The spirit-rapper; an autobiography
spirit-manifestations, in so far as real, as the invasions of Satan, as
produced, not by good angels or departed souls, but by the fallen
angels, called demons by the Gentiles, and therefore, all these
mysterious phenomena, in so far as they are not produced by natural
agencies, as sheer deviltry. This is the only conclusion to which I, as
a Christian philosopher, can come respecting them.”
CHAPTER XXI.
SPIRIT-MANIFESTATIONS.
Mr. Merton’s conclusion did not precisely please me, although I had
suspected it from the first. Yet it troubled me, and I would gladly have
escaped it. The next day, when Mr. Merton called to see me, as he did
every day, I told him that I did not like his conclusion, and I wished
he would give me his real thoughts on the subject.
“Without recurring to the teachings of Christianity, which I have the
happiness of believing, I could not,” said he, “explain these mysterious
spirit-manifestations, and I should not know what to think of them. I
might be tempted to deny them, as does our friend Jack—to believe them
produced by some inexplicable jugglery, even against my better judgment;
or I might try to acquiesce in the belief of our friend the “udge, that
they are the souls of the departed. Most likely, I should treat them
simply as inexplicable, and attempt to construct no theory for their
solution.
“I am unwilling to suppose the supernatural, and will not, where I
cannot satisfactorily demonstrate the insufficiency of the natural. The
whole history of our race bristles with prodigies, with marvellous
facts, clearly divisible into two distinct and even opposite orders. The
one seem to have for their object to draw men towards God, and assist
them in ascending to him as their last end and supreme good; the other
seem to have for their object to draw men away from God, and to aid men
in descending into the depths of night and darkness. Man has a double
nature, is composed of body and soul, and on the one side has a natural
aspiration to God, and on the other a natural tendency from God, towards
the creature, and thence towards night and chaos. A supernatural power
assists him to rise; a preternatural power assists him, so to speak, to
descend. But whether in the ascending or in the descending scale, it is
not easy to say where the natural ends and the supernatural begins, for
in both cases the foreign power presupposes the natural, and blends in
with it, and simply transforms the action.
“There is, no doubt, much in either order set down by the vulgar to
foreign intervention, that is really explicable on natural principles.
Good, pious people cry out ‘a miracle,’ not seldom where no miracle is;
and I should be sorry to be obliged to make an act of faith in all the
miracles recorded in the legends of the saints. I should be equally
sorry to be obliged to believe every tale that is told of Satanic
invasion. I have a deep and settled horror of scepticism, but also a
horror no less of superstition. I would no more be credulous than
incredulous. I do not like to undertake the refutation of those who
explain the facts of the night-side of nature on natural principles, for
it is hard to do it, without giving more or less occasion in many minds
to superstition. It is only in cases, like the present, where the
disease is an epidemic, more destructive than the cholera or the plague,
that I am willing to do what I can to draw attention to their real
character.
“In regard to the dark prodigies, if I may so call them, I think not a
few included by the vulgar under this head should be dismissed as mere
jugglery; others may be explained by animal magnetism, and imply neither
fraud nor dealing with devils, but are not innocent, because produced
not by a justifiable motive, and are in all cases to be discountenanced
because of dangerous tendency; others still may, perhaps, be explicable
by natural causes, which science has not yet investigated, and of which
we are ignorant.
“But a residuum remains which it is impossible to explain without the
assumption of Satanic intervention. Such are some of the cases which you
have heard me relate. Such are many of the phenomena which you yourself
must have witnessed, and perhaps been instrumental in producing. Such,
too, is the inspiration of Mahomet, if we may rely on the account given
us by his friends, as well as the demon of Socrates, and such are
evidently the well known cases of the Camisards or Tremblers of the
Cevennes in 1688, George Fox and the early Quakers, Swedenborg, and the
trance or ectasy of the Methodists, and finally Joe Smith and the Mormon
prophets. In all these cases there are evident marks of superhuman
intervention, and which no man in his sober senses, and instructed in
the Christian religion, can pretend is the intervention of the Holy
Ghost, or of good angels. The perturbation, the disorder, the trembling,
the falling backwards, the foaming at the mouth, the violence which
always in these cases accompany the presence of the spirit, are so many
sure indications that it is an evil, not a good spirit. The Lord was not
in the strong wind that rent the mountain; he was not in the fire that
wrapt it in flames; but in the still small voice that made the prophet
step forth from his cave to listen. When the Lord comes in his gracious
visitations all is sweetness and peace. No disturbance of the physical
system, no whirling and howling, no storm or tempest, no wringing and
twisting of the arms and legs, no violent or indecent postures, no
abnormal development or exercise of the faculties, mark the incoming of
the Holy Ghost. All is calm and serene; the understanding is
illuminated, the heart is warmed, the will is strengthened, and the
whole soul is elevated by the infusion of a supernatural grace. There is
no crisis, no forgetfulness on awaking from a trance. But whenever it is
the reverse, wherever there is violence, distortion, quaking, trembling,
and disturbance, we know that if any spirit is present it is an evil
spirit, which delights in violence and disorder, and displays power
without love, force without goodness, knowledge without gentleness.
“Everybody has heard, I suppose, of the prodigies wrought by touching
the tomb of the Deacon Paris, the famous Jansenist saint, and the
violent controversy they occasioned between the Jansenists and the
Jesuits, the former trying to magnify them into miracles to the honor of
their sect, and the Jesuits very unnecessarily and very unwisely, in my
judgment, laboring to disprove or discredit them as facts. The prodigies
are well authenticated, and I see no way of denying them without
throwing doubt on all human testimony. Among them I select those which
indicate, on the part of the affected, a surprising power of physical
resistance, and among these I select only one, that of Jeanne Moulu, a
young woman, from twenty-two to twenty-three years of age, given by the
_Dictionnaire des Sciences Médicales_. This young woman, in her
convulsions, was placed with her back against a wall, and a man of great
strength took an andiron weighing some twenty-five pounds, and struck
her on her stomach several blows in succession with all his strength,
sometimes to the number of one hundred blows and over. A brother gave
her sixty blows, and afterwards, trying his blows against the wall, it
gave way at the twenty-fifth blow. It was in vain, says Carré de
Montgeron, a grave magistrate, that I struck with all my force, the
convulsionary complained that my blows brought her no relief, and
obliged me to place the andiron in the hands of a large and very strong
man found among the spectators. He spared nothing, but put forth all his
strength, and dealt such terrible blows on the pit of her stomach that
they shook the wall against which she was supported. She made him give
her the hundred blows which she had demanded at first, counting for
nothing the sixty she had received from me. When the andiron sunk so
deep into the pit of her stomach as to seem to reach her back, the young
woman would exclaim, ‘That relieves me. Courage, my brother; strike
harder, if you can.’ The blows were struck on the naked skin, but
without bruising or breaking it in the least. The convulsionary, after
this, lay on the floor, and there was placed upon her a heavy plank on
which stood a score or more of persons, weighing all together at least
four thousand pounds. Then a flint stone, weighing twenty-two pounds,
was hurled with full force a hundred times in succession upon her bosom.
At each blow, the whole room shook, the floor trembled, and the
spectators shuddered at the sound of the frightful blows.
“There were other phenomena of a character no less extraordinary, but I
pass them over, all of which were notorious, and witnessed by half, one
writer says, all Paris. Hume says that they have all the authenticity
that human testimony can give, and that we can deny them only on the
ground that such things are absolutely impossible. Humanly impossible I
concede, but, as they are not of a character to come from God, I must
believe them to be Satanic, and that the persons were really possessed
and sustained by evil spirits.
“The case of frequent occurrence among the lower class of the Lamas,
related by M. Huc in his travels in Mongolia, Thibet, and China, is
one that cannot be explained save on the ground of Satanic
intervention,—that of a Lama, a sort of Boudhist monk, who opens his
belly, takes out his entrails, and places them before him, and then
returns immediately to his former state.
“‘When the appointed hour has arrived,’ says M. Huc, ‘the whole
multitude of pilgrims repair to the great court of the Lama convent,
where an altar is erected. At length the Bokte makes his appearance; he
advances gravely amid the acclamations of the crowd, seats himself on
the altar, and taking a cutlass from his girdle, places it between his
knees, while the crowd of Lamas, ranged in a circle at his feet,
commence the terrible invocations that prelude this frightful ceremony.
By degrees, as they proceed in their recital, the Bokte seems to tremble
in every limb, and gradually fall into strong convulsions. Then the song
of the Lamas becomes wilder and more animated, and the recitation is
changed for cries and howlings. Suddenly the Bokte flings away the scarf
which he has worn, snatches off his girdle, and with the sacred cutlass
rips himself entirely open. As the blood gushes out, the multitude
prostrate themselves before the horrid spectacle, and the sufferer is
immediately interrogated concerning future events and things concealed
from human knowledge. His answers to these questions are regarded as
oracles.
“‘As soon as the devout curiosity of the pilgrims is satisfied, the
Lamas resume their recitations and prayers; and the Bokte, taking up in
his right hand a quantity of his blood, carries it to his mouth, blows
three times on it, and casts it, with a loud cry, into the air. He then
passes his hand rapidly over his stomach, and it becomes whole as it was
before, without the slightest trace being left of the diabolical
operation, with the exception of an extreme lassitude.’
“Occurrences like these are not rare, and I could fill volumes with
phenomena equally extraordinary, which I cannot deny, and which cannot
be explained without the assumption of a superhuman agent, and I may
add, a diabolical agent. Dupotet exhibits, by means of his magic ring,
almost daily in Paris, the most extraordinary magic wonders, and he
confesses that he does it by means of a mental evocation, and by virtue
of a PACT.
“Now these, and facts like these, instructed as I am in the Christian
faith, and holding it without any doubt, prove to me that the Satanic