Blackwood's Edinburgh Magazine, Volume 61, No. 380, June, 1847. Various

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СКАЧАТЬ of vast regions of which the European world knows little; but that it gives a favourable view of the condition, the habits, and the temper, of the multitudes of our fellow men, spread over those immense spaces of the globe. Personally, of course, a man of the official rank and individual intelligence of the writer, might expect the hospitality of the Russian employés. But he seems to have been met with general kindness—to have experienced no injury, no obstacle, and no extortion; and, on the whole, having exhibited the good sense which disregards the inevitable annoyances of all journeys in distant countries, to have escaped all the severer ones which an ill-tempered traveller naturally brings upon himself. But the feature of his volumes on which we place the still higher value, is the honesty of his English spirit. He knows the value of his country; he does justice to her principles; he gives the true view of her power; he vindicates her intentions; and without depreciating the merits of foreign nations, he pays a manly tribute to the truth, by doing deserved honour to his own.

      LETTERS ON THE TRUTHS CONTAINED IN POPULAR SUPERSTITIONS

      VI.—RELIGIOUS DELUSIONS: THE POSSESSED: WITCHCRAFT

      Dear Archy,—The subjects about which I propose writing to you to-day are, delusions of a religious nature;—the idea of being possessed,—the grounds of the belief in witchcraft. With so much before me, I have no room to waste. So, of the first, first.

      The powerful hold which the feeling of religion takes on our nature, at once attests the truth of the sentiment, and warns us to be on our guard against fanatical excesses. No subject can safely be permitted to have exclusive possession of our thoughts, least of all the most absorbing and exciting of any.

      "So—it will make us mad."

      It is evident that, with the majority, Providence has designed that worldly cares should largely and wholesomely employ the mind, and prevent inordinate craving after an indulgence in spiritual stimulation; while minds of the highest order are diverted, by the active duties of philanthropy, from any perilous excess of religious contemplation.

      Under the influence of constant and concentrated religious thought, not only is the reason liable to give way—which is not our theme—but, alternatively, the nervous system is apt to fall into many a form of trance, the phenomena of which are mistaken by the ignorant for Divine visitation. The weakest frame sinks into an insensibility profound as death, in which he has visions of heaven and the angels. Another lies, in half-waking trance, rapt in celestial contemplation and beatitude; others are suddenly fixed in cataleptic rigidity; others, again, are dashed upon the ground in convulsions. The impressive effect of these seizures is heightened by their supervention in the midst of religious exercises, and by the contagious and sympathetic influence through which their spread is accelerated among the more excitable temperaments and weaker members of large congregations. What chance have ignorant people witnessing such attacks, or being themselves the subjects of them, of escaping the persuasion that they mark the immediate agency of the Holy Spirit? Or, to take ordinarily informed and sober-minded people,—what would they think at seeing mixed up with this hysteric disturbance, distinct proofs of extraordinary perceptive and anticipatory powers, such as occasionally manifest themselves as parts of trance, to the rational explanation of which they might not have the key?

      In the preceding letter, I have already exemplified, by the case of Henry Engelbrecht, the occurrence of visions of hell and heaven during the deepest state of trance. No doubt the poor ascetic implicitly believed his whole life the reality of the scenes to which his imagination had transported him.

      In a letter from the Earl of Shrewsbury to Ambrose Mark Phillips, Esq., published in 1841, a very interesting account is given of two young women who had lain for months or years in a state of religious beatitude. Their condition, when they were exhibited, appears to have been that of half-waking in trance; or, perhaps, a shade nearer the lightest form of trance-sleep. To increase the force of the scene, they appear to have exhibited some degree of trance-perceptive power. But, without this, the mere aspect of such persons is wonderfully imposing. If the pure spirit of Christianity finds a bright comment and illustration in the Madonnas and Cherubim of Raffaelle, it seems to shine out in still more truthful vividness from the brow of a young person rapt in religious ecstasy. The hands clasped in prayer,—the upturned eyes,—the expression of humble confidence and seraphic hope, (displayed, let me suggest, on a beautiful face,) constitute a picture of which, having witnessed it, I can never forget the force. Yet I knew it was only a trance. So one knows that village churches are built by common mechanics. Yet when we look over an extensive country, and see the spire from its clump of trees rising over each hamlet, or over the distant city its minster tower,—the images find an approving harmony in our feelings, and seem to aid in establishing the genuineness and the truth of the sentiment and the faith which have reared such expressive symbols.

      In the two cases mentioned in Lord Shrewsbury's pamphlet, it is, however, painful to observe that trick and artifice had been used to bend them to the service of Catholicism. The poor women bore on their hands and feet wounds, the supposed spontaneous eruption of delineations of the bleeding wounds of the crucifix, and, on the forehead, the bloody marks of the crown of thorns. To convict the imposture, the blood-stains from the wounds in the feet ran upwards towards the toes, to complete a facsimile of the original, though the poor girls were lying on their backs. The wounds, it is to be hoped, are inflicted and kept fresh and active by means employed when the victims are in the insensibility to pain, which commonly goes with trance.

      To comprehend the effects of religious excitement operating on masses, we may inspect three pictures,—the revivals of modern times—the fanatical delusions of the Cevennes—the behaviour of the Convulsionnaires at the grave of the Abbé Paris.

      "I have seen," says M. Le Roi Sunderland, himself a preacher, [Zion's Watchman, New York, Oct. 2, 1842,] "persons often 'lose their strength,' as it is called, at camp-meetings, and other places of great religious excitement; and not pious people alone, but those also who were not professors of religion. In the spring of 1824, while performing pastoral labour in Dennis, Massachusetts, I saw more than twenty people affected in this way. Two young men, of the name of Crowell, came one day to a prayer meeting. They were quite indifferent. I conversed with them freely, but they showed no signs of penitence. From the meeting they went to their shop, (they were shoemakers,) to finish some work before going to the meeting in the evening. On seating themselves they were both struck perfectly stiff. I was immediately sent for, and found them sitting paralysed [he means cataleptic] on their benches, with their work in their hands, unable to get up, or to move at all. I have seen scores of persons affected the same way. I have seen persons lie in this state forty-eight hours. At such times they are unable to converse, and are sometimes unconscious of what is passing round them. At the same time they say they are in a happy state of mind."

      These persons, it is evident, were thrown in to one of the forms of trance through their minds being powerfully worked upon; with which cause the influence of mutual sympathy with what they saw around them, and perhaps some physical agency, co-operated.

      The following extract from the same journal portrays another kind of nervous seizure, allied to the former, and produced by the same cause, as it was manifested at the great revival, some forty years ago, at Kentucky and Tennessee.

      "The convulsions were commonly called 'the jerks.' A writer, (M'Neman,) quoted by Mr Power, (Essay on the Influence of the Imagination over the Nervous System,) gives this account of their course and progress:—

      "'At first appearance these meetings, exhibited nothing to the spectator but a scene of confusion, that could scarcely be put into language. They were generally opened with a sermon, near the close of which there would be an unusual outcry, some bursting out into loud ejaculations of prayer, &c.

      "'The rolling exercise consisted in being cast down in a violent manner, doubled with the head and feet together, or stretched in a prostrate, manner, turning swiftly over like a dog. СКАЧАТЬ