Louis Lambert — Honoré de Balzac, trans. Katharine Prescott Wormeley

Volition, he thought, was the Idea evolved from the abstract state to a concrete state, from its generative fluid toa solid expression, so to speak, if such words may be taken to formulate notions so difficult of definition. According to him, the Mind and Ideas are the motion and the outcome of our inner organization, just as the Will and Volition are of our external activity.

He gave the Will precedence over the Mind.

‘*You must will before you can think,’’ he said. ‘*Many beings live in a condition of Willing without ever attaining to the condition of Thinking. In the North, life is long; in the South, it is shorter; but in the North we see torpor, in the South a constant excitability of the Will, up to the point where from an excess of cold or of heat the organs are almost nullified.”’

The use of the word ‘‘medium’’ was suggested to him by an observation he had made in his childhood, though, to be sure, he had no suspicion then of its importance, but its singularity naturally struck his delicately alert imagination. His mother, a fragile, nervous woman, all sensitiveness and affection, was one of those beings created to represent womanhood in all the perfection of her attributes, but relegated by a mistaken fate to too low a place in the social scale. Wholly loving, and consequently wholly suffering, she died young, having thrown all her energies into her motherly love. Lambert, a child of six, lying, but not always sleeping, in a cot by his mother’s bed, saw the electric sparks from her hair when she combed it. The man of fifteen made scientific application of this fact which had amused the child, a fact beyond dispute, of which there is ample evidence in many instances, especially of women

/p. 229 who by a sad fatality are doomed to let unappreciated feelings evaporate in the air, or some superabundant power run to waste. 2

In support of his definitions, Lambert propounded a variety of problems to be solved, challenges flung out to science, though he proposed to seek the solution for himself. He inquired, for instance, whether the element that constitutes electricity does not enter as a base into the specific fluid whence our Ideas and Volitions proceed? Whether the hair, which loses its color, turns white, falls out, or disappears, in proportion to the decay or crystallization of our thoughts, may not be in fact a capillary system, either absorbent or diffusive, and wholly electrical? Whether the fluid phenomena of the Will, a matter generated within us, and spontaneously reacting under the impress of conditions as yet unobserved, were at all more extraordinary than those of the invisible and intangible fluid produced by a voltaic pile, and applied to the nervous system of a dead man? Whether the formation of Ideas and their constant diffusion was less incomprehensible than evaporation of the atoms, imperceptible indeed, but so violent in their effects, that are given off from a grain of musk without any loss of weight. Whether, granting that the function of the skin is purely protective, absorbent, excretive, and tactile, the circulation of the blood and all its mechanism would not correspond with the transubstantiation of our Will, as the circulation of the nerve fluid corresponds to that of the Mind? Finally, whether the more or less rapid affluence of these two real substances may not be the result of a certain perfection or imperfection of organs whose conditions require investigation in every manifestation ?