Part 60 (1/2)

Among the many facts thus brought to bear upon this last stronghold of the Prince of Darkness, may be named especially those indicating ”expectant attention”--an expectation of phenomena dwelt upon until the longing for them becomes morbid and invincible, and the creation of them perhaps unconscious. Still other cla.s.ses of phenomena leading to epidemics are found to arise from a morbid tendency to imitation. Still other groups have been brought under hypnotism. Mult.i.tudes more have been found under the innumerable forms and results of hysteria. A study of the effects of the imagination upon bodily functions has also yielded remarkable results.

And, finally, to supplement this work, have come in an array of scholars in history and literature who have investigated myth-making and wonder-mongering.

Thus has been cleared away that cloud of supernaturalism which so long hung over mental diseases, and thus have they been brought within the firm grasp of science.(410)

(410) To go into even leading citations in this vast and beneficent literature would take me far beyond my plan and s.p.a.ce, but I may name, among easily accessible authorities, Brierre de Boismont on Hallucinations, Hulme's translation, 1860; also James Braid, The Power of the Mind over the Body, London, 1846; Krafft-Ebing, Lehrbuch der Psychiatrie, Stuttgart, 1888; Tuke, Influence of the Mind on the Body, London, 1884; Maudsley, Pathology of the Mind, London, 1879; Carpenter, Mental Physiology, sixth edition, London, 1888; Lloyd Tuckey, Faith Cure, in The Nineteenth Century for December, 1888; Pettigrew, Superst.i.tions connected with the Practice of Medicine and Surgery, London, 1844; Snell, Hexenprocesse und Geistesstorung, Munchen, 1891. For a very valuable study of interesting cases, see The Law of Hypnotism, by Prof. R. S. Hyer, of the Southwestern University, Georgetown, Texas, 1895.

As to myth-making and wonder-mongering, the general reader will find interesting supplementary accounts in the recent works of Andrew Lang and Baring-Gould.

A very curious evidence of the effects of the myth-making tendency has recently come to the attention of the writer of this article.

Periodically, for many years past, we have seen, in books of travel and in the newspapers, accounts of the wonderful performances of the jugglers in India; of the stabbing of a child in a small basket in the midst of an arena, and the child appearing alive in the surrounding crowd; of seeds planted, sprouted, and becoming well-grown trees under the hand of the juggler; of ropes thrown into the air and sustained by invisible force. Count de Gubernatis, the eminent professor and Oriental scholar at Florence, informed the present writer that he had recently seen and studied these exhibitions, and that, so far from being wonderful, they were much inferior to the jugglery so well known in all our Western capitals.

Conscientious men still linger on who find comfort in holding fast to some shred of the old belief in diabolic possession. The st.u.r.dy declaration in the last century by John Wesley, that ”giving up witchcraft is giving up the Bible,” is echoed feebly in the latter half of this century by the eminent Catholic ecclesiastic in France who declares that ”to deny possession by devils is to charge Jesus and his apostles with imposture,” and asks, ”How can the testimony of apostles, fathers of the Church, and saints who saw the possessed and so declared, be denied?” And a still fainter echo lingers in Protestant England.(411)

(411) See the Abbe Barthelemi, in the Dictionnaire de la Conversation; also the Rev. W. Scott's Doctrine of Evil Spirits proved, London, 1853; also the vigorous protest of Dean Burgon against the action of the New Testament revisers, in subst.i.tuting the word ”epileptic” for ”lunatic”

in Matthew xvii, 15, published in the Quarterly Review for January, 1882.

But, despite this conscientious opposition, science has in these latter days steadily wrought hand in hand with Christian charity in this field, to evolve a better future for humanity. The thoughtful physician and the devoted clergyman are now constantly seen working together; and it is not too much to expect that Satan, having been cast out of the insane asylums, will ere long disappear from monasteries and camp meetings, even in the most unenlightened regions of Christendom.

CHAPTER XVII. FROM BABEL TO COMPARATIVE PHILOLOGY.

I. THE SACRED THEORY IN ITS FIRST FORM.

Among the sciences which have served as entering wedges into the heavy ma.s.s of ecclesiastical orthodoxy--to cleave it, disintegrate it, and let the light of Christianity into it--none perhaps has done a more striking work than Comparative Philology. In one very important respect the history of this science differs from that of any other; for it is the only one whose conclusions theologians have at last fully adopted as the result of their own studies. This adoption teaches a great lesson, since, while it has destroyed theological views cherished during many centuries, and obliged the Church to accept theories directly contrary to the plain letter of our sacred books, the result is clearly seen to have helped Christianity rather than to have hurt it. It has certainly done much to clear our religious foundations of the dogmatic rust which was eating into their structure.

How this result was reached, and why the Church has so fully accepted it, I shall endeavour to show in the present chapter. At a very early period in the evolution of civilization men began to ask questions regarding language; and the answers to these questions were naturally embodied in the myths, legends, and chronicles of their sacred books.

Among the foremost of these questions were three: ”Whence came language?” ”Which was the first language?” ”How came the diversity of language?”

The answer to the first of these was very simple: each people naturally held that language was given it directly or indirectly by some special or national deity of its own; thus, to the Chaldeans by Oannes, to the Egyptians by Thoth, to the Hebrews by Jahveh.

The Hebrew answer is embodied in the great poem which opens our sacred books. Jahveh talks with Adam and is perfectly understood; the serpent talks with Eve and is perfectly understood; Jahveh brings the animals before Adam, who bestows on each its name. Language, then, was G.o.d-given and complete. Of the fact that every language is the result of a growth process there was evidently, among the compilers of our sacred books, no suspicion.

The answer to the second of these questions was no less simple. As, very generally, each nation believed its own chief divinity to be ”a G.o.d above all G.o.ds,”--as each believed itself ”a chosen people,”--as each believed its own sacred city the actual centre of the earth, so each believed its own language to be the first--the original of all. This answer was from the first taken for granted by each ”chosen people,” and especially by the Hebrews: throughout their whole history, whether the Almighty talks with Adam in the Garden or writes the commandments on Mount Sinai, he uses the same language--the Hebrew.

The answer to the third of these questions, that regarding the diversity of languages, was much more difficult. Naturally, explanations of this diversity frequently gave rise to legends somewhat complicated.

The ”law of wills and causes,” formulated by Comte, was exemplified here as in so many other cases. That law is, that, when men do not know the natural causes of things, they simply attribute them to wills like their own; thus they obtain a theory which provisionally takes the place of science, and this theory forms a basis for theology.

Examples of this recur to any thinking reader of history. Before the simpler laws of astronomy were known, the sun was supposed to be trundled out into the heavens every day and the stars hung up in the firmament every night by the right hand of the Almighty. Before the laws of comets were known, they were thought to be missiles hurled by an angry G.o.d at a wicked world. Before the real cause of lightning was known, it was supposed to be the work of a good G.o.d in his wrath, or of evil spirits in their malice. Before the laws of meteorology were known, it was thought that rains were caused by the Almighty or his angels opening ”the windows of heaven” to let down upon the earth ”the waters that be above the firmament.” Before the laws governing physical health were known, diseases were supposed to result from the direct interposition of the Almighty or of Satan. Before the laws governing mental health were known, insanity was generally thought to be diabolic possession. All these early conceptions were naturally embodied in the sacred books of the world, and especially in our own.(412)

(412) Any one who wishes to realize the mediaeval view of the direct personal attention of the Almighty to the universe, can perhaps do so most easily by looking over the engravings in the well-known Nuremberg Chronicle, representing him in the work of each of the six days, and resting afterward.