) produce those effects of sympathy and antipathy which become more natural and less miraculous; the atmospherical particle to each individual receives from the general fluid the proper attraction and repulsion. In the divers crossings of those individual atmospheres, some emanations are more attractive between two beings, and others more repulsive; so again, when one body possesses more fluid than another, it will repel; and that body which is less will make an effort to restore itself into equilibrium or sympathy with the other body.
Despite these fundamental similarities, there were many (even more fundamental) differences between the two.

==== The "mesmerists" ====
In order to foster and promote orthopraxia, the materialist "mesmerists" used qualitative (rather than quantitative) constructs – centred on Mesmer's abstract and metaphorical overarching analogies with gravity, terrestrial magnetism, and hydraulics –– to explain the application of their techniques and to describe their therapeutic rationale.

When we call this principle magnetic fluid, vital fluid, we are using a figurative expression. We know that something emanates from the magnetizer: this something is not a solid, and we call it a fluid.

==== The "animal magnetists" ====
In contrast to the mesmerists, the metaphysical "magnetists" – who (mistakenly) reified (i.e., "substantivised") the magnetic/fluidic metaphors of Mesmer – firmly believed that they were channeling a substantial "fluidium" and were manipulating a particular, substantial "force".

What Thomas Brown(e), writing in the seventeenth century, deemed a vulgar error was the belief in sympathy as a unifying force working outside the human state, in this instance between two magnetically charged needles that of themselves are clearly incapable of having feelings, sensibilities, and affections. This alternative use of sympathy experienced a resurgence in the early 1780s, particularly in the field of animal magnetism, a practice that drew on the study of magnetism and electricity and fused these with the language of magic and the occult, blurring the boundaries between superstition and rational experimental philosophy.

==== The "higher" and "lower" phenomena of the magnetists ====
By the time of James Braid's (1841) Manchester encounter with the "magnetic demonstrator" Charles Lafontaine, those who were still committed to the existence of a substantial 'magnetic fluid", etc., maintained that the phenomena produced by their acts of "magnetization" were of two general classes – lower phenomena, and higher phenomena – the distinction being "that, while there might be natural explanations for 'lower' phenomena, 'higher' phenomena could only be explained in terms of a paranormal or metaphysical agency" (Yeates, 2018, p. 52).

== The investigations ==