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diff --git a/30306-h/30306-h.htm b/30306-h/30306-h.htm new file mode 100644 index 0000000..154b505 --- /dev/null +++ b/30306-h/30306-h.htm @@ -0,0 +1,10936 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> + <meta http-equiv="Content-Style-Type" content="text/css" /> + <title> + The Project Gutenberg eBook of Religion & Sex, by Chapman Cohen. + </title> + <style type="text/css"> + +body { +margin-left:10%; +margin-right:10%; +} + +h1,h2,h3 { +clear:both; +text-align:center; +} + +h1 { +font-size:225%; +margin-bottom:.25em; +} + +h2 { +font-size:125%; +font-weight:bolder; +padding:4em 0 1.5em; +} + +p { +margin-bottom:.75em; +margin-top:.75em; +text-align:justify; +} + +ul { +list-style-type:none; +} + +table { +border-collapse:collapse; +border-color:#000; +empty-cells:show; +margin-left:auto; +margin-right:auto; +} + +td,th { +border-color:#000; +} + +table.toc { +text-align:right; +} + +th.t1 { +font-size:85%; +padding:.25em; +} + +th.t2 { +font-weight:400; +} + +td.top { +vertical-align:top; +} + +td.pr { +padding-right:1.25em; +text-align:right; +} + +td.plr { +padding:0 1em; +text-align:right; +} + +p.auth { +font-size:165%; +letter-spacing:.15em; +margin-top:0; +text-align:center; +} + +p.pub { +padding:5em 0 2em; +} + +p.u { +text-decoration:underline; +} + +div.tp { +padding:5em 0 3em; +} + +div.note { +font-size:85%; +padding:1em 0; +} + +div.tn { +background-color:#CFC; +border:dotted 1px; +color:#000; +font-size:80%; +margin:4em; +padding:1em; +} + +span.tpsub { +font-size:65%; +font-weight:400; +} + +span.wide { +letter-spacing:.25em; +} + +span.wide2 { +letter-spacing:.2em; +} + +span.lg { +font-size:145%; +} + +span.cgap { +padding-left:6.5em; +} + +span.skip { +font-size:75%; +font-weight:400; +} + +.skip a { +background-color:#FF0; +} + +span.pagenum { +color:gray; +font-size:small; +font-style:normal; +left:92%; +position:absolute; +text-align:right; +} + +.center { +text-align:center; +} + +.smcap { +font-variant:small-caps; +} + +.ucsmcap,.sm { +font-size:85%; +} + +.med { +font-size:110%; +} + +.footnotes { +border:dotted 1px; +margin-top:2em; +padding:1.5em; +} + +.footnote { +font-size:85%; +margin-left:10%; +margin-right:10%; +} + +.footnote .label { +position:absolute; +right:82%; +text-align:right; +} + +.fnanchor { +font-size:small; +font-weight:400; +text-decoration:none; +vertical-align:super; +} + +.poem { +font-size:85%; +margin-left:10%; +margin-right:10%; +text-align:left; +} + +.poem br { +display:none; +} + +.poem .stanza { +margin:1em 0; +} + +.poem span.i0 { +display:block; +margin-left:0; +padding-left:3em; +text-indent:-3em; +} + +.poem span.i1 { +display:block; +margin-left:.25em; +padding-left:3em; +text-indent:-3em; +} + +.poem span.i2 { +display:block; +margin-left:2em; +padding-left:3em; +text-indent:-3em; +} + +.poem span.i3 { +display:block; +margin-left:3.25em; +padding-left:3em; +text-indent:-3em; +} + + </style> + </head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 30306 ***</div> + +<p class="u center med">THE OPEN MIND LIBRARY</p> + +<p class="center sm">BEING A SERIES OF WORKS DEALING WITH<br /> + QUESTIONS AS HANDLED BY DIFFERENT<br /> + SCHOOLS OF THOUGHT, IN RELIGION,<br /> + ETHICS, PHILOSOPHY & PSYCHOLOGY</p> + +<div class="tp"> +<h1><span class="wide">RELIGION<br /> + & SEX</span><br /> + +<span class="tpsub">STUDIES IN THE PATHOLOGY<br /> +OF RELIGIOUS DEVELOPMENT</span></h1> +<p class="auth">BY CHAPMAN COHEN</p> + +<p class="center pub"><span class="med">T. N. FOULIS, PUBLISHER</span><br /> +<span class="sm">LONDON, EDINBURGH, & BOSTON</span></p> +</div> + +<p class="center"><i>Published October 1919</i></p> + +<p class="center"><i>Printed by</i> <span class="smcap">Morrison & Gibb Limited</span>, <i>Edinburgh</i></p> + +<h2>THE LIST OF CHAPTERS</h2> + +<table class="toc" summary="Table of Contents"> +<tr><td class="top">I.</td> <td align="left" class="smcap">Science & the Supernatural</td> <td><i>page</i> <a href="#Page_1">1</a></td></tr> + +<tr><td class="top">II.</td> <td align="left" class="smcap">The Primitive Mind & its Environment</td> <td><a href="#Page_35">35</a></td></tr> + +<tr><td class="top">III.</td> <td align="left" class="smcap">The Religion of Mental Disease</td> <td><a href="#Page_51">51</a></td></tr> + +<tr><td class="top">IV.</td> <td align="left" class="smcap">Sex & Religion in Primitive Life</td> <td><a href="#Page_89">89</a></td></tr> + +<tr><td class="top">V.</td> <td align="left" class="smcap">The Influence of Sexual & Pathologic + States on Religious Belief</td> <td><a href="#Page_120">120</a></td></tr> + +<tr><td class="top">VI.</td> <td align="left" class="smcap">The Stream of Tendency</td> <td><a href="#Page_145">145</a></td></tr> + +<tr><td class="top">VII.</td> <td align="left" class="smcap">Conversion</td> <td><a href="#Page_169">169</a></td></tr> + +<tr><td class="top">VIII.</td> <td align="left" class="smcap">Religious Epidemics</td> <td><a href="#Page_205">205</a></td></tr> + +<tr><td class="top">IX.</td> <td align="left"><span class="smcap">Religious Epidemics</span>—(<i>concluded</i>)</td> <td><a href="#Page_226">226</a></td></tr> + +<tr><td class="top">X.</td> <td align="left" class="smcap">The Witch Mania</td> <td><a href="#Page_243">243</a></td></tr> + +<tr><td class="top">XI.</td> <td align="left" class="smcap">Summary & Conclusion</td> <td><a href="#Page_269">269</a></td></tr> +</table> + +<p><!-- Page vii --><span class='pagenum'><a name="Page_vii" id="Page_vii">[vii]</a></span></p> + +<h2>PREFACE</h2> + +<p>In spite of all that has been done +in the way of applying scientific principles to religious +ideas, there is much that yet remains to be accomplished. +Generally speaking science has only dealt +with the subject of religion in its more normal +and more regularised forms. The last half-century +has produced many elaborate and fruitful studies of +the origin of religious ideas, while comparative mythology +has shown a close and suggestive relationship +between creeds and symbols that were once believed +to have nothing in common. But beyond these fields +of research there is at least one other that has hitherto +been denied the attention it richly deserves. When +the anthropologist has described those conditions of +primitive culture amid which he believes religious +ideas took their origin, and the comparative mythologist +has shown us the similarities and inter-relations +of widely separated creeds, religious beliefs have yet +to submit to the test of a scientific psychology, the +function of which is to determine how far the same principles +apply to all phases of mental life whether religious +or non-religious. Moreover, in addition to the +normal psychical life of man, there is that vast borderland +in which the normal merges into the abnormal, +and the healthy state into a pathologic one. That +there is a physiology of religion is now generally admitted; +but that there is also a pathology of religion +is not so generally recognised. The present work seeks +to emphasise this last aspect. It does not claim to be +more than an outline of the subject—a sketch map of +a territory that others may fill in more completely.</p> + +<p><!-- Page viii --><span class='pagenum'><a name="Page_viii" id="Page_viii">[viii]</a></span> +From another point of view the following pages +may be regarded as an attempt more completely to +apply scientific principles to religious beliefs. And it +would be idle to hope that such an attempt could be +made without incurring much hostile criticism. In +connection with most other subjects the help of science +is welcomed; in connection with religion science is +still regarded as more or less of an intruder, profaning +a sacred subject with vulgar tests and impertinent enquiries. +This must almost inevitably follow when one +has to face the opposition of thousands of men who +have been trained to regard themselves as the authorised +exponents of all that pertains to religion, but +whose training fails to supply them with a genuine +scientific equipment. It should, however, be clear that +an attitude of hostility to science, veiled or open, cannot +be maintained. Mere authority has fallen on evil +days, and in all directions is being freely challenged. +There is increasing dislike to systems of thought that +shrink from examination, and to conclusions that cannot +withstand the most rigorous investigation. And +if science really has anything of value to say on this +question it cannot be held to silence for ever. Sooner +or later the need for its assistance will be felt, and the +self-elected authority of an order must give way. It is, +moreover, impossible for science with its claim, sometimes +avowed, but always implied, to cover the whole +of life, to forego so large a territory as that of religion. +For there can be no reasonable question that religion +has played, and still plays a large part in the life of the +race. Whatever be the nature of religion, science is +bound either to deal with it or confess its main task to +be hopeless.</p> + +<p>Whether or not it is possible to apply known scientific<!-- Page ix --><span class='pagenum'><a name="Page_ix" id="Page_ix">[ix]</a></span> +principles to the whole of religion will be a matter +of opinion; but the attempt is at least worth making. +So much that appeared to be beyond the reach of +science has been ultimately brought within its ken, so +many things that seemed to stand in a class by themselves +have been finally brought under some more +comprehensive generalisation, and so become part of +the 'cosmic machine,' that one is impelled to believe +that given time and industry the same will result here. +And it should never be forgotten that one aspect of +scientific progress has been the taking over of large +tracts of territory that religion once regarded as peculiarly +its own; and just as psychology and pathology +were found to hold the key to an understanding of +such a phenomenon as witchcraft, so we may yet realise +that a true explanation of religious phenomena is +to be found, not in some supernatural world, but in the +workings of natural forces imperfectly understood.</p> + +<p>The defences set up by theologians against the +scientific advance may be summarised under two +heads. It is claimed that the 'facts' of the religious life +belong to a world of inner experience, to a state of spiritual +development which brings the subject into touch +with a super-sensuous world not open to the normal +human being, and with which science, as ordinarily +understood, is incompetent to deal. In essence this is +a very old position, and contains the kernel of 'mysticism' +in all ages, from the savage state onward. This +position involves a very obvious begging of the question +at issue. It assumes that all attempts to correlate +religious phenomena with phenomena in general +have failed, and that all future attempts are similarly +doomed to failure. Of course nothing of the kind has<!-- Page x --><span class='pagenum'><a name="Page_x" id="Page_x">[x]</a></span> +been shown. On the contrary, the aim of the present +work is to show that no dividing line can be drawn between +those states of mind that have been and are +classed as religious, and those that are admittedly +non-religious. For various reasons I have dealt almost +entirely with those conditions that are admittedly +pathological, but I believe it would be possible +to prove the same of all normal frames of mind and +emotional states. Any human quality may be enlisted +in the service of religion, but there are none that are +specifically religious. It is a pure assumption that the +religious visionary possesses qualities that are either +absent or rudimentary in other persons. Human faculty +is everywhere identical although the form in which +it is expressed differs according to education, the presence +of certain dominating ideas, and the general influence +of one's environment. To admit the claim of +the mystic is to surrender all hope of a scientific co-ordination +of life. It is quite fatal to the scientific ideal +and involves the re-introduction into nature of a dualism +the removal of which has been one of the most +marked advantages of scientific thinking.</p> + +<p>Moreover, whatever views we may hold as to the ultimate +nature of 'mind' the dependence of all frames +of mind upon the brain and nervous system is now +generally accepted. We may hold various theories +as to the nature of mind, we may, with the late William +James, treat the brain as merely a 'transmissive' organ, +but even on that assumption—on behalf of which +not a shred of positive evidence has been offered—the +frames of mind expressed are determined by the nervous +mechanism, and thus the laws of mental phenomena +become ultimately the laws of the operation<!-- Page xi --><span class='pagenum'><a name="Page_xi" id="Page_xi">[xi]</a></span> +of the nervous system. The 'facts' of the religious +life thus become part of the facts of psychology as a +whole. Its 'laws' will form part of psychological +laws as a whole, and religious experiences must be +handed over for examination and classification to the +psychologist who in turn relies for help and understanding +on various associated branches of science.</p> + +<p>Closely allied to the claim of the 'mystic' that his +experiences bring him into touch with a world of +super-sensuous reality, is the attempt to prove that +science is incapable of dealing with anything but "in +the first place, the endless ascertainment of facts and +the physical conditions under which they occur, and +in the second place to the criticism of error." Well, +no one denies that it is part of the work of science to +ascertain facts, or even that its work consists in ascertaining +facts and framing 'laws' that will explain +them. But why are we to limit science to <em>physical</em> facts +only? All facts are not physical. If I have a head-ache, +the unpleasant feeling is a fact. If I feel hot or +cold, angry or pleased, think one thing ugly or another +beautiful, my feelings are as much 'facts' as anything +else that exists. Nay, if I fancy I see a ghost, +or a vision, these also are 'facts' so far as my mental +state at the time is concerned. So also are my beliefs +about all manner of things, and often the most important +facts with which I am connected. Facts may be +objective or subjective. They may exist in relation +to all minds normally constituted, or they may exist +in relation to my own mind only; or, yet again, they +may exist only in relation to certain states of mind, +but they do not, nevertheless, cease to be facts.</p> + +<p>Now the business of science is to collect facts—all<!-- Page xii --><span class='pagenum'><a name="Page_xii" id="Page_xii">[xii]</a></span> +facts—classify them, and frame generalisations that +will explain their groupings and modes of operation. +It talks of the facts of the physical world, the facts of +the biological world, the facts of the psychological +world, and so forth. This last group comprises all +sorts of feelings and ideas, beliefs and experiences. +Some of these facts it calls false, others it calls true—that +is, they are true when they hold good of all men +and women normally constituted, they are not true +when they hold good of isolated individuals only, and +can be seen to be the product of misinterpreted experience, +or arise from a derangement—permanent +or temporary—of the nervous system. But true or +false they remain facts of the mental life. They must +be collected, grouped, and explained exactly as other +facts are collected, grouped, and explained. They +fall within the scope of science, to be dealt with by +scientific methods.</p> + +<p>There is really no escape from the position that so +far as religious 'facts' are parts of mental life, religion +becomes logically a department of psychology. The +substantial identity of all mental facts is quite unaffected +by their being directed to this or that special object. +As mental facts they are part of the material that it is +the work of science to reduce to order. And as mental +facts religious phenomena are seen to follow the same +'laws' that govern mental phenomena in general. It +is perfectly true that we cannot test and measure the +material of psychology with the same definiteness and +accuracy that the chemist applies to the subject-matter +of his department; but that may be due to want of +knowledge, or to the extreme complexity and variability +of the matter with which we are dealing. And<!-- Page xiii --><span class='pagenum'><a name="Page_xiii" id="Page_xiii">[xiii]</a></span> +if it were true that the same tests could not be applied +in psychology that are applied elsewhere, this would +be no cause for scientific despair. It would only mean +that fresh tests would have to be devised for a new +group of facts, as every other science has already, as a +matter of fact, created its own special standard of value.</p> + +<p>The second of the two lines of defence consists in +the bold assertion that the religious interpretation of +subjective phenomena is itself in the nature of a true +scientific induction. The methods of science are not repudiated, +but welcomed. But it is argued that the non-religious +explanation of religious phenomena breaks +down hopelessly, while the religious explanation fully +covers and explains the facts. If this were true, nothing +more remains to be said, and we must accept this +dualistic scheme, however repugnant it may be to orthodox +scientific ideas. But is it true? Is it a fact that +the non-religious explanation breaks down so completely? +Hitherto the course of events has been in the +contrary direction. It is the religious explanation that +has, over and over again, been shown to be unreliable, +the non-religious explanation that has been finally +established. Insanity and epilepsy, once universally +ascribed to a supernatural order of being, have been +reduced to the level of nervous disorders. All the phenomena +of 'possession' are still with us, it is only our +understanding of them that has altered. And before +it is admitted that the phenomena described as religious +can never be affiliated to the phenomena described +as non-religious, it must be shown—beyond all possibility +of doubt—that their explanation in terms of +known forces is impossible. As I have said in the body +of this work, the question at issue is essentially one of<!-- Page xiv --><span class='pagenum'><a name="Page_xiv" id="Page_xiv">[xiv]</a></span> +interpretation. The 'facts' of the religious life are admitted. +Science no more questions the reality of the +visions of the medieval mystic than it questions the +visions of the non-mystic admittedly suffering from +neural derangement. The crucial question is whether +we have any good reason for separating the two, and +while we dismiss the one as hallucination accept the +other as introducing us to another order of being? I +do not think there is the slightest ground for any such +differentiation, and I have given in the following pages +what I conceive to be good reasons for so thinking. +And I hope that the fact of the explanations there +offered running counter to the traditional one will not +prevent readers weighing with the utmost care the +proofs that are offered.</p> + +<p><!-- Page 1 --><span class='pagenum'><a name="Page_1" id="Page_1">[1]</a></span></p> + +<h2><span class="lg wide2">RELIGION AND SEX</span><br /> +CHAPTER <span class="cgap">ONE</span><br /> +SCIENCE AND THE SUPERNATURAL</h2> + +<p>Accepting Professor Tylor's famous +minimum definition of religion as "the belief in +Spiritual Beings," it is safe to say that religious belief +constitutes one of the largest facts in human history. +No other single subject has occupied so large a share +of man's conscious life, no other subject has absorbed +so much of his energy. In very early stages of culture +religious belief is universal in the fullest sense of the +word. It shapes all primitive institutions; it dominates +life from the cradle to the grave, and creates a +shadow-land beyond the grave from which the dead +continue to influence the actions of the living. At a +later stage of culture we see a distinction being drawn +between the natural and the supernatural, the secular +and the spiritual, and the beginning of an antagonism +that is still with us. Of all antagonisms conceived by +the brain of man this is the deepest and the most irreconcilable. +Each feels that the growth of the other +threatens its own supremacy, with the result that advance +from either side has been contested with the +greatest obstinacy and determination. And although +it is true that at present the supernatural is very +largely "suspect," it is still powerful. Nor is its influence +confined to the lower strata of European society. +It has very many representatives among the higher +culture, disguised it may be under various pseudo-philosophic +forms. Altogether we may say that the +supernatural has never been without its "cloud of +witnesses." At all times there have been individuals,<!-- Page 2 --><span class='pagenum'><a name="Page_2" id="Page_2">[2]</a></span> +or groups of individuals, who have believed themselves, +and have been believed by others, to be in +touch with another order of existence than that with +which people are normally in contact. And apart from +these specially favoured persons, the wide vogue of +the belief in good and evil portents, in lucky and unlucky +days, the attraction of the "occult" in fiction and +in fact, all serve as evidence that belief in the supernatural +is still a force with which one has to reckon.</p> + +<p>To what causes are we to attribute the persistence +of this belief in the supernatural? It is useless replying +that its persistence is evidence of its truth. That +clearly begs the whole question at issue. Mere social +heredity will doubtless count for much in this direction. +Men do not start their thinking afresh with each +generation. It is based upon that of preceding generations; +it follows set forms, and is generally influenced +by that network of ideas and beliefs into which we +are born and from which none of us ever completely +escapes. Still that is hardly enough in itself to account +for the persistence of supernaturalism. Assuming +that originally there existed what was accepted as +good evidence for the existence of a supernatural, it +is hardly credible that every subsequent generation +went on accepting it merely because one generation +received evidence of its existence. As organs atrophy +for want of exercise, so do beliefs die out in time for +want of proof. Some kind of evidence must have been +continually forthcoming in order to keep the belief +alive and active. It is not a question of whether the +evidence was good or bad. All evidence, it is important +to bear in mind, is good to some one. The "facts" +upon which thousands of people were put to death<!-- Page 3 --><span class='pagenum'><a name="Page_3" id="Page_3">[3]</a></span> +for witchcraft would not be considered evidence to +anyone nowadays, but they were once accepted as +good ground for conviction.</p> + +<p>What kind of evidence is it, then, that has been accepted +as proof of the supernatural? Or, to return to +Tylor's definition of religion, seeing that the belief in +spiritual beings has persisted in every generation, upon +what kind of evidence has this belief been nourished? +Various replies might be given to this question, +all of which may contain some degree of truth, or +an aspect of a general truth. In the present enquiry +I am concerned with one line of investigation only, +one that has been strangely neglected, but which yet, +I am convinced, promises fruitful results. In other +directions it has been established that a great aid to +an understanding of the human organism in times of +health is to study its activities under conditions of +disease. Abnormal psychology is now a recognised +branch of psychology in general, and a glance through +almost any recent text-book will show that the two +form parts of a natural whole. The normal and the +abnormal are in turn used to throw light on each other. +And it appears to the present writer that in the matter +of religious beliefs a much clearer understanding of +their nature, and also of some of the conditions of their +perpetuation, may be gained by a study of what has +happened, and is happening, in the light of mental +pathology.</p> + +<p>To some, of course, the bare idea of there being a +pathology of religion will appear an entirely unwarrantable +assumption. On the other hand, the scientific +study of all phases of religions having made so great +headway it is hoped that a larger number will be prepared<!-- Page 4 --><span class='pagenum'><a name="Page_4" id="Page_4">[4]</a></span> +for a discussion of the subject from a point of +view which, if not quite new, is certainly not common. +Of course, such a discussion, even if the author quite +succeeds in demonstrating the truth of his thesis, will +still leave the origin of the religious idea an open question. +For the present we are not concerned directly +with the origin of the religious idea, but with an examination +of some of the causes that have served to perpetuate +it, and to trace the influence in the history of +religion of states of mind, both personal and collective, +that are now admittedly abnormal or pathological in +character. The legitimacy of the enquiry cannot be +questioned. As to its value and significance, that every +reader must determine for himself.</p> + +<p>One may put the essential idea of the following +pages in a sentence:—Given the religious idea as already +existing, in what way, and to what extent has its +development been affected by forces that are not in +themselves religious, and which modern thought definitely +separates from religion?</p> + +<p>Under civilised and uncivilised conditions we find +religious beliefs constantly associated with various +forces—social, ethical, and psychological. Very seldom +is there any serious attempt to separate them and +assign to each their respective value; nor, indeed, is +the task at any time an easy one. The difficulty is +made the greater by the way in which writers so enlarge +the meaning of "religion" that it is made to include +almost everything for which one feels admiration +or respect. This practice is neither helpful nor accurate. +Human nature under all aspects of intellectual +conviction presents the same fundamental characteristics, +and a definition to be of value, while of necessity<!-- Page 5 --><span class='pagenum'><a name="Page_5" id="Page_5">[5]</a></span> +inclusive, must also be decisively exclusive. It must +unite, but it must also separate. And many current +definitions of religion, while they may bear testimony +to the amiability of those who frame them, are quite +destitute of scientific value. In any case, the association +of the religious idea with non-religious forces is a +fact too patent to admit of denial; and the important +task is to determine their reciprocal influence. In actual +life this separation has been secured by the development +of the various branches of positive thought—ethics, +psychology, etc., all of which were once directly +under the control of religion. What remains to be +done is to separate in theory what has already been +separated in fact, with such additions as a more critical +knowledge may suggest as advisable.</p> + +<p>Far more suggestive, however, than the association +of religion with what we may call the normal social +forces, is its connection with conditions that are now +clearly recognised as abnormal. From the earliest +times we find the use of drugs and stimulants, the practice +of fasting and self-torture, with other methods of +depressing or stimulating the action of the nervous +system, accepted as well-recognised methods of inducing +a sense of religious illumination, or the feeling +that one is in direct communion with a supernatural +order of existence. Equally significant is the world-wide +acceptance—right up to recent times—of purely +pathological states as evidence of supernatural intercourse. +About these two sets of facts there can be no +reasonable doubt. Over and over again we can observe +how the promptings of disease are taken for the voice +of divinity, and men and women who to-day would be +handed over to the care of the physician hailed as an<!-- Page 6 --><span class='pagenum'><a name="Page_6" id="Page_6">[6]</a></span> +incarnation of deity. In modern asylums we find one +of the commonest of delusions to be that of the insane +person who imagines himself to be a specially selected +instrument of deity. In such instances the causal influence +of pathological conditions is admitted. On +the other hand, we have belonging to the more normal +type the person who claims a supernatural origin for +many of his actions and states of mind. And between +these two extremes lie a whole series of gradations. +They exist in all stages of culture, and it is difficult to +see by what rule of logic or of experience one can say +where the normal ends and the abnormal begins. If +we assume the inference of the normal person concerning +the origin of his mental states to be correct, it +seems difficult to deny the possibility of those of the +insane person having a similar origin, although distorted +by the influence of disease. If, on the other +hand, we say the insane person is wholly wrong as to +the origin of his mental states, may we not also assume +that the normal person has likewise erred as to the +cause of his emotions or ideas?</p> + +<p>Two considerations may be urged in support of this +conclusion. In the first place, there is the fact of the +fundamental identity of human qualities under all +conditions of their manifestation. It is too often assumed—sometimes +it is explicitly claimed—that one +with what is called "a strong religious nature" possesses +some quality of mind absent or undeveloped in +those of an opposite type. This assumption is quite +unwarrantable. The religious man is marked off from +the non-religious man, not by the possession of distinct +mental qualities, but solely by holding different +ideas concerning the cause and significance of his mental<!-- Page 7 --><span class='pagenum'><a name="Page_7" id="Page_7">[7]</a></span> +states. There is no such thing as a religious "faculty," +but only qualities of mind expressed in terms of +the religious idea. If I am conscious of a strong desire +to work on behalf of the social betterment of my +fellows, I may account for this either by attributing +it to having inherited a nature modified by generations +of social intercourse, or on the hypothesis that I +am an instrument in the hands of a superhuman personality. +But in either case the qualities manifested +remain the same. Love and hatred, fear and courage, +honesty and roguery, with all other human qualities, +may be expressed in terms of religion, or they may be +expressed in non-religious terms. It is the cause to +which they are attributed, or the object to which they +are directed, that marks off the religious from the non-religious +person.</p> + +<p>The second point is that the whole issue arises on a +conflict of interpretations. If I question the reality of +the visions or states of illumination experienced by +Santa Teresa, I am not questioning that, so far as the +saint herself was concerned, these states of exaltation +were real. All mental states—whether arising under +normal or abnormal conditions—are quite real to those +who experience them. The visions of the hashish-eater +are real, while they last; so are those of the victim +of delirium tremens. All I question is their genuineness +as corresponding to an objective reality. Over +the mind of the subject these visions may exercise +an absolute sway. As to their occurrence, he or she +is the final and absolute authority. There can be no +question here. But when we proceed from the occurrence +of these visions to the question of their causation, +then we are on entirely different ground. Here<!-- Page 8 --><span class='pagenum'><a name="Page_8" id="Page_8">[8]</a></span> +it is not a question of their genuineness, or of their +power, but a question of how we are to interpret +them. The honesty and singlemindedness of these +"inspired" characters may be admitted, but honesty +or singlemindedness is no guarantee of accuracy. We +do not need to ask whether the peasant girl of Lourdes +experienced a vision of the Madonna, but we do need +to ask whether there was anything in her mental history, +social surroundings, or nervous state that would +account for the vision. All the "facts" of the religious +life may be admitted; the sole question at issue is +whether an adequate interpretation of at least some +of them may not be found in terms of a purely scientific +psychology.</p> + +<p>Taking, then, the religious idea as already existing, +the following pages will be devoted to an examination +of the extent to which this idea has been associated +with forces and conditions that were plainly pathological. +In very many individual cases it will not be +difficult to trace a vivid sense of the supernatural to +the presence of abnormal nervous states, sometimes +deliberately induced, at other times arising of themselves. +And it is a matter of mere historical observation +that such individual cases have operated most +powerfully to strengthen the belief in the supernatural +with others. The example of Lourdes is a case in +point. All Protestants will agree that the peasant +girl's vision was a sheer hallucination. And yet there +can be no question that this vision has served to strengthen +the faith of many thousands of others in the nearness +of the supernatural. And it needs but little effort +of the imagination to realise how powerful such examples +must have been in ages when medical science was<!-- Page 9 --><span class='pagenum'><a name="Page_9" id="Page_9">[9]</a></span> +in its infancy, and the more subtle operations of the +nervous system completely unknown.</p> + +<p>This question, I repeat, is distinct from the much +larger and wider enquiry of the origin of religion. A +fairly lengthy experience of the capacity of the general +mind for missing the real point at issue prevents my +being too sanguine as to the efficiency of the most explicit +avowal of one's purpose, but the duty of taking +precautions nevertheless remains. And in elaborating +an unfamiliar view of the nature of much of the +world's so-called religious phenomena, the possibility +of misconception is multiplied enormously. Still, a +writer must do what he can to guard against misunderstanding, +and in the most emphatic manner it must +be said that it is not my purpose to prove, nor is it my +belief, that religion springs from perverted sexuality, +nor that the study of religion is no more than an +exercise in pathology. Nothing is further from the +writer's mind than so essentially preposterous a claim. +Neither sexuality, no matter how powerful, nor disease, +no matter how pronounced, can account for the +religious idea. That has an entirely separate and independent +origin. This should be plain to anyone +who has but a merely casual acquaintance with the +history of religion. It is, however, a very different +thing to enquire as to the part played in the history +of religion by morbid nervous states or perverted sexual +feeling. That is an enquiry both legitimate and +desirable; and it is one that promises to shed light on +aspects of the subject otherwise very obscure. And +certainly, if so-called religious feelings do not admit of +explanation in terms of a scientific psychology, nothing +remains but to recognise religion as something<!-- Page 10 --><span class='pagenum'><a name="Page_10" id="Page_10">[10]</a></span> +quite apart from normal life, to hand it over to the +custody of word-spinning "Mystics," and so surrender +all possibility of a rational understanding of either +its nature or its history.</p> + +<p>In saying what I have concerning the probability +of misconception, I have had specially in mind the +attack made by the late Professor William James on +what he called the "medical materialists." In that +remarkable piece of religious yellow-journalism, <cite>The +Varieties of Religious Experience</cite>, Professor James +says of those who take up the position that a great +deal of what has been accepted by the world as religious +inspiration or exaltation can be accounted for +as the products of disordered nervous states or perverted +sexual feeling, "We are surely all familiar in a +general way with this method of discrediting states +of mind for which we have an antipathy. We all use +it in some degree in criticising persons whose states +of mind we regard as overstrained. But when other +people criticise our own exalted soul-flights by calling +them 'nothing but' expressions of our organic +disposition, we feel outraged and hurt, for we know +that, whatever be our organism's peculiarities, our mental +states have their substantive value as revelations +of the living truth; and we wish that all this medical +materialism could be made to hold its tongue." +Again, "Few conceptions are less instructive than this +re-interpretation of religion as perverted sexuality.... +It is true that in the vast collection of religious phenomena, +some are undisguisedly amatory—<i>e.g.</i> sex +deities and obscene rites in polytheism, and ecstatic +feelings of union with the Saviour in a few Christian +Mystics. But then why not equally call religion an<!-- Page 11 --><span class='pagenum'><a name="Page_11" id="Page_11">[11]</a></span> +aberration of the digestive functions, and prove one's +point by the worship of Bacchus and Ceres, or by the +ecstatic feelings of some other saints about the Eucharist?" +Or, seeing that the Bible is full of the language +of respiratory oppression, "one might almost +as well interpret religion as a perversion of the respiratory +function." And if it is pointed out that +active interest in religion synchronises with adolescence, +"the retort again is easy.... The interest in +mechanics, physics, chemistry, logic, philosophy, and +sociology, which springs up during adolescent years +along with that in poetry and religion, is also a perversion +of the sexual instinct."<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a></p> + +<p>Excellent fooling, this, but little else. I do not +know that anyone has ever claimed that religion took +its origin in sexual feeling, or that this would alone +provide an explanation of historical religion. All +that anyone has ever urged is that a deal of so-called +religious feeling, past and present, can be shown to +be due to unsatisfied or perverted sexual feeling—which +is a very different statement, and one of +which the truth may be demonstrated from Professor +James's own pages. But between saying that certain +feelings are wrongly interpreted in terms of an already +existing idea, and saying that the idea itself is +nothing but these same feelings transformed, there is +an obvious and important difference. In every case +the religious idea is taken for granted. Its origin is +a quite different subject of enquiry. But once the idea +is in existence there is always the probability of evidence +for its truth being found in the wrong direction. +The analogy of the digestive and respiratory organs<!-- Page 12 --><span class='pagenum'><a name="Page_12" id="Page_12">[12]</a></span> +is clever, but futile. The belief that much which has +passed for religious feeling is perverted sexuality is +not based merely upon the language employed. The +language is only symptomatic. The terminology of +respiration and digestion when used in connection +with religion is frankly and palpably symbolic. That +of sexual love is as often frankly literal, and can be +correlated with the actual state of the person using it. +Digestion and respiration must go on in any case; +but it is precisely the point at issue whether with a +different sexual life these so-called religious ecstatic +states would have been experienced. When we find +religious characters of strongly marked amorous dispositions, +but leading an ascetic life, using toward +the object of their adoration terms usually associated +with strong sexual feeling, it does not seem extravagant +to find here a little more than what may be covered +by mere symbolism. Would the medieval monk +have been tempted by Satan in the form of beautiful +women had he been happily married? Would +Santa Teresa or Catherine of Sienna have used the +language they did use to express their relations to +Jesus had they been wives and mothers? Such questions +admit of one answer, which is, in its way, decisive. +Professor James admits that modern psychology +holds as a general postulate "there is not a single one +of our states of mind, high or low, healthy or morbid, +that has not some organic process as its condition."<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> +The 'medical materialist' can ask for no more +than this. But this being granted, on what ground +are we to be forbidden finding in these same organic +processes the condition of the visions and ecstatic<!-- Page 13 --><span class='pagenum'><a name="Page_13" id="Page_13">[13]</a></span> +states with which <cite>The Varieties of Religious Experience</cite> +is so largely concerned?</p> + +<p>Again, it may be granted that adolescence brings +with it an awakening of the whole mental life, not of +religion alone. But the analogy goes no further, and, +in any case, it begs the question. The full significance +of the connection will be seen when we come to deal +with initiation in primitive times and conversion in +the modern period. At present it suffices to point out +that the interest in art, in science, in literature, in +sociology, are ends in themselves, and one need go no +further than the developing mental life for an explanation. +But the essential question here is whether this +growing life can or cannot find complete satisfaction +quite apart from religion. A developing interest in +the larger social life is common to all, and to some +extent this is secured by the pressure of forces that are +simply inescapable. On the other hand, an interest +in religion only exists with some, and then it may +usually be traced to a conscious direction of their energies. +Moreover, those who show no special interest +in religion evince no lack of anything—save in religious +terms. In every respect they exhibit the same +mental and emotional qualities as their fellows. The +only discernible difference is that while in the one case +adolescent nature is expressed in terms of religion, in +the other case it is expressed in terms of a larger social +life.</p> + +<p>The question here might be put thus: Given a +generation not taught to express its growing life in +terms of religion, could adequate and satisfactory +expression be found in the social life to which adolescence +is unquestionably an introduction? Many<!-- Page 14 --><span class='pagenum'><a name="Page_14" id="Page_14">[14]</a></span> +would answer unhesitatingly, yes. They would argue +that what are called the religious feelings, are normal +social feelings exploited in the interests of the religious +idea. They would deny that there is any such thing +as a religious quality of mind. Any mental quality +may be directed to a religious end, but all may find +complete expression and satisfaction in a non-religious +social life. This is the real question at issue, and +yet Professor James never once, in the whole of his +500 pages, addresses himself to it.</p> + +<p>Apart from sex, there is the important question of +the relation between abnormal and morbid nervous +states and religious illumination. How far has the one +been mistaken for the other? To what extent have +people accepted the outcome of pathological conditions +as proofs of intercourse with an unseen spiritual +world? There is no doubt that among uncivilised +people this is usually, if not invariably, the case. And +our knowledge of the relations between the nervous +system and mental states—imperfect as it still is—is +so recent, that it is not surprising that fasting, self-torture, +solitary meditation, etc., because of the states +of mind to which they give rise, have been universally +valued as aids to the religious life. Dr. D. G. Brinton +says:—</p> + +<p>"When I say that all religions depend for their origin +and continuation directly upon inspiration, I state +an historic fact. It may be known under other names, +of credit or discredit, as mysticism, ecstasy, rhapsody, +demoniac possession, the divine afflatus, the gnosis, +or, in its latest christening, 'cosmic consciousness.' +All are but expressions of a belief that knowledge +arises, words are uttered or actions performed not<!-- Page 15 --><span class='pagenum'><a name="Page_15" id="Page_15">[15]</a></span> +through conscious ideation or reflective purpose, but +through the promptings of a power above or beyond +the individual mind."<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> + +<p>The connection between very many, at least, of +these inspirational moods and pathological states is +too obvious to be ignored. Professor James admits +that "we cannot possibly ignore these pathological +aspects of the subject." His notice of them, however, +reminds one of the preacher who advised his hearers +to look a certain difficulty boldly in the face—and pass +on. No serious attempt is made to deal with them. +A huge mass of "religious experiences" is thrown at +the reader's head without any adequate explanation. +It is a glorified revival meeting in an expensive volume. +The testimony of a crowd of religious enthusiasts of +all ages is accepted at practically face value. Thus, a +religious writer who experiences the fairly common +feeling of exaltation during a storm at sea, and explains +his carelessness of danger as resulting from his +"certainty of eternal life,"<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> is gravely cited as evidence +of the working of the religious consciousness. What, +then, are we to make of those who experience a similar +feeling, but who are without the certainty of eternal +life? The declaration of St. Ignatius that a single +hour of meditation taught him more of the truth of +"heavenly things than all the teachings of the doctors" +is given as evidence of mystic illumination.<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> So with +numerous other cases. We are even informed that +"nitrous oxide and ether, especially nitrous oxide, +when sufficiently diluted with air, stimulate the mystical +consciousness in an extraordinary degree."<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> +<!-- Page 16 --><span class='pagenum'><a name="Page_16" id="Page_16">[16]</a></span> +There seems no reason why the same claim should +not be made on behalf of whisky. If one were not +assured to the contrary, one might conclude that Professor +James wrote this volume to poke fun at the +whole tribe of mystics and their followers.</p> + +<p>The use made by Professor James of his long list of +cases is the more remarkable, since he quite correctly +points out that there are no religious feelings, only +feelings directed towards a religious end. But if this +be so, how are we justified in taking the accounts of +religious visionaries as correct descriptions of the nature +of their own mental states? Clearly, we need a +study of these cases quite apart from the mystical interpretation +of them. Instead of a study Professor +James presents us with a catalogue—useful from a +documentary point of view, but useless to any other +end. And he is so averse to subjecting his examples to +analysis that, when the extravagance of certain cases +are glaring, he warns us that it is unfair to impute narrowness +of mind as a vice of the individual, because +in "religious and theological matters he probably absorbs +his narrowness from his generation."<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> Granted; +only one would like to know what reason there is for +not deriving virtues as well as vices from the same +source? And, deeper enquiry still, may not the religious +interpretation itself be a product of the special +environment of the period?</p> + +<p>The study of religious phenomena from the point +of view above indicated is of first-rate importance. +But although much has been said, parenthetically and +inferentially, on the subject by various writers, the +enquiry has never been exhaustively or systematically<!-- Page 17 --><span class='pagenum'><a name="Page_17" id="Page_17">[17]</a></span> +pursued. This is not due to any lack of material; +that is abundant among both savage and civilised +peoples. Perhaps it is because, while it has been considered +permissible to point out that certain individuals +have mistaken their own morbid states for +evidence of divine illumination, too much ill-will would +have been aroused had the powerful part played by +this factor in religious development as a whole been +pointed out. Still less admissible would it have been +to point out, as will be done in succeeding chapters, +that the deliberate culture of abnormal states of mind +has been a part of the ritual of religions from the most +primitive to the most recent times. In this connection +it is worth noting that a very clear and shrewd essay on +the connection between love and religious devotion +by Isaac d'Israeli, which appeared in the first issue +of the <cite>Miscellanies of Literature</cite>, was quietly eliminated +from subsequent editions.</p> + +<p>My purpose, therefore, is to give Professor James's +query—"Under just what biographic conditions did +the sacred writers bring forth their contributions to +the holy volume? and what had they exactly in their +several individual minds, when they delivered their utterances?"<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a>—a +wider scope. What are the conditions, +biographic and social, under which certain persons +have imagined themselves, and have been believed by +others, to be specially favoured with divine illumination? +The majority of people, it may safely be said, are +conscious of no such experience. In what respect, then, +do the favoured few differ from their fellows? Must +we assume that by some rare quality of natural endowment, +or by some unusual development of faculty,<!-- Page 18 --><span class='pagenum'><a name="Page_18" id="Page_18">[18]</a></span> +they are brought into touch with a wider and deeper +reality? Or are we to seek a less romantic explanation +with the aid of known tendencies and forces in human +nature? And, further, as this minority are not conscious +of divine illumination all the time, what is it +that differentiates their normal state from their abnormal +condition?</p> + +<p>These are pertinent questions, and demand answer. +But no answer of real value will be found in ordinary +religious writings. Rhapsodical eulogies of religion +tell us nothing; less than nothing that is useful, since +theories that obtain in such quarters are based upon +the absolute veracity of the phenomena under consideration. +We may gather from this direction what +religious people say or do, but not why they say or do +these things. A description of the states of mind of +religious people, such as is given by Professor James, +is interesting enough, but it is their causation that is +of fundamental importance. And their causation is +only to be understood by associating them with other +and more fundamental processes. Within recent years +psychology owes much of the advance made to a +closer study of the physiology of the nervous system, +and if genuine advance is to be made in our understanding +of religious phenomena we must adopt the +same plan of investigation. We do not, for example, +understand the nature of demoniacal possession by a +mere collation of cases. It is only when we put them +side by side with similar cases that now come under +the control of the physician, and associate them with +certain peculiar nervous conditions, and a particular +social environment, that we find ourselves within sight +of a rational explanation. Without adopting this plan<!-- Page 19 --><span class='pagenum'><a name="Page_19" id="Page_19">[19]</a></span> +we are in the position of one trying to determine the +nature of a locomotive in complete ignorance of its +internal mechanism. Yet this is precisely the position +of the professional exponent of religion. As a student +the budding divine has his head filled with historic +creeds, and texts, and dogmas, and doctrines, none +of which can possibly tell him anything of the real +nature of religion. On the contrary, they act as so +many obstacles to his acquiring real knowledge in +later life. And it is a striking fact that while the professional +astronomer, biologist, or physicist each adds +to our knowledge of the subject that falls within his +respective department, we owe little or nothing of +our knowledge of the nature of religion to the professional +theologian.</p> + +<p>To put the whole matter in a sentence, the study of +religion must be affiliated to the study of life as a +whole. If possible, we must get at the determining +factors that lead one person to expend his energy on +religion and see supernatural influence in a thousand +and one details of his life, while another person, with +apparently the same mental qualities, finds complete +satisfaction in another direction, and is conscious of +no such supernatural influence. It is scientifically inadmissible +to posit a "religious faculty" organically +ear-marked for religious use. Something of this kind +is evidently in the minds of those who explain Darwin's +agnosticism as due to atrophy of his religious +sense, consequent on over-absorption in scientific pursuits, +and who also argue that the "religious faculty," +like a physiological structure, increases in efficiency +with use and atrophies with disuse. There is no reason +for believing that, had Darwin been profoundly religious,<!-- Page 20 --><span class='pagenum'><a name="Page_20" id="Page_20">[20]</a></span> +his mental qualities would have been different +to what they were. They would have been expressed +in a different form, that is all. As I have already said, +there are no such things as specifically religious qualities +of the mind. There may be hope or fear or love +or hatred or terror or devotion or wonder in relation +to religion, but they are precisely the same mental +qualities that meet us in relation to other things. The +old "faculty" psychology is dead, and the religious +faculty must go with it.<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> Mental qualities may be +roused to activity in connection with a belief in the +supernatural, or they may be expressed in connection +with mundane associations. Even the belief in the +supernatural is only an expression of the same qualities +of mind that with fuller knowledge result in a +scientific generalisation. Whatever be the exciting +cause, mental qualities themselves remain unchanged.</p> + +<p>In the present enquiry we are not concerned with a +disproval of the religious idea, but with an examination +of the conditions of its expression; less with the +varieties of religious experience than with the nature +of its manifestations. How far may religious experience +be explained as a misinterpretation of normal +non-religious life? To what extent have pathological<!-- Page 21 --><span class='pagenum'><a name="Page_21" id="Page_21">[21]</a></span> +nervous states influenced the building up of the religious +consciousness? There can be no question that the +last-named factor is an important one. This is admitted +by Professor James in the following passage:—</p> + +<p>"You will in point of fact hardly find a religious +leader of any kind in whose life there is no record of +automatisms. I speak not merely of savage priests +and prophets, whose followers regard automatic utterance +and action as by itself tantamount to inspiration, +I speak of leaders of thought and subjects of intellectualised +experience. St. Paul had his visions, his +ecstasies, his gifts of tongues, small as was the importance +he attached to the latter. The whole array +of Christian saints and heresiarchs, including the +greatest, the Bernards, the Loyolas, the Luthers, the +Foxes, the Wesleys, had their visions, voices, rapt +conditions, guiding impressions, and 'openings.' They +had these things because they had exalted sensibility, +and to such things persons of exalted sensibility are +liable."<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a></p> + +<p>The fact is unquestionable, but the question remains, +In what sense were these people exalted? Did +their exalted sensibility really bring them into touch +with a form of existence hidden from persons of a +coarser fibre? Or did it belong to a class of cases which +in a more violent form comes within the province of +the physician? The subjects, says Professor James, +"actually feel themselves played upon by powers beyond +their will. The evidence is dynamic; the god or +spirit moves the very organs of their body.... We +have distinct professions of being under the direction +of a foreign power, and serving as its mouthpiece."<!-- Page 22 --><span class='pagenum'><a name="Page_22" id="Page_22">[22]</a></span> +Of course we have, but for diagnostic purposes such +professions are quite valueless. What these people +are conscious of, and all they are conscious of, is a +series of feelings of a more or less unusual kind. +Equally convinced was the medieval demoniac that +a spirit moved the very organs of his body. Equally +convinced is the modern spiritualist medium that his +body is controlled by a disembodied spirit. It is not +a question of the actuality of certain states, but of +their origin. The intense conviction of the subject of +the seizure is, as evidence, quite irrelevant. The subjective +state is always real, whether it belongs to a +saint in ecstasy or a drunkard in delirium tremens. +There are no states of mind more "real" while they +last than those due to opium or hashish. But it is +never suggested that this is evidence of their veracity. +In such cases the testimony of a skilled outsider is of +far greater value than the conviction of the visionary. +We are bound to appeal to Paul, and Loyola, and +Fox, and Wesley to know what their feelings were, +because here they are the supreme authorities. But +we must consult others to discover why they experienced +these feelings. An illusion is no more than a +false interpretation of a real subjective experience; +although many are inclined to treat the rejection of +the interpretation as equivalent to a charge of imposture +or deliberate lying.</p> + +<p>It is also a matter of demonstration that these religious +experiences are strictly determined by environmental +conditions. Thousands of Christians have +been favoured with visions of Jesus or of the Christian +heaven in their dying moments. Millions of Jews and +Mohammedans have lived and died without any such<!-- Page 23 --><span class='pagenum'><a name="Page_23" id="Page_23">[23]</a></span> +experience—the very persons to whom, from an evidential +point of view—such visions would be most useful. +The spiritual experience is determined by the pre-existing +religious belief. When belief in a personal devil +was general, visions of Satan were common. The evidence +for personal conflicts with Satan is of precisely the +same nature and strength as is the evidence for intercourse +with deity. When the belief in Satan died out, +visions and conflicts with him ceased. How can we +discriminate between the two classes of cases? Why +should the testimony of a great Christian character +that he is conscious of intercourse with deity be more +authoritative than the testimony of, perhaps, the same +person on other occasions, of conflict with a personal +devil? Moreover, visions and a sense of contact with +a super-normal world are not peculiar to the religious +character. It is a common feature of a general psychopathic +condition. Medical works are filled with +such instances. And it is only to be expected that +when the psychopath is of a deeply religious nature +the affection will find a religious expression. What is +clearly needed is an explanation that will cover the +phenomenon as it appears in both a religious and a +non-religious form.</p> + +<p>We may take as illustrative of what has been said +the following case as given by Dr. W. W. Ireland. It +is that of a Berlin bookseller who placed on record a +clear description of his impressions while in ill-health, +and which entirely ceased on recovery. His delusions +mostly took the form of human figures; of these he +says:—</p> + +<p>"I saw, in the full use of my senses, and (after I had +got the better of the fright which at first seized me,<!-- Page 24 --><span class='pagenum'><a name="Page_24" id="Page_24">[24]</a></span> +and the disagreeable effects which it caused) even +in the greatest composure of mind, for almost two +months, constantly and involuntarily, a number of +human and other apparitions—nay, I even heard +their voices. For the most part I saw human figures +of both sexes; they commonly passed to and fro, as +if they had no connection with each other, like people +at a fair where all is bustle. Sometimes they appeared +to have business with one another. Once or twice I +saw amongst them persons on horseback, and dogs +and birds; these figures all appeared to me in their +natural size, as distinctly as if they had existed in real +life, with the several tints on the uncovered parts of +the body, and with all the different kinds and colours +of clothes."<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a></p> + +<p>Here we have the case of a man who was under no +misconception as to the nature of his visions. But it is +safe to say that had he been of a less practical and analytic +turn of mind, had he been, moreover, deeply +interested in religious matters, we might have had an +altogether different presentation of the facts.</p> + +<p>In the next instance, also given by Dr. Ireland, we +have a religious explanation given of somewhat similar +experiences:—</p> + +<p>"A poor woman complained to me that she was continually +persecuted by the devils who let loose at her +all sorts of blasphemies, and, indeed, all the worse the +more she exerted herself not to attend to them; but +often, also, when she was talking and active. She had +already been to a clergyman who should exorcise the +devil, and who had judiciously directed her to me. I +asked in which ear the devil always talked to her. She<!-- Page 25 --><span class='pagenum'><a name="Page_25" id="Page_25">[25]</a></span> +was surprised at the question, which she had never +started for herself, but now recognised that it always +occurred in the left ear. I explained to her that it was +an affection of the ear which now and then occurs, but +she was doubtful."<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p> + +<p>Here we have a distinctly physical affection ascribed +to supernatural agency. In this case the inference +is promptly corrected by the physician. But given +a different environment, an atmosphere permeated +with a belief in the supernatural, an absence of adequate +scientific advice, and the more primitive explanation +is certain to prevail. In the next instance—that +of Martin Luther—we have just this conjuncture +of circumstances, with the inevitable result. Writing +of his experience in 1530, Luther says:—</p> + +<p>"When I was in Coburg in 1530, I was tormented +with a noise in my ear, just as though there was some +wind tearing through my head. The devil had something +to do with it.... When I try to work, my head +becomes filled with all sorts of whizzing, buzzing, +thundering noises, and if I did not leave off on the instant +I should faint away. For the last two or three +days I have not been able to even look at a letter. +My head has lessened down to a very short chapter; +soon it will be only a paragraph, then only a syllable, +then nothing at all. The day your letter came from +Nuremberg I had another visit from the devil.... +This time the evil one got the better of me, drove me +out of my bed, and compelled me to seek the face of +man."<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a></p> + +<p>There is no need to quote more of this class of cases,<!-- Page 26 --><span class='pagenum'><a name="Page_26" id="Page_26">[26]</a></span> +at least for the present. Their name is legion. One +could, in fact, construct an ascending series of cases, +all agreeing in their symptom, and differing only in +the explanation offered. The series would commence +with the explanation of a possessing spirit, and end +with that of a deranged nervous system. Ignorant of +the nature, or even of the existence, of a nervous system, +primitive man explains abnormal mental states +as due to a malignant spirit. Martin Luther, George +Fox, or John Bunyan, living at a time when the activity +of evil spirits was a firmly held doctrine, attribute +their infirmities to satanic influence. We are in +the true line of descent. To-day we have with us every +one of the phenomena on which the satanic theory +rested, but they are described, and prescribed for, in +medical works instead of manuals of exorcism. The +supernaturalist theory gives way to that of the expert +neurologist. The exorcist is replaced by the physician. +Instead of expelling an intruding demon, we have to +repair a deranged system. We cannot argue that +while these affections remain constant in character +their causes may have been different in other ages +from what they are now. That is pure absurdity. To +claim that the religious mystic is in moments of exaltation +brought into contact with a "deeper reality" +is to invite the retort that one might make a similar +claim on behalf of the inmates of a lunatic asylum. +We cannot, with any pretence to rationality, accept +the verdicts of both the neurologist and the exorcist. If +we agree that certain states of mind to-day have their +origin in neural disorder, on what ground can we believe +that similar mental states occurring a thousand +or two thousand years ago were due to supernatural<!-- Page 27 --><span class='pagenum'><a name="Page_27" id="Page_27">[27]</a></span> +stimulation? We may be told that there are more +things in heaven and earth than are dreamed of in our +philosophy. This may be true, and while it is an observation +that would not occur to a fool, it needs no +supreme wisdom for its excogitation, and as generally +used it is an excuse for idle speculation and grotesque +theory. Far more useful is the lesson, sadly needed, +that there are few things in heaven or earth that will +not yield their secret to a method of investigation that +is sanely conceived and diligently employed.</p> + +<p>The utter uselessness of accepting at its face value +anyone's explanation of the nature of his subjective +experience, is well shown by the once universal belief +in witchcraft. If there is a single belief on behalf of +which a mass of apparently unimpeachable evidence +could be produced, it is this one. It has run its course +throughout the whole world. It is still accepted by +probably half the human race. In our own country +eminent men, not alone theologians, but doctors, lawyers, +statesmen, and men of letters, have given their +solemn testimony in its favour. Thousands of people +have been bewitched, and their symptoms described +by thousands of others. More remarkable still, those +accused have often enough confessed their guilt. Every +possible corroboration has been given to this belief, +and yet it is now scouted by educated persons all +over the civilised world. Even religious teachers accept +the explanation that these witchcraft cases were +due to distinctly pathological conditions, and to the +power of suggestion operating upon uninformed minds +during an unenlightened age. But communications +with spiritual beings rest on no better foundation +than communication with Satan. Whether the alleged<!-- Page 28 --><span class='pagenum'><a name="Page_28" id="Page_28">[28]</a></span> +illumination be diabolic or angelic, the evidence +for either, or both, is the same. The testimony of a man +like the Rev. R. J. Campbell that he is conscious of a +divine influence in his life is of no greater value than +that of the medieval peasant who felt himself tormented +by Satan. The one person is no better authority +than is the other on such a topic. Both are the +heirs of the ages, inheritors of a superstition that goes +back to the most primitive ages of mankind, only +modified in its expression by the culture of contemporary +life.</p> + +<p>There is nothing new under the sun, and human +nature remains substantially unchanged generation +after generation. All the phenomena on which the +belief in witchcraft was based, remain. Cases of delusion +are common, and the power of suggestion is an +established fact in psychology. All that has happened +is this: taking the facts on which the belief was +based, modern science has shown them to be explainable +without the slightest reference to the supernatural. +And this is the principle that must be applied +in other directions. Old occurrences must be explained +in the light of new knowledge. This is the accepted +rule in other directions, and it is of peculiar value in +relation to religious beliefs. To know what religious +people have thought and felt and said gives us no +more than the data for a scientific study of the subject. +To know <em>why</em> they thought and felt and spoke thus +is what we really need to understand. But if we are to +do this we must relate phases of mind that are called +religious to other phases of a non-religious character. +I believe it is quite possible to do this. From medical +records and from numerous biographies it is possible<!-- Page 29 --><span class='pagenum'><a name="Page_29" id="Page_29">[29]</a></span> +to parallel all the experiences of the religious mystic. +We can see the same sense of exaltation, the same +conviction of illumination, the same belief that one is +the tool of a superior power. Take, as merely illustrative +of this, the case of J. Addington Symonds, as +narrated by Professor James, who cites it as an example +of a "mystical experience with chloroform." +Symonds tells us that until he was twenty-eight years +of age he was liable to extreme states of exaltation +concerning the nature of self. (It is worth while pointing +out that Sir James Crichton-Browne expresses +the opinion that Symonds's higher nerve centres were +in some degree enfeebled by these abnormal states.) +In addition to this confession he placed on record an +interesting experience while under the influence of +chloroform. He says:—</p> + +<p>"After the choking and stifling had passed away, I +seemed at first in a state of utter blankness; then came +flashes of intense light, alternating with blankness, +and with a keen sense of vision of what was going on +in the room around me, but no sensation of touch. I +thought that I was near death; when suddenly my +soul became aware of God who was manifestly dealing +with me, handling me, so to speak, in an intense +personal reality. I felt him streaming in like light +upon me.... I cannot describe the ecstasy I felt. Then, +as I gradually awoke from the influence of the anæsthetic, +the old sense of my relation with the world +began to return, the new sense of my relation to God +began to fade.... Only think of it. To have felt for +that long dateless ecstasy of vision the very God, in +all purity, tenderness, and truth, and absolute love, +and then to find that I had after all had no revelation,<!-- Page 30 --><span class='pagenum'><a name="Page_30" id="Page_30">[30]</a></span> +but that I had been tricked by the abnormal excitement +of my brain."</p> + +<p>With a slight variation of expression this confession +might have come direct from the lips of the most +pronounced mystic. There is no question of the intense +reality of the experience. That was as vivid as +anything that ever occurred to any saint in the calendar. +Still, no one will dream of claiming that the +way to get <i>en rapport</i> with the higher mysteries is by +way of a dose of chloroform. The distinction here is +that Symonds knew and described the cause of his +experience. And no one will question that the phrase +"tricked by the abnormal excitement of my brain" +covers the ground. Of course, there is always the easy +retort that saints and mystics did not use chloroform +to produce their visions. True, but chloroform is not +the only agent by means of which a person may be +thrown into an abnormal state. Other means may be +used; and as a matter of fact, the use of herbs and +drugs, as methods of producing ecstatic states, have +obtained in religious ceremonies from the most primitive +times. As we shall see later, tobacco, hashish, +coca, laurel water, and similar agents have been +largely utilised for this purpose. And when this plan +is not adopted—although very often the two things +run side by side—we find fasting and other forms of +self-torture practised because of the abnormal conditions +produced.</p> + +<p>It is not argued or implied that in all this there was +of necessity deliberate imposture. That would imply +the possession of greater knowledge than actually +existed. But it was known that ecstatic states followed +the use of certain drugs, or were consequent on<!-- Page 31 --><span class='pagenum'><a name="Page_31" id="Page_31">[31]</a></span> +certain austerities, and they were valued because they +were believed to bring people into communion with a +hidden spiritual world. In this way there has always +been going on a more or less deliberate culture of the +supernatural, in more primitive times by crude and +easily recognisable means, later by methods that are +more subtle in character and more difficult of detection. +But the method of inducing a sense of "spiritual" +illumination by means of practices alien to the +normal life of man remains unchanged throughout. +The collation of the conditions under which mystical +states of mind are experienced among savages with +similar experiences among the higher races, proves +at once that this statement contains no exaggeration +of the facts.</p> + +<p>The continuity of the phenomena is, indeed, of profound +significance, and is too often ignored. It is often +asserted that we have to explain the lower by the +higher, and we can only understand the significance of +religion in its lower forms by bearing in mind the higher +manifestations. This is sheer fallacy. In nature the +higher develops out of the lower, of which it is compounded. +In biology, for example, it is now generally +conceded that the secret of animal life lies in the cell. +This may be modified in all kinds of directions, the resulting +organic structure may be of the utmost complexity, +but the basis remains unchanged. So, too, with +a great deal of so-called religious phenomena. The +story is not only continuous, but the same elements +remain unchanged with only those modifications initiated +by a changed environment. And just as we +are driven back to the cell to explain organic structure, +so for an understanding of the phenomena under consideration<!-- Page 32 --><span class='pagenum'><a name="Page_32" id="Page_32">[32]</a></span> +we must study their primitive elements. +Analysis must precede synthesis here as elsewhere.</p> + +<p>A survey of the subject is not at all exhausted by +a study of abnormal conditions, so far as these have entered +into the life of religion. There still remains the +study of perfectly normal frames of mind that are misinterpreted +and diverted into religious channels. The +importance of this will be seen more clearly when we +come to deal with the subject of conversion. That +"conversion" is a phenomenon of adolescence is now +settled beyond all reasonable doubt. Statistics are +conclusive on this point. But the advocate of revivalism +quite misses the true significance of the fact. Current +religious literature is full of quite meaningless +chatter concerning the change of view, the larger and +more unselfish activities, that arise as a consequence +of conversion. There is really no evidence that the +changes indicated have any connection with conversion. +All that does happen can be more simply and +more adequately explained as resulting from physiological +and psychological changes in terms of racial and +social evolution. The whole significance of adolescence +lies in the bursting into activity of feelings hitherto +dormant, and the quickening of a desire for communion +with a larger social life. The individual becomes less +self-centred, more alive to, and more responsive to +the claims of others; he displays tendencies towards +what the world calls self-sacrifice, but which mean, in +the truest sense, self-realisation. That these changes +are often expressed in terms of religion is undeniable. +This, however, may be no more than an environmental +accident, quite as much so as was the case when epilepsy +was explained in terms of possession.</p> + +<p><!-- Page 33 --><span class='pagenum'><a name="Page_33" id="Page_33">[33]</a></span> +So far as one can see, there are no feelings or impulses +characteristic of adolescence that could not receive +complete satisfaction in a rationally ordered social +life. To-day it usually happens that the strongest +expressed influences brought to bear upon the individual +are of a religious kind, with the result that adolescent +human nature is most apt to express itself in +religious language. It must always be borne in mind +that we are all as dependent upon our environment +for the form in which our explanation of things is +cast, as we are for the language in which we express +those ideas. The whole enquiry opened is a very wide +one, with which I can only deal parenthetically. It is +really an enquiry as to how far the religious theory of +human nature rests upon a wrong interpretation of +perfectly normal feelings, or to what extent supernaturalistic +ideas are perpetuated by the exploitation—innocent +exploitation, maybe—of man's social nature. +It is extremely probable that a deeper knowledge, +a more accurate analysis of human qualities, +will disclose the truth that man is a social animal in a +much more profound sense than has usually attached +to that phrase, and the expression of these qualities +in terms of religious beliefs, or in terms of non-religious +beliefs, is wholly determined by the knowledge +current in the society in which he moves.</p> + +<p>I conclude this chapter with one more attempt to +avoid misunderstanding. For purposes of clarity it +will be necessary to consider various factors out of +relation to other factors. But it should hardly need +pointing out that in actual life such a separation does +not obtain. The organism functions as a whole; each +part acts upon and is acted upon by every other part.<!-- Page 34 --><span class='pagenum'><a name="Page_34" id="Page_34">[34]</a></span> +Life in action is a synthesis, and one resorts to analysis +only for the purpose of more adequate comprehension. +It is not, moreover, pretended that any +one of the factors described in the following pages +will explain religion, nor even that all of them combined +will do so. The origin of the religious idea is a +quite different enquiry, and is adequately dealt with +in the writings of men like Tylor, Frazer, Spencer, +and other representatives of the various schools of +anthropologists. My present purpose is of a more +restricted kind. It is that of tracing the operation of +various processes, some normal, but most of them +abnormal, that have in all ages been accepted as evidence +for the supernatural. That the religious idea +has been associated with these processes, and that for +multitudes they have served as strong evidence of its +truth, cannot be denied. And an examination of this +aspect of the history of religion ought not to be ignored, +however unpalatable such a study may be to +certain supersensitive minds.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_35">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> <cite>Varieties of Religious Experience</cite>, pp. 11-3.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> <cite>Varieties</cite>, p. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> <cite>Religions of Primitive Peoples</cite>, p. 50.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Page 288.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Page 410.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Page 387.</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> Page 370.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> <cite>Varieties</cite>, p. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> "The hypothesis of faculties ... must be regarded as productive +of much error in psychology. It has led to the false +supposition that mental activity, instead of being one and the +same throughout its manifold phases, is a juxtaposition of totally +distinct activities, answering to a bundle of detached powers, +somehow standing side by side, and exerting no influence on one +another. Sometimes this absolute separation of the parts of +mind has gone so far as to personify the several faculties as +though they were distinct entities."—Sully, <cite>Outlines of Psychology</cite>, +p. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> <cite>Varieties</cite>, p. 478.</p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> <cite>The Blot upon the Brain</cite>, p. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> <cite>The Blot upon the Brain</cite>, p. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> Cited by Dr. Ireland, p. 49.</p></div> +</div> + +<p><!-- Page 35 --><span class='pagenum'><a name="Page_35" id="Page_35">[35]</a></span></p> + +<h2>CHAPTER <span class="cgap">TWO</span><br /> +THE PRIMITIVE MIND & ITS ENVIRONMENT</h2> + +<p>Ever since the time of Aristotle +it has been an accepted truth that man is a social +animal. Not only is individual human nature such +that it craves for intercourse with its kind, but it can +only be effectively understood in the light of those +thousands of generations of associated life that lie behind +us all. As an isolated object, considered, that is, +apart from his fellows, man is more or less of a myth. +At any rate, he would not be the man we know and so +may well be left out of account. Man as we know him +is essentially a member of a group; he is a part of a +really organic structure inasmuch as the characteristics +of each part are determined by its relations to +the whole, and the characteristics of the whole determined +by a synthesis of the qualities of the parts.</p> + +<p>But while there is agreement in the fact, there is +a considerable divergence of opinion as to its nature. +What is the nature of this fact of sociability? What is +the character of the force that binds the members of a +group so closely together? By some, the cause of +sociability is found in the pressure exerted upon all +by purely external forces. The need for protection, it +is said, drives human beings together, and thus in +course of time the feeling of sociability is developed. +This seems much like mistaking a consequence for +a cause. It certainly leaves unanswered the question +<em>Why</em> should people have drawn together in the face of +danger? Most certainly collective action strengthens +the capacity for defence; and it also increases the certainty +of obtaining the means of subsistence. Such +consequences furnish a justification, so to speak, of +group life, but they disclose neither its nature nor its<!-- Page 36 --><span class='pagenum'><a name="Page_36" id="Page_36">[36]</a></span> +cause. And most certainly they do not bring us into +touch with the fundamental qualities of <em>human</em> society. +The need for food, shelter, or protection will not differentiate +the gregarious from the non-gregarious forms +of life, nor the social from the merely gregarious. All +forms of life require food, protection, and shelter; they +are part of animal economics. There is nothing specifically +human about them.</p> + +<p>We may reach what I conceive to be the truth in +another way. Environment is to-day almost a cant +word. It is very largely used, and, as one might expect, +largely misunderstood. Without actually saying it in +so many words, a vast number of people seem to conceive +the environment as consisting of the purely +material surroundings of man. This is to overlook a +most important fact. Even in the lowest stages of +human society, where man's power over natural forces +is of the poorest kind, it is not an exact statement of +the case, and it is profoundly untrue when we take +society in its higher developments. If we take the +lowest existing savage race we find that its attitude +towards life, what it does, and what it refrains from doing, +is the product of a certain mental attitude, which +is itself the outcome of a number of inherited ideas and +customs. A number of white people, placed in exactly +the same material environment and faced with exactly +the same external circumstances, bring a different +psychological inheritance into play, and act in an entirely +different manner. If we transport a Chinaman +into England, or an Englishman into China, we find +that both of them possess the same biological and +material needs whether in their native country or elsewhere. +Yet this community of needs does not make<!-- Page 37 --><span class='pagenum'><a name="Page_37" id="Page_37">[37]</a></span> +the Chinaman a member of English society, nor an +Englishman a member of Chinese society. They are +one in virtue of certain broad human characteristics; +they are divided by certain qualities characteristic of +their special groups. Each society is marked by the +possession of certain psychological characteristics—a +number of specific beliefs and emotional developments—without +which its distinctive group character +disappears. This is true of groups within the State; it +is true of the State as a whole; it is true, on the most +general scale of all, of the race.</p> + +<p>In other words, the distinguishing feature of human +society is the possession of a psychological medium. +The adaptations that the human being must make are +mainly of a psychological character. Their <em>form</em> may +be partly determined by external conditions, but this +does not affect the general truth. Whether we take +man in a civilised or in an uncivilised state we find the +important thing about him to be his relations to his +fellows. He is not merely a member of a tribe or a +society, but he thinks that society's thoughts, he feels +their emotions, his individual life is an expression of +the psychical life of the group to which he belongs. +And his transactions with nature are an expression of +the ideas and beliefs current in the society of which he +is a part.</p> + +<p>The recognition of this truth was one of the outstanding +contributions of Herbert Spencer to the science of +sociology. Whereas other writers had stressed the +power of the environment, as a purely material thing, +in shaping human institutions, Spencer placed chief +stress upon the emotional and intellectual life of primitive +man as determining their beginnings. He showed<!-- Page 38 --><span class='pagenum'><a name="Page_38" id="Page_38">[38]</a></span> +how man's feelings and beliefs about himself, and +about his fellows, and about the world of living forces +with which he believed himself to be surrounded, were +the all-important factors of social evolution. And the +subsequent history of society has been such that scientific +sociology is very largely the study of the growth +and elaboration of an essentially psychical environment. +The lower animal world—except so far as we +allow for the operation of instincts—has, broadly, only +the existence of other animals and the physical surroundings +for its environment. With man it is vastly +different. Owing primarily to language, the environment +of the man of to-day is made up in part of the +ideas of men who lived and died thousands of years +ago. The use of clothing and the invention of tools +would alone make mind a dominant fact in human +life. But apart from these things, the great fact of social +heredity, in virtue of which one generation enjoys the +acquired culture of preceding generations, and without +which civilisation would have no existence, is a +great and dominant <em>mental</em> fact. Our institutions, our +customs, are transmitted to us as so many psychic facts. +Every new invention, every fresh culture acquisition, +is helping to strengthen and broaden the psychical +environment of man. Each newcomer is born into it; +it moulds his nature and determines his life, as his own +career and his own acquisition help to mould the life +of his successors. Whether the phenomena be simple +or complex, whether we are dealing with man in a civilised +or in an uncivilised state, there is no escape from +the general truth that man is everywhere under the +domination of his mental life.</p> + +<p>So far as this enquiry is concerned, we need only<!-- Page 39 --><span class='pagenum'><a name="Page_39" id="Page_39">[39]</a></span> +deal with one aspect of the psychological medium in +which primitive human life moves. And so far as +primitive mankind seeks to control the movements +of social life, there can be no question that this is done +under the impulsion of that class of beliefs which we +call religious. The operation of religious belief in +savage society is neither spasmodic nor local. It is, +on the contrary, universal and persistent. It influences +every event of daily life with a force that the +modern mind finds very difficult to appreciate. In almost +every action the savage feels himself to be in +touch with a supersensual world of living beings that +exert a direct and inescapable influence. And any +study of human evolution that is to be of real value +must take this circumstance into consideration to a far +greater extent than is usually done. Professor Frazer, +dealing with the origin of various social institutions, +rightly observes that "we are only beginning to understand +the mind of the savage, and therefore the mind +of our savage forefathers who created these institutions +and handed them down to us," and warns us that +"a knowledge of the truth may involve a reconstruction +of society such as we can hardly dream of." He also +warns us that we have at all times, in dealing with +social origins, to "reckon with the influence of superstition, +which pervades the life of the savage and has +contributed to build up the social organism to an incalculable +extent."<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a></p> + +<p>In emphasising this it must not be taken to imply +that because social institutions and human actions are +in primitive times moulded by religious beliefs, they +stand to them in a relation of complete dependence. +<!-- Page 40 --><span class='pagenum'><a name="Page_40" id="Page_40">[40]</a></span> +It only means that the psychological medium is of such +a character that supernaturalistic reasons are found +for doings things that are susceptible to a totally different +explanation. The facts of life are expressed in +terms of supernaturalism. Birth, marriage, death, social +cohesion, leadership, health and disease, are all +natural facts, and the mere play of social selection determines +the weeding out of practices that are sufficiently +adverse to tribal well-being to threaten its security. +But in primitive times all these facts are allied +with religious beliefs, and to the primitive mind the +religious belief becomes the chief feature connected +with them. As a matter of fact, this is far from an uncommon +feature of social life to-day. The amount of +supernaturalism current is still very large; and one still +finds people explaining some of the plainest facts of +social life in terms of supernaturalistic beliefs. It is all +part of the truth that man is always under the domination +of the psychological forces.</p> + +<p>This being granted, the enquiry immediately presents +itself, How comes it that the facts of social life +should be expressed in terms of supernaturalism? Why +do these facts not immediately present themselves in +their true nature? To answer this question one must +bear in mind a yet further truth. This is that the explanation +which man offers to himself or to others of +phenomena must always be in terms of current knowledge. +A modern called upon to explain a storm, an +eclipse, or a disease, does so in terms of current physical +or biological science. This is done in virtue of a +mass of prepared knowledge, slowly accumulated by +preceding generations, and which forms part of his social +heritage. Primitive man likewise explains things<!-- Page 41 --><span class='pagenum'><a name="Page_41" id="Page_41">[41]</a></span> +in terms of current knowledge, but in his case the amount +of reliable information is of a very scanty and +generally erroneous description. The inherited knowledge +which enables a modern schoolboy to start life +with what would have been an outfit to an ancient philosopher, +had yet to be created. Instead of finding, as +we find, tools ready to hand, replies prepared to questions +that may arise, primitive mankind must create +its own tools and prepare its own answers. And in consequence +of this the social environment, which at all +times determines the form of man's mental output, is +with primitive man radically different from our own. +But however the form varies there is agreement on +this one point—in both cases phenomena are explained +in terms of known forces; the reasoning of each is +determined by the knowledge of each. The laws of +mental life remain the same in all stages of culture. +The brain functions identically whether we take the +savage or the scientist. In a general way the savage +intelligence is as rational as that of a modern thinker. +The difference is dependent upon the accuracy and extent +of the information possessed by each. Hence the +vital difference in the conclusions reached. Hence, too, +the dominance of supernaturalism in primitive times.</p> + +<p>The great distinction between primitive and scientific +thinking may be expressed in a sentence—the +modern mind explains man by the world, primitive +thought explained the world by man. In the one case +we move from within outward, in the other from without +inward. We are not now concerned with semi-metaphysical +idealistic theories that would reduce the +"whole choir of heaven and furniture of earth" to the +creation of mental activity, but with the plain, understandable<!-- Page 42 --><span class='pagenum'><a name="Page_42" id="Page_42">[42]</a></span> +truth that the human organism is fashioned +by the environment in which it dwells. And there is +amongst those capable of expressing an authoritative +opinion—an agreement supported by evidence that +has simply nothing against it—that the world of primitive +man is overpoweringly animistic. In the absence +of that mass of scientifically verified knowledge which +forms part of our social heritage, humanity commences +its intellectual career by endowing natural forces with +the qualities possessed by itself. The forces conceived +are living ones. They are to be dreaded exactly as +human beings are to be dreaded; to be appeased or +circumvented by the same methods that man applies +to his fellows. The problem before the savage is thus +a very real one. In essence it is the problem that is +ever before humanity—that of subjugating forces to +its own welfare. Primitive man is not, however, concerned +with the elaboration of theories; nor is he consumed +with vague 'spiritual yearnings.' His difficulty +is how to control or placate those invisible but very +real powers upon which he believes everything depends. +He would willingly ignore them if he could, +and would cheerfully dispense with their presence altogether +if he believed that things would proceed as +well in their absence. But there they are, inescapable +facts that have to be reckoned with.</p> + +<p>The general outlook of the primitive mind is well +put by Miss Mary Kingsley in the following passage:—</p> + +<p>"To the African the Universe is made up of matter +permeated by spirit. Everything happens by the direct +action of spirit. The thing he does himself is done by +<!-- Page 43 --><span class='pagenum'><a name="Page_43" id="Page_43">[43]</a></span> +the spirit within him acting on his body ... everything +that is done by other things is done by their spirit associated +with their particular mass of matter.... The native +will point out to you a lightning-stricken tree and +tell you that its spirit has been killed. He will tell you, +when the earthen cooking pot is broken, it has lost its +spirit. If his weapon fails him, it is because someone +has stolen its spirit or made it weak by means of his +influence on spirits of the same class.... In every action +of his life he shows you how he lives with a great spirit +world around him. You see him before he starts out +to fight rubbing stuff into his weapon to strengthen the +spirit that is in it; telling it the while what care he has +taken of it.... You see him leaning over the face of the +water talking to its spirit with proper incantations, +asking it when it meets an enemy of his to upset his +canoe and destroy him.... If a man is knocked on the +head with a club, or shot by an arrow or a bullet, the +cause of death is clearly the malignity of persons using +these weapons; and so it is easy to think that a man +killed by the falling of a tree, or by the upsetting of a +canoe in the surf, or in a whirlpool in the river is also a +victim of some being using these things as weapons. +For a man holding this view, it seems both natural and +easy to regard disease as a manifestation of the wrath +of some invisible being, and to construct that intricate +system which we find among the Africans, and agree +to call Witchcraft, Fetish, or Juju."<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a></p> + +<p>Miss Kingsley is here dealing specifically with +West Africa, but her description applies in a general +way to uncivilised people all over the world. There +is much closer resemblance between the beliefs of uncivilised +peoples than between civilised ones, because<!-- Page 44 --><span class='pagenum'><a name="Page_44" id="Page_44">[44]</a></span> +the conditions are much more alike. And under substantially +identical conditions the human mind has +everywhere reached substantially identical conclusions. +The philosophy of the savage is simple, comprehensive, +and, given the data, logical. He does not +divide the world into the natural and the supernatural; +it is all one. At most, he has only the seen and the +unseen. The supernatural, as a distinct category, +only appears when a definite knowledge of the natural +has arisen to which it can be opposed. He has no such +distinction as that of the material and the immaterial; +so far as he thinks of these things, the invisible is only +a finer form of the visible. Of one thing, however, he +is perfectly convinced, and this is that he is at all times +surrounded by a host of invisible agencies to which all +occurrences are due, and with whom he must come to +terms. Even death wears a different aspect to the +primitive mind from that which it presents to the +modern. To us death puts a sharp and abrupt termination +to life. To the primitive mind death involves +no such ending.<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> Death is no more of a break than is +sleep; and at all times the conception of an annihilation +of personality requires a marked degree of +mental power. So with the savage—the 'dead' man +simply goes on living. He may be incarnated in some +natural object, or he may simply go on living as one +of the innumerable company of tribal ghosts. But he +remains a force to be reckoned with, and the need for +dealing with these ghostly personages is one of the +ever-present problems of primitive sociology, and<!-- Page 45 --><span class='pagenum'><a name="Page_45" id="Page_45">[45]</a></span> +brings us very near the beginnings of all religious +beliefs and ceremonies—if it does not form their real +starting-point.</p> + +<p>On one point all modern schools of anthropologists +are agreed. This is that man's first conception of the +supernatural—or what afterwards ranks as such—is +derived from a purely mistaken interpretation of +natural phenomena. In this they have returned to +the standpoint of Hobbes, that "fear of things invisible" +forms the "natural seed of religion." One source +of origin of this belief in a supernatural world is certainly +found in the phenomena of dreaming. To the +savage his dreams are as real as his waking experiences. +He does not <em>dream</em> he goes to distant places; +he goes there during his sleep. He does not <em>dream</em> +that people visit him; they actually come. If a West +African wakes up in the morning with a tired, bruised +feeling, this arises, as Miss Kingsley says, from his +'soul' having been out fighting and got ill-treated. +The only philosophy of dreaming amongst savage +races is that of the excursions and incursions of a +'soul' or double.</p> + +<p>Another powerful factor in the development of belief +in the supernatural is that of man's attempt to +explain natural happenings. Why do things happen? +Why does the sun rise and set, why does rain fall, +thunder crash, rivers flow? Note the way in which +a child answers similar questions, and one is on the +track of the primitive intelligence. If man's own +movements are caused by a 'soul' or double, then +other things must also move because they possess a +'soul.' If an answer is to be found at all, it is only +along these lines that the primitive mind is able to<!-- Page 46 --><span class='pagenum'><a name="Page_46" id="Page_46">[46]</a></span> +find it. And, once the answer is given, there are a +thousand and one things occurring that lend it apparent +support. Resemblances in nature, coincidences, +echoes, shadows, etc., all give their support to this +primitive hypothesis—the only one possible in the +circumstances, and the one still endorsed by the majority +of the world's population.</p> + +<p>Particularly strong endorsement of this belief is supplied +by disease and abnormal nervous states. Instances +to illustrate this are innumerable, but from the numerous +cases cited by Spencer I select the following: +Among the Amazulus convulsions are believed to be +caused by ancestral spirits. With Asiatic races epileptics +are regarded as possessed by demons. With +the Kirghiz the involuntary muscular movements of +a woman in childbirth are believed to be caused by a +spirit taking possession of the body. The Samoans +attribute all madness to possession. The Congo people +have the same notion of epilepsy. The East Africans +believe that falling sickness is due to spirits.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> In +Rajputana, says Mr. W. Crooke, disease is generally +attributed to Khor or the agency of offended spirits. +The Mahadeo Kolis of Ahmadnagar believe that every +malady or disease that seizes man, woman, or child, or +cattle, is caused either by evil spirits or by an angry +god. The Bijapur Veddas have a yearly feast to their +ancestors to prevent the dead bringing sickness into +the house.<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> "A Catholic missionary," says Professor +Frazer, "observes that in New Guinea the <i>nepir</i>, or +sorcerer, is everywhere.... Nothing happens without +the sorcerer's intervention; wars, marriage, death, expeditions,<!-- Page 47 --><span class='pagenum'><a name="Page_47" id="Page_47">[47]</a></span> +fishing, hunting, always and everywhere +the sorcerer."<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a></p> + +<p>In Ancient Egypt, Chaldea, and Assyria there is +ample evidence that the same belief flourished. Everywhere +we find the exorcist and the witch-doctor existing +as natural consequents of the belief that disease +has a supernatural origin. We see it in both the teaching +and practice of the early Christian Church. That +great father of the Church, Origen, says: "It is demons +which produce famine, unfruitfulness, corruption of +the air, and pestilence." St. Augustine said that "All +diseases of Christians are to be ascribed to demons." +The Church of England still retains in its Articles an +authorisation for the expulsion of demons; and a +number of charms yet in wide use amongst civilised +nations show how persistent is this belief. For centuries +there existed all over Europe sacred pools, wells, +grottos, etc., all bearing eloquent witness to the deep-seated +belief that disease was of supernatural origin, +and was to be conquered by supernatural means.</p> + +<p>Enough has been said to indicate the kind of environment +in which primitive man moves, and also to +understand why ideas concerning the supernatural +exert such an enormous influence in early society. In +a world where everything was yet to be learned, man's +first attempts at understanding himself and his fellows +were necessarily blundering and tentative. His +first attempts at explanation are expressed in terms +of his own nature. He sees himself, his own passions, +strengths, and weaknesses reflected in the nature +around him. This is the outstanding, dominating fact +in primitive life. Leave out this consideration and<!-- Page 48 --><span class='pagenum'><a name="Page_48" id="Page_48">[48]</a></span> +primitive sociology becomes a chaos. Admit it, and +we see the reason why social institutions assumed +the form they took, and also a key to much that happens +in subsequent human history. In primitive life +religious beliefs are not something separate from other +forms of social life; so far as man seeks consciously +to shape that life they are to him an essential part +of it. And the mistake once made is perpetuated. +The initial blunder once committed, daily experience +seems to give it constant justification. In the absence +of knowledge concerning natural forces every event,—particularly +if unusual,—every case of disease, endorses +and strengthens the mistake made. A psychological +fatality drives the human race along the wrong +path of investigation, and only very slowly is the mistake +rectified. One cannot see how it could have been +otherwise. The only corrective is knowledge, and +knowledge is a plant of slow growth. This psychological +first step was man's first attempt to frame a +theory of things satisfactory to his intellect—an +attempt that, beginning in the crude animism of the +savage, ends in the verifiable laws of modern science.</p> + +<p>From the point of view of our present enquiry two +things are to be noted. The first is that man's conviction +of the nearness of a supernatural world began +in his lack of knowledge concerning the nature of +natural forces. Of this there can be little doubt. One +can take all the facts upon which primitive mankind +built, and still builds, its theories of supernaturalism, +and show that they may be explained in a quite different +manner. The movements of the planets, the +rush of comets, the presence of disaster, the thousand +and one operations of natural forces no longer suggest<!-- Page 49 --><span class='pagenum'><a name="Page_49" id="Page_49">[49]</a></span> +to educated minds the action of personal beings. The +whole data of the primitive theory of things have been +rejected. The premises were false, and the conclusions +necessarily false also.</p> + +<p>The second point is that from the earliest times one +of the strongest proofs of human contact with a supernatural +world has been found in the existence of abnormal +or pathological states of mind. These may +have sometimes arisen quite naturally; at other times +they have been deliberately induced. How much the +perpetuation of religious beliefs as a whole owes to this +factor has never yet been adequately realised. That +it has had a very great influence seems beyond dispute. +For it seems certain that had not "proofs" of +a supernatural world been offered in the shape of +visions, ecstatic states, etc., religious beliefs would +hardly have exercised the power that has been theirs. +The number of people who are able to maintain a +strong consciousness of the truth of religion, merely +looking at it as a philosophy of existence, is naturally +very few. The great majority require more tangible +evidence if their belief is to be kept alive and active. +And curiously enough, the very growth of a naturalistic +explanation has driven a great many to find the +evidence they desired in those abnormal states of mind +that seemed to defy scientific analysis. In succeeding +chapters evidence will be given to show to what extent +this kind of evidence for the supernatural has been +offered and accepted. It will be seen, as Professor +Tylor points out, that the line of religious development +is continuous. The latest forms stretch back in +an unbroken line to the earliest. And if this proves +nothing else, it at least proves that consequences do<!-- Page 50 --><span class='pagenum'><a name="Page_50" id="Page_50">[50]</a></span> +not always die out with the conditions that gave them +birth. It was the world of the savage that gave birth +to the supernatural. But the supernatural is still with +us, even though the world that gave it birth has disappeared. +We retain conclusions based on admittedly +false premises.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_51">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> <cite>Lectures on the Early History of the Kingship</cite>, pp. 36-7.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> <cite>West African Studies</cite>, pp. 394-6.</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> See an interesting article on this point by W. H. R. Rivers +on "The Primitive Conception of Death," in <cite>The Hibbert Journal</cite> +for Jan. 1912.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> <cite>Principles of Sociology</cite>, vol. i.</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> <cite>Popular Religion and Folklore of Northern India</cite>, i. p. 124.</p></div> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> <cite>Golden Bough</cite>, 3rd ed., i. 337.</p></div> +</div> + +<p><!-- Page 51 --><span class='pagenum'><a name="Page_51" id="Page_51">[51]</a></span></p> +<h2>CHAPTER <span class="cgap">THREE</span><br /> +THE RELIGION OF MENTAL DISEASE</h2> + +<p>"It is an interesting problem," +says Professor J. H. Leuba, "to determine what influences +have led theologians to anchor their beliefs +upon the proposition that religious experience differs +from other forms of consciousness in that it gives one +an <em>immediate</em> knowledge of the external existence of +certain objects of belief, although they do not fall under +the senses, and an immediate knowledge of the +truth of certain historical facts."<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> This is, indeed, an +interesting problem, and, we may add, one of growing +importance, since there is a pronounced tendency on +the part of present-day exponents of religion to rest +their case almost entirely upon the immediacy of +their religious consciousness. This conception of a +certain order of experience, however, is not and cannot +have always existed. A belief may be so widely +and so generally diffused that it is accepted without +resistance, and, as it would almost seem, in the +absence of evidence. But its intuitive character is +only superficial, and disappears on careful examination. +The mere vogue of a belief constitutes in itself +a kind of evidence, and for many people the most +powerful kind of evidence. But the conviction itself +has a history, and it is in the unravelling of that history, +in the discovery of the class of facts upon which +the conviction has been built, that the work lies. And +when this is done it will be found that our intuitions +are invariably based upon a continuous—even though +partly unconscious—appeal to facts. Sometimes it +will, of course, be found that a renewed and deliberate +appeal to the facts in question will justify the conviction.<!-- Page 52 --><span class='pagenum'><a name="Page_52" id="Page_52">[52]</a></span> +At other times it will be found that the facts +demand an altogether new interpretation. For centuries +all the observed facts supported a conviction +that the earth was flat. It was a fresh scrutiny of the +facts in the light of a new conception that revolutionised +human opinion on the subject.</p> + +<p>What, then, is the history, and what are the facts +upon which the belief that religious experience brings +man into contact with a kind of existence not given +in ordinary experience, is based? The kind of answer +that will be given to this question has already been +indicated. Religious beliefs are in their origin of the +nature of an induction from an observed order. The +induction is not the result of that careful collection +of facts, leading up to an equally careful generalisation +and subsequent verification, which is a characteristic +of modern science, but it is an induction none +the less. The primitive mind is not so much engaged +in seeking an explanation of certain experiences, as +it has an explanation forced upon it. To picture the +savage as inventing a theory in the sense in which +Darwin propounded the theory of Natural Selection +is to quite misconceive the nature of the savage intelligence. +But to conceive the savage as having a certain +explanation suggested by the pressure of repeated +experiences, and that this explanation subsequently +assumes the character of a fixed belief, is well +within the scope of the facts known to us. In this +stage of culture the existence of supernatural beings +is as much a deduction from experience as any modern +scientific generalisation. Certain things are seen, +certain feelings are experienced, and the conclusion +is that they are the products of supernatural agency.<!-- Page 53 --><span class='pagenum'><a name="Page_53" id="Page_53">[53]</a></span> +From this point of view religion is no more than a +primitive science. It is the first stage of that long +series of generalisations which, beginning with crude +animism, ends with the discoveries of a Copernicus, +a Newton, a Darwin, or a Spencer. It is a history that +begins with vitalism and ends with mechanism. We +commence with a world in which there exists a chaotic +assemblage of independent personal forces, and +end with a universe that is self-acting, self-adjusting, +self-contained, and in which science makes no allowance +for the operation of intelligence save such as +meets us in animal organisation.</p> + +<p>Now amongst the facts that suggest to the primitive +intelligence the operation of 'spiritual' forces are +those connected with the human organism itself in +both its normal and abnormal states. But it is important +to note—particularly so for the understanding +of the part played by ecstatic religious phenomena +in comparatively recent times—that once the +occurrence of a certain state of mind is conceived as +the product of intercourse between man and spirits, +there is every inducement to cultivate these frames +of mind whenever renewed intercourse is desired. +This does not imply, at least in the earlier stages, +conscious imposture. Generally the operator imposes +on himself as much as he imposes on others. Noting +that privation of body, or torture of mind, or the use of +certain herbs is followed by visions or ecstasy, it is believed, +not that the vision is the product of the practice, +but that the practice is the condition of illumination.</p> + +<p>This attitude of mind is fairly paralleled by what +takes place at the ordinary spiritualistic <i>seance</i>. Those +attending are advised that the chief condition of a<!-- Page 54 --><span class='pagenum'><a name="Page_54" id="Page_54">[54]</a></span> +communication with the inhabitants of the other +world is a passive state of mind. This passivity cannot +exclude expectancy, since it is only assumed in +order that something may occur. If nothing occurs, +if no communications are received, it is because the +requisite conditions have not been fulfilled, and the +sceptic is met with much semi-scientific jargon as to +conditions being necessary to every scientific investigation. +The fact that this passivity and expectancy, +with other attendant circumstances, not the least of +which is the contagious influence of a number of +people with a similar mental disposition, opens the +way to self-delusion is ignored. Then when the expected +and desired result follows, the mental attitude +cultivated is taken as the condition of communication +with the spiritual world, instead of its being, in +all probability, the true cause of what is experienced. +In this way the story of supernatural intercourse runs +clear and unbroken from primitive savagery to its +survival in modern civilisation. When Professor Tylor +says, "The conception of the human soul is, as +to its most essential nature, continuous from the philosophy +of the savage thinker to that of the modern +professor of theology,"<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> he makes a statement that is +true of the whole story of supernatural intercourse in +all its varied manifestations.</p> + +<p>The chief distinction between primitive and modern +man lies in the consideration that in the first case the +blunder is inevitable, in the latter case the remedy lies +to hand. How could primitive man be aware of the +real connection between the use of certain drugs or +herbs and an excitation or depression of the activities<!-- Page 55 --><span class='pagenum'><a name="Page_55" id="Page_55">[55]</a></span> +of the nervous system? He does observe consequences, +but he is quite ignorant of causes. Even to-day +their full consequences are unknown; and it is absurd +to expect that savage humanity should have been +better informed. And even when a more rational theory +exists, the practice persists under various forms. +This is a principle that receives vivid illustration from +the history of religions. The modern believer in +mystical states of consciousness no longer advocates +the use of drugs, and even fasting is going out of +fashion. But we still have a continuation of the primitive +practice in the shape of insistence on the cultivation +of abnormal frames of mind if we are to experience +a consciousness of communion with an alleged +supersensible reality. That is, we are to achieve by a +mental discipline what the savage or the medieval +monk achieved by coarser and more obvious methods. +To withdraw the mind from the normal influence of +everyday life is to expose it to the play of hallucination +and delusion. There is really no vital difference +between unhealthy, solitary brooding on a given subject +and drugging the mind with hashish. This class of +modern mystic is one with the savage in an inability +to recognise that the illumination is the product of +the discipline, not the mere condition of its possession. +Between the drug of the savage, the fasting and self-torture +of the medieval monk and the prayerful meditation +of the modern mystic, the difference is only +that of changed times and altered conditions. The +method is the same throughout.</p> + +<p>The truth of this has been well put by Tylor:—</p> + +<p>"The religious beliefs of the lower races are in no +small measure based on the evidence of visions and<!-- Page 56 --><span class='pagenum'><a name="Page_56" id="Page_56">[56]</a></span> +dreams, regarded as actual intercourse with spiritual +being. From the earliest stages of culture we find religion +in close alliance with ecstatic physical conditions. +These are brought on by various means of interference +with the healthy action of body and mind, and it +is scarcely needful to remind the reader that, according +to philosophic theories antecedent to those of +modern medicine, such morbid disturbances are explained +as symptoms of divine visitation, or at least of +superhuman spirituality. Among the strongest means +of disturbing the functions of the mind so as to produce +ecstatic vision, is fasting, accompanied, as it +usually is, with other privations, and with prolonged +solitary contemplation in the desert or in the forest. +Among the ordinary vicissitudes of savage life, the +wild hunter has many a time to try involuntarily the +effects of such a life for days together, and under these +circumstances he soon comes to see and talk with +phantoms which are to him invisible spirits. The secret +of spiritual intercourse thus learnt, he has thence-forth +but to reproduce the cause in order to renew the +effects."<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a></p> + +<p>As a means, then, of strengthening and perpetuating +a consciousness of intercourse with the spiritual +world, we have to reckon with, not merely the accidental +occurrence of abnormal nervous conditions, but with +their deliberate cultivation. The practice is world-wide, +and persists in some form or other in all ages. +Thus we find the Australians and many tribes of North +American Indians use tobacco for this purpose. In +Western Siberia a species of fungi, the 'fly Agaric,' so +called because it is often steeped and the solution used<!-- Page 57 --><span class='pagenum'><a name="Page_57" id="Page_57">[57]</a></span> +to destroy house flies, is used to produce religious +ecstasy. Its action on the muscular system is stimulatory, +and it greatly excites the nervous system.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> An +early Spanish observer says of the ancient Mexicans +that they used a kind of mushroom, "which are eaten +raw, and on account of being bitter, they drink after +them, or eat with them a little honey of bees, and shortly +after they see a thousand visions."<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a> The mushroom +was called the "bread of the gods." The Californian +Indians give children tobacco, in order to receive instruction +from the resulting visions. North American +Indians held intoxication by tobacco to be supernatural +ecstasy, and the dreams of men in this state to +be inspired. The Darien Indians use the seeds of the +Datura Sanguinea to induce visions. In Peru the +priests prepared themselves for intercourse with the +gods by partaking of a narcotic drink from the same +plant. In Guiana the priest was prepared for his functions +by fasting and flagellation, and was afterwards +dosed with tobacco juice.<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> In India the Laws of Manu +give explicit instructions as to the means of producing +visions. Chief of these is the use of the 'Soma' drink. +This is prepared from the flower of the lotus. The sap +of this, says De Candolle, would be poisonous if taken +in large quantities, but in small doses merely induces +hallucination. Opium and hashish, a preparation of the +hemp plant, have been in general use among Eastern +peoples, as a means of producing ecstasy from remote +antiquity. Opium, it is well known, produces an<!-- Page 58 --><span class='pagenum'><a name="Page_58" id="Page_58">[58]</a></span> +extraordinary state of exaltation, intensifying the sense +of one's personality, and inducing a pleasurable consciousness +of mental strength and clarity. Under its +influence, as De Quincey said, time lengthens to infinity +and space swells to immensity.<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> Belladonna, a +drug much used by medieval witches and sorcerers, +has also had its vogue for purely religious purposes.<!-- Page 59 --><span class='pagenum'><a name="Page_59" id="Page_59">[59]</a></span> +With the Greeks the laurel was sacred to Æsculapius. +Those who wished to ask counsel of the god appeared +before the altar crowned with laurel and chewing its +leaves. Before prophesying, the Greek priestesses +drank a preparation of laurel water. This contains, although +it was, of course, unknown to them, two toxic +substances—prussic acid and the volatile oil of laurel. +The first would induce convulsions, the second, +hallucinatory visions. The two combined were calculated +to produce with both subject and observer a +profound impression of spiritual illumination and +possession.</p> + +<p>It is unnecessary to multiply examples of the action +of various drugs or herbs on the nervous system, or to +cite the people who use them. Enough has been said +to indicate how widespread is the practice, and the +consequences are not hard to foresee. A very moderate +development of intelligence would enable men to associate +certain consequences with the use of particular +drugs, but a very considerable amount of knowledge +would be required to explain why these consequences +were produced. In a social environment saturated +with superstition the explanation lies ready to hand, +and is accepted without question. A people that sees +spiritual agency in all the familiar phenomena of nature +are certainly not less likely to trace its influence in +the mysterious and unaccountable effects of narcotics +and stimulants. And each repeated experiment provides +additional proof. Man thus not only believes +himself to be surrounded by a spiritual world; he is +actually able to enter into communication with it by +methods that are defined in the clearest possible manner. +Every repetition strengthens the delusion and<!-- Page 60 --><span class='pagenum'><a name="Page_60" id="Page_60">[60]</a></span> +even when the delusion, as such, is exploded, the temper +of mind induced by it persists.</p> + +<p>Various other methods are employed to induce +a feeling of religious exaltation. Prominent among +these are dancing and singing. Dancing in connection +with religious ceremonies is now generally outgrown +in the civilised world, but singing is still the vogue. That +is, singing is not, it must be remembered, practised +from any desire to cultivate a love of music, although it +may appeal to music-lovers. Still, its avowed purpose +is to induce a feeling of devoutness in the congregation. +The hypnotic consequences of a body of people singing +in unison, or the soothing, mystical effect of certain +airs from a choir upon a congregation, are recognised +in practice if not in theory. This is a phenomenon that +is not, of course, exclusively associated with religion. +In this as in other instances religion only utilises the +ordinary qualities of human nature. But in all cases +the purpose and the result are the same. That is, the +subject is placed for the time being in a supernormal +condition, and the mild state of passivity or enthusiasm +created makes him more susceptible to the influence +brought to bear upon him. This is true of religious +singing and chanting, from the forest gatherings of the +primitive savage down to the more sedate and elaborate +assemblages in church or chapel.</p> + +<p>Primitive dancing had both a sexual and religious +significance, although, as will be seen later, in the +primitive mind the sexual functions themselves are +very closely associated with supernatural agency. +Tylor is of opinion that originally men and women +dance in order to express their feelings and wishes,<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> +<!-- Page 61 --><span class='pagenum'><a name="Page_61" id="Page_61">[61]</a></span> +but it is certain it very early and universally became +associated with religious ceremonies, and that because +of the ecstasy induced. In some cases drug-taking +and dancing go together. In others, reliance is placed +on dancing alone. This latter is the case with the +'devil dancers' of Ceylon. In Africa the witch doctor +discovers who has been guilty of sorcery by the aid +of inspiration furnished during a dance. The whirling +dance of the Eastern dervish is well known. Dancing +also figures in the Bible. The Jews danced around the +golden calf (Ex. xxxii. 19) in a state of nudity. David, +too, danced naked before the Lord. Dancing was also +part of the religious ceremonies attendant on the +worship of Dionysos or Bacchus.<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> Along with the +drinking of certain vegetable decoctions, dancing +formed an important part of the witches' saturnalia +during the medieval period. When in a state of frenzy, +partly drug induced and partly the product of exhilaration +caused by wild dancing, visions of Satan followed. +In the dancing mania of the fourteenth century, +the sufferers saw visions of heaven opened, with Jesus +and the Virgin enthroned. Dancing was one of the +prominent characteristics of the French Convulsionnaires +in the eighteenth century. In more recent times +we have the dancing and singing connected with the +Methodist revival. In modern instances the dancing +seems to have been consequent on religious excitement +rather than precedent to it, but in earlier times +there is no doubt that it was deliberately practised as +a means of producing a state of exaltation.</p> + +<p>Among the commonest methods of inducing a sense<!-- Page 62 --><span class='pagenum'><a name="Page_62" id="Page_62">[62]</a></span> +of religious exaltation is the practice of fasting. In +various guises, this is the most persistent form of religious +self-torture. Amongst more civilised people +the reason given for fasting is that it is a form of repentance, +the genuineness of which is attested by +voluntary punishment. But originally there seems +little reason to doubt that it was adopted for a different +purpose. It was valued not because the fasting +person felt that he had done anything for which it was +necessary to repent, but because it was believed to +bring people into closer touch with the spiritual world. +There is, of course, a very obvious reason for this belief. +A lowered vitality is favourable to hallucinations +of every description. A shipwrecked sailor is placed, +by no act of his own, in precisely the same condition +as is the primitive medicine man or the medieval saint +by his own volition. It has always been recognised, +and by none more readily than by the great religious +teachers of the world, that a well-nourished body is +inimical to what they chose to term "spiritual development." +The historic Christian outcry against +fleshly indulgence has much more in it than a revolt +against mere sensualism. A well-fed body has been +deprecated because it closed the avenue to spiritual +illumination. Hence it is that fasting has found such +favour in all religious systems. The ascetic saw more +because, by reducing the body to an abnormal state, +he provided the conditions for seeing more. The Zulu +maxim, "A stuffed body cannot see secret things," +really expresses in a sentence the philosophy of the +matter.</p> + +<p>Among the Blackfoot Indians of North America, +when a boy reaches puberty he is sent away from<!-- Page 63 --><span class='pagenum'><a name="Page_63" id="Page_63">[63]</a></span> +his father's lodge in search of a spiritual protector +or totem. Seeking a secluded spot, he abstains from +food until he is favoured in a dream with a vision of +some animal or bird, which is at once adopted by +him.<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a> This custom obtains with most of the North +American tribes. Among these tribes, also, the soothsayer +prepares himself by fasting for the ecstatic state +in which the spirits give their messages through him. +The ordinary member of the tribe who wants anything +will fast until he is assured in a dream that it +will be granted him. Similarly, the Malay, to procure +supernatural intercourse, retires to the jungle and abstains +from food. The Zulu doctor prepares for intercourse +with the tribal spirits by spare diet or solitary +fasts. Fasting is part of the ordinary regimen of the +Hindu yogi. Of certain Indian tribes we are told that +before proceeding on an expedition they "observe a +rigorous fast, or rather abstain from every kind of food +for four days. In this interval their imagination is +exalted to delirium; whether it be through bodily +weakness or the natural effect of delirium, they pretend +to have strange visions. The elders and sages of +the tribe, being called upon to interpret these dreams, +draw from them omens more or less favourable to the +success of the enterprise; and their explanations are +received as oracles, by which the expedition will be +faithfully regulated."<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> Amongst the Samoans, when +rain was required, the priests blackened themselves +all over, exhumed a dead body, took the skeleton to a +cave and poured water over it. They had to fast and +remain in the cave until it rained. Sometimes they<!-- Page 64 --><span class='pagenum'><a name="Page_64" id="Page_64">[64]</a></span> +died under the experiment, but they generally chose +the showery months for their rain-making.<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a></p> + +<p>In both the Old and New Testaments fasting figures +largely. The encounter of Jesus with Satan is preceded +by a forty days' fast. St. Catherine of Sienna +began regular fasts at a very early age. Santa Teresa +kept lengthy fasts every year. The fasting of the +monks and nuns during the epidemic period of monasticism +is too well known to call for more than a mere +reference. Perhaps the most curious religious reason +given for fasting is that cited by a writer from a monkish +chronicler:—</p> + +<p>"As a coach goes faster when it is empty, a man by +fasting can be better united to God; for it is a principle +with geometers that a round body can never touch a +plane except in one point.... A belly too well filled +becomes round, it cannot touch God except in one +point; but fasting flattens the belly until it is united +with the surface of God at all points."<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a></p> + +<p>George Fox, the founder of the Society of Friends, +confesses that he "fasted much" and "walked abroad +in solitary places," and "frequently in the night walked +about mournfully by myself." After much brooding +and fasting, he heard a voice which said, "There is one, +even Jesus Christ, that can speak to thy condition." +Such an experience is not at all surprising, seeing the +method pursued to acquire it. Less fasting and brooding, +with more genial intercourse with his fellows, +might easily have prevented Fox, as it has prevented +others, hearing heavenly voices proffering him counsel. +Such an experience is well within the reach of anyone<!-- Page 65 --><span class='pagenum'><a name="Page_65" id="Page_65">[65]</a></span> +who cares to acquire it. Tylor has well said that +"So long as fasting is continued as a religious rite, so +long the consequences in morbid mental exaltation +will continue the old savage doctrine that morbid +phantasy is supernatural experience. Bread and meat +would have robbed the ascetic of many an angel's +visit; the opening of the refectory door must many a +time have closed the gate of heaven to his gaze." No +one will question the truth of this principle, so long as +we are dealing with uncivilised mankind. Many, however, +shrink from acknowledging that the practices +current in more civilised times are disguised illustrations +of the same principle of interpretation, which +descends direct from savages, and but for them would +never have existed.</p> + +<p>Commenting on the practices of certain savage +medicine-men, a missionary remarks:—</p> + +<p>"It always appeared probable to me that these +rogues, from long fasting, contract a weakness of brain, +a giddiness, a kind of delirium, which makes them +imagine that they are gifted with superior wisdom, +and give themselves out for physicians. They impose +upon themselves first, and afterwards upon others."<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a></p> + +<p>This is shrewdly said, and is a good example of the +readiness with which obvious truths are recognised +when they do not clash with religious prepossessions. +The difficulty for others is to discern any real line of +demarcation between the practices of civilised and +uncivilised. So far as one can see, the only real distinction +is that the method employed by savages is +open. That followed by civilised people is more or less +disguised. But derangement of function is derangement<!-- Page 66 --><span class='pagenum'><a name="Page_66" id="Page_66">[66]</a></span> +of function, no matter how produced. And if we +decline to believe that a savage holds genuine intercourse +with a spiritual world, as a consequence of this +derangement, in what way are we justified in accepting +the testimony of a Christian visionary to similar +intercourse, when the derangement is in his case no +less clear? It is a case of accepting both, or neither. +The sane and scientific conclusion seems to lie in the +following from Dr. Henry Maudsley:—</p> + +<p>"Now that the mental functions are known to be +inseparably connected with nervous substrata, disposed +and united in the brain in the most orderly +fashion, superordinate, co-ordinate, and subordinate—the +whole a complex organisation of confederate +nerve centres, each capable of more or less independent +action—a natural interpretation presents itself. +The extraordinary states of mental disintegration +evince the separate and irregular function of certain +mental nerve tracts, or grouped nerve tracts with which +goes necessarily a coincident suspension, partial or +complete, of the functions of all the rest; the supernatural +incubus, therefore, neither demoniac nor divine, +only morbid. Thus the strange nervous seizures, with +their mental concomitants, not being outside the range +of positive research, but interesting events within it, +become useful natural experiments to throw an instructive +light upon the intricate functions of the most +complex organ in the world—the human brain. Steadily +are the researches of pathology driving the supernatural +back into its last and most obscure retreat; +for they prove that in the extremest ecstasies there +is neither <em>theolepsy</em> nor <em>diabolepsy</em>, nor any other +<em>lepsy</em> in the sense of possession of the individual by<!-- Page 67 --><span class='pagenum'><a name="Page_67" id="Page_67">[67]</a></span> +an external power; what there is truly is a <em>psycholepsy</em>."<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a></p> + +<p>States of exaltation produced by the aid of drugs, +fasting, or other forms of self-torture come naturally +under the category of deliberately induced states of +mind, owing to the conviction that spiritual knowledge +may be gained in this way. But there are other +states that arise naturally and which foster the same +conviction. It has already been pointed out that the +generally accepted theory with uncivilised peoples is +that all disease is due to the action of malevolent spirits. +There is no need now to repeat proof of this, and +in any case it lies to hand in any work that deals with +uncivilised life. Nor need we go back to uncivilised +times for evidence. One requires only to look but a +very little way into the history of any country to find +the supernaturalistic theory of disease in full swing, +and even to-day one may discover indications of its +once general rule. Its importance to the present enquiry +lies in the part it has played in building up in +the religious consciousness a general conviction of +religious truth that does not disappear even when it +is seen that the evidence upon which it rests is faulty. +Just as the inhabitants of a Welsh village have their +general belief in religion strengthened by the semi-hysterical +speeches of an Evan Roberts, and the convulsive +capers of a whole congregation, so in all ages +people have found endorsement of their belief in a supernatural +world in the existence of cases the pathological +nature of which admits of no doubt. Belief in +the supernatural character of specific nervous conditions +or mental states may disappear, but the fact<!-- Page 68 --><span class='pagenum'><a name="Page_68" id="Page_68">[68]</a></span> +that this belief has been general for a time leaves behind +a certain psychological residuum in favour of supernaturalism +in general.</p> + +<p>The connection between the priest and the physician +is naturally a very ancient one. The priest, indeed, +is the primitive physician, the belief that diseases +are supernaturally caused indicating him as the +agent of their cure. And it is only to be expected that +when the attempt is made to divert the treatment of +disease from priestly hands the effort should be met +with determined opposition. Quite naturally, too, the +first gropings after a scientific theory of disease show +a curious mixture of rationalism and superstition. +Thus, in Greece, the temple hospitals devoted to the +mythical Æsculapius, which were situated at Epidaurus, +Pergamus, Cyrene, Corinth, and many other +places, served as colleges, hospitals, and places of worship. +Sufferers slept in the temples in the hopes of receiving messages +from the gods, and the priests themselves +professed to have ecstatic visions which enabled +them to prescribe for those afflicted.<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> Great emphasis +was placed on bathing, light, air, and food, and it +is pretty clear that the priests had begun to mix both +faith and physic in a most perplexing manner.</p> + +<p>The definite separation of medicine from magic and +religion begins with Hippocrates. His theory of disease +was simple. He did not deny that there might be +a supernatural side to disease; he insisted that there +was always a natural one, and that this was the side +with which we should be concerned. Each disorder,<!-- Page 69 --><span class='pagenum'><a name="Page_69" id="Page_69">[69]</a></span> +he said, had its own physical conditions, and he laid +down the rule that we "ought to study the nature of +man, what he is with reference to that which he eats +and drinks, and to all his other occupations and habits, +and to the consequences resulting from each."<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a> In +Egypt, also, very considerable advance was made in +the same direction. Probably a good deal of their +knowledge resulted from the practice of embalming, +in spite of the priestly interdict on dissection. At all +events, there is no doubt that considerable advance +had been made. Herophilus and Erasistratus wrote of +the structure of the heart, and described its connection +with the veins and arteries. The two kinds of +nerves, motor and sensory, were described, and the influence +of foods, etc., as influencing health, dwelt on. +Insanity was also dealt with as due to natural and +controllable causes, and the effects of colour and music +in dealing with mania noted.<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> Had this advance +been followed, the history of European civilisation +might have been different from what it was. Plagues, +epidemics, and diseases, with their far-reaching social +and political consequences,—consequences that are +too little noted, or even understood, by historians,—might +have met with adequate resistance, and some +would never have occurred.</p> + +<p><!-- Page 70 --><span class='pagenum'><a name="Page_70" id="Page_70">[70]</a></span> +The Pagan schools of medicine came to an untimely, +although in some cases a lingering, end. "The introduction +of Christianity," says a medical writer, +"had an undoubted influence on the course of medical +science; for the Christian was taught to recognise, +in every bodily infirmity, the dispensation of the +Almighty, and in the calm, abstracted pursuits of +those holy men who passed their time in prayer and +meditation, a propitiation: hence medicine fell into +the hands of monks and anchorites, who assumed +to themselves, exclusively, the power of interpreting +all natural phenomena as indications of the Divine +Will, and pretended to possess some occult and supernatural +means of curing disease."<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a> Reversing the +natural order of things, the physician was replaced by +the priest. The supernaturalistic theory was revived, +and held its own for well on a thousand years. For +every complaint the Church provided a specific in the +shape of a charm, an incantation, or a saint. St. Apollonia +for toothache, St. Avertin for lunacy, St. +Benedict for stone, St. Clara for sore eyes, St. Herbert +for hydrophobia, St. John for epilepsy, St. Maur for +gout, St. Pernel for agues, St. Genevieve for fevers, St. +Sebastian for plague, etc.<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a> The height of absurdity +was reached when, in spite of the monopoly of the +treatment of disease by the priesthood, the Council +of Rheims (1119) actually forbade monks to study +medicine. This was followed by the Council of Beziers +(1246) prohibiting Christians applying for relief to +Jewish physicians, at a time when practically the only +doctors of ability in Christendom were Jews. In 1243<!-- Page 71 --><span class='pagenum'><a name="Page_71" id="Page_71">[71]</a></span> +the Dominicans banished all books on medicine from +their monasteries. Innocent <span class="ucsmcap">III.</span> forbade physicians +practising except under the supervision of an ecclesiastic. +Honorius (1222) forbade priests the study of +medicine; and at the end of the thirteenth Century +Boniface <span class="ucsmcap">VIII.</span> interdicted surgery as atheistical. The +ill-treatment and opposition experienced by the great +Vesalius at the hands of the Church, on account of his +anatomical researches, is one of the saddest chapters +in the history of science.<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a></p> + +<p>When the sight of bodily disease strengthened and +confirmed belief in the supernatural, mental disease +must have offered still more convincing evidence. +Among uncivilised people we know that this is so. +To quote again from the indispensable Tylor:—</p> + +<p>"The possessed man ... rationally finds a spiritual +cause for his sufferings.... Especially when the mysterious +unseen power throws him helpless on the +ground, jerks and writhes him in convulsions, makes +him leap upon the bystanders with a giant's strength +and a wild beast's ferocity, impels him with distorted +face and frantic gesture, and voice not his own nor +seemingly even human, to pour forth wild incoherent +raving, or with thought and eloquence beyond his +sober faculties to command, to counsel, to foretell—such +a one seems to those who watch him, and even +to himself, to have become the mere instrument of a +spirit which has seized him or entered into him, a +possessing demon in whose personality the patient +believes so implicitly that he often imagines a personal +name for it, which it can declare when it speaks in<!-- Page 72 --><span class='pagenum'><a name="Page_72" id="Page_72">[72]</a></span> +its own voice and character through his organs of +speech."<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a></p> + +<p>It was this conception of insanity, universally current +in the uncivilised world, that was revived with +fearful intensity in the early Christian Church, and +which certainly served its purpose in intensifying the +genuine belief in supernaturalism. Jesus had given +His followers power to expel demons "In My name," +and this power of exorcism was one upon which the +early Christians specially prided themselves. It is with +unconscious sarcasm that Dean Trench puts the question, +If one of the disciples "were to enter a madhouse +now, how many of the sufferers there he might recognise +as 'possessed'?"<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a> One may safely say that he would +regard all as under the dominion of evil spirits. No +other cause of insanity appears to have been recognised, +and the Church devised the most elaborate +formulæ for casting out demons. The assumed demoniac +was prayed over, incensed, and evil-smelling +drugs burned under his nose. A set form of objurgation +then followed:—</p> + +<p>"Thou lustful and stupid one.... Thou lean sow, +famine-stricken and most impure.... Thou wrinkled +beast, of all beasts the most beastly.... Thou bestial +and foolish drunkard.... Thou sooty spirit from +Tartarus.... I cast thee down, O Tartarean boor, into +the infernal kitchen.... Loathsome cobbler ... +filthy sow ... envious crocodile.... Malodorous +drudge ... swollen toad ... lousy swineherd," etc. +etc.<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a></p> + +<p><!-- Page 73 --><span class='pagenum'><a name="Page_73" id="Page_73">[73]</a></span> +Then followed the exorcism proper:—</p> + +<p>"By the Apocalypse of Jesus Christ, which God +hath given to make known unto His servants those +things which are shortly to be ... I exorcise you, ye +angels of untold perversity.... May all the devils +that are thy foes rush forth upon thee and drag thee +down to hell!... May the Holy One trample on thee +and hang thee up in an infernal fork, as was done to +the five kings of the Amorites!... May God set a +nail to your skull, and pound it with a hammer as Jael +did to Sisera!... May Sother break thy head and +cut off thy hands, as was done to the cursed Dagon!... +May God hang thee in a hellish yoke, as seven +men were hanged by the sons of Saul!"<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a></p> + +<p>Marcus Aurelius mentions as one of his debts to +the philosopher Diognetus that he had taught him +"not to give credit to vulgar tales of prodigies and incantations, +and evil spirits cast out by magicians or +pretenders to sorcery, and such kind of impostors."<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> +What would have been the thoughts of the great +emperor, could he have revisited the earth two centuries +after his death and seen the then civilised world +enveloped in a mental atmosphere in which such ideas +as those above described could live?</p> + +<p>All over Europe for centuries lunatics were whipped, +and otherwise ill-treated, in the hopes of expelling +the demons that were troubling them. The +seventy-second Canon of the Church of England still +provides that no unlicensed person shall "cast out any +devil or devils" under pain of penalties prescribed. +A Bishop of Beauvais, in the fifteenth century, not +only caused five devils to come out of one person, but<!-- Page 74 --><span class='pagenum'><a name="Page_74" id="Page_74">[74]</a></span> +actually induced them to sign a document promising +not to molest this particular sufferer again. Tremendous, +again, were the labours of the Jesuit Fathers of +Vienna, who boasted that they had cast out no less +than 12,652 'living devils.' Such arithmetical exactitude +silences all hostile comment. In some parts +of Scotland, as late as 1783, lunatics were left all night +in the churchyard, with a holy bell over their heads. +In Cornwall, St. Nun's pool was famous for the cure +of lunatics. The poor devils were tied hand and foot +and doused in the water until they were cured—or +killed. Even the embraces of prostitutes, for some +peculiar reason, were recommended as a cure for +insanity.<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a> In 1788, in Bristol, a drunken epileptic, +one George Larkins, was brought into church, and +seven clergymen solemnly set themselves to the +task of exorcising the possessing demon. Whereupon +Satan swore 'by his infernal den'—an oath, says +the chronicler, nowhere to be found but in Bunyan. +Under date of October 25, 1739, John Wesley +also relates how he was sent for and assisted at +the expulsion of a demon from the body of a young girl.</p> + +<p>Of all nervous diseases that of epilepsy appears to +have been most favourable to the encouragement of +a belief in spiritual agency. One medical authority +whose experience enables him to speak with a peculiar +degree of authority has pointed out that with epilepsy +there is often an exaltation of the religious +sentiments.<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a> +A more recent writer, Dr. Bernard Hollander,<!-- Page 75 --><span class='pagenum'><a name="Page_75" id="Page_75">[75]</a></span> +asserts that epileptics are "highly religious."<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a> +Sir T. S. Clouston also points out that strong religious +emotionalism often accompanies epilepsy.<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a> Another +eminent physician, while pointing out that "a +high degree of intelligence, amounting even to genius, +has in some cases been associated with epilepsy," +observes that "the epileptic is apt to be influenced +greatly by the mystical and awe-inspiring, and he is +disposed to morbid piety."<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a></p> + +<p>Every medical man is acquainted with the close relation +that exists between epilepsy and all kinds of +hallucinations and delusions, and it would be more +than surprising if in an environment where the religious +interpretation of things is paramount, or with a +patient of strong religious convictions, these delusions +did not take a religious form. And of all nervous +disorders epilepsy seems most favourable for producing +this. Under its influence hallucination attacks +every one of the senses with a varying degree of intensity. +"The patient hears voices, and generally +words expressing definite ideas, though he is often +unable to properly refer them to any speaking person. +Sometimes instead of external sounds or voices, +the patient has a consciousness of an internal voice +that may be as real to him as any external auditory +perception. At first the voices may be indistinct, but +upon constant repetition and evolution from sub-conscious +thought they acquire intensity, eventually +dominating the life of the individual."<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a> Dr. Ball says: +<!-- Page 76 --><span class='pagenum'><a name="Page_76" id="Page_76">[76]</a></span> +"One patient perceives at the beginning of the attack +a toothed wheel, in the middle of which there appears +a human face making strange contortions; another +sees a series of smiling landscapes. In some cases it +is the sense of hearing which is affected;—the patient +hears voices or strange noises. Others are warned +by the sense of smell that the fit is going to commence."<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a></p> + +<p>Sometimes these hallucinations of sight and hearing +are in curious contrast with each other. "Not +rarely," says Dr. Conolly Norman, "a patient has +visual hallucinations of a cheering kind—as of God +or angels; yet his auditory hallucinations are full of +blasphemy, mockery, and insult."<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a></p> + +<p>Dr. Maudsley thus describes the general symptoms +accompanying an epileptic attack:—</p> + +<p>"The patient's senses are possessed with hallucinations, +his ganglionic central cells being in a +state of what may be called convulsive action; before +the eyes are blood-red flames of fire, amidst +which whoever happens to present himself appears +as a devil or otherwise horribly transformed; the +ears are filled with a terribly roaring noise, or resound +with a voice imperatively commanding him +to save himself; the smell is one of sulphurous +stifling, and the desperate and violent actions are +the convulsive reaction to such fearful hallucinations."<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a></p> + +<p>If anyone will bear in mind the numerous descriptions<!-- Page 77 --><span class='pagenum'><a name="Page_77" id="Page_77">[77]</a></span> +of religious visions, written in all good faith, and +the behaviour of many an assumed 'inspired' character, +he will have little difficulty in realising how +easily, to a people unacquainted with the real character +of such phenomena, epilepsy lends itself to a +religious interpretation. It must also be borne in +mind that the consequences of vivid hallucinations +experienced during epilepsy do not always disappear +with the attack to which they were originally +due.</p> + +<p>It is certain that from the earliest times cases of +what are undoubtedly epilepsy have been taken as +positive indications of supernatural influence. "There +is," says Emanuel Deutsch, "a peculiar something +supposed to inhere in epilepsy. The Greeks called +it a divine disease. Bacchantic and chorybantic furor +were God-inspired stages. The Pythia uttered her +oracles under the most distressing signs. Symptoms +of convulsion were ever needed as a sign of the divine."<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a> +Much of the evidence for the supernatural in +the New Testament rests upon cases that are obviously +pathological in character. A man brings his +son to Jesus and describes how "ofttimes he falleth +into the fire, and oft into the water" (Matt. xvii. 15), +and in another place (Mark ix. 18) the same patient is +described as having a dumb spirit, "and wheresoever +he taketh him, he teareth him; and he foameth, and +gnasheth with his teeth, and pineth away." The response +to the father's appeal for help is an exorcism +of the possessing spirit such as one meets with in all +savage culture. Between possession by a malignant +spirit and domination by a god, the difference is clearly<!-- Page 78 --><span class='pagenum'><a name="Page_78" id="Page_78">[78]</a></span> +one of terminology alone. And at the side of the +New Testament case just cited one may place this +account from Polynesia, written by a very competent +observer, and a missionary:—</p> + +<p>"As soon as the god was supposed to have entered +the priest, the latter became violently agitated and +worked himself up to the highest pitch of apparent +frenzy; the muscles of the limbs seemed convulsed, +the body swelled, the countenance became terrific, +the features distorted, the eyes wild and strained. In +this state he often rolled on the earth, foaming at +the mouth, as if labouring under the influence of the +divinity by whom he was possessed, and in shrill cries, +and often violent and indistinct sounds, revealed the +will of the god."<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a></p> + +<p>Advancing to a higher culture stage than that +indicated in the last passage, there is much evidence +that Mohammed was subject to hallucinations, +and many authorities have indicated epilepsy as +their source. There is a tradition that someone +who saw Mohammed while he was receiving one +of his revelations observed that he seemed unconscious +and was red in the face. Mohammed himself +said:—</p> + +<p>"Inspiration descendeth upon me in two ways. +Sometimes Gabriel cometh and communicateth the +revelation unto me, as one man unto another, and this +is easy; at other times it affecteth me like the ringing +of a bell, penetrating my very heart, and rending +me as it were in pieces; and this it is which grievously +afflicteth me."</p> + +<p>Emanuel Deutsch, although, in a passage already<!-- Page 79 --><span class='pagenum'><a name="Page_79" id="Page_79">[79]</a></span> +cited, recognising the religious significance +attached to epilepsy, has the following curious comment:—</p> + +<p>"Mohammed was epileptic; and vast ingenuity +and medical knowledge have been lavished upon this +point as explanatory of Mohammed's mission and +success. We, for our own part, do not think that epilepsy +ever made a man appear a prophet to himself +or even to the people of the East; or, for the matter of +that, inspired him with the like heart-moving words +and glorious pictures. Quite the contrary. It was +taken as a sign of demons within—demons, 'Devs,' +devils to whom all manner of diseases were ascribed +throughout the antique world."</p> + +<p>This seems very largely to miss the point at issue. +Of course, no one would claim that Mohammed's success +was due to epilepsy, or even that the very severe +forms of epilepsy were favourable to inducing a conviction +of revelation. But the disease assumes various +forms, and in some cases it is expressed in the form +of a period of mental excitement and general irritability. +All that is claimed is that, given the complaint +in its less severe forms in one with whom religious beliefs +are strong, there are present all the conditions +for attributing the resulting hallucinations to personal +revelation or ecstatic vision. And it is also true that +while some patients after emerging from a fit of epilepsy +are in a dazed or confused condition, others have +a very clear recollection of all they have seen and +heard. Mohammed simply took the current explanation +of cases of nervous derangement, and being a +man of strong religious feeling, naturally gave his visions +a religious interpretation. All the rest has to be<!-- Page 80 --><span class='pagenum'><a name="Page_80" id="Page_80">[80]</a></span> +explained in terms of the innate genius of the man +and of the circumstances of his time.</p> + +<p>A similar case to the above is that of Emanuel +Swedenborg. His followers naturally resent the ascription +of his visions and voices to a pathologic origin, +and point to his pronounced mental ability. And +certainly no one who is at all acquainted with the +writings of Swedenborg will question his great mental +power, amounting at times to positive genius. But +here, again, we have strong religious conviction in +alliance with pathological conditions. Swedenborg's +communications with celestial beings were of a more +frequent and more ordered character than Mohammed's, +but there is the same general likeness between +them. Of his first revelation he writes:—</p> + +<p>"At ten o'clock I lay down in bed and was somewhat +better; half an hour after I heard a clamour +under my head; I thought that then the tempter went +away; immediately there came over me a rigor so +strong from the head and the whole body, with some +din, and this several times. I found that something +holy was over me. I thereupon fell asleep, and at about +twelve, one, or two o'clock in the night there came over +me so strong a shivering from head to foot, as if many +winds rushed together, which shook me, was indescribable, +and prostrated me upon my face. Then, while I +was prostrated, I was in a moment quite awake, and saw +that I was cast down, and wondered what it meant. +And I spoke as if I was awake, but found that the +word was put into my mouth, and I said, 'Omnipotent +Jesus Christ, as of Thy great grace Thou condescendest to +come to so great a sinner, make me worthy +of this grace!' I held my hands together and prayed,<!-- Page 81 --><span class='pagenum'><a name="Page_81" id="Page_81">[81]</a></span> +and then came a hand which squeezed my hands +hard; immediately thereupon I continued in prayer."<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a></p> + +<p>Swedenborg confessed to repeated walks and talks +with celestial visitants, and, of course, all thought of +imposture must be put on one side. What one has to +consider is whether we are to accept these experiences +as hallucinations or not. On the one side no further evidence +seems possible than the profound faith of the +man himself, his recognised mental ability, and the belief +of his followers. And against this it must be urged +that the most complete honesty is no guarantee against +self-deception, while ability and even genius are not +at all incompatible with a pathologic strain. And in +addition it must be borne in mind that these hallucinations +are, after all, part of a very large class. Men of +very little ability and influence experience substantially +the same visions; they occur all over the world, +under all conditions of culture, and always express +the personal idiosyncrasies of the subject and reflect +the character of his social environment. One may safely +say that had Swedenborg lived a century later, while +he might still have gone through the same mental and +physical experiences, he himself would have given a +very different interpretation of them.</p> + +<p>St. Paul, Professor James points out, "certainly had +once an epileptoid, if not an epileptic seizure." One +needs to add to this that the seizure occurred at the one +critical moment of his life which eventuated in his conversion +from Judaism to Christianity. Mary Magdalene, +the first who brought tidings of the resurrection,<!-- Page 82 --><span class='pagenum'><a name="Page_82" id="Page_82">[82]</a></span> +had been delivered of seven devils. Luther's religious +opinions were, of course, quite apart from his physical +state, sound or unsound. Still, even with him the reality +of supernatural intercourse became intensely vivid +as a result of nervous affections. His latest biographer +points out that as a youth while in the monastery he +was seized with something that might well have been +an epileptic fit, and that although there is no record +of a return of this, he did suffer from ordinary fits of +fainting.<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a> He confesses to have been much troubled, +at twenty-two years of age, with giddiness and noises +in the ear, which he attributed to the devil. And right +through his life he attributed similar experiences to +the same source. Bunyan confesses that even during +childhood the Lord "did scare and affright me with +fearful dreams, and did terrify me with dreadful +visions." George Fox, founder of the Society of +Friends, describes how, in the middle of winter, when +approaching Lichfield, "the Word of the Lord was +like a fire in me," and as he went through the town, +"there seemed to me to be a channel of blood running +down the streets, and the market-place appeared like +a pool of blood." Reflecting on the meaning of the +vision, he remembered that, "In the Emperor Diocletian's +time a thousand Christians were martyred at +Lichfield. So I was to go without my shoes through +the channel of their blood in the market-place, that I +might raise up the blood of these martyrs which had +been shed above a thousand years before."<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a></p> + +<p><!-- Page 83 --><span class='pagenum'><a name="Page_83" id="Page_83">[83]</a></span> +In none of these cases could it be fairly claimed that +the religious conviction, as such, was the consequence +of the hallucinations experienced. But it can scarcely +be questioned that these served to strengthen it to an +enormous extent. These trances, ecstasies, visions, +were accepted by the subjects as proofs of their 'divine +mission,' and were so accepted by multitudes of their +followers. In their absence religion would most probably +have failed to be the fiercely irruptive force in life +that it has been. The religious idea has, so to speak +given hallucination a standing and an authority in life +it would not have possessed in its absence. In the case +of men of ordinary capacity these visions possess little +authority. But in the case of men of extraordinary +capacity, men like Luther, Mohammed, Fox, Swedenborg,—who +must in any case have stood superior to +their fellows,—these hallucinations are then under +favouring social conditions invested with enormous +authority. And there is no doubt about the fact that +religious leaders have been peculiarly subject to these +psychical variations. This is pointed out by Professor +James in the following passage:—</p> + +<p>"Even more perhaps than other kinds of genius, +religious leaders have been subject to abnormal psychical +visitations. Invariably they have been creatures +of exalted emotional sensibility. Often they have led +a discordant inner life, and had melancholy during a +part of their career. They have known no measure, +been liable to obsessions and fixed ideas; and frequently +they have fallen into trances, heard voices, seen +visions, and presented all sorts of peculiarities which +are ordinarily classed as pathological. Often, moreover, +these pathological features in their career have<!-- Page 84 --><span class='pagenum'><a name="Page_84" id="Page_84">[84]</a></span> +helped to give them their religious authority and influence."<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a></p> + +<p>Well, in what way are we to discriminate between +the visions of a religious person, admittedly of an abnormal +disposition, subject to fits of melancholy, etc., +and presenting "all sorts of peculiarities ordinarily +classed as pathological," and the hallucinations of an +admittedly pathologic subject? Why should the ordinary +classification break down at this point? Dr. +Granger, dealing with this aspect of the question, says: +"The religious genius is not proved to be morbid by +the extent to which he diverges from the average +type."<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a> Quite so, genius <em>must</em> depart from the average +type in order to be genius. But the statement is quite +beside the point at issue. It is not a mere divergence +from the average type that warrants one in assuming +that much passing for divine illumination owes its +origin to pathological conditions, but the fact that it is +possible to affiliate certain cases of religious exaltation +with these conditions. Hallucinations are common to +all forms of ecstasy, and ecstasy is not confined to religion. +Given a one-sided mental activity, intense concentration +on one or a few analogous ideas, combined +with a lowered nervous sensibility, and we have all +the conditions present favourable to hallucination.<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a> +These hallucinations may occur in connection with +any topic that engrosses the subject's mind. In every +other direction their true nature is recognised and admitted. +In connection with religious belief alone, it is +held that they bring the subject into touch with a<!-- Page 85 --><span class='pagenum'><a name="Page_85" id="Page_85">[85]</a></span> +supersensual world of reality. What possible scientific +warranty is there for any such distinction?</p> + +<p>Let us take, as an example, one of James's own +cases, which he admits is 'distinctly pathological,' +but without allowing this admission to disturb his +general conclusion. The case is that of Suso, a famous +fourteenth-century mystic. As a young man he wore +a hair shirt and an iron chain next the skin. Later he +had made a leathern garment studded with one hundred +and fifty nails, points inward. The garment was +made very tight, and he used it to sleep in. To prevent +himself throwing it off during sleep he procured a +pair of leather gloves studded with tacks, so that if he +attempted to get rid of the dress the tacks would penetrate +his flesh. Next he had made a wooden cross, +with thirty protruding nails, to emulate the sufferings +of Jesus. He procured an old door to sleep on. In winter +he suffered from the frost. His feet were full of +sores, his legs became dropsical, his knees bloody and +seared, his loins covered with scars, his hands tremulous. +During twenty years he fed scantily upon the +coarsest food, slept in the most uncomfortable places, +and during the whole of the time never took a bath. +No wonder that after his fortieth year he was favoured +with a series of visions from God. Would not one +be surprised if any other result than this had been +achieved? And Suso's case is only one of thousands, +many of not so extreme a character, others quite as +bad.</p> + +<p>In the case of Catherine of Sienna the austerities began +earlier than with Suso. As a child she flogged herself, +and was favoured with visions before she reached +her teens. Santa Teresa, as a young woman, prayed<!-- Page 86 --><span class='pagenum'><a name="Page_86" id="Page_86">[86]</a></span> +to God to send her an illness, and describes how she +remained for days in a trance, during which time her +tongue was bitten in many places. She describes how, +during these trances, her body became to her light, +and she remained rigid. "It was altogether impossible +for me to hinder it; for my world would be carried +absolutely away, and ordinarily even my head, +as it were, after it."<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a> These are typical examples from +a very large number of cases. The annals of monasticism +are filled with accounts of self-inflicted tortures, +with the one end in view, and in serious belief that their +experiences brought them into touch with a reality +denied them under normal conditions. The practice +not only quickened their own sense of the reality of +religion, it served the same purpose for thousands of +others pursuing the course of ordinary social existence. +"Religious teachers," says Francis Galton, "by +enforcing celibacy, fasting, and solitude, have done +their best towards making men mad, and they have +always largely succeeded in inducing morbid mental +conditions among their followers."<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a></p> + +<p>The phenomenon is thus continuous and, in its +essentials, unchanging. From the most primitive +times there has been a close association between the +belief in divine illumination and spiritual intercourse, +and mental states that are unquestionably pathological. +Following this there has been a more or less deliberate +cultivation of these states in the desire to +renew communion with a spiritual world hidden +from man's normal senses. In this there need be no +deliberate imposture. When imposture does occur, it<!-- Page 87 --><span class='pagenum'><a name="Page_87" id="Page_87">[87]</a></span> +would be at a later culture stage. At the beginning +there is nothing but misunderstanding. First in order +of time comes the crude animistic interpretation of almost +every phase of human activity. So far as primitive +life is concerned, the evidence of this is simply +overwhelming. Next, as Tylor has pointed out, from +believing that the occurrence of certain mental states +provides the conditions of communication with an unseen +world to the deliberate creation of those states is +a natural and an easy step. There is thus set on foot a +deliberate culture of the supernatural. This cultivation +of abnormal states of mind once initiated persists, +now in one form, now in another, but is substantially +the same throughout. Whether we are dealing with +the crude practices of the savage, the less crude, but +still obvious methods of solitary living and bodily +maceration of the medieval monk, or the morbid and +unhealthy dwelling upon a single idea which remains +one of the conditions of 'illumination' to-day, we are +confronted with the same thing. In every case the object—unconscious, +maybe—is the provision of conditions +that render hallucination and illusion a practical +certainty. In connection with non-religious matters +the unhealthiness of mind, distortion of vision, and unreliability +of judgment induced by methods akin to +those named is now generally recognised. We have +yet to see the same thing as generally recognised in +connection with religious beliefs. We see in addition +that a great many of those experiences, once accepted +as clear evidence of supernatural communication, are +more properly explainable in terms of nervous derangement. +In such cases there is neither celestial +illumination nor diabolic communion, neither—to use<!-- Page 88 --><span class='pagenum'><a name="Page_88" id="Page_88">[88]</a></span> +Maudsley's phrase—theolepsy nor diabolepsy, only +psycholepsy. In the present chapter we have been +striving to apply this principle to a little wider field +than is usual. We have been studying the misinterpretation, +in terms of religion, of abnormal or pathological +states of mind, and observing how far these +have contributed to building up and perpetuating a +conviction of the possibility of supernatural intercourse. +We have yet to trace the same principle of misinterpretation +in the sexual and social life of mankind.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_89">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> <cite>A Psychological Study of Religion</cite>, p. 234.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> <cite>Primitive Culture</cite>, i. p. 501.</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> <cite>Primitive Culture</cite>, ii. p. 410.</p></div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Some very curious information concerning the use of this +and other fungi is given by Dr. J. G. Bourke in his <cite>Scatologic +Rites</cite>, pp. 69-75.</p></div> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> Cited by Bourke, p. 90.</p></div> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> Tylor, ii. pp. 417-9.</p></div> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> For a clear account of the effects of hemp preparations, calculated +to produce a feeling of religious ecstasy, the reader should +consult Dr. Hale White's <cite>Text-Book of Pharmacology</cite>, 1901, +pp. 318-22. The effects of opium are thus described by another +writer: "Opium, in those who are capable of stimulation by it, +gives rise to a pleasurable feeling, something like that which is +produced by wine in not excessive doses; but the excitement derived +from it, instead of tending to some highest point, remains +stationary for hours, and in place of the slight incoherence of +thought always present in those who are exhilarated with wine, +the most perfect harmony is established among all the conceptions. +There is an extraordinary stimulation of the pure intellect, +and not merely of the power of expression. The opium-eater +seems to have had the eyes of his spirit opened, to have acquired +a gift of insight into things that to mere mortals are inexplicable. +The most remote parts of consciousness come into clear light; +the finer shades of personality, those that had been unknown +even to the opium-eater himself, are brought into view and become +distinct; the smallest details of the things around take new +significance, and are seen to be profoundly important; their +analogies with other phenomena of nature are revealed. It is +the same with the moral as with the intellectual being; that also +becomes indefinitely exalted. An absolute balance of the faculties +seems to have been attained. The whole man <em>is</em> what in his +ordinary state he only tends to be; he has realised the highest +perfection of which he is capable; only his 'best self' now remains; +his lower self has been left behind without need of the +purgatorial fire of contention with the environment to destroy +it."—T. Whittaker, <cite>Essays and Notices, Psychological and Philosophical</cite>, +p. 367.</p></div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> <cite>Anthropology</cite>, p. 296.</p></div> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> For a general account of religious dances, see Major-General +Forlong's <cite>Faiths of Man</cite>, art. "Dancing."</p></div> + +<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> Catlin, <cite>North American Indians</cite>, i. p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> Cited by Frazer, <cite>Taboo and the Perils of the Soul</cite>, p. 161.</p></div> + +<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> Turner's <cite>Samoa</cite>, p. 345-6.</p></div> + +<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> Brady, <cite>Clavis Calendaria</cite>, vol. i. p. 223.</p></div> + +<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a> Cited by Tylor, <cite>Primitive Culture</cite>, ii. pp. 412-3.</p></div> + +<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> <cite>Natural Causes and Supernatural Seemings</cite>, p. 277.</p></div> + +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> A very good account of the methods followed in these places +will be found in Miss Hamilton's <cite>Incubation, or the Cure of Diseases +in Pagan Temples and Christian Churches</cite>, 1906.</p></div> + +<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> Grote, <cite>History of Greece</cite>, vol. i. p. 359 and vol. v. p. 232.</p></div> + +<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> "The ancient Egyptians and Greeks," says Dr. Maudsley, +"used humane and rational methods of treatment; it was only after +the Christian doctrine of possession by devils had taken hold +of the minds of men that the worst sort of treatment, of which +history gives account, came into force" (<cite>Pathology of Mind</cite>, p. +523). For a general account of Egyptian medicine see the chapter +on Egypt in Dr. Berdoe's <cite>Origin and Growth of the Healing +Art</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> Meryon, <cite>The History of Medicine</cite>, vol. i. p. 67.</p></div> + +<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> <cite>Ibid.</cite>, vol. i. p. 104.</p></div> + +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> See Sir Michael Foster's <cite>Lectures on the History of Physiology</cite>, +chap. i.</p></div> + +<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> <cite>Primitive Culture</cite>, ii. 124.</p></div> + +<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> <cite>On the Miracles</cite>, p. 168.</p></div> + +<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> Cited by White, who gives original authorities, <cite>Warfare +of Science with Theology</cite>, ii. 107.</p></div> + +<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> White, ii. 108.</p></div> + +<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> <cite>Meditations</cite>, bk. i.</p></div> + +<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> Fort's <cite>Medical Economy during the Middle Ages</cite>, p. 345.</p></div> + +<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> Dr. Howden, Medical Superintendent of the Montrose +Lunatic Asylum, in <cite>Journal of Mental Science</cite>, 1873.</p></div> + +<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> <cite>First Signs of Insanity</cite>, p. 293.</p></div> + +<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> <cite>Clinical Lectures on +Mental Diseases</cite>, p. 428. The whole of chapter xi. is very pertinent.</p></div> + +<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> Dr. R. Jones, in Allbutt's <cite>System of Medicine</cite>, vol. +viii. p. 335</p></div> + +<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> Dr. Hollander, <cite>First Signs of Insanity</cite>, pp. 64-5.</p></div> + +<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> Cited by Ireland, <cite>The Blot on the Brain</cite>, p. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> Allbutt's +<cite>System of Medicine</cite>, viii. 395.</p></div> + +<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> <cite>Physiology of Mind</cite>, +p. 251. See also Dr. Mercier's <cite>The Nervous System and the +Mind</cite>, p. 55.</p></div> + +<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> <cite>Literary Remains</cite>, p. 83.</p></div> + +<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> W. Ellis, <cite>Polynesian Researches</cite>, ii. 235-6.</p></div> + +<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> Dr. H. Maudsley has gone fully into the case of Swedenborg +in an article in the <cite>Journal of Mental Science</cite> for July and October +1869, since reprinted in his <cite>Body and Mind</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> See <cite>Luther</cite>, by H. Grisar, 1913, vol. i. pp. 16-7.</p></div> + +<div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> For other cases, and a general account of the relations between +pathologic states and religious delusion, see Lombroso, +<cite>Man of Genius</cite>, chap. iv. pt. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> <cite>Varieties of Religious Experience</cite>, pp. 6-7.</p></div> + +<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> <cite>The Soul +of a Christian</cite>, p. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> See Parish's <cite>Hallucinations and +Illusions</cite>, pp. 38-9.</p></div> + +<div class="footnote"><p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> <cite>Saint Teresa</cite>, by H. Joly, pp. 25, 26, and 58.</p></div> + +<div class="footnote"><p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> <cite>Inquiries into Human Faculty</cite>, 1883, p. 68.</p></div> +</div> + +<p><!-- Page 89 --><span class='pagenum'><a name="Page_89" id="Page_89">[89]</a></span></p> +<h2>CHAPTER <span class="cgap">FOUR</span><br /> +SEX & RELIGION IN PRIMITIVE LIFE</h2> + +<p>The connection between sexual +feeling and religious belief is ancient, intimate, and +sustained. It has impressed itself on many observers +who have approached the subject from widely different +points of view. Some have treated the connection +as purely accidental, and as having no more than a +mere historical interest. Others have used it as illustrating +the way in which so sacred a subject as religion +may suffer degradation in degenerate hands. +Others of a more scientific temper have dealt with the +relations between sexualism and religion as illustrations +of a mere perversion. A deal may be said in +favour of this last point of view. We know, as a matter +of fact, that such cases of perversion do exist, in what +form and to what extent will be discussed later. We +are also aware that strong feeling which cannot find +vent in one direction will secure expression in another. +The annals of Roman Catholicism contain accounts +of numerous persons who have sought refuge +in a monastery or a nunnery as the result of disappointment +in love, and it would be foolish to conclude +that strong amorous feelings are annihilated because +there is a change in the object to which they are directed. +Paul was not a different man from the Saul of +pre-conversion days, but the same person with his +energies directed into a new channel. Protestantism +is without the obvious outlets for unsatisfied sexual +feeling such as is provided by Roman Catholicism, +but it provides other outlets. Religious service as a +whole remains, and intense religious devotion may +very often owe its origin to sources undreamt of by +the devotee.</p> + +<p><!-- Page 90 --><span class='pagenum'><a name="Page_90" id="Page_90">[90]</a></span> +Between religious beliefs and sexual feelings the +connection is, however, wider and deeper, than the +relation expressed by mere perversion. Neither is the +relation one of mere accident. An examination of the +facts in the light of adequate scientific knowledge, +combined with a due perception of primitive human +psychology and sociology, have shown that the two +things are united at their source. One eminent medical +writer asserts that "in a certain sense, the history +of religion can be regarded as a peculiar mode of manifestation +of the human sexual instinct."<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a> Another +writer substantially endorses this by the remark that +"in a certain sense the religious life is an irradiation +of the reproductive instinct."<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a> How easily one glides +into the other very little observation of life or study +of history will show. The language of devotion and of +amatory passion is often identical, and seems to serve +equally well for either purpose. The significance of +this fact is often obscured by our having etherealised +the conception of love, and so losing sight of its physiological +basis. And, having hidden it from sight, +we, not unnaturally, fail to give it due consideration. +This is, in its way, a fatal blunder. The sex life of man +and woman is too large a fact and too pervasive a force +to be ignored with safety. Ignorance combined with +prudery conspires to perpetuate what ignorance alone +began; and the sex life, in both its normal and abnormal +manifestations, has been perpetually exploited +in the interests of supernaturalism.</p> + +<p>The evidence that may be adduced in favour of +what has been said is vast, and covers a wide range.<!-- Page 91 --><span class='pagenum'><a name="Page_91" id="Page_91">[91]</a></span> +Historically it covers such facts as the relations between +primitive religious beliefs and the sexual life, +and the multiplication of sects of a markedly erotic +character during periods of religious enthusiasm. +"Even the most casual students of religion," says Professor +G. B. Cutten, "must have observed an apparently intimate +connection between religious and sexual +emotions, and not a few have read with amazement +the abnormal cults which have had the sexual +element as a foundation for their denominational dissent."<a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a> +A phenomenon so striking as to force itself on +the notice of the most 'casual students' raises the presumption +that the relation between the two sets of +facts is rather more than that of 'apparent' intimacy. +When in the course of history two things appear together +over and over again, one is surely justified in +assuming that there is some underlying principle responsible +for the association. The search for this principle +leads to the next class of evidence—the psychological. +In this we are concerned with the relation +between the sexual feelings and the religious idea, an +association not always expressed through the comparatively +harmless medium of language. And, finally, +we have the evidence derived from pathology, +where we are able to discern a perverted sexuality +masquerading as religious fervour.</p> + +<p>In a previous chapter there has been pointed out +the kind of mental environment in which primitive +man moves. As one of the earliest forms of systematised +thinking, religion dominates all other forms of +mental activity. In savage culture there is hardly a +single event into which religious considerations do<!-- Page 92 --><span class='pagenum'><a name="Page_92" id="Page_92">[92]</a></span> +not enter. The savage does not merely believe in a +supernatural world, he lives in it; it is as real to him as +anything around him, and far more potent in its action. +Above all, it is important to bear in mind that although +one is compelled to speak of the natural and the +supernatural when dealing with early beliefs, no such +separation is present to the primitive intelligence. +The division between the natural and the supernatural +in the external world is the reflection of a corresponding +division in the world of thought, and this +arises only at a subsequent stage. What is afterwards +recognised as the supernatural pervades everything. +In a sense it is everything, since most of what occurs +is by the agency or connivance of animistic +forces.</p> + +<p>In such a world, where even the ordinary events of +life have a supernatural significance, the strange and +sometimes terrifying phenomena of sexual life carry +peculiarly strong evidences of supernatural activity. +Events which are to the modern mind the most obvious +consequences of sex life are to the primitive +mind proofs of supernatural or ghostly agency. Nothing, +for example, would appear less open to misconception +than the connection between sexual relations +and the birth of children. Yet, on this head, Mr. Sidney +Hartland has produced a mass of evidence, gathered +from all parts of the world, and leading to the +conclusion that in the most primitive stages of human +culture, conception and birth are ascribed to direct +supernatural influence. Setting out from a study of the +world-wide vogue of the belief in supernatural birth—contained +in the author's earlier work, <cite>The Legend of +Perseus</cite>—Mr. Hartland finds in this a survival of a<!-- Page 93 --><span class='pagenum'><a name="Page_93" id="Page_93">[93]</a></span> +culture stage in which all birth is believed to be supernatural. +Survivals of this belief that birth is a phenomenon +independent of the union of the sexes are found +in the existence of numerous semi-magical devices to +obtain children, still practised in many parts of Europe, +and which were practised on a much more extensive +scale during the medieval period; in the ignorance +of man concerning physiological functions in +general, the existence of Motherright which appears +to have universally antedated Fatherright—the origin +of which he traces to economic causes, and to the animistic +nature of primitive beliefs in general.<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a></p> + +<p>Such a conclusion is not without verification from +the beliefs of existing savages. The Bahau of Central +Borneo have no notion of the real duration of pregnancy, +and date its commencement only from the +time of its becoming visible. The Niol-Niol of Dampier +Land in North-Western Australia hold birth to +be independent of sexual intercourse. It is engendered +by a pre-existing spirit through the agency of a +medicine man. The North Queenslanders have a similar +belief. They believe a child to be sent in answer to +the husband's prayer as a punishment to his wife +when he is vexed with her. On the Proserpine River +the Blacks believe that a child is the gift of a supernatural +being called Kunya. In South Queensland +the Euahlayi believe that spirits congregate at certain +spots and pounce on passing women, and so are born. +On the Slave Coast of West Africa the Awunas say +that a child derives the lower jaw from the mother; all +the rest comes from the spirits. Among these people +and others that might be named paternity exists in<!-- Page 94 --><span class='pagenum'><a name="Page_94" id="Page_94">[94]</a></span> +name, but it implies something entirely different to +what it afterwards connotes. Mr. Hartland gives numerous +instances of this curious fact, and points out that +"the attention of mankind would not be early or easily +fastened upon the procreative process. It is lengthy, +extending over months during which the observer's +attention would be inevitably diverted by a variety +of objects, most of them of far more pressing import.... +The sexual passion would be gratified instinctively +without any thought of the consequences, and +in an overwhelming proportion of cases without the +consequence of pregnancy at all. When that consequence +occurred it would not be visible for weeks or +months after the act which produced it. A hundred +other events might have taken place in the interval +which would be likely to be credited with the result +by one wholly ignorant of natural laws."</p> + +<p>There seems, therefore, fair grounds for Mr. Hartland's +conclusion that:—</p> + +<p>"for generations and æons the truth that a child is only +born in consequence of an act of sexual union, that the +birth of a child is the natural consequence of such an +act performed in favouring circumstances, and that +every child must be the result of such an act and of no +other cause, was not realised by mankind, that down +to the present day it is imperfectly realised by some +peoples, and that there are still others among whom +it is unknown."</p> + +<p>This, however, is but one of the ways in which supernatural +beliefs become associated with sexual phenomena. +In truth, there is not a stage of any importance +in the sexual life of men and women where the same +association does not transpire. There is, for example,<!-- Page 95 --><span class='pagenum'><a name="Page_95" id="Page_95">[95]</a></span> +the important phenomenon of puberty—important +from both a physiological and sociological point of +view. Pubic ceremonies of some kind are found all +over the world, and in all forms, from those current +amongst savages up to the contemporary practice of +confirmation in the Christian Church. At all stages +the period of puberty is the time of initiation. With +uncivilised peoples a very general rule is the separation +of the sexes, with fasting. Mr. Stanley Hall in his elaborate +work on <cite>Adolescence</cite> has dealt very exhaustively +with these customs, with which we shall be more +closely concerned when we come to deal with the subject +of conversion. At present it is only necessary to +point out that the governing idea is that at puberty +the boy and the girl are brought into special relationship +with the tribal spirits, the proof of which relationship +lies in the sexual functions originated.</p> + +<p>With boys, once puberty is attained, the sexual development +is orderly and unobtrusive. In the case of +girls certain recurring phenomena make the essential +fact of sex much more impressive to the primitive +mind, with far-reaching sociological consequences. +"Ignorance of the nature of female periodicity," says +A. E. Crawley, "leads man to consider it as the flow of +blood from a wound, naturally, or more usually, supernaturally +produced."<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a> In Siam an evil spirit is believed +to be the cause of the wound. Amongst the +Chiriguanas the girl fasts, while women beat the floor +with sticks in order to drive away "the snake that has +wounded the girl." Similar beliefs are found very +generally among people in a low stage of culture, and +customs and beliefs still surviving among people more<!-- Page 96 --><span class='pagenum'><a name="Page_96" id="Page_96">[96]</a></span> +advanced point to the conclusion that convictions of +the same kind were once fairly universal. It is this +function, combined with the function of childbirth, +that brings woman into close contact with the supernatural +world, makes her an object of fear and wonder +to primitive man, accounts for a number of the customs +and beliefs associated with her, and finally helps to +determine her social position. It is because her periodicity +is taken as evidence of her communion with +spiritual forces that special precautions have to be +taken concerning her. She becomes spiritually contagious. +Thus, the natives of New Britain, while engaged +in making fish-traps, carefully avoid all women. +They believe that if a woman were even to touch a fish-trap, +it would catch nothing. Amongst the Maoris, if +a man touched a menstruous woman, he would be taboo +'an inch thick.' An Australian black fellow, who +discovered that his wife had lain on his blanket at her +menstrual period, killed her, and died of terror himself +within a fortnight. In Uganda the pots which a woman +touches while the impurity of childbirth or menstruation +is on her, are destroyed. With many North American +Indians the use of weapons touched by women +during these times would bring misfortune. A menstruating +woman is with them the object they dread +most. In Tahiti women are secluded. In some cases +she is too dangerous to be even touched by others, and +food is given her at the end of a stick. With the Pueblo +Indians contact with a woman at these times exposes +a man to attacks from an evil spirit, and he may pass +on the infection to others.<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a></p> + +<p><!-- Page 97 --><span class='pagenum'><a name="Page_97" id="Page_97">[97]</a></span> +It is needless to multiply instances; the same general +reason governs all, and this has been clearly expressed +by Dr. Frazer:—</p> + +<p>"The object of secluding women at menstruation is +to neutralise the dangerous influence which is supposed +to emanate from them at such times. The general +effect of these rules is to keep the women suspended, +so to say, between heaven and earth. Whether +enveloped in her hammock and slung up to the roof, +as in South America, or elevated above the ground in +a dark and narrow cage, as in New Zealand, she may +be considered to be out of the way of doing mischief, +since being shut off both from the earth and from the +sun, she can poison neither of these great sources of life +by her deadly contagion. The precautions thus taken +to isolate and insulate the girl are dictated by regard +for her own safety as well as for the safety of others.... +In short, the girl is viewed as charged with a powerful +force which, if not kept within bounds, may prove the +destruction both of the girl herself and all with whom +she comes in contact. To repress this force within the +limits necessary for the safety of all concerned is the +object of the taboos in question."</p> + +<p>The savage is far too logical in his methods to allow +such an idea to end here. If a woman is so highly +charged with spiritual infection as to be dangerous at +certain frequently recurring periods, she may be more +or less dangerous between these periods. As Havelock +Ellis says: "Instead of being regarded as a being who +at periodic intervals becomes the victim of a spell of +impurity, the conception of impurity becomes amalgamated +with the conception of woman; she is, as +Tertullian puts it, <i>Janua diaboli</i>; and this is the attitude<!-- Page 98 --><span class='pagenum'><a name="Page_98" id="Page_98">[98]</a></span> +which still persisted in medieval days."<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a> This is +to be expected from what one knows of the workings +of the primitive intelligence, but it is surprising to find +Mr. Ellis continue by saying, on apparently good +grounds, that "the belief in the periodically recurring +impurity of women has by no means died out to-day. +Among a very large section of the women of the middle +and lower classes of England and other countries +it is firmly believed that the touch of a menstruating +woman will contaminate; only a few years since, in +the course of a correspondence on this subject in the +<cite>British Medical Journal</cite> (1878), even medical men +were found to state from personal observation that +they had no doubt whatever on this point. Thus, one +doctor, who expressed surprise that any doubt could +be thrown on the point, wrote, after quoting cases of +spoiled hams, etc., presumed to be due to this cause, +which had come under his own personal observation: +'For two thousand years the Italians have had this +idea of menstruating women. We English hold to it, +the Americans have it, also the Australians. Now, I +should like to know the country where the evidence +of any such observation is unknown.'" Evidently +animism is a more persistent frame of mind than +most people are inclined to believe.</p> + +<p>It is certain, however, that this conception of woman's +nature is dominant in the lower stages of culture. +She is spiritually dangerous, and the principle of 'taboo' +is made to cover a great many of her relations to +man. In Tahiti a woman was not allowed to touch the +weapons or fishing implements of men. Amongst the +Todas women are not permitted to touch the cattle. If<!-- Page 99 --><span class='pagenum'><a name="Page_99" id="Page_99">[99]</a></span> +a wife touches the food of her husband, among the +Hindus, the food is unfit to be eaten. An Eskimo +wife dare not eat with her husband. In New Zealand +wives were not allowed to eat with the males lest their +taboo should kill them. Many tribes are careful to refrain +from contact with women before going to fight. +They believe that this would rob them and their weapons +of strength. Other practices followed by savages +before going to war forbid one assuming that this abstention +is due to any rational fear of dissipating their +energies. Instead of conserving their strength they +weaken themselves by the many privations they undergo +before fighting, in order to ensure victory. Professor +Frazer well says:—</p> + +<p>"When we observe what pains these misguided +savages took to unfit themselves for the business of +war by abstaining from food, denying themselves +rest, and lacerating their bodies, we shall probably +not be disposed to attribute their practice of continence +in war to a rational fear of dissipating their +bodily energies by indulgence in the lusts of the +flesh."<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a></p> + +<p>The conception of woman as one heavily charged +with supernatural potentialities, and, therefore, a +source of danger to the community, seems to lie at the +basis of the widespread belief in the religious 'uncleanness' +of women. The real significance of the +word 'unclean' in religious ritual has been obscured +by our modern use of it in a hygienic or ethical sense. +In reality it is but an illustration of the principle of +'taboo,' and 'taboo' may extend to anything, good +or bad, useful or useless, hygienically clean or unclean.<!-- Page 100 --><span class='pagenum'><a name="Page_100" id="Page_100">[100]</a></span> +The primary meaning of 'taboo,' a Polynesian word, +is something that is set aside or forbidden. The field +covered by this word among savage and semi-savage +races is, as Robertson Smith points out, "very wide, +for there is no part of life in which the savage does not +feel himself surrounded by mysterious agencies and +recognise the need of walking warily."<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a> Anything +may thus become the object of a 'taboo.' Weapons, +food, animals, places, special relations of one person +to another at certain times and under certain conditions. +It is enough that some special or particular degree +of supernatural influence is associated with the +object in question. The ancient Jews, for example, in +prohibiting the eating of swine's flesh, were as far as +possible removed in their thought from any connection +with dietetics. They were simply following the well-known +savage custom that the totem of a tribe is +sacred. The pig was a totem with many of the Semitic +tribes, and must not, therefore, be eaten.<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a> It was not +an unclean animal, in the modern sense, it was a 'holy' +animal. With the Syrians the dove was so holy that +even to touch it made a man 'unclean' for a whole day. +No North American Indian will eat of the flesh of an +animal that is a tribal totem, except under grave +necessity, and even then with elaborate religious ceremonies. +So, "a prohibition to eat the flesh of an animal +of a certain species, that has its ground not in natural +loathing but in religious horror and reverence, implies +that something divine is ascribed to every animal of the<!-- Page 101 --><span class='pagenum'><a name="Page_101" id="Page_101">[101]</a></span> +species. And what seems to us to be a natural loathing often +turns out, in the case of primitive peoples, to +be based on a religious <em>taboo</em>, and to have its origin not +in feelings of contemptuous disgust, but of reverential +dread."<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a></p> + +<p>The real significance of 'unclean' in connection +with religious ritual is 'holy', something that partakes +in a special manner of supernatural influence and +therefore involves a certain danger in contact. As the +writer just cited observes:—</p> + +<p>"The acts that cause uncleanness are exactly the +same which among savage nations place a man under +taboo.... These acts are often involuntary, and often +innocent, or even necessary to society. The savage, +accordingly, imposes a taboo on a woman in childbed, +or during her courses ... simply because birth and +everything connected with the propagation of the +species on the one, and disease and death on the other +hand, seem to involve the action of supernatural agencies +of a dangerous kind. If he attempts to explain, +he does so by supposing that on these occasions spirits +of deadly power are present; at all events the persons +involved seem to him to be sources of mysterious danger, +which has all the characters of an infection, and +may extend to other people unless due precautions +are observed.... It has nothing to do with respect +for the gods, but springs from mere terror of the supernatural +influences associated with the woman's physical +condition."<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a></p> + +<p><!-- Page 102 --><span class='pagenum'><a name="Page_102" id="Page_102">[102]</a></span> +It is interesting to observe the manner in which this +notion of the sacramentally 'unclean' nature of woman +has affected her religious status, and by inference, +her social status likewise. Among the Australians +women are shut out from any part in the religious +ceremonies. In the Sandwich Isles a woman's +touch made a sacrifice unclean. If a Hindu woman +touches a sacred image the divinity is destroyed. In +Fiji women are excluded from the temples. The Papuans +have the same custom. The Ainus of Japan allow +a woman to prepare the sacrifice, but not to offer +it. Women are excluded from many Mohammedan +mosques. Among the Jews women have no part in +the religious ceremonies. In the Christian Church +women were excluded from the priestly office. A +Council held at Auxerre at the end of the sixth century +forbade women touching the Eucharist with their bare +hands, and in various churches they were forbidden +to approach the altar during Mass.<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a> In the gospels +Jesus forbids the woman to touch Him, after the resurrection, +although Thomas was allowed to feel His +wounds. "The Church of the Middle Ages did not +hesitate to provide itself with eunuchs in order to +supply cathedral choirs with the soprano tones inhering +by nature in women alone."<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a> The 'Churching' of +women still in vogue has its origin in the same superstition +that childbirth endows woman with a supernatural +influence which must be removed in the interests +of others. This ceremony was formerly called +"The Order of the Purification of Women," and was +read at the church door before the woman entered the<!-- Page 103 --><span class='pagenum'><a name="Page_103" id="Page_103">[103]</a></span> +building. Its connection with the ideas indicated +above is obvious. The Tahitian practice of excluding +women from intercourse with others for two or three +weeks after childbirth, with similar practices amongst +uncivilised peoples all over the world, led with various +modifications up to the current practice of churching. +They show that in the opinion of primitive +peoples "a woman at and after childbirth is pervaded +by a certain dangerous influence which can infect anything +and anybody she touches; so that in the interests +of the community it becomes necessary to +seclude her from society for a while, until the virulence +of the infection has passed away, when, after submitting +to certain rites of purification, she is again free to +mingle with her fellows."<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a> The gradual change of +this ceremony, from a getting rid of a dangerous supernatural +infection to returning thanks for a natural +danger passed, is on all fours with what takes place in +other directions in relation to religious ideas and +practices.</p> + +<p>The important part played by this conception of +woman's nature may be traced in the fierce invective +directed against her in the early Christian writings. +Of course, by that time society had reached a stage +when the primitive form of this belief had been outgrown, +but ideas and attitudes of mind persist long +after their originating conditions have disappeared. +In this particular case we have the primitive idea expressed +in a form suitable to altered circumstances, and +the primitive feeling seeking new warranty in ethical or +social considerations. But in the main the old notion +is there. Woman is a creature threatening danger<!-- Page 104 --><span class='pagenum'><a name="Page_104" id="Page_104">[104]</a></span> +to man's spiritual welfare.<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a> In this connection we may +note an observation of Westermarck's during his residence +among the country people of Morocco. He +was struck, he says, with the superstitious fear the +men had of women. They are supposed to be much +better versed in magic, and therefore one ran greater +danger in offending them. The curses of women are, +generally, much more feared than those of men. To +this we have a parallel in Christianity which so often +revived and strengthened the lower religious beliefs. +During the witch mania an overwhelming proportion +of those charged with and executed for sorcery were +women. As a matter of fact, women were more prone +than men to credit themselves with possessing supernatural +power. But the theological explanation was +that the devil had more power over women than men. +This was, obviously, a heritage from the primitive belief +above described.<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a></p> + +<p>Another way in which religion becomes closely +associated with sexualism is through the widely diffused +phallic worship. The worship of the generative +power in the form of stones, pillars, and carved representations +of the male and female sexual organs plays +an unquestionably important part in the history of +religion, however hardly pressed it may have been by +some enthusiastic theorisers. "The farther back we +go," says Mr. Hargrave Jennings, "in the history of +every country, the deeper we explore into all religions,<!-- Page 105 --><span class='pagenum'><a name="Page_105" id="Page_105">[105]</a></span> +ancient as well as modern, we stumble the more frequently +upon the incessantly intensifying distinct +traces of this supposedly indecent mystic worship."<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a> +On the lower Congo, says Sir H. H. Johnston:—</p> + +<p>"Phallic worship in various forms prevails. It is not +associated with any rites that might be called particularly +obscene; and on the coast, where manners and +morals are particularly corrupt, the phallus cult is no +longer met with. In the forests between Manyanga +and Stanley Pool it is not rare to come upon a little +rustic temple, made of palm fronds and poles, within +which male and female figures, nearly or quite life size, +may be seen, with disproportionate genital organs, +the figures being intended to represent the male and +female principle. Around these carved and painted +statues are many offerings, plates, knives, and cloth, +and frequently also the phallic symbol may be seen +dangling from the rafters. There is not the slightest +suspicion of obscenity in all this, and anyone qualifying +this worship of the generative power as obscene +does so hastily and ignorantly. It is a solemn mystery +to the Congo native, a force but dimly understood, +and, like all mysterious natural manifestations, it is +a power that must be propitiated and persuaded to his +good."<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a></p> + +<p>The Egyptian religion was permeated with phallicism. +In India phallic worship is widely scattered. +In Benares, the sacred city, "everywhere, in the temples, +in the little shrines in the street, the emblem of the +Creator is phallic." Symbols of the male and female +sexual organs, the Lingam and the Yoni, have been objects<!-- Page 106 --><span class='pagenum'><a name="Page_106" id="Page_106">[106]</a></span> +of worship in India from the earliest times. With +the Sakti ceremonies, Hindu religion dispenses with +symbols, and devotion is paid to a naked woman selected +for the occasion.<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a> This worship of a nude female +is a very familiar phenomenon in the history of +religion. Some of the early Christian sects were said +to have practised it, and it is a feature of some Russian +religious sects to-day. The subject will be dealt with +more fully hereafter.</p> + +<p>In ancient Rome, in the month of April, "when the +fertilising powers of nature begin to operate, and its +powers to be visibly developed, a festival in honour of +Venus took place; in it the phallus was carried in a +cart, and led in procession by the Roman ladies to the +temple of Venus outside the Colline gate, and then +presented by them to the sexual part of the goddess."<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a> +In the Greek Bacchic religious processions +huge phalli were carried in a chariot drawn by bulls, +and surrounded by women and girls singing songs of +praise. Phallic worship was also associated with the +cults of Dionysos and Eleusis. It is met with among +the ancient Mexicans and Peruvians, and also among +the North American tribes. The famous Black Stone +of Mecca, to which religious honours are paid, is also +said by authorities to be a phallic symbol. The stone +set up by Jacob (Gen. xxviii. 18-9) falls into the same +category. References to phallic worship may be found +in many parts of the Bible, and authoritative writers +like Mr. Hargrave Jennings and Major-General Forlong +have not hesitated to assert that the god of the<!-- Page 107 --><span class='pagenum'><a name="Page_107" id="Page_107">[107]</a></span> +Jewish Ark was a sexual symbol. Seeing the extent +to which phallic worship exists in other religions, it +would be surprising did this not also exist in the early +Jewish religion.</p> + +<p>In Christendom we have evidence of the perpetuation +of the phallic cult in the decree of Mans, 1247, +and of the Synod of Tours, 1396, against its practice. +Quite unsuccessfully, however. Indeed, the architecture +of medieval churches bear in their ornamentation +numerous evidences of the failure at suppression. +Of course, much of this ornamentation may have been +due to mere imitation, but often enough it was deliberate. +"The scholar," says Bonwick, "who gazed +to-day at the roof of Temple Church, London, had the +illustration before him. A symbol there, repeatedly +displayed, is the popular Hindu one to express sex +worship."<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a> The belief found expression in other ways +than ornamentation. When Sir William Hamilton +visited Naples in 1781 he found in Isernia a Christian +custom in vogue which he described in a letter to Sir +William Banks, and which admitted of no doubt as +to its Priapic character. Every September was celebrated +a festival in the Church of SS. Cosmus and Damianus. +During the progress of the festival vendors +paraded the streets offering small waxen phalli, which +were bought by the devout and placed in the church, +much as candles are still purchased and given. At the +same time, prayers are offered to St. Como by those +who desire children. In Midlothian, in 1268, the clergy +instructed their flock to sprinkle water with a dog's +phallus in order to avert a murrain. The same practice +existed in Inverkeithing, and in Easter week<!-- Page 108 --><span class='pagenum'><a name="Page_108" id="Page_108">[108]</a></span> +priest and people danced round a wooden phallus.<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a> +Mr. Westropp, quoting an eighteenth-century writer,<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a> +says: "When the Huguenots took Embrun, they found +among the relics of the principal church a Priapus, of +three pieces in the ancient fashion, the top of which +was worn away from being constantly washed with +wine." The temple of St. Eutropius, destroyed by the +Huguenots, is said to have contained a similar figure. +From Mr. Sidney Hartland's collection of practices +for obtaining children I take the following:—</p> + +<p>"At Bourg-Dieu, in the diocese of Bourges, a similar +saint" (similar to the priapean figure previously described) +"was called Guerlichon or Greluchon. There +after nine days' devotions women stretched themselves +on the horizontal figure of the saint, and then +scraped the phallus for mixture in water as a drink. +Other saints were worshipped elsewhere in France +with equivalent rites. Down to the Revolution there +stood at Brest a chapel of Saint Guignolet containing +a priapean statue of the holy man. Women who were, +or feared to be, sterile used to go and scrape a little of +the prominent member, which they put into a glass +of water from the well and drank. The same practice +was followed at the Chapel of Saint Pierre-Ă -Croquettes +in Brabant until 1837, when the archæologist +Schayes called attention to it, and thereupon the ecclesiastical +authorities removed the cause of scandal. +Women have, however, still continued to make votive +offerings of pins down almost, if not quite, to the +present day. At Antwerp stood at the gateway to the +Church of Saint Walburga in the Rue des PĂŞcheurs a<!-- Page 109 --><span class='pagenum'><a name="Page_109" id="Page_109">[109]</a></span> +statue, the sexual organ of which had been entirely +scraped away by women for the same purpose."<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a></p> + +<p>From what has been said, it will not be difficult to +understand the existence of the custom of religious +prostitution. Considering the sexual impulse as specially +connected with a supernatural force, man pays it +religious honour, and comes to identify its manifestations +as an expression of the supernatural and also as +an act of worship towards it. In India the practice +existed, when most temples had their 'bayadères.' +In ancient Chaldea every woman was compelled to +prostitute herself once in her life in the temple of the +goddess Mylitta—the Chaldean Venus. This custom +existed elsewhere, and by it the woman was compelled +to remain within the temple enclosures until some man +chose her, from whom she received a piece of money. +The money, of course, belonged to the temple.<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a> In +Greece, Carthage, Syria, etc., we find the same custom. +Among the Jews, so orthodox a commentary as +Smith's <cite>Bible Dictionary</cite> admits that the 'Kadechim' +attached to the temple were prostitutes. The frequent +references to the service of the 'groves' surrounding +the temple irresistibly suggest their likeness to the +groves around the temples of Mylitta, and their use +for the same purpose.</p> + +<p><!-- Page 110 --><span class='pagenum'><a name="Page_110" id="Page_110">[110]</a></span> +There is no necessity to prolong the subject,<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a> nor +is it necessary to my purpose to discuss the origin of +phallic worship. It is enough to have shown the manner +in which, from the very earliest times, religious +belief and sexual phenomena have been connected in +the closest possible manner. In this respect it is only +on all fours with the relation of religion to phenomena +in general, but here the attitude of mind is accentuated +and prolonged by the startling facts of +sexual development. The connection becomes consequently +so close it is not surprising to find that the +association has persisted down to the present time, +and moods that have their origin in the sexual life +are frequently attributed to religious influences. The +primitive intelligence, frankly seeing in the phenomena +of sex a manifestation of the supernatural, sees +here a continuous endorsement of religious life. The +more sophisticated mind raised above this point of +view continues, with modifications, the primitive practices, +and in ignorance of the physiological causes of its +own states is only too ready to interpret ebullitions +of sex feeling as evidence of the divine.</p> + +<div class="note"> +<h3><a name="NOTE_TO_PAGE_104" id="NOTE_TO_PAGE_104"></a>NOTE TO <a href="#Page_104">PAGE 104</a>.</h3> + +<p>It is strange that so little attention has been paid to these primitive +beliefs as important factors in determining the social +position of women. It is too generally assumed that because +woman is physically weaker than man it is her weakness that<!-- Page 111 --><span class='pagenum'><a name="Page_111" id="Page_111">[111]</a></span> +has determined her subordination. Both the advocates and the +opponents of 'Woman's Rights' appear to have reached a common +agreement on this point. During some of the debates in +the House of Commons, for example, it was openly stated by +prominent politicians, as an axiom of political philosophy, that +all laws rest upon a basis of force, and if men say they will not +obey woman-made laws there is no power that can compel them +to do so. On the other side, women, while appealing to what they +properly call higher considerations, themselves dwell upon the +physical weakness of woman as the reason for her subordination +in the past. Both parties are helped in their arguments by +the facile division of social history into two periods, an earlier +one in which club law plays the chief part, and a later period +when mental and moral qualities assume a dominating position. +The consequence is, runs the argument, that each sex has to +battle with the dead weight of tradition and custom. The woman +is oppressed by the tradition of subordination to the male; +the man is inspired by that of dominance over the female.</p> + +<p>It is when we ask for evidence of this that we see how flimsy +the case is. Social phenomena in either civilised or uncivilised +society furnishes no proof that institutions and customs rest upon +a basis of physical force. The rulership of a tribe often rests +with the old men of a tribe; with some tribes the women are consulted, +and invariably custom and tradition plays a powerful +part. The notion that the primitive chief is the primitive strong +man of the tribe is as baseless as the belief in an original social +contract, and owes its existence to the same kind of fanciful +speculation. As Frazer says, "it is one of those facile theories +which the arm-chair philosopher concocts with his feet on the +fender without taking the trouble to consult the facts." The +primitive chief may be a strong man. The tribal council or chief +may use force or rely upon physical force to enforce certain decrees, +just as the modern king or parliament may call on the +help of policeman or soldier, but this no more proves that their +rule is based upon force than Mr. Asquith's premiership proves +his physical superiority to the rest of the Cabinet.</p></div> + +<p>All political life, and to a smaller degree all social +life, involves the direction of force, but neither appeal<!-- Page 112 --><span class='pagenum'><a name="Page_112" id="Page_112">[112]</a></span> +to force for an ultimate justification, nor do social +institutions originate in an act of force. It is one of +the commonplaces of historical study that when an +institution is actually forced upon a people it very +quickly becomes inoperative. Other things equal, +one group of people may overcome another group +because of physical superiority, but the conquest over, +the question as to which group shall really rule, or +which set of institutions shall survive, is settled on +quite different grounds. The history of almost any +country will give examples of the absorption of the +conqueror by the conquered, and the bringing of imported +institutions into line with native life and feeling. +Fundamentally the relations binding people +together into a society are not physical, but psychological. +Society rests upon the foundations of a +common mental life—upon sympathy, beliefs, the desire +for companionship, etc. As Professor J. M. Baldwin +puts it, the fundamental social facts are not <em>things</em>, +but <em>thoughts</em>.<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a> As a member of a social group man is +born into an environment that is essentially psychological, +and his attitude not only towards his fellow +human beings, but towards nature in general, is determined +by the psychological contents of the society to +which he belongs.</p> + +<p>Now if the relation of one man to another is not determined +by physical superiority and inferiority, if the +relations of classes within a society are not determined +in this manner, why should it be assumed that as a sex +woman's position is fixed by this means? It seems +more reasonable to assume that some other principle<!-- Page 113 --><span class='pagenum'><a name="Page_113" id="Page_113">[113]</a></span> +than that of club law, a principle set in operation very +early in the history of civilisation, fixed the main lines +upon which the relations of the sexes were to develop, +however much other forces helped its operation. I believe +this desired factor is to be found in the superstitious +notions savages develop concerning the nature +and function of woman, and which society only very +slowly outgrows. For, as Frazer says: "The continuity +of human development has been such that most, +if not all, of the great institutions which still form the +framework of a civilised society have their roots in +savagery, and have been handed down to us in these +later days through countless generations, assuming +new outward forms in the process of transmission, +but remaining in their inmost core substantially unchanged."</p> + +<p>In considering the play of primitive ideas as determining +the lines of human evolution several things +must be kept clearly in mind. One is that the course +of biological development has made woman, as a sex, +dependent upon man, as a sex, for protection and +support. This is true quite apart from economic considerations +or from those arising from the relative +physical strength of the sexes. The prime function of +woman, biologically, is that of motherhood. She is, +so to speak, mother in a much more important and +more pervasive sense than man is father. In the case +of woman, her functions are of necessity subordinated +to this one. With man this is not the case. It is with +the woman that the nutrition of the child rests before +birth, and a large portion of her strength is expended +in the discharge of this function. The same is true for +some period immediately after birth. Again to use a<!-- Page 114 --><span class='pagenum'><a name="Page_114" id="Page_114">[114]</a></span> +biological illustration, during the period of child-bearing +and child-rearing the relation of the man to the +woman may be likened to that which exists between +the germ cells and the somatic cells. As the latter is +the medium of protection and the conveyer of nutrition +in relation to the former, so it falls to the male to +protect and in some degree to provide for the woman +as child-bearer. It would not, of course, be impossible +for woman to provide for herself, but it would detract +so considerably from social efficiency that any group +in which it was done would soon disappear. It is the +nature and supreme function of woman that makes +her dependent upon man. And even though the +dreams of some were realised, and society as a whole +cared for woman in the discharge of this function, the +issue would not be changed. It would mean that instead +of a woman being dependent upon one man she +would be dependent upon all men. Nor are the substantial +facts of the situation changed by anyone +pointing out that all women do not and cannot under +ordinary circumstances become wives and mothers. +Human nature will always develop on the lines of the +normal functions of men and women, and there can be +no question in this case as to what these are.</p> + +<p>I have used the word 'dependence,' but this does +not, of necessity, involve either subordination or subjection. +It may provide the condition of either or of +both, but the dependence of the woman on the man +is, as I have said, biologically inescapable. Her subjection +is quite another question. Dependence may +be mutual. One class of society may be dependent +upon another class, but the two may move on a perfect +level of equality. And with uncivilised peoples<!-- Page 115 --><span class='pagenum'><a name="Page_115" id="Page_115">[115]</a></span> +the evidence goes to prove that, while the spheres of +the sexes are more clearly differentiated than with us, +this difference is seldom if ever expressed in terms of +superior and inferior. Savages would say, as civilised +people still say, there are many things that it is wrong +for a woman to do, and they would add there are also +things that a man must not do. They would be as +shocked at woman doing certain things as some people +among ourselves were when women first began to +speak at public meetings. Their disapproval would +not rest on the ground that these things were 'unwomanly', +nor upon any question of weakness or strength, +of inferiority or superiority, but for another and, to +the savage, very urgent reason.</p> + +<p>One can very easily exaggerate the extent of the +subjection of women among uncivilised people. As a +matter of fact, it usually is exaggerated. Not all travellers +are capable of accurate observation, and very +many are led astray by what are really superficial aspects +of savage life. They are so impressed by the contemplation +of a state of affairs different from our own +that they mistake mere lines of demarcation for a +moral valuation. Many travellers, for example, observing +that women are strictly forbidden to do this +or that, conclude that the woman has no rights as +against the man. As in nearly all these cases the man +is as strictly forbidden to encroach on the woman's +sphere, one might as reasonably reverse the statement +and dwell upon male subjection. As a matter of fact, +both furnish examples of the all-powerful principle of +'taboo.' Some things are taboo to the man, others to +the woman. And the key to the problem lies in the +nature and origin of these taboos. But taboo does not<!-- Page 116 --><span class='pagenum'><a name="Page_116" id="Page_116">[116]</a></span> +extinguish rights; it confirms them. Under its operation, far +from its being the truth that women are without +status or rights or power, her position and rights +are clearly marked, generally recognised, and quickly +enforced. Some examples of this may be noted.</p> + +<p>A Kaffir woman when ill-treated possesses the +right of asylum with her parents, and remains there +until the husband makes atonement. The same thing +holds of the West African Fulahs. In the Marquesas +a woman is prohibited the use of canoes; on the other +hand, men are prohibited frequenting certain places +belonging to the women. In Nicaragua no man may +enter the woman's market-place under penalty of a +beating. With most of the North-American tribes a +woman has supreme power inside the lodge. The +husband possesses no power of interference. In most +cases the husband cannot give away anything belonging +to the lodge without first getting the consent of +his wife. With the Nootkas, women are consulted on +all matters of business. Livingstone relates his surprise +on finding that a native would not accompany +him on a journey because he could not get his wife's +consent. He found this to be one of the customs of the +tribe to which the man belonged. Among the Kandhs +of India nothing public is done without consulting the +women. In the Pellew Islands the head of the family +can do nothing of importance without consulting the +oldest female relative. Among the Hottentots women +have supreme rule in the house. If a man oversteps +the line, his female relatives inflict a fine, which is paid +to the wife. With the Bechuanas the mother of the +chief is present at all councils, and he can hardly decide +anything without her consent. These are only a<!-- Page 117 --><span class='pagenum'><a name="Page_117" id="Page_117">[117]</a></span> +few of the cases that might be cited, but they are sufficient +to show that the common view of women among +savages as without recognised status, or power, needs +very serious qualification. Of course, ill-treatment of +women does occur with uncivilised as with civilised +people, and she may suffer from the expression of +brutal passion or superior strength, but an examination +of the facts justifies Starcke's opinion that "we +are not justified in assuming that the savage feels a +contempt for women in virtue of her sex."</p> + +<p>In primitive life, in short, the dominant idea is not +that of superiority in relation to woman, but that of +difference. She is different from man, and this difference +involves consequences of the gravest character, +and against which due precautions must be taken. +Superiority and inferiority are much later conceptions; +they belong to a comparatively civilised period, +and their development offers an admirable example +of the way in which customs based on sheer superstitions +become transformed into a social prejudice, +with the consequent creation of numerous excuses +for their perpetuation. What that initial prejudice is—a +prejudice so powerful that it largely determines +the future status of woman—has already been pointed +out. Her place in society is marked out in uncivilised +times by the powerful superstitions connected with +sexual functions. Not that she is weaker—although +that is, of course, plain—nor that she is inferior, a +thought which scarcely exists with uncivilised peoples, +but that she is dangerous, particularly so during +her functional crises and in childbirth. And being +dangerous, because charged with a supernatural influence +inimical to others, she is excluded from<!-- Page 118 --><span class='pagenum'><a name="Page_118" id="Page_118">[118]</a></span> +certain occupations, and contact with her has to be +carefully regulated. I agree with Mr. Andrew Lang +that in the regulations concerning women amongst +uncivilised people we have another illustration of the +far-reaching principle of taboo (<cite>Social Origins and +Primal Law</cite>, p. 239) she suffers because of her sex, +and because of the superstitious dread to which her +sex nature gives birth.</p> + +<p>Of course, at a later stage other considerations begin +to operate. Where, for example, as amongst the +Kaffirs, women are not permitted to touch cattle because +of this assumed spiritual infection, and where a +man's wealth is measured by the cattle he possesses, +it is easy to see that this would constitute a force +preventing the political and social equality of the +sexes. The pursuits from which women were primarily +excluded for purely religious reasons would in +course of time come to be looked upon as man's inalienable +possessions. And here her physical weakness +would play its part; for she could not take, as man +could withhold, by force. Even when the primitive +point of view is discarded, the social prejudices engendered +by it long remains. And social prejudices, +as we all know, are the hardest of all things to destroy.</p> + +<p>A final consideration needs to be stated. This is +that the customs determined by the views of woman +(above outlined) fall into line, in a rough-and-ready +fashion, with the biological tendency to consecrate +the female to the function of motherhood and conserve +her energies to that end, leaving other kinds of +work to the male. It would be an obvious advantage +to a tribe in which woman, relieved from the necessity +of physical struggle for food and defence, was<!-- Page 119 --><span class='pagenum'><a name="Page_119" id="Page_119">[119]</a></span> +able to attend to children and the more peaceful side +of family life. Children would not only benefit thereby, +but the home with all its civilising, humanising +influences would develop more rapidly. Assuming +variations in tribal life in this direction, there is no +question as to which tribe that would stand the better +chance of survival. The development of life has proceeded +here as elsewhere by differentiation and specialisation; +and while the tasks demanding the more +sustained physical exertions were left to man, and to +the performance of which his sexual nature offered no +impediment, woman became more and more specialised +for maternity and domestic occupations. This, I +hasten to add, is not at all intended as a plea for denying +to women the right to participate in the wider +social life of the species. I am trying to explain a +social phase, and neither justifying nor condemning +its perpetuation.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_120">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> Dr. Iwan Bloch, <cite>The Sexual Life of Our Time</cite>, p. 97.</p></div> + +<div class="footnote"><p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> E. D. Starbuck, <cite>The Psychology of Religion</cite>, p. 401.</p></div> + +<div class="footnote"><p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> <cite>The Psychological Phenomena of Christianity</cite>, p. 419.</p></div> + +<div class="footnote"><p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> <cite>Primitive Paternity</cite>, 2 vols., 1909-10.</p></div> + +<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> <cite>The Mystic Rose</cite>, p. 191.</p></div> + +<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> See Frazer's <cite>Taboo and the Perils of the Soul</cite>, pp. 145-63, +and Crawley's <cite>Mystic Rose</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> <cite>Man and Woman</cite>, p. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> <cite>Taboo</cite>, pp. 163-4.</p></div> + +<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> <cite>Religion of the Semites</cite>, p. 142.</p></div> + +<div class="footnote"><p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> A long list of animals that were sacred to various Semitic +tribes has been compiled by Robertson Smith, <cite>Kinship and +Marriage in Early Arabia</cite>, pp. 194-201.</p></div> + +<div class="footnote"><p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> Robertson Smith, <cite>Kinship and Marriage in Early Arabia</cite>, +pp. 306-7.</p></div> + +<div class="footnote"><p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> <cite>Religion of the Semites</cite>, pp. 427-9. For a fuller +discussion of the subject, see <cite>Studies in the Psychology of Sex</cite>, +by Havelock Ellis, 1901.</p></div> + +<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> Westermarck, <cite>Origin and Development of the Moral Ideas</cite>, +p. 666.</p></div> + +<div class="footnote"><p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> Westermarck, p. 666.</p></div> + +<div class="footnote"><p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> Frazer, <cite>Taboo</cite>, p. 150.</p></div> + +<div class="footnote"><p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> See the Rev. Principal Donaldson's <cite>Woman: her Position +and Influence in Ancient Greece and Rome, and among the Early +Christians</cite>, bk. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> For the general influence of these beliefs +about woman in determining her social position, see <a href="#NOTE_TO_PAGE_104">note +at the end of this chapter</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> <cite>The Worship of Priapus</cite>, Pref. p. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> <cite>The River Congo</cite>, p. 405.</p></div> + +<div class="footnote"><p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> A description of the Sakti ceremony is given by Major-General +Forlong, <cite>Faiths of Man</cite>, iii. pp. 228-9.</p></div> + +<div class="footnote"><p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> Westropp, <cite>Primitive Symbolism</cite>, p. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> <cite>Egyptian Belief and Modern Thought</cite>, p. 256.</p></div> + +<div class="footnote"><p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> Forlong, <cite>Faiths of Man</cite>, iii. p. 66.</p></div> + +<div class="footnote"><p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> <cite>Primitive Symbolism</cite>, p. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> <cite>Primitive Paternity</cite>, i. pp. 63-4.</p></div> + +<div class="footnote"><p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> Major-General Forlong agrees with many other authorities +in tracing our custom of kissing under the mistletoe to this ancient +practice. "The mistletoe," he says, "marks in one sense +Venus's temple, for any girl may be kissed if caught under its +sprays—a practice, though modified, which recalls to us that +horrid one mentioned by Herodotus, where all women were for +once at least the property of the man who sought them in Mylitta's +temple."—<cite>Rivers of Life</cite>, i. p. 91.</p></div> + +<div class="footnote"><p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> Those who desire further and more detailed information may +consult Forlong's great work, <cite>The Rivers of Life</cite>, Payne Knight's +<cite>Worship of Priapus</cite>, Westropp and Wake's <cite>Phallicism in Ancient +Religion</cite>, Brown's <cite>Dionysiak Myth</cite>, Westropp's <cite>Primitive +Symbolism</cite>, R. A. Campbell's <cite>Phallic Worship</cite>, Hargrave Jennings's +<cite>Worship of Priapus</cite>, etc.</p></div> + +<div class="footnote"><p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> A good discussion of the topic will be found in this author's +<cite>Social and Ethical Interpretations in Mental Development</cite>.</p></div> +</div> + +<p><!-- Page 120 --><span class='pagenum'><a name="Page_120" id="Page_120">[120]</a></span></p> + +<h2>CHAPTER <span class="cgap">FIVE</span><br /> +THE INFLUENCE OF SEXUAL AND PATHOLOGIC +STATES ON RELIGIOUS BELIEF</h2> + +<p>In the preceding chapter we have +been concerned with the various ways in which the +phenomena attendant on the sexual life of man and +woman become associated with religious beliefs. As +a force that arises in the life of each individual, and +intrudes, as it were, into consciousness, the phenomena +of sex fill primitive man with an amazement +that is not unmixed with terror. In strict accord with +primitive psychology sexual phenomena are conceived +as more or less connected with the supernatural +world, and becoming thus entwined with religious +convictions are made the nucleus of a number of superstitious +ceremonies. The connection is close and +obvious so long as we restrict our survey to uncivilised +humanity. The only room for doubt or discussion +is the exact meaning of certain ceremonies, or the +order of certain phases of development. It is when +we take man in a more advanced stage that obscurity +gathers and difficulties arise. The sexual life is no +longer lived, as it were, openly. Symbolism and mysticism +develop; a more complex social life provides +disguised outlets for primitive and indestructible feelings. +Sexualism, instead of being something to be +glorified, and, so to speak, annotated by religious +ceremonies, becomes something to be hidden or decried. +Ignored it may be. Decried it may be; but it +will not be denied. That is a practical impossibility in +the case of so powerful and so pervasive a fact as sex. +We may disguise its expression, but only too often +the disguise is the equivalent of undesirable and unhealthy +manifestations.</p> + +<p><!-- Page 121 --><span class='pagenum'><a name="Page_121" id="Page_121">[121]</a></span> +The modern history of religion offers a melancholy +illustration of the truth of the last sentence, and it is +quite clearly exhibited in the history of Christianity +itself. From the beginning it strove to suppress the +power of sexual feeling. It was an enemy against +whom one had to be always on guard, one that had to +be crushed, or at least kept in subjection in the interests +of spiritual development. And yet the very +intensity of the efforts at suppression defeated the +object aimed at. With some of the leaders of early +Christianity sex became an obsession. Long dwelling +upon its power made them unduly and unhealthily +conscious of its presence. Instead of sex taking its +place as one of the facts of life, which like most other +facts might be good or bad as circumstances determined, +it was so much dwelt upon as to often dwarf +everything else. Asceticism is, after all, mainly a reversed +sensualism, or at least confesses the existence +of a sensualism that must not be allowed expression +lest its manifestation becomes overpowering. Mortification +confesses the supremacy of sense as surely +as gratification. Moreover, mortification of sense as +preached by the great ascetics does not prevent that +most dangerous of all forms of gratification, the sensualism +of the imagination. That remains, and is apt +to gain in strength since the fundamentally healthful +energies are denied legitimate and natural modes +of expression. Thus it is that we find developing +social life not always providing a healthy outlet for +the sexual life, and thus it is that the intense striving +of religious leaders against the power of the sexual +impulse has often forced it into strange and harmful +forms of expression. So we find throughout the<!-- Page 122 --><span class='pagenum'><a name="Page_122" id="Page_122">[122]</a></span> +history of religion, not only that a deal of what +has passed for supernatural illumination to have +undoubtedly had its origin in perverted sexual feeling, +but the constant emergence of curious religio-erotic +sects whose strange mingling of eroticism +and religion has scandalised many, and offered a +lesson to all had they but possessed the wit to discern +it.</p> + +<p>Although there is an understandable disinclination, +amounting with some to positive revulsion, to recognise +the sexual origin of much that passes for religious +fervour, the fact is well known to competent medical +observers, as the following citations will show. +More than a generation since a well-known medical +authority said:—</p> + +<p>"I know of no fact in pathology more striking and +more terrifying than the way in which the phenomena +of the ecstatic—which have often been seized upon by +sentimental theorisers as proofs of spiritual exaltation—may +be plainly seen to bridge the gulf between +the innocent foolery of ordinary hypnotic patients and +the degraded and repulsive phenomena of nymphomania +and satyriasis."<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a></p> + +<p>Dr. C. Norman also observes:—</p> + +<p>"Ecstasy, as we see in cases of acute mental disease, +is probably always connected with sexual excitement, +if not with sexual depravity. The same association +is seen in less extreme cases, and one of the +commonest features in the conversation of acutely +maniacal women is the intermingling of erotic and +religious ideas."<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a></p> + +<p><!-- Page 123 --><span class='pagenum'><a name="Page_123" id="Page_123">[123]</a></span> +This opinion is fully endorsed by Sir Francis Galton:—</p> + +<p>"It has been noticed that among the morbid organic +conditions which accompany the show of excessive +piety and religious rapture in the insane, none are so +frequent as disorders of the sexual organisation. Conversely, +the frenzies of religious revivals have not infrequently ended +in gross profligacy. The encouragement +of celibacy by the fervent leaders of most creeds, utilises +in an unconscious way the morbid connection +between an over-restraint of the sexual desires and +impulses towards extreme devotion."<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a></p> + +<p>Dr. Auguste Forel, the eminent German specialist, +points out that—</p> + +<p>"When we study the religious sentiment profoundly, +especially in the Christian religion, and Catholicism +in particular, we find at each step its astonishing +connection with eroticism. We find it in the exalted +adoration of holy women, such as Mary Magdalene, +Marie de Bethany, for Jesus, in the holy legends, in +the worship of the Virgin Mary in the Middle Ages, +and especially in art. The ecstatic Madonnas in our +art galleries cast their fervent regards on Jesus or on +the heavens. The expression in Murillo's 'Immaculate +Conception' may be interpreted by the highest +voluptuous exaltation of love as well as by holy transfiguration. +The 'saints' of Correggio regard the Virgin +with an amorous ardour which may be celestial, but +appears in reality extremely terrestrial and human."<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a></p> + +<p>Another German authority remarks:—</p> + +<p>"I venture to express my conviction that we<!-- Page 124 --><span class='pagenum'><a name="Page_124" id="Page_124">[124]</a></span> +should rarely err if, in a case of religious melancholy, +we assumed the sexual apparatus to be implicated."<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a></p> + +<p>Dr. Bevan Lewis points out how frequently religious +exaltation occurs with women at puberty, and religious +melancholia at the period of sexual decline. +And Dr. Charles Mercier puts the interchangeability +of sexual and religious feelings in the following passage:—</p> + +<p>"Religious observances provide an alternative, into +which the amatory instinct can be easily and naturally +diverted. The emotions and instinctive desires, +which finds expression in courtship, is a vast body of +vague feeling, which is at first undirected.... It is a +voluminous state of exaltation that demands enthusiastic +action. This is the state antecedent to falling +in love, and if an object presents himself or herself, the +torrent of emotion is directed into amatory passion. +But if no object appears, or if the selected object is denied, +then religious observances yield a very passable +substitute for the expression of the emotion. Religious +observances provide the sensuous atmosphere, the +call for self-renunciation, the means of expressing +powerful and voluminous feeling, that the potential +or disappointed lover needs. The madrigal is transformed +into the hymn; the adornment of the person +that should have gone to allure the beloved now takes +the shape of ecclesiastical vestments; the reverence +that should have been paid to the loved one is transformed +to a higher object; the enthusiasm that would +have expanded in courtship is expressed in worship; +the gifts that would have been made, the services that<!-- Page 125 --><span class='pagenum'><a name="Page_125" id="Page_125">[125]</a></span> +would have been rendered to the loved one, are transferred +to the Church."<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a></p> + +<p>Dr. Krafft-Ebing, after dwelling upon the substantial +identity of sexual love and religious emotion, summarises +his conclusions by saying:—</p> + +<p>"Religious and sexual hyperæsthesia at the acme of +development show the same volume of intensity and +the same quality of excitement, and may, therefore, +under given circumstances interchange. Both will in +certain pathologic states degenerate into cruelty."<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a></p> + +<p>Even so orthodox a writer as the Rev. S. Baring-Gould +points out that—</p> + +<p>"The existence of that evil, which, knowing the constitution +of man, we should expect to find prevalent +in mysticism, the experience of all ages has shown following, +dogging its steps inevitably. So slight is the +film that separates religion from sensual passion, that +uncontrolled spiritual fervour roars readily into a blaze +of licentiousness."<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a></p> + +<p>No useful purpose would be served by lengthening +this list of citations. Enough has been said to show +that the point of view expressed is one endorsed by +many sober, competent, and responsible observers. +There exists among them a general, and one may add +a growing, recognition of the important truth that the +connection between religious and sexual feeling is of +the closest character, and that one is very often mistaken +for the other. Asceticism, usually taken as evidence +to the reverse, is on the contrary, confirmative. +The ascetic often presents us with a flagrant case of +eroto-mania, expressing itself in terms of religion.<!-- Page 126 --><span class='pagenum'><a name="Page_126" id="Page_126">[126]</a></span> +It is highly significant that the biographies of Christian +saints should furnish so many cases of men and +women of strong sensual passions, and whose ascetic +devotion was only the reaction from almost unbridled +sensualism. No wonder that in the temptations experienced +by the monks the figures of nude women so +often appeared before their heated imaginations. Sexual +feeling suppressed in one direction broke out in +another. Feelings, in themselves perfectly normal, became, +as a consequence of repression and misdirection, +pathologic. And one consequence of this was that +many of the early Christian writers brought to the +consideration of the subject of sex a concentration of +mind that resulted in disquisitions of such a nature +that it is impossible to do more than refer to them. The +sexual relation instead of being refined was coarsened. +Marriage was viewed in its lowest form, more as a +concession to the weakness of the flesh than as a desirable +state for all men and women. Nor can it be +said, after many centuries, that these ideas are quite +eradicated from present-day life.</p> + +<p>A field of investigation that yields much illuminating +information is the biographies of the saints and +of other religious characters. In many of these cases +the acceptance of sexual feeling for religious illumination +is very clear. Thus of St. Gertrude, a Benedictine +nun of the thirteenth century, we read:—</p> + +<p>"One day at chapel she heard supernaturally sung +the words, '<i>Sanctus, Sanctus, Sanctus</i>.' The Son of +God, leaning towards her like a sweet lover, and giving +to her soul the softest kiss, said to her at the second +<i>Sanctus</i>, 'In the <i>Sanctus</i> addressed to My person, receive +with this all the sanctity of My divinity and of<!-- Page 127 --><span class='pagenum'><a name="Page_127" id="Page_127">[127]</a></span> +My humanity.'... And the following Sunday, while +she was thanking God for this favour, behold the +Son of God, more beauteous than thousands of +angels, takes her to His arms as if He were proud +of her, and presents her to God the Father, and in +that perfection of sanctity with which He had endowed +her."<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a></p> + +<p>Of Juliana of Norwich, who was granted a revelation +in 1373, we are told that she had for long 'ardently +desired' a bodily sight of the Lord upon the +cross; and that finally Jesus appeared to her and said, +"I love thee and thou lovest Me, and our love shall +never be disparted in two."<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a> So, again, in the case of +Sister Jeanne des Anges, Superior of the Convent of +Ursulines of Loudun, and the principal character in +the famous Grandier witchcraft case, we have a detailed +account, in her own words, of the lascivious +dreams, unclean suggestions, etc.—all attributed to +Satan—and alternating with impressions of bodily +union with Jesus.<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a> Marie de L'Incarnation addresses +Jesus as follows:—</p> + +<p>"Oh, my love, when shall I embrace you? Have you +no pity on the torments that I suffer? Alas! alas! My +love! My beauty! My life! Instead of healing my pain, +you take pleasure in it. Come, let me embrace you, and +die in your sacred arms."<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a></p> + +<p>Veronica Juliani, beatified by Pope Pius <span class="ucsmcap">II.</span>, took a +real lamb to bed with her, kissed it, and suckled it at +her breasts. St. Catherine of Genoa threw herself on +the ground to cool herself, crying out, "Love, love, I<!-- Page 128 --><span class='pagenum'><a name="Page_128" id="Page_128">[128]</a></span> +can bear it no longer." She also confessed to a peculiar +longing towards her confessor.<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a></p> + +<p>The blessed Mary Alacoque, foundress of the +Sacred Heart, was subject from early life to a number +of complaints—rheumatism, palsy, pains in the side, +ulceration of the legs—and experienced visions early +in her career. As a child she had so vivid a sense of +modesty that the mere sight of a man offended her. +At seventeen she took to wearing a knotted cord +drawn so tightly that she could neither eat nor breathe +without pain. She compressed her arms so tightly with +iron chains that she could not remove them without +anguish. "I made," she says, "a bed of potsherds, on +which I slept with extreme pleasure." She fasted and +tortured herself in a variety of ways, and the more her +physical disorders increased the more numerous became +her visions. Before she was eighteen years of +age, in 1671, she entered a nunnery. From the time +she donned the habit of a novice she was 'blessed' +with visions. "Our Lord showed me that that day was +the day of our spiritual wedding; He forthwith gave me +to understand that He wished to make me taste all the +sweetness of the caresses of His love. In reality, those +divine caresses were from that moment so excessive, +that they often put me out of myself." "Once," says +one of her biographers, "having retired into her chamber, +she threw off the clothes with which she had bedecked +herself during the day, when the Son of God +showed Himself to her in the state in which He was +after His cruel flagellation—that is, with His body all +wounded, torn, gory—and He said to her that it was +her vanities that had brought Him into that condition."<!-- Page 129 --><span class='pagenum'><a name="Page_129" id="Page_129">[129]</a></span> +In one of these visions Jesus took the head +of Mary, pressed it to His bosom, spoke to her in +passionate words, opened her side and took out her +heart, plunged it into His own, and then replaced +it. He then explained His design of founding the +Order of the Sacred Heart. Ever after, Mary was +conscious of a pain in her side and a burning +sensation in her chest—two plain symptoms of hysteria.<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a></p> + +<p>Santa Teresa, who died at the early age of thirty-three, +and in whose family more than one case of well-developed +neurasthenia can be traced, was favoured +with 'messages' at a very early age. She believed some +of these were temptations from the devil suggesting +an 'honourable alliance.' A nervous breakdown followed +directly after entrance into a convent. She was +then twenty years of age, was subject to fainting fits +and longed for illness as a sign of divine favour. She +was subject to convulsions, and soon after taking the +veil fell into a cataleptic trance, which lasted three +days. She was thought to be dead, but at the end +of the time sat up and told those around that +she had visited both heaven and hell, and seen the +joys of the blessed and the torments of the damned. +It is at least suggestive that, in spite of the longing +for personal communion with Jesus, her first +experience of the ecstasy of divine love was experienced +after discovering a 'very realistic' picture +of a martyred saint—St. Joseph. The significance +of the intense contemplation of a tortured body—possibly +made by one whose sexual nature was<!-- Page 130 --><span class='pagenum'><a name="Page_130" id="Page_130">[130]</a></span> +undergoing a process of suppression—is unmistakable.<a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a></p> + +<p>On these and similar cases Professor William James +makes the following comment:—</p> + +<p>"To the medical mind these ecstasies signify nothing +but suggested hypnoid states, on an intellectual +basis of superstition, and a corporeal one of degeneration +and hysteria. Undoubtedly these pathological +conditions have existed in many and possibly in all +the cases, but that fact tells us nothing about the value +for knowledge of the consciousness which they induce. +To pass a spiritual judgment upon these states, we +must not content ourselves with superficial medical +talk, but enquire into their fruits for life."<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a></p> + +<p>Now the question is really not what these ecstasies +suggest to the 'medical mind,' as though that were a +type of mind quite unfitted to pass judgment. It is a +question of what the facts suggest to any mind judging +the behaviour of a person under the influence of +strong religious emotion exactly as it would judge +anyone under any other strong emotional pressure. +And if it be possible to explain these states in terms +of known physiological and mental action, what warranty +have we for rejecting this and preferring in its +stead an explanation that is both unprovable and +unnecessary? And one would be excused for thinking +that cases which certainly involve some sort of +abnormal nervous action are precisely those in which +the medical mind should be called on to express an +opinion. What is meant by passing 'a spiritual judgment'<!-- Page 131 --><span class='pagenum'><a name="Page_131" id="Page_131">[131]</a></span> +upon these states is not exactly clear, unless +it means judging them in terms of the historic supernatural +interpretation. But that is precisely the interpretation +which is challenged by the 'medical mind.'</p> + +<p>I do not see how any enquiry "into their fruits for +life" can affect a rational estimate of the nature of +these mystical states. Mysticism adds nothing to the +native disposition of a person. It merely gives their +energies a new turn, a new direction. What they were +before the experience they remain, substantially, +afterwards. That is why we find religious mystics of +every variety. Some energetically practical; others +dreamily unpractical. Professor James admits this in +saying that "the other-worldliness encouraged by the +mystical consciousness makes this over-abstraction +from practical life peculiarly liable to befall mystics in +whom the character is naturally passive and the intellect +feeble; but in natively strong minds and characters +we find quite opposite results."<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a> And when it +is further admitted that "the mystical feeling of enlargement, +union, and emancipation has no specific +intellectual content whatever of its own," but "is capable +of forming matrimonial alliances with material +furnished by the most diverse philosophies and theologies, +provided only they can find a place in their +framework for its peculiar emotional mood," mysticism +seems reduced to an emotional development on +all fours with emotional development in other directions. +It is not peculiar to religious minds because "it +has no specific intellectual content." It is amorphous, +so to speak. And it may form diverse 'matrimonial +alliances' precisely because it does not point to a<!-- Page 132 --><span class='pagenum'><a name="Page_132" id="Page_132">[132]</a></span> +hidden world of reality, but is merely indicative of +tense emotional moods. In the face of nature the non-theistic +Richard Jeffries experiences all the feelings +of mental enlargement and emotional transports that +Mary Alacoque or Santa Teresa experienced in their +visions of the 'Risen Christ.'</p> + +<p>It is idle, then, to sneer at 'medical materialism,' +and stigmatise it as superficial. Many people are constitutionally +afraid of words, and there is nothing that +arouses prejudice so quickly as a name. But it is really +not a question of materialism, medical or non-medical. +It is a mere matter of applying knowledge and +common sense to the cases before us. Are we to take +the subject's explanation of his or her mental states as +authoritative, so far as their nature is concerned; or +are we to treat them as symptoms demanding the +skilled analysis of the specialist? If the former, how +can we differentiate between the mystic and the admittedly +hysterical patient? If the latter, what ground +is there for placing the mystic in a category of his own? +Rational and scientific analysis will certainly take far +more notice of the nature of the feelings excited than +of the object towards which they are directed. Here +is the case of a young lady, given by Dr. Moreau, in his +<cite>Morbid Psychology</cite>:—</p> + +<p>"During my long hours of sleeplessness in the night +my beloved Saviour began to make Himself manifest +to me. Pondering over the meditations of St. François +de Sales on the <cite>Song of Songs</cite>, I seemed to feel all my +faculties suspended, and crossing my arms upon my +chest, I awaited in a sort of dread what might be revealed +to me.... I saw the Redeemer veritably in the +flesh.... He extended Himself beside me, pressed me<!-- Page 133 --><span class='pagenum'><a name="Page_133" id="Page_133">[133]</a></span> +so closely that I could feel His crown of thorns, and +the nails in His feet and hands, while He pressed His +lips over mine, giving me the most ravishing kiss of a +divine Spouse, and sending a delicious thrill through +my entire body."<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a></p> + +<p>Get rid of the narcotising effect of theological associations +by eliminating the name of Jesus and other +religious terms from this case, and from the others already +cited, and no one would have the least doubt as +to their real nature. Given a condition of physical +health in these cases, with conditions that favoured +social activity, healthy intercourse with the opposite +sex, culminating in marriage and parenthood, can +there be any doubt that this species of religious ecstasy +would have been non-existent? If, as Tylor says, +the refectory door would many a time have closed the +gates of heaven, happy family life would in a vast +number of cases have prevented those religio-erotic +trances which have played so powerful a part in the +history of supernaturalism. Most people will agree +with Dr. Maudsley:—</p> + +<p>"The ecstatic trances of such saintly women as +Catherine Sienne and St. Theresa, in which they believed +themselves to be visited by their Saviour and +to be received as veritable spouses into His bosom, +were, though they knew it not, little better than vicarious +sexual orgasm; a condition of things which the intense +contemplation of the naked male figure, carved +or sculptured in all its proportions on a cross, is more +fitted to produce in young women of susceptible nervous +temperament than people are apt to consider. +Every experienced physician must have met with instances<!-- Page 134 --><span class='pagenum'><a name="Page_134" id="Page_134">[134]</a></span> +of single and childless women who have devoted +themselves with extraordinary zeal to habitual +religious exercises, and who, having gone insane as a +culmination of their emotional fervour, have straightway +exhibited the saddest mixture of religious and +erotic symptoms—a boiling over of lust in voice, face, +gestures, under the pitiful degradation of disease.... +The fanatical religious sects, such as the Shakers and +the like, which spring up from time to time in communities +and disgust them by the offensive way in +which they mingle love and religion, are inspired in +great measure by sexual feeling; on the one hand, +there is probably the cunning of a hypocritical knave, +or the self-deception of a half-insane one, using the +weaknesses of weak women to minister to his vanity +or his lust under a religious guise; on the other hand, +there is an exaggerated self-feeling, often rooted in +the sexual passion, which is unwittingly fostered under +the cloak of religious emotion, and which is apt to conduct +to madness or to sin. In such cases the holy kiss +owes its warmth to the sexual impulse, which inspires +it, consciously or unconsciously, and the mystical religious +union of the sexes is fitted to issue in a less +spiritual union."<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a></p> + +<p>Many manuals of devotion will be found to furnish +the same kind of evidence as biographical narratives +concerning the intimate relations that exists between +sexuality and religious feeling. What has just been +said may be repeated here, namely, that if the religious +associations were dispelled, there would be no +mistaking the nature of feelings that originated much<!-- Page 135 --><span class='pagenum'><a name="Page_135" id="Page_135">[135]</a></span> +of this class of writing, or the feelings to which they +appeal. The serious fact is that the appeal is there +whether we recognise it or not, and it is a question +worthy of serious consideration whether the unwary +imagination of the young may be not as surely debauched +by certain books of devotion as by a frankly +erotic production. It is not without reason that +d'Israeli the elder, in an essay omitted from all editions +of his book after the first, remarked that "poets +are amorous, lovers are poetical, but saints are both."<a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a> +Take, for example, the following from a collection of +old English homilies, dating from the thirteenth and +fourteenth centuries:—</p> + +<p>"Jesus, my holy love, my sure sweetness! Jesus, my +heart, my joy, my soul-heal! Jesus, sweet Jesus, my +darling, my life, my light, my balm, my honey-drop!... +Kindle me with the blaze of Thy enlightening love. +Let me be Thy leman, and teach me to love Thee.... +Oh, that I might behold how Thou stretchedst Thyself +for me on the cross. Oh, that I might cast myself<!-- Page 136 --><span class='pagenum'><a name="Page_136" id="Page_136">[136]</a></span> +between those same arms, so very wide outspread.... +Oh, that I were in Thy arms, in Thy arms so stretchedst +and outspread on the cross."</p> + +<p>Or this, from the same collection:—</p> + +<p>"Sweet Jesus, my love, my darling, my Lord, my +Saviour, my balm, sweeter is the remembrance of Thee +than honey in the mouth. Who is there that may not +love Thy lovely face? Whose heart is so hard that may +not melt at the remembrance of Thee? Oh! who may +not love Thee, lovely Jesus? Jesus, my precious darling, +my love, my life, my beloved, my most worthy of +love, my heart's balm, Thou art lovesome in countenance, +Thou art altogether bright. All angels' life is to +look upon Thy face, for Thy cheer is so marvellously +lovesome and pleasant to look upon.... Thou art so +bright, and so white that the sun would be pale if compared +to Thy blissful countenance. If I, then, love any +man for beauty, I will love Thee, my dear life, my +mother's fairest son."<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a></p> + +<p>The language of erotic piety figures much more +prominently in Roman Catholic medieval writings +than in Protestant literature. This is not because an +appeal to the same feelings is absent from the religious +literature of Protestantism, it is mainly due to the +fact that more modern conditions leads to a less intense +religious appeal, while the broadening of social +life encourages a more natural outlet for all aspects +of human nature. Still, the following expression of a +young lady convert of Wesley's offers a fair parallel to +the specimen given above. It is taken from Southey's +<cite>Life of Wesley</cite>:—</p> + +<p><!-- Page 137 --><span class='pagenum'><a name="Page_137" id="Page_137">[137]</a></span> +"Oh, mighty, powerful, happy change! The love +of God was shed abroad in my heart, and a flame +kindled there with pains so violent, and yet so very +ravishing, that my body was almost torn asunder. I +sweated, I trembled, I fainted, I sang. Oh, I thought +my head was a fountain of water. I was dissolved in +love. My beloved is mine, and I am His. He has all +charms; He has ravished my heart; He is my comforter, +my friend, my all. Oh, I am sick of love. He is +altogether lovely, the chiefest among ten thousand. +Oh, how Jesus fills, Jesus extends, Jesus overwhelms +the soul in which He lives."</p> + +<p>The <cite>Imitation of Christ</cite> has been described by more +than one writer as a manual of eroticism, and certainly +the chapters "The Wonderful Effects of Divine +Love," and "Of the Proof of a True Lover," might +well be cited in defence of this view. In the following +canticle of St. Francis of Assisi it does not seem possible +to distinguish a substantial difference between it +and a frankly avowed love poem:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Into love's furnace I am cast,<br /></span> +<span class="i1">Into love's furnace I am cast,<br /></span> +<span class="i1">I burn, I languish, pine, and waste.<br /></span> +<span class="i1">Oh, love divine, how sharp thy dart!<br /></span> +<span class="i1">How deep the wound that galls my heart!<br /></span> +<span class="i1">As wax in heat, so, from above,<br /></span> +<span class="i1">My smitten soul dissolves in love.<br /></span> +<span class="i1">I live, yet languishing I die,<br /></span> +<span class="i1">While in thy furnace bound I lie."<a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a><br /></span> +</div></div> + +<p>It would certainly be possible to furnish exact parallels +from volumes of secular verse that would be strictly +'taboo' among those who fail to see anything objectionable +in verses like the above when written in connection<!-- Page 138 --><span class='pagenum'><a name="Page_138" id="Page_138">[138]</a></span> +with religion. Such people fail to recognise +that their attractiveness lies in the hidden appeal to +amatory feeling, and owe their origin to the suppressed +or perverted sexual passion of their author. We +must not allow ourselves to be blinded by the consideration +as to whether the object of adoration be an +earthly or a heavenly one. Men and women have not +distinct feelings that are aroused as their objective differs, +but the same feelings directed now in one direction, +now in another. The direction of these feelings, +their exciting cause, are sheer environmental accidents. +How can one resist the implications of the following, +from a devotional work widely circulated amongst +the women of France:—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">"Praise to Jesus, praise His power,<br /></span> +<span class="i1">Praise His sweet allurements.<br /></span> +<span class="i1">Praise to Jesus, when His goodness<br /></span> +<span class="i1">Reduces me to nakedness;<br /></span> +<span class="i1">Praise to Jesus when He says to me,<br /></span> +<span class="i1">My sister, my dove, my beautiful one!<br /></span> +<span class="i1">Praise to Jesus in all my steps,<br /></span> +<span class="i1">Praise to His amorous charms.<br /></span> +<span class="i1">Praise to Jesus when His loving mouth<br /></span> +<span class="i1">Touches mine in a loving kiss.<br /></span> +<span class="i1">Praise to Jesus when His gentle caresses<br /></span> +<span class="i1">Overwhelm me with chaste joys.<br /></span> +<span class="i1">Praise to Jesus when at His leisure<br /></span> +<span class="i1">He allows me to kiss Him."<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a><br /></span> +</div></div> + +<p>Against this we may place the following hymn, sung +at an American camp meeting of some thousands of +persons between the ages of fourteen and twenty-five:—</p> + +<p><!-- Page 139 --><span class='pagenum'><a name="Page_139" id="Page_139">[139]</a></span></p> +<div class="poem"><div class="stanza"> +<span class="i0">"Blessed Lily of the Valley, oh, how fair is He;<br /></span> +<span class="i3">He is mine, I am His.<br /></span> +<span class="i1">Sweeter than the angels' music is His voice to me;<br /></span> +<span class="i3">He is mine, I am His.<br /></span> +<span class="i1">Where the lilies fair are blooming by the waters calm<br /></span> +<span class="i1">There He leads me and upholds me by His strong right arm.<br /></span> +</div><div class="stanza"> +<span class="i1">All the air is love around me—I can feel no harm;<br /></span> +<span class="i3">He is mine, I am His."<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a><br /></span> +</div></div> + +<p>Special significance is given to this reference by the +age of those who composed the gathering. This period +embraces the years during which sexual maturity is +attained, and the organism experiences important +physiological and psychological changes. The consequence +is that the atmosphere is, so to say, charged +with unsuspected sex feeling, and it is not surprising +that many complaints have been made of immorality +following such gatherings. The organism is then peculiarly +liable to suggestion in all forms. Along with +the imitativeness of early years there is something of +the decisive initiative of maturity. These qualities +wisely guided might be turned to the great advantage +of both the individual and of the community. Mere +incitement by religious revivalism can result in little +else than misdirection and injury. It should be the most +obvious of truths that the attractiveness of hymns such +as the one given, with the keen delight in the suggested +pictures, lies in their yielding—all unknown, perhaps, +to those participating—satisfaction to feelings that +are very frequently imperious in their demands, and +are at all times astonishingly pervasive in their influence.</p> + +<p>Much valuable light is thrown upon this aspect of<!-- Page 140 --><span class='pagenum'><a name="Page_140" id="Page_140">[140]</a></span> +the subject by a study of human behaviour under the +influence of actual disease. Of late years much useful +work has been done in this direction, and our knowledge +of normal psychology greatly helped by a study +of abnormal mental states.<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a> This is mainly because +in disease we are able to observe the operation of tendencies +that are unobscured by the restraints and inhibitions +created by education and social convention. +And one of the most striking, and to many startling, +things observed is the close relation existing between +erotic mania and religious delusion. The person who +at one time feels himself under direct religious inspiration, +or who imagines himself to be the incarnation +of a divine personage, will at another time exhibit the +most shocking obscenity in action and language. Sir +T. S. Clouston furnishes a very striking case of this +character, which he cites in order to show "the common +mixture of religious and sexual emotion."<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a> I do not +reproduce it here because of its grossly obscene +character; but, save for coarseness of language, it +does not differ materially from illustrations already +given. Almost any of the text-books will supply cases +illustrating the connection between sexualism and religion, +a connection generally recognised as the opinions +cited already clearly show.</p> + +<p>Dr. Mercier, in dealing with the connection between +sexualism and religion, which he says "has long been +recognised, but never accounted for," traces it to a +feeling of, or desire for self-sacrifice common to both.<!-- Page 141 --><span class='pagenum'><a name="Page_141" id="Page_141">[141]</a></span> +Certainly sacrifice in some form—of food, weapons, +land, money, or bodily inconvenience—is a feature +present in every religion more or less. And it is quite +certain that not merely the fact, but the desire for some +amount of sacrifice, forms "an integral, fundamental, +and preponderating element" in the sexual emotion. +Dr. Mercier further believes that the benevolence +founded on religious emotion has its origin in sexual +emotion, which is, again, extremely likely. This community +of origin would allow for the transformation of +one into the other, and supplies a key to the language +of lover-like devotion and self-abnegation which is so +prominent in religious devotional literature. The importance +attached to dress is also very suggestive; +for here, again, the element of sacrifice expresses itself +in the cultivation of a studied repulsiveness to +the normal attractiveness of costume. "Thus," says +Dr. Mercier, "we find that the self-sacrificial vagaries +of the rejected lover and of the religious devotee own +a common origin and nature. The hook and spiny +kennel of the fakir, the pillar of St. Simeon Stylites, +the flagellum of the monk, the sombre garments of the +nun, the silence of the Trappists, the defiantly hideous +costume of the hallelujah lass, and the mortified sobriety +of the district visitor, have at bottom the same +origin as the rags of Cardenio, the cage of Don Quixote +de la Mancha, and the yellow stockings and crossed +garters of Malvolio."<a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a></p> + +<p>Professor Granger, who at times comes very near +the truth, says:—</p> + +<p>"There is something profoundly philosophical in +the use of <cite>The Song of Songs</cite> to typify the communion<!-- Page 142 --><span class='pagenum'><a name="Page_142" id="Page_142">[142]</a></span> +of the soul with its ideal. The passion which is expressed +by the Shulamite for her earthly lover in such +glowing phrases becomes the type of the love of the +soul towards God."<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a></p> + +<p>One fails to see the profoundly philosophic nature +of the selection. The <cite>Song of Songs</cite> is a frankly erotic +love poem, written with no other aim than is common +to such poetry, and its spiritualisation is due to the +same process of reinterpretation that is applied to +other parts of the Bible in order to make them agreeable +to modern thought. Had it not been in the Bible, +Christians would have found it neither profoundly +philosophical nor spiritually illuminating; and, as a +matter of fact, similar effusions are selected by Christians +from non-Christian writings as proofs of their +sensual character. The real significance of its use in +religious worship is that it gives a marked expression +to feelings that crave an outlet. And the lesson is that +sexual feeling cannot be eliminated from life; it can +only be diverted or disguised. Some expression it will +find—here in open perversion resulting in positive +vice, there in obsession that leads to a half-insane asceticism, +and elsewhere the creation of the unconsciously +salacious with an unhealthy fondness for dabbling +in questions that refer to the illicit relations of +the sexes.</p> + +<p>"One of the reasons why popular religion in England," +says Professor Granger, "seems to be coming +to the limits of its power, is that it has contented itself +so largely with the commonplace motives which, after +all, find sufficient exercise in the ordinary duties of +life." Here, again, is a curious obtuseness to a plain<!-- Page 143 --><span class='pagenum'><a name="Page_143" id="Page_143">[143]</a></span> +but important truth. With what else should a healthy +religion associate itself but the ordinary motives or +feelings of human life? With what else has religion +always associated itself? Far from that being the +source of the weakness of modern religion, it is its only +genuine source of strength. If religion can so associate +itself with the ordinary facts and feelings of life that +these are unintelligible or poorer without religion, +then religious people have nothing to fear. But if it +be true, as Professor Granger implies, that life in its +normal moods can receive complete gratification apart +from religion, then the outlook is very different. From +a merely historic point of view it is true that as men +have found explanations of phenomena, and gratifications +of feelings apart from religion, the latter has lost +a deal of its power. This is seen in the growth of the +physical sciences, and also, although in a smaller measure, +in sociology and morals.</p> + +<p>This, however, opens up the enquiry, previously +indicated, as to how far the whole range of human +life may be satisfactorily explained in the complete +absence of religion or supernaturalism. And with this +we are not now directly concerned. What we are concerned +with is to show that from one direction at least +supernaturalism has derived strength from a misinterpretation +of the facts. These facts, once interpreted as +clear evidence for supernaturalism, are now seen to be +susceptible to a different explanation. But they have +nevertheless played their part in creating as part of +the social heritage a diffused sense of the reality of +supernatural intercourse. It is not, then, a question of +religion losing power because it has contented itself +with commonplace motives, and because these have<!-- Page 144 --><span class='pagenum'><a name="Page_144" id="Page_144">[144]</a></span> +now found satisfaction in ordinary life. It is rather a +question of the adequacy of science to deal with facts +that have been taken to lie outside the scientific order. +Has science the knowledge or the ability to deal with +the extraordinary as well as with the ordinary facts of +life? I believe it has. The facts we have passed in +review <em>are</em> amenable to scientific treatment, for the +reason that they belong to a class with which the +physician of to-day finds himself in constant contact. +And it is too often overlooked that the belief in the +existence and influence of a supersensible world is +itself only a theory put forward in explanation of +certain classes of facts, and like all theories it becomes +superfluous once a simpler theory is made possible.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_145">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> Article in <cite>The Lancet</cite>, Jan. 11, 1873.</p></div> + +<div class="footnote"><p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> Article in Tuke's <cite>Dictionary of Psychological Medicine</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> <cite>Inquiries into Human Faculty</cite>, pp. 66-7.</p></div> + +<div class="footnote"><p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> <cite>The Sexual Question</cite>, pp. 354-5.</p></div> + +<div class="footnote"><p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> Cited by Havelock Ellis, <cite>Psychology of Sex</cite>, pp. 233-4.</p></div> + +<div class="footnote"><p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> <cite>Conduct and its Disorders</cite>, pp. 368-9.</p></div> + +<div class="footnote"><p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> <cite>Psychopathia-Sexualis</cite>, pp. 9-11.</p></div> + +<div class="footnote"><p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> <cite>Lost and Hostile Gospels</cite>, Preface.</p></div> + +<div class="footnote"><p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> Cited by James, <cite>Varieties</cite>, pp. 345-6.</p></div> + +<div class="footnote"><p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> Inge, <cite>Christian Mysticism</cite>, pp. 201-9.</p></div> + +<div class="footnote"><p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> See Ellis, <cite>Psychology of Sex</cite>, pp. 240-2.</p></div> + +<div class="footnote"><p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> Parkman's <cite>Jesuits in North America</cite>, p. 175.</p></div> + +<div class="footnote"><p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> Krafft-Ebing, <cite>Psychopathia-Sexualis</cite>, p. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> See L. Asseline's <cite>Mary Alacoque and the Worship of the +Sacred Heart of Jesus</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> See <cite>St. Teresa of Spain</cite>, by H. H. Colvill, and <cite>Saint Teresa</cite>, +by H. Joly.</p></div> + +<div class="footnote"><p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> <cite>Varieties</cite>, p. 413.</p></div> + +<div class="footnote"><p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> <cite>Varieties</cite>, p. 413.</p></div> + +<div class="footnote"><p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> Cited by J. F. Nisbet, <cite>The Insanity of Genius</cite>, p. 248.</p></div> + +<div class="footnote"><p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> <cite>Pathology of Mind</cite>, p. 144. Also Mercier, <cite>Sanity and Insanity</cite>, +pp. 223, 281.</p></div> + +<div class="footnote"><p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> <cite>Miscellanies</cite>, 1796, p. 365. From the same essay I take the +following: "Even the ceremonies of religion, both in ancient +and in modern times, have exhibited the grossest indecencies. +Priests in all ages have been the successful panders of the human +heart, and have introduced in the solemn worship of the divinity, +incitements, gratifications, and representations, which the +pen of the historian must refuse to describe. Often has the +sensible Catholic blushed amidst his devotions, and I have seen +chapels surrounded by pictures of lascivious attitudes, and the +obsolete amours of saints revived by the pencil of some Aretine.... +Their homilies were manuals of love, and the more religious +they became, the more depraved were their imaginations. In +the nunnery the love of Jesus was the most abandoned of passions, +and the ideal espousal was indulged at the cost of the +feeble heart of many a solitary beauty" (pp. 369-70).</p></div> + +<div class="footnote"><p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> From a collection published by the Early English Text +Society, 1868, pp. 182-4, 268.</p></div> + +<div class="footnote"><p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> G. A. Coe, <cite>The Spiritual Life</cite>, p. 210.</p></div> + +<div class="footnote"><p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> <cite>Les Perles de Saint François de Sales</cite>, 1871. Cited by Bloch, +p. 111.</p></div> + +<div class="footnote"><p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> Davenport's <cite>Primitive Traits in Religious Revivals</cite>, p. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> See, for example, <cite>Conduct and its Disorders</cite>, by Dr. C. +Mercier; <cite>Psycho-Pathological Researches</cite>, by Dr. Boris Sidis; +and <cite>Abnormal Psychology</cite>, by I. H. Coriat.</p></div> + +<div class="footnote"><p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> <cite>Clinical Lectures on Mental Diseases</cite>, p. 584.</p></div> + +<div class="footnote"><p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> <cite>Sanity and Insanity</cite>, chap. viii.</p></div> + +<div class="footnote"><p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> <cite>The Soul of a Christian</cite>, p. 178.</p></div> +</div> + +<p><!-- Page 145 --><span class='pagenum'><a name="Page_145" id="Page_145">[145]</a></span></p> + +<h2>CHAPTER <span class="cgap">SIX</span><br /> +THE STREAM OF TENDENCY</h2> + +<p>It should hardly need pointing +out that the facts presented in the last chapter are not +offered as an attempt at the—to use Professor William +James's expression—"reinterpretation of religion as +perverted sexuality." Nor, so far as the present writer +is aware, has anyone ever so presented them. The expression, +indeed, seems almost a deliberate mis-statement +of a position in order to make its rebuttal easier. +Obviously the idea of religion must be already in existence +before it could be utilised for the purpose of +explaining any group of phenomena. But if the biographic +and other facts described have any value whatever, +they are at least strong presumptive evidence in +favour of the position that in very many cases a perverted +or unsatisfied sexuality has been at the root of +a great deal of the world's emotional piety. Of course, +the strong religious belief must be in existence before-hand. +But given this, and add thereto a sexual nature +imperious in its demands and yet denied legitimate +outlet, and we have the conditions present for its promptings +being interpreted as the fruits of supernatural +influence. It is not a reinterpretation of <em>religion</em> that is +attempted, but a reinterpretation of phenomena that +have been erroneously called religious. And on all +sides the need for this reinterpretation is becoming +clear. Over sixty years ago Renan wrote, "A rigorous +psychological analysis would class the innate religious +instinct of women in the same category with the sexual +instinct,"<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a> and since then a very much more detailed +knowledge of both physiology and psychology<!-- Page 146 --><span class='pagenum'><a name="Page_146" id="Page_146">[146]</a></span> +has furnished a multitude of data for an exhaustive +study of the whole question.</p> + +<p>In the present chapter our interest is mainly historical. +And for various reasons, chief amongst which is +that interested readers may the more easily follow up +the study should they feel so inclined, the survey has +been restricted to the history of that religion with which +we are best acquainted—Christianity. Moreover, if we +are to form a correct judgment of the part played in the +history of religions by the misinterpretations already +noted, it is necessary to trace the extent to which they +have influenced men and women in a collective capacity. +For the striking fact is that, in spite of the purification +of the sexual relations being one of the avowed +objects of Christianity, in spite, too, of the attempts of +the official churches to suppress them, the history of +Christianity has been dogged by outbreaks of sexual +extravagance, by the continuous emergence of erotico-religious +sects, claiming Christian teachings as the +authority for their actions. We need not discuss the +legitimacy of their inferences. We are concerned solely +with a chronicle of historic facts so far as they can be +ascertained; and these have a certain significance of +their own, as events, quite apart from their reasonableness +or desirability.</p> + +<p>A part cause of the movements we are about to describe +may have been a violent reaction against an +extravagant asceticism. Something may also be due +to the fact that over-concentration of mind upon a +particular evil is apt to defeat its end by the mere force +of unconscious suggestion in the contrary direction. +But in all probability much was due to the presence +of certain elements inherited by Christianity from the<!-- Page 147 --><span class='pagenum'><a name="Page_147" id="Page_147">[147]</a></span> +older religions. At any rate, those whose minds are +filled with the idea that sexual extravagance on a collective +scale and under the cloak of religion is either a +modern phenomenon, or was unknown to the early history +of Christianity, would do well to revise their opinions in the +light of ascertainable facts. No less a person +than the Rev. S. Baring-Gould has reminded us that +criticism discloses "on the shining face of primitive +Christianity rents and craters undreamt of in our old +simplicity," and also asserts "that there was in the +breast of the newborn Church an element of antinomianism, +not latent, but in virulent activity, is a fact as +capable of demonstration as any conclusion in a science +which is not exact."<a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a></p> + +<p>There would be little value in a study of these erotico-religious +movements if they involved only a detection +of individual lust consciously using religion as +a cloak for its gratification. Such a conclusion is a +fatally easy one, but it does little justice to the chief +people concerned, and it is quite lacking in historical +perspective. In most cases the initiators of these +strange sects have put forward a philosophy of religion +as a justification of their teaching, and only a slight +knowledge of this is enough to prove that we are face +to face with a phenomenon of much greater significance +than mere immorality. This may be recognised +even in the pages of the New Testament itself. It is +not a practice that is there denounced; it is a teaching +that is repudiated. And one sees the same thing +at later periods. The conviction on the one side that +certain actions are unlawful, is met on the other side +with the conviction that they are perfectly legitimate.<!-- Page 148 --><span class='pagenum'><a name="Page_148" id="Page_148">[148]</a></span> +Conviction is met with conviction. Each side expresses +itself in terms of religion; the ethical aspect is incidental +or subordinate. It is a contest of opposing religious +beliefs and practices.</p> + +<p>The real nature of the conflict is often obscured by +the fact of social opinion and the social forces generally +being on the side of the more normal expression +of sexual life. This, however, is no more than a necessity +of the situation. The continuance of a healthful +social life is dependent upon the maintenance of a +certain balance in the relations of the sexes, and anything +that strikes at this strikes at social life as a whole. +In such cases we have, therefore, to allow for the operation +of social selection, which is always on the side of +the more normal type. From this it follows that although +a small body of people may exemplify a variation +that is in itself socially disastrous, the main forces +of social life will prevent its ever assuming large dimensions. +Moreover, a large body of people, such as is +represented by a church holding a commanding position +in society, will be forced to come to terms with the +permanent tendencies of social life, and will either suppress +undesirable variations or expel them. It thus +happens that while the larger and more dominant +churches have been on the side of normal, regularised +expressions of the sexual life, abnormal variations have +constantly arisen and have been denounced by them. +But the significant feature is that they have arisen +within the churches, and most commonly during periods +of great religious stress or excitement.</p> + +<p>These tendencies, as the Rev. S. Baring-Gould has +pointed out, existed in the very earliest days of Christianity. +It is quite apparent from Paul's writings that<!-- Page 149 --><span class='pagenum'><a name="Page_149" id="Page_149">[149]</a></span> +as early as the date of the First Epistle to the Corinthians +some of the more objectionable features of the +older Pagan worship had shown themselves in the +Church. The doctrine of 'spiritual wifehood' appeared +at a very early date in the Church, and its teachers +cited even St. Paul himself as their authority. Their +claim was based upon Paul's declaration (1 Cor. ix. 5) +that he had power to lead about "a sister, a wife, as +well as other apostles, and as the brethren of the Lord +and Cephas." Curiously enough, commentators have +never agreed as to what Paul meant by this expression. +The word translated may mean either wife, or sister, +or woman. Had it been wife in the ordinary sense, it +does not appear that at that date there would have +been any room for scandal. The clear fact is, however, +that others claimed a like privilege; the privilege was +not always restricted to one woman, and the practice, +if not general, became not uncommon, and furnished +the ground for scandal for a long period. Two epistles, +wrongly attributed to St. Clement of Rome, and dating +from some time in the second century, condemn +the practice of young people living together under the +cloak of religion, and specially warns virgins against +cohabiting with the clergy and so giving offence. That +the practice was difficult to suppress is shown by its +being condemned by several church councils—Antioch +in 210, Nicea in 325, and Elvira in 350.<a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a> At a +later date a much more elaborate theory has been +built on Paul's claim. The Pauline Church has found +several expressions both in England and America +within recent times.<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a> These sects have claimed that<!-- Page 150 --><span class='pagenum'><a name="Page_150" id="Page_150">[150]</a></span> +both St. Paul and the woman with whom he travelled +were in a state of grace, and, therefore, above all law. +We do not mean the maintenance of an ascetic relationship, +but the normal relation of husband and wife. +It is really the doctrine of 'Free Love' with a spiritual +warranty instead of a secular one.</p> + +<p>This doctrine of religious 'Free Love' rests upon +a twofold basis. First, it was held that, apart from a +wife after the flesh, one might also have a wife after the +spirit, and this spiritual union might exist side by side +with the fleshly one, and with different persons. A +great impetus appears to have been given to this theory +from Germany, many of the originators of the American +sects of Free Lovers being Germans. Secondly, +it was held that a Christian in a state of grace was absolved +from laws that were binding upon other people. +His actions were no longer subject to the categories +of right and wrong; as it was said, to one in a state of +grace all things were lawful, even though all things +might not be expedient. Some went the length of +teaching that not only were all things lawful, but all +things were desirable. Separating by a sharp division +things that influenced the soul from things that influenced +the body, it was openly taught by some of the +early sects that nothing done by the body could injure +the soul, and so could not affect its salvation. +Reversing the practice of asceticism, which sought to +crush bodily passions by a course of deprivation, it +was taught that all kinds of forbidden conduct might +be practised in order to demonstrate the soul's superiority. +There is no question whatever that this tendency +was very prominent in the early Christian +Church. It was not there as something hidden, some<!-- Page 151 --><span class='pagenum'><a name="Page_151" id="Page_151">[151]</a></span>thing +of which men ought to be ashamed; it was an +avowed teaching, claiming full religious sanction. +"The Church," says Baring-Gould, "trembled on the +verge of becoming an immoral sect." The same writer +also says:—</p> + +<p>"This <em>teaching</em> of immorality in the Church is a +startling feature, and it seems to have been pursued by +some who called themselves apostles as well as by +those who assumed to be prophets. In the Corinthian +Church even the elders encouraged incest. Now, it is +not possible to explain this phenomenon except on +the ground that Paul's argument as to the Law being +overridden had been laid hold of and elevated into a +principle. These teachers did not wink at lapses into +immorality, but defiantly urged on the converts to +the Gospel to commit adultery, fornication, and all +uncleanness ... as a protest against those who contended +that the moral law as given on the tables was +still binding upon the Church."<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a></p> + +<p>A certain detachment from modern conditions, +and from modern frames of mind, is essential to an +adequate appreciation of what has been said. Looking +at these events through the distorting medium of +an altogether different social atmosphere, one is apt +to attribute them to the operation of lawless desire, +and so have done with it. This, however, is to overlook +the fact that we are dealing with a society in which +sexual symbols were common in religious worship, +and in which theories of the religious life were propounded +and accepted which to-day would be regarded +as little less than maniacal. Unquestionably +even then, once the situation had established itself it<!-- Page 152 --><span class='pagenum'><a name="Page_152" id="Page_152">[152]</a></span> +would be utilised by those of a coarser nature for mere +sensual gratification. But practices such as we know +existed, on the scale we have every reason for believing +they were, could never have been had they not +taken the form of an intense conviction. To assume +otherwise is equal to arguing that because men have +entered the Church from mere love of power or lust for +wealth, the Church owed its establishment to the +play of these motives. It is true that those who opposed +these religio-erotic sects accused them of immorality, +but it is the form these teachings assumed +to the members of the impeached sects, not how they +appeared to their enemies, that is important. Eroticism +taught and practised as a religious conviction—that is +the essential and significant feature of the situation. +Not to grasp this is to fail to realise the vital fact embodied +in the phenomena under consideration. We +are not dealing with mere sensualists, even though +we may be dealing with what is largely an expression +of sensualism. It is sensualism expressed as, and sanctioned +by, religious conviction that is the vital fact of +the situation.</p> + +<p>One of the earliest Christian institutions around +which scandals gathered was that of the Agapæ, or +love-feasts. From the outset the Pagan writers asserted +that these love-feasts were new versions of +various old orgiastic practices, some of which were +still current, others of which had been suppressed by +the Roman government. There is no doubt that they +were the grounds of very serious accusations against +the Christians. On the other hand, it must be remembered +that, at the outset at least, these charges were +indignantly rejected by the Christians. The Agapæ<!-- Page 153 --><span class='pagenum'><a name="Page_153" id="Page_153">[153]</a></span> +were called indiscriminately Feasts of Love and +Feasts of Charity. Each member, male and female, +greeted each other with a holy kiss, and the institution +was described by Tertullian as "a support of love, a +solace of purity, a check on riches, a discipline of weakness." +These love-feasts were held on important occasions, +such as a marriage, a death, or the anniversary +of a martyrdom. Some churches celebrated them +weekly. From the Acts of the Apostles we learn that +the feasts began about nightfall, and continued till after +midnight, or even till daybreak. It was only natural +that mixed assemblies of men and women that +gathered in this manner, and where there was eating +and drinking, should create scandal. It is absolutely +certain that some of this scandal had a basis in fact. +The Rev. S. Baring-Gould confesses that "at Corinth, +and certainly elsewhere, among excitable people, the +wine, the heat, the exaltation of emotion, led to orgiastic +ravings, the jabbering of disconnected, unintelligible +words, to fits, convulsions, pious exclamations, +and incoherent ravings." And unless St. Paul was deliberately +slandering his fellow-believers worse things +than these occurred.</p> + +<p>Generally, even by non-Christian writers, it has been +assumed that the Agapæ commenced as a perfectly +harmless, even admirable institution, and afterwards +degenerated, and so gave genuine cause for scandal. +It is not easy to see that this opinion rests on anything +better than a mere prejudice. It is true that there is no +unmistakable evidence to the contrary, but no clear +evidence is to be found in its behalf. The Agapæ was +not, after all, an essentially Christian institution. Similar +gatherings existed among the Pagans, more or less<!-- Page 154 --><span class='pagenum'><a name="Page_154" id="Page_154">[154]</a></span> +orgiastic in character. And even though at first some +of the more extreme forms were avoided amongst the +Christians, it is not improbable, on the face of it, that +some kind of sexual extravagance or symbolism was +present from the outset. At any rate, as I have said, +the charges were made, first by Pagans, afterwards by +Christians against other Christians. The charges were +persistent, and were made in districts far removed +from each other. Says Lecky: "When the Pagans accused +the Christians of indulging in orgies of gross licentiousness, +the first apologist, while repudiating the +charge, was careful to add, of the heretics, 'Whether +or not these people commit those shameful acts ... +I know not.' In a few years the language of doubt +and insinuation was exchanged for that of direct assertion; +and if we may believe St. Irenæus and St. +Clement of Alexandria, the followers of Carpocrates, +the Marcionites, and some other gnostic sects habitually +indulged, in their secret meetings, in acts of impurity +and licentiousness as hideous and as monstrous +as can be conceived, and their conduct was one of the +causes of the persecution of the orthodox."<a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a> Tertullian +accused some of the sects of practising incestuous +intercourse at the Agapæ. Ambrose compared +the institution to the Pagan Parentalia. Clement says, +probably referring to the Agapæ, "the shameless use +of the rite occasions foul suspicion and evil reports." +The first epistle on Virginity by the Pseudo-Clement +(probably written in the second century) admits the +existence of immorality by saying, "Others eat and +drink with them (<i>i.e.</i> the virgins) at feasts, and indulge +in loose behaviour and much uncleanness, such<!-- Page 155 --><span class='pagenum'><a name="Page_155" id="Page_155">[155]</a></span> +as ought not to be among those who have elected holiness +for themselves." Justin Martyr, referring to certain +sects, says more cautiously: "Whether or not these +people commit these shameful acts (the putting out of +lights, and indulging in promiscuous intercourse) I +know not." Others are more precise in their charges. +That the Agapæ became the legitimate cause of complaint +is admitted by all. The only question is whether +it was the institution itself or the public mind in relation +to it that underwent a change. Eventually, on the +avowed ground of evil conduct, the Agapæ were forbidden +by the Council of Carthage, 391, of Orleans, +541, and of Constantinople, 680.</p> + +<p>The whole subject is obscure, but the one certain +and significant thing is that charges of licentiousness +were connected with the Agapæ from the outset. +These may at first have been unfounded or exaggerated. +On the other hand, it is quite probable that just +as Christianity continued Pagan ceremonies in other +directions, so there was also a carrying over into the +Church of some of the sexual rites and ceremonies +connected with earlier forms of worship. And we know +that the principle of Antinomianism, a prolific cause +of evil at all times, was active amongst the Christians +from the outset.</p> + +<p>It is almost impossible to say at this distance how +many sects exhibiting marked erotic tendencies appeared +in the early Christian centuries. Many must +have disappeared and left no trace of their existence. +But there can be no question that they were fairly numerous. +The extensive sect, or sects, of the gnostics +contained in its teachings elements that at least paved +the way for the conduct with which other Christians<!-- Page 156 --><span class='pagenum'><a name="Page_156" id="Page_156">[156]</a></span> +charged them, although the charges made may not +have been true of all. To some of the gnostic sects belongs +the teaching—quite in accord with the doctrine +of the evil nature of the world, that liberation from the +'Law' was one of the first conditions of spiritual freedom. +From this came the teaching, subsequently held +by numerous other sects, that those born of the Spirit +could not be defiled by any acts of the flesh, and that +so-called vicious actions were rather to be encouraged +as providing experience useful to spiritual welfare. +Some branches of the gnostics had 'spiritual marriages,' +similar to what existed in India in the Sakti +rites already described. Thus the Adamites, a rather +obscure gnostic sect of the second century, attempted +to imitate the Edenic state by condemning marriage +and abandoning clothing. Their assemblies were held +underground, and on entering the place of worship +both sexes stripped themselves naked, and in that +state performed their ceremonies. They called their +church Paradise, from which all dissentients were +promptly expelled. The Adamites themselves claimed +that their object was to extirpate desire by familiarising +the senses to strict control. Their religious opponents +gave a very different account of the practice, +and it is not difficult to realise, whatever may have +been the motive of the founders, the consequences of +such a practice. It is curious, by the way, to observe +how strong religious excitement seems to lead people +to discard clothing. Thus, during the Crusade of 1203-42 +the women crusaders rushed about the streets in +a state of nudity.<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a> During the wars of the League in +France, men and women walked naked in procession<!-- Page 157 --><span class='pagenum'><a name="Page_157" id="Page_157">[157]</a></span> +headed by the clergy.<a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a> Other examples of this curious +practice might be given.</p> + +<p>The Nicolaitanes, a second-century sect referred to +in the New Testament (Rev. ii. 14), were accused of +practising religious prostitution. So also were the +Manichæans, a very numerous sect, against whom +the charges were of a much more detailed character. +With them the ceremonial violation of a virgin is said +to have formed a part of their regular ritual, and that +their meetings frequently ended in an orgy of promiscuous +intercourse.<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a> As both these acts are found in +connection with other religious ceremonies, and, as +will be seen later, have persisted until recent times, +the story does not sound so incredible as otherwise +it might. The difficulty of deciding definitely is intensified +by the fact of the Manichæans being split into a +number of sects, and statements true of some might +be untrue of others. So we find St. Augustine, who had +been a Manichæan, declaring that if all did not practise +licentious rites, one sect (the Catharists) did, believing +that they could only mortify the flesh by the exercise +of bad instincts, since the flesh proceeded from demons. +St. Augustine himself confesses to have taken part in +various phallic ceremonies before his conversion. "I +myself," he says, "when a young man used to go sometimes +to the sacrilegious entertainments and spectacles; +I saw the priests raving in religious excitement, +and heard the choristers; I took pleasure in the shameful +games which were celebrated in honour of gods +and goddesses, of the Virgin Cœlestia, and of Berecynthia, +the mother of all gods. And on the day consecrated<!-- Page 158 --><span class='pagenum'><a name="Page_158" id="Page_158">[158]</a></span> +to her purification, there were sung before +her couch productions so obscene and filthy to the ear—I +do not say of the mother of the gods, but of the +mother of any senator or honest man—nay, so impure +that not even the mother of the foul-mouthed +players themselves could have formed one of the audience."<a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a></p> + +<p>The Carpocratians, who claimed to be a branch of +the Gnostics, taught that faith and charity were alone +necessary virtues: all others were useless. There is +nothing evil in itself, and life only becomes complete +when all so-called blemishes are fully displayed in +conduct. Their leader "not only allowed his disciples +a full liberty to sin, but recommended a vicious course +of life as a matter of obligation and necessity; asserting +that eternal salvation was only attainable by those +who had committed all sorts of crimes.... It was the +will of God that all things should be possessed in common, +the female sex not excepted."<a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a></p> + +<p>A little later we have the sect of the Agapetæ. They +rejected marriage as an institution, and permitted +unrestrained intercourse between the sexes. St. Jerome, +alluding to this sect, says: "It is a shame even to +allude to the true facts. Whence did the pest of the +Agapetæ creep into the Church? Whence is this new +title of wives without marriage rites? Whence this +new class of concubines? I will infer more. Whence +these harlots cleaving to one man? They occupy the +same house, a single chamber, often a single bed, and +call us suspicious if we think anything of it. The +brother deserts his virgin sister, the virgin despises +her unmarried brother, and seeks a stranger, and since<!-- Page 159 --><span class='pagenum'><a name="Page_159" id="Page_159">[159]</a></span> +they pretend to be aiming at the same object, they ask +for the spiritual consolation of each other that they +may enjoy the pleasures of the flesh."<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a></p> + +<p>This form of extravagance does not appear to have +been limited to a single sect. It was more or less general +during the ascendancy of asceticism. Tertullian +says that the desire to enjoy the reputation of virginity +led to much immorality, the effects of which were concealed +by infanticide. The Council of Antioch lamented +the practice of unmarried men and women sharing +the same room. In 450, the Anchorites of Palestine are +described as herding together without distinction of +sex, and with no garments but a breech-clout.<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a> The +practice of priests travelling about with women, +mothers and wives, and the scandals created thereby, +is referred to in regulation after regulation. Although +legislated against, it never entirely disappeared, and +eventually led to a recognised priestly concubinage—recognised, +that is, by public opinion, although condemned +by the Church.</p> + +<p>There is no need to go over even the names of all the +numerous sects that appeared during the early centuries +manifesting curious features concerning sexual +relations. When suppressed in one form they reappeared +in another, and were unusually prominent during +seasons of religious unrest. Many of the teachings +already noted made their appearance again with the +"Brethren of the Free Spirit" in the thirteenth, fourteenth, +and fifteenth centuries. Some of these sects +took their stand on the Pauline teaching, "The law of +the spirit of life in Jesus Christ hath made me free from<!-- Page 160 --><span class='pagenum'><a name="Page_160" id="Page_160">[160]</a></span> +the law of sin and death," and claimed freedom from +sin, no matter what their actions. The "Brethren of +the Free Spirit" carried women about with them, +held midnight assemblies, and, according to Mosheim, +attended these meetings in a state of nudity. The +Ranters, the Spirituels of Geneva, the Berghards, the +Flagellants, the Molinists, were all accused of sexual +misconduct in their assemblies. One of the specific +teachings of the last-named body, as condemned by the +Inquisition, ran as follows: "God, to humble us, permits +in certain perfect souls that the devil should make +them commit certain acts. In this case, and in others, +which without the permission of God, would be guilty, +there is no sin because there is no consent. It may +happen, that this violent movement, which excites to +carnal acts, may take place in two persons, a man and +a woman, at the same instant."<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a></p> + +<p>It has been pointed out that the dominant Church +made continuous efforts to suppress these sects, but +the remarkable thing is that they should so often reappear, +and always with strong claims to existence +on the basis of religious conviction. That a number +of men and women should seek gratification of their +sensual feelings in ways not countenanced by the laws +of normal life need not excite surprise. There always +have been and always will be such. But to do this in the +name of religion, and with a persistency as great as +that of the religious idea itself, is a phenomenon that +surely deserves more attention than it ordinarily receives. +Nor can it be said with justice that these sects +began in mere conscious lust. They ended there, true; +more or less disguised, it may always have been present,<!-- Page 161 --><span class='pagenum'><a name="Page_161" id="Page_161">[161]</a></span> +but those who initiated them believed that they +were justified in doing so by religious principles, and +appealed to those principles to justify their conduct. +Why should this have been the case? Why should conduct +of which men and women are ashamed in the social +sphere, and which their social sense promptly condemns, +in the religious sphere be crowned with the +dignity of lofty principles and fought for with the fervour +of intense conviction? So long as theologians +leave that question unanswered, their arguments are +simply wide of the real issue.</p> + +<p>Naturally, the closer we get to our own day, and to +times when religious feeling is more vigorously controlled +by purely social forces, these manifestations of +sexuality become less frequent, less widely spread, +and more transient in character. Still they do occur. +For reasons that do not concern us here, America has +in recent years been a favourable ground for these +religio-sexual developments. A sympathetic account +of many of these American sects will be found in Hepworth +Dixon's <cite>Spiritual Wives</cite>, with accounts of similar +sects in Germany and England. In some cases +many of the features of the early Christian sects were +reproduced, even to the length of young women sharing +the bedrooms of their spiritual guides. All took +Paul as their principal authority. J. H. Noyes, one +of the best known and most representative of these +teachers, laid down the main principles of his teachings +thus:—</p> + +<p>"When the will of God is done on earth as it is in +heaven, there will be no marriage. The marriage supper +of the Lamb is a feast at which every dish is free +to every guest. Exclusiveness, jealousy, quarrelling,<!-- Page 162 --><span class='pagenum'><a name="Page_162" id="Page_162">[162]</a></span> +have no place there, for the same reason as that which +forbids the guests at a thanksgiving dinner to claim +each his separate dish, and quarrel with the rest for his +rights. In a holy community there is no more reason +why sexual intercourse should be restrained by law, +than why eating and drinking should be; and there is +as little occasion for shame in the one case as in the +other.... The guests of the marriage supper may have +each his favourite dish, each a dish of his own procuring, +and that without the jealousy of exclusiveness. +I call a certain woman my wife; she is yours; she is +Christ's; and in Him she is the bride of all saints. She +is dear in the hands of a stranger, and according to my +promise to her I rejoice."<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a></p> + +<p>In a letter to Mr. Hepworth Dixon, J. H. Noyes +claims the "right of religious inspiration to shape +society and dictate the form of family life," and with +probable accuracy says that the origin of these American +sects is to be found in revivals:—</p> + +<p>"The philosophy of the matter seems to be this: +Revivals are theocratic in their very nature; they introduce +God into human affairs.... In the conservative +theory of revivals, this power is restricted to the +conversion of souls; but in actual experience it goes, +or tends to go, into all the affairs of life.... Religious +love is very near neighbour to sexual love, and they +always get mixed in the intimacies and social excitements +of revivals. The next thing a man wants, after +he has found the salvation of his soul, is to find his Eve +and his Paradise.... The course of things may be restated +thus: Revivals lead to religious love; religious +love excites the passions; the converts, finding themselves<!-- Page 163 --><span class='pagenum'><a name="Page_163" id="Page_163">[163]</a></span> +in theocratic liberty, begin to look about for +their mates and their liberty."<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a></p> + +<p>With regard to the beginnings of these modern +movements of "Spiritual Wifehood," all involving the +abrogation of the normal relations of the sexes, Hepworth +Dixon writes:—</p> + +<p>"It has not, I think, been noticed by any writer that +three of the most singular movements in the churches +of our generation seem to have been connected, more +or less closely, with the state of mind produced by +revivals; one in Germany, one in England, and one in +the United States; movements which resulted, among +other things, in the establishment of three singular +societies—the congregation of Pietists, vulgarly called +the Mucker, at Königsberg; the brotherhood of Princeites +at Spaxton; and the Bible Communists at Oneida +Creek.... They had these chief things in common: +they began in colleges, they affected the form of family +life, and they were carried on by clergymen; each +movement in a place of learning and of theological +study: that in Germany at the Luther-Kirch of Königsberg, +that in England at St. David's College, that in +the United States at Yale College.... These three +divines, one Lutheran, one Anglican, one Congregational, +began their work in perfect ignorance of each +other.... Each movement was regarded by its votaries +as the most perfect fruit of the revival spirit. In +truth, the change which came upon the saints from +their close experience of revival passion, was regarded +by themselves as in some degree miraculous, equal in +divine significance to a new creation of the world."<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a></p> + +<p><!-- Page 164 --><span class='pagenum'><a name="Page_164" id="Page_164">[164]</a></span> +For an almost exact replica of the erotic extravagances +of some of the early Christian sects, one may +turn to Russia. The difficulties and dangers of political +life in Russia are doubtless responsible for having +made religion such a power among the mass of the +people, and this will also explain the diversion into +religious channels of energy that under more favourable +conditions is expended in social agitation and +activity. Many of these sects are, of course, of a harmless +character, mostly originating in an even greater +love for the past and a more slavish adherence to +ancient formulas than is displayed by the orthodox +Church. Some, however, present the wildest excesses +of sexual theory and practice. Nothing seems too wild +or too extravagant to become the originating point +of a new sect. Theories of marriage and sexual relations +generally are developed with a logical fearlessness +peculiarly Russian. Among the Bezpopovtsi, a +numerous sect split up into several branches, opinions +on marriage vary between regarding it as a mere conventional +affair, and denouncing it as a hindrance +to spiritual development. "Between these two extremes," +says Mr. Heard, "there is room for the wildest +and most repulsive theories. Carnal sensuality is +allied in monstrous union with religious mysticism. +Free love, independence of the sexes, possession of +women in common, have been preached and practised. +Debauchery, as an incidental weakness of human +nature, has been advocated as the lesser evil; +libertinism as preferable to concubinage, and the latter +as better than marriage. One of their most austere +teachers cynically declares that 'it is wiser to live +with beasts than to be joined to a wife; to frequent<!-- Page 165 --><span class='pagenum'><a name="Page_165" id="Page_165">[165]</a></span> +many women in secret, rather than to live with one +openly.'"<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a></p> + +<p>Another sect called 'Eunuchs' take their stand on +Matt. xix. 12: "There are some eunuchs, which were +so born from their mother's womb: and there are some +eunuchs, which were made eunuchs of men: and there +be eunuchs, which have made themselves eunuchs for +the kingdom of heaven's sake. He that is able to receive +it, let him receive it." This sect believes in and +practises emasculation as the surest way of attaining +perfection. Man, they say, should be like the angels, +without sex and without desire. This practice reminds +one of an early Christian sect, the Valesians, +which not only emasculated members of their own +sect, but performed the same operation forcibly on +those who fell into their hands.<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a> The Khlysti, a sect +which derives its name from the practice of flagellation, +denounce marriage as unclean, and part of their +religious ritual is, according to some writers, the worship +of a naked woman. Baron Von Haxthausen, +writing in 1856, gives the following description of +their ceremonies on Easter night:—</p> + +<p>"On this night the Khlysti all assemble for a great +solemnity, the worship of the mother of God. A virgin, +fifteen years of age, whom they have induced to act +the part by tempting promises, is bound and placed +in a tub of warm water; some old women come, and +first make a large incision in the left breast, then cut +it off, and staunch the blood in a wonderfully short +time. During the operation a mystical picture of the +Holy Spirit is put into the victim's hand, in order that<!-- Page 166 --><span class='pagenum'><a name="Page_166" id="Page_166">[166]</a></span> +she may be absorbed in regarding it. The breast +which has been removed is laid upon a plate and cut +into small pieces, which are eaten by all the members +of the sect present; the girl in the tub is then raised +upon an altar which stands near, and the whole congregation +dance wildly round it, singing at the same +time. The jumping then grows madder and wilder, +till the lights are suddenly extinguished and horrible +orgies commence."<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a></p> + +<p>The 'Jumpers,' an offshoot of the Khlysti, are much +more pronounced in their sexual extravagances. +They openly profess debauchery, for the usual reason, +that of conquering the flesh by exhaustion and satiety. +They meet usually by night, and after prayers are +chanted and hymns sung, the leader commences a +slow jumping movement, keeping time with a song. +Then:—</p> + +<p>"The audience, arranged in couples, engaged to +each other in advance, imitate his example and join +the strain; the bounds and the singing grow faster +and louder as it spreads, until, at its height, the elder +shouts that he hears the voices of angels; the lights +are extinguished, the jumping ceases, and the scene +that follows in the darkness defies description. Each +one yields to his desires, born of inspiration, and therefore +righteous, and to be gratified; all are brethren +in Christ, all promptings of the inner spirit are holy; +incest, even, is no sin. They repudiate marriage, +and justify their abominations by the Biblical legends<!-- Page 167 --><span class='pagenum'><a name="Page_167" id="Page_167">[167]</a></span> +of Lot's daughters, Solomon's harem, and the +like."<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a></p> + +<p>There are many other curious sects in Russia, many +of which bring us back to the religious atmosphere of +the European dark ages. But without pursuing a description +of these to any greater extent, enough has +been said to show the persistence of the stream of sexualism +in the history of Christianity. Of course, this +feature did not enter religion with Christianity. On +the contrary, I have shown that it was present from +the earliest times. The association of religion with +sexual phenomena does not commence as a sexual +aberration; it only assumes that form at a comparatively +late stage in religious history. The origin of the +connection has to be found in that atmosphere of the +supernatural which envelops primitive life, moulds +primitive conceptions, and more or less fashions all +primitive institutions. The sexual side of religious belief +and religious symbolism only becomes abnormal, +and even morbid, when the development of social life +makes possible a truer view of sexuality. In this the +great churches have, perhaps, unconsciously assisted. +Their position of social control has compelled them +to set their faces against the sexual symbolism which +is so closely associated with early religious history, +while at the same time countenancing religious fervour +in general. The consequence has been that small +bodies of men and women, freed from the restraining +influence of social responsibility, have developed to +extravagant length certain phases of religious belief +that have been generally discountenanced elsewhere. +Their so doing certainly helps the present-day student<!-- Page 168 --><span class='pagenum'><a name="Page_168" id="Page_168">[168]</a></span> +to make a more complete survey of all the factors that +have played their part in religious history than would +otherwise have been possible. Repulsive as some of +these features now are, they have helped in their time +to nourish the general belief in a supernatural order, +and so to strengthen the general idea to which they +were affiliated.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_169">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> <cite>The Future of Science</cite>, p. 465.</p></div> + +<div class="footnote"><p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> <cite>Lost and Hostile Gospels</cite>, Preface, p. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> See Baring-Gould's <cite>Study of St. Paul</cite>, pp. 450-1.</p></div> + +<div class="footnote"><p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> See +Hepworth Dixon's curious work, <cite>Spiritual Wives</cite>, 1888, 2 vols.</p></div> + +<div class="footnote"><p><a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125"><span class="label">[125]</span></a> <cite>Study of St. Paul</cite>, p. 458.</p></div> + +<div class="footnote"><p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> <cite>History of European Morals</cite>, i. p. 417.</p></div> + +<div class="footnote"><p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> Cutten, <cite>Psychological Christianity</cite>, p. 157.</p></div> + +<div class="footnote"><p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> Sanger, <cite>History of Prostitution</cite>, p. 116.</p></div> + +<div class="footnote"><p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> See Blunt's <cite>Dictionary of Sects</cite>, art. "Manichæans."</p></div> + +<div class="footnote"><p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> <cite>De Civitate Dei</cite>, ii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> Mosheim, <cite>Cent. 2</cite>, chap. v. sec. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> <cite>Dictionary of Sects</cite>, p. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> Lea, <cite>Hist. of Sacerdotal Celibacy</cite>, 1884, p. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> Cited by Michelet, <cite>Priests, Women, and Families</cite>, p. 130.</p></div> + +<div class="footnote"><p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> <cite>Spiritual Wives</cite>, ii. pp. 55-6.</p></div> + +<div class="footnote"><p><a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136"><span class="label">[136]</span></a> <cite>Spiritual Wives</cite>, pp. 176-7, 181.</p></div> + +<div class="footnote"><p><a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137"><span class="label">[137]</span></a> <i>Ibid.</i>, pp. 84-6.</p></div> + +<div class="footnote"><p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> <cite>The Russian Church and Russian Dissent</cite>, p. 201.</p></div> + +<div class="footnote"><p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> Lea, <cite>Hist. of Sacerdotal Celibacy</cite>, p. 40.</p></div> + +<div class="footnote"><p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> <cite>Visit to the Russian Empire</cite>, i. p. 254. Merejkowski, in his +historical novel, <cite>Peter and Alexis</cite>, gives a more detailed account +of the sexual ceremonies of this sect. See also Heard's description, +<cite>Russian Church</cite>, p. 258.</p></div> + +<div class="footnote"><p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> <cite>Russian Church and Russian Dissent</cite>, p. 262.</p></div> +</div> + +<p><!-- Page 169 --><span class='pagenum'><a name="Page_169" id="Page_169">[169]</a></span></p> + +<h2>CHAPTER <span class="cgap">SEVEN</span><br /> +CONVERSION</h2> + +<p>From what has been already said, +it should be clear that a complete understanding of religious +phenomena—whether legitimately or wrongly +so called—involves acquaintance with a number of +factors that are not usually called religious. Man's religious +beliefs are usually a very composite product; +they are built up from a number of states of feeling +and mental convictions, some of which have only an +accidental connection with the religious idea itself. +Unfortunately, the training given to professional religious +teachers rarely equips them for dealing with +religion from the scientific point of view. Their training +gives them a knowledge of several ancient languages, +makes them acquainted with the rise and fall of +certain doctrines, the nature of Church ritual and the +like, all of which, while interesting enough in themselves, +give little more genuine enlightenment than a +knowledge of the dates of English monarchs provides +of the character of genuine historic processes. One +writer pertinently asks:—</p> + +<p>"What does the ordinary seminary graduate know +of the histology, anatomy, and physiology of the soul? +Absolutely nothing. He must stumble along through +years of trying experience and look back over countless +mistakes before he understands these things even +in a general way. What does the ordinary graduate +understand about doubt? It is all classed together, +whether in adolescents or in hardened sinners, and +one dose is applied. What does the graduate know +about sexuality, so closely allied with certain forms +of religious manifestations? What about ecstasy, +in its various forms, the numerous methods of faith +cure thrust upon an illiterate but credulous people,<!-- Page 170 --><span class='pagenum'><a name="Page_170" id="Page_170">[170]</a></span> +or the significance or insignificance of visions and +dreams?"<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a></p> + +<p>It is, indeed, not too much to say that a theological +training tends to prevent a rational comprehension of +religion in both its normal and abnormal manifestations. +Religious phenomena are not affiliated to phenomena +as a whole; they are treated as quite distinct +from the rest of life, possessing both an independent +origin and justification. The consequence is that what +are usually called studies of religion move round and +round the same circle of ideas, and a revolution is mistaken +for progress. Genuine enlightenment has come +to us from men who have attacked the subject from a +quite different point of view. They recognised that +whether the religious idea was accepted as true or rejected +as false, it could not be separated from that host +of ideas and beliefs which make up the psychological +side of the social structure. It was to be studied as a +piece of natural history first of all. Whether it involved +more than this they left to be settled later. It cannot +be said that they belittled the <em>power</em> of religion; on +the contrary, the investigations showed it to be one of +the most potent of the forces that shape social institutions. +But they demonstrated the absurdity of placing +religion in a category of its own. As an objective fact, +they showed that religion was subject to the same forces +that determine the form of other objective facts. As +a culture fact, they traced its connection with corresponding +phases of social development; and as a psychological +fact, they demonstrated its workings to be +in harmony with workings of normal psychological<!-- Page 171 --><span class='pagenum'><a name="Page_171" id="Page_171">[171]</a></span> +laws. Five thousand years of theological study had +left the world as ignorant of the nature of religious +phenomena as it was in the days of ancient Chaldea. +Fifty years of scientific study has served to make at +least a broad path through what was hitherto an impenetrable +jungle.</p> + +<p>What has been said holds with peculiar force of the +subject of conversion. This is not a phenomenon peculiar +to Christianity, for initiation and conversion accompanies +religion in all its phases. I do not think +that it is peculiar to religion even as a whole. A sudden +discharge of feeling in a special direction leading to a +changed attitude, more or less permanent towards life, +may be seen in connection with the non-religious life, +although it fails to receive the attention bestowed on +changes that are connected with religion. But if conversion +is not a peculiarly Christian phenomenon, one +school of theologians, at least, has raised it to a position +of peculiar eminence in connection with Christianity. +They have taken it to be the mark of a person who +has attained spiritual manhood, and have laid down +elaborate rules for its achievement. Many theologians +will agree that this has been almost wholly disastrous. +On the one side, conversion has been dwelt upon as a +cataclysmal epoch in a person's life, produced, negatively, +by an act of self-surrender, and, positively, by +a supernatural act of grace. This has had the effect of +blinding people to the real nature of the process, and +has led to certain evil consequences that must always +accompany attempts at wholesale conversion. On the +other hand, it has given rise to a class of professional +evangelists who count their trophies in 'souls' as a +Red Indian might count scalps, and who are ignorant<!-- Page 172 --><span class='pagenum'><a name="Page_172" id="Page_172">[172]</a></span> +of nearly everything except the art of working upon +the emotions of a crowd of more or less uncultured +people. Here, for instance, is an account of an American +evangelist and ex-prize fighter, and evidently a +great favourite with certain sections of the religious +public in America. The account is cited by Dr. Cutten +from a local paper, Illinois:—</p> + +<p>"5843 converts, 683 in a day. Total gift to Mr. +Sunday, $10,431. Greatest revival in history. Will attract +the attention of the religious world. Sermon on +'Booze,' the great effort of the revival! These are all +headlines to the report of the meeting, which covers +six columns—evidently a response to the interest +shown in 'Billy' Sunday's meetings. The sermon on +'Booze' is given in full, and the physical exertions of +the preacher described in detail. He began with his +coat, vest, tie, and collar off. In a few moments his shirt +and undershirt were gaping open to the waist, and the +muscles of his neck and chest were seen working like +those in the arm of a blacksmith, while perspiration +poured from every pore. His clothing was soaked, as +if a hose had been turned on him. He strained, and +twisted, and reached up and down. Once he was on +the floor for just a second, in the attitude of crawling, +to show that all crime crawled out of the saloon; then +he was on his feet as quickly as a cat could jump. At +the end of forty-five minutes he mounted a chair, +reached high, as he shouted, then again was on the +floor, and dropped prostrate to illustrate a story of a +drunken man, bounded to his feet again as if steel +springs filled that lithe, slender, lightning-like body. +He generally breaks a common kitchen chair in this +sermon, and this came after a terrible effort, with eyes<!-- Page 173 --><span class='pagenum'><a name="Page_173" id="Page_173">[173]</a></span> +flashing, face scowling, the picture of hate. He whirled +the chair over his head, smashed the chair to the platform +floor, whirled the shattered wreck in the air again, +and threw it to the ground in front of the pulpit. In +two minutes men from the front row were tearing the +wreck to pieces and dividing it up—a round here, a +leg there, a piece of the back to another, and so on. +Later, men carried away in cheering could be seen in +the audience waving those chair fragments in the air."</p> + +<p>This is, of course, an extreme case, although it is but +an exaggeration of methods in common use among +these professional revivalists. The whole aim and +purpose of these men is to arouse in the audience a +high emotional tension, and any means is acceptable +that succeeds in doing this. On the part of the congregation +a large portion go for the express purpose +of indulging in an emotional debauch. Many attend +revival after revival, living over again the debauch +of the last, and treasuring lively expectations of the +next. Between these and the victim of alcohol tasting +again his last 'burst,' and seeking opportunities for +another, there is really little moral or psychological +distinction. The social consequences of these engineered +revivals have never been fully worked out, but +when it is done by some competent person, the conclusions +will be a revelation to many. One thing is certain: +to expect really useful social results from such methods +is verily to look to gather grapes from thistles.</p> + +<p>During recent years the phenomena of religious +conversion have been studied in a more scientific spirit.<a name="FNanchor_143_143" id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a> +Statistics have been compiled and analysed, the<!-- Page 174 --><span class='pagenum'><a name="Page_174" id="Page_174">[174]</a></span> +frames of mind attendant on conversion arranged +and studied, with the result that the salient features +are to be discerned by all who approach the study of +the subject with a little detachment of mind. One +outstanding feature of this more scientific enquiry into +the nature of conversion has been to demonstrate +that it is almost exclusively a phenomenon of puberty +and adolescence. Mr. Hall has compiled a lengthy +list of the ages at which noted religious characters +experienced what is known as conversion.<a name="FNanchor_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a> From this +I take the following examples. Religious conviction +came to St. Thekla at the age of 18, to St. Agnes at +13, St. Antony at 18, Martin of Tours at 18, Euphrasia +at 12, Benedict at 14, Cuthbert at 15, St. Bernard +at 12, St. Dominic at 15, St. Collette at 20, St. +Catherine at 7, St. Teresa at 12, St. Francis of Sales +at 11. In his <cite>Life of Jesus</cite>, Keim also remarks that +although some of the disciples may have been married, +most of them were probably about twenty years +of age.<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a></p> + +<p>Professor Starbuck, placing on one side both historical +and anthropological aspects, set himself the +task of examining cases of the present day. A paper +was sent out asking various questions as to age, state +of health, frame of mind, before, during, and following +conversion. The questions were sent to male and female<!-- Page 175 --><span class='pagenum'><a name="Page_175" id="Page_175">[175]</a></span> +members of different religious denominations. +In reply, 1265 papers were filled up and returned. +One result of a scrutiny of these returns was to show +that the age at which religious conversion was experienced +began as early as 7 or 8 years, it increased gradually +till 10 or 11, then a more rapid increase till 18 +or 20, a decline increasing in rapidity to the age +of 25, and its practical disappearance beyond the age +of 30. In girls, the period of conversion antedates +that of boys by about two years.<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a> Starbuck's conclusion +is the perfectly valid one that conversion "belongs +almost exclusively to the years between 10 +and 25," and is distinctly a phenomenon of adolescence.</p> + +<p>This conclusion would be borne out by a study of +almost any revival crusade. Thus a few years ago—1904—England +received a visit from the American +evangelist, Dr. Torrey. At the conclusion of his visit, +Sir Robertson Nicol invited opinions from ministers +in the towns visited by Torrey, and published the +replies in his paper, <cite>The British Weekly</cite>, on October +27. There was no attempt whatever to elicit the ages +of the reported converts; the enquiry was directed to +the point of ascertaining whether these engineered +missions had a beneficial effect on church life, or the +reverse. But incidentally the ages of the converts +were given in some cases, and one may safely assume +that in the reports where no age was mentioned the +facts, if disclosed, would not run counter to the generalisation +above given. The Rev. T. Towers, Birmingham, +noted that 16 out of 25 reported converts were<!-- Page 176 --><span class='pagenum'><a name="Page_176" id="Page_176">[176]</a></span> +children. Rev. A. Le Gros, Rugby, reported: "A number +of our youngest members, especially amongst +the young girls, were amongst those who professed +conversion." Rev. H. Singleton, Smethwick, says: +"The bulk of the names sent to me were those of children +under thirteen years of age." Rev. W. G. Percival, +Lozells Congregational Church, says of the 'inquiry' +meeting held after the preaching: "The dear little +things followed one another for inquiry until the place +was a scene of utter confusion." Reports of a similar +nature came from other places. The ages were pointed +out quite incidentally; conversions of youths of 17 +or 18 would not excite comment with these. Were the +ages of all given, we should, without doubt, find them +fall into line with Starbuck's and Hall's figures.</p> + +<p>Professor James quite accepts this view of conversion. +The conclusion, he says, "would seem to be the +only sound one: conversion is in its essence a normal +adolescent phenomenon, incidental to the passage +from the child's small universe to the wider intellectual +and spiritual life of maturity."<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a> Conversion, +in the sense of a change from "the child's small universe" +to the large world of human society, may be a +normal fact in life, but the really essential fact in the +enquiry is not the fact of growth, but growth in a +specific direction. Why should this normal change +from childhood to maturity be the period during which +<em>religious</em> conversion is experienced? This question is +not only ignored by Professor James, it is made more +confused by his method of stating it. Of course, if all +people experienced this religious conviction, as all +people undergo other changes at adolescence, the<!-- Page 177 --><span class='pagenum'><a name="Page_177" id="Page_177">[177]</a></span> +question would be simplified. But this is obviously +not the case. A large number of people never experience +it so long as they are only brought into contact +with ordinary social forces. Special circumstances +seem usually to be required to rouse this sense of religious +conviction. Nearly every story of conversion +turns upon something unusual, unexpected, or dramatic +occurring as the exciting cause. The question is, +therefore, why should the line of growth, general with +all at adolescence, be, in the case of some, diverted into +religious channels? A study of the subject from this +point of view will, I think, show that conversion is +only normal in the sense that in an environment where +religious influences are powerful each person is normally +exposed to it. Those on whom the religious influence +fails to operate experience the change from +childhood to adolescence, on to complete maturity, +without their nature evincing any lack of completeness. +This is the vital truth of which Professor James +loses sight, and it is ignored by the vast majority of +writers who treat of the subject.</p> + +<p>Leaving, for a while, the statistical view of conversion, +we may turn to its other aspects. By the more +advanced of religious teachers to-day the developments +attendant on adolescence are taken as supplying +no more than a favourable occasion for directing +mind and emotion to definite religious conviction. +Here the connection is admittedly more or less accidental. +But by the great majority of theologians there is +assumed a direct supernatural influence in the states +of mind developed during adolescence. In more primitive +times the connection is of a yet closer character. +Puberty does not at this stage represent what a<!-- Page 178 --><span class='pagenum'><a name="Page_178" id="Page_178">[178]</a></span> +modern would call an awakening of the religious +consciousness, but a direct impingement of supernatural +influence. From one point of view this conception +still remains part of all religious systems, +however overlaid it may be with modern ideas concerning +sexual maturity. And we have, as a mere +matter of historic fact, a whole series of customs +commencing with the initiatory customs of savages +and running right on to the modern practice of confirmation.</p> + +<p>In a previous chapter it was pointed out what is the +savage state of mind in relation to the beginnings of +sex life as it is manifested in both boys and girls. +Adolescence does not, to the primitive mind, serve as +an occasion for the creation of an interest in the religious +life, it is the sign of direct supernatural influence. +One consequence of this is the rise of more +or less elaborate ceremonials marking the initiation +of youth into direct communion with the spiritual +forces that govern tribal life.<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a> Among the Polynesians +tattooing forms part of the religious ceremony, +and during the time the marks are healing the boy +is taboo to the rest of the tribe, owing to his having +been touched by the gods. With the North American +Indians the following ceremony seems characteristic:—</p> + +<p>"When a boy has attained the age of fourteen or fifteen +years he absents himself from his father's lodge, +lying on the ground in some remote or secluded spot, +crying to the Great Spirit, and fasting the whole time. +During this period of peril and abstinence, when he<!-- Page 179 --><span class='pagenum'><a name="Page_179" id="Page_179">[179]</a></span> +falls asleep, the first animal, bird, or reptile, of which +he dreams, he considers the Great Spirit has designated +for his mysterious protector through life."<a name="FNanchor_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a> +Similar ceremonies are described by Livingstone +as existing among the South African tribes. These +customs are too widespread, and bear too great a +similarity to be described with reference to many +races. The variations are unimportant, and such as +they are they may be studied in the pages of Hall, +Frazer, and numerous other writers. With girls the +measures adopted are of a more elaborate character +than is the case with boys, because, for reasons already +stated, the occurrence of puberty in girls gives the +supernatural act a more startling and significant character. +Hence the strict seclusion of girls almost universally +practised among uncivilised peoples. The +precautions taken indicate, as Hartland points out, +that they are at this period not merely charged with +a malign influence, but are peculiarly susceptible to +the onset of powers other than human. And with a +modification of language the same idea has persisted +down to our time, even amongst those who would reject +with indignation the statement that savage ideas +concerning the nature of puberty form the real basis +of their own mental attitude.</p> + +<p>This truth cannot be too strongly emphasised. To +ignore it is to miss the whole significance of continuity +in human institutions and ideas. The ceremonies described +do, of course, gather round the fact of sexual +development, but they are not concerned with the +sexual life, as such. It is sex as a supernatural manifestation +that is the vital feature of the situation. The<!-- Page 180 --><span class='pagenum'><a name="Page_180" id="Page_180">[180]</a></span> +governing idea is that puberty marks the direct association +of the individual with a spiritual world to the +influence of which the functional changes are due. +As more accurate conceptions are formed, the older +and inaccurate one is not altogether discarded. It has +become incarnate in ceremonies, it is part of the traditional +psychic life of the people, and the change is one +of transformation rather than of eradication. In later +cultural stages the physiological nature of the changes +are seen, but they are expressed in terms of religion. +Such expressions as "the soul's awareness of God," +"the dawning consciousness of religion," etc., take the +place of the earlier and more direct animistic interpretation. +But the essential misinterpretation is retained, +disguised from careless or uninformed people by the +use of a modified terminology. But in substance the +use made of puberty by organised religious forces remains +the same throughout. We have the same absence +of a rational explanation in both instances. In +the one because the state of knowledge makes any +other impossible; in the other because tradition, +self-interest, and prejudice prevent its use. It is not +only in his physical structure that man carries reminiscences +of a lower form of life; such reminders are +quite as plentiful in his mental life, and in social institutions.</p> + +<p>Even with many who perceive the mechanism of +conversion its real significance is often missed. For +the important thing is, not that some people express +the changes incident to adolescence in terms of religion, +but that many do not, and also that these find +complete satisfaction along lines of æsthetic, intellectual, +or social interest. Yet one often finds it assumed<!-- Page 181 --><span class='pagenum'><a name="Page_181" id="Page_181">[181]</a></span> +that the difference between the two classes is explained +by assuming a certain lack of 'spiritual' development +in the non-religious class. As stated, this is often perilously +near to impertinence, and in any case is little +better than the language of a charlatan. In the same +way, the use of amatory phraseology is often treated +as the intrusion of the sex element in a sphere +in which it has no proper place. Enough has already +been said to furnish good grounds for believing that +there is much more than this in the phenomenon, and +that one is justified in treating it as symptomatic of +the operation of forces of the nature of which the subject +is quite unaware. The only explanation of the +facts already cited is that a misinterpretation of sexual +states lies at the heart of the question. No other +hypothesis covers the facts; no other hypothesis will +explain why the larger number of people should find +complete development in activities that lie outside the +field of religion.</p> + +<p>How easy it is to see the truth and distort it in the +stating may be seen in the following passage:—</p> + +<p>"Passing over the fact that the period of adolescence +is noticeably a period of 'susceptibility,' we may take +as an example of the intrusion or the persistence of +the sexual elements in conditions of a non-sexual +kind the frequent association of sexual with religious +excitement. The appeal made during a religious revival +to an unconverted person has psychologically +some resemblance to the attempt of the male to overcome +the hesitancy of the female. In each case the +will has to be set aside, and strong suggestive means +are used; and in both cases the appeal is not of the +conflict type, but of an intimate, sympathetic, and<!-- Page 182 --><span class='pagenum'><a name="Page_182" id="Page_182">[182]</a></span> +pleading kind. In the effort to make a moral adjustment, +it consequently turns out that a technique is +used which was derived originally from sexual life, and +the use, so to speak, of the sexual machinery for a +moral adjustment involves, in some cases, the carrying +over into the general process of some sexual manifestations."<a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a></p> + +<p>The important questions, why religion should so +powerfully appeal to people at adolescence, why its +strength should reside so largely in the appeal to +feelings associated with sexual development, and why +conversion should be so rarely experienced when the +period of sexual crisis is past, are quite ignored by Mr. +Thomas. Yet it is precisely these questions that call +most loudly for answers, and which, I believe, contain +the key of the situation.</p> + +<p>From many points of view adolescence is perhaps the +most important epoch in the life of every individual. +It is a time of great and significant organic growth, +with the development of new organs and functions, +and a corresponding transformation of both the emotional +and intellectual output. So far as the brain, the +most important organ of all, is concerned, one may +safely say that before puberty its main function has +been acquisition. After puberty vast tracts of brain +tissue become active, and an era of rapid development +sets in. There is a rapid growth of new nerve connections +which occasions both physiological and psychological +unrest.<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a> An important point to bear in mind, +also, is that all periods of rapid development involve<!-- Page 183 --><span class='pagenum'><a name="Page_183" id="Page_183">[183]</a></span> +conditions of relative instability—one is, in fact, only +the obverse side of the other. Dr. Mercier says that with +girls "more or less decided manifestations of hysteria +are the rule," and with both sexes this instability involves +a peculiar susceptibility to suggestions and impressions. +Accompanying the purely physical changes +the mental and emotional nature undergoes what is +little less than a transformation. There is less direct +concern with self, and a more conscious concern with +others. There is a craving for sympathy, for fellowship, +a tendency to look at oneself from the outside, so +to speak, a susceptibility to sights and sounds and +impressions that formerly had little influence. Each +one is conscious of new desires, new attractions, expressed +often only in a vague feeling of unrest, with a +desire, half shy because half conscious, for the company +of the opposite sex. The childish desire for protection +weakens; the more mature desire to protect +others begins to express itself.</p> + +<p>Now, the whole significance of these changes, physical +and mental, is fundamentally sexual and social. +Human life, it may be said, has a twofold aspect. As +a mere animal organism, there is the perpetuation of +the species, which nature secures by the mere force of +the sex impulse. As a human being, he is part of a +social structure, cell in the social tissue, to use Leslie +Stephen's expressive phrase. And in this direction +nature secures what is necessary by the presence of +impulses and cravings as imperious as, and even more +permanent than, those of mere sex. Of course, in practice +these two things operate together. By a process of +selection, the anti-social character is weeded out, and +the two sets of feelings work together in harmony for<!-- Page 184 --><span class='pagenum'><a name="Page_184" id="Page_184">[184]</a></span> +the furtherance and the development of the life of the +species. The species is perpetuated in the interests of +society; society is perpetuated in the interests of the +species. Further, it is part of the natural 'plan' that +there shall be developed impulses and capacities suitable +to each phase of life as it emerges. Thus it has +been shown that the lengthening of infancy—that is, +the prolongation of the time during which the young +human being is dependent upon its parents for support +and protection—is nature's method of developing +to a greater degree the capacity of the human animal +for more complex adjustment. Instead of being launched +on the world with a number of instincts practically +fully developed, and so capable of attending to +its own needs almost as soon as born, man is born with +few instincts, and a great capacity for education enabling +him to adjust his conduct to the demands of an +environment constantly increasing in complexity. In +the same way it has been shown that the instinct for +play, practically universal throughout the whole of +the animal world, is nature's method of preparing the +young for the more serious business of nature.<a name="FNanchor_152_152" id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a> It is, +therefore, only in line with what is found to be true +elsewhere that the changes incident to puberty should +receive their rational interpretation in the necessities +of social life. That these necessities should be met +largely by the play of unreasoning impulse is, again, +quite in line with what occurs in other directions. The +insistent pressure of social life for thousands of generations +secures the emergence of needs of the true nature +of which the individual may be ignorant. In no other<!-- Page 185 --><span class='pagenum'><a name="Page_185" id="Page_185">[185]</a></span> +way, in fact, could the persistence of the species and of +human society be secured.</p> + +<p>The whole significance, then, of puberty and adolescence +is the entry of the individual into the larger life +of the race. It is, too, a statement beyond reasonable +dispute that if we eliminate religion altogether from +the environment there is not a single feeling experienced +at adolescence, not a single intellectual craving, +that would not undergo full development and receive +complete satisfaction. The proof of the truth of this +is that it occurs in a large number of cases. Sacrifice, +the craving for the ideal, with every other feeling associated +by many with religion, exist in connection +with non-religious phases of life. It is idle to argue that +some people have a craving for religion, and nothing +but religion will satisfy them. Where an individual is +in complete ignorance of the nature and significance +of his own development, and those around him no better +informed; where, moreover, there are others in a +position of authority ready with a special interpretation, it +is not surprising if the religious explanation is +accepted as the genuine and only one. But in reality +a sound judgment is formed, not on the basis of what +some declare they cannot do without, but on the basis +of what others actually do without, and suffer no observable +loss in consequence. We do not estimate the +value of alcohol on the basis of those who declare they +cannot do without it. The true test is found in those +who abstain from its use. So, also, in the case of religion. +That some, even the majority, declare that religious +belief is essential to their welfare, proves little +or nothing. Human nature being what it is, and the +history of society being what it is, it would be surprising<!-- Page 186 --><span class='pagenum'><a name="Page_186" id="Page_186">[186]</a></span> +were it otherwise. There is much greater significance +in so large a number of people finding complete +satisfaction in purely secular activities.</p> + +<p>After what has been said of the misinterpretation +of mental and emotional states in terms of religious +belief, it is not surprising to find a writer, a clergyman, +and one with experience of growing boys, express +himself as follows:—</p> + +<p>"My experience confirms the opinion of the psychologists +that most boys of the public school age have +a strongly mystical tendency. This is to be expected, +on account of the great emotional development of that +period of life. But it is obscured by the fact that the +boy is both unwilling and unable to give any verbal +expression to this tendency. He is unwilling because +it is something very new and curious in his experience; +he is often a little frightened of it, and he is exceedingly +frightened of other people's contempt for it. +And he is unable, because the words he is accustomed +to use are valueless in this connection, and he feels +priggish if he tries to use others.... But, though unexplained, the +mystical tendency is there, and should be +appealed to and developed."<a name="FNanchor_153_153" id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a></p> + +<p>Now, clearly, all that can be reasonably meant by +saying that a boy of, apparently, from 12 to 16 has a +mystical tendency, is that the physiological changes +incident to puberty are accompanied by a mass of +feeling of a vague and formless character. Naturally, +his boyish experience is unable to furnish him with +the means of giving adequate expression to his feelings. +That can only come with the experience of maturity. +And with equal inevitability he is at the mercy<!-- Page 187 --><span class='pagenum'><a name="Page_187" id="Page_187">[187]</a></span> +of the explanation furnished him by those whom he regards +as his teachers and guides. When he is told that +this element of 'mysticism' is the awakening of religion +in his soul, he accepts the explanation precisely +as he accepts explanations of other things. That this +'mystical tendency' should be appealed to and developed +is a statement open to very great doubt. It +should rather be explained, not perhaps in a brutally +frank manner, but in a way that would lead the boy to +see himself as an organic part of society, with definite +duties and obligations. If this were done, adolescence +might provide us with the raw material for a +much greater number of useful and intelligent citizens +than it does at present. The true nature of the process, +so elaborately misunderstood by Dr. Temple, is +clearly outlined by Dr. Mercier:—</p> + +<p>"In connection with normal development, a large +body of vague and formless feeling arises, and, until +experience gives it shape, the possessor remains ignorant +of the source and nature of the feeling. If the circumstances +are appropriate for the natural outlet and +expression of the activities, they are expressed in +affection, and are a source of health and strength to +the possessor. But if no such outlet exists, the vague, +voluminous, formless feelings are referred to an occasion +that is vague, voluminous, and wanting in definite +form, they are ascribed to the direct influence of the +Deity, and assume a place in religious emotion."<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a></p> + +<p>Leaving this aspect of the subject for a time, let us +look more closely at the process of conversion. It has +already been pointed out that one great feature of adolescence +is susceptibility to impressions and suggestions.<!-- Page 188 --><span class='pagenum'><a name="Page_188" id="Page_188">[188]</a></span> +One is not surprised to find, therefore, that in +Starbuck's collection of cases 34 per cent. of the females +and 29 per cent. of the males described their conversion +as being directly due to imitation, social pressure, +and example. If we were to add to these the +cases where unconscious imitation and suggestion is +at work, the proportion would be much greater. Religion, like +dress, has its modes, and imitation will occur +in the one direction as readily as in the other. Nothing +is more striking in the records of conversion than +the monotony of the language used to describe the +feelings experienced. It is exactly as though the converts +had been learning a regular catechism, as in a +way they have been. Young boys and girls will confess +their sinful state in language identical with that used +by one who has actually lived a career of vice and +crime. Others of an aggressively commonplace character +will use the language of exalted mysticism suitable +to an Augustine or a Jacob Boehme. In these +cases we have not identity of feeling finding expression +in identity of language; it is pure imitation and +suggestion without the least regard to the fitness of +the language employed.</p> + +<p>The full power of suggestion would be more fitly +considered in connection with waves of religious feeling +that have assumed an epidemic form; but it will +not be out of place here to call attention to this factor +in such a recent case as the outbreaks in Wales under +the leadership of persons such as Evan Roberts. Quite +apart from the suggestion and imitation operating in +the gatherings themselves, it is plain that many went +to the meetings quite prepared to act in accordance +with what had gone before. Newspapers had published<!-- Page 189 --><span class='pagenum'><a name="Page_189" id="Page_189">[189]</a></span> +elaborate reports of the 'scenes,' certain manifestations +were recognised as signs of the "workings of the +Spirit," with the result that all these operated as powerful +suggestions, particularly with those of a hysterical +disposition. And behind this particular revival there +were the traditions of other revivals, all of which had +created a heritage as coercive as any purely social tradition. +A crowd of people in a state of eager expectancy, +exposed to the assaults of a preacher skilled in +rousing their emotion to fever pitch, is naturally ready +to see and hear things that none would see and hear in +their normal moments. No better field for the study +of crowd psychology, particularly at the point at which +it merges into the abnormal, could be imagined than +the ordinary revival.</p> + +<p>In America these revival out breaks seem to assume +a much more extravagant form than with us. Mr. +Stanley Hall, for example, thus describes a Kentucky +camp meeting in which the prevailing term of spiritual +manifestation was that of 'jerking.' Quoting from +an eye-witness, he says:—</p> + +<p>"The crowd swarmed all night round the preacher, +singing, shouting, laughing, some plunging wildly +over stumps and benches into the forest, shouting +'Lost, lost!' others leaping and bounding about like +live fish out of water; others rolling over and over on +the ground for hours; others lying on the ground and +talking when they could not move; and yet others beating +the ground with their heels. As the excitement +increased, it grew more morbid and took the form of +'jerkings,' or in others the holy laugh. The jerks began +with the head, which was thrown violently from +side to side so rapidly that the features were blurred<!-- Page 190 --><span class='pagenum'><a name="Page_190" id="Page_190">[190]</a></span> +and the hair almost seemed to snap, and when the sufferer +struck an obstacle and fell he would bounce about +like a ball. Saplings were sometimes cut breast high +for the people to jerk by. In one place the earth about +the roots of one of them was kicked about as though by +the feet of a horse stamping flies. One sufferer mounted +his horse to ride away when the jerks threw him to the +earth, whence he rose a Christian. A lad, who feigned +illness to stay away, was dragged there by the spirit +and his head dashed against the wall till he had to pray. +A sceptic who cursed and swore was crushed by a falling +tree. Men fancied themselves dogs, and gathered +round a tree barking and 'treeing the devil.' They saw +visions and dreamed dreams, and as the revival waned, +it left a crop of nervous and hysterical disorders in its +wake."<a name="FNanchor_155_155" id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a></p> + +<p>We have nothing quite so extreme as this in British +revivals, but the home phenomena are not substantially +different in nature. A medical observer of some of +the earliest Methodist revivals thus describes the +symptoms of those who were subject to 'divine' +seizures under the influence of Wesley and his immediate +followers:—</p> + +<p>"There came on first a feeling of faintness, with rigor +and a sense of weight at the pit of the stomach; soon +after which the patient cried out as though in the +agonies of labour. The convulsions then began, first +showing themselves in the muscles of the eyelids, +though the eyes themselves were fixed and staring. +The most frightful contortions of the countenance +followed, and the convulsions now took their course +downwards, so that the muscles of the trunk and neck<!-- Page 191 --><span class='pagenum'><a name="Page_191" id="Page_191">[191]</a></span> +were affected, causing a sobbing respiration, which +was performed with great effort. Tremors and agitations +ensued, and the patients screamed out violently, +and tossed their heads from side to side. As the +complaint increased, it seized the arms, and its victims +beat their breasts, clasped their hands, and made all +sorts of strange noises."</p> + +<p>To the non-medical religious observer the scenes +produced a different impression, thus:—</p> + +<p>"When the power of religion began to be spoken of, +the presence of God really filled the place.... The greatest +number of them who cried or fell were men; but some +women and several children felt the power of the same +Almighty Spirit, and seemed just sinking into hell. +This occasioned a mixture of sounds, some shrieking, +some roaring aloud. The most general was a loud breathing, +like that of people half strangled and gasping for +life; and, indeed, almost all the cries were like those of +human creatures dying in bitter anguish.... I stood on +a pew seat, as did a young man in the opposite pew, an +able-bodied, fresh, healthy countryman; but in a moment, +while he seemed to think of nothing less, down +he dropt with a violence inconceivable. The adjoining +pews seemed shook with his fall. I heard afterwards +the stamping of his feet ready to break the boards as he +lay in strong convulsions at the bottom of the pew.... +Among the children who felt the arrows of the Almighty, +I saw a sturdy boy, about eight years old, who +roared above his fellows, and seemed, in his agony, to +struggle with the strength of a grown man. His face +was red as scarlet; and almost all on whom God laid +His hand turned either very red or almost black."<a name="FNanchor_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a></p> + +<p><!-- Page 192 --><span class='pagenum'><a name="Page_192" id="Page_192">[192]</a></span> +In other instances connected with the same movement, +a girl is described as "lying on the floor as one +dead." One woman "tore up the ground with her +hands, filling them with dust and with the hard-trodden +grass"; another "roared and screamed in dreadful +agony." A child, seven years old, "saw visions, and +astonished the neighbours with her awful manner of +relating them." John Wesley personally interviewed +a number of the people seized in this manner, and was +quite convinced of the supernatural nature of the attacks. +He said that he had "generally observed more +or less of these outward symptoms to attend the beginning +of a general work of God," although he admitted +that in some cases "Satan mimicked God's work +in order to discredit the whole work." But whether of +God or Satan there was no question of their supernatural +character. Moreover, whatever may be one's +opinion of these outbreaks, there is one fact that stands +out clear and indisputable. This is that the Methodist +revival owed a great deal of its vitality—as is also +the case with other religious movements—to phenomena +of a distinctly pathologic nature. Subtract from +these movements all phenomena of the class indicated, +and such phrases as 'the revival fire' become meaningless. +Right through history religious conviction +has been gained in innumerable cases by the operation +of factors that a more accurate knowledge finds +can be explained without any reference whatever to +supernatural forces.</p> + +<p>Lest the above examples be dismissed as belonging +to an old order of things, I subjoin the following account—from +a missionary—of a recent revival scene +in India:—</p> + +<p><!-- Page 193 --><span class='pagenum'><a name="Page_193" id="Page_193">[193]</a></span> +"There were people ... on the floor fairly writhing +over the realisation of sin as it came over them.... +Saturday we were favoured with a wonderful manifestation +of the Spirit. One of the older girls who had +had a remarkable experience, went into a trance, with +her head thrown back, her arms folded, and motionless, +except for a slight movement of her foot. She +seemed to be seeing something wonderful, for she +would marvel at it, and then laugh excitedly.... One +girl rushed to the back of the vestibule and, lying across +a bench, with her head and hands against the wall, she +fairly writhed in agony for two hours before peace +came to her."<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a></p> + +<p>I do not know on what grounds we are justified in +calling civilised people who chronicle these outbreaks +as "a wonderful manifestation of the Spirit." Civilised +in other respects, in relation to other matters, they +may be. Civilised in relation to this particular matter +they certainly are not. Their viewpoint is precisely +that of the lowest tribe of savages. Savages, indeed, +could not do more; our 'civilised' missionaries do no +less. Tylor well says that "such descriptions carry +us far back in the history of the human mind, showing +modern men still in ignorant sincerity producing the +very fits and swoons to which for untold ages savage +tribes have given religious import. These manifestations +in modern Europe indeed form part of a revival +of religion, the religion of mental disease."<a name="FNanchor_158_158" id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a></p> + +<p>The truth is that the appeals usually made to induce +conversion, and the methods adopted, tend to +develop a morbid state of mind, which very easily<!-- Page 194 --><span class='pagenum'><a name="Page_194" id="Page_194">[194]</a></span> +passes into the pathological. A too insistent habit of +introspection is always dangerous, and the danger is +heightened when it takes the form of religious brooding. +In Dr. Starbuck's collection of cases, seventy-five +per cent. of the males and sixty per cent. of the females +confessed to feelings of depression, anxiety, and sadness +before conversion. This may be attributed partly +to the harping upon a conviction of sinfulness, which +in itself is wholly of an unhealthy character. It does +not indicate moral health, and it is very far from indicating +physiological health. The following confessions +are pertinent, and will illustrate both points. I give +in brackets the ages of the subjects where stated:—</p> + +<p>"I felt the wrath of God resting on me. I called on +Him for aid, and felt my sins forgiven" (13).</p> + +<p>"I couldn't eat, and would lie awake all night."</p> + +<p>"Often, very often, I cried myself to sleep" (19).</p> + +<p>"Hymns would sound in my ears as if sung" (10).</p> + +<p>"I had visions of Christ saying to me, Come to Me, +My child" (15).</p> + +<p>"Just before conversion I was walking along a +pathway, thinking of religious matters, when suddenly +the word H-e-l-l was spelled out five yards ahead of +me" (17).</p> + +<p>"I felt a touch of the Divine One, and a voice said +'Thy sins are forgiven thee; arise and go in peace'" +(12).</p> + +<p>"The thoughts of my condition were terrible" (13).</p> + +<p>"For three months it seemed as if God's Spirit had +withdrawn from me. Fear took hold of me. For a week +I was on the border of despair" (16).</p> + +<p>"A sense of sinfulness and estrangement from God +grew daily" (15).</p> + +<p><!-- Page 195 --><span class='pagenum'><a name="Page_195" id="Page_195">[195]</a></span> +"Everything went wrong with me; it felt like Sunday +all the time" (12).</p> + +<p>"I felt that something terrible was going to happen" +(14).</p> + +<p>"I fell on my face by a bench and tried to pray. +Every time I would call on God something like a +man's hand would strangle me by choking. I thought +I would surely die if I could not get help. I made one +final effort to call on God for mercy if I did strangle +and die, and the last I remember at that time was falling +back on the ground with that unseen hand on my +throat. When I came to myself there was a crowd +around praising God."</p> + +<p>A crowd around praising God! For all substantial +purposes this last might be the description of a state +of affairs in Central Africa instead of an occurrence +in a country that claims to be civilised. It is not surprising +that so great an authority as Sir T. S. Clouston +gives an emphatic warning against revival services +and unusual religious meetings, which should +"on no account be attended by persons with weak +heads, excitable dispositions, and neurotic constitutions."<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a> +Unfortunately it is precisely these classes for +whom they possess the greatest attractions, and from +whom the larger number of chronicled cases are drawn. +The excitement of the revival meeting is as fatal an attraction +to them as the dram is to the confirmed alcoholist; +and if the ill-consequences are neither so immediately +discernible nor as repulsive in character, they are +none the less present in a large number of cases. The +emotional strain to which the organism is subjected +occurs, as the ages of the converts show, precisely at<!-- Page 196 --><span class='pagenum'><a name="Page_196" id="Page_196">[196]</a></span> +the time when it is least able to bear it safely. The main +characteristic of adolescence is instability, physical, +emotional, and intellectual. It is a time of stress and +strain, of the formation of new feelings and associations +and desires that crave for expression and gratification. +The instability of the organic conditions is evidenced +by the large proportion of nervous disorders +that occur during adolescence. Adolescent insanity +is a well-known form of mania, although it is usually +of brief duration. Sir T. S. Clouston, in his <cite>Neuroses of +Development</cite>, gives a long list of complaints attendant +on adolescence, and Sir W. R. Gowers, dealing with +1450 cases of epilepsy, points out that "three-quarters +of the cases of epilepsy begin under twenty years, and +nearly half (46 per cent.) between ten and twenty, the +maximum being at fourteen, fifteen, and sixteen." Of +hysteria, the same writer points out that of the total +cases 50 per cent. occurs from ten to twenty years +of age, 20 per cent. from twenty to thirty, and only 10 +per cent. from thirty to forty.<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a></p> + +<p>The peculiar danger, then, of the modern appeal for +conversion is that it is couched in a form likely to do +the minimum of good and the maximum of harm. +Where religion exists as a normally operative factor +of the environment—as in lower stages of culture—the +danger is avoided, because no special machinery +is required to bring about religious conviction. The +general social life secures this. But at a later stage, +when the religious and secular aspects of life become +separated, with a growing preponderance of the latter, +religion must be, as it were, specially and forcibly<!-- Page 197 --><span class='pagenum'><a name="Page_197" id="Page_197">[197]</a></span> +introduced. Whether for good or ill, it is a disturbing +force. It strives to divert the developing organic +energies into a new channel. To effect this, it plays +upon the emotions to an altogether dangerous extent, +in complete ignorance of the nature of the passions +excited. In the older form of the religious appeal, +that in which fear was the chief emotion aroused, it is +now generally conceded that the consequences were +wholly bad. But under any form the emotional appeal +is fraught with danger, since the tendency is for it to +bring out unsuspected weaknesses in other directions. +Sir W. R. Gowers wisely points out that "mental +emotion—fright, excitement, anxiety—is the most +potent cause of epilepsy," which is accounted for by +bearing in mind "the profoundly disturbing effect of +alarm on the nervous system, deranging as it does +almost every function of the nervous system." Persons +with predispositions to nervous disorders may +pass with safety through the period of adolescence so +long as their circumstances provide opportunities for +healthy occupation with no undue emotional strain. +But let the former be lacking, and the latter danger +is always present. The hidden weakness develops, +and injury more or less permanent follows. There is +hardly a qualified medical authority in the country +who would deny the truth of what has been said, although +many do not care to speak out in relation to +religious matters. But all would doubtless agree with +Dr. Mercier that "every revival is attended by its crop +of cases of insanity, which are the more numerous as +the revival is more fervent and long continued."<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a></p> + +<p>Something must be said on the moral character of<!-- Page 198 --><span class='pagenum'><a name="Page_198" id="Page_198">[198]</a></span> +conversions in general. This is, naturally, greatly +exaggerated, often deliberately so. In the first place, +confessions of 'sinfulness' in a pre-conversion state, +when made by youths of both sexes, may be dismissed +as quite worthless. They are merely using the language +placed in their mouths by professional evangelists, +and the similarity of the confessions carry their +own condemnation. Leading a sinful, or even a vicious +life, usually means no more than visiting a theatre, or +a music hall, or playing cards, or non-attendance at +church, or not troubling about religious doctrines. +Very often the vague feeling of restlessness incident +to adolescence is interpreted as due to sin or estrangement +from God, and after conversion the convert is, +for purposes of self-glorification, given to magnify the +benefits and comforts derived from his religious convictions. +The magnitude of the change increases the +value of the convert, and with well-known characters +there has been as great an exaggeration of vices before +conversion as of virtues subsequently. The way in +which evangelical Christianity has created a life of +the wildest dissipation for the earlier years of John +Bunyan is an instructive instance of this procedure.</p> + +<p>So far as older converts are concerned, everyone of +balanced judgment will regard stories of conversion +from extreme vice to extreme virtue with the greatest +suspicion. Character does not change suddenly, although +there may be cases of 'sports' in the moral +world as elsewhere. Where some modification of conduct, +but hardly of character, results, the machinery +is very obvious, and does not in the least necessitate +an appeal to the intrusion of a supernatural influence +for an explanation. The religious gathering opens<!-- Page 199 --><span class='pagenum'><a name="Page_199" id="Page_199">[199]</a></span>—as +any non-religious meeting may open—a new circle +of associates with different ideals and standards of +value. So long as the newcomer is desirous of retaining +the respect of his fresh associates, so long he will +try to act as they act and think as they think. There +will be a change of conduct, but not, as I have said, of +character. Those who look closely will find the same +character still active. The mean character remains +mean, the untruthful one remains untruthful. The only +difference is that these qualities will be expressed in a +different form. Moreover, the same thing may be seen +occurring quite apart from religion. Every association +of men and women exerts precisely the same influence. +In the army, a regiment that has a reputation for steadiness +and sobriety develops these qualities in all who +enter it. Regiments with a reputation for opposite +qualities do not fail to convert newcomers. A workshop, +a club, a profession, exerts a precisely similar +influence. One man finds inspiration in the Bible and +another in the Newgate Calendar. A man will usually +be guided by the ideals of his associates, whether these +ideals be those of a thieves' kitchen or of a philanthropic +institution. This only means that each individual +is subject to the influence of the group spirit. For good +and evil this is one of the deepest and most pregnant +facts of human nature. The utilisation and distortion +of this fact in the interests of religious organisations +has served to prevent its general recognition and the +wise use of it by the community at large.</p> + +<p>Finally, it has to be borne in mind, in view of the +data given above, that conversion is experienced by +the individual at that period of life when the more +social side of human nature is beginning to find expression.<!-- Page 200 --><span class='pagenum'><a name="Page_200" id="Page_200">[200]</a></span> +In this way the natural growth from the +small world of childhood to the larger world of adult +humanity is taken advantage of by religion, and the +process of inevitable growth is attributed to the influence +of religious belief. In itself the phenomenon is +in no degree religious, but wholly social. The process +is well enough described by Starbuck in the following +passage—although there are certain quite unnecessary +theological implications:—</p> + +<p>"Conversion is the surrender of the personal will to +be guided by the larger forces of which it is a part. +These two aspects are often mingled. In both there is +much in common. There is a sudden revelation and +recognition of a higher order than that of the personal +will. The sympathies follow the direction of the new +insight, and the convert transfers the centre of life and +activity from the part to the whole. With new insight +comes new beauty. Beauty and worth awaken love—love +for parents, kindred, kind, society, cosmic order, +truth, and spiritual life. The individual learns to transfer +himself from a centre of self-activity into an organ +of revelation of universal being, and to live a life of +affection for and oneness with the larger life outside. +As a necessary condition of the spiritual awakening +is the birth of fresh activity and of a larger self-consciousness, +which often assert themselves as the dominant +element in consciousness."<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a></p> + +<p>Adolescence is the golden period of life, because it +is the age in which the formative influences effect their +strongest and most permanent impressions. But this +susceptibility, while pregnant with promise, is because +of this susceptibility likewise fraught with the possibilities<!-- Page 201 --><span class='pagenum'><a name="Page_201" id="Page_201">[201]</a></span> +of danger. The developing qualities of mind +need to be wisely and carefully guided; and it is little +short of criminal that at this critical juncture so many +young people should be handed over to the ignorant +ministrations of professional evangelism. The true +sociological significance of the development is ignored, +and it is small wonder that, having wasted this impressionable +period, so many people should go through +life with a quite rudimentary sense of social responsibility +and duty. An American author, speaking of the +connection between certain brutal manifestations in +social life in the United States and religious teaching, +says:—</p> + +<p>"It is well known that lynching in the South is +carried on largely by the ignorant and baser elements +of the white population. It is also well known that the +chief method of religious influence and training of the +black man and the ignorant white man is impulsive +and emotional revivalism. It is a highly dangerous situation, +and deserves the earnest consideration of the +ecclesiastical statesmen of all denominations which +work in the South. It will be impossible to protect +that part of the nation, or any other, from the epidemic +madness of the lynching mob if the seeds of it are +sown in the sacred soil of religion.... Their preachers +are great 'soul-savers,' but they lack the practical sense +to build up their emotionalised converts into anything +that approaches a higher life."<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a></p> + +<p>The truth of this passage has a very wide implication. +It is not alone true that so long as the lower +kind of revivalism is encouraged, we are unconsciously +perpetuating certain very ugly manifestations of<!-- Page 202 --><span class='pagenum'><a name="Page_202" id="Page_202">[202]</a></span> +social life; it is also true that while we give a supernaturalistic +interpretation of phenomena that are wholly +physiological and sociological in character, we can +never make the most of the human material we possess. +On the one side we have a deplorable encouragement +of unhealthy emotionalism, and on the other a sheer +misdirection and misuse of human faculty. The increase +of self-consciousness, the craving for sympathy +and communion with one's fellows, the impulse to service +in the common life of the State, have no genuine +connection with religion, although all these qualities +are classified as religious, and are utilised by religious +organisations. Actually and fundamentally they belong +to the social side of human nature. As our hands +are developed for grasping, and the various organs of +the body for their respective functions, so mental and +emotional qualities are developed in their due course +for a rational social life. Biologically and psychologically, +male and female are at adolescence entering +into a deeper and more enduring relationship with the +life of the race. There is no other meaning to the process.</p> + +<p>Naturally enough, the vast majority of people express +their developing nature in accordance with the +fashion of their environment. If this environmental +influence were rationally non-religious, the language +would be that of a non-religious philosophy. As, however, +supernaturalism, in some form or other, is still a +potent force we have a contrary result. It is only here +and there that one is found with the inclination or the +wit to analyse his or her impulses, and few possess +enough knowledge to make the analysis profitable. +There is no wonder that concerning many of the most<!-- Page 203 --><span class='pagenum'><a name="Page_203" id="Page_203">[203]</a></span> +important phenomena of human life we are still little +above the level of the fetish worshipper. We may have +a more elaborate phraseology, but the old ideas are still +operative. The consequence is that each newcomer +finds certain ideas and forms of speech ready for his +acceptance, and is handed over, bound hand and foot, +to influences that are the least capable of sane direction. +We do not merely sacrifice our first-born; we +immolate the whole of our progeny. The ignorant +past plays into the hands of the designing present; the +present conspires with the past to rob the future of the +good that might result from the growth of a wiser and +a better race.</p> + +<p>Were society really enlightened and genuinely civilised, +the truth of what has been said would be recognised +as soon as stated. It would, indeed, be unnecessary +to labour what would then be a generally recognised +truth. But the mass of the people are not genuinely +enlightened, our civilisation is largely a veneer, +and numerous agencies prevent our reaping the full +benefit of our available knowledge. Thus it happens +that in place of an explanation of human qualities in +terms of biologic and social evolution, we find current +an explanation that is based upon pre-scientific ideas. +Because our less instructed ancestors accounted for +various manifestations of human qualities as due to a +supernatural influence, we continue to perpetuate the +delusion. We teach youth to express itself in terms +of supernaturalism, and then treat the language and +the fact as inseparable. In this respect, sociology is +passing through a phase from which some of the sciences +have finally emerged. In physics and astronomy, +for instance, the fact has been separated from the supernatural<!-- Page 204 --><span class='pagenum'><a name="Page_204" id="Page_204">[204]</a></span> +explanation, and shown to be independent +of it. An exploitation of social life in the interests of +supernaturalism is still in active operation. It is this +that is really the central truth of the situation. And +in ignoring this truth we expose a growing generation +to the worst possible of educative influences, at a time +when a wiser control would be preparing it for an intelligent +participation in the serious and enduring +work of social organisation.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_205">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142"><span class="label">[142]</span></a> Dr. G. B. Cutten, <cite>The Psychological Phenomena of Christianity</cite>, +pp. 7-8.</p></div> + +<div class="footnote"><p><a name="Footnote_143_143" id="Footnote_143_143"></a><a href="#FNanchor_143_143"><span class="label">[143]</span></a> The most elaborate study of this character known to the +present writer is Mr. G. Stanley Hall's <cite>Adolescence</cite>, in two volumes. +The bulk of the work is, however, terrifying to some, and +the cost prohibitive to many. For the general reader of limited +leisure and means, Professor Starbuck's smaller volume, <cite>The +Psychology of Religion</cite>, presents the salient facts in a brief and +satisfactory manner. It is lacking, however, on the anthropological +side, a view that is well presented by Dr. Stanley Hall.</p></div> + +<div class="footnote"><p><a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144"><span class="label">[144]</span></a> See <cite>Adolescence</cite>, i. p. 528.</p></div> + +<div class="footnote"><p><a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145"><span class="label">[145]</span></a> Vol. iii. p. 279.</p></div> + +<div class="footnote"><p><a name="Footnote_146_146" id="Footnote_146_146"></a><a href="#FNanchor_146_146"><span class="label">[146]</span></a> <cite>Psychology of Religion</cite>, chap. iii. Hall's figures are given in +the second volume of his work, pp. 288-92.</p></div> + +<div class="footnote"><p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> <cite>Varieties</cite>, p. 199.</p></div> + +<div class="footnote"><p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> An elaborate list of these ceremonies in both the savage and +civilised worlds has been compiled by Mr. Hall, ii. chap. xiii.</p></div> + +<div class="footnote"><p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> Catlin, <cite>North American Indians</cite>, i. p. 36; see also ii. p. 347.</p></div> + +<div class="footnote"><p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> W. I. Thomas, <cite>Sex and Society</cite>, pp. 115-6.</p></div> + +<div class="footnote"><p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> For a good summary, see Donaldson's <cite>Growth of the Brain</cite>, +pp. 241-48.</p></div> + +<div class="footnote"><p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> See on this subject the two fine works by Karl Groos, <cite>The +Play of Animals</cite>, <cite>The Play of Man</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> W. Temple, <cite>Repton School Sermons</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> <cite>Sanity and Insanity</cite>, p. 281.</p></div> + +<div class="footnote"><p><a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155"><span class="label">[155]</span></a> <cite>Adolescence</cite>, ii. pp. 286-7.</p></div> + +<div class="footnote"><p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Southey's <cite>Life of Wesley</cite>, chap. xxiv.</p></div> + +<div class="footnote"><p><a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157"><span class="label">[157]</span></a> From <cite>The Examiner</cite> of September 6, 1906, cited by Cutten, +p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_158_158" id="Footnote_158_158"></a><a href="#FNanchor_158_158"><span class="label">[158]</span></a> <cite>Primitive Culture</cite>, ii. p. 422.</p></div> + +<div class="footnote"><p><a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159"><span class="label">[159]</span></a> <cite>Clinical Lectures</cite>, p. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> <cite>Manual of Diseases of the Nervous System</cite>, 1893, pp. 732 +and 785.</p></div> + +<div class="footnote"><p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> <cite>Sanity and Insanity</cite>, p. 282.</p></div> + +<div class="footnote"><p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> <cite>Psychology of Religion</cite>, pp. 146-7.</p></div> + +<div class="footnote"><p><a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163"><span class="label">[163]</span></a> <cite>Primitive Traits in Religious Revivals.</cite></p></div> +</div> + +<p><!-- Page 205 --><span class='pagenum'><a name="Page_205" id="Page_205">[205]</a></span></p> + +<h2>CHAPTER <span class="cgap">EIGHT</span><br /> + +RELIGIOUS EPIDEMICS</h2> + +<p>Under pressure of scientific analysis +the old distinction between the individual and +society bids fair to break down, or to maintain itself as +no more than a convenience of classification. It is now +being recognised that a society is something more +than a mere aggregate of self-contained units, and that +the individual is quite inexplicable apart from the social +group. It is the latter which gives the former his +individuality. His earliest impressions are derived +from the life of the group, and as he grows so he comes +more and more under the influence of social forces. +The consequence is that the key to a very large part +of the phenomena of human nature is to be found in a +study of group life. We may abstract the individual +for purposes of examination, much as a physiologist +may study the heart or the liver apart from the body +from which it has been taken. But ultimately it is in +relation to the whole that the true significance and +value of the part is to be discerned.</p> + +<p>In this corporate life imitation and suggestion play +a powerful part. With children, by far the larger part +of their education consists of sheer imitation, nor do +adults ever develop beyond its influence. Suggestion +is a factor that is more operative in youth and maturity +than in early childhood, and is exhibited in a +thousand and one subtle and unexpected ways. Both +these forces are essential to an orderly, and to a progressive, +social life; but they may just as easily become +the cause of movements that are retrogressive, and +even anti-social in character. An epidemic of suicide +or of murder is as easily initiated as an epidemic of +philanthropy. Let a person commit suicide in a striking<!-- Page 206 --><span class='pagenum'><a name="Page_206" id="Page_206">[206]</a></span> +and unusual manner, and there will soon be others +following his example. Given a favourable environment, +there is no idea, however unreal, that will not +find advocates; no example, however strange or disgusting, +that will not find imitators. The more uniform +the society, the more powerful the suggestion, the +easier the imitation. That is why a crowd, acting as +a crowd, is nearly always made up of people drawn +from the same social stratum, each unit already familiar +with certain ideals and belief. Under such conditions +a crowd will assume all the characteristics of a +psychological entity. As Gustave Le Bon has pointed +out, a crowd will do collectively what none of its constituent +units would ever dream of doing singly.<a name="FNanchor_164_164" id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a> It +becomes capable of deeds of heroism or of savage +cruelty. It will sacrifice itself or others with indifference. +Above all, the mere fact of moving in a mass +gives the individual a sense of power, a certainty of +being in the right that he can—save under exceptional +circumstances—never acquire while alone. The intellect +is subdued, inhibition is inoperative, the instincts +are given free play, and their movement is determined +in turn by suggestions not unlike those with which a +trained hypnotist influences his subject.</p> + +<p>In the phenomena of contagion words and symbols +play a powerful part. They are both a rallying-point +and an outlet for the emotions of a crowd. These +words or symbols may be wholly incongruous with +the real needs of a people, but provided they are sufficiently +familiar they will serve their purpose. And +the more primitive the type of mind represented by +the mass of the people the more powerfully these symbols<!-- Page 207 --><span class='pagenum'><a name="Page_207" id="Page_207">[207]</a></span> +operate. Shakespeare's portrayal of the crowd +in <cite>Julius Cæsar</cite> remains eternally true. The skilled +orator, playing on old feelings, using familiar terms, +and invoking familiar ideas, finds a crowd quite plastic +to his hands. It is for these reasons that there is so +keen a struggle with political and social parties for a +monopoly of good rallying cries, and a readiness to +fix objectionable titles on their opponents. Patriotism, +Little Englander, Jingo, The Church in Danger, +Godless Education, etc. etc. Causes are materially +helped or injured by these means. There is little or +no consideration given to their justice or reasonableness; +it is the image aroused that does the work.</p> + +<p>Psychological epidemics may in some cases be justly +called normal in character. That is, they depend +upon factors that are always in operation and which +form a part of every social structure. A war fever or a +commercial panic falls under this head. In other instances +they depend upon abnormal conditions, upon +the workings, perhaps, of some obscure nervous disease, +and are of a pathological description. In yet +other cases they represent a mixture of both. In such +cases, for example, as that of the Medieval Flagellants +or of the Dancing Mania, the presence of pathological +elements is unmistakable. But neither of these epidemics +could have occurred without a certain social +preparation, and unless they had called into operation +those principles of crowd psychology to which science +has within recent years turned its attention, and which +are normal factors in every society. These three classes +of epidemics may be found in connection with subjects +other than religious, but I am at present concerned +with them only in that relation, and to point out that,<!-- Page 208 --><span class='pagenum'><a name="Page_208" id="Page_208">[208]</a></span> +in spite of their undesirable or admittedly pathologic +character, they have yet served to keep supernaturalism +alive and active.</p> + +<p>During the Christian period of European history +by far the most important of all epidemics, as it was +indeed the earliest, was monasticism. This takes front +rank because of its extent, the degree to which it prepared +the ground for subsequent outbreaks, and because +of its indirect, and, I think, too little noticed, +social consequences. It may safely be said that no +other movement has so powerfully affected European +society as has the monasticism of the early Christian +centuries. It cannot, of course, be urged that Christianity +originated monasticism. India and Egypt had +its ascetic practices and celibate priesthood long before +the birth of Christianity, and indeed gave Christianity +the pattern from which to work. But the main +stream of social life remained unaffected to any considerable +extent by this asceticism. The social and +domestic virtues received full recognition from the upholders +of the monastic life, and there is no evidence +that asceticism ever assumed an epidemic form. It +has often been the lot of the Christian Church to give +a more intense expression to religious tendencies already +existing, and this was so in the case before us. +At any rate, it was left for the Christian Church to give +to monasticism the character of an epidemic, to treat +the purely social and domestic virtues as a positive +hindrance to the religious life, seriously to disturb +national well-being, and to come perilously near destroying +civilisation.</p> + +<p>The origin of ascetic practices has already been +indicated in a previous chapter. It has there been<!-- Page 209 --><span class='pagenum'><a name="Page_209" id="Page_209">[209]</a></span> +pointed out that the deliberate torture of mind and +body arose from the belief that the induced states +brought man into direct communion with supernatural +powers, and that this element has continued +in almost every religion in the world. Says Baring-Gould:—</p> + +<p>"The ascetic instinct is intimately united with the +religious instinct. There is scarcely a religion of ancient +and modern times, certain forms of Protestantism +excepted, that does not recognise asceticism as +an element in its system.... Brahmanism has its order +of ascetics.... Mohammedanism has its fakirs, subduing +the flesh by their austerities, and developing the +spirit by their contemplation and prayers. Fasting +and self-denial were observances required of the +Greeks, who desired initiation into the mysteries.... +The scourge was used before the altars of Artemis +and over the tomb of Pelops. The Egyptian priests +passed their novitiate in the deserts, and when not engaged +in their religious functions were supposed to +spend their time in caves. They renounced all commerce +with the world, and lived in contemplation, +temperance, and frugality, and in absolute poverty.... +The Peruvians were required to fast before sacrificing +to the gods, and to bind themselves by vows of chastity +and abstinence from nourishing food.... There were +ascetic orders for old men and nunneries for widows +among the Totomacs, monastic orders among Toltecs +dedicated to the service of Quetzalcoatl, and others +among the Aztecs consecrated to Tezcatlipoca."<a name="FNanchor_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a></p> + +<p>It was argued by Bingham, a learned eighteenth-century +ecclesiastical historian, that although asceticism<!-- Page 210 --><span class='pagenum'><a name="Page_210" id="Page_210">[210]</a></span> +was known and practised in individual cases from +the earliest period of Christian history, it did not establish +itself within the Church until the fourth century. +It is not a matter of great consequence to the subject +under discussion whether this be so or not. It is at least +certain that Christian teaching contained within itself +all the elements for such a development, which was +bound, sooner or later, to transpire. The antithesis between +the flesh and the spirit, the conception of the +world as given over to Satan, the ascetic teaching of +Paul, with the value placed upon suffering and privation +as spiritually disciplinary forces, could not but +create in a society permeated with a special type of supernaturalism, +that asceticism which became so marked +a feature of medieval Christianity. And it is certain +also that in no other instance has asceticism proved itself +so grave a danger to social order and security. Allowing +for what Lecky calls the 'glaring mendacity' of +the lives of the saints, a description that applies more +or less to all the ecclesiastical writings of the early +centuries, it is evident that the number of monks, their +ferocity, and general practices, were enough to constitute +a grave social danger. It is said that St. Pachomius +had 7000 monks under his direct rule; that in the +time of Jerome 50,000 monks gathered together at the +Easter festival; that one Egyptian city mustered +20,000 nuns and 10,000 monks, and that the monastic +population of Egypt at one time equalled in +number the rest of the inhabitants. At a later date, +within fifty years of its institution, the Franciscan +Order possessed 8000 houses, with 200,000 members. +In the twelfth century the Cluniacs had 2000 monasteries +in France. In England, as late as 1546, Hooper,<!-- Page 211 --><span class='pagenum'><a name="Page_211" id="Page_211">[211]</a></span> +afterwards Bishop of Gloucester, declared that there +were no less than 10,000 nuns in England. Every +country in Europe possessed a larger or smaller army +of men and women whose ideals were in direct conflict +with nearly all that makes for a sane and progressive +civilisation.</p> + +<p>The general character of the monk during the full +swing of the ascetic epidemic has been well sketched +by Lecky. His summary here will save a more extended +exposition:—</p> + +<p>"There is perhaps no phase in the moral history of +mankind of a deeper and more painful interest than +this ascetic epidemic. A hideous, sordid, and emaciated +maniac, without knowledge, without patriotism, +without natural affection, passing his life in a +long routine of useless and atrocious self-torture, and +quailing before the ghastly phantoms of his delirious +brain, had become the ideal of the nations which had +known the writings of Plato and Cicero, and the lives +of Socrates and Cato. For about two centuries, the +hideous maceration of the body was regarded as the +highest proof of excellence. St. Jerome declares, with +a thrill of admiration, how he had seen a monk, who +for thirty years had lived exclusively on a small portion +of barley bread and of mouldy water; another +who lived in a hole and never ate more than five figs +for his daily repast; a third who cut his hair only on +Easter Sunday, who never washed his clothes, who +never changed his tunic till it fell to pieces, who +starved himself till his eyes grew dim, and his skin +like a pumice stone.... For six months, it is said, +St. Macarius of Alexandria slept in a marsh, and exposed +his naked body to the stings of venomous flies....<!-- Page 212 --><span class='pagenum'><a name="Page_212" id="Page_212">[212]</a></span> +His disciple, St. Eusebius, carried one hundred +and fifty pounds of iron, and lived for three years in a +dried-up well.... St. Besarion spent forty days and +nights in the middle of thorn bushes, and for forty +days and nights never lay down when he slept.... +Some saints, like St. Marcian, restricted themselves to +one meal a day, so small that they continually suffered +the pangs of hunger.... Some of the hermits lived in +deserted dens of wild beasts, others in dried-up wells, +while others found a congenial resting-place among +the tombs. Some disdained all clothes, and crawled abroad +like the wild beasts, covered only by their matted +hair. The cleanliness of the body was regarded as a +pollution of the soul, and the saints who were most admired +had become one hideous mass of clotted filth. St. +Athanasius relates with enthusiasm how St. Antony, +the patriarch of monachism, had never, to extreme old +age, been guilty of washing his feet.... St. Abraham, +the hermit, however, who lived for fifty years after his +conversion, rigidly refused from that date to wash either +his face or his feet.... St. Ammon had never seen +himself naked. A famous virgin, named Sylvia, though +she was sixty years old, and though bodily sickness +was a consequence of her habits, resolutely refused, +on religious principles, to wash any part of her body +except her fingers. St. Euphraxia joined a convent of +one hundred and thirty nuns, who never washed their +feet, and who shuddered at the mention of a bath."<a name="FNanchor_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a></p> + +<p><!-- Page 213 --><span class='pagenum'><a name="Page_213" id="Page_213">[213]</a></span> +It is difficult to realise what it is exactly that some +writers have in their minds when they praise the purity +of the ascetic ideal, and lament its degradation as +though society lost something of great value thereby. +The examples cited realised that ideal as well as it +could be realised, and its anti-social character is unmistakable. +If it is intended to imply that an element of +self-denial or self-discipline is essential to healthy +development, that is admitted, but this is not the +ascetic ideal; it is that of temperance as taught by the +best of the ancient philosophers. What the ascetic +aimed at was not self-development, but self-suppression. +The discipline of the monk was only another +name for the cultivation of a frame of mind +unhealthy and anti-social. Eventually, the rapidity +with which this mania spread, the fact that for several +centuries it raged as a veritable epidemic, carried +with it the germs of a corrective. The more numerous +monks and nuns became, the more certain it became +that many of them would develop passions and propensities +they professed to despise. The love of ease +and wealth, the lust of power and pride of place, was +sure to find expression, and if by the degradation of +the ascetic ideal is meant the fact that the preachers +of poverty, and humility, and meekness, became the +wealthiest, the most powerful, the most corrupt, and +the most tyrannical order in Christendom, the reason +is that not even monasticism could prevent ordinary<!-- Page 214 --><span class='pagenum'><a name="Page_214" id="Page_214">[214]</a></span> +human passions from finding expression. They might +be suppressed in the case of a few; it became impossible +with a multitude. That they found expression +in so disastrous a form was due to the fact that the +disciplinary agent of these passions, a developed social +consciousness, played so small a part in the life of +the monk.</p> + +<p>It is no part of my present purpose to trace the full +consequences of the ascetic epidemic. Some of these +consequences, however, have a more or less direct +bearing upon this enquiry, and it is necessary to say +something upon them. One enduring and inevitable +consequence of monasticism has not, I think, been +adequately noted by many writers. This is its influence +on the ideal of marriage, on the family, and on +the domestic virtues. In India and Egypt celibacy +had been closely associated with the religious life, but +the ascetic was regarded as a man peculiarly apart +from his fellows, and the family continued to be held +in great honour, even by religious writers. Christianity +provided for the first time a body of writers who made +a direct attack upon marriage as obstructing the supreme +duty of spiritual development. The Rev. Principal +Donaldson, in his generally excellent book on +<cite>Woman</cite>, professes to find some difficulty in accounting +for the growth among the early Christians of the +feeling in favour of celibacy. He remarks that "no +one with the New Testament as his guide could venture +to assert that marriage was wrong." Not wrong, +certainly; but anyone with the New Testament before +him would be justified in asserting marriage to be inferior +to celibacy. It is at most taken for granted; it +is neither commended nor recommended, and of its<!-- Page 215 --><span class='pagenum'><a name="Page_215" id="Page_215">[215]</a></span> +social value there is never a glimpse. And there is +much on the other side. Paul's teaching is strongly +in favour of celibacy, and marriage is only advised to +avoid a greater evil. In the Book of <cite>Revelation</cite> there +is a reference to the 144,000 saints who wait on "the +Lamb," and who "were not defiled with women, but +were virgins." Certainly the New Testament does not +condemn marriage, but it is idle to pretend that those +who preached the celibate ideal failed to find therein a +warranty for their teaching.</p> + +<p>The historic fact is, however, that the early Christian +leaders were, in the main, ardent advocates of celibacy. +The social importance of marriage being ignored, its +functions became those of ministering to sexual passion +and the perpetuation of the race. In view of the +supposed approaching end of the world, the desirability +of this last was questioned, and in the name of +purity the former was strongly denounced. It is from +these points of view that Tertullian describes children +as "burdens which are to most of us perilous as being +unsuitable to faith," and wives as women of the second +degree of modesty who had fallen into wedlock. Jerome +said that marriage was at best a sin, and all that +could be done was to excuse and purify it. Epiphanius +said that the Church was based upon virginity as upon +a corner-stone. Augustine was of opinion that celibates +would shine in heaven like dazzling stars. Married +people were declared, by another authority, to +be incapable of salvation. The most powerful and +most influential of writers concurred that the sexual +relation was an almost fatal obstacle to religious salvation.</p> + +<p>Hardly any movement ever struck so hard against<!-- Page 216 --><span class='pagenum'><a name="Page_216" id="Page_216">[216]</a></span> +social well-being as did this teaching of celibacy. +Wives were encouraged to desert their husbands, +husbands to forsake their wives, children their parents. +Parents, in turn, were exhorted to devote their children +to the monastic life; and although at first children +who had been so condemned were allowed to return +to the world, should they desire it, on reaching maturity, +this liberty was taken from them by the fourth +Council of Toledo in 633.<a name="FNanchor_167_167" id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a> Some few of the Christian +writers protested against children being taught to forsake +their parents in this manner, but the general +spirit of the time was in its favour.</p> + +<p>"Children were nursed and trained to expect at +every instant more than human interferences; their +young energies had ever before them examples of +asceticism, to which it was the glory, the true felicity +of life, to aspire. The thoughtful child had all his mind +thus preoccupied ... wherever there was gentleness, +modesty, the timidity of young passion, repugnance +to vice, an imaginative temperament, a consciousness +of unfitness to wrestle with the rough realities of life, +the way lay invitingly open.... It lay through perils, +but was made attractive by perpetual wonders. It was +awful, but in its awfulness lay its power over the young +mind. It learned to trample down that last bond which +united the child to common humanity, filial reverence; +the fond and mysterious attachment of the child +and the mother, the inborn reverence of the son to +the father. It is the highest praise of St. Fulgentius +that he overcame his mother's tenderness by religious +cruelty."<a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a></p> + +<p><!-- Page 217 --><span class='pagenum'><a name="Page_217" id="Page_217">[217]</a></span> +The full warranty for Dean Milman's stricture is +seen in the following passage from St. Jerome:—</p> + +<p>"Though your little nephew twine his arms around +your neck; though your mother, with dishevelled hair, +and tearing her robe asunder, point to the breast with +which she suckled you; though your father fall down +on the threshold before you, pass on over your father's +body. Fly with tearless eyes to the banner of the +cross. In this matter cruelty is the only piety.... Your +widowed sister may throw her gentle arms around +you.... Your father may implore you to wait but a +short time to bury those near to you, who will soon +be no more; your weeping mother may recall your +childish days, and may point to her shrunken breast +and to her wrinkled brow. Those around you may +tell you that all the household rests upon you. Such +chains as these the love of God and the fear of hell can +easily break. You say that Scripture orders you to +obey your parents, but he who loves them more than +Christ loses his soul. The enemy brandishes a sword +to slay me. Shall I think of a mother's tears?"<a name="FNanchor_169_169" id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a></p> + +<p>Gibbon said of the ascetic movement that the Pagan +world regarded with astonishment a society that +perpetuated itself without marriage. Unfortunately +this perpetuation was secured by the sacrifice of some +of the dearest interests of the race. For, in general, +one may say that idealistic teaching of any kind appeals +most powerfully to those who are least in need +of it. The world would at any time lose little, and +might possibly gain much, were it possible to restrain +a certain class from parentage. But there is no evidence +that monasticism ever had its effect on that<!-- Page 218 --><span class='pagenum'><a name="Page_218" id="Page_218">[218]</a></span> +kind of people; the presumption is indeed in the contrary +direction. The careless and brutal hear and are +unaffected. The more thoughtful and desirable alone +are influenced. And there can be little doubt that the +Church in appealing to certain aspects of human nature +dissuaded from parentage those who were most +fitted for the task. There was a practical survival of +the unfittest. Nothing is more striking, in fact, in the +early history of Christianity than the comparative +absence of home life and of the domestic ideals. Dean +Milman remarked that in all the discussion concerning +celibacy he could not recall a single instance where +the social aspects appear to have occurred to the disputants. +The Dean's remark applies to some extent +to a much later period of Christian history than +the one to which he refers. That much-admired evangelical +classic, Bunyan's <cite>Pilgrim's Progress</cite>, for example, +shows a curious obliviousness to the value of +family and social life. But neglect of the socialising +and refining influence of family life leads inevitably to +a hardening of character and a brutalising of life in +general. The ferocious nature of the theological disputes +of the early Christian period never fail to arouse +the comments of historians. But there was really +nothing to soften or restrain them. Everything was +dominated by the theological interest. And we owe +it in no small measure to the vogue of the monk that +the tolerance of Pagan times, with its widespread respect +for truth-seeking, was replaced by the narrow +intolerance of the medieval period, an intolerance +which has never really been eradicated from any +part of Christian Europe.</p> + +<p>In counting this as one of the consequences of the<!-- Page 219 --><span class='pagenum'><a name="Page_219" id="Page_219">[219]</a></span> +Christian preaching of celibacy, I am supported by +no less an authority than the late Sir Francis Galton. +In his epoch-marking work, <cite>Hereditary Genius</cite>, this +writer says:—</p> + +<p>"The long period of the Dark Ages under which +Europe has lain is due, I believe, in a very considerable +degree, to the celibacy enjoined by the religious +orders on their votaries. Whenever a man or woman +was possessed of a gentle nature that fitted him or her +to deeds of charity, to meditation, to literature, or to +art, the social condition of the time was such that they +had no refuge elsewhere than in the bosom of the +Church. But she chose to preach and exact celibacy. +The consequence was that these gentle natures had +no continuance, and thus by a policy so singularly unwise +and suicidal that I am hardly able to speak of it +without impatience, the Church brutalised the breed +of our forefathers. She acted precisely as if she had +aimed at selecting the rudest portion of the community +to be alone the parents of future generations. She +practised the arts that breeders would use, who aimed +at creating ferocious, currish, and stupid nature. No +wonder that club law prevailed for centuries over Europe; +the wonder rather is that enough good remained +in the veins of Europeans to enable their race to +rise to its very moderate level of natural morality."<a name="FNanchor_170_170" id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a></p> + +<p>The consequences of asceticism on morals were almost +wholly disastrous. There is no intention of endorsing +the vulgar Protestant prejudice of every convent +being a brothel, and all monks and nuns as given +over to a vicious life, but there is no question that a +very widespread demoralisation existed amongst the<!-- Page 220 --><span class='pagenum'><a name="Page_220" id="Page_220">[220]</a></span> +religious orders, that this existed from the very earliest +times, and that it was an inevitable consequence of so +large a number of people professing the ascetic life. +This is not a history of morals, and it is needless to +enter into a detailed account of the state of morality +during the prevalence of asceticism. But the absence +of any favourable influence exerted by asceticism on +conduct is well illustrated in the description of Salvianus, +Bishop of Marseilles at the close of the fifth +century, of the condition of society in his day. Gaul, +Spain, Italy, and Africa are depicted as sunk in an +overmastering sensuality. Rome is represented as +the sewer of the nations, and in the African Church, +he says, the most diligent search can scarce discover +one chaste among thousands. And this, it must be +borne in mind, was the African Church, which under +the care of Augustine had been specially nurtured in +the most rigid asceticism. Four hundred years later +the state of monastic morals is sufficiently indicated +by a regulation of St. Theodore Studita prohibiting +the entrance of female animals into monasteries.<a name="FNanchor_171_171" id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a> A +regulation passed in Paris at a Council held in 1212 +enforces the same lesson by forbidding monks or nuns +sleeping two in a bed. The avowed object of this was +to repress offences of the most disgusting description.<a name="FNanchor_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a> +In 1208 an order was issued prohibiting mothers or +other female relatives residing with priests, on account +of the frequent scandals arising. Offences became so +numerous and so open that it was with relief that laymen +saw priests openly select concubines. That at +least gave a promise of some protection to domestic +life. In some of the Swiss cantons it actually became<!-- Page 221 --><span class='pagenum'><a name="Page_221" id="Page_221">[221]</a></span> +the practice to compel a new pastor, on taking up his +charge, to select a concubine as a necessary protection +to the females under his care. The same practice existed +in Spain.<a name="FNanchor_173_173" id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a></p> + +<p>There is, as Lea rightly says, no injustice in holding +the Church mainly responsible for the laxity of morals +which is characteristic of medieval society. It had +unbounded and unquestioned power, and this with +its wealth and privileges might have made medieval +society the purest in the world. As it was, "the period +of its unquestioned domination over the conscience of +Europe was the very period in which licence among +the Teutonic races was most unchecked. A church +which, though founded on the Gospel, and wielding +the illimitable power of the Roman hierarchy, could +yet allow the feudal principle to extend to the <i>jus +primæ noctis</i> or <i>droit de marquette</i>, and whose ministers +in their character of temporal seigneurs could +even occasionally claim the disgusting right, was evidently +exercising its influence, not for good, but for +evil."</p> + +<p>On civic life and the civic virtues the influence of +asceticism was equally disastrous. "A candid examination," +says Lecky, "will show that the Christian civilisation +has been as inferior to the Pagan ones in civic +and intellectual virtues as it has been superior to them +in the virtues of humanity and chastity." One may +reasonably question the latter part of this statement, +bearing in mind the facts just pointed out, but the first +part admits of overwhelming proof. Celibacy is not +chastity, and it is difficult to see how the coarsening of +character described by Lecky himself can be consistent<!-- Page 222 --><span class='pagenum'><a name="Page_222" id="Page_222">[222]</a></span> +with a heightened humanity. But there can be +small doubt that the growth of the Christian Church +spelt disaster to the civic life and institutions of the +Empire. Nothing the Romans did was more admirable +than their organisation of municipal life. They +avoided the common blunder of imposing on all a +uniform organisation, and so gave free play to local +feeling and custom so far as was consistent with imperial +order and peace. Civic life became, as a consequence, +well ordered and persistent. It was far less +corrupt than administration in the capital, and freedom +persisted in the provincial towns for long after its +practical disappearance in Rome itself. Indeed, but +for the antagonism of Christianity, it is probable that +the urban municipalities might have provided the impetus +for the rejuvenation of the Empire.<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a></p> + +<p>From the outset, the early Christian movement +stood as a whole apart from the civic life of the Empire, +while the ascetic waged a constant warfare against it. +"According to monastic view of Christianity," says +Milman, "the total abandonment of the world, with all +its ties and duties, as well as its treasures, its enjoyments, +and objects of ambition, advanced rather than +diminished the hopes of salvation." The object was +individual salvation, not social regeneration. When +people were praised for breaking the closest of family +ties in their desire for salvation, it would be absurd to +suppose that social duties and obligations would remain +exempt. The Christian ascetic was ready enough +to risk his own life, or to take the life of others, on account +of minute points of doctrinal difference, but<!-- Page 223 --><span class='pagenum'><a name="Page_223" id="Page_223">[223]</a></span> +he was deaf to the call of patriotism or the demands +of civic life. Theology became the one absorbing +topic; and as monasticism assumed more menacing +proportions, the monk became the dominating figure, +paralysing by his presence the healthful activities of +masses of the people. Speaking of the Eastern Empire, +although his words apply with almost equal +truth wherever the Church was supreme, Milman +says:—</p> + +<p>"That which is the characteristic sign of the times +as a social and political, as well as a religious, phenomenon, +is the complete dominion assumed by the +monks in the East over the public mind.... The monks, +in fact, exercise the most complete tyranny, not merely +over the laity, but over bishops and patriarchs, whose +rule, though nominally subject to it, they throw off +whenever it suits their purposes.... Monks in Alexandria, +monks in Antioch, monks in Constantinople, +decide peremptorily on orthodoxy and heterodoxy.... +Persecution is universal; persecution by every +means of violence and cruelty; the only question is in +whose hands is the power to persecute.... Bloodshed, +murder, treachery, assassination, even during the public +worship of God—these are the frightful means by +which each party strives to maintain its opinions and +to defeat its adversary. Ecclesiastical and civil authority +are alike paralysed by combinations of fanatics +ready to suffer or to inflict death, utterly unapproachable +by reason."<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a></p> + +<p>Against such combinations of ignorance, fanaticism, +and ferocity, the few remaining lovers of secular +progress were powerless. Patriotism became a mere<!-- Page 224 --><span class='pagenum'><a name="Page_224" id="Page_224">[224]</a></span> +name, and organised civic life an almost forgotten aspiration. +What the Pagan world had understood by a +'good man' was one who spent himself in the service +of his country. The Christian understood by it one who +succeeded in saving his own soul, even at the sacrifice +of family and friends. Vampire-like, monasticism fed +upon the life-blood of the Empire. The civic life and +patriotism of old Rome became a mere tradition, to inspire +long after the men of the Renaissance and of the +French Revolution.</p> + +<p>Finally, asceticism exerted a powerful influence on +religion itself. That it served to strengthen and perpetuate +the life of religion there can be little doubt. However +strongly some people may have resented the +monastic ideal, it nevertheless gave increased strength +and vitality to the religious idea. To begin with, it +offered for centuries a very powerful obstacle to the +development of those progressive and scientific ideas +that have made such advances in all centres of civilisation +during the past two or three centuries. To the +common mind it brought home the supremacy of religion +in a way that nothing else could. The mere sight +of monarch and noble yielding homage to the monk, +acknowledging his supremacy in what was declared to +be the chief interest in life, the interference of the monk +in every department of life, saturated society with +supernaturalism. And although at a later period the +rapacity, dissoluteness, and tyranny of the monkish +orders led to revolt, by that time the imagination of all +had been thoroughly impressed with the value of religion. +Even to-day current theology is permeated with +the monkish notions of self-denial, self-sacrifice, and +contempt of the world's comfort and beauty as belonging<!-- Page 225 --><span class='pagenum'><a name="Page_225" id="Page_225">[225]</a></span> +to the essence of pure religion. The lives of the +saints still remain the storehouse of ideals for the religious +preacher. In spite of their absurd practices and +disgusting penances, later generations have not failed +to hold them up as examples. They have been used +to impress the imagination of their successors, as they +were used to impress the minds of their contemporaries. +The fact of Thomas Ă Beckett wearing a hair shirt +running with vermin has not prevented his being held +up as an example of the power of religion. People fear +ghosts long after they cease to believe in them; they +pay unreasoning homage to a crown long after intellectual +development has robbed the kingly office of its +primitive significance; all the recent developments of +democracy have not abolished the Englishman's constitutional +crick in the neck at the sight of a nobleman. +Nor is supernaturalism expunged from a society because +the conditions that gave it birth have passed +away. A religious epidemic is not analogous to those +physical disorders which deposit an antitoxin and so +protect against future attacks. It resembles rather +those disorders that permanently weaken, and so invite +repeated assaults. The ascetic epidemic passed +away; but, before doing so, it thoroughly saturated with +supernaturalism the social atmosphere and impressed +its power upon the public mind. It gave supernaturalism +a new and longer lease of life, and paved the way +for other outbreaks, of a less general, but still of a thoroughly +epidemic character.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_226">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> See <cite>The Psychology of Peoples</cite> and <cite>The Crowd</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> <cite>Origin and Development of Religious Belief</cite>, i. pp. 343-8.</p></div> + +<div class="footnote"><p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> <cite>History of European Morals</cite>, ii. pp. 107-10. For a careful +description of the monastic discipline in its more normal aspects, +see Bingham's Works, vol. ii. bk. vi. Gibbon gives his usual +brilliant summary of the movement in chapter xxxvii. of the <cite>Decline +and Fall</cite>. A host of facts similar to those cited by Lecky +will be found in <cite>The Book of Paradise</cite>, 2 vols., trans. by Wallis +Budge. Lea's <cite>History of Sacerdotal Celibacy</cite> gives the classical +and authoritative account of the moral consequences of the +practice of celibacy. For a vivid picture of the psychology of the +ascetic, see Flaubert's great romance, <cite>St. Antony</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> Cited by Lecky, ii. p. 131.</p></div> + +<div class="footnote"><p><a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168"><span class="label">[168]</span></a> Dean Milman, <cite>Hist. of Latin Christianity</cite>, ii. pp. 81-2.</p></div> + +<div class="footnote"><p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> Lecky, ii. pp. 134-5.</p></div> + +<div class="footnote"><p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> <cite>Hereditary Genius</cite>, 1869, p. 357.</p></div> + +<div class="footnote"><p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> Lea, p. 109.</p></div> + +<div class="footnote"><p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> Lea, p. 332.</p></div> + +<div class="footnote"><p><a name="Footnote_173_173" id="Footnote_173_173"></a><a href="#FNanchor_173_173"><span class="label">[173]</span></a> See Lea, pp. 353-4.</p></div> + +<div class="footnote"><p><a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174"><span class="label">[174]</span></a> For a fine sketch of Roman municipal life, see Dill's <cite>Roman +Society from Nero to Marcus Aurelius</cite>, chap. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> <cite>Hist. of Latin Christianity</cite>, i. pp. 317-8.</p></div> +</div> + +<p><!-- Page 226 --><span class='pagenum'><a name="Page_226" id="Page_226">[226]</a></span></p> + +<h2>CHAPTER <span class="cgap">NINE</span><br /> +RELIGIOUS EPIDEMICS—(<i>CONCLUDED</i>)</h2> + +<p>It is not easy to overestimate the +influence of monasticism on subsequent religious history. +The lives of its votaries provided examples of +almost every conceivable kind of self-torture or semi-maniacal +behaviour. It had made the world thoroughly +familiar with extravagance of action as the symptom +of intense religious conviction. And its influence +on social development had been such that the susceptibility +of the public mind to suggestions was as a raw +wound in the presence of a powerful irritant. Such an +institution as the Inquisition could only have maintained +itself among a people thoroughly familiar with +supernaturalism, and to whom its preservation was the +first and most sacred of duties.</p> + +<p>A society habituated to the commanding presence +of the monk, fed upon stories of their miraculous encounters +with celestial and diabolic visitants, and so +accustomed to regard the priesthood as in a very peculiar +sense the mouthpiece of divinity, was well prepared +for such a series of events as the crusades for the +recovery of the Holy Land. Pilgrimages to the burial-places +of saints, and to spots connected, by legend or +otherwise, with Christian history, had long been in +vogue, and formed a source of both revenue to the +Church and of inspiration to the faithful. As early as +833 a guide-book had been prepared called the <cite>Itinerary +from Bordeaux to Jerusalem</cite>, and along the route +marked convents and shelters for the pilgrims were established. +A lucrative traffic in relics of every description +had also been established, and any interference +with this touched the Church in its tenderest point. +Added to which the expected end of the world in the<!-- Page 227 --><span class='pagenum'><a name="Page_227" id="Page_227">[227]</a></span> +year 1000 had the effect of still further increasing the +crowd of pilgrims to the Holy Land, where it was firmly +believed the second advent would take place.</p> + +<p>In the eleventh century a tax was imposed on all +Christians visiting Jerusalem. There were also reports +of Christian pilgrims being ill-treated. Recent events +in Europe have shown with what ease Christian feeling +may be roused against a Mohammedan power, +and it was considerably easier to do this in the eleventh +century. Between them, Pope Urban <span class="ucsmcap">II.</span> and Peter the +Hermit—the former acting mainly from political motives; +the latter from a spirit of sheer fanaticism—succeeded +in rousing Europe to a maniacal desire for the +recovery of the Holy Land. And for nearly two hundred +years the world saw a series of crusades on as absurd +an errand as ever engaged the energies of mankind. +Every class of society participated, and it is calculated +that no less than two millions of lives were sacrificed.</p> + +<p>Ordinary histories lean to representing the crusades +as a series of armed expeditions, led by princes, nobles, +and kings. But this gives a quite inaccurate conception +of the movement, during its early stages, at all +events. In reality it was a true psychological epidemic. +No custom, however ancient, no duty, no law, was +allowed to stand before the crusading mania. In every +village the clergy fed the mania, promising eternal rewards +to all who took up the burden of the cross. Old +and young, the strong and the sick, the rich and the +poor were enrolled. Urban had told them that "under +their General, Jesus Christ," they would march to certain +victory. Absolution for all sins was promised to +all who joined; and, as Gibbon says, "at the voice of<!-- Page 228 --><span class='pagenum'><a name="Page_228" id="Page_228">[228]</a></span> +their pastor, the robber, the incendiary, the homicide, +arose by thousands to redeem their souls by repeating +on the infidels the same deeds which they had exercised +against their Christian brethren." Until experience +had taught them better, little precautions were +taken to provide food or arms. Huge concourses of +people,<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a> some led by a goose and a goat, into which it +was believed the Holy Ghost had entered, set out for +the Holy Land, so ignorant that at every large town or +city they enquired, "Is this Zion?" Although a religious +expedition, small regard was paid to decency or +humanity. Defenceless cities <i>en route</i> were sacked. +Women were outraged, men and children killed. The +Jews were murdered wholesale. Almost universally +the slaughter of Jews at home were preparatory to +crusading abroad. Germany, Hungary, and Bulgaria, +although providing contingents for the crusading +army, suffered heavily by the passage of these undisciplined, +lawless crowds. As one writer says:—</p> + +<p>"If they had devoted themselves to the service of +God, they convinced the inhabitants on their line of +march that they had ceased to regard the laws of man. +They considered themselves privileged to gratify every +wish and every lust as it arose. They recognised +no rights of property, they felt no gratitude for hospitality, +and they possessed no sense of honour. They +violated the wives and daughters of their hosts when +they were kindly treated, they devastated the lands of +friends whom they had converted into enemies, they +resorted to wanton robbery and destruction in revenge +for calamities which they had brought upon themselves.<!-- Page 229 --><span class='pagenum'><a name="Page_229" id="Page_229">[229]</a></span> +They believed that they proved their superiority +to the Mohammedans by torturing the defenceless +Jews; and this was the only exploit in which the first +divisions of the crusaders could boast of success.... +To the leaders, who could not write their own names, +deception and treachery were as familiar as force; to +their followers rapine and murder were so congenial +that, in the absence of Saracens, Jews, or townsfolk, it +seemed but a professional pastime to kill or to rob a +companion in arms."<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a></p> + +<p>And of the behaviour of the crusaders on the first +capture of Jerusalem, 1099, Dean Milman writes:—</p> + +<p>"No barbarian, no infidel, no Saracen, ever perpetrated +such wanton and cold-blooded atrocities of cruelty +as the wearers of the Cross of Christ (who, it is said, had +fallen on their knees and burst into a pious hymn at +the first view of the Holy City) on the capture of that +city. Murder was mercy, rape tenderness, simple plunder +the mere assertion of the conqueror's right. Children +were seized by their legs, some of them plucked +from their mother's breasts, and dashed against the +walls, or whirled from the battlements. Others were +obliged to leap from the walls; some tortured, roasted +by slow fires. They ripped up prisoners to see if they +had swallowed gold. Of 70,000 Saracens there were +not left enough to bury the dead; poor Christians +were hired to perform the office. Everyone surprised +in the Temple was slaughtered, till the reek from the +dead drove away the slayers. The Jews were burned +alive in their synagogue."<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a></p> + +<p>The most remarkable of all the crusades, and the<!-- Page 230 --><span class='pagenum'><a name="Page_230" id="Page_230">[230]</a></span> +one that best shows the character of the epidemic, was +the children's crusade of 1212. It was said that the sins +of the crusaders had caused their failure, and priests +went about France and Germany calling upon the +children to do what the sins of their fathers had prevented +them accomplishing. The children were told +that the sea would dry up to give them passage, and +the infidels be stricken by the Lord on their approach. +A peasant lad, Stephen of Cloyes, received +the usual vision, and was ordered to lead the crusade. +Commencing with the children around Paris, he collected +some 30,000 followers, and without money or +food commenced the march. At the same time an +army of children, 40,000 strong, was gathered together +at Cologne. The result of the crusade may be told +in a few words. About 6000 of the French contingent, +having reached Marseilles, were offered a passage by +some shipowners. Several of the ships foundered, +others reached shore, and the boys were sold into +slavery. The girls were reserved for a more sinister +fate. Thousands of the children died in attempting a +march over the Alps. A mere remnant succeeded in +reaching home, ruined in both mind and body. Well +might Fuller say: "This crusade was done by the instinct +of the devil, who, as it were, desired a cordial of +children's blood, to comfort his weak stomach, long +cloyed with murdering of men."<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a></p> + +<p>On both the social and the religious side the consequences +were important. For the first time large bodies +of men, taught to regard all those who were outside +Christendom as beneath consideration, came into contact +with a people possessing an art, an industry, a<!-- Page 231 --><span class='pagenum'><a name="Page_231" id="Page_231">[231]</a></span> +culture far superior to their own. As Draper says: +"Even down to the meanest camp follower, everyone +must have recognised the difference between what +they had anticipated and what they had found. They +had seen undaunted courage, chivalrous bearing, intellectual +culture far higher than their own. They had +been in lands filled with prodigies of human skill. +They did not melt down into the populations to whom +they returned without imparting to them a profound +impression destined to make itself felt in the course of +time."<a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a> Hitherto Mohammedan culture had only influenced +Christendom through the medium of the +Spanish schools and universities. Now the influence +became more general. A taste for greater comfort developed. +Commerce grew; literature improved. We +approach the period of the Renaissance, and to that +new birth the crusades, despite their intolerance and +brutality, offered a contribution of no small value.</p> + +<p>On the other hand, and for a time, the power of the +Church grew greater. The impetus given to superstitious +hopes and fears made on all hands for the wealth +of the Church. Much was made over to the Church as +a free gift. Much was pawned to it. Much also was +entrusted by those who went to the Holy Land, never +to return, in which case the Church became the designated +or undesignated heir. "In every way the all-absorbing +Church was still gathering in wealth, encircling +new land within her hallowed pale, the one steady +merchant who in this vast traffic and sale of personal +and of landed property never made a losing venture, +but went on accumulating and still accumulating, and +for the most part withdrawing the largest portion of<!-- Page 232 --><span class='pagenum'><a name="Page_232" id="Page_232">[232]</a></span> +the land in every kingdom into a separate estate, which +claimed exemption from all burthens of the realm, +until the realm was compelled into measures, violent +often and iniquitous in their mode, but still inevitable."<a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a></p> + +<p>Next, the crusades set their seal upon the justice +of religious wars, and established an enduring alliance +between militarism and religion. The military profession +became surrounded with all the ceremonies and +paraphernalia of religion, without being in the least +humanised by the alliance. The knight received his +arms blessed by the Church, he was sworn to defend +the Church, and he was as ready to turn his weapons +against heretics in Europe as against infidels in Syria. +Military persecutions of heretics assumed the form of +a mania. There were crusades against the Moors in +Spain, against the Albigenses, and against other heretics. +As Bryce remarks: "The religious feeling which +the crusades evoked—a feeling which became the origin +of the great orders of chivalry, and somewhat later +of the two great orders of mendicant friars—turned +wholly against the opponents of ecclesiastical claims, +and was made to work the will of the Holy See, which +had blessed and organised the project."<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a> The expedition +against King John by Philip of France was undertaken +at the behest of the Pope, and was called a +crusade. The attempt of Spain to crush the Netherlands +was called a crusade. So was the Armada that +was fitted out against England.</p> + +<p>More than all, a stamp of permanency was given to +popular superstition. For two centuries people had +seen expedition after expedition fitted out to accomplish<!-- Page 233 --><span class='pagenum'><a name="Page_233" id="Page_233">[233]</a></span> +an avowedly religious purpose. They had been +taught that to die in defence of religion, or in the attempt +to achieve a religious object, was the noblest of +deaths. They had seen the greatest in Europe setting +forth at the command of the Church. Signs and wonders +had abounded to prove the heaven-blessed character +of the crusades. They had seen the Church +growing steadily in power, and every possible means +had been utilised to increase the flame of religious +fanaticism. Expeditions might fail, but failure did +not cure fanaticism. It fed it; the crusaders returned, +chastened in some respects, but still sufficiently full of +religious zeal to be ready to battle against the unbeliever +and the heretic at the behest of the Church. +And it was not the policy of the Church to allow this +fanaticism to remain unemployed. Even though it +might ultimately lose, the Church and superstition +profited enormously by the crusading spirit. It strengthened +the general sense of the supernatural, even +while creating tendencies that were destined to limit +its sway. Above all, it prepared the way for other religious +epidemics. These were more circumscribed in +area, and less lengthy in their duration; but their existence +was made possible and easy by the centuries +during which, first monasticism, and later the crusading +mania, had dominated the public mind.</p> + +<p>The crusades had hardly been brought to a close +before continental Europe witnessed an outbreak, in +epidemic form, of a practice that had been long associated +with monastic discipline. The use of the whip +as a form of religious discipline had always played a +part in conventual and monastic life. On the one +hand, it formed part of that insensate desire to torture<!-- Page 234 --><span class='pagenum'><a name="Page_234" id="Page_234">[234]</a></span> +the body which went to make up the ascetic ideal; +on the other hand, the fondness for whipping bare +flesh and for being whipped has a distinctly pathologic +character. The subject is rather too unsavoury to +dwell upon, but it has long been established that there +is a close connection between the whipping of certain +parts of the body and the production of intense sexual +pleasure.<a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a> And it is also clear that the life led by +monks and nuns was such as to encourage sexual +aberrations of various forms. Moreover, when once +the practice of whipping became a public spectacle, +and assumed an epidemic form, imitation, combined +with intense religious faith, would operate very powerfully.</p> + +<p>In the fourteenth century Europe was visited by +the Black Plague. In countries utterly devoid of sanitation, +where baths were practically unknown and +personal habits of the filthiest, the plague found a +fruitful soil. Nearly a quarter of the population died, +and corpses were so numerous that huge pits were dug +and hundreds buried together. It was amid the general +terror and demoralisation caused by this visitation +that the sect of the Flagellants arose. Calling +themselves the Brotherhood of the Flagellants, or the +Brethren of the Cross, wearing dark garments with +red crosses front and back, they traversed the cities of +the Continent carrying whips to which small pieces of +iron were fixed. England appears to have been the +only country in which they failed to establish themselves. +Elsewhere their numbers grew with formidable +rapidity. At Spires two hundred boys, under +twelve years of age, influenced probably by the example<!-- Page 235 --><span class='pagenum'><a name="Page_235" id="Page_235">[235]</a></span> +of the children's crusade, formed themselves +into a brotherhood and marched through some of the +German cities. In Italy over 20,000 people marched +from Florence in one of these processions; from Modena, +over 25,000. Some of them professed to work +miracles. Everywhere, while the mania lasted, they +were warmly welcomed, the inhabitants of towns and +cities ringing the bells and flocking in crowds to hear +the preaching and witness the whippings.</p> + +<p>The proceedings of the Flagellants in all countries +were very similar. They marched from town to town, +men and women and children stripped to the waist—sometimes +entirely naked—praying incessantly and +whipping each other. "Not only during the day, but +even by night, and in the severest winter, they traversed +the cities with torches and banners, in thousands +and tens of thousands, headed by their priests, +and prostrated themselves before the altars." At other +times they proceeded to the market-place, arranged +themselves on the ground in circles, assuming attitudes +in accordance with their real or supposed crimes. +After each had been whipped, "one of them, in conclusion, +stood up to read a letter, which it was pretended +an angel had brought from heaven to St. Peter's +Church, at Jerusalem, stating that Christ, who was +sore displeased at the sins of man, had granted, at the +intercession of the Holy Virgin and of the angels, +that all who should wander about for thirty-four days +and scourge themselves should be partakers of the +Divine grace." In the end the movement became so +obnoxious to the Church, and so troublesome to the +civil authorities, that both combined to secure its suppression.</p> + +<p><!-- Page 236 --><span class='pagenum'><a name="Page_236" id="Page_236">[236]</a></span> +Equally significant in the history of religion is the +dancing mania, which broke out as the mania for +flagellation was subsiding. The function of dancing +in primitive religious ceremonial has been pointed +out in a previous chapter. It is there a common and +obvious method of both creating and expressing a +high state of nervous excitability. In later times religious +dancing becomes more purely hypnotic in +character, and suggestion plays a powerful part. During +the medieval period the conditions were peculiarly +favourable to the prevalence of psychological +epidemics. Plagues, more or less severe, were of frequent +occurrence. Between 1119 and 1340, Italy +alone had no less than sixteen such visitations. Smallpox +and leprosy were also common. The public mind +was morbidly sensitive to signs and portents and saturated +to an almost incredible degree with superstition. +The public processions of the Church, its penances, +and practices were all calculated to fire the imagination, +and produce a mixed and dangerous condition +of fear and expectancy. Moreover, dancing mania, on +a small scale, had made its appearance on several previous +occasions, and the public mind was thus in a +way prepared for a more serious outbreak.</p> + +<p>The great dancing mania of 1374 occurred immediately +after the revels connected with the semi-Pagan +festival of St. John. Bacchanalian dances formed one +of the accompaniments of the festival of St. John, and +made, so to speak, a natural starting-point for the epidemic. +Hecker, who gives a very elaborate account of +the dancing mania as it appeared in various countries, +thus describes the behaviour of those afflicted:—</p> + +<p>"They formed circles, hand in hand, and, appearing<!-- Page 237 --><span class='pagenum'><a name="Page_237" id="Page_237">[237]</a></span> +to have lost control over their senses, continued +dancing, regardless of all bystanders, for hours together, +in wild delirium, until at length they fell to the +ground in a state of exhaustion.... While dancing, +they neither saw nor heard, being insensible to external +impressions, but were haunted by visions, their +fancies conjuring up spirits whose names they shrieked +out; and some of them afterwards asserted that +they felt as if they had been immersed in a stream of +blood, which obliged them to leap so high. Others, +during the paroxysm, saw the heavens open and the +Saviour enthroned with the Virgin Mary."<a name="FNanchor_184_184" id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a></p> + +<p>At Aix-la-Chapelle, Cologne, and Metz, says the +same writer:—</p> + +<p>"Peasants left their ploughs, mechanics their workshops, +housewives their domestic duties, to join the +wild revels. Secret desires were excited, and but too +often found opportunities for wild enjoyment; and +numerous beggars, stimulated by vice and misery, +availed themselves of this new complaint to gain a +temporary livelihood. Girls and boys quitted their +parents, and servants their masters, to amuse themselves +at the dances of those possessed, and greedily +imbibed the poison of mental infection. Above a hundred +unmarried women were seen raving about in +consecrated and unconsecrated places, and the consequences +were soon perceived."<a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a></p> + +<p>Once attacked, the hypnotic character of the complaint +was shown by its annual recurrence. Again to +quote Hecker:—</p> + +<p>"Most of those affected were only annually visited<!-- Page 238 --><span class='pagenum'><a name="Page_238" id="Page_238">[238]</a></span> +by attacks; and the occasion of them was so manifestly +referable to the prevailing notions of that period that, +if the unqualified belief in the agency of saints could +have been abolished, they would not have had any +return of the complaint. Throughout the whole of +June, prior to the festival of St. John, patients felt a +disquietude and restlessness which they were unable +to overcome. They were dejected, timid, and anxious; +wandered about in an unsettled state, being tormented +with twitching pains, which seized them suddenly +in different parts, and eagerly expected the eve of St. +John's Day, in the confident hope that by dancing at +the altars of this saint they would be freed from all +their sufferings. This hope was not disappointed; and +they remained, for the rest of the year, exempt from +any further attack."<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a></p> + +<p>In addition to John the Baptist, the dancing disease +was also connected with another saint—St. Vitus. +He is said to have been martyred about 303, and a +body, reputed to be his, was transported to France in +the ninth century. It is said that just before he was +killed he prayed that all who would commemorate +the day of his death should be protected from the +dancing mania. Whereupon a voice from heaven was +heard to say, "Vitus, thy prayer is accepted." The +fact that the prayer was offered a thousand years before +the dancing mania appeared is a circumstance +that to the eye of faith merely heightened its value.</p> + +<p>Within recent times epidemics of dancing have +been more local, less persistent, and of necessity not +so public in their display, but nearly always their appearance +has been in connection with displays of religious<!-- Page 239 --><span class='pagenum'><a name="Page_239" id="Page_239">[239]</a></span> +fervour. In most cases the dancing has tended +more to a species of 'jumping,' and—although this +may be due to more careful observation—has been +accompanied by actions of a clearly epileptoid nature. +One of the most famous of these outbreaks was that +of the French Convulsionnaires, which lasted from +1727 to the Revolution. In 1727, a popular, but half-crazy +priest, François de Paris, died. During his life +Paris had fasted and scourged himself, lived in a hut +that was seldom or never cleansed, showed the same +lack of cleanliness in his person, and often went about +half naked. Very shortly after his death, it was said +that miracles began to take place at his grave in the +cemetery of St. MĂ©dard. People gathered round the +tomb day after day, and one young girl was seized +with convulsions. (She is called a girl in the narrative, +but she was a mature virgin of forty-two years of age.) +Afterwards other miracles followed in rapid succession. +Some fell in fits, others swallowed pieces of coal +or flint, some were cured of diseases. From the description +of the behaviour of some of these devotees +there seems to have been a considerable amount of +sexual feeling mixed up with the display. Sometimes, +we are told, those seized "bounded from the ground +like fish out of water; this was so frequently imitated +at a later period that the women and girls, when they +expected such violent contortions, not wishing to appear +indecent, put on gowns made like sacks, closed +at the feet. If they received any bruises by falling +down, they were healed with earth taken from the +grave of the uncanonised saint. They usually, however, +showed great agility in this respect; and it is +scarcely necessary to remark that the female sex especially<!-- Page 240 --><span class='pagenum'><a name="Page_240" id="Page_240">[240]</a></span> +was distinguished by all kinds of leaping, and +almost inconceivable contortions of body. Some spun +round on their feet with incredible rapidity, as is related +of the dervishes. Others ran with their heads against +walls, or curved their bodies like rope dancers, so that +their heels touched their shoulders."</p> + +<p>Women figured very prominently among the Convulsionnaires, +particularly when the epidemic passed +from convulsive dancing to prophecy, and thence to +various forms of self-torture. Women stretched themselves +on the floor, while other women, and even men, +jumped upon their bodies. Others were beaten with +clubs and bars of iron. Some actually underwent +crucifixion on repeated occasions. They were stretched +on wooden crosses, and nails three inches long +driven through hands and feet. Some of the occurrences +remind one of what is now seen to take place +under hypnotic influence. People labouring under +strong excitement, it is known, become insensible to +pain.</p> + +<p>Outbreaks of jumping and dancing followed the +introduction of Methodist preachers into country districts +in the eighteenth century. In Wales, a sect of +'Jumpers' originated from this cause, and many of +the American 'Jumpers' and 'Dancers' seem to have +had their origin from this Welsh outbreak. In all such +cases the spread of the mania was helped, if not made +possible, by the preachers. They themselves looked +upon these exhibitions as manifestations of the power +of God, and so encouraged their hearers in their behaviour. +Not every minister has the common sense +of the Shetland preacher cited by Hecker. An epileptic +woman had a fit in church, which a number of<!-- Page 241 --><span class='pagenum'><a name="Page_241" id="Page_241">[241]</a></span> +others hailed as a manifestation of the power of God. +Sunday after Sunday the same thing occurred with +other women, the number of the sufferers steadily increasing. +The thing threatened to assume such proportions, +and to become so great a nuisance, he announced +that attendants would be at hand who would +dip women in the lake who happened to be seized. +This threat proved a most powerful form of exorcism. +Not one woman was affected. Similar conduct might +have been quite as efficacious in preventing many +religious manifestations that have assumed epidemic +proportions.</p> + +<p>Unfortunately, the influence of preachers and religious +teachers was most usually cast in the other +direction. Very often, of course, they were no better +informed than their congregations; at other times they +undoubtedly encouraged the delusion for interested +reasons. The most striking recent illustration of this +latter behaviour was seen in the Welsh revival led by +Evan Roberts. Of this man's mental condition there +could be little doubt. Just as little doubt could there +be that the behaviour of the congregations was wholly +due to the power of suggestions upon weak and excitable +natures. Yet scarcely a preacher in Britain said +a word in disapproval. Hundreds of them used the +outbreak to illustrate the power of religion. Many +prominent preachers travelled down to Wales and returned +telling of the great manifestations of 'spiritual +power' they had witnessed. How little removed such +behaviour is from that of the savage watching with +awe the actions of one suffering from epilepsy or insanity, +readers of the foregoing pages will be in a position +to judge.</p> + +<p><!-- Page 242 --><span class='pagenum'><a name="Page_242" id="Page_242">[242]</a></span> +From the middle of the third century onward, Europe +had been subject to wave after wave of religious +fanaticism. All along, religious belief had been verified +and strengthened by the occurrence of phenomena +that now admittedly fall within the purview +of the pathologist. And from one point of view the +secularisation of life served but to emphasise the dependence +of religion upon the occurrence of these abnormal +conditions. For the more surely the phenomena +of nature and of social life were brought within +the scope of a scientific generalisation, the more people +began to look for the life of religion in conditions that +were removed from the normal. But, above all, this +long succession of waves of fanaticism served to permeate +the general mind with supernaturalism. Each +one cleared the way for a successor. And in the next +chapter we have to deal with one that, in some respects, +is the most remarkable of all, viz., that of the belief in +witchcraft.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_243">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> It is estimated that 275,000 people formed the van of the +first crusade.</p></div> + +<div class="footnote"><p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> L. O. Pike, <cite>History of Crime in England</cite>, i. pp. 164-9.</p></div> + +<div class="footnote"><p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> <cite>History of Latin Christianity</cite>, iv. p. 188.</p></div> + +<div class="footnote"><p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> <cite>History of the Holy War</cite>, bk. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> <cite>Intellectual Development of Europe</cite>, 1872, p. 425.</p></div> + +<div class="footnote"><p><a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181"><span class="label">[181]</span></a> Milman, iv. p. 199.</p></div> + +<div class="footnote"><p><a name="Footnote_182_182" id="Footnote_182_182"></a><a href="#FNanchor_182_182"><span class="label">[182]</span></a> <cite>Holy Roman Empire</cite>, p. 164.</p></div> + +<div class="footnote"><p><a name="Footnote_183_183" id="Footnote_183_183"></a><a href="#FNanchor_183_183"><span class="label">[183]</span></a> See Bloch, <cite>Sexual Life of our Time</cite>, pp. 568-74.</p></div> + +<div class="footnote"><p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> <cite>Epidemics of the Middle Ages</cite>, pp. 87-8.</p></div> + +<div class="footnote"><p><a name="Footnote_185_185" id="Footnote_185_185"></a><a href="#FNanchor_185_185"><span class="label">[185]</span></a> Hecker, p. 91.</p></div> + +<div class="footnote"><p><a name="Footnote_186_186" id="Footnote_186_186"></a><a href="#FNanchor_186_186"><span class="label">[186]</span></a> <cite>Epidemics</cite>, p. 105.</p></div> +</div> + +<p><!-- Page 243 --><span class='pagenum'><a name="Page_243" id="Page_243">[243]</a></span></p> + +<h2>CHAPTER <span class="cgap">TEN</span><br /> +THE WITCH MANIA</h2> + +<p>In all stages of religious history +the witch and the wizard are familiar figures. It is of +no importance to our present enquiry whether magic +precedes religion or not. It is at all events certain that +they are very closely connected, and that conditions +which foster the belief in magic likewise serve to +strengthen religious belief. Witchcraft, as Tylor says, +is part and parcel of savage life. Death is very frequently +attributed to the magical action of wizards, +and the savage lives in perpetual fear lest some of his +belongings, or some part of his person, should be bewitched +by malevolent sorcerers. Sir Richard Burton +says that in East Africa his experience taught him that +among the negroes, what with slavery and what with +black magic, no one, especially in old age, is safe from +being burnt at a day's notice. When from savage life +we mount to societies enjoying a higher culture, we +still find the witch and the wizard in evidence. Both +in Greece and Rome the belief in witchcraft existed. +There were made direct laws against its practice, +although neither the Greeks nor the Romans stained +their civilisation with the judicial murder of thousands +of victims such as occurred later in Christian +Europe.</p> + +<p>But the belief in witchcraft is continuous. So also +are the methods practised, and the modes of detection. +The proofs offered in support of sorcery in the seventeenth +century are precisely similar to those credited +by savages in the lowest stage of human culture. The +power of transformation possessed by the accused, the +ability to bewitch through the possession of hairs belonging +to the afflicted person, the making of little +effigies and driving sharp instruments into them, and<!-- Page 244 --><span class='pagenum'><a name="Page_244" id="Page_244">[244]</a></span> +so affecting the corresponding parts of people, transportation +through the air, etc., all belong to the belief +in and practice of witchcraft wherever found. Had a +Fijian been transported to a seat on the judicial bench +by the side of Sir Matthew Hale, when that judge condemned +two old women to death for witchcraft, he +would have found himself in a quite congenial atmosphere. +Allowing for difference in language, he would +have found the evidence similar to that with which he +was familiar, and he would have been able to endorse +the judge's remarks with tales of his own experience. +On this point, the level of culture attained by savages, +and that of the inhabitants of the overwhelming majority +of European countries little more than two hundred +years ago, were substantially the same. Even to-day +cases are continually occurring which prove that +advances in knowledge and civilisation have not left +this ancient superstition without supporters.</p> + +<p>In subscribing to the belief in witchcraft, the Christian +Church thus fell into line with earlier forms of religious +belief. The peculiar feature it represents is that +it came into existence when the belief in witchcraft was +losing its hold on the more cultured classes. Had it not +allied itself with this tendency, no such thing as the +witch mania of the medieval period could have existed. +In sober truth, it brought about a veritable renaissance +of the cruder theories of demonism, while +its intolerance of opposition succeeded in stifling the +voice of criticism for centuries. The primitive theory +which holds that man is surrounded by hosts of spiritual +agencies, mostly of a malevolent nature, was revived +and fully endorsed by all Christian teachers. In +the commonest, as well as in the rarest events of life,<!-- Page 245 --><span class='pagenum'><a name="Page_245" id="Page_245">[245]</a></span> +this supernatural activity was manifest. In both the +Old and New Testament the belief in demoniacal +agency was endorsed. Moreover, the fact that Christianity +was not a creed seeking to live as one of many +others, but a religion struggling for complete mastery, +gave further impetus to the belief. An easy explanation +for the miracles and marvels that occurred in connection +with non-Christian beliefs was that they were +the work of demons. The Christian felt himself to be +fighting not so much human antagonists as so many +embodiments of satanic power. And after the establishment +of Christianity it is probable that much that +went on under cover of witch assemblies, a more detailed +knowledge than we possess would prove to be +really the clandestine exercise of prescribed forms of +faith. The old saying, "The sin of witchcraft is as the +sin of rebellion," has more in it than meets the eye. +There is little real difference between the magic that +appears as piety and the magic that is denounced as +sorcery, except that one is permitted and the other is +not. And it is almost a law of religious development +that the gods of one religion become the demons of its +successor.</p> + +<p>But while witchcraft has existed in all ages, it existed +in a much milder form than that which we find in +the sixteenth and seventeenth centuries. First of all, +there is the fact to which attention has already been +directed, namely, the concentration of the public mind +upon various forms of supernaturalism. Every aspect +of life was more or less under the direct influence of +the Church, and no teaching was tolerated that conflicted +with her doctrines. And it was to the interest +of the Church perpetually to emphasise the reality of<!-- Page 246 --><span class='pagenum'><a name="Page_246" id="Page_246">[246]</a></span> +either angelic or diabolic activity. Even in the case +of those who showed a tendency to revolt against +Church rule there was no exception to this. If anything, +the belief was more pronounced. Next, the fifteenth +and sixteenth centuries saw a rising tide of +heresy against which the Church was compelled to +battle; and to ascribe this alleged perversion of Christian +doctrines to the malevolence of Satan offered the +line of least resistance—just as the heretics attributed +the power of the Church itself to the same source. +Whatever diminution ensued in the general flood of +superstition, as a consequence of the quarrel between +Protestant and Catholic, was, so far as the disputants +were concerned, incidental and even undesired. On +the one point of demonism there existed complete +unanimity, and the sceptic fared equally hard with +both parties. In such an environment the wildest tales +of sorcery became credible; and nothing illustrates +this more forcibly than the fact that many of those +tortured and condemned for sorcery actually believed +themselves capable of performing the marvels laid to +their charge. Added to these factors, we have to note +that social conditions were also extremely favourable. +Moral ties were as loose as they could reasonably be; +and the attitude of the Church towards the sexual relation +had forced both the religious and the non-religious +mind into wholly unhealthy channels. This last +aspect of the subject has been little dealt with, but it +is unquestionably a very real one. A German writer +says:—</p> + +<p>"Whilst in the fifteenth and the beginning of the +sixteenth centuries, as those well acquainted with the +state of morals during this period can all confirm, a<!-- Page 247 --><span class='pagenum'><a name="Page_247" id="Page_247">[247]</a></span> +most unbounded freedom was dominant in sexual relations, +the State and the Church were desirous of +compelling the people to keep better order by the use +of actual force, and by religious compulsion. So forced +a transformation in so vital a matter necessarily resulted +in a reaction of the worst kind, and forced into +secret channels the impulse which it had attempted to +suppress. This reaction occurred, moreover, with an +elemental force. There resulted widespread sexual +violence and seduction, hesitating at nothing, often +insanely daring, in which everywhere the devil was +supposed to help; everyone's head was turned in this +way; the uncontrolled lust of debauchees found vent +in secret bacchanalian associations and orgies, wherein +many, with or without masquerade, played the part +of Satan; shameful deeds were perpetrated by excited +women and by procuresses and prostitutes ready for +any kind of immoral abomination; add to these sexual +orgies the most widely diffused web of a completely +developed theory of witchcraft, and the systematic +strengthening of the widely prevalent belief in the +devil—all these things, woven in a labyrinthine connection, +made it possible for thousands upon thousands +to be murdered by a disordered justice and to +be sacrificed to delusion."<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a></p> + +<p>To those who look closely into the subject of medieval +witchcraft the presence of a strong sexual element +is undeniable. When we examine contemporary accounts +of the 'Sabbath,' some of which are so gross as +to be unprintable, we find a portion of the proceedings<!-- Page 248 --><span class='pagenum'><a name="Page_248" id="Page_248">[248]</a></span> +to be of a marked erotic character. The figure of Satan +often enough reminds one of the pagan Priapus, and +the ceremonies bear a strong resemblance to the ancient +ones, with the mixture of Christian language and +symbolism inevitable under such circumstances. Promiscuous +intercourse between the sexes was said to +occur at the witches' gatherings; and, indeed, unless +some sort of sexual extravagance occurred, it is hard +to account for both the persistency of the gatherings +and of the reports concerning them. The most probable +theory is, as I have just said, that these gatherings +were covers for a continuance of the older sex worship. +Many customs connected therewith lingered on in the +Church itself, and it is not a wild assumption that they +existed in a less adulterated and more extravagant +form outside.</p> + +<p>Universal as the belief in witchcraft has been, it was +not until the close of the fifteenth century that it assumed +what may be justly called an epidemic form. +The famous Bull of Pope Innocent <span class="ucsmcap">VIII.</span> was not unconnected +in its origin with the growth of heresy. This +precious document, issued in 1484, declares:—</p> + +<p>"It has come to our ears that very many persons of +both sexes, deviating from the Catholic Faith, abuse +themselves with demons, Incubus and Succubus; and +by incantations, charms, and conjurations, and other +wicked superstitions, by criminal acts and offences, +have caused the offspring of women and of the lower +animals, the fruits of the earth, the grape, and the products +of various plants, men, women, and other animals +of different kinds, vineyards, meadows, pasture land, +corn and other vegetables of the earth, to perish, be +oppressed, and utterly destroyed; that they torture<!-- Page 249 --><span class='pagenum'><a name="Page_249" id="Page_249">[249]</a></span> +men and women with cruel pains and torments, internal +as well as external; that they hinder the proper +intercourse of the sexes, and the propagation of the +human species. Moreover, they are in the habit of denying +the very faith itself. We, therefore, willing to +provide by opportune remedies, according as it falls to +our office, by our apostolical authority, by the tenor of +these presents, do appoint and decree that they be convicted, +imprisoned, punished, and mulcted according +to their offences."</p> + +<p>It was this Pope who commissioned the inquisitor, +Sprenger, to root out witches. Sprenger, with two +others, acting on the authority of the Popes, drew up +the famous work, <cite>The Witch Hammer</cite>, which provided +the basis for all subsequent works on the detection +and punishment of witches.<a name="FNanchor_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a> The folly and iniquity +of the book is almost unbelievable, although it is quite +matched by subsequent productions. It even provides +for the silence of people under torture. If they confess +when tortured, the case is complete. But if they do not +confess, this diabolic production lays it down that this +is because witches who have given themselves up to +the devil are insensible to pain. Even the evidence +of children was admitted. And although in ordinary +trials the evidence of criminals was barred, it was to be +freely allowed in trials for sorcery. Everything that +ingenuity could suggest or brutality execute was provided +for.</p> + +<p>From the issue of <cite>The Witch Hammer</cite> until the +middle of the seventeenth century, a period of about +one hundred and fifty years, an epidemic of witchcraft<!-- Page 250 --><span class='pagenum'><a name="Page_250" id="Page_250">[250]</a></span> +raged. People of all ages and of all classes of society +became implicated, and for some time, at least, accusation +meant conviction. An almost unbelievably large +number were executed. Says Lecky:—</p> + +<p>"In almost every province of Germany, but especially +in those where clerical influence predominated, +the persecution raged with a fearful intensity. Seven +thousand witches are said to have been burned at +Trèves, six hundred by a single bishop in Bamberg, +and nine hundred in a single year in the bishopric of +WĂĽrzburg.... At Toulouse, the seat of the Inquisition, +four hundred persons perished for sorcery at a single +execution, and fifty at Douay in a single year. Remy, +a judge of Nancy, boasted that he put to death eight +hundred witches in sixteen years.... In Italy, a thousand +persons were executed in a single year in the province +of Como; and in other parts of the country the +severity of the inquisitors at last created an absolute +rebellion.... In Geneva, which was then ruled by a +bishop, five hundred alleged witches were executed +in three months; forty-eight were burned at Constance +or Ravensburg, and eighty in the little town of Valery +in Saxony. In 1670, seventy persons were condemned +in Sweden, and a large proportion of them burnt."<a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a></p> + +<p>In England, from 1603 to 1680, it is estimated that +seventy thousand persons were put to death for sorcery.<a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a> +Grey, the editor of <cite>Hudibras</cite>, says that he had +himself seen a list of three thousand who were put to +death during the Long Parliament. The celebrated +witch-finder, Mathew Hopkins, hung sixty in one year +in the county of Suffolk. In Scotland, for thirty-nine<!-- Page 251 --><span class='pagenum'><a name="Page_251" id="Page_251">[251]</a></span> +years, the number killed annually averaged about two +hundred. This, of course, does not take into account +the number who were hounded to death by persecution +of a popular kind, or whose lives were made so +wearisome that death must have come as a release. +But the most remarkable, and the most horrible, of +witchcraft executions occurred in WĂĽrzburg in February +1629. No less than one hundred and sixty-two +witches were burned in a succession of <i>autos-da-fĂ©</i>. +Among these, the reports disclose that there were actually +thirty-four children. The following details give +the actual ages of some of them:—</p> + +<table frame="box" rules="groups" summary="Children burned as witches at WĂĽrzburg in February 1629"> +<colgroup /><colgroup /><colgroup /> +<thead> +<tr><th class="t1">Burning.</th> <th class="t1">Number.</th> <th class="t1">Children.</th></tr> +</thead> +<tbody> +<tr><td class="pr">7th</td> <td align="center">7</td> <td>1 Girl, aged 12.</td></tr> +<tr><td class="pr">13th</td> <td align="center">4</td> <td>1 Girl of 10 and another.</td></tr> +<tr><td class="pr">15th</td> <td align="center">2</td> <td>1 Boy of 12.</td></tr> +<tr><td class="pr">18th</td> <td align="center">6</td> <td>2 Boys of 10, girl of 14.</td></tr> +<tr><td class="pr">19th</td> <td align="center">6</td> <td>2 Boys, 10 and 12.</td></tr> +<tr><td class="pr">20th</td> <td align="center">6</td> <td>2 Boys.</td></tr> +<tr><td class="pr">23rd</td> <td align="center">9</td> <td>3 Boys, 9, 10, and 14.</td></tr> +<tr><td class="pr">24th</td> <td align="center">7</td> <td>2 Boys, brought from hospital.</td></tr> +<tr><td class="pr">26th</td> <td align="center">8</td> <td>Little boy and girl.</td></tr> +<tr><td class="pr">27th</td> <td align="center">7</td> <td>2 Boys, 8 and 9.</td></tr> +<tr><td class="pr">28th</td> <td align="center">6</td> <td>Blind girl and infant.<a name="FNanchor_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a></td></tr> +</tbody> +</table> + +<p>The vast majority of those executed for sorcery +were women. At all times witches have been more numerous +than wizards, owing to their assumed closer +connection with the world of supernatural beings. It +was said, "For one sorcerer, ten thousand sorceresses," +and Christian writers were ready to explain why. +Woman had a greater affinity with the devil from the<!-- Page 252 --><span class='pagenum'><a name="Page_252" id="Page_252">[252]</a></span> +outset. It was through woman that Satan had seduced +Adam, and it was only to be expected that he would +employ the same instrument on subsequent occasions. +<cite>The Witch Hammer</cite> has a special chapter devoted +to the consideration of why women are more given to +sorcery than men, and quotes freely from the Fathers +to prove that this follows from her nature. James <span class="ucsmcap">I.</span> in +his <cite>Demonologia</cite> follows Sprenger in accounting for +the number of witches. "The reason is easy. For as +that sex is frailer than man is, so it is easier to be entrapped +in the gross snares of the devil, as was over-well +proved to be true by the serpent's deceiving of Eve +at the beginning, which makes him the homelier with +the sex sensine." To be old, or ugly, or unpopular, to +have any peculiar deformity or mark, was to invite +persecution, and, in an overwhelming majority of instances, +conviction followed accusation.</p> + +<p>It is a significant comment upon the popular belief +that Protestantism, as a form of religious belief, was +the product of an enlightened rational life, that it was +only with the advance of Protestantism that the belief +in witchcraft assumed an epidemic form. This may +be partly due to the greater direct dependence upon +the Bible, in which satanic influence—particularly in +the New Testament—plays so large a part. In the +Roman Church, exorcism remained a regular part of +the functions of the priest; the Church was filled with +accounts of satanic conflicts, but diabolic intercourse +seems to have been mainly limited to saintly characters +and priests. Protestantism which, theoretically, +made every man his own priest, raised the belief in +satanic agency to an obsession. And wherever Protestantism +established itself there was an immediate<!-- Page 253 --><span class='pagenum'><a name="Page_253" id="Page_253">[253]</a></span> +and marked increase in the number of cases of witchcraft. +In England, if we omit a doubtful law of the +tenth century, there existed no regular law against +witchcraft until 1541. It remained a purely ecclesiastical +offence. Seventeen years later, the year of Elizabeth's +accession, Bishop Jewell, preaching before the +Queen, drew attention to the increase of sorcery. "It +may please Your Grace," he said, "to understand that +witches and sorcerers, within these last few years, are +marvellously increased within Your Grace's realm. +Your Grace's subjects pine away even to the death, +their colour fadeth, their flesh rotteth, their senses are +bereft. I pray God they never practise further than upon +the subject." And he added, "These eyes have seen +most evident and manifest marks of their wickedness." +A measure was passed through Parliament the same +year, making enchantments and witchcraft felony. +The first year of James <span class="ucsmcap">I.</span> saw the passing of the +'Witch Act,' under which subsequent executions took +place, and which remained in force until nearly the +middle of the eighteenth century.</p> + +<p>With scarce an exception, the leaders of Protestantism +encouraged the belief in witches and urged their +extermination as a religious and civil duty. With +Luther, in spite of the sturdy common sense he manifested +in some directions, belief in the activity of Satan +amounted to an obsession. He saw Satan everywhere +in everything. The devil appeared to him while writing, +disturbed his rest by the rattling of pans, and prevented +his pursuing his studies by hammering on his +skull. When a storm arose, Luther declared, "'Tis the +devil who has done this; the winds are nothing else +but good or bad spirits." Suicides, he said, were often<!-- Page 254 --><span class='pagenum'><a name="Page_254" id="Page_254">[254]</a></span> +those strangled by the devil. Moreover, "The devil +can so completely assume the human form when he +wants to deceive us, that we may very well lie with +what seems to be a woman of real flesh and blood, and +yet all the while 'tis only the devil in the shape of a +woman." The devil could also become the father of +children. Luther says that he knew of one such case, +and added, "I would have that child thrown into the +Moldau at the risk of being held its murderer."<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a></p> + +<p>In America, Protestantism manifested the same influence. +Of course, the settlers took the superstition +of witchcraft with them, but it underwent no diminution +in a new land. Increase Mather and his celebrated +son, Cotton Mather, were the principal agents in stirring +up the belief to frenzy point, and a commission +was appointed to rout out witches and suppress their +practices. There was soon a plentiful supply of victims. +One woman was charged with "giving a look towards +the great meeting-house of Salem, and immediately +a demon entered the house and tore down part of it." +It seems that a bit of the wooden wainscotting had +fallen down. In the case of Giles Corey, who refused +to plead guilty, torture was used. He was pressed to +death, and when his tongue protruded from his mouth +the sheriff thrust it back with his walking-stick. Many +people were executed, and the ministers of Boston +and Charlestown drew up an address warmly thanking +the commission for its zeal, and expressing the +hope that it would never be relaxed.</p> + +<p>Certainly the commission did what it could to earn +the thanks given. A shipmaster making for Maryland +with emigrants encountered unusually rough<!-- Page 255 --><span class='pagenum'><a name="Page_255" id="Page_255">[255]</a></span> +weather. An old woman, one Mary Lee, was accused +of raising the storm, and drowned as a witch. A woman +walked a long distance over muddy roads without +soiling her dress. "I scorn to be drabbled," she said, +and was hanged as a reward. George Burroughs +could lift a barrel by inserting his finger in the bunghole. +He was hanged for a wizard. Bridget Bishop +was charged with appearing before John Louder at +midnight and grievously oppressing him. Louder's +evidence against the woman also included the fact +that he saw a black pig approach his door, and when +he went to kick it the pig vanished. He was also +tempted by a black thing with the body of a monkey, +the feet of a cock, and the face of a man. On going out +of his back door he saw the said Bridget Bishop going +towards her house. The evidence was deemed quite +conclusive. Another witness said that being in bed +on the Lord's Day, he saw a woman, Susanna Martin, +come in at the window and jump down on the floor. She +took hold of the witness's foot, and drawing his body +into a heap, lay upon him for nearly two hours, so that +he could neither move nor hear. In most of these cases +torture was applied, and confessions were obtained. +These confessions often implicated others, but when +the witches took to accusing those in high places, and +even ministers of religion, the need for discrimination +was realised. Once a critical judgment was aroused, +the mania began to subside—Cotton Mather fighting +manfully for the belief to the end.</p> + +<p>The impetus given by Protestantism to witch-hunting +in Scotland was most marked. Scotch witchcraft, +says Lecky, was the offspring of Scotch Puritanism, +and faithfully reflected the character of its parent.<!-- Page 256 --><span class='pagenum'><a name="Page_256" id="Page_256">[256]</a></span> +The clergy nowhere possessed greater power, and +nowhere used it more assiduously to fan the flame +against witchcraft. Buckle says:—</p> + +<p>"Of all the means of intimidation employed by the +Scotch clergy, none was more efficacious than the doctrines +they propounded respecting evil spirits and +future punishments. On these subjects they constantly +uttered the most appalling threats. The language +which they used was calculated to madden men with +fear, and to drive them to the depths of despair.... +It was generally believed that the world was overrun +by evil spirits, who not only went up and down the +earth, but also lived in the air, and whose business it +was to tempt mankind. Their number was infinite, +and they were to be found in all places, and in all +seasons. At their head was Satan himself, whose delight +it was to appear in person, ensnaring or terrifying +everyone he met. With this object he assumed +various forms. One day he would visit the earth as a +black dog; another day, as a raven; on another, he +would be heard in the distance roaring like a bull. He +appeared sometimes as a white man in black clothes, +and sometimes he appeared as a black man in black +clothes, when it was remarked that his voice was +ghostly, and that one of his feet was cloven. His +stratagems were endless. For, in the opinion of divines, +his cunning increased with his age, and, having been +studying for more than 5000 years, he had now attained +to unexampled dexterity."<a name="FNanchor_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a></p> + +<p>Witchcraft was declared by the Scotch Parliament +in 1563 to be punishable by death. And, naturally, +the more zealous and active the search for witches,<!-- Page 257 --><span class='pagenum'><a name="Page_257" id="Page_257">[257]</a></span> +the more numerous they became. In the search the +clergy and the kirk-sessions led the way. In 1587 the +General Assembly, having before them a case of witchcraft +in which the evidence was insufficient, deputed +James Melville to travel on the coast side and collect +evidence in favour of the prosecution. It also ordered +that the presbyteries should proceed in all severity +against such magistrates as liberated convicted witches. +As in England so here, a body of men came into +existence whose business it was to travel the country +and detect witches. Anonymous accusations were invited, +the clergy "placing an empty box in church, to +receive a billet with the sorcerer's name, and the date +and description of his deeds."<a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a> In 1603 "at the College +of Auld Abirdene" every minister was ordered to +make "subtill and privie inquisition," concerning the +number of witches in his parish, and report the same +forthwith. Nothing that could whet the appetite for +the hunt was neglected. William Johnston, baron, +bailie "of the regalitie and barronie of Broughton," +was awarded the goods of all who should be "lawfullie +convict be assyses of notorious and common witches, +haunting and resorting devilles and witches."<a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a> The +lives of thousands of people were rendered unbearable, +and the complaint of one, Margaret Miall, that +"she desyres not to live, because nobody will converse +with her, seeing she is under the reputation of a witch," +must have represented the feelings of many.</p> + +<p>It was not only for working ill that people were +accused of witchcraft and executed; ill or well made +little difference. In Edinburgh in 1623 it was charged<!-- Page 258 --><span class='pagenum'><a name="Page_258" id="Page_258">[258]</a></span> +against Thomas Grieve that he had relieved many +sicknesses and grievous diseases by sorcery and witchcraft. +"He took sickness off a woman in Fife, and put +it upon a cow, which thereafter ran mad and died." +He also cured a child of a disease "by straiking back +the hair of his head, and wrapping him in an anointed +cloth, and by that means putting him asleep," and thus +through his devilry and witchcraft, cured the child. +Other charges of a similar kind were brought against +Grieve, who was found guilty and hanged on the Castle +Hill.<a name="FNanchor_196_196" id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a> At the same place, a year previous, Margaret +Wallace was also sentenced to be hanged and burned, +on the same kind of charge, and for "practising devilry, +incantation, and witchcraft, especially forbidden by +the laws of Almighty God, and the municipal laws of +this realm."</p> + +<p>The following bill of costs for burning two women, +Jane Wischert and Isabel Cocker, in Aberdeen, has a +certain melancholy interest:—</p> + +<table border="0" summary="Bill for the burning of two witches"> +<tr><td></td><td></td> <th class="t2">ÂŁ</th> <th class="t2"><i>s.</i></th> <th class="t2"><i>d.</i></th></tr> + +<tr><td>Item</td> <td>for 20 loads of Peatts to burn them</td> <td class="plr">2</td><td class="plr">0</td><td class="plr">0</td></tr> +<tr><td align="center">"</td> <td>for ane boll of colles</td> <td class="plr">1</td><td class="plr">4</td><td class="plr">0</td></tr> +<tr><td align="center">"</td> <td>for four tar barrells</td> <td class="plr">0</td><td class="plr">6</td><td class="plr">8</td></tr> +<tr><td align="center">"</td> <td>for fir and win barrells</td> <td class="plr">0</td><td class="plr">16</td><td class="plr">8</td></tr> +<tr><td align="center">"</td> <td>for a staick and the dressing of it</td><td class="plr">0</td><td class="plr">16</td><td class="plr">0</td></tr> +<tr><td align="center">"</td> <td>for four fathoms of towis</td> <td class="plr">4</td><td class="plr">0</td><td class="plr">0</td></tr> +<tr><td align="center">"</td> <td>to Jon Justice for their execution</td> <td class="plr">0</td><td class="plr">13</td><td class="plr">4</td></tr> +</table> + +<p>In England, no less than in Scotland, America, and +on the Continent, much learned testimony might be +cited in defence of witchcraft. The great Sir Thomas +Browne said in the most famous of his writings: "For +my part I have ever believed, and do now know, that +there are witches. They that doubt of these do not only<!-- Page 259 --><span class='pagenum'><a name="Page_259" id="Page_259">[259]</a></span> +deny them, but spirits; and are obliquely and upon +consequence, a sort, not of infidels, but atheists."<a name="FNanchor_197_197" id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a> +Henry More, the great Platonist, asserted that they +who deny the agency of witches are "puffed up with +nothing but ignorance, vanity, and stupid infidelity." +Ralph Cudworth, one of the greatest scholars of the +latter part of the seventeenth century, said that they +who denied the possibility of satanic intercourse "can +hardly escape the suspicion of some hankering towards +atheism."<a name="FNanchor_198_198" id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a> Writing nearly a century later, when +the English law merely prosecuted as rogues and vagabonds +those who pretended to witchcraft, Blackstone +thought it necessary to point out that this alteration +did not deny the possibility of the offence, and +added:—</p> + +<p>"To deny this would be to contradict the revealed +word of God in various passages both of the Old and +New Testaments; and the thing itself is a truth in which +every nation in the world hath in its turn borne testimony; +either by examples seemingly well attested, or +by prohibitory laws which at least suppose the possibility +of a commerce with evil spirits."<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a></p> + +<p>About the same time Wesley gave the world his +famous declaration on the subject:—</p> + +<p>"It is true likewise that the English in general, and indeed +most of the men of learning in Europe, have given +up all accounts of witches and apparitions as mere old +wives' fables. I am sorry for it, and I willingly take this +opportunity of entering my solemn protest against this +violent compliment which so many who believe the +Bible pay to those who do not believe it. I owe them<!-- Page 260 --><span class='pagenum'><a name="Page_260" id="Page_260">[260]</a></span> +no such service. I take knowledge that these are at +the bottom of the outcry which has been raised and +with such insolence spread through the land in direct +opposition, not only to the Bible, but to the suffrage +of the wisest and best of men in all ages and nations. +They well know (whether Christians know it or not) +that the giving up of witchcraft is in effect giving up +the Bible."<a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a></p> + +<p>The evidence upon which the convictions for witchcraft +rested were almost incredibly stupid, as the punishments +were almost unbelievably brutal. If the crops +failed, or the milk turned sour; if the head of a local +magnate ached, or a minister of the gospel fell sick; if +a woman was childless, or a child taken with a fit; if a +cow sickened, or sheep died suddenly, some poor woman +was pretty certain to be seized, and tortured until +she confessed her alleged crime. A mole or wart on any +part of the body was a sure sign of commerce with the +devil. It was believed that on the body of every witch +was a spot insensible to pain. To discover this she +was stripped, pins were run into the body, and when +excess of pain had produced numbness, some such +spot was pretty certain to be found. Men regularly +took up with this work in both England and Scotland, +and their fame as 'prickers' depended upon the +number of witches they unearthed. If a suspected +witch kept a black cat, did not shed tears, or could not +repeat the Lord's Prayer correctly, these were pretty +sure signs of guilt. A more serious test was the ordeal +by water. This was a favourite and general test, and +was highly recommended by that learned fool, James +the First. In this the right hand was tied to the left<!-- Page 261 --><span class='pagenum'><a name="Page_261" id="Page_261">[261]</a></span> +foot, the left hand to the right foot. She was then +thrown into a pond. If she floated she was a witch, +and was either hanged or burned. If she sank, she was +innocent—and was drowned. Another test was to tie +a woman's legs across, and she was so seated on them +that they bore the entire weight of her body. In this +position she was kept for hours, and on the first sign +of pain condemned as a witch.</p> + +<p>If none of these tests were adopted, torture was used. +There was the boot—a frame of iron or wood in which +the leg was placed and wedges driven in until the limb +was smashed. A variation of this was to place the leg +in an iron boot and slowly heat it over a fire. There was +the thumbscrew, an instrument which smashed the +thumb to pulp by the turning of a screw. More barbarous +still was the bridle. This was an iron hoop passing over +the head, with four prongs, two pointing to the +tongue and palate, and one to either cheek. The suspected +witch was then chained to the wall, and watchers +appointed to prevent her sleeping. The slightest movement +caused the greatest torture, and in the vast majority +of cases a confession was secured. In obstinate +cases pressing between heavy stones was adopted.</p> + +<p>One of the most famous of these witch-finders was +the celebrated Mathew Hopkins before referred to. +He was appointed to the work by Parliament during +the time of the Commonwealth, and styled himself +'witch-finder general.' Hopkins travelled round the +country, much like an assize judge, putting up at the +principal inns, and at the expense of the local authorities. +His charge was twenty shillings a visit, whether +he found witches or not. If he discovered any, there +was a further charge of twenty shillings for every witch<!-- Page 262 --><span class='pagenum'><a name="Page_262" id="Page_262">[262]</a></span> +brought to execution. His favourite method of detection +was that of floating. But another of Hopkins's tests +was the following: The suspected witch was placed +cross-legged on a stool in the centre of the room. +She was closely watched and kept without food for +four-and-twenty hours. Doors and windows remained +open to watch for the entrance of some of the devil's +imps. These might come in the form of a fly, a wasp, a +moth, or some other insect. The work of the watchers +was to kill every insect that came into the room. But +if one escaped, it was clear proof that this was one +of the witch's familiars.</p> + +<p>Wherever Hopkins travelled numerous convictions +followed. These were so numerous that suspicion was +aroused, not of the genuineness of the convictions, but +of Hopkins's knowledge concerning the locality of the +witches. In defence he published in 1647 a tract entitled +"The Discovery of Witches; in answer to several +Queries lately delivered to the Judge of Assize for the +County of Norfolk; and now published by Mathew +Hopkins, Witchfinder, for the benefit of the whole +Kingdom." The charge against Hopkins was that he +had been supplied by the devil with a memorandum +of all the witches, and so was able to find them where +others failed. Absurd as the charge was, it found credence, +and although his end is wrapped in obscurity, it +is said that he was finally seized himself on a charge of +sorcery, tried by his own favourite water test—and +floated. One cannot but hope that tradition is in this +case trustworthy.</p> + +<p>It is difficult, nowadays, to realise the gravity with +which these trials were undertaken. An outline of a +very famous witch trial, before an eminent judge in the<!-- Page 263 --><span class='pagenum'><a name="Page_263" id="Page_263">[263]</a></span> +latter part of the seventeenth century, will best serve +as an illustration. Before me there lies a little tract of +some sixty pages, printed "for William Shrewsbury +at the Bible in Duck Lane," and bearing on the title +page the following description:—</p> + +<p>"At the Assizes and general gaol delivery, held at +Bury St. Edmunds for the County of Suffolk, the +Tenth day of March, in the Sixteenth Year of the Reign +of our Sovereign, Lord King Charles <span class="ucsmcap">II.</span>, before Mathew +Hale, Knight, Lord Chief Baron of His Majesties +Court of Exchequer; Rose Callender and Amy Duny, +Widows, both of Leystoff, in the county aforesaid, were +severally indicted for bewitching Elizabeth and Anne +Durent, Jane Bocking, Susan Chandler, William Durent, +Elizabeth and Deborah Pacy and the said Callender +and Duny, being arrainged upon the same indictments, +pleaded not guilty; and afterwards upon +a long evidence, were found guilty, and thereupon had +judgment to dye for the same."</p> + +<p>Both the women charged were old. The charges +were as follows: The mother of the infant, William +Durent, sworn and examined in open court, deposed +that about the 10th of March, having special occasion +to go from home, left her child in the care of Amy +Duny, giving her special occasion not to give her child +the breast. Nevertheless, Amy Duny did acquaint +her mother on her return that she had given the child +the breast, and on being reprimanded "used many +high expressions and threatening speeches towards +her; telling her that she had as good have done otherwise +than to have found fault with her ... and that very +night her son fell into strange fits of swounding ... and +so continued for several weeks." Much troubled, the<!-- Page 264 --><span class='pagenum'><a name="Page_264" id="Page_264">[264]</a></span> +mother consulted a Dr. Jacob, of Yarmouth, who advised +her to hang up the child's blanket, at night to +wrap the child in it, and if she found anything therein +to throw it in the fire. A very large toad was found, +which on being put in the fire "made a great and horrible +noise, and after a space there was a flashing in the +fire like gunpowder ... and thereupon the toad was no +more seen or heard." More wonderful still, "the next +day there came a young woman and told this deponnent +that her aunt (meaning the said Amy) was in a +most lamentable condition, having her face all scorched +with fire." And on the mother enquiring of Amy +Duny how this had happened, Amy replied, "she might +thank her for it, for that she was the cause thereof, but +that she should live to see some of her children dead, +or else upon crutches." It was further alleged "that +not long after this deponnent was taken with lameness +in both her legges, from the knees downwards, and that +she was fain to go upon crutches ... and so continued +till the time of the Assizes, that the witch came to be +tried."</p> + +<p>Concerning the bewitching of Elizabeth and Deborah +Pacy, aged eleven and nine, their father declared +that Deborah was suddenly taken with lameness. One +day while the girl was resting outside the house, "Amy +Duny came to the deponnent's house to buy some herrings; +but, being denied, she went away discontented.... +But at the very same instant of time, the said child +was taken with most violent fits, feeling extreme pain +in her stomach, like the pricking of pins, and shrieking +out in a dreadful manner like unto a whelp." As the +result of this and other ailments from which the child +suffered, the father accused Amy Duny of being a<!-- Page 265 --><span class='pagenum'><a name="Page_265" id="Page_265">[265]</a></span> +witch, and she was placed in the stocks. Being placed +in the stocks, further threats were uttered, and both +children were afflicted with fits. Upon recovery they +"would cough extremely, and bring up much phlegm +and crooked pins, and one time a twopenny nail with +a very broad head; which pins (amounting to forty or +more), together with the twopenny nail, were produced +in court, with the affirmation of the said deponnent +that he was present when the said nail was vomited +up, and also most of the pins.... In this manner the said +children continued for the space of two months, during +which time, in their intervals, this deponnent would +cause them to read some chapters from the New Testament. +Whereupon he observed that they would read +till they came to the name of Lord or Jesus or Christ, +and then, before they could pronounce either of the +said words, they would suddenly fall into their fits. +But when they came to the name of Satan or Devil, +they would clap their fingers upon the book, crying +out, 'This bites, but makes me speak right well!'"</p> + +<p>Much more evidence of a similar kind was offered +during the course of the trial, with details of a too +indelicate character for reproduction concerning the +search made on the women's bodies for devil's marks. +During the whole of the trial there were present in +court a number of distinguished people, amongst them +Sir Thomas Browne. The latter, being "desired to give +his opinion, what he did conceive of him; was clearly +of opinion that the persons were bewitched, and said +that in Denmark there had lately been a great discovery +of witches, who used the very same way of afflicting +persons, by conveying pins into them, and crooked as +these pins were, with needles and nails. And his<!-- Page 266 --><span class='pagenum'><a name="Page_266" id="Page_266">[266]</a></span> +opinion was that the devil in such cases did work upon +the bodies of men and women as on a natural foundation, +to stir up and excite such humours superabounding +in their bodies to a great excess, whereby he did in +an extraordinary manner afflict them with such distempers +as their bodies were most subject to, as particularly +appeared in these children."</p> + +<p>Sir Mathew Hale, one of the greatest lawyers of his +day, in directing the jury, told them "he would not +repeat the evidence unto them, lest by so doing he +should wrong the evidence one way or the other. Only +this acquainted them. First, whether or no these +children were bewitched? Secondly, whether the prisoners +at the bar were guilty of it? That there were +such creatures he made no doubt at all. For, first, the +Scriptures had affirmed as much. Secondly, the wisdom +of all nations had provided laws against such +persons, which is an argument of their confidence of +such a crime. And such had been the judgment of this +kingdom, as appears by that Act of Parliament which +had provided punishments proportionable to the quality +of the offence. And desired them strictly to observe +their evidence, and desired the great God of +Heaven to direct their hearts in this weighty thing they +had in hand; for to condemn the innocent and let the +guilty go free were both an abomination before the +Lord." The jury took no more than half an hour to +consider their verdict, and brought in both women +guilty upon all counts. The judge expressed his complete +satisfaction with the verdict, and sentenced them +to be hanged—a sentence duly carried out a fortnight +later.</p> + +<p>This is the last notable trial in English history. A<!-- Page 267 --><span class='pagenum'><a name="Page_267" id="Page_267">[267]</a></span> +witch was burned later than the date of this trial, and +the last one actually condemned was in 1712. But in +this case, on the representation of the judge who tried +the issue, the verdict was formally set aside. By that +time people were beginning to realise the wisdom of +Montaigne's counsel, written at the commencement of +the witch epidemic:—</p> + +<p>"How much more natural and more likely do I find +it that two men should lie than one in twelve hours +should pass with the winds from east to west? How +much more natural that our understanding may, by +the volubility of our loose, capering mind, be transported +from its place than one of us should, flesh and +bones as we are, by a strange spirit be carried upon a +broom through a tunnel or a chimney."</p> + +<p>In England the Witch Act of 1604 was not formally +repealed until 1736. In Scotland the last witch legally +executed was in 1722. Captain Ross, Sheriff of Sutherland, +has the doubtful honour of having condemned +her to the stake. But fifty years later than this—1773—the +Associated Presbytery passed a resolution deploring +the fact that witchcraft was falling into disrepute. +In Germany the last witch was executed in +1749, by decapitation. The last trial for witchcraft in +Massachusetts was as late as 1793. These dates refer, +of course, to legal proceedings. Examples of the existence +of this belief are continually being recorded in +newspapers, although they now only rank as solitary +reminiscences of one of the most degrading and brutalising +beliefs that European history records.</p> + +<p>I have not aimed at giving a history of the witch +mania—indeed, a scientific history of witchcraft, one +that will make plain the nature of the various factors<!-- Page 268 --><span class='pagenum'><a name="Page_268" id="Page_268">[268]</a></span> +involved, has yet to be written. I have only dwelt +upon it for the purpose of enforcing the lesson of how +materially such an epidemic must have contributed +to give permanence to religious belief in general. It is +certain that such an epidemic could not occur save in +a society saturated with supernaturalism. It is equally +certain that once such an epidemic occurs it must in +turn strengthen the tendency towards supernaturalistic +beliefs. Thanks to the long reign of the religious +idea, and to the overwhelming influence of the Church, +the people of Europe were prepared for such an outbreak. +And it should be clear that the prevalence of +such beliefs, even though they may be afterwards discarded, +favours the perpetuation of religious belief as +a whole. The particular form of a belief that is prevalent +for a time may disappear, but the temper of mind +induced by its reign remains. And absurd as the +belief in witches capering through the air on broomsticks, +changing themselves into black cats, raising +storms, and causing sickness—absurd though all this +may be, it yet serves to keep alive the temper of mind +on which supernaturalism lives.</p> + +<div class="footnotes"> +<h3>Footnotes:<br /> +<span class="skip">[<a href="#Page_269">Skip</a>]</span> +</h3> + +<div class="footnote"><p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> Cited by Bloch, <cite>Sexual Life of our Time</cite>, p. 120. Michelet +has also dealt with this matter in his vivid and picturesque work, +<cite>The Sorceress</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> A lengthy account of this work is given by Ennemoser in his +<cite>History of Magic</cite>, vol. ii.</p></div> + +<div class="footnote"><p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> <cite>Rise and Influence of Rationalism</cite>, i. pp. 3-6.</p></div> + +<div class="footnote"><p><a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190"><span class="label">[190]</span></a> H. Williams, <cite>The Superstitions of Witchcraft</cite>, p. 214.</p></div> + +<div class="footnote"><p><a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191"><span class="label">[191]</span></a> T. Wright, <cite>Narratives of Sorcery and Magic</cite>.</p></div> + +<div class="footnote"><p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> Michelet, <cite>Life of Luther</cite>, chap. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> <cite>History of Civilisation</cite>, chap. xix.</p></div> + +<div class="footnote"><p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> Dalyell, <cite>Darker Superstitions of Scotland</cite>, p. 623.</p></div> + +<div class="footnote"><p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> Dalyell, p. 628.</p></div> + +<div class="footnote"><p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> Pitcairn's <cite>Criminal Trials</cite>, vol. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> <cite>Religio Medici</cite>, pt. i. sec. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198"><span class="label">[198]</span></a> <cite>True Intellectual System</cite>, ii. p. 650.</p></div> + +<div class="footnote"><p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> <cite>Commentaries</cite>, Stephen's Edition, i. p. 238.</p></div> + +<div class="footnote"><p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> <cite>Journal</cite>, 1768.</p></div> +</div> + +<p><!-- Page 269 --><span class='pagenum'><a name="Page_269" id="Page_269">[269]</a></span></p> + +<h2>CHAPTER <span class="cgap">ELEVEN</span><br /> +SUMMARY & CONCLUSION</h2> + +<p>The study of religion falls naturally +and easily into two parts. The first is a question +of origin. Under what conditions did the hypothesis +that supernatural beings control the life of man come +into existence? We know that in civilised times religious +beliefs are in the nature of an inheritance. A +member of any civilised society finds them here when +he is born, he grows up with them, generally accepting +them without question, or effecting certain modifications +in the form in which he continues to hold +them. If we treat religion as a hypothesis, advanced as +other hypotheses are advanced, to account for a certain +class of facts, then we can safely say that religion is one +of the earliest in the history of human thought. And +its antiquity and universality preclude us from seeking +an explanation of its origin in the mental life of +civilised humanity. Whether the religious hypothesis +can or cannot be justified by an appeal to civilised intelligence, +it is plain it did not begin there. Its beginnings +are earlier than any existing civilisation; and in +its most general form may be said to be as old as mankind +itself. Consequently, if any satisfactory explanation +of the origin of the religious idea is to be found, +it must be sought amid the very earliest conditions +of human society.</p> + +<p>Now whatever the differences of opinion concerning +matters of detail, there is substantial agreement +amongst European anthropologists upon one important +point. They all agree that the conception of supernatural, +or 'spiritual,' beings owes its beginning to the +ignorance of primitive man concerning both his own +nature and the nature of the world around him. The<!-- Page 270 --><span class='pagenum'><a name="Page_270" id="Page_270">[270]</a></span> +beginnings of human experience suggest questions +that can only be satisfactorily answered by the accumulated +experience of many generations. These questions +do not materially differ from those that face men +to-day. The why and wherefore of things are always +with us; life propounds the same problem to all; it is +the replies alone that vary, and the nature of these replies +is determined by the knowledge at our disposal. +The difference is not in nature but in man. The answers +given by primitive man to these eternal questions are +a complete inversion of those of his better informed +descendants. The conception of natural force, of mechanical +necessity, is as yet unborn, and the primitive +thinker everywhere assumes the operation of personal +beings as responsible for all that occurs. This is +not so much the product of careful and elaborate philosophising, +it is closer akin to the <i>naive</i> thinking of a +child concerning a thunderstorm. Primitive thought +accepts the universal operation of living and intelligent +forces as an unquestionable fact. Modern thought +tends more and more surely in the direction of regarding +the universe as a complex of self-adjusting, non-conscious +forces. Primitive thought assumes a supernatural +agency as the cause of disease, and seeks, +logically, to placate it by prayer or coerce it by magic. +Modern thought turns to test-tube and microscope, +searches for the malignant germ, and manufactures +an antitoxin. The history of human thought is, as +Huxley said, a record of the substitution of mechanical +for vitalistic processes. The beginning of +religion is found in connection with the latter. A +genuine science commences with the emergence of +the former.</p> + +<p><!-- Page 271 --><span class='pagenum'><a name="Page_271" id="Page_271">[271]</a></span> +With this aspect of the matter I have not, however, +been specially concerned. It has been left on one side +in order to concentrate attention upon another and +a more neglected aspect of the subject—that of the +conditions that have served to perpetuate the religious +idea. Grant, what cannot be well denied in the face of +modern investigation, that ideas of the supernatural +began in primitive delusion. How comes it that this +idea has not by now disappeared from civilised society? +What are the causes that have given it such a lengthy +lease of life? Experience has shown that all really +verifiable knowledge counts as an asset of naturalism, +and is so far opposed to supernaturalism. Moreover, +the history of science has been such that one feels justified +in the assumption that, given time and industry, +there are no phenomena that are not susceptible to a +naturalistic explanation. Why, then, has not supernaturalism +died out? Even the religious idea cannot +persist without evidence of some kind being offered in +its behalf. This evidence may be to a better instructed +mind inconclusive or irrelevant, but evidence of some +sort there must have been all along, and must still be. +Granted that the religious idea began with primitive +mankind, granted also that it was based on a mistaken +interpretation of natural phenomena, these +reasons are quite insufficient to explain why thousands +of generations later that idea is still with us. "Our +fathers have told us" offers to the average mind a +strong appeal, but surely the children will require some +further proof than this. What kind of evidence is it +that throughout the ages religious people have accepted +as conclusive? A study of primitive psychology +shows clearly enough how the religious idea vitalised<!-- Page 272 --><span class='pagenum'><a name="Page_272" id="Page_272">[272]</a></span> +the facts. What we next have to discern is the class +of facts that have kept the religious idea alive.</p> + +<p>The foregoing pages constitute an attempt to answer +this question. The need for some such investigation +was clearly shown by the publication of the late +Professor William James's <cite>Varieties of Religious Experience</cite> +and its reception by the religious press of the +country as an epoch-marking work. As a mere collection +of documents, the work is interesting enough. But +its critical value is extremely small. How religious +visionaries have felt, or what has been their experiences, +can only furnish the mere data of an enquiry, +and <em>their explanation of the cause of their experiences is +a part of the data</em>. This, apparently, Professor James +overlooked; and it will be noted by critical readers of +his book that it proceeds on the assumption that the +statements of religious visionaries are to be taken, not +only as true concerning their subjective experiences +at a given time, but also as approximately true as to +the causes of their mental states. This, of course, by +no means follows. A scientific enquiry cannot separate +mental conditions from the subject's interpretation of +their causation. Whether this interpretation is genuine +or not must be decided finally by an appeal to what +is known of the laws of mental life, under both normal +and abnormal conditions. If these are adequate to explain +the "Varieties of Religious Experience," there +is no need whatever to assume the operation of a supernatural +agency. Nor does calling this agency 'transcendent' +or 'supermundane' make any substantial +difference. For, in this connection, these are only +names that serve to disguise a visitant of a highly undesirable +character.</p> + +<p><!-- Page 273 --><span class='pagenum'><a name="Page_273" id="Page_273">[273]</a></span> +The evidence on behalf of a naturalistic explanation +of religious phenomena has been purposely stated +in a suggestive rather than in an exhaustive manner. +The main lines of evidence are threefold. First, there +is the indisputable fact that in the lower stages of culture +all mental and bodily diseases are universally +attributed to spiritual agency. This explanation holds +the field; it is the only one possible at the time, and +it is not replaced until a comparatively late stage of +human history. But of special importance is the fact +that a belief does not die out suddenly. It is only +destroyed very slowly, and even after the facts upon +which the belief was originally based have been otherwise +interpreted, the attitude of mind engendered by +the long reign of a belief remains. It has by that time +become part of the intellectual environment. Theories +of a quasi-philosophic or quasi-scientific character are +elaborated, and give to the original belief something +of a rational air. Even to-day the extent to which +superstitious practices still gather round the subject +of disease is known only to the curious in such matters. +Not that the original reason is given for the practice. +In nearly every case a different one is invented. To +take only a single example. We still find saffron tea +largely used in cases of measles. All medical men are +aware that it possesses not the slightest curative value. +Students of folklore are aware that it has its origin in +the theory of sympathetic cures. Its redeeming feature +is that it is harmless; so we find it still in common +use, and the recovery of a child from measles is often +enough attributed to the potency of the concoction. +So with the relation of disease to the persistence of the +belief in the supernatural. The conclusion that<!-- Page 274 --><span class='pagenum'><a name="Page_274" id="Page_274">[274]</a></span> +disease—whether bodily or mental—is due to the agency +of spirits is one that follows from the existence of the +religious idea; but in turn the observed facts react and +strengthen the religious belief. Every case of disease +becomes to the primitive mind an unanswerable proof +in favour of the original hypothesis. The disease is +there, and the only explanation possible is in terms of +the animistic idea. And all the time the religious idea +is becoming more deeply embedded in the social consciousness, +more firmly established as a social fact.</p> + +<p>The next line of evidence is that furnished by what +I have called the culture of the supernatural. By some +means or other—probably by accident in the first instance—it +is discovered that certain herbs and vegetable +drugs have a peculiar effect on one's mental state. +Those who use them see or hear things other people +do not normally hear or see. Abstention from food +and other bodily privations produce similar results. +What is the inevitable conclusion? The only one possible +under the existing conditions is that communication +has been set up with an invisible world from which +one is shut off under normal conditions. From this +to the next step is obvious and easy. If a drug, or a +fast, brings one into communication with the supernatural +world, one has only to repeat the conditions +in order to repeat the experience. And repeated they +are in all religions, with, at most, those modifications +induced by changed times and circumstances. This +is why fasting and other forms of 'fleshly mortification' +play so large a part in the history of religion. +The savage medicine man, the Hindu fakir, the medieval +saint, all create their ecstasies by the simple plan +of disturbing the normal operations of the nervous<!-- Page 275 --><span class='pagenum'><a name="Page_275" id="Page_275">[275]</a></span> +system. It is not, of course, implied that this is done +with a full consciousness of all that is involved in the +practice. The derangement is to them the condition +of the supernatural manifestation, not the physiological +and psychological cause of the experience.</p> + +<p>The third main line of evidence is connected with +the phenomena of sexuality. It has been shown that +in early stages of culture man everywhere connects the +phenomena of the sexual life with the activity of supernatural +forces. Following the lines of investigation +indicated by Mr. Sidney Hartland, we saw reason to +believe that the primitive conception of procreation is +not that afterwards prevalent, but that of assuming the +birth of a child to be due to the direct action of spiritual +beings on the mother. Proofs of this are found in +existing beliefs among primitive peoples, in the magical +practices so widely current to obtain children, and +in numerous other customs connected with childbirth. +The phenomenon of puberty in the male and of menstruation +in the female gives a terrifying reality to this +belief. But still more important is the fact that a great +deal of assumed religious feeling is found on analysis +to be little more than masked sexuality. The connection +between eroticism and piety has been noted over +and over again by medical observers in the cases that +have been brought professionally under their notice. +And it is hardly less marked in a large number of instances +that are usually classed as normal. Thus great +religious teachers have often emphasised the value of +a celibate life as a means of furthering religious devotion, +and nearly all have treated it with marked +respect. The reason given for this is that marriage +involves a greater absorption in material or worldly<!-- Page 276 --><span class='pagenum'><a name="Page_276" id="Page_276">[276]</a></span> +cares, while celibacy leaves one free to full devotion to +the spiritual. But the bottom reason for it is that +sexual and domestic feelings, lacking their proper outlet +in marriage and family life, run with greater force +in the outlet provided by religion. So it happens that +we find unmarried men and women, devoted to the +religious life, expressing themselves towards Jesus or +the Virgin in language which, separated from its religious +associations, leaves no doubt as to its origin in +unsatisfied sexual feeling. In these cases we are dealing +with a perversion of one of the deepest of human +instincts. And it is one of the commonest of observations +in psychology that when a feeling is denied outlet +through its proper channel it finds vent in some +other direction, and is to that extent masked or disguised.</p> + +<p>Allied to the fact of perversion is that of misinterpretation. +In the chapter on <i>Conversion</i> we have seen +how largely this occurs at the period of adolescence. +The significant features of adolescence are a development +of the sexual nature and an awakening of a consciousness +of race kinship. Connected with these, and +flowing from them, is a more or less rapid development +of what are called the altruistic feelings, the individual +becoming less self-centred and more concerned for the +well-being of others. From an evolutionary point it +is easy to read the fundamental meaning of these +transformations, although in the course of social development +they have become overlaid with a number +of secondary characteristics. Still, in a completely +rationalised social life, with adequate knowledge concerning +the nature of adolescence, every care would +be taken to direct these developing energies into<!-- Page 277 --><span class='pagenum'><a name="Page_277" id="Page_277">[277]</a></span> +purely social channels. Adolescence is the great formative +period; it is then that imitation and suggestion +play their most important parts, and it is then that +the foundations may be laid of a really good and useful +citizenship. If we fail then, we fail completely.</p> + +<p>In a society where supernaturalism still exerts considerable +power another, and a more disastrous, policy +is pursued. Every endeavour is made by religious +organisations to exploit adolescence in their own interest. +Thousands of priests, often, no doubt, with the +best of motives, are engaged in impressing upon the +youthful mind an entirely erroneous notion of the +character and the direction of the feelings experienced. +The sense of restlessness, consequent upon a period +of great physiological disturbance, is utilised to create +an unhealthy 'conviction of sin,' or the need of 'getting +right with God.' Social duties and obligations are +made incidental rather than fundamental. Activities +that should be consciously directed to a social end +are diverted into religious channels, and one consequence +of this, as we have seen, is a large crop of nervous +disorders that might be avoided were a healthier +outlet provided. In this the modern priest is acting +precisely as his savage forerunner acted. As the +savage medicine man associates sexual phenomena +with the activity of the tribal ghosts, so the modern +priest often associates the psychological conditions +that accompany adolescence with a supernatural influence. +The distinction between the two is a purely +verbal one. In neither case is there a recognition of +the nature of the processes actually at work; in both +cases the phenomena are used to emphasise the reality +and activity of the supernatural. In both cases the<!-- Page 278 --><span class='pagenum'><a name="Page_278" id="Page_278">[278]</a></span> +social feelings are disguised by the religious interpretation +given, with the result that instead of adolescence +being, as it should be, the period of a conscious entry +into the larger social life, it only too often marks the +beginning of a lifelong servitude to retrogressive +forces.</p> + +<p>These are the main lines along which, I conceive, +the study of the pathologic elements that enter into +the history of religion must be studied. And so long +as we restrict our study to the lower culture stages the +evidence is clear and unmistakable. It is when we +reach the higher stages of civilisation that the problem +becomes more difficult. For although it is possible to +detect the same factors at work they are expressed in +a different way, and affiliated to current philosophic +and even scientific ideas. Thus, it would be readily +admitted by most people nowadays that visions seen +by a fasting man, or by a taker of drugs, or by one +suffering from some nervous disorder, were wholly +inadmissible as evidence. So far we have advanced +beyond the point of view of primitive races. But the +testimony of one who by constantly dwelling upon a +single idea, and by excluding rational and corrective +influences, has brought about a quite abnormal state +of mind, is still counted of value by theologians. Much +of the current cant concerning 'mysticism' may be +cited in illustration of this. Exactly what mysticism +is no one appears to know. Definitions are numerous +and varied. So far as most mystics are concerned the +definition of Harnack—"Mysticism is rationalism applied +to a sphere beyond reason"—appears to hit the +mark, although how reason can be used in a sphere to +which it does not apply is precisely one of those unintelligible<!-- Page 279 --><span class='pagenum'><a name="Page_279" id="Page_279">[279]</a></span> +statements that so delights those with +yearnings after the ineffable. The normal mind will +probably find more satisfaction in John Stuart Mill's +description of mysticism as being "neither more nor +less than ascribing objective existence to the subjective +creations of the mind, and believing that by watching +and contemplating these ideas of its own making, +it can read what takes place in the world without."</p> + +<p>But the general claim of 'mystics,' and, indeed, of +supernaturalists generally, is that they are, in virtue +of the exercise of certain qualities or 'faculties,' either +inoperative at certain times, or absent in the case of +normal folk, able to perceive a truth not perceptible +to people less fortunately endowed. And these +claims, I have no hesitation in saying, are wholly false. +There are all degrees of development of human faculty, +but it is substantially the same with all. There is no +royal road to truth in this direction more than in others. +Truth is reached in the same way by all, and although +an induction may in the case of certain well-dowered +individuals be so rapid as to rank as an 'intuition,' a +careful analysis destroys the illusion.</p> + +<p>When we clear away from the claims of the 'mystic' +all the superfluities of language that are there, and so +reduce these claims to their lowest and plainest terms, +we find ourselves face to face with the claim of the +supernaturalist as it has existed from savage times onward. +The method remains true to itself. In the first +instance, we have the claim to illumination based upon +direct interference with the normal workings of the +mind. In the next stage, we find this interference still +marked, but less direct. Finally, we have the unhealthy +operation of fixed ideas, and the exclusion of all conditions<!-- Page 280 --><span class='pagenum'><a name="Page_280" id="Page_280">[280]</a></span> +that would prevent the operation of hallucination +or illusion. But the method remains the same +throughout, and it is equally sterile throughout. In +all history these mystical states of illumination have +discovered no verifiable truth; they have never at +any time advanced human knowledge in the smallest +degree. And the reason for this is plain: The brain of +the mystic, like that of the non-mystic, can only work +on the basis of its acquired knowledge or experience. +It can create nothing new; it can declare no truth that +is not in the nature of an induction from existing knowledge. +All that the religious mystic can accomplish +after brooding upon inherited religious beliefs is to +create new combinations, or effect certain modifications +or developments of them, and by continued +contemplation endow his subjective creations with an +objective existence. That is why the Christian mystic +remains a Christian. The Mohammedan mystic remains +a Mohammedan. The 'supersensible reality' +is always of the kind consonant with their inherited +beliefs and their social environment. That is also why +mysticism has its fashions like all other forms of religious +extravagance. And as he is "applying rationalism +to a sphere above reason," the mystic may +give full vent to his imaginative powers. That which is +above reason may defy reasonable disproof. To some, +however, it has the disadvantage of not admitting of +reasonable verification. There is nothing here but +the primitive delusion operating under changed conditions.</p> + +<p>In addition, to the lines of investigation followed in +the foregoing pages, a great deal might be said as to +how far the religious idea has been perpetuated by an<!-- Page 281 --><span class='pagenum'><a name="Page_281" id="Page_281">[281]</a></span> +exploitation of purely social qualities. It must be obvious +to even the cursory student that a great deal of +what is now being put forward as religious is really no +more than a sociology with a religious label. The feeling +for truth, beauty, justice, the desire for social intercourse, +are all treated as expressions of religious conviction. +All sorts of social reforms are urged in the +name of religion, and the degree of success achieved +dwelt upon as fruits of the religious spirit. But in no +legitimate sense of the word can these things be called +religious. They may or may not be consonant with +the existing religion, but in themselves they are very +clearly the outcome of man's social nature, and would +exist even though religion disappeared entirely. The +appeals made to man's moral sense, to his sense of justice, +to his sympathies, are thus fundamentally appeals +made to his social nature, and so far as the religious +appeal is placed upon this basis it becomes an exploitation +of the social consciousness. Unfortunately, the +long association of religious forms with social life and +institutions, due ultimately to the immense power of +supernaturalism in early society, this, combined with +early education, makes it a matter of no small difficulty +for the average man or woman to separate the +two things.</p> + +<p>Finally, let us imagine for a moment that the course +of human history had been different to what it actually +has been. Suppose that by some miracle humanity +had started its career in full possession of that knowledge +of nature which has been so laboriously accumulated. +In that case, would the belief in the supernatural +have ever existed? Would the thousand and one 'spiritual +beings' of primitive society have ever had being?<!-- Page 282 --><span class='pagenum'><a name="Page_282" id="Page_282">[282]</a></span> +And if not called into being then, from what other +source could they have been derived? Is there anything +in later scientific knowledge that would ever have +suggested the supernatural? We know there is not; we +know that the whole of modern science is an emphatic +protest against its existence. Unfortunately the scientist +does not come first, but last; and by the time he +appears, the supernatural has made good its foothold; +it has permeated human institutions, and has bitten +so deeply into habits of thought as to make its eradication +the most difficult of all tasks.</p> + +<p>Let us carry our imagining yet a step further. Imagine +that even after primitive ignorance had created +the supernatural, it had come to an abrupt stop when +man had emerged from the purely savage stage. Suppose +a generation born, not without knowledge of +what their progenitors believed, but with a sufficient +knowledge of their own to correct their ancestor's +errors. Suppose that generation in a position to recognise +disease, insanity, delusion, hysteria, hallucination +for what they are. Assume them to be under +no delusion concerning the nature of man, physically +or mentally. Would the religious idea have persisted +in the way that it has done? Granted religion would still +have continued to exist as an ultimate philosophy of +nature that appealed to some minds, as other systems +of philosophy number their disciples, would it have +been the dominating power it has been? What under +such conditions would have become of that evidence +for the supernatural, accepted generation after generation, +but which is now rejected by all educated minds? +Where would have been that long array of seers, prophets, +illuminants, whose credentials have been found<!-- Page 283 --><span class='pagenum'><a name="Page_283" id="Page_283">[283]</a></span> +in states of mind that are now seen to have been pathological +in character? For remember it was not always—very +seldom, in fact—the justice, or the reasonableness +of the teachings set forth, that won support, +but generally the 'signs and wonders' that were +pointed to as evidence of the divine commission of +the teachers. Assume, then, that these 'signs and +wonders' had been wanting, and that for thousands +of years people had looked at natural phenomena +from the point of view of the educated mind of to-day, +what would have been the present position of the religious +idea? Would it not have been like a tree divorced +from the soil?</p> + +<p>Well, we know that the course of history has been +far different from what I have assumed to be the case. +We know that the savage dies out very slowly, and that +even in civilised States to-day he is honoured in the existence +of a whole army of representatives. Each generation +moves along the road marked out by its predecessors, +and broadens or lengthens it to but a small +extent. For many, many generations people went on +adopting the conclusions of the savage concerning +man and the universe, and finding proofs of the soundness +of those conclusions in exactly the same kind of +experiences. The beliefs thus engendered were wild +and absurd—admittedly so, and many of such a nature +that educated people are now ashamed of them. +But such as they were, they served the purpose of perpetuating +the belief in the supernatural, and so served +to strengthen the general religious idea. Of that there +can be no reasonable doubt. For the influence of beliefs +that have been long held does not end with the +intellectual perception of their falsity. A belief such<!-- Page 284 --><span class='pagenum'><a name="Page_284" id="Page_284">[284]</a></span> +as witchcraft dies out, but by that time it has done its +work in familiarising the general mind with the reality +of the supernatural, and so prepares the ground for +other harvests. These long centuries of superstitious +beliefs have left behind in society a psychological residuum +that is at all times an obstacle and is sometimes +fatal to scientific thinking. We are like men who have +obtained freedom after almost a lifetime of slavery. +We may be no longer in any real danger of the lash, +but fear of the whip has become part of our nature, +and we shrink without cause. So with all those now +admitted delusions that have been described in the +foregoing pages, and which for generations were +asserted without question. They bit deeply in to social +institutions; the temper of mind they induced became +part of our social heritage. They perpetuated the +long reign of supernaturalism, and still interpose a +serious obstacle to sane and helpful conceptions of +man and the universe.</p> + +<p><!-- Page 285 --><span class='pagenum'><a name="Page_285" id="Page_285">[285]</a></span></p> +<h2>INDEX</h2> + +<ul> +<li>Adolescence and Religion, <a href="#Page_177">177-8</a>, <a href="#Page_181">181</a>, <a href="#Page_276">276-7</a>.</li> + +<li>Adolescence and Primitive Customs, <a href="#Page_178">178</a>.</li> + +<li>Adolescence and Nervous Disorders, <a href="#Page_196">196-7</a>.</li> + +<li>Adolescence, Social Significance of, <a href="#Page_183">183-5</a>.</li> + +<li>Agapæ, <a href="#Page_152">152</a>.</li> + +<li>Asceticism, <a href="#Page_121">121</a>, <a href="#Page_125">125</a>, <a href="#Page_146">146</a>, <a href="#Page_208">208-13</a>.</li> + +<li>Asceticism and Purity, <a href="#Page_213">213</a>.</li> + +<li>Asceticism, Influence on Religion, <a href="#Page_224">224-5</a>.</li> + +<li>Augustine, <a href="#Page_157">157</a>.</li> + +<li>Authority, Conflict with Science, <a href="#Page_viii">viii</a>.</li> +</ul> + +<ul> +<li>Baring-Gould, S., <a href="#Page_147">147</a>, <a href="#Page_153">153</a>, <a href="#Page_209">209</a>.</li> + +<li>Baring-Gould, S., on Mysticism and Sexualism, <a href="#Page_125">125</a>, <a href="#Page_151">151</a>.</li> + +<li>Brinton, D. G., on Origin of Religion, <a href="#Page_14">14</a>.</li> + +<li>Bryce, J., <a href="#Page_232">232</a>.</li> + +<li>Buckle, T. H., <a href="#Page_256">256</a>.</li> +</ul> + +<ul> +<li>Catherine of Sienna, <a href="#Page_85">85</a>, <a href="#Page_129">129</a>.</li> + +<li>Celibacy, <a href="#Page_214">214-5</a>.</li> + +<li>Celibacy, Results on Morals, <a href="#Page_220">220-3</a>.</li> + +<li>Celibacy, Social Consequences of, <a href="#Page_216">216-9</a>, <a href="#Page_220">220-3</a>.</li> + +<li>Clouston, Sir T. S., on Revivals, <a href="#Page_195">195</a>.</li> + +<li>Clouston, Sir T. S., on the Connection between Sexualism and Religion, <a href="#Page_140">140</a>.</li> + +<li>Conversion, Pathological Nature of, <a href="#Page_194">194</a>.</li> + +<li>Conversion and Adolescence, <a href="#Page_32">32</a>, <a href="#Page_176">176-7</a>, <a href="#Page_276">276</a>.</li> + +<li>Conversion, Theological Notions of, <a href="#Page_169">169-71</a>.</li> + +<li>Conversion, Ages of Converts, <a href="#Page_174">174-5</a>, <a href="#Page_194">194-5</a>.</li> + +<li>Conversion, Statistics of, <a href="#Page_173">173-5</a>.</li> + +<li>Conversion and Imitation, <a href="#Page_188">188</a>.</li> + +<li>Conversion, Social Aspects of, <a href="#Page_200">200</a>.</li> + +<li>Convulsionnaires (The), <a href="#Page_239">239</a>.</li> + +<li>Crowd Psychology, <a href="#Page_206">206</a>.</li> + +<li>Crusades, Character of, <a href="#Page_227">227-9</a>.</li> + +<li>Crusades, Children's, <a href="#Page_230">230</a>.</li> + +<li>Crusades, Consequences of, <a href="#Page_232">232-3</a>.</li> + +<li>Cudworth, R., <a href="#Page_259">259</a>.</li> +</ul> + +<ul> +<li>Dalyell, J. G., <a href="#Page_257">257</a>.</li> + +<li>Dancing and Religious Ecstasy, <a href="#Page_60">60-1</a>.</li> + +<li>Dancing Epidemics, <a href="#Page_236">236-40</a>.</li> + +<li>Death, Savage Ideas of, <a href="#Page_44">44</a>.</li> + +<li>Demoniacs, <a href="#Page_77">77</a>.</li> + +<li>Disease, Theory of, amongst Primitive Peoples, <a href="#Page_46">46</a>.</li> + +<li>Disease, Theory of, amongst the Early Christians, <a href="#Page_47">47</a>.</li> + +<li>D'Israeli, I., on Sexualism and Religion, <a href="#Page_17">17</a>, <a href="#Page_135">135</a>.</li> + +<li>Draper, J. W., <a href="#Page_231">231</a>.</li> + +<li>Drugs, their use in the history of Religion, <a href="#Page_57">57</a>.</li> +</ul> + +<ul> +<li>Environment, <a href="#Page_36">36</a>, <a href="#Page_38">38</a>.</li> + +<li>Environment, Nature of Primitive, <a href="#Page_39">39</a>.</li> + +<li>Epilepsy, Influence of, in fostering Supernaturalism, <a href="#Page_74">74-9</a>.</li> + +<li>Epilepsy, Opinion of Dr. Hollander, <a href="#Page_75">75</a>.</li> + +<li>Epilepsy, Opinion of Sir T. S. Clouston, <a href="#Page_75">75</a>.</li> + +<li>Epilepsy, Opinion of Dr. C. Norman, <a href="#Page_76">76</a>.</li> + +<li>Epilepsy, Opinion of Emanuel Deutsch, <a href="#Page_77">77</a>, <a href="#Page_79">79</a>.</li> + +<li>Epilepsy in New Testament, <a href="#Page_77">77</a>.</li> + +<li>Erotic Sects, <a href="#Page_155">155-60</a>, <a href="#Page_165">165</a>.</li> + +<li>Eroticism and Supernaturalism, <a href="#Page_126">126-8</a>, <a href="#Page_132">132</a>, <a href="#Page_136">136-9</a>.</li> + +<li>Evidence for the Supernatural, <a href="#Page_2">2</a>, <a href="#Page_271">271</a>.</li> +</ul> + +<ul> +<li>Fasting, <a href="#Page_61">61-5</a>.</li> + +<li>Flagellation, <a href="#Page_234">234-5</a>.</li> + +<li>Forlong, Maj.-Gen., <a href="#Footnote_90_90">109 <i>n.</i></a></li> + +<li>Fox, George, Account of Visions, <a href="#Page_82">82</a>.</li> + +<li>Frazer, J. G., <a href="#Page_39">39</a>, <a href="#Page_46">46</a>, <a href="#Page_97">97</a>, <a href="#Page_99">99</a>, <a href="#Page_111">111</a>.</li> + +<li><!-- Page 286 --><span class='pagenum'><a name="Page_286" id="Page_286">[286]</a></span> +Free Love—Religious, <a href="#Page_150">150</a>, <a href="#Page_161">161-4</a>.</li> +</ul> + +<ul> +<li>Galton, Francis, on Religious and Morbid States, <a href="#Page_86">86</a>.</li> + +<li>Galton, Francis, <a href="#Page_219">219</a>.</li> + +<li>Gibbon, E., <a href="#Page_227">227</a>.</li> + +<li>Gowers, Sir W. R., <a href="#Page_197">197</a>.</li> + +<li>Granger, Prof., <a href="#Page_84">84</a>, <a href="#Page_141">141-3</a>.</li> +</ul> + +<ul> +<li>Hallucinations, <a href="#Page_23">23-4-5</a>, <a href="#Page_62">62</a>, <a href="#Page_84">84</a>.</li> + +<li>Hecker, J. F. C., <a href="#Page_236">236-7</a>.</li> + +<li>Hopkins, Mathew, <a href="#Page_261">261-2</a>.</li> + +<li>Human Qualities, Identity of, <a href="#Page_6">6</a>.</li> +</ul> + +<ul> +<li>Interpretation, Growth of Scientific, <a href="#Page_xiii">xiii</a>.</li> + +<li>Ireland, Dr. W. W., on Hallucinations, <a href="#Page_23">23-4</a>.</li> +</ul> + +<ul> +<li>James, W., <a href="#Page_10">10</a>, <a href="#Page_11">11</a>, <a href="#Page_14">14</a>, <a href="#Page_15">15</a>, <a href="#Page_16">16</a>, <a href="#Page_17">17</a>, <a href="#Page_21">21</a>, <a href="#Page_81">81</a>, <a href="#Page_83">83</a>, <a href="#Page_130">130</a>, <a href="#Page_131">131</a>, <a href="#Page_145">145</a>, <a href="#Page_175">175-6</a>, <a href="#Page_272">272</a>.</li> +</ul> + +<ul> +<li>Kingsley, Mary, on Primitive Thought, <a href="#Page_42">42</a>.</li> +</ul> + +<ul> +<li>Lea, H. C., <a href="#Page_220">220-1</a>.</li> + +<li>Le Bon, Gustave, on Crowd Psychology, <a href="#Page_206">206</a>.</li> + +<li>Lecky, W. E. H., <a href="#Page_154">154</a>, <a href="#Page_212">212</a>, <a href="#Page_221">221</a>.</li> + +<li>Luther and Demonism, <a href="#Page_25">25</a>, <a href="#Page_58">58</a>, <a href="#Page_82">82</a>, <a href="#Page_253">253</a>.</li> +</ul> + +<ul> +<li>Maudsley, H., on the Relation between Nervous States and Ecstasy, <a href="#Page_66">66</a>, <a href="#Page_76">76</a>, <a href="#Page_133">133</a>.</li> + +<li>Medicine and the Church, <a href="#Page_70">70-1</a>.</li> + +<li>Menstruation, <a href="#Page_95">95-6-7-8</a>.</li> + +<li>Mental States, Reality of, <a href="#Page_xi">xi</a>, <a href="#Page_7">7</a>, <a href="#Page_22">22</a>.</li> + +<li>Mercier, C., Connection between Sexualism and Religion, <a href="#Page_124">124</a>, <a href="#Page_140">140-1</a>, <a href="#Page_187">187</a>, <a href="#Page_197">197</a>.</li> + +<li>Milman, H. H., <a href="#Page_219">219</a>, <a href="#Page_222">222-3</a>, <a href="#Page_225">225-6</a>, <a href="#Page_229">229</a>, <a href="#Page_232">232</a>.</li> + +<li>Mind, Theories of, <a href="#Page_x">x</a>.</li> + +<li>Mistletoe, Origin of Kissing under, <a href="#Footnote_90_90">109 <i>n.</i></a></li> + +<li>Mohammed, his Account of Inspiration, <a href="#Page_78">78</a>, <a href="#Page_81">81</a>.</li> + +<li>Monasticism, <a href="#Page_225">225</a>.</li> + +<li>Monasticism and the Family, <a href="#Page_216">216-7</a>, <a href="#Page_219">219</a>, <a href="#Page_222">222-3</a>.</li> + +<li>Monasticism and Morals, <a href="#Page_220">220</a>.</li> + +<li>Mysticism, <a href="#Page_131">131</a>, <a href="#Page_279">279-80</a>.</li> + +<li>Mysticism and the Abnormal, <a href="#Page_55">55</a>.</li> + +<li>Mysticism and Puberty, <a href="#Page_186">186</a>.</li> + +<li>Mysticism, Definitions of, <a href="#Page_278">278-9</a>.</li> + +<li>Mystics, Claims of, <a href="#Page_xi">xi</a>.</li> +</ul> + +<ul> +<li>Opium, Effects of, <a href="#Page_58">58</a>.</li> +</ul> + +<ul> +<li>Pathological States and Religious Belief, <a href="#Page_5">5</a>, <a href="#Page_49">49</a>.</li> + +<li>Pathological Aspects of Revivals, <a href="#Page_190">190-1-2-3</a>, <a href="#Page_201">201</a>.</li> + +<li>Pathology of Religion, Need of, <a href="#Page_3">3</a>.</li> + +<li>Phallicism, <a href="#Page_104">104-5-6-7-8-9</a>.</li> + +<li>Pike, L. O., on Character of Crusaders, <a href="#Page_229">229</a>.</li> + +<li>Procreation, Primitive Beliefs concerning, <a href="#Page_93">93-4</a>.</li> + +<li>Psychological Epidemics, <a href="#Page_207">207</a>.</li> + +<li>Psychology, Normal and Abnormal, <a href="#Page_3">3</a>.</li> + +<li>Psychology as a Social Force, <a href="#Page_37">37-8</a>.</li> + +<li>Puberty, <a href="#Page_180">180-6</a>.</li> + +<li>Puberty Customs, <a href="#Page_62">62</a>, <a href="#Page_95">95</a>, <a href="#Page_96">96</a>.</li> +</ul> + +<ul> +<li>Religion, Definition of, <a href="#Page_1">1</a>. +<ul> + <li>Association of, with Non-religious Forces, <a href="#Page_4">4</a>.</li> + <li>and Intuition, <a href="#Page_51">51</a>.</li> + <li>and Puberty, <a href="#Page_180">180</a>.</li> + <li>and Dancing, <a href="#Page_60">60-1-2</a>.</li> + <li>and Fasting, <a href="#Page_63">63-4-5</a>.</li> + <li>and Environment, <a href="#Page_199">199</a>, <a href="#Page_202">202</a>.</li> + <li>in Primitive Life, <a href="#Page_40">40</a>, <a href="#Page_44">44-5-6</a>, <a href="#Page_53">53</a>.</li> + <li>its Connection with Pathological Conditions, <a href="#Page_8">8</a>, <a href="#Page_14">14</a>, <a href="#Page_68">68-9</a>, <a href="#Page_70">70-1-2-3-4</a>.</li> +</ul></li> + +<li>Religious Faculty, Fallacy of, <a href="#Page_7">7</a>, <a href="#Page_19">19</a>, <a href="#Page_20">20</a>.</li> + +<li>Religious Idea and Modern Thought, <a href="#Page_vii">vii</a>.</li> + +<li><!-- Page 287 --><span class='pagenum'><a name="Page_287" id="Page_287">[287]</a></span> +Renan, E., <a href="#Page_145">145</a>.</li> + +<li>Revivalistic Religion, <a href="#Page_163">163</a>, <a href="#Page_172">172</a>, <a href="#Page_189">189</a>, <a href="#Page_190">190</a>, <a href="#Page_193">193</a>, <a href="#Page_201">201</a>.</li> + +<li>Russian Sects, <a href="#Page_164">164-7</a>.</li> +</ul> + +<ul> +<li>Saints, Medical Uses of, <a href="#Page_70">70</a>.</li> + +<li>Santa Teresa, <a href="#Page_85">85</a>.</li> + +<li>Science, Function of, <a href="#Page_xi">xi-xii</a>.</li> + +<li>Sexualism and Religious Belief, <a href="#Page_9">9</a>, <a href="#Page_11">11-2</a>, <a href="#Page_89">89-90</a>, <a href="#Page_120">120</a>, <a href="#Page_121">121</a>, <a href="#Page_125">125-9</a>, <a href="#Page_145">145</a>, <a href="#Page_275">275</a>.</li> + +<li>Sexualism and Religious Belief, Opinion of Dr. Norman, <a href="#Page_122">122</a>; +<ul> + <li>of Dr. Forel, <a href="#Page_123">123</a>;</li> + <li>of Dr. Mercier, <a href="#Page_124">124</a>;</li> + <li>of Dr. Krafft-Ebing, <a href="#Page_125">125</a>;</li> + <li>of Dr. Maudsley, <a href="#Page_133">133-4</a>.</li> +</ul></li> + +<li>Smith, W. R., on the Meaning of 'Unclean,' <a href="#Page_101">101</a>.</li> + +<li>Sociability, Significance of, <a href="#Page_35">35</a>.</li> + +<li>Social Life and Religious Theories, <a href="#Page_13">13</a>, <a href="#Page_281">281</a>.</li> + +<li>Spencer, H., <a href="#Page_37">37</a>, <a href="#Page_46">46</a>.</li> + +<li>Spiritual Wifehood, <a href="#Page_148">148-9</a>.</li> + +<li>Spiritualism, <a href="#Page_53">53-4</a>.</li> + +<li>Starbuck, E. D., on Conversion, <a href="#Page_174">174</a>, <a href="#Page_200">200</a>.</li> + +<li>Sully, J., <a href="#Page_20">20</a>.</li> + +<li>Supernaturalism, Causes of Persistence of, <a href="#Page_271">271</a>, <a href="#Page_273">273</a>, <a href="#Page_277">277</a>, <a href="#Page_282">282</a>.</li> + +<li>Supernaturalism, Consequences of, <a href="#Page_283">283-4</a>.</li> + +<li>Supernaturalism, Persistence of, <a href="#Page_2">2</a>.</li> + +<li>Suso, Austerities of, <a href="#Page_85">85</a>.</li> + +<li>Swedenborg, E., <a href="#Page_80">80</a>.</li> + +<li>Symonds, J. A., Experience under Chloroform, <a href="#Page_29">29</a>.</li> +</ul> + +<ul> +<li>Theologians, Attitude towards Science, <a href="#Page_ix">ix</a>.</li> + +<li>Thomas, W. I., <a href="#Page_182">182</a>.</li> + +<li>Tylor, E. B., <a href="#Page_1">1</a>, <a href="#Page_49">49</a>, <a href="#Page_54">54</a>, <a href="#Page_55">55</a>, <a href="#Page_71">71</a>, <a href="#Page_182">182</a>, <a href="#Page_193">193</a>.</li> +</ul> + +<ul> +<li>Unclean, Religious Significance of, <a href="#Page_100">100-1</a>.</li> +</ul> + +<ul> +<li>Whittaker, T., on the Effects of Opium, <a href="#Page_58">58</a>.</li> + +<li>Williams, A., <a href="#Page_250">250</a>.</li> + +<li>Witchcraft, <a href="#Page_27">27</a>, <a href="#Page_243">243</a>. +<ul> + <li>Pathology of, <a href="#Page_246">246-7</a>.</li> + <li>and Christian Church, <a href="#Page_244">244</a>.</li> + <li>Bull of Innocent <span class="ucsmcap">VIII.</span>, <a href="#Page_248">248</a>.</li> + <li>Extent of Epidemic, <a href="#Page_250">250</a>.</li> + <li>and Sir Thomas Browne, <a href="#Page_265">265</a>.</li> + <li>and Montaigne, <a href="#Page_267">267</a>.</li> + <li>and Sir M. Hale, <a href="#Page_266">266</a>.</li> + <li>and John Wesley, <a href="#Page_259">259</a>.</li> + <li>and Luther, <a href="#Page_253">253</a>.</li> + <li>and Protestantism, <a href="#Page_252">252-3</a>.</li> + <li>Scottish, <a href="#Page_255">255-6-7-8</a>, <a href="#Page_267">267</a>.</li> + <li>American, <a href="#Page_254">254-5</a>.</li> + <li>Children burned for, <a href="#Page_251">251</a>.</li> + <li>Description of Trial, <a href="#Page_263">263-6</a>.</li> + <li>Legislation in England, <a href="#Page_253">253</a>, <a href="#Page_267">267</a>.</li> +</ul> +</li> + +<li>Witches, Methods of Detection, <a href="#Page_260">260-1</a>.</li> + +<li>Witches, Number killed, <a href="#Page_250">250-1</a>.</li> + +<li>Woman, Christian Church and, <a href="#Page_102">102</a>.</li> + +<li>Woman, why considered religiously unclean, <a href="#Page_103">103</a>.</li> + +<li>Woman, a Source of Spiritual Infection, <a href="#Page_99">99</a>.</li> + +<li>Woman, Influence of Religious Beliefs in determining her Social Position, <a href="#Page_102">102-3</a>, <a href="#Page_110">110-9</a>.</li> + +<li>Woman, Position among Primitive Peoples, <a href="#Page_115">115</a>.</li> + +<li>Wright, T., <a href="#Page_251">251</a>.</li> +</ul> + +<div class="tn"> +<h3>Transcriber's Note:</h3> + +<p>The following corrections were made:</p> + +<ul> +<li><a href="#Page_21">p. 21</a>: extra open quote removed (In what sense)</li> +<li><a href="#Page_24">p. 24</a>: Dr. W. H. Ireland to Dr. W. W. Ireland (as given by Dr. W. W. Ireland)</li> +<li><a href="#Page_25">p. 25</a>: Nuremburg to Nuremberg (came from Nuremberg), to match cited text</li> +<li><a href="#Page_46">p. 46</a>: Crook to Crooke (says Mr. W. Crooke)</li> +<li><a href="#Page_46">p. 46</a>: Ahmadnager to Ahmadnagar (Mahadeo Kolis of Ahmadnagar)</li> +<li><a href="#Page_57">p. 57</a>: DeCandolle to De Candolle (says De Candolle)</li> +<li>p. 58 (<a href="#Footnote_26_26">Footnote 26</a>): Pharmæcology to Pharmacology (Text-Book of Pharmacology)</li> +<li><a href="#Page_70">p. 70</a>: Persel to Pernel (St. Pernel for agues), to match cited text</li> +<li><a href="#Page_75">p. 75</a>: everyone to every one (every one of the senses)</li> +<li><a href="#Page_76">p. 76</a>: Connolly to Conolly (Dr. Conolly Norman)</li> +<li>pp. 86 (<a href="#Footnote_63_63">Footnote 63</a>), and 130 (<a href="#Footnote_107_107">Footnote 107</a>): Joli to Joly (H. Joly)</li> +<li>p. 101 (<a href="#Footnote_76_76">Footnote 76</a>): on to in (Studies in the Psychology of Sex)</li> +<li><a href="#Page_114">p. 114</a>: is to are (Nor are the substantial facts)</li> +<li>p. 123 (<a href="#Footnote_96_96">Footnote 96</a>): Problem to Question (The Sexual Question)</li> +<li>pp. <a href="#Page_125">125</a>, 128 (<a href="#Footnote_105_105">Footnote 105</a>), and <a href="#Page_287">287</a> (Index): Kraft-Ebing to Krafft-Ebing</li> +<li><a href="#Page_127">p. 127</a>: Loudon to Loudun (Convent of Ursulines of Loudun)</li> +<li>p. 127 (<a href="#Footnote_104_104">Footnote 104</a>): of America to in North America (Jesuits in North America)</li> +<li><a href="#Page_128">p. 128</a>: Alacocque to Alacoque (The blessed Mary Alacoque)</li> +<li>p. 149 (<a href="#Footnote_123_123">Footnote 123</a>): Life of St. Paul to Study of St. Paul</li> +<li>p. 166 (<a href="#Footnote_140_140">Footnote 140</a>): Churches to Church (Heard's description, Russian Church)</li> +<li><a href="#Page_178">p. 178</a>: tatooing to tattooing (tattooing forms part of the religious ceremony)</li> +<li>p. 182 (<a href="#Footnote_151_151">Footnote 151</a>): missing 4 added in 241 (pp. 241-48)</li> +<li><a href="#Page_209">p. 209</a>: Brahminism to Brahmanism (Brahmanism has its order of ascetics), to match cited text</li> +<li><a href="#Page_209">p. 209</a>: missing close quote added (consecrated to Tezcatlipoca.")</li> +<li>p. 249 (<a href="#Footnote_188_188">Footnote 188</a>): Enenmoser to Ennemoser (is given by Ennemoser)</li> +<li>p. 250 (<a href="#Footnote_190_190">Footnote 190</a>): A. Williams, The Superstition of Witchcraft to H. Williams, The Superstitions of Witchcraft</li> +<li>p. 251 (<a href="#Footnote_191_191">Footnote 191</a>): History to Narratives (Narratives of Sorcery and Magic)</li> +<li>pp. <a href="#Page_263">263</a>, <a href="#Page_264">264</a>: Tacy to Pacy (Elizabeth and Deborah Pacy)</li> +<li><a href="#Page_286">p. 286</a> (Index): Ireland, Dr. W. H. to Ireland, Dr. W. W.</li> +<li><a href="#Page_286">p. 286</a> (Index): Millman, H. H. to Milman, H. H.</li> +</ul> +<p>Irregularities in hyphenation (e.g. supernormal vs. super-normal) and +misquotations have not been corrected. Unless it was found that +the error also occurred in the cited text, misspellings have been +corrected.</p> +<p>Although Footnote 81 (originally on p. 104) refers +to a "note at the end of this chapter," the "NOTE TO PAGE 104" begins on +p. 110, several pages before the chapter ends. This has not been +changed.</p> +<p>Footnotes markers have been changed from symbols (in the +original) to numerals.</p> +<p>The format of chapter headings has been standardized.</p> + +</div> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 30306 ***</div> +</body> +</html> |