Part 23

Why water and metals should almost always go hand in hand in connection with this peculiar gift, is not quite clear; but the staff of Hermes, having probably the form of the divining rod, was always represented as giving the command over the treasures of the earth, and the Orphic Hymn (v. 527) calls it, hence, the golden rod, producing wealth and happiness. On the other hand, the _Aquæ Virgo_, the nymph of springs, had also a divining rod in her hand, and Numa, inspired by a water nymph, established the worship of waters in connection with that of the dead. For here, also, riches and death seem to have entered into a strange alliance. Del Rio, in his _Disquisitiones magicæ_, mentions thus the Zahuri of Spain, the lynx-eyed, as he translates the name, who were able on Wednesdays and Saturdays to discover all the veins of metals or of water beneath the surface, all hidden treasures, and corpses in their coffins. There is at least one instance recorded where a person possessed the power to see even more than the Zahuris. This was a Portuguese lady, Pedegache, who first attracted attention by being able to discover subterranean springs and their connections, a gift which brought her great honors after she had informed the king of all the various supplies of water which were hidden near a palace which he was about to build. Shafts were sunk according to her directions, and not only water was found, but also the various soils and stones which she had foretold would have to be pierced. She also seems to have cultivated her talent, for we hear of her next being able to discover treasures, even valuable antique statues, in the interior of houses, and finally she reached such a degree of intuition, that she saw the inner parts of the human body, and pointed out their diseases and defects.

Savoy seems to be a specially favorable region for the development of this peculiar gift, for if in Cornwall one out of every forty men is believed to possess it, in Savoy the divining rod is in the hands of nearly every one. But what marks the talent in this case as peculiar is that it is by no means limited to the discovery of water, but extends to other things likewise. A very wealthy family, called Collomb, living in Cessens, boasted of more than one member who was able, by the aid of the rod and with bandaged eyes, to discover not only pieces of money, but even needles, evidently cases of personal susceptibility to the presence of metals, aided by electric currents. Once, at least, the gift was made useful. A number of bags filled with wheat had been stolen from a neighboring house, and the police were unable to discover the hiding-place. At the request of his friends one of the Collombs undertook the search with the aid of the divining rod; he soon found the window through which the bags had been handed out; he then followed the track along the banks of the river Cheran, and asserted that the thief had crossed to the other side. At that time nothing more was discovered; but soon afterwards a miller living across the river was suspected, the bags were found, and the culprit sent to the galleys. (_Revue Savoisienne_, April 15, 1852.) Dr. Mayo mentions, mainly upon the authority of George Fairholm, a number of instances in which persons belonging to all classes of society have exhibited the same gift, but ascribes its efficacy to the presence of currents of Od.

The divining rod, originally a twig of willow or hazel, is often made of metal, and the impression prevails that in such cases an electric current, arising from the subterranean water or metals, enters the diviner's body by the feet, passes through him, and finally affects the two branches of the rod, which represent opposite poles. It is certain that when the electric current is interrupted, the power of the divining rod is suspended. Dr. Mayo tells us of a lady of his acquaintance in Southampton, who at his request used a divining rod of copper and iron wire, made after the fashion of the usual hazel rod; it answered the purpose fully, but when the ends touched by her hands were covered with sealing-wax, it became useless; as soon as she put her fingers in contact with the unprotected wire, the power instantly returned. This certainly seemed to be strong evidence of the existence of an electric current. Nevertheless, many believe that the divining rod acts in all cases simply as an extension of the arms, and thus serves to make the vibrations of the muscles more distinct. It is by this theory they explain the fact which has caused serious trouble to careful inquirers like Count Tristan and Dr. Mayo, that the gift of using the divining rod varies with the state of health in the individuals in whom it has been discovered.

VII.

POSSESSION.

"Thereupon St. Theophilus made a pact with the Devil."

--ACTA, S. S., 4 February.

Many forms of insanity, it is well known, are accompanied by the fixed idea that the sufferer is continually associated with another being, a friend or an enemy, a man, an animal, or a mere shadow. Somnambulists, also, not unfrequently fancy that they obtain their exceptional knowledge of hidden things, not by intuition or instinct, but through the agency of a medium, whom they look upon as an angel or a demon. There is, however, a third class of cases, far more formidable than either of those mentioned, in which the mind is disturbed, and magic phenomena are produced by an agency apparently entirely independent of the patient himself. Such are possession, vampirism and zoanthropy--three frightful forms of human suffering, which are fortunately very rare, being limited to certain localities in space, to a few short periods in time, and to men of the lowest grade only.

Possession is that appalling state of mind which makes the patient believe that he is in the power of a foreign evil being, which has for the time full control over his body. This power it abuses by plaguing the body in every imaginable way, by distorting the features till they assume a scornful, diabolical expression, and above all, by causing the sufferer to give utterance to cynical remarks and horrible blasphemy. All these phenomena are based upon the division of the patient's individuality, which cannot be remedied by any effort of his own, and which makes him look upon the evil principle in his nature as something outside of himself, and no longer under his control. The phenomena which accompany possession are too fearful in their nature, and yet at the same time too exceptional to keep us altogether and easily from believing, as many thoughtful and even pious men have thought, that in these cases a real demon takes possession of the afflicted. The bitter hatred against religion, which is always a symptom of possession, would naturally tend to enforce such a presumption. The possessed know not only their own sins, but also those of the bystanders, and use this knowledge with unsparing bitterness and cruel scorn; at the same time they feel the superiority of others with whom they may come in contact, as the demoniacs of the Bible never failed to recognize in Christ the Son of God. From the numerous cases of modern possession which have been investigated, we derive the following information as to its real nature. Possession is invariably a kind of insanity, which is accompanied by exceptional powers, producing magic phenomena; it is also invariably preceded by some grave disorder or dangerous disease. The former may be of purely mental nature, for violent coercion of will, sudden and subversive nervous shocks or long-continued enforcement of a hateful mode of life, are apt to produce the sad effect. Hence its frequent occurrence in monasteries, orphan asylums and similar institutions, where this kind of insanity is, moreover, liable to become epidemic. At other times the cause is a trivial one, and then a peculiar predisposition must be presumed which only needed a decisive act to bring the disturbed mind to its extremity. But possession is not merely an affection of the mind, it is also always a disease of the body, which in the bewildered and disordered imagination of the patient becomes personified in the shape of a demon; hence the graver the disease, the fiercer the demon. As sickness worries the patient, robs him of his appetite and makes all he used to like distasteful to him, so the demon also suffers no enjoyment; interferes with every pleasure, and consistently rages especially against religion, which alone could give consolation in such cases. The outbursts of rage in demoniacs, when efforts are made to exorcise or convert them, even although nothing but prayers may be attempted, is ascribed to an instinctive repugnance of the sufferers for means which they feel to be utterly inappropriate to their case--very much as if men, mad with hunger, were to be fed with moral axioms. Possession is finally sometimes limited to parts of the body; as when a demoniac is spoken of who was dumb (Matt. ix. 32), and another who was blind and dumb (Matt. xii. 22). In other cases the body is endowed with supernatural strength, and four or five powerful men have been known to be scarcely able to hold a frail girl of fifteen.

A peculiar feature in possession is, that during the most violent attacks of apparent fury, accompanied by hideous cries and frightful contortions, the pulse is not quickened and the physical strength of the patient does not seem in the least diminished. The disease, however, naturally affects his whole system and exhausts it in time. The possessed man, who unlike somnambulists retains, during the paroxysms, full control over all his senses, never speaks of the demon that possesses him, but the demon speaks of him as of a third person, and at the same time of himself, a feature which powerfully contributes to the popular belief of actual demons dwelling in these unfortunate persons. And yet, after the paroxysm is over, the poor sufferer knows nothing of the horrible things he has done, and of the fearful words he has uttered; if he is told what has occurred, he is terribly shocked, and bitterly repents his misdoings.

The paroxysms are twofold: in the body they appear as violent convulsions accompanied by a contraction of the throat and the _globulus hystericus_; saliva forms in abundance, black, coal-like lumps are thrown up and the breath is hot and ill-smelling. In this mental form they appear as a raging of the demon against the possessed and against religion--in fact a struggle of the patient with himself and his former convictions. Occasionally the good principle within him assumes, in contradistinction to the demon who personifies the evil principle, the form of a guardian angel, who comforts the poor sufferer as he is tossed to and fro like a ship in a tempest, and promises him assistance. Nor is the demon always alone; there may be, as Holy Writ teaches, seven, thousands, or their name may be "Legions," for these visionary beings are only so many representatives of certain evil principles at work in the soul of the possessed. Some patients have been enabled to trace this connection and to discover that each symptom of their disease was thus personified by a separate demon to whom in their paroxysms they ascribed the infliction: Lucifer caused pricking and stinging pains, Anzian tearing and scratching, Junian convulsions of limbs, etc. The fearful suffering which demoniacs have to undergo and the still more harassing conflicts in their soul drive them frequently to despair and engender thoughts of suicide. During these paroxysms the struggle between light and darkness, heaven and hell, eternal bliss and damnation, angel and devil, is carried on with such energy and dramatic truthfulness that those who witness it are apt to become deeply excited and often suffer not a little from the violent transitions from sympathy to horror and from heartfelt pity to unspeakable disgust. As soon as the dualism in the soul relaxes, and with it the disease becomes milder, the demon also grows more quiet; a happy moment of rest ensues, which the exorciser calls the period of conversion; and when this has once taken place the patient is no longer able to distinguish the demon as apart from himself, the contradistinction exists no more, and he is reconciled to his true self.

There is no instance known in which an intelligent, well-educated person has become possessed; the terrible misfortune falls exclusively upon rude and coarse natures, a fact which explains the coarseness and rudeness of so-called demons. Medicinal remedies are seldom of much avail, as the disease has already reached a stage in which the mind is at least as much affected as the body. Exorcising has frequently been successful, but only indirectly, through the firm faith which the sufferer still holds in his innermost heart. The great dogma that Christ has come into this world to destroy the works of the Evil One, has probably been inculcated into his mind from childhood up, and can now begin once more, after long obscuration, to exercise its supreme power. The cure depends, however, not only on the presence of such faith, but rather on the supremacy which the idea of Christ's power gains over the idea of the devil's power. Hence the symptoms of possession not unfrequently cease under a fervent invocation of the Saviour, if the exorciser is able by his superior energy of will to create in the patient a firm faith in the power of the holy name. This expulsion of the demon is, of course, nothing more than the abandonment of the struggle by the evil principle in the sufferer's soul, by which the good impulses become once more dominant, and a healthy, natural state of mind and body is restored.

It must, however, not be overlooked that the views of possession have changed essentially in different nations and ages. At the time of Christ's coming the belief in actual possession, the dwelling of real demons in the body of human beings, was universal, and to this belief the language of Holy Writ naturally adapts its records of miracles.

The Kabbalah as well as the Talmud contain full accounts of a kingdom of hell, opposed to the heavenly kingdom, with Smaal as head of all satanism or evil spirits, defying Jehovah. The latter are allowed to dwell upon earth side by side with the sons of Adam, and occasionally to possess them and to live in their souls as in a home of their own. In other cases it was the spirit of a deceased person which, condemned for sins committed during life to wander about as a demon, received permission to enter the soul of a living being. The New Testament mentions at least seven cases of possession, from the woman whose suffering was simply ascribed to the Devil's agency, to Mary Magdalene who was relieved of seven demons, and the Gadarene, who had a "legion" of devils. The Catholic Church also has always taught the existence of evil spirits; doctrinal works, however, mention only one, Diabolus or Satanas. Although the Church adheres consistently to the theory of actual possession, it teaches that demons cannot wholly take possession of a human soul, but only force it to obedience or accept voluntary submission. Hence their power over the body also never becomes absolute, but is always shared with the soul of the sufferer. Among Protestants many orthodox believers look upon possession as a mere delusion practised by the Evil One; others admit its existence, but attribute it to the souls of deceased persons and not to demons. This was the doctrine of the ancient Greeks, who, like the Romans, seem to have known but a few rare cases of possession, which they ascribed to departed spirits. Thus Philostratus, in his life of Apollonius (l. iii. ch. 38), mentions a young man who was for two years possessed by a demon pretending to be the spirit of a soldier killed in battle. Nearly all nations on earth have records of possession. Thus cases occurring in China and Japan and in the Indies are attributed to the influence of certain deities, as the Hindoos know neither a hell nor a devil. Early travelers, like Blom and Rochefort, report, in like manner, that in some of the islands of the Caribbean Sea evil spirits are believed to obtain at times possession of women and then to enable them to foretell the future. According to Ellis the inhabitants of the Sandwich Islands were much plagued by evil spirits dwelling in some of their brethren.

It was only towards the latter part of the last century that possession was found to be nothing more than a peculiar disease arising from the combination of an unsound mind with an unsound body. This discovery was first made by Farmer in England, and by Semler in Germany; since that time the symptoms of the character of the affection have been very generally studied and thoroughly investigated.

Thus it has been discovered that similar phenomena are occasionally observed in typhus and nervous fevers. First the patients fancy they feel somebody breathing by their side, or blowing cold air upon their head; after long unconsciousness they are apt to imagine that they are double, and have been known to hesitate where to carry the spoon containing their medicine. In still more marked cases, persons who have suffered from the effects of some great calamity, and have thus been brought to the verge of the grave, have even acted two different individualities, of which one was pious and the other impious, or one speaking the patient's native tongue and the other a foreign language. As they recovered and as the return of health brought back bodily and mental strength, this dualism also ceased to be exhibited during the paroxysm, and finally disappeared altogether.

Possession is generally announced some time beforehand by premonitory symptoms, but the first cause is not always easily ascertained. When we are told that certain cases have originated in a hastily spoken word, a fierce curse or an outburst of passion, we only learn thus what was the first occasion on which the malady has been noticed, but not what was the first cause. This lies almost invariably in moral corruption; the lust of the flesh, the lust of the eye, and the pride of the heart are by far the most frequent sources of the frightful disease. Occasionally a very great and sudden grief, like the unexpected death of a beloved person, or too great familiarity with evil thoughts in books or in conversation, produce the same effect--in fact all the various causes which result in insanity may produce also possession. Nor must serious bodily injuries be forgotten. A student of the University of Halle considered himself possessed, and the case puzzled experienced physicians for some time, till it was ascertained that he had received a violent blow upon the head, which required trepanning. Before the operation could be undertaken, however, matter began to ooze out from the ear, and he suddenly was relieved from the paroxysms and all thoughts of possession. Convents are naturally very frequently scenes of possession--the inmates are either troubled by bitter remorse for sins which have led them to seek refuge in a holy place, where they cannot find peace, or they succumb to the rigor of severe discipline and are unable to endure the constant privation of food or sleep. The sin against the Holy Ghost, which unfortunate persons have imputed to themselves, has produced many a case of possession. When the mind is thus predisposed by great anguish of soul or a long-continued inward struggle, the most trifling incident suffices in determining the outbreak of the disease. One patient became possessed because his wife told him to go to the Devil, and another because he had in jest exorcised a demon in a playmate; now a man curses himself in a moment of passion, and then a boy drinks hastily a glass of cold water when overheated, and both fall victims to the disease.

The magic phenomena accompanying possession are by far the most remarkable within the whole range of modern magic, but a number of the more striking are frequently identical with those seen in religious ecstasy. Demoniacs also exhibit the traces of injuries inflicted by demons, as saints show the stigmas, and their wounds heal as little as those of stigmatized persons. They share in like manner with religious enthusiasts paroxysms during which they remain suspended in the air, fly up to the ceiling or are carried to great distances without touching the ground. The strength of the possessed is amazing. A monk, known in ecclesiastical history as Brother Rafael of Rimini, could not be bound by any ropes or chains; as soon as he was left alone he broke the strongest fetters, raced up the roof of the church, ran along the topmost ridge, and was often found sitting on the great bell, to which no one else had ever been able to gain access. At last the demons led him to the top of the steeple itself and were about to hurl him down, as he said; the abbot and his monks and an immense crowd of people assembled below, and besought him to invoke the aid of their patron saint so as to save body and soul. It does not appear by what miraculous influence a change was wrought in the poor man; but he did raise his voice, which had not been heard to address a saint for many years, and instantly his mind returned, he found his way down to the church and was cured.

The most frequent symptom in possession is a strong antipathy against everything connected with religion; the holy names of God and Christ, the presence of priests, the singing of hymns and the reciting of prayers, excite intense pain, and provoke outbursts of fury. Even young children manifest this aversion, especially when they have previously been forced to attend church, and to engage in devotional exercises against their inclination. Hence it is, also, that paroxysms are most frequent at the regular hours of divine service, or break forth suddenly at the sight of a procession or the hearing of ringing bells. The symptom itself arises naturally from the imaginary conflict between a good and an evil principle, the latter being continually in arms against anything that threatens to crush its own power. All the other symptoms of this fearful disease occur, also, in St. Vitus' dance, in catalepsy, and even in ordinary trances; only they appear more marked, and make a greater impression upon bystanders, because they are apparently caused by a foreign agent, the possessing demon, and not by the patient himself. As the digestive organs are in all such cases sympathetically excited, and seriously affected, a desire for unnatural food is very frequent; the coarsest victuals are preferred; unwholesome, and even injurious substances are eagerly devoured; and medicines as well as strengthening food are vehemently rejected. The sufferer is apt to interpret this as a new plague, his demon refusing him his legitimate sustenance, and compelling him to feed like an animal.