Religion & Sex Part 3

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:--

"As a coach goes faster when it is empty, a man by fasting can be better united to G.o.d; 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 G.o.d except in one point; but fasting flattens the belly until it is united with the surface of G.o.d at all points."[32]

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 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 ill.u.s.trations of the same principle of interpretation, which descends direct from savages, and but for them would never have existed.

Commenting on the practices of certain savage medicine-men, a missionary remarks:--

"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."[33]

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 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:--

"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 _theolepsy_ nor _diabolepsy_, nor any other _lepsy_ in the sense of possession of the individual by an external power; what there is truly is a _psycholepsy_."[34]

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 endors.e.m.e.nt 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 that this belief has been general for a time leaves behind a certain psychological residuum in favour of supernaturalism in general.

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 superst.i.tion. Thus, in Greece, the temple hospitals devoted to the mythical aesculapius, 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 G.o.ds, and the priests themselves professed to have ecstatic visions which enabled them to prescribe for those afflicted.[35] 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.

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, 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."[36] 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.[37] 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.

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 pa.s.sed their time in prayer and meditation, a propitiation: hence medicine fell into the hands of monks and anchorites, who a.s.sumed 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."[38] 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.[39] 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 the Dominicans banished all books on medicine from their monasteries. Innocent III. 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 VIII. 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.[40]

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:--

"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 its own voice and character through his organs of speech."[41]

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'?"[42] 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 formulae for casting out demons. The a.s.sumed demoniac was prayed over, incensed, and evil-smelling drugs burned under his nose. A set form of objurgation then followed:--

"Thou l.u.s.tful and stupid one.... Thou lean sow, famine-stricken and most impure.... Thou wrinkled beast, of all beasts the most beastly.... Thou b.e.s.t.i.a.l 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.[43]

Then followed the exorcism proper:--

"By the Apocalypse of Jesus Christ, which G.o.d 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 h.e.l.l!... 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 G.o.d 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 G.o.d hang thee in a h.e.l.lish yoke, as seven men were hanged by the sons of Saul!"[44]

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."[45] 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?

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 actually induced them to sign a doc.u.ment 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 exact.i.tude 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 prost.i.tutes, for some peculiar reason, were recommended as a cure for insanity.[46] 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 a.s.sisted at the expulsion of a demon from the body of a young girl.

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.[47] A more recent writer, Dr.

Bernard Hollander, a.s.serts that epileptics are "highly religious."[48]

Sir T. S. Clouston also points out that strong religious emotionalism often accompanies epilepsy.[49] Another eminent physician, while pointing out that "a high degree of intelligence, amounting even to genius, has in some cases been a.s.sociated 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."[50]

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 repet.i.tion and evolution from sub-conscious thought they acquire intensity, eventually dominating the life of the individual."[51] Dr.

Ball says: "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."[52]

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 G.o.d or angels; yet his auditory hallucinations are full of blasphemy, mockery, and insult."[53]

Dr. Maudsley thus describes the general symptoms accompanying an epileptic attack:--

"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."[54]

If anyone will bear in mind the numerous descriptions of religious visions, written in all good faith, and the behaviour of many an a.s.sumed '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.

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 G.o.d-inspired stages. The Pythia uttered her oracles under the most distressing signs. Symptoms of convulsion were ever needed as a sign of the divine."[55] 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 G.o.d, the difference is clearly 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:--

"As soon as the G.o.d 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 G.o.d."[56]

Advancing to a higher culture stage than that indicated in the last pa.s.sage, 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:--

"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."

Emanuel Deutsch, although, in a pa.s.sage already cited, recognising the religious significance attached to epilepsy, has the following curious comment:--

"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."

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 a.s.sumes 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 explained in terms of the innate genius of the man and of the circ.u.mstances of his time.

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 p.r.o.nounced 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:--

"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, and then came a hand which squeezed my hands hard; immediately thereupon I continued in prayer."[57]

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 cla.s.s. 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.

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, 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.[58] 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."[59]

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 mult.i.tudes 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 pa.s.sage:--

"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 cla.s.sed as pathological. Often, moreover, these pathological features in their career have helped to give them their religious authority and influence."[60]

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 cla.s.sed as pathological," and the hallucinations of an admittedly pathologic subject? Why should the ordinary cla.s.sification 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."[61] Quite so, genius _must_ 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 a.s.suming that much pa.s.sing 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 a.n.a.logous ideas, combined with a lowered nervous sensibility, and we have all the conditions present favourable to hallucination.[62] 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 supersensual world of reality.

What possible scientific warranty is there for any such distinction?

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 b.l.o.o.d.y and seared, his loins covered with scars, his hands tremulous. During twenty years he fed scantily upon the coa.r.s.est 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 G.o.d. 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.

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 to G.o.d 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."[63] 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."[64]

The phenomenon is thus continuous and, in its essentials, unchanging.

From the most primitive times there has been a close a.s.sociation 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 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 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.