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judges had no doubt but that in these cases they were confronted with guilt⁠—the “witches” themselves had no doubt on the point ⁠—and yet the guilt was lacking. Let me elaborate this hypothesis: I do not for a minute accept the very “pain in the soul” as a real fact, but only as an explanation (a casual explanation) of facts that could not hitherto be precisely formulated; I regard it therefore as something as yet absolutely in the air and devoid of scientific cogency⁠—just a nice fat word in the place of a lean note of interrogation. When anyone fails to get rid of his “pain in the soul,” the cause is, speaking crudely, to be found not in his “soul” but more probably in his stomach (speaking crudely, I repeat, but by no means wishing thereby that you should listen to me or understand me in a crude spirit). A strong and well-constituted man digests his experiences (deeds and misdeeds all included) just as he digests his meats, even when he has some tough morsels to swallow. If he fails to “relieve himself” of an experience, this kind of indigestion is quite as much physiological as the other indigestion⁠—and indeed, in more ways than one, simply one of the results of the other. You can adopt such a theory, and yet entre nous be nevertheless the strongest opponent of all materialism.