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Illus. i. Above: Case 405, a struggling, fighting, cursing
demon. Below: the same thirty minutes later.

See p. 96.

DEMONISM VERIFIED AND ANALYZED

BY . *

Rev. HUGH W. WHITE, D.D.,

Yencheng, Kiangsu, China.
A Missionary of Twenty =eight Years Experience.

Author of "Jesus the Missionary," "Reorganization

the Hope of Foreign Missions," and various

Chinese works.

ALL RIGHTS RESERVED.

Printed by the Presbyterian Mission Press, Shanghai, China.

For sale by :
THE AUTHOR,

THE MISSION BOOK CO., SHANGHAI, CHINA.

THE PRESBYTERIAN COMMITTEE OF PUBLI=
CATION, RICHMOND, VA., U.S.A.

1922.

jT

/ jQ

.

TABLE OF CONTENTS

Foreword.

Chapter page

I. Demonism as a Fact. Competent testimony.

A typical demon. Dr. Wood's case. Miss
King's case of supposed tetanus. The " Skeleton
Child." A New Zealand prophetess. Extent
of phenomena. New Testament experiences of
to-day. Method of procedure. A pig demon. i

II. Demonism vs. Insanity. Not to be identified
with the known insanities. Proofs. Periodicity
illustrated in a woman. The ex-wizard. The
fifty year case healed. Insanities among the
demonized. Santonin and a demon. Insanity

in the broad sense. ... ... ... ... 12

III. Demonism Defined. Dissociation. Miss
Beauchamp. General symptoms of demonism.
The dialects. The yawning woman. A witch
outdone. A case of hysteric somnambulism.
Hysteric symptoms. Ages and sexes. Another
typical case. Views of authorities. A distinct
species of dissociation. Proofs. Miss Water-
man's ferry-woman. Fire demons. A deadly
demon. The two natures in man. The
mediums. ... ... ... ... ... ... 21

IV. Demonism of Psychic Origin. Predisposition.
Dr. Morgan's cases. Barker. Meyer's classifi-
cation. Prince on psychic shock. Sidis.
Psychic causation. Physical factors considered.
A wife's demon takes her husband. Why
female cases predominate. Heredity. Epilepsy.
Sidis's Russian. The blind boy. Other eye
troubles. Can hysteria cause organic affections ?
Tuckey's view. The efficient cause. ... ... 39

11 CONTENTS

V. Based on Perversion of Religion. What is

religion? Sublimation. Superstition, science,
religion. Fear and worship of demons.
Mexico. Polytheism. Etymology of the word
"demon." Proofs from history. Japan. Mos-
lem lands. Africa. Idolatrous causation
manifested in the phenomena. A schoolboy.
The power of an idol. The Yangchow witch. 53

VI. Principles on Which the Mind can be
demonized. Dubois. Psychanalysis. Prince.
Sidis. Daughters-in law. Conflict. Cases of
insanity. Conflict of religions. Pre-Christ
demonism. Chinese history on demonism. A
manic-depressive case from conflict of religions.
Suggestion. Explained. Manifested in
demonism. ... ... ... ... ... ... 64

VII. Satanic Origin of Demonism. Science and
spiritualities. Occult phenomena. A case of
environmental origin. Cause and effect. Al-
truism. Freedom and necessity. L,odge and
Miinsterberg. First cause of evil. Are there
good controls ? Western cases sometimes classi-
fied with demonism. Why Christian lauds
freed from demonism. ... ... ... ... 80

VIII. Satanic Dissociation. Proofs. Demonism
in the robust. Hatred and fear of Jesus. A
demon challenges Dr. Hudson. Dr. Goforth's
case. An India demon. The Bibles in the bag.
Cases of transference. A New Zealand trans-
ference. Boerhaave outdone at Kiangyin. The
swine, A dog case. Babies demonized. Con-
clusions. ... ... ... ... ... ... 94

IX. Demons and Spirits of the Dead. Bible
teachings. Communication between spirituali-
ties and men. A possible theory. Are there
subsidiary demons ? A Korea case. How
account for the transferences ? Control not

CONTENTS 111

synchronous. Two Shantung women. Hyslop
and the Thompson case. Limitations on spirits
of the dead. Can they communicate with the
living? ... ... ... ... ... ... 112

X. Treatment of Demonism. Miracles and
science. Talking to the demons. Death of
the demons. Scientific methods. Christian
healing. Remarkable cases. Healing perman-
ent. A New Zealand multiple case healed.
Psychotherapeutic methods. Idolatry must be
given up. The power of faith. Non-Christian
exorcisms and "zars." Difficulties. A twenty-
nine year case. Efficacy of Jesus' method ... 124

XI. Treatment of Demonomanias. A broad
proposition. Religion a psychic curative. Mrs.
Smith's cases. Miss Mary Culler White's
experience. A demonomania in America
healed. ... ... ... ... ... ... 141

XII. Prevention. Social Psycho-therapeutics.
An appeal to humanity. Changing the environ-
ment. Get rid of ghosts. Can we deny the
existence of spiritualities? Samuel. The dead.
Dangers of Spiritualism. Responsibility of
governments. Malpractice in religion. True
religion the efficient corrective. ... ... ... 147

FOREWORD

Modern Christian civilization has been freed
from medievalism -with its demons and witchcraft.
An unanticipated by-product of missionary work is
the unique opportunity of applying modern methods
to the study of conditions, such as prevailed in past
history.

This book was not premeditated. Compelled to
come in contact with the demonized, the author
found it a necessity to work out the principles under-
lying the subject. If, thereby, something is done
towards unraveling history, towards bringing the
spirit world out of the region of the mystic, and into
the range of comprehension, of definition, the result
will be a distinct advance for scholarship, and Chris-
tianity will be stronger than ever. And it is ap-
palling to find that the larger part of the world yet
welters in this misery, from which we have been
delivered. The very enlightenment of civilization
has hitherto barred the door to recognition, and
investigation of the subject of demonism.

Out of consideration for readers' difficulties with
Chinese names, the cases are referred to by their
numbers in the author's records. If called for, these
records can be published later.

Hugh W. White.

CHAPTER L

DEMONISM AS A FACT.

When the Bible speaks of demon possession, shall
we condone it as pardonable ignorance ? Shall we be-
robe, and be-auriole the past as sacred ? Is science
antagonizing Christianity when it studies demonomania,
zoanthropia ? I hope to show that, while Scripture and
science may view the subject from different angles, they
are both concerned with what is a matter of fact.

Incredulity on the subject is not surprising. Men
hesitate to believe what they have not seen. In en-
lightened Christian lands, demonism has been gotten rid
of. When missionaries, who find themselves living in
the dark ages, claim to have come in contact with de-
monism, the first impulse is to doubt, not their veracity,
but the accuracy of their observations. Snap judgment
scouts the subject, or casts the cases into the waste-basket,
as a batch of ordinary maladies not scientifically diag-
nosed. It is true, indeed, that in some cases, a demon
has been exorcised with santonin, or pulled out with the
forceps — showing merely a mistaken diagnosis. The
open-minded reader will, I trust, find herein abundant
evidence that demonism is a fact.

I. My records contain three hundred and four
cases observed in my own field, sixty-four cases reported
by other missionaries, a total of three hundred and sixty-
eight, besides hundreds of cases incidentally referred to.
These are, with a very few exceptions, genuine de-
monism. A few cases have been collated from Western
lands, but they are, as a rule, not demonism.

2 DEMONISM

The cases used to establish the fundamental prin-
ciples of this book have, most of them, been observed
in person by reliable and capable observers. Dr. Iy. S.
Morgan, Dr. James B. Woods, Dr. L. Nelson Bell, Dr.
Geo. B. Worth, and Prof. Allison are all accustomed to
clinical work, or scientific analysis. Miss Florence M.
MacNaughton is an experienced trained nurse. Rev. B.
J. Patterson, D.D., Rev. W. F. Junkin, D.D., Rev. Lacy
I. Moffett, Rev. James R. Graham, D.D., Rev. Canon
Arthur F. Williams, Rev. H. J. Mason, Rev. W. H.
Hudson, D.D., Rev. S. Glanville, Rev. Jonathan Goforth,
D.D., are trained theologians. One case is by a reliable
business man, Mr. John Berkin, C. E. The lady evange-
lists who have reported cases, having Western education
and close contact with the Chinese, know whereof they
speak. These ladies are : Miss Margaret King, Miss M. E.
Waterman, Miss Florence Nickles, Mrs. Anna Sykes, Mrs.
James Bryars, Miss Mary Johnston, Mrs. J. W. Paxton,
Mrs. Arthur H. Smith, Miss Clara E. Stegar, Mrs. L. N.
Bell, Mrs. J. R. Graham, Miss Mary Culler White, Mrs.
H. J. Mason, Miss Janet Hay Houston, Miss Irvine, Miss
S. J. Garland, Mrs. W. E. Comerford. Testimony from
other reliable witnesses has been culled from their writings.
Such witnesses are : Rev. J. I,. Nevius, D.D., Rev. J. W.
Owen, Dr. and Mrs. J. Howard Taylor, Mrs. Johnathan
Goforth, Miss A. Mildred Cable, and C. I* Butterfield.

Of the cases reported in my own field, many have
been personally observed and studied. Records have
been made immediately, and conditions noted from time
to time as the cases progressed. Chinese testimony has
been used only as corroborative, or as bearing on details.
Such testimony is not used unless sifted and, as a rule,
substantiated by a number of trustworthy witnesses.

DEMONISM AS A FACT 3

Some may feel inclined to call for fuller scientific
analysis, for clinical examinations, for family histories.
Owing to the peculiarities of this malady, such methods
are impracticable. I could get plenty of demons for the
laboratory, but would put no confidence whatever in a
demon which would thus, for pay, allow itself to be
analyzed.

The testimony brings out a class of cases with well-
defined symptoms. It is a distinct malady, which I
prefer to call Demonism, a term which renders the
Greek accurately, and should be objectionable neither to
science nor theology.

The term Demojism— or demon possession, if you
will — arises from the conviction that when one is so
afflicted, a demon takes control of the organs, and the
man acts as directed by the demon. It is evident

THAT CASES WHICH WOULD NOT GIVE RISE TO SUCH A
BELIEF CANNOT PROPERLY BE CLASSIFIED WITH DE-
MONISM. Let us look at a few cases.

My No. 2, I saw in person at the city Funing. She
was a quiet, retiring, country woman, of about middle
age. When not the demon, she was oppressed, anxious to
stay in the mission, and be healed. But, in a flash, the
dull features would draw up in abnormal agony, such
as no unprejudiced observer could doubt, and in malice,
the very demon of a face. The eye would be furtive as
of a dog in mischief. She would now be talkative,
aggressive, resourceful, malignant. Conversations took
place, such as this :

Demon : I did not want to come here. A great
many people made me. Have I got to go out empty-
handed (i.e., without incense or other compensation)?

We : Yes, the Lord tells you to go out.

4 DEMONISM

Demon : (Speaking of the patient as a third person)
I am going to take her away. I will not stay here. It
does not suit me in this Jesus place. If she stays here,
I will not let her eat.

We : Where is your home ? Do you live at San
Tsao (the woman's home)?

Demon : I live at the Chang Fu Mountain. (There
is no mountain in all the Funing territory.) There are
six or seven of us (demons), and all in confinement
except myself. If your Jesus can snatch me out, and
throw me away, he has power. Have you any way to
drive me out ?

We : Yes, Jesus can do it.

Demon : Then you will take my life.

The demon was as distinct from the woman as Tom
Brown is from Bill Smith. There were alternations
back and forth several times a day, at any time, and any
where. If there were pathological symptoms, I could
not elicit them, i.e., nothing except such as would occur
with any one under severe nervous strain.

I had several interviews from April 16th to 22nd,
1915. Under our treatment she made marked improve-
ment. Going away for a few days, I came back on the
26th, and was amazed to see her with a smiling face —
the first smile I had seen — doing needle-work, and ap-
parently well. But her husband had been anxious when
the demon would not let her eat — what scientists call
aboulia. When, even after this, she had an attack of it,
fearing starvation, he took her away. Authentic report
says she finally got well.

The case reported by Dr. Woods, No. 101, occurred
in his hospital. The patient was a woman on whom he
had operated a few hours before. When Jie was sum-

DEMONISM AS A FACT 5

moned, she rolled her eyes at him, saying : " I see you,
you do not see me. You have not burned incense nor
worshipped me." She was not unconscious, had no
delirium nor epilepsy. Dr. Woods pressed the super-
orbital nerve, but saw no proof of hysteria, as ordinarily
manifested. She claimed that she was not a woman,
refused to be covered up, and demanded incense. He
covered her, and replied : ' No, we will not burn
Incense. We acknowedge Jesus Christ here as Lord, and
worship no one else. If there is any spirit in you, he
can drive it out.' At the name " Jesus," she turned on
him a curious look, quieted down, the abnormal look in
the eye disappeared, and in five minutes she was normal.
She was in the hospital ten days longer, and had no
further trouble.

One of Miss King's cases, a wheelbarrow man
whom she had known for years, No. 108, was diagnosed
by a first-class American physician as suffering from
tetanus and practically hopeless. When he was sent
home to die, the family got a witch. She climbed
on the table, went through her incantations, made the
patient promise to submit to the demon, and to burn so
much incense every year on penalty of further trouble.
Shortly afterwards, he pushed Miss King on his wheel-
barrow. Now, while Miss King does not claim to be a
scientist, she could hardly be mistaken as to what the
doctor said, nor as to the fact that a man supposed to be
dying of tetanus pushed her on his wheelbarrow.

On May 22, 1920, while preaching, I noticed in the
congregation a woman holding a child which looked
desperately ill. I always remember it as " The Skeleton
Child." The poor little thing was nothing but skin and
bones. The hands looked like birds' claws. It was

6 DEMONISM

crying convulsively. I took for granted that it had
some physical disease — demonism did not occur to me.

But presently I noticed the fits of crying would come
on when we started a hymn. When I examined her,
there was no fever, and the pulse was strong. The face
showed more malice than agony. When we urged her
to say she believed in Jesus, she became angry and tried
to strike her mother. The parents said that two days
before, when normal, she had expressed faith in Jesus.

I recognized it as demonism, and gave instructions
accordingly. A few months later, a man walked in with
a little child, I was amazed when he said it was the
same one. She had recovered immediately after we had
seen her.*

Rev, Canon Arthur F. Williams, of New Zealand,
having observed the phenomena for twenty odd years,
gives data on six cases. One of them, my No. 149, is a
most striking case. This was a woman who had been
afflicted since childhood, and was supposed to be mentally
lacking; At times she was seized by some unaccount-
able force, and driven into the forest. She was feared as
a prophetess and c< tohunga " or medium. At forty years
of age she was brought to the missionaries, in a pitiable
condition, health shattered, ragged and poor. As soon
as she was questioned, the face changed and she went
off into a trance. The evil spirits were asked: " Who
are you?" The reply came in the Maori tongue:
" Offspring of the Serpent." The missionaries proceeded
to exorcise the spirits, commanding them in the name
of Jesus to come out. There proved to be eight or nine,
and they came out one by one, giving their names.
With each exorcism the patient would go into a kind of

* See illustration No. 16.

DEMONISM AS A FACT 7

trance, and a voice spoke. The last was an English-
speaking demon, though the woman herself could not
speak English. It resisted, begged to be allowed to go
into an afflicted child that was present, threatening to
injure the patient's body if compelled to come out. At
last it meekly said: ''Yes, I will come out." The
woman was thrown bodily of! her seat into the middle
of the room, where she was suspended in the air at an
angle of forty-five degrees, for a period of at least half a
minute, and then fell in complete collapse.

This occurred in November 19 19. Canon Williams
himself saw it, and vouches for the accuracy of the facts,
He saw the woman again in 1920, now entirely well in
mind and body.

Such cases occur in all parts of China, and some
other lands. Many of my cases are from Kiangsu
Province. Others are from Chekiang, Hupeh, Honan
Kweichow, Rt. Rev. Wm. Banister informs me that
while he was officiating in Fuhkien Province many of the
churches which sprang up there began with the healing
of demon cases. Mrs. J. Howard Taylor* and Miss
A. Mildred Cablet report cases from Shansi. Neviusj
reports forty-eight cases from numerous provinces of
China and from Mongolia. He and others report it in
Japan, Korea, India, Africa, and a case or two in
Germany. It occurs in Moslem lands. My No. 152 is
a case of epileptoid demonism from Mexico, reported by
Miss Houston, a well-known missionary.

In my own field about Yencheng, while we have
actually come in contact with only three hundred and

* See her " Pastor Hsi."

t "The Fulfilment of a Dream."

1 "Demon Possession and Allied Themes."

8 DEMONISM

four cases, we know the total would run up into thou-
sands. But, to be on the safe side, estimate it at six hun-
dred. As this section has hardly two million people, that
would give one to every three thousand, three hundred
and thirty-three, or one hundred and twenty thousand
for the four hundred million inhabitants of China.

It is evident, then, that demonism is a real and well-
defined condition. It must be classified by itself and
studied.

II. Demonism, as seen to-day, is the same as in the
times of Christ. The terminology is so identical
as to make one feel that he is walking the streets of
Nazareth or Capernaum. It is a common expression
that the demon (i vexes" one. The demon talks, comes
and goes, throws the patient down, tries to kill him.

Let us parallel a case or two. Read the account of
the Demoniac ot Gadara. Now consider my Nos. 316
and 118. The former was a widely known demon case.
He would have spells. Would go out and sleep in the
graves. Would eat filth. Would chant and curse people.
He would go to the market, throw off his clothes, and
curse with all his might. Now he is well and hearty,
thanks to the power of Christ.

No. 118 was a young woman, either demonized
or insane, or both. Mrs. J. W. Paxton took Mrs. A.
H. Smith to see her. They found her padlocked, arid
with %a heavy chain about her neck, crouching in filth,
able neither to rise up, nor to lie down. As the patient
would break dishes, she was fed from a metal wash-
bowl. She ate like a dog, and licked the bowl. She
would call for food all day long, and ate four times
during this visit of a few hours. She had spells in
which she raved and cursed. In one of -them she tore

DEM ON ISM AS A FACT 9

Mrs. Smith's hat to pieces, for which she apologized
when the spell was passed. Now she is a quiet Chris-
tian, living normally, going to church every Sunday.

In December, 1919, I was at our chapel in the town
Tung'kan. The Elder, Li I Cheng, reported that they
had lately healed a case like the epileptic demonism of
the Bible. It was a woman, No. 387, thirty-five years
old. While I was there, she came in and confirmed his
statements. She had no occasion whatever to falsify,
and indeed the facts were so well-known — she lived in a
shop on the main street — that there could be no question
as to veracity. She told me that she had been troubled
ever since the tenth month, sixteenth day, four years
before that date. That she would have spells in which
she would fall down with convulsions, unconscious.
Elder Li said she foamed at the mouth. The spells, as
she reported, would last a half hour or several hours.
When not in the actual crisis, she would be unwell and
could not eat. In the spring of 1919 she came to the
church, her husband supporting her. While there she
began to eat. The spells continued but, after she attended
church several times, they ceased. I saw her afterwards
in 1920, and 1921, entirely well.

No. 407 can well be placed alongside the New Testa-
ment records. A man was carried to the chapel on a
boat in a dying condition. He could not eat, was un-
conscious, pulse could not be found. There was no sign
of life except a faint breathing. After the worship he
could walk to the boat with assistance, a week later
walked to church, a distance of several miles, and has
been well ever since.

III. Recognizing, then, that the demonism of to-
day is the same as in the time of Christ, and that both

10 DEMONISM

are a matter of fact, we may proceed with analytical study
of the subject. Here we find three forks to our road.

(i) We may assume that the traditional interpre-
tation of the Bible is necessarily the correct one ; that the
"evil spirits " spoken of must be personalities entirely ex-
traneous to the individual, whether the dead or diabolical
spirits, taking possession of his faculties, speaking and
acting through them in a cuckoo or parasite fashion ; that
science can throw no light on the subject, and it is
merely a question of fact.

(2) We may attempt by scientific methods to ex-
plain the conditions manifested on a subjective basis as
merely pathological or psycho-pathological.

(3) We may study the data, study the course of
scientific investigations, so far as they bear on the
subject, and find out the truth. Are there spiritualities?
Can they "possess" men? And if so, how?

As to "(1)" loyalty to the Scriptures does not neces-
sitate it any more than it would necessitate us to believe
that " de sun do move." Indeed the Bible in the Greek
does not use the word "possession,'' but speaks of the
"demonized," or those "having evil spirits." Past
ages, which knew nothing of natural law, attributed
everything to direct agency by Spirits. As to "posses-
sion," the Jews and others believed that the dead could
come back to life and " possess" men ad libitum.
Diseases of all kinds were attributed to them, and ghosts
walked in all dark corners. The world has outgrown
that. We cannot turn back the clock of time. Further-
more, facts, seen in our cases of demonism, show that
this view would lead us into absurdities.

In China and Japan many of the spirits claim to be
"The Great Fox Spirit" or "The Weasel Lady."

DEMONISM AS A FACT II

Rev. Canon Williams of New Zealand states that on one
occasion be went into a house to visit a woman. Her
little boy was abed with fever. Even before the child
saw him, he began to squeal like a pig and kept it up.
He would root around under the bedding, and under his
father's coat. Williams took the child from the parents,
and let him go. He ran about the floor on hands and
knees like a pig. The missionary prayed. The child
snapped at his hand like a pig, but the squealing had
stopped. After a short prayer and exorcism in the name
of Jesus, the little fellow jumped up, rushed with open
arms, and clung around the missionary's neck. He
seemed exhausted, and lay quite still for a while. Then
he sat up, and all saw that he was well. Now3 if the
spirits which claim to be a dead relative must necessarily
be such, then we must give equal credit to these cases,
and animism becomes truth.

Again there are many half -developed cases. We
who know them, often recognize a headache or mysteri-
ous pains as incipient demonism. Other cases are
partially demonism and partially insanity. The first
method does not account for these. This line of invest-
igation is unscientific, and would be barren of results.

As to the second method, to proceed on the assumption
that there are no spirits, and that all can be explained as
mere disease, would narrow our viewpoint just as much.

I shall follow the third line of procedure. Science
and religion cannot conflict, if they are true. Mistakes
of scientists and of theologians slough off as the world
grows. Study of demonism proves, independently of
religious faith, that there is a Satan, thus confirming
the Bible on a point which the world is forgetting. Also
we learn the principle on which it would seem that Satan
uses evil spirits in demonizing people. These points
will be studied further in Chapters VII, VIII, and IX.

CHAPTER II

DE MONISM vs. INSANITY

Demonism is just insanity — so says the cursor}'
Bible student. It is the unscientific name for cases of
paranoia, epilepsy, manic-depressive, and dementia precox,
insanities, such as we see in our asylums — so says the
scientist who has not seen demonism at first hand. With
such phrases, the world has damned the whole subject as
unknown and unknowable. With the facts before us,
we should be able, at least, to blast this rock from the
path of progress.

I. Demonism is not insanity in the legal and popular
senses of the term.* No examiner who knew his
business would pass a case of demonism as eligible to a
state institution for the insane, any more than he would
pass such insanities as delirium tremens or the hystero-
neurasthenic quasi-insanities.

Demonism and paranoia are somewhat alike. Even
Sidis identifies them.f This is more easily understood
when we see his view of paranoia as a psycho-pathological
decomposition of personalitye I hope to show further on,
that demonism also is decomposition of personality, but
not the paranoiac form of it, for demonism can be healed.
When I showed my notes on ten cases to several leading
psychiatrists in the United States, they did not suggest
paranoia.

Nor can demonism be classified with dementia pre-
cox. Demonism usually has no " history behind it," and

* For terms see li The Dictionary of Philosophy and Psychol-
ogy," edited by Baldwin.

t "Psychology of Suggestion," p. 2S2

DEMONISM VS. INSANITY 1 3

shows none of the listlessness, the silliness, the vacuity,
the stereotypy, that indicate mental deterioration, Pre-
cox is progressive. The healing is never complete nor
permanent. Demonism is clearly differentiated by the
fact that it does not usually progress, and can be healed.

Nor can the depressives account for demonism,
whether as manic-depressive, as what used to be called
melancholia, or in other forms. In demonism there is
no flight of ideas, no exaltation. Senility does not enter
into the case — boys and girls are demonized, The
depression of the insanity is inert. There is retardation.
That of demonism is tense. Every nerve is aquiver.
In the Shepherd and Enoch Pratt Hospital I was shown
a case of hysteria with tense agony like demonism, but
the depressives I saw there and at other institutions, all
had the hopeless look, the " lustreless eye "* character-
istic of manic-depressive.

That demonism is not insanity will be seen from
some general considerations.

(1) Many of the most marked symptoms of insanity
are conspicuous by their absence or infrequency. With
the demonized the grasp of past and present is good.
Memory is continuous, except for amnesia — a break in
the continuity of memory — between the periods. In-
somnia, distractability, the aphasias have not been
observed to any extent in demonism. Of the insanities
a large part are to be traced to heredity. Some estimate
the proportion as high as ninety per cent. Demonism
cannot usually be traced to heredity. There may be
several cases in one family, and it passes from one to
another of them, but it has a perverse disposition to

* Diefendorf .

14 DEMONISM

choose those of no kin, e.g., husband and wife, and has
an especial affinity for the daughters-in-law.

(2) In the well-known forms of insanity, patients
usually either die or dement. This term, in the patois
of modern institutions, means to become hopelessly
demented, regardless of the species of the insanity.
It is considered that even in the more hopeful varieties,
such as manic-depressive, forty per cent follow one or
other of these two courses. Now, among the demonized,
death may occur from resultant maladies or from inani-
tion, as there are no stomach tubes among the Chinese.
But the proportion of the demonized to die or dement
because of the demonism is infinitesimal. I have yet
found only two or three cases of the former, and none of
the latter. To diagnose as insanity a hundred and twenty
thousand or more cases, which do not result in death or
in dementing, would be a bold assumption indeed.

(3) Demonism usually comes on suddenly, and
without previous history, except of environmental condi-
tions. A series of cases to which I shall often refer are
my Nos. 323, 324, 325. No. 323 was ill from the first
month, lunar calendar, of the year corresponding to our
1918, and died on the eleventh month, eleventh day of
that year. Nos. 324 and 325 were her daughters-in-
law — no blood kin — and were entirely normal. But on
the twenty-second day of that eleventh month, they were
both taken just as she had been. After terrible afSic-
tions they were healed by Christianity. One of them I
have often seen in the two years since, perfectly normal.
The other one also is well. Many of my cases are like
these, with no record of abnormalities before or since, yet
able to give exact date and circumstances of being taken.*

* See Illust. 8, 9, 10, 11.

DEMONISM VS. INSANITY 1 5

(4) The absolute irregularity and, in some cases,
frequency of the periods, differentiate demonism from the
insanities most resembling it. It may not recur for two
or three years, or it may alternate ten or twenty times a
day. The duration may be for several days, or for ten
minutes. It may play back and forth like lightning on
a summer sky, knowing nothing of periods, or of the rise
and fall of the circular insanities. This peculiar form
of periodicity is characteristic of demonism. In con-
versation, Paul V. Anderson remarked that this fact
alone would distinguish it from manic-depressive.

On February 13, 192 1, we began a Bible class at
the village Tienhu, to meet every day for a week. On
that day, Sunday, after the meeting, a woman, my No.
435, came forward holding a baby. She looked normal
and happy. I had not noticed her in the congregation.
She said she had been demonized, but was healed, and she
wanted us to pray for the baby. While we are praying,
all of a sudden the woman herself breaks out shouting
as the demon, saying, "Not vex little one, vex big
one." The face is now vicious-looking, underlip sucked
in, eyes lowering. She turns slowly round and round.
I order the demon to leave her. The reply is, "I have
nowhere to go." I order the demon to kneel to Jesus.
The reply is, " I will not kneel." But, in a minute or two,
I notice a weakening of the patient's aspect, and make her
lie down. There is a slight eructation. I tell the people
the demon is gone. Presently she goes out with a Chris-
tian woman, normal.

From Monday till Thursday morning, she is per-
fectly normal. Talks freely about herself, about this
baby, and another child which had died a month before.
The parents believe they were both demonized. We

l6 DEMONISM

urge her to pray, but she says she is too stupid to
learn to pray. On Thursday we attempt to heal the
baby. We pray that both child and mother shall be
entirely rid of demonism. At this word, the mother is
again seized. Some of the Christians take her to another
room. When I go there presently, I find her kneeling,
the Christians around her, holding a hand and praying.
She has thrown off all clothing except the thin under-
garment, though it is cold weather. She is trembling
violently. When I say that Jesus can drive out the
demon, the latter replies: "I am bigger than Jesus —
if you do not let me stay here, I will go and stay in
some other home." Some one asks, ' 4 Who are you ? '
The reply is, "I rule over heaven and earth." The
spell soon passed off. On Friday she came to church
normal, but during the service had a severe seizure.
We healed her, and she remained normal until I left
there three days later. Since that she is reported as
being well. Now the periodic insanities would not have
sudden spells on Sunday, Thursday, and Friday, with
the patient absolutely normal between times.

(5) A prominent feature, as has been observed
by all who have studied the subject, is suggestion. In
the cases just given, it is most evident. This shows it
cannot be insanity. James K. Hall, of Westbrook, says
lie never knew a case of insanity, caused by suggestion.
As for the influence of it among the insane, Peterson,
Forel, and others tell us the insane are, of all people, the
least liable to suggestion, because the attention cannot be
fixed.

(6) That demonism must be differentiated from
the insanities is evident from the large proportion of the
cases which can be healed, and that by purely psychic

Illns. 2. Fifty years

a dkmon. Case 78.

See p. 17.

Illus. 5. The bund woman and her neighbor.
Cases 38 and 77- See p. 50.

DEMONISM VS. INSANITY 1 7

means. This excludes most of the insanities, especially
those in organic terms, brain lesion, focal disturbances,
general paresis. Epilepsy and paranoia are generally
considered incurable, though epileptoid and paranoiac
forms have been cured.

Now take my case No. 320, widely known as "The
Wizard." He and his wife report that his trouble came
on originally as an attack of what seemed to be idiocy.
He was abed, quite ill for some time, talking idiot-like.
Believing it to be a demon, he yielded to the control,
and the spell passed off. But he was compelled to
practice wizardry, and occasionally would have spells like
the first one. This continued for ten years. But he
was healed by Christianity. Now his whole appearance
has changed, and for four years he has been entirely
normal.*

My No. 78 is another striking case. A girl of
sixteen became afflicted. She was married. The years
went by. She became old and wrinkled. Still it con-
tinued. Under the influence she became a widely-known
witch. Her chantings would disturb the neighbors. At
sixty-six years a Christian man went to see her. He
prayed with her, and persuaded her to take off the nose-
ring, worn as an amulet. She went to church. For
several Sundays the demon was especially violent. Then
she was healed, and later Rev. C. H. Smith baptized her.
I have often seen her since, well and happy. Note the
twinkle in her eye. Now, it a case of paranoia or
epilepsy of fifty years standing can be healed by going
to church, our institutions would better change their
methods.f

*Illus. No. 17.
tlllus. 2.

1 8 DEMONISM

II. In distinguishing between demonism and in-
sanity, we must recognize the fact that there may be
occasionally a case of insanity wrongly supposed to be
demonism. Still more are we likely to meet border-
land cases, hard to classify, or showing symptoms
akin to both insanity and demonism. Such probably
was No. i.

This was a man whom I had known for some time.
I baptized him at Funing, on December 9, 1914. When
he went home, a relative scoffed at Christianity. He
flared up — and was off. I came back on the sixteenth,
and the Christians took me to see him. His appearance
was that of a man in intense mental agony. He would
lie down, sit up, stand — in no position could he get
ease. His face was drawn up as in weeping, but I saw
no tears. The mouth was frothing and dripping. He
recognized me, for once he called my name, like one in
agony, appealing for aid. The look in the eye was ab-
normal.

In the days following, all his thought was about
religious matters. He talked about going to hell. Once
he heard the incantations of a witch, and was in terror
until informed that it was at a neighbor's house.
Another time he was scared, because he lost count of
when Sunday came. Once he thought he saw a woman,
a demon. He followed her, and felt around for her.

By praying and the building up of his faith the
Christians healed this patient. I saw him often after-
wards, well and happy. The only symptom that did not
seem to clear up was a tendency to over-emotionalism.

Now this case differs radically from demonism. He
had a bright mind, but his constitution had been under-
mined by opium. In his trouble there was a prominent

DEMONISM VS. INSANITY 1 9

religious element, but there was no sense of control by
a demon. There were no alternating periods. The
trouble came at a time of intense mental conflict, the
time of change from the old to the new religion. When
I reported his case to authorities in America, some con-
sidered it hysteria, some manic-depressive ; Adolf Meyer
considered it schizophrenia, but originating in hysteric
conditions. Indeed, the Chinese did not consider it
demonism, for they described it, not as demonism, but as
a " disease of the idiocy class." His affection is hard to
define, not demonism, yet not a well-defined case of
insanity.

On October 14, 1920, we made a mistaken diagnosis
at the ' Kwai ' village, a small country place. A child
was brought, lying in a flat basket in a wheelbarrow.
Several months previously she had come in from the
field, suddenly ill. She had then wrapped something
around her head, complaining of headache, and crying
out in language such as the demonized use. Later, the
pains went to other parts of the body; she stopped
speaking intelligently, but would occasionally give a
sound unformulated. Then she lay down, and since had
not been able to rise. In our examination, when the
mother threatened to throw her in the river — by no
means an idle threat — a flow of tears showed comprehen-
sion. We exorcised and prayed, but the answer came
through a dose of santonin. I hear she is well now.

III. Again, a correct interpretation of demonism,
while differentiating the species, will recognize it as a
psychological abnormality or insanity in the broad sense.
A man and a sheep may be classified together if we
make the classification broad enough. We may recognize
distant relationship with the demonomanias seen in our

20 DEMONISM

hospitals. Paranoia, epilepsy, precox, especially of the
catatonic class, depressives, especially melancholia —
many of the insanities have patients who imagine them-
selves Jesus, God, the Devil. Religionism is a symptom
of many maladies.

The laws of mental science, so far as established, are
a help to the understanding of demonism. Nothing is
gained, either by denying that it is a demonomania, or
by confusing it with the other insanities. Clear analysis
is the basis of progress.

As for Bible students, they will be interested to find
that when the New Testament sometimes speaks of
demonism as lunacy* and yet usually characterizes it
as a distinct matter, this is not merely a loose of terms.
Indeed, it anticipated science. Commentators and trans-
lators who have tried to tone down the original Greek
to suit their theories have not improved the data.

*Mt. 17 : 15 ; or madness, Jno. 10: 20.

CHAPTER III.

DEMONISM DEFINED.

The problem of demonism is now nearer solution
than ever before. Science has at last found a key that
will unlock it. But to do so, science and religion must
co-operate. Neither can alone view the truth from all
sides. The key to the problem is found in the principle
now recognized by science under various terms, Dissocia-
tion, Dual or Multiple Personality, Hysteria.

I. What is dissociation ? Normally constituted,
man is an organized whole. Bill Smith or Tom Jones
is an intricate piece of machinery, in which physical and
psychic factors co-operate, and all according to the
principles of natural law. Now the term dissociation
is used by some in a wider sense as signifying any
nervous or mental irregularity in this organism. In this
sense it would include the subject of insanity, already
studied.* The more specific use of the term signifies
the subdividing of the powers and functions of this
organism, so that instead of being one organized whole,
there appear, as it were, two or more personalities in
the same human being, the body being now under the
control of one, and now under the control of the other.
In these subdivisions the laws that govern the organism
still operate to such an extent that each may be able
to think and act and speak, appearing to be itself
an integrated whole, but neither one has all the
faculties and characteristics of the whole, and each has
its own distinguishing peculiarities.

♦Thus, e.g., Hart's " Psychology of Insanity."

22 DEMONISM

I^et us take an illustration in the well-known case
which Dr. Morton Prince studied under the name Miss
Beauchamp.* This young lady, of high standing
socially and intellectually, was subdivided into three
distinct personalities, to which — or shall I say, to
whom — were given the names: B I, or "The Saint,"
B IV, or " The Realist," and B III, or "Sally." In
addition there were B II and other partially formed
personalities. The Saint was morbidly conscientious,
meek, inconceivably patient, but suffered with neuras-
thenia, insomnia, depression, fatigue. "The Realist,
whom Sally. ^dubbed "The Idiot," was physically more
robust. She was^the antithesis of morbid saintliness, as
seen in B I, strong, resolute, self assertive, " sudden and
quick in quarrel," determined to have her own way.
Sally was physically hearty. I^et Miss Beauchamp be
suffering with abdomidal pains, head-ache, exhaustion,
and change to [Sally. Instantly these symptoms, or
rather the consciousness of them, would disappear.
Sally could walk miles without feeling fatigue, but
afterwards Miss Beachamp would suffer from it. As to
disposition, Sally was " a mischievous, delightful child,
loving the out-door breezy life, free from all ideas of
responsibility and care, and deprived of the education and
acquisitions of the others." Her anti-conventionality
would shock the prudes. Each had memory for the past
and clear perception for the present, so far as concerned
the one personality. The Saint and The Realist were not
conscious of Sally and learned of her only indirectly.
Sally was conscious of both of them and spoke of them in
the third person. She plagued and teased them, learned

*"The Dissociation of a Personality," and "Journal of
Abnormal Psychology," Vol. XV, Nos. 2 and 3, 1920.

DEMONISM DEFINED 23

even to hypnotize them, and deliberately obstructed the
efforts of the experimenter to restore the original.
Sally did not know French, but they did. Alternations
occurred many times a day, and often without detectable
cause. One of the personalities would find herself, e.g.,
at the post-office with no knowledge of how she came
there. The Saint one day found her mouth unaccount-
ably bitter. She did not know that as Sally she had
smoked a cigarette. After years of study Prince was
able to get rid of Sally and reintegrate the other two in
the original Miss Beauchamp. She is now, as he tells
me, a wife and mother, well and happy.

Dissociation in this sense is generally recognized as
hysteria, for science has made wonderful strides in the
study of that subject. It is only the Rip Van Winkles
who now think of it as necessarily an organic disease,
uterine or otherwise. Science recognizes not only
that dissociation is hysteria, but that the essential
element of hysteria is a dissociating, a limiting of the
field of consciousness so that the faculties do not operate
as a whole but in a sphere limited to greater or less
extent. (Prince.)

This dissociating is psycho-physiological, for the
nerve system is the meeting place. It is a functional
disorder, a retracting of what are known as the associa-
tion fibres, so that the more complicated nerve systems
of the brain do not function. The psychic limiting of
the field of consciousness and the physical retracting of
the association fibres are viewed as co-ordinate. Science
now tends to obliterate, or at least ignore the distinction
between the psychic and the physical. As for the
historic symptoms of hysteria: hyperesthesia, anesthesia,
exaggeration, visual irregularities, indefinable coughs

24 DEMONISM

and pains, they are now recognized as manifestations
of this psycho-neurological condition.

There is a movement to abandon the term hysteria
or re-define its meaning. Sidis prefers to use the term
"functional psychosis" as covering this and other con-
ditions.* Solomon Meyer, in a paper read before the
Chicago Neurological Society, April 26, 1917, urges the
abolition of the term. Whatever term or terms come
to be used, dissociation belongs in the category of what
has heretofore been called hysteria.

II. My position is that demonism, scientifically
considered, is dissociation or hysteria in this sense. To
recognize the demon as in reality a subdivision of the
original man, as a second personality, at first blush
seems antagonistic to the Scriptures. That this is a
misconception will appear below, and we make no
progress so long as the whole subject is involved in a
nebulous mist of undefined conditions.

In typical demonism there are two well-defined and
clearly distinguished personalities, freely and frequently
alternating. Each has its own characteristics. Often
the voices are distinguishable. In three of my cases,
the demon spoke in the northern dialect whereas the
normal language of the subjects was Southern Mandarin.
Nevius notes the same. No. 149 is a New Zealand
demon which spoke English though the patient herself
spoke only Maori.

The dissociating is often marked by abnormal
yawning. One of my cases, No. 434, I designate as
11 The Yawning Woman." I first saw her in a meeting
being held at Tienhu by Rev. J. C. DeKorne and my-

*" Multiple Personality," p. 353.

DEMONISM DEFINED 25

self. Knowing nothing about her, I marked her in the
congregation as a demon case because she had these
abnormal yawns. Being partially healed she was able
to keep down most of the manifestations of the demon.
This was on December 19, 1920. Since that she reports
further terrible struggles, but on February 13, 1921, I
noticed the yawns less, and on May 7th they had dis-
appeared and she was well. In narrating changes of
personality in the case of Mr. Hanna, Sidis and Good-
hart mention the intense sleepiness. (" Multiple Per-
sonality" pp. 170 to 187.)

The passing of a spell is often marked by eructa-
tions. The Chinese take this to be the departure of the
demons. Hence one of their names for demonism,
"breath disease." On December 31, 1918, at Funing,
Elder Iyiu Kwei-rung and myself were called to see a
woman. She had been violently affected, drawing a knife
on somebod}'. I found her abed, covered head and ears.
When questioned, though a native of the place, she
spoke in a Shantung dialect. The face had a drawn
expression, rather malicious. She could not eat.
Would groan, off and on. The family promised to stop
worshipping idols. We sang and prayed. She gave
two or three eructations. Soon said she felt first-rate.
As we left the house, a witch sitting at the door also
took her departure.

Sometimes the attacks come on and go off with
unconsciousness — syncope — but more often not. There
is amnesia, more or less complete, but memory is clear
and continuous for each of the personalities. The
demon usually knows all about the patient, but the
patient may not know about the demon clearly. There
is usually no fault in the perceptive powers, and orienta-

26 DEMONISM

tion is affected only to the extent of a change of per-
sonality.

Automatism is clearly marked. My No. 99 shows,
not demonism, but what P. Janet designates as somnam-
bulism. An unusual experience makes a deep impres-
sion, an idee fixe, and the experience is later automa-
tically reproduced. No. 99, a young man, just baptized,
goes with others to a heathen temple. To show his
newly-acquired fearlessness, he seizes an idol and
attempts to make it stand up. The idol breaks in the
middle. The eyes, being loose in the sockets, roll
around. The sun, lighting up some red paint, throws
a glare over the face as of a flush. A bystander cries
out, "Look, he is crying," and runs away. No. 99
goes home to tiffin. His meal is disturbed. Going out,
he finds in an ancestral shrine nearby a demonized
woman. He calls on the name of the Lord Jesus and
heals her. But the experiences of the day have been a
terrific psychic wrench. He is immediately taken ill.
The broken idol's pains are reproduced in his own
waist and he has a headache with tremor, etc. Happily,
his faith in Jesus is well-grounded and he soon throws
off the bonds of superstition. He has since risen to be
a captain in the army.*

There are symptoms which some scientists'explain
as hyperesthesia. In my case No. 29, Mr. Tai was
called to visit a woman. Neither she nor her family
knew he was coming. Yet when he was three "li"
away, she said: "That old man is coming," and talked
further about him. Some of the cases chant ditties and
refrains not known to them in their normal condition.
One of Miss MacNaughton's India cases, while the

*Illust. 3.

Illus. 3. Capt. Wang. Hysteric Somnam-
bulism. Case 99. See p. 26.

DEMONISM DEFINED 2 J

demon, composed a beautiful poem of several stanzas
about the hospital and other matters. Some cases have
abnormal strength.

In this form of hysteria the standard tests often do
not detect it, for the somatic symptoms are resultant
and incidental. Thus in No. 101, Dr. Woods could not
detect hysteria from the superorbital nerve. Yet the
variety of the somatic symptoms confirms our analysis.
I have observed: coughs and hiccoughs; huskiness ;
dumbness ; indigestion ; diarrhea ; constipation ; con-
tractions ; paralysis ; pains of various kinds ; asthma ;
nose-running ; frothing at the mouth ; blindness ; irrita-
tion of the eyes ; swellings ; menstrual trouble ; tremor ;
emaciation ; loss of color.

From my records I notice that out of two hundred
and ninety-four cases, ninety-nine were men and one
hundred and ninety-five were women. As to ages, out
of two hundred and ninety-seven, I found seventeen
under the age of puberty : fifty which began about the
age of puberty ; two hundred and eight in middle life,
from the twenties up to fifty ; and twenty-two old people.

As a typical case of demonism, let me relate my No.
58. In a little village lives a Mrs. Ts'wei. She had
been troubled with a fox demon for five or six years.
She had given up her baby to the care of others. (In
my case No. 11 1 and others, the subject under the demon
personality has been known to destroy her own children.)
When our people got hold of No. 58, October 26, 1917,
she had been abed in an apparently hopeless condition
for over a hundred days. Under Christian influence she
markedly improved.

I saw her first on November 22, 1917. She had
then of her own accord walked in to our chapel at

28 DEMONISM

the town Tung-k'an, a distance of ten miles. She
declared from the first of her intercourse with us a fixed
determination to conquer the trouble, saying she would
not burn incense to that fox idol if it killed her because
she wanted to save her baby from such a fate. I found
her to be a woman of about thirty years of age. From
the 22nd to the 25th in the preaching services and
otherwise we observed her carefully. The spells would
come on frequently, more especially during the singing
and prayers. She would be sitting quietly. The face
would begin to look surly and the lips to pout. The
left-hand corner of the mouth would draw down. As
she got more deeply under the influence, malignity and
hatred would show in the countenance. The head
would weave, if we may borrow language from the
elephant. Sometimes there was weeping. She would
begin to yawn and continue it a number of times, each
orgasm more tense than the previous one, until with the
final expiration she would give a scream, possibly the
automatic reproduction of the fox bark. Once I heard
it on an intake of breath. It is the only case in which
I have heard this scream. The spell now on, she would
chant in the voice and personality of the demon, saying,
e.g., "There were a hundred and twenty-five of us
(demons) when we came, but now there are only five.
For three years we have eaten good food, but they will
not burn incense to us any more. How many people
have they anyway? (Seeing the crowds of Chris-
tians coming in from the country.) I must take her
away from this place. But where shall I take her?
She has kinfolks at Funing, T'ien Tsi-ts'ang, and
Tung-k'an, but they have chapels at all those places.
Alas, for my life! Alas, for my life! " ^On the morning

DEMONISM DEFINED 29

of the 24th, the demon was saying: " Go on home. I
will spare your physical life." The subject in her own
personality would reply : " No, I am not going home."

The spells would pass off quietly. Between times I
would see her doing needle-work or helping about the
kitchen. When I would talk to her casually, she
would reply normally, but sometimes seemed to shun me.

We tried to get her to pray to Jesus. She replied
to me: "He (she or it) will not let me say it." She
would start to repeat a prayer, but when she got to the
name " Jesus," she would balk. I learned later that on
the 27th, after I had gotten away, under the repeated
efforts of the Christians she did get it out, and then
kept on repeating it. Before I left, on the 25th, while
Mr. Tai was preaching, the demon was much in evidence,
the face twisting and twitching, with continued chanting,
and now and then yawns and screams. When I rose to
conduct the baptisms and sacrament, she was quiet and
looked normal. When we came to the final hymn and
prayer, I anticipated trouble, but to my astonishment,
there was not a sound, and the face had an entirely new
aspect. She looked completely subdued. Instead of
the hard lines and contractions of the lips, the face
looked relaxed. The mouth would open and shut by
the dropping of the chin as of one in extremis gasping
for breath.

During these interviews, the minds of the Chinese
were confused by the question whether this trouble was
due to phlegm — they have an idea that mental aberrations
come from this source. Our ancestors had theories no
less ridiculous. On December 22nd, the husband brought
her to Yencheng for diagnosis. They came to the
morning service, much to the amazement of the con-

30 DEMONISM

gregation, most of whom had never seen anything like
it. While I preached, the demon was in evidence as
usual. The medical man, J. W. Hewett, sat down by
her and by speaking softly tried to quiet her. Being
now the demon, she turned on him viciously like a
snapping dog. At one time, when she became especially
vociferous, I went down from the pulpit, laid my hand on
her shoulder, and in an authoritative voice, said : '* Jesus
Christ commands you to come out of her. Are you not
going to do so ? " The demon immediately quieted
down, whimpering : li Alas, my life is done for. They
will not burn incense to me. That man 'Kwai,' that
man 'Kwai,' and this Mr. White! I am afraid of
them." ' Kwai ' was the neighbor who had first brought
Christianity to bear on her.

On Monday the 23rd, the husband and wife came to
my study. They talked for fifteen minutes. She was
perfectly normal and had no trouble while there.

On March 16th and 17th, 1918, at her own village
she told me that she had no further trouble in her
every-day home life, spells coming on only in church.
I noticed twice on this occasion that when a spell came
on, she could control it by her own volition. She now
talked normally and smiled, the latter an especially good
indication of progress.

To obtain the judgment of the best science, I sent
my notes on ten cases to a number of experts in the
United States.

L,ewellys F. Barker wrote: "This is a valuable
series of cases and they fall into groups with which we
are now — thanks to modern psychiatric study — fairly
familiar. Most of them are cases of dissociated per-
sonality, that come in the definite hysteria group. A

DEMONISM DEFINED 3 1

few of them are probably instances of the manic-
depressive psychosis. It is possible that some of them
belong to dementia precox, but this is less likely."

Morton Prince wrote : "They are plainly cases of
hysteria. In principle they are well-known. More
specifically, the phenomena are manifestations of sub-
conscious ideas, known as sub-conscious personalities."

III. We must, however, differentiate demonism as
a type of dissociation sui generis.

(1). Dissociation as distinct from demonism is rare.
P. Janet tells his Harvard audience the subject is so rare
that they will hardly have to deal with it in their
practice.* Dana in 1894 found in all literature sixteen
cases. Prince in 1906 charted twenty cases. Others
have been discovered since, but in no considerable
numbers. In 1917 I visited three well-known institutions
for nervous and mental cases, one of them, the Maryland
Hospital for Insane, having over eight hundred cases.
In neither of them did I find at that time a case 'of
dissociation, though in the latter the superintendent, Dr.
J. Percy Wade, had observed it previously.

Now demonism occurs only under certain conditions,
but given these conditions it is widely prevalent. To diag-
nose it as dissociation or hysteria of the general type does
not account for the one hundred and twenty thousand or
more cases in China alone. It is essential to qualify our
diagnosis. The clear demarcation of localities gives us
one differential, that it is of environmental origin.

(2). Certain uniform predominant traits
differentiate demonism. In the insanities which occa-
sionally show dissociation, the variety of the concepts

*" Major Symptoms of Hysteria," by P. Janet.

32 DEMONISM

personified is unlimited. They cover the whole range
of the human mind from a rooster to Almighty God.
Variety is also to be observed in the cases of hysteric
dissociation. Miss Beauchamp had her "Saint,"
" Realist," and " Sally." Mollie Fancher, studied by A-
H. Dailey, had her "Sunbeam," "Idol," " Rosebud, ''
"Pearl," and "Ruby." Doris Fischer, studied by
Walter F. Prince and J. H. Hyslop, had her "Mar-
garet," mischievous, "Sleeping Margaret," benevolent,
" Sick Doris " and " Real Doris." Alma Z., studied by
Osgood Mason, had her "No. i ," intelligent, patient,
womanly, but with illness and pain. She had her " Twoey,"
a bright, sprightly child, ungrammatical, Indian as to
character, shrewd, interested in the well-being of " No. i."
Then she had a third personality, "The Boy," broad
and serious, lacking in all the book knowledge of ' ' No.
i ,' ' but interested in politics and practical matters, and
a good housekeeper. In some of the cases studied there
have been two clearly defined personalities but no one trait
so predominant as to name them. Such are the Mary
Reynolds case (Weir Mitchell), Marcelline (J. and P.
Janet), Felida X (Azam).

Variable symptoms do not differentiate species, but
uniform traits, appearing in a definite, well-defined class
of cases would. The bumble-bee of China has a different
stripe from the American varieties : the pigeon has a
different note : the bull-frog has a different croak. Yet
the bee is still a bumble-bee, the pigeon is still a pigeon,
the frog is still a frog, for there are uniform traits which
differentiate the species, regardless of minor differences.

Now demonism may vary in details, but it is
differentiated from other forms of dissociation of per-
sonality by the uniformity of certain traits, e.g., there

DEMONISM DEFINED 7>3

is always a sense of control and the control is always
conceived of as a demon. In some of my cases, the
demon represents the superstitious concept of the Fox or
Weasel spirits. In No. 3, a youug married woman was
afflicted with what appeared to be the spirit of her
father-in-law. No. 26 was supposed to be an enemy
seeking vengeance. Various gods and spirits are re-
presented, but there is always the demon idea — using
demon in its original non-moral sense. Other uniform
traits are : demand for worship, antagonism to the name
Jesus, etc.

(3). Demonism is differentiated by the morally

EVIL QUALITY.

Let us be clear. Iu other forms of dissociation,
abnormal evil, malice, ferocity appear. But in many
cases it does not. Take that case of Ansel Bourne,
studied by Professor James. An itiuerant preacher,
sixty years old, in his usual health, living at the town
of Greene, Rhode Island, he suddenly disappeared.
Two months later he was found at Morristown, Penn.,
keeping a store iu the name of A. J. Brown. He had
appeared to the neighborhood as normal. When became
to himself, he did not remember the Brown episode until
James brought it back by hypnotism. Here there was no
moral element. (N.B. I use the termmoral only in its
ethical sense. Dubois, P. Janet, and others use it in what
the Standard Dictionary calls a looser sense, embracing
intellectual and emotional elements.) Both as Bourne
and as Brown this case was religious, morally good.

Would anyone claim that Sally was morally evil ?
Prince expressly disclaims it, and says that dissociation
does not usually cleave along moral lines.* Compare the

* " Dissociation of a Personality," by Morton Prince, p. 2).

34 DEMONISM

"B" personality of "B.C. A."* and " Twoey." In
some cases, as Marcelline and Blanche W., both studied
by Jules and Pierre Janet, not only is there no moral
quality but the second is superior to the first as to
both health and temperament. Blanche W. in the second
personality passed examination as nurse though she
could not do so before. Indeed, in some of these cases
the operators have left patients in the second personality,
recognizing that as normal.

It is evident that in dissociation per se the disaggre-
gated self may be morally good, morally evil, or morally
neutral, as the case may be. But demonism would not
be demonism if the morally evil trait were left out. It
is this trait which has in all ages led men to attribute it
to Satanic agency.

In the data now available, the evil trait is either
universal or so general as to be distinctive. Partially
developed cases, of course, do not show all the symptoms,
but every fully developed case I have observed mani-
fested the morally evil quality. Should a sporadic case
occur without it, our proposition would not be disproved.
Diphtheria sometimes kills, even though the diagnosis
does not reveal it.

The evil quality may manifest itself in various
ways. Thus Miss Waterman, in giving a ferry-woman's
case, No. 105, says: " When the spells come on her,
there is a distinct change in her disposition and appear-
ance. At other times she may be normal and pleasant.
But at times she gets a dare-devil, defiant air, talks in a

different voice, she lives a profligate life, and

says she cannot help it, that the influence compels her to.
Sometimes she goes away from home for several days,

*" My Life as "a Dissociated Personality," by B. C. A.

DEMONISM DEFINED 35

and when she returns, says the demon was working in
her so that she could not but go."

Another form of moral perversity shows out in a
series of cases reported from Sutsien, Kiangsu, by Rev.
B. C. Patterson, D.D. With these cases, wherever they
go, fire breaks out, a phenomenon observed sometimes in
the insanities. One of these, the Tusan Girl, No. 120,
had not been in the mission chapel twenty-four hours
before a neighbor's house caught fire. Dr. Patterson
and his colleagues did not dare bring her into the central
station, but the Roman Catholics took her in, guarding
against danger by putting up an image of the Virgin
Mary. In a nearby room a teacher's clothes caught fire,
and presently the mat on which the girl slept was afire.
The actual causation of these fires we must attribute to
the abnormal ingenuity of the demonized aud we are not
surprised that the Catholics found a box of matches on
her. But the psychic symptoms accord with what we
know of demonism.

The more common form for the evil quality to take
is that of malice. My No. 323 died of the demonism, as
mentioned in Chapter II. Five days later a daughter-
in-law of that family, No. 325, woke up to find her two
months old baby dead on the bed. Four days later this
No. 325 and another daughter-in-law, No. 324, became
afflicted with symptoms similar to those of the mother-
in-law. The demon represented itself to be the " Weasel
L,ady," the spirit which " contracts the sinews and skins
the hide," i.e., in vengeance for the sufferings of the
weasels. It said: "I have strangled two of them, a
big one and a little one, and I have three more to get
before I am through." When I saw No. 325, her face
between spells looked wan and distraught. When the

36 DEMONISM

spells came on, she would begin to yawn and then the
face would be drawn up in anguish. The family were
in misery, pursued by this nemesis until relieved by
Christianity. This malice pervades most, if not all of
the cases.*

A distinct stigma necessitates a sub-classification, in
the genus Dissociation of Personality. Let us take a
supposititious case. In Central Asia arises a malady.
It is characterized by symptoms physical and symptoms
psychic, sometimes repeated but not uniform. It is
noticed, however, that of those reported practically all
manifest an abnormal bravery. This characteristic
appears in old and young, in male and female. The
malady spreads. It appears in many lands and always
exhibits this trait. Science would not hesitate to recog-
nize this as a distinct malady, differentiated by the
quality bravery. So to differentiate demonism by the
morally evil quality is not religion but science.

In the normal personality there are rudiments of a
cleavage along moral lines. Sidis has brought out the
fact that the normally constituted mind has certain
inhibitory, or as he calls them, guardian faculties. When
stimuli are presented to the mind, these faculties must
determine whether or not the psycho-neurological system
shall respond to them. These inhibitory faculties, insofar
as they have to do with moral qualities, correspond to
what theologians call the "moral nature." They define
this moral nature as a quality of the mind.f These
inhibitory faculties are constantly coming into contact
with stimuli of a morally evil quality and conflict arises.

* See illustrations 8, 9, 10.

t Thus, e.g., Miller of Princeton in bis " Metaphysics or the
Science of Perception."

DEMONISM DEFINED 37

The consciousness conceives the combatants as two
men, the "old man" and the "new man," the "flesh"
and the "spirit." These two men are what Prince
would call " systematized complexes,"* and dissociation
usually follows the lines already thus systematized in
the normal personality.

In demonism this evil nature gets control of the
man. In his normal condition it works against his
better nature, obstructs his highest development, but it
is held down by the reason, the conscience. In this form
of dissociation, the servant gets control of the master;
Mr. Hyde, the Mr. Hyde that lies unknown in every
man, takes control of Dr. Jekyll's body and becomes the
demon. In other forms of dissociation the moral facul-
ties may be affected incidentally, but the fundamental
cleavage is not along moral lines. Sally would be a very
mild demon indeed and Twoey a benevolent one.

The question may be asked, Is not demonism the
same thing as the trances of the mediums? Yes and No.
Motor cars are all motor cars but some are Fords and
some are Buicks and some are Hudsons. The banker
uses one for his private business, the jitney runs for the
public, and the trucks carry milk and coal. The princi-
ples of dissociation run through multiple personality,
spiritualism and demonism. Yet the distinctions given
above clearly differentiate demonism from all other forms
of dissociation. It is for us, as we go forward, to find
out whether demonism is a Ford or a Buick or a Hudson,
and what part it plays in human life.

Having thus analyzed demonism as dissociation,
morally evil, let us not jump to the conclusion that we

* " The Unconscious," p. 283 fg.

38 DEMONISM

have accounted for it on a subjective basis. The crux
of the problem is yet before us. Whence come these evil
traits? Whence come the abnormal faculties of the
demonized ? Can the thought-content of these dissociated
personalities, and the abnormal psychic attitudes be
accounted for on a purely subjective basis? How comes
it that the morally evil nature, ordinarily under control,
now throws off the inhibitory faculties, the conscience,
the will, and the servant becomes the master? Is there
outside influence, and if so, by whom?

CHAPTER IV

DEMONISM OF PSYCHIC ORIGIN

When we analyze demonism as hysteria tradition-
alists may take a shudder as though we had cut under
the Bible. Independent thinkers will grasp the idea.
Granting it to be, in a sense, a disease, the origin is not
to be traced to some germ or blood clot or lesion. This
chapter is written to prove that demonism comes pre-
eminently from psychic causes, i.e., from the mind. The
question, What affects the mind, will be taken up later.

i. There are, of course, often physical conditions
which make one more liable to demonism. Dr. L,. S.
Morgan reports that the cases which come to his hospital
usually show some physical ailment.

One of his cases, No. 102, was unable even to sit up
without assistance. She could not eat and was amazingly
wasted. Aside from the "demon," which was, to her
mind, very definite, moving about from place to place,
he found indefinite symptoms such as would occur with
functional indigestion. Another of his cases, No. 103,
had a bad mitral insufficiency. He treats his cases with
drugs, as the symptoms may indicate, but says he
depends more on influencing them through the Bible-
women to get rid of the demon idea, to use the treat-
ment, and above all, to believe in Jesus. No. 102, as he
reports, laid hold on the power of God by prayer and
was healed. She used the medicines for a while, and
then dropped them. I^ater she was baptized and now
for several years has been an active Christian. In heal-
ing No. 103, digitalis played a prominent part, and when
threatened with recurrences it still helped her. After
recovery she had a fine baby.

40 DEMONISM

The dissociations seen in Western clinics usually
occur with disease, though even this may be psycho-
pathic. Barker says of hysteria : " Most patients have
a distinct neuropathic or psychopathic predisposition."*
Prince found in Miss Beauchamp's case an inherited
nervous instability which prepared the way for the dis-
sociating when she received a severe nervous shock.

2. Happily science now knows what hysteria is, a
functional condition of the nervous system and this nerv-
ous system, the meeting place between mind and matter,
may be affected by either physical or psychic causes.

For the causation of psychopathic conditions gener-
ally, Adolf Meyer gives a five-fold classification. f
He says the disorders may be: (i) Exogenic, caused
by, e.g., alcoholism or sexuality. (2) Organogenic,
arising from some disease of an organ other than the
brain or nervous system, e.g., thyroidism. (3) Neuro-
genic. Such conditions are seen where we can actually
demonstrate some nervous disorder such as a brain lesion.
(4) Psychogenic, arising from life experiences, shocks,
etc. (5) Constitutional, the most lasting characteristics,
whether derived from heredity or acquired.

From this we see that his position, which we may say
represents the general scientific opinion, is that with some
nervous or mental diseases, a break-down, an insanity,
may with one patient be caused by, e.g., drink, opium,
or disease of the thyroid glands, whereas with another
patient the identical disease may come from the shock of
a mother's death or from an attitude of the patient's
mind due to unfortunate relationships in the family.

*"The Clinical Diagnosis of Internal Diseases," p. 587.
t See chart given to fourth year class in psychiatry at Johns
Hopkins Hospital, January 1917.

DEMONISM OF PSYCHIC ORIGIN 41

For hysteria the trend of opinion is to stress the
psychic rather than the physical causes. In his chart
Meyer questions whether it is to be found under the first
three headings, but does find it under the last two, in
which the psychic element is prominent.

Indeed, in cases where the physical factor would
seem most clearly indicated, as where dissociation occurs
after a railroad accident, Prince attributes it rather to
the psychic than the physical shock.* In the well-known
case of Mr. Hanna, the dissociation came from a fall,
which we of the laity would consider a physical cause.
Yet the scientists healed it largely by psychic means. f

Physical conditions, where they occur, are now con-
sidered excitatory rather than efficient. This is true
even of the sex organs which formerly bore all the blame
for hysteria. So, e.g., say Dubois J and Stoddart.§

Sidis in his latest work, " The Causation and Treat-
ment of Psychopathic Diseases" [p.i.] says: "In all
functional psychosis'" — in which he includes hysteria || —
" there must be a me?ital backgrou?id, and it is the mental
background alone that produces the psychosis and deter-
mines the character of the psychopathic state." (italics
his.)

We may, then, infer that with demonism, while
physical factors may be present, the psychic must be the
predominating etiological factor.

3. We may go yet further and say that demonism
may be caused entirely by psychic causes.

*"The Dissociation of a Personality," p. 459.

fSee " Multiple Personality," Sidis and Goodhart.

X " The Psychic Treatment of Nervous Disorders," p. 28.

I " Mind and its Disorders," p. 401.

II See " Multiple Personality," p. 353.

42 DEMONISM

In conversation Prince called my attention to the
fact that the mediums, whose stances are dissociation,
are trained to this work. This form of hysteria is by
some classified as artificial, thus distinguishing it from
the hysteria occurring with diseased conditions. It is
hypnotism. The Nancy School of psychiatrists proved
to the satisfaction of the world that persons could be
hypnotized who had no hysteria, congenital or otherwise.

Indeed Babinski would not recognize as hysteria
anything which couldt?not be produced by suggestion.

That psychic causes are entirely adequate to produce
dissociation is evident from modern researches.

Dubois gives an interesting incident.* A professor
was demonstrating before his class. By chance a patient
came in with a trifling ailment. Treatment was given
him. The professor then asked, "How long is it since
your arm was paralyzed?" The patient, who was
perfectly well, denied any such thing. The professor
insisting, paralysis actually took place and continued
until relieved by counter-suggestion.

P. Janet reports a man blind for four years, a woman
blind for two years, and another with frequent attacks of
blindness for a few days at a time, and all of psychic
origin. f A popular magazine reports a case of blindness
diagnosed and relieved on psychic principles by Dr. Ames
of New York. Among Charcot's cases, one, a man of
forty, found that his wife had disappeared, taking their
funds with her. He lost speech for eighteen months.
Sidis brings out the psychic origin of asthma. Also
with a patient, who for years had had his stomach
washed and dosed by physicians, who had suffered with

* "The Psychic Treatment of Nervous Disorders," p. 115.
t " Major Symptoms of Hysteria ," p. 187.

DEMONISM OF PSYCHIC ORIGIN 43

fainting attacks, indigestion and serious heart trouble,
the disease was diagnosed by Sidis as originating in
fear.* Epileptiform cases, neuralgias, etc., have been
traced to psychic shock, f

With such evidence before us, we have scientific
basis for our position that demonism may be caused by
the mind, whether the patient has or has not any
physical disease.

II. Now let us take up our data. We see China
full of demonism, while Europe and America hardly
know there is such a thing. There must be a cause, a
cause uniform and adequate to account for conditions.

To illustrate, Newtown and Middletown are twelve
miles apart. Soil, climate, race are the same. In New-
town occurs a case of typhoid. In Middletown none
occurs, or a sporadic case. The man who would trace
one case to a cold, one to a fall, and one to upturned
earth would soon find himself classified with a rather
malodorous species of the genus homo. A cold or a fall
might predispose to typhoid but for the cause we must
search the water, the food, the local conditions which
have influenced all the cases. Let us see whether a
physical cause can be found which would affect all these
cases of demonism.

The pre-dominance of female cases at once suggests
the old idea of a uterine disorder as the cause. In a
number of my cases, the demon was more marked with
the menstrual periods.

At Tung-k'an, November 1917, a young man, No.
71, came before the session. He was a partially healed

* " Causation and Treatment of Psychopathic Diseases ," p. 178.
t See Breuer and Freud, " Studien uber Hysteric"

44 DEMONISM

demon case, though the wan face, dishevelled hair, and
generally lackadaisical appearance emphasized the
"partially." His wife No. 72 was reported as a more
serious case. She would be normal and all of a sudden
would break out cursing and mocking at people. Once
as the demon, she struck her neighbor, who was also a
demon, No. 58, saying, "You are no good any longer.
They will not burn incense to you now."

As the demon she spoke Northern Mandarin,
whereas her normal dialect was Southern Mandarin. In
March I9i3, when the husband came into the room, he
was so hearty, tanned, jovial, that I could hardly believe
he was the same person. But the wife, a nice looking
young lady of twenty-four, could claim to be healed only
two weeks and there was still question about her. They
reported that her menses were delayed and they had no
child, though they had been married three years. It
would look as if the intensity and the prolongation in
her cases were due to physical causes.

But on the other hand, with my No. 5, the healing
of the demon by prayer and faith was immediately
followed by conception. Her little boy, born soon after-
wards, was witness to the fact that with her the physical
symptoms were resultant rather than causal.

With No. 3, a young wife had a demon which came
on with the menses. A tremor would go over her. She
would groan twice. Then the demon would be in
control, talking and chanting. Any physician of the
old-time regime would have diagnosed it as veritably
hysteria — a disease of the uterus. But when she was
healed the trouble immediately took her husband, a
hearty young farmer, and now for four.or five years he
has been afflicted with it.

DEMONISM OF PSYCHIC ORIGIN 45

No. 364 was another noteworthy case of demonism
in a male. On November 6, 1919, in our chapel at Ta-
t'ao, I noticed a man, who had been brought on a
barrow. He looked very ill. When they supported him
into the room, he sat motionless for two hours. In the
examination he reported that he had been ill for two
months. He had not eaten, to speak of, for ten days.
Did not urinate. Presently he began to breathe very
hard. I told him to lie down. He did so, beginning
to moan. After the meeting they took him away
on a barrow. I saw him in December, 1920, robust,
ruddy, strong.

Demonism is just as serious with males as with
females, but it occurs more often with the latter. This
must be attributed, not to the physical, but to the
psychic feminine. True, the psychic feminine is in-
fluenced by physical conditions of her sex. Note
the irritability of the pregnant woman. Indeed, we may
say that fear of a mouse may be attributed to woman's
sex, as so many women do fear a mouse. But a man
may be irritable and may even fear a mouse. If we fall
in line with the trend of opinion, and consider demonism
as a psycho-physical condition of psychic origin, the
pre-dominance of it among women is easily accounted
for on the principle that the psychic characteristics of
woman are such as to render her peculiarly liable to
demonism. This hypothesis gives no embarrassment
when a case occurs among males.

In writing the above, as the most typical case of
demonism arising probably from physical sex conditions,
I selected No. 72. On May 22, 1920, some time after
this was written, I went to her village, and what was
my surprise to find No. 72 rejoicing in a baby ! The

46 DEMONISM

healing of the demonisui had healed also the sex trouble,
thus showing that the latter was not the cause of the
demonism but the result of it.

2. Can heredity account for demonism? Possibly
in some cases it may predispose to it. Meyer recognizes
it among the constitutional factors possible in hysteria.
But Sidis denies that psychopathic diseases are heredi-
tary.* In my cases, heredity has not been noticeably
prevalent. Even where it seemed most clearly indicated,
there were usually decisive reasons for not recognizing it
as the efficient cause. Where several cases occur in one
family, it usually passes between those of no blood kin,
as the husband and wife, and it especially prefers the
poor daughters-in-law.

My No. 67, while a maiden, worshipped a large paper
idol, and became afflicted with demonism. After marriage
it persisted. Whenever she omitted the burning of in-
cense, she would feel badly, would then not recognize her
husband and would talk as the demon. After she had
been oppressed for twenty years, a neighbor became a
Christian and took the preacher to see her. He found
this idol treasured up in the bedroom, showing thereby
unusual devotion, for the idols usually hang in the sitting
room. She allowed him to take it down and was soon
healed. But she had a son eleven years old. After the
healing, one day an idol procession was passing. He joined
in and from that date the demon came on him. After a year
or more, he too was healed. Then his sister-in-law was
afflicted. In these cases the three all manifested the same
symptoms, including, what is not so common, vomiting
and purging. Now, was the son's case due to heredity?

* " Causation and Treatment of Psychopathic Diseases," p. i

^PwBKPP^r01

DEMON ISM OF PSYCHIC ORIGIN 47

If so, how explain the evident connection with idolatry ?
How explain the daughter-in-law's case? How explain
the fact that neither of these cases occurred until the
mother was healed ?*

3. On the question of etiology, epilepsy needs
especial elucidation. The appearance of epilepsy among
the demonized and possibly of demonism among the
epileptic, has in this hitherto unanalyzed subject led to
hopeless confusion.

What is epilepsy ? Science is not prepared to
commit itself. But the trend of opinion is to put
epilepsy among the diseases expressed in organic terms.
Spratling interprets it as organic and Dunton, of the
Shepherd and Enoch Pratt Hospital, accepts his opinion
on the ground that the marked increase of neuroglia
fibres necessarily implies degeneration in the tissue of
the brain. f The general opinion that epilepsy is incurable
rests, of course, on the interpretation of it as organic.

There are, however, diseases recognized as epilepti-
form, to say the least, which are of psychic origin.
Sidis gives an interesting case.| A Russian, twenty-one
years of age, was affected with what appeared to be
Jacksonian epilepsy. There would be rhythmic move-
ments, convulsions, anesthesia. The head and the whole
right side were affected. The attacks would come on
annually, about the same time, and would always begin
at midnight. On being examined under hypnosis, the
trouble was traced to an experience in his sixteenth
year. He was then in Russia and very superstitious.
Going to a ball one night, as he passed the cemetery, he

*Illus.4.

| " See Maryland Medical Journal ", Feb., 1905.

t "Causation and Treatment of Psychopathic Diseases," p. 254.

48 DEMONISM

thought he heard somebody after him. In fright he fell
down and had a "fit," being carried home unconscious.
Under hypnosis he would live this experience over.
Again he was in Russia, talking Russian, talking
about his mama, frightened to death and having a
fall. The psychopathic origin of this epilepsy was
clearly demonstrated.

Such epileptiform phenomena are especially frequent
with hysteria.*

Now true epilepsy may manifest dissociation. In
Prince's chartf a number of the cases of dissociation
were epileptics. But to my inquiry about them. Prince
replied that the dissociation wras one thing and the
epilepsy was another. Demonism, being a species of
dissociation, may be induced by epilepsy — though I
have not yet found any such cases. On the other
hand, as demonism is hysteria, it may manifest itself
in epileptiform attacks. Such cases are beautifully
paralleled by Sidis's Russian.

' Among my cases, a number manifested the demonism
in this epileptiform way. No. 134, reported by Mrs. J.
R. Graham, when in the spells turned a distinct purple
color. No. 387 for over three years had been liable to
spells in which she would fall down unconscious, having
convulsions and foaming at the mouth. No. 440 was a
young man. When the Christians were summoned, they
found him abed, unconscious, mouth contracted and
foaming. Yet we heal these cases by faith. No. 387
got well by coming to church and has continued well for
two years. No. 440, three months after our healing, is
working in the fields and preparing to get married.

♦See Breuerfand Freud's " Studien iiber Hysteric."
t " Journal of Abnormal Psychology," October, 1906.

DEMONISM OF PSYCHIC ORIGIN 49

Whether the demonism be super-induced on the
epilepsy or the epilepsy be a by-product of the demonism,
in any case epilepsy cannot account for demonism as the
great majority of the cases are curable.

(4) Of the numerous maladies seen with demonism,
the eye cases attract attention. For the benefit of
scientists I will give a few cases rather fully.

No. 348 is a little boy. According to the statements
of the father, mother and others on the fourth day of
the second month, lunar calendar, 1919, in the morning
the bo3r was well in every way, pla3'ing with other
children. Before midday in the fields he suddenly fell
down, speaking and acting as a demon and not able to
see clearly. In half a month he was blind. On the
sixth of the third month a native doctor, according to
their ignorant practices, stuck needles in the inner
corners of the eyes. On the thirteenth of that month
the child was brought to the Christians. The demonism
was healed by them, but the eye trouble persisted.
When I first saw him, shortly after that, the eyes
showed very slight symptoms of inflammation, the pupils
were not clearly distinguishable in either eye and when
I could slightly detect them, they showed a lead-bluish
color. In May 1920, I saw the child. In the right eye
the iris was now clearly defined and a good normal color.
There was a white spot, clearly marked. It was not on
the cornea but back in the lens. It was smaller than
the pupil and instead of being circular, it had an irregular
jagged outline. The left eye was blurred, bluish-white
and the pupil not clearly distinguishable. No contractions
could be gotten. The patient did not look so hopelessly
despondent as before and to inquiry replied that things
looked " variegated," but he could not make out forms.

50 DEMONISM

The family gave up hope, would not accept Chris-
tianity, would not let the boy be sent to Shanghai, and
he was not cured.

No. 38 was demonized about 1906 or '07, and
blindness came on. She says there was never any " eye
disease." In 1912 the Christians healed the demonism.
When I first saw her, in 1919, she was normal in every
way except being blind. The pupils were inflated and
of a dull, muddy color. Iris and pupil were clearly
defined. The lids moved freely. In March, 1920, J. W.
Hewett, m.r.c.s., i,.r.c.p., diagnosed the case as
atrophy of the optic nerves, primary, i.e., coming on
without inflammation. So far as he could judge after these
years, he thought it may have been due to (1) mental
strain, and (2) insufficient nourishment. The husband
had taken a second wife and mistreated this one.*

No. 349 is a woman thirty-seven years of age. In
1918, sixth month (about July), one day in the fields she
began to laugh abnormally. They sent for the landlord.
From that time on she had spells of demonism, coming
off and on, and lasting three or four days. She would
have pain in the head and the right eye. There was no
trouble in the other eye. The right eye would become
blurred so that she could not see the road. It got red
and inflamed. She herself, the husband, and the land-
lord say the eye trouble came after the demonism. In
the eighth month she was brought to the Christians and
healed of the demonism. May 19, 1919, I saw her. She
seemed entirely well, color good, flesh normal. The
only symptom noticeable was that one eye would drip.
The tears did not come in a flow, nor were the eyes
inflamed. I would see a single tear form and drop, then

* Illns. k.

DEMONISM OF PSYCHIC ORIGIN 5 1

another and so on. I gave no drugs. In May, 1920, I
saw her again, entirely well, even the eye.

No. 79, after ten odd years of demonism, has the
eyes inflamed. Now they have not healed entirely.
although the demonism is healed, but are much better,
No. 6 was a case of demonism with diarrhea, etc. When
the demon came on usually at night, the patient's eyes
became blurred. When the demonism was healed, the eyes
also became normal. Miss Johnston's case, No. 122, was
affected in the eye, when the demonism would come on.

It is evident that eye troubles cannot account for
demonism, as only a beggar's dozen of the demon cases
show affections of the eye. That they may predispose
to demonism is possible. It may be that in these cases
there were incipient eye troubles not noticed by parents
and friends. But these data raise the interesting scientific
problem, whether the converse may be true and hysteria
can cause organic eye trouble.

C. Lloyd Tuckey in his " Treatment by Hypnotism
and Suggestion" p. 20, quotes Dr. James Reynolds to
show that in some cases of hysteria, when the stimulus
of the will has been long withheld, the nutrition of the
nerves is impaired and a functional becomes an organic
malady. In the "Journal of Abnormal Psychology,"
December 1919, Solomon Meyer takes issue with Tuckey
on the ground that mere ideation cannot affect peripheral
processes unless the emotional element comes into play.

From the cases in the text it would seem that
demonism can cause organic eye troubles, whether along
the lines suggested by Reynolds or whether by the fear
of demons acting as an emotive impulse.

As to this whole question of etiology, we may con-
clude that physical factors of varying kinds may be

52

DEMONISM

looked for. Take, e.g., No. 305. In the autumn of
1918, friends brought this man to the Christian chapel.
He had the appearance of one almost dead. Could not
eat. Had violent spells of demonism. The Christians
prayed with him. He began to eat and the demonism
passed off. But after a time it was found that he did
not urinate properly. In May 1919, he came to the
hospital at Yeucheng, was circumcised and treated for
gonorrhea. He is now normal.

In No. 101, the ether used by Dr. Woods may have
predisposed to demonism, but Americans never become
demonized from ether.

Such factors cannot be the efficient cause of de-
monism. If they were, New York would have as much
demonism as Yencheng. Indeed the variety of the physical
factors show they are merely excitatory. Local con-
ditions in China show nothing of a physiological nature
that could account for demonism. True, the opium
habit is more prevalent here. But of all the cases I
have observed only No. 1 was known to have used
opium, and most of the cases are known not to have
used it. As for nerves, the Chinese are proverbially
stolid. Certainly one would be more likely to find
hysterical temperaments among high-strung Westerners
than among the Chinese. Nor can sexualism account
for demonism. If so, there are places in our Western
cities where demons would be as thick as blackberries
on a bush. Indeed, in China it is not in the notoriously
salacious places, like Soochow Road, Shanghai, that
demonism is found, but in the retired country villages,
where unchastity is comparatively rare.

We may as well give up the idea that pathological
science can explain demonism. The problem is chiefly
one of psychics.

CHAPTER V

DEMONISM BASED ON PERVERSION OF
RELIGION.

To work out this psychic problem we must take our
point of departure from the one outstanding characteris-
tic of the trouble. It is based on perversion of the
religious in man, on superstition. Man has and has
always had religious impulses — some do not recognize
them as instinctive — which lead to religious beliefs and
practices. When such impulses, beliefs, practices are
manifested in crude and superstitious forms, they result,
as we shall see below, in these psychic abnormalities.

I. What is religion? Freud and others make it a
matter of sublimation. They conceive of a current, a
flow of biological, creative energy, which they call the
libido. In lower forms of life it manifests itself in ele-
mental impulses which make for life preservation and
perpetuation of species. With evolutionary development
the libido, as White says,* " is ever striving to free itself
from its limitations, to go onward and upward, to create,
and in order to do this it must overcome resistances, tear
loose from drag-backs, emancipate itself from the inertia of
lower callings. The energy which succeeds is sublimated,
refined, spiritualized." According to this view, as the
libido, which would have fasteued itself on lower ideals,
sexual or otherwise, reaches out towards the higher, the
ideals of majesty, power, fatherhood attract it, and the
lower concepts are transposed, sublimated into the higher
concept God. Jung, following out this thought, makes
religion a biological product aud necessary to biological

* •* Mechanism of Character Formation," p. 42.

54 DEMONISM

development. It is not our place here to discuss on
general grounds the question whether religion be objec-
tive or subjective; whether God made man, or man by
subconscious processes evolved the god-idea. Religion
is a fact, a biological fact, a historical fact. This fact
is a safe starting-point for our investigations. The
form of religion which underlies modern civilization is
the monotheistic, and we shall assume monotheism as
the consensus of human thought on the subject of
religion.

To make progress it is necessary that we first delimit
superstition, science, religion. Superstition is a term
constantly used, yet rarely defined. The dictionaries
give various usages of the word, the sense being more
or less dependent on the opinions of those using it. What
may be, perhaps, the central meaning of the term pertains
to the causation of phenomena in nature. In times past
men peopled the air with spirits, free from the laws of
cause and effect and superior thereto. When events
occurred for which no cause was apparent, men guessed
at causation by the interference of spirits. As a rebound
from this, some would consider all belief in spiritualities
as superstition. Others would apply the term to poly-
theism as distinguished from monotheism. A safe
definition may be stated thus : Superstition is the

ERRONEOUS ATTRIBUTING OP PHENOMENA IN NATURE
TO DIRECT ARBITRARY VOLITION BY SPIRITS, TO THE
DENIAL OR EXCLUSION OF SCIENTIFIC PRINCIPLES.

Science — using this term in the ordinary sense —
has made no generally accepted dictum as to the existence
or otherwise of spiritualities. It has formulated no com-
prehensive theory of the cosmos, its origin, its govern-
ment, its limitations. Science concerns itself only with

DEMON ISM BASED OX PERVERSION OF RELIGION 55

matters which are considered susceptible of proof by
demonstration, with the principles of natural law.

Religion, what we may call normal religion, scientific
religion, is at one with science in fully recognizing natural
law, but it goes further and postulates a Supreme
Intelligence, the source of all that is good, of all that
makes for the highest development, physically, mentally,
spiritually, of the universe, man included. God, as
thus viewed, does not arbitrarily interfere with nature's
laws. He has the power and the right, if occasion
arises, to alter, to amend, to suspend, to destroy his
creation, even as the master-mechanician still remains
master of the clock, the engine, the gun he has made.
But ordinarily the volition of the Divine operates through
natural law. It embraces the disposing of forces, the
working through agencies and means, the manipulating
of this vast machine in such way as to give effective and
continuous control of ever}7 part.

According to the monotheistic conception, whatever
tends to resist the sovereignty of God, to violate nature's
laws, either is morally evil or originates in the morally
evil. Such evil is usually traced to a source, to the
Spirit of Rebellion against the Divine embodied in the
concept Satan. Thus light, knowledge, truth, health,
the normal, what ought to be, are attributed to God.
Ignorance, superstition, vice, falsehood, physiological and
psychological deterioration are attributed, directly or
indirectly, to Satan.

This epitome represents what may be considered the
consensus of leading monotheistic thinkers and is in
accordance with the teachings of the Old and New
Testament.*

*Ex. 15:26; 23:25; Deut. 28:60; Ps. 103:3; Luke 10:17 ', * Cor.
12:7.

56 DEMONISM

The application is, of course, on broad lines. No
one would say that mouotheists are free from ignorance
and disease nor that polytheists or unbelievers have not
health and knowledge. In a field of wheat on good
soil, tended carefully and scientifically, nature's laws.
i.e., God's laws, apply more fully. Some of the wheat
may, indeed, suffer in one way or another, but that does
not alter the fact that it is a superior field of wheat.
Another fielu, where soil is defective, culture neglected,
may have some good wheat, but in the main it grows
rank with weeds. lu countries where enlightened forms
of Christianity prevail, where scientific principles are
better understood and more fully applied, where men
live on a moral and cultured plane, man is generally
superior, morally, intellectually and physically, than in
other lands. As the Divine law is put into force more
fully, there is cleansing from physical diseases originating
in ignorance aud sin. Our hospitals in the Orient abun-
dantly witness to this fact. Also we are now discovering
that psychic maladies are relieved by applying the
principles of science and enlightened religion. It is in
this sense that I call the highest form of monotheism,
Christianity, normal religion. It makes for normal, right
conditions.

II. Now the striking fact about demonism is that
it does not occur, to any noticeable extent, where this
normal religion, Christianity, prevails. Belief in God
does not cause demonism. Nor is it caused by belief in
the existence of non-corporeal entities other than God,
good or bad. But wherever men worship or fear such
spiritualities and demons, there we have demonism.

It occurs where monotheism has not outgrown this
superstitious fear of demons. Miss Janet Hay Houston

DEMONISM BASED ON PERVERSION OF RELIGION 57

writes from Mexico that in one of her meetings a woman
rather deficient intellectually was seized with what
appeared to be epilepsy. It occurred several times after-
wards. Miss Houston noticed that it always occurred at
the most vital part of the discourse. She recognized it
as demonism and by the exercise of faith it was stopped.

Demonism is the natural, the logical outcome of
polytheism, whether the spirits worshipped be Christian
saints or "heathen" demons. Demon worship is un-
scientific, abnormal. It antagonizes the sovereignty of
the Divine and the rule of divine law, which is natural
law. It is what I call mis-religion. It leads to perverted
concepts, to a crouching, cringing spirit of readiness to
worship anything from the God of Heaven to the gods
of grasshoppers and of the kitchen range.

The vicious tendency of polytheism is not determined
by the moral quality of the concept worshipped, nor even
by its existence. The term " demon' ' in its primary
significance, the classic Greek "daimon" and the Chi-
nese " kwei," had no moral significance. A demon in this
sense might be a mythological concept, a departed hero,
a saint, just as well as a diabolical demon. Thus when
Paul and John spoke of the worship of demons,* they
were referring to the Corinthian and other gods, many of
whom represented departed human beings, whom they
considered saints. He also called the Athenians " demon-
apprehensive " (Acts 17: 22). They seemed to accept
his appellation and wanted to know whether Jesus was
another "demon" for them to worship. The fundamental
idea of the term "demon" was non-corporeality. It shows
out in Ignatius' version of Jesus' remark after his resur-

* 1 Cor. 10 : 20); Rev. 9: 20.

58 DEMONISM

rection : "I am not a demon without a body," ouk eimi
daimonion asomaton. (Cf. Luke 24: 39).

The morally evil element in polytheism is in the
rebellion against nature and nature's ruler. This throws
it in line with the Satan principle — evil, antagonism to
law, antagonism to the good, antagonism to God, as
monotheistically conceived. The demonism resulting
from this demon-worship was characteristically eviL
Thus the secondary sense of the term, which the New
Testament Greek differentiated by the form "daimon"
or by adding an adjective to " daimonion," soon fixed
itself on language and superseded the primary.

III. Now for the'proof of what we have been laying
down. That demonism originates in superstition we shall
see: (1) From the history of demonism in the past,
(2) From the conditions in which it now prevails. (3)
From the facts manifested in the cases we have observed.

(1) Before the Christian era polytheists worshipped,
and monotheists feared demons, and Josephus tells us that
demonism prevailed at least as far back as Solomon's times.
The Christ had to contend with it. Under the primitive
forms of Christianity it continued. Indeed epidemics have
occurred in comparatively modern times, but only where
the fear of demons prevailed. One such was at Morzinnes,
Upper Savoy, in 1857.* The demonism seen there was
similar to what we are discussing, but was sporadic and
the hysterical convulsion was a more marked feature.

Whether or not the witchcraft of the past was
demonism we have not clear data. Much, e.g., of the
Salem witchcraft was deviltry by human demons, as one
sees by reading Cotton Mather's "Wonders of the Invisible

* See "Dictionary Psychological Medicine" under "De-
monomania."

DEMCNISM BASED ON PERVERSION OF RELIGION 59

World." But New England was settled in the times of
James I, whose book " Daemonologie" gave royal support
to current absurdities. The environment was certainly
such as we see does produce demonism.

Among the negroes of America there may occur
demonism, though much of their conjuring was mere
fraud.*

(2) In modern times, under enlightened Christian
conditions, demonism is certainly not prevalent, and proof
has yet to be brought of its existence. The case of
Gottleibin Dittus in Germanyf is no exception, for in all
probability there was local fear of demons. Several
cases of supposed demonism in America have been
reported to me, but on inquiry they seemed to resemble
the insanities.

The demonism of to-day is found to be co-extensive
with practically all lands except those under enlightened
forms of Christianity. It is reported from all parts of
China, from India, Africa, Japan, Korea, Moslem lands,
the South Sea Islands.

As to Japan, Chamberlain in his "Things Japanese"
gives a quotation from Dr. Baelz as follows : "Possession
by foxes is a form of nervous disorder or delusionj not
uncommonly observed in Japan. Having entered a
human being .... the fox lives a life of his own apart
from the proper self of the person who is harboring
him. The person possessed hears and understands
everything the fox inside says or thinks,§ and the two
often engage in a loud and angry dispute, the fox

*See J. W. Babcock in "The Journal of Insanity," April 1895.

t See Nevins and others.

J This term is used too loosely.— H. W. W.

I This is often prevented by amnesia.— H. W. W.

60 DEMONISM

speaking in a voice altogether different from that which
is natural to the individual. . . . Among the predisposing
conditions may be mentioned a weak intellect, a super-
stitious turn of mind, and such debilitating diseases as,
e.g., typhoid fever. Possession never occurs except in
such subjects as have heard of it already and believe in
the reality of its existence."

In "The Moslem World," July 1913, Miss Anna Y.
Thompson and Miss Elisabet Franke report demonism in
Moslem lauds. While Mohammedanism recognizes only
the worship of Allah, yet the demons are feared. Indeed
in the " zars," the exorcisms, there is burning of candles
and sweets to please the spirits, and there is sacrifice
of sheep and fowls. These are essentially forms of
worship.

In the Journal of the North China Branch of the
Royal Asiatic Society (1918), Dr. Zwemer brings out the
Moslem's fear of demons. On waking he blows his nose
three times because demons inhabit the nostrils in sleep.
Constant washings are required to get rid of demons, care
being taken lest they hide between the fingers. Yawning
and sneezing are attributed to demonic origin, and prayer
or ejaculation is necessary to remove such influences.

As to Africa, Dr. J. L. Wilson says* : " Demoniacal
possessions are common and the feats performed by those
supposed to be under such influences are certainly not
unlike those described in the New Testament. Frantic
gestures, convulsions, foaming at the mouth, feats of
supernatural strength, furious ravings, bodily lacerations,
gnashing of teeth and other things of similar character,
mav be witnessed in most of the cases."

*" Western Africa," p. 217, as quoted in the Encyclopedia
Britannica, Ninth Edition.

Illus. 6. A SCHOOL BOY SEIZED
BY A FOX.

Case 73. See p, 6i„

Illus. 7. Case 347 and her
FATHER. See p. 108.

Illus. 13. Was bed-ridden

FOR YEARS.

Case 86. See p. 136.

Illus. 14. Triumph over

demonism. Case 86.

See p. 137.

DKMONISM BASED ON PERVERSION OF RELIGION 6l

Rt. Rev. Frank Weston, D.D., Bishop of Zanzibar,
in his "The Christ and His Critics", gives testimony
to actual experience with demonism in his field.

Canon Arthur F. Williams in our Nos. 145 to 150
gives ample proof of demonism in New Zealand. He
also confirms Dr. Wilson's testimony about Africa, giving
as his authorit}7 a medical man, formerly in Africa, but
now living in New Zealand.

(3) That demonism is to be traced to idolatry will
be seen by a careful reading of my data. No. 2 was a
clear case of demonism originating in fear of the weasel
spirit which they worship. A weasel had been brought
to her village, and several persons were affected through
their fears of this demon. In No. 67 that superstition
was the prime factor is evidenced by the fact that this
woman had for twenty years carefully preserved the old
idol worshipping it faithfully, and whenever she relaxed
diligence in burning incense the spells would come on.
When the idol was taken down, she was healed.

Take my case No. 73, a bright schoolboy.* His
father had accepted Christianity and the uncle had been
baptized. In obedience to the urgiugs of the grandfather,
still an idolater, the father, against his own judgment,
again burnt incense. Soon afterwards they were repair-
ing the home and took down the fox idol. Two or three
days later, just after supper, this boy was sitting by the
table, resting his head upon it. All of a sudden, without
provocation, he became wild, threw his arms and legs
around and talked in the personality of the fox god.
The Christians were sent for. They held worship. Ere
long the bo}* joined in the singing and in a day or two
was well. He has had no trouble since, and when I have
seen him on many occasions he always seemed normal.

*Illus6.

62 DEMONISM

No. 97, another young boy, was taken when he joined
an idol procession. In No. 58, the trouble originated
with the worship of the fox god by the grandmother of
the patient's husband.

That demonism originates with the worship of idols
is evidenced by the fact that the demons usually speak
in the personality of the idols worshipped, and demand
the burning of incense. In some cases, temporary relief
may be purchased by yielding to such demands. Thus
No. 108, the supposed case of tetanus, was relieved as
soon as the promise was made to burn incense.

Practically all on the mission field who have come
in contact with these cases testify that they can be cured
only on condition of giving up the idolatry. In cases
which we have failed to cure, we usually find that an
idol has been hidden under the bed or somewhere.

Take, e.g., my No. 25. Trouble began with his
father, who was a wizard and robber besides. He had
a little idol about a foot long. Christians persuaded him
to give up the idol and quit practising witchcraft. Not
long afterwards he died. The wife and the son were
convinced that the demon had caused the death, so a
duplicate of the idol was made. Shortly afterwards the
boy's young wife was afflicted (No. 3). Her brother
was a Christian man, and while visiting in his home
she was healed by prayer and much effort on his part.
Immediately her husband, this No. 25, a hearty young
farmer, became afflicted, and has been so for several years.
At any time of day or night he will begin to talk as the
demon. He talks and chants much like the father and
the wife did. He feels the demon holding him down,
When an attack comes on in sleep the family wake him
and it gradually passes off. On November 30, 1918, his

DEMONISM BASED ON PERVERSION OF RELIGION 63

brother-in-law aud a Christian tried to persuade him to
give up the idol. He told them that on account of the
mother he had to leave it up, but would himself not
worship it. That day he came before the session. I
noticed decided nervousness, quick manner of speech,
nervous laugh. He was not cured and since that has not
dared to come to the session.

No. 109 is a case in point. Miss King reported that
she had known this woman for fifteen years, and had
often seen her, both when under the influence and when
not so. The woman said that she was wretched, that
she longed to be delivered but could not. When Miss
King talked to her of Jesus the woman cursed her, but
apologized for it afterwards, when the influence was
passed. Once she threw water on Miss King in the
same way. When speaking as the demon the voice was
changed aud the eye abnormal. She practised witchcraft.
Two years before Miss King's first report (in Dec. 1915)
the patient tried to give up idolatry, but still left the idols
up. Soon afterwards the arm with ;which she used to
burn incense was paralyzed. The leg was not affected
nor the mind, so far as reported. By yielding to the
idols, the trouble passed off, but she was in bondage and
deeply troubled. In January 1916, she made up her
mind definitely aud burned the idols. On several occa-
sions since that date Miss King has reported her well.

We may thus safely lay dowm the principle that
ISM IS ROOTED IN PERVERTED RELIGIOUS BELIEFS

and practices. Now, why should polytheism produce
demonisrn and Christianity cure it ? This question we
shall try to work out in later chapters.

CHAPTER VI

PRINCIPLES ON WHICH THE MIND CAN BE

DEMONIZED.

We are bearing towards the crux of our problem :
Can demonism be accounted for without outside influence?
We now see that superstition or perversion of the religious
nature of man is the immediate agency, the connecting
wire, so to speak. But to reach our problem we must
first find out on what scientific principles this superstition
works.

I. In the rapid advance of scientific investigation
into diseases of psychic origin, several schools of thought
have arisen, all of them holding more or less of the truth.

i. Dubois traced the origin of many diseases to
perverted mental states. He wrote, e.g.:* " People are
only what they can be by virtue of the mentality with
which they were endowed and the education which they
have received." His treatment was based on the idea
of bringing men to think and act according to reason.

Certain classes of investigators have worked along
the lines of psycho-analysis. Their method is to
analyze the workings of the subconscious mind and
find therein psychic conditions which have been
causing ailments, psychological and pathological. The
Freudian system finds psychic disturbances arising
from the repression by the conscious mind of sexual
experiences of the past, which had taken refuge, as it
were, in the subconscious, and there wrought out
friction unseen. Especial emphasis is laid on infantile
perversions of a sexual nature, hidden from parent and

* " Psychic Treatment of Nervous Disorders," p. 66.

THE MIND DEMONIZED 65

nurse. It was Freud's dictum that "no neurosis is pos-
sible in a normal vita sexualis"*

Jung, taking the general principles of psychanalysis,
finds Freud's hypothesis of a past, and often an infantile
experience making a permanent, determining, dominating
impression on the whole life insufficiently supported. He
also puts the trouble in the subconscious, but in the present
rather than the past. His system is based largely on the
idea of the libido. By this term psychanalysts signify the
current of biological energy, flowing through the whole life.
It is conceived of subjectively and consciously as desire,
and manifests itself first in the infant suckling, later in
sexual desire, later still as religion, and so on through
the life with all its manifold cravings. This libido, ac-
cording to Jung, meets an obstruction. Environmental
conditions present an obstacle. The libido endeavors to
overcome it. Failing that, there is a "regression."
The subconscious mind seeks an outlet for this libido in
some primitive or abnormal form of gratification, whether
sexual or otherwise.

Adlerism is another phase of psychanalysis. One
phase of it especially concerns us. In the human being
are organs and functions more or less plastic and adapt-
able. The libido aims to establish a well-balanced
harmony. When an organ or function is defective, the
libido can, to a greater or less extent, remedy the
defect by the law of compensation. We see this in a
simpler wray thus. When a nerve is injured, another
nerve can take up its work. When one-half of the
brain is injured, under some circumstances the other
half can be brought into play and can take up its work.

* Brill's " Psychanalysis," p. 108,

66 DEMONISM

According to Adler, defect in some organ or function may
work out psychologically iu character formation and in
the ps5'chic life generally. This adjusting is the work of
the nervous system and the brain. It is, as Adler sees
it, in the failure of the brain to establish a compensatory
system, satisfying the demands of the libido, that nervous
troubles arise.*

Prince and other students of abnormal psychology
interpret many psychopathic conditions, including disso-
ciation of personality, as caused by the impulsive dynamic
force of the emotions. Intense emotional impulses, says
he, intensify certain activities and inhibit others. Hence
arises conflict. In this way systematized groups of ideas
with emotional tones may become dissociated and operate
as distinct personalities. In the conflict both conscious
and unconscious states may be concerned, or in some cases
the dissociation may be effected by entirely subconscious
processes.!

Sidis attributes psychopathic conditions to the waste
of nerve energy, the using up of what he calls dynamic
energy — that which operates in normal life — and the
drawing on reserve energy. As the dynamic and reserve
energy is used up, psychopathic disturbances arise, emo-
tional impulses become more violent, there is reversion to
lower forms of mental activity, neuropathic conditions
succeed the psychopathic, and as what he calls the static
and the organic nerve energies are drawn on, the nerve
cells are affected and disintegration takes place, ending in
the death of the nerve tissue. The waste of nerve energy
he lays to the door of the fear impulse based on the

* See further William A. White's • • Mechanism of Character
Formation."

| "The Unconscious."

THE MIND DEMONIZED 67

biological instinct for the preservation of life.* Sidis does
not limit psychic perversions to the subconscious.

2. In these several systems there are similarities and
diversities. In all of them prominence is given to the
subconscious, to the wish, to environment, to maladjust-
ment, to psychic conflict. Some or all of these principles
have their part to play in demonism as we shall see, but
no one of them alone can find the solution of our funda-
mental question : What causes this form of dissociation?

Let us say with Dubois that it comes from the
slavery of peoples to their innate and acquired mentality, f

That is most true, but let us be more specific. On
what principle can this perverted mental state, the fear
of demons, lead to demonism ?

Freud could probably find some father complexes
and mother complexes among the Chinese, but why
should such things in China produce demonism while in
the West they produce insanities and nervous diseases?
Infantile sexual perversions are not more common in
China than in the West, if as much so. For twenty-
seven years I have observed the naked children of
China and can remember only two or three instances in
which I have seen erotic manifestations.

Some of our cases are influenced by Jung's princi-
ples. I believe he solves for us the problem as to why
the poor daughters-in-law are so liable to this trouble.
Only a few days ago I was examining No. 406. Her
husband, telling how his mother had been demonized
for thirty or forty years, practising withcraft and break-
ing out in demon talk almost any time, remarked that

♦"Causation and Treatment of Psychopathic Diseases," pp.
129 ff.

tSee his Table of Contents.

63 DEMONISM

his wife also was afflicted. When I asked the wife
herself, she replied that in her maiden home she had
never been troubled but that as soon as she came into
this home the demon had taken her and she had been
afflicted several years. So also said Nos. 58, 386, and
many others. These girls leave their old homes and
come into new environment under the domination of a
Chinese mother-in-law, the last word in autocracy. They
can do nothing, but must think. Their libido has met
an obstruction. Their thoughts, forgotten it may be,
go down into the unconscious and make them fit subjects
for dissociation. But as to our problem, ask Jung : Why
does maladjustment to environment produce demonism
in China and not in the West? You will see the most
essential factor has not been brought out.

So, also, with Adlerism. In the West the libido
striving to work out compensation for an inferior organ
or function, may lead to hosts of psychoses and neuroses,
but not to demonism. Why should it do so in the East?

As to Sidis's principle, in Western lands there is
fear, fear of God, fear of demons. This combines with
indifferent stimuli, exhausts the nerve energy, and leads
to phobias, to paranoias, to catatonic precox, to hysteric
and neurasthenic conditions, but not to demonism.

3. As to psychic conflict, in some instances of demon-
ism we find indications of it as a predisposing (actor. But
my observation is that conflict leads rather to the in-
sanities than to demonism proper.

Take my No. 93. In a family there developed
friction between three brothers over the division of the
property. The younger of the three was then, October,
1917, an inquirer. He began to show abnormal excite-
ment, was troubled with insomnia, his face would flush.

THE MIND DEMONIZED 69

He would button-hole people anywhere and everywhere,
demanding, Do you knowT Jesus? He began to have
spells of raving. The voice would become unnatural.
This continued off and on for several months, until our
people cured him. Now insomnia is characteristic of
the insanities, but not particularly so of demonism.
There was no clear record of either dissociation or control.
The excitement, the over- religiosity sound more like
manic-depressive insanity than demonism.

No. 8 is another case in point. The wife of this
man was of a well-to-do family and he not poor. But
they had no child. If he should die, the property would
go to his brothers. In 1914 he began to be afflicted with
what was supposed to be a demon. Spells would come
on. He would lie down for three or four days, neither
eating nor drinking. So intense was their anxiety to see
him healed that the wife, on one occasion, with ignorant
loyalty, cut out a piece of her own arm for him to eat,
thinking thus to restore him. On Dec. 31, 1918, he was
shown to me. He was thin and husky, with a cough,
possibly tubercular. Now this case seems to have arisen
from the conflict. But there is no record of dissociation
nor of control. He did not yield to the treatment, as so
many of the demonized do, and that though he asked
for prayer and indeed prayed himself. Death resulted
about a month afterwards. This seems more like disease,
mental or physical, or both.

4. An attractive hypothesis is that demonism arises
from the impact of Christianity on other religious systems.
The theory is based in part on the erronious idea that
the demonism in Jesus' time was due to his attacks on
the old Jewish religion. Some Bible students make the
same mistake, though they express it differently.

70 DEMONISM

Judging from the apparent absence of demonism in the
Old Testament times, they say that in the times of
the Christ, the demons came forth specially to combat
him.

A closer reading of the Bible explodes these ideas.
The exorcists to whom Christ referred were evidently a
well-known class of men with practices coming down
from the ages of the past. Josephus throws light on the
subject. There were in his day well-known remedies for
demonism, which he believed to have come down from
the time of Solomon.* lu his " Wars with the Jews,"
he discourses on the root baaras supposed to heal it,
and states the established belief that the demons were
spirits of the dead come back to worry people. f His nar-
rative paralleling 2 Kings i.t shows that the discussions
about Beelzebub in the time of Christ arose from a custom
as old as the times of Elijah of going to Baalzebub — the
older form of the name — the <£ Fly," god oi Kkron, to
cure maladies attributed to demons.

In " Antiquities "§ he shows from a discourse which
he attributes to Jonathan, based of course on Jewish
opinion and probably on ancient documents, that the
" evil spirit" which afflicted Saul was a demon and was
exorcized by David. ||

Expositors have fought shy of this interpretation
because it would give them a nut to crack. How could
Jehovah send a demon on Saul ? Having enough nuts
of my own to crack, I shall not attempt this one. Suffice

*" Antiquites of the Jews," Bk. VIII.
fBk. VII, ch. 6,
i"Antiq.," IX, 2.
£Bk. VI, ch. 8.
Ill Sam. 18 : 10.

THE MIND DEMONIZED JI

it to say that this statement is on a par with that other
one, " Jehovah hardened Pharaoh's heart."

The Scripture record is illuminated by this Jewish
view that Saul was demonized. We can now see how
at one minute he could be loving David and making
him his son-in-law, but in a flash he would be in a
passion, throwing a javelin at him— this was the
demon's doings.

That demonism far antedated the Christ is brought
out by the Encyclopedia Britannica, Ninth Edition, by
Tylor's " Primitive Culture," and by other authorities.

Turning now to China we find that demonism can-
not be due to the conflict between Christianity and other
religions. It has prevailed from all past times. The Tso
Chiien, one of the Chinese classics, written certainly be-
fore B.C. 206, has the famous passage known to scholars
by the odd phrase, Kao ts'i slicing mang ts'i ksia. The
Marquis of Chin dreamed of a demon. A wizard warned
him not to eat the new wheat. In a second dream he
saw two boys (demons) discoursing as to whether the
famous physician who had been called could oust them.
One said that as they were situated above the kao, an
organ in the region of the heart, and below the mang,
which Giles translates " throat," he could not hurt them.
On arriving, the physician said that very thing, that the
trouble was above the kao, and below the mang, so that
he could not reach it, whether with needles or with drugs.
The Marquis rewarded the physician, killed the wizard,
ate the new wheat and immediately swelled and died.
The data reported are not sufficient for us to diagnose
whether this was demonism or disease or both. The
author and the famous physician believed it to be demon-
ism, and the case reflects conditions in those times.

72 DEMONISM

The " Annals of the L,ater Divided Kingdoms of the
Han Dynasty " is one of the established historical works
of China, written in the Chin Dynasty, before A.D. 419.
The exposition of these annals* gives the following
record: "A Prince named Swen Ch'iien killed Kwan
Yiiin Ch'ang and took his territory. In the feast of
celebration Swen was praising one of his leaders named
Lii Meng, and pouring wine, handed it to him. L,ii
Meng took the wine and was about to drink. Suddenly
Ivii threw down the cup, gripped his own prince Swen and
cursed him violently : 'You green-eyed bristly rat, do
you know me?' The terrified courtiers tried to defend
their prince, but I^ii threw him down and with a great
stride sat on his 'throne. His eyebrows stuck out.
Both eyes were distended like suns. With a loud voice
he said : ' From the time I went out to subdue the
Yellow Turban brigands I ran things for thirty years.
By intrigue you have ruined me. While alive I could
not overcome you, but now dead I must seize your soul.
I am Kwan Yiiin Ch'ang. ' With that Lii Meng fell
prone on the floor, blood fiowiug from the seven
apertures, and died."

Now this story may be mere superstitious babble.
But the record is from a history fully as well established
as Thucydides, Xenophon, Tacitus. However we may
interpret it, there is ample analogy in records of to-day
for enabling us to receive as fact such a record of a
courtier becoming dissociated, assuming the personality
of a dead enemy, as such assaulting his prince, and him-
self dying under the experience.

We may take further testimony from a reputable
pharmacopeia, generally used by Chinese doctors and

*Vol. XI, ch. 77.

THE MIND DEMONIZED 73

officially sanctioned (The "Pen Ts'ao Kang Moh ").
It was written in the time of the Manchu Emperor, Swen
Chih, A. D. 1644. In Vol. XII, under " Herbs, tractylis
ovata, history of the plant" we read: "The encyclopedias
say that in Chehkiang Province a married woman named
Kao had a disease. She would speak abnormally. The
spirit of her dead husband possessed her. The family
burnt this plant and the demon immediately sought to
leave her." Here follows also the case of a Kiaugsi
scholar demonized.

These cases are selected from reliable works. Vol-
umes could be filled from those of less repute. But
Christianity made no considerable impression on China
until the time of Kanghsi, A. D. 1662, later than any of
these cases.

From the above it is clear that demonisin prevailed
widely in ages before Christ came, and continued in the
Hast for centuries before Christianity was heard of. It
is impossible, therefore, to account for it on the ground
of psychic conflict arisiug from the antagonism of the old
and the new religions.

With this, as with other forms of psychic conflict,
the tendency is strongly towards the insanities rather than
demonisin. No. 133 is a case in point. This was plainly
manic-depressive insanity, and was so diagnosed by Dr.
Iy- Nelson Bell. Mrs. J. R. Graham saw an attack — the
first one so far as the manifestations were reported. The
patient, a woman, suddenly sprang up and began to jump
three feet high, whirling around as she jumped. She
now talked very rapidly and chanted three word phrases.
She believed herself under the control of something, she
knew not whether Ood or a demon. It became necessary
to chain her and she was sent thus to the mission

74

DEMONISM

hospital. After being released, she struck Dr. Bell with
the chain and had to be chained up again. She improved
under treatment, but did not entirely recover and was
taken away.

This case may be clearly traced to the conflict of
religions. She had been a Taoist devotee of unusual
devotion and had attained a Taoist rank almost equal to
canonization. She lived in an idolatrous widow's home,
to which ordinarily neither Chinese men nor missionaries
were admitted. There is no report of trouble before the
missionaries were invited there to treat a disease. Her
conception of control was not expressed in idolatrous
phraseology as that of a fox or a weasel demon. She
came gradually to speak of " The True God " controlling
her, using a distinctively Christian term.

This is a typical case of how the conflict of religions
may affect a nervous system in a personality not properly
broadened and harmonized. A mind with an intense
devotion, isolated from all contact with the outside world,
mulling in its own little round of thought, suddenly gets
a new idea with a powerful emotive stimulus, and is
thrown out of balance.

Conflict is the dominating factor in many of the
insanities, but with demonism another factor is even
more prominent.

II. The principle on which superstition leads to
demonism is the Law of Suggestion. All schools of psy-
chiatry recognize and use this principle. We shall see
below that Prince's emotive impulse and Sidis's nerve
exhaustion bear strongly on this phase of our subject.
But first, for the sake of the uninformed, I must show
what science means by suggestion and that it is the pre-
dominating causative factor.

THE MIND DEMONIZED 75

i. The Law of Suggestion is tbe principle on which
science interprets the phenomena of mesmerism, hyp-
notism, mental healing and the like. The general public
have always been shy of this subject. It looks uncanny.
Hence poor Mesmer died in poverty and exile, while
Braid, to whom we owe the term hypnotism, had his life
embittered by social ostracism. Science owes much to
such men, "even though it discards many of their theories.
Mesmer held that in " mesmerizing " people the operator
exercised power over them, that from him emanated what
he called " animal magnetism," and it was this which
influenced the subject.

Braid interpreted the matter along physiological
lines. In his day psychiatry was not developed. One
of his methods was to have the subject look fixedly at
a bright light. Hypnotism would result. Modern
psychiatry, working on the principle of suggestion, also
uses some physical means, but they are subsidiary.

Science holds that hypnotization is an automatic
reaction on the part of the subject ; that under proper
conditions a suggestion is received by the subject and he
automatically hypnotizes himself. To illustrate, at the
sight of food, one becomes hungry; on going into a dark
room, the pupils dilate. These are both automatic
reactions of the nervous system. In hypnotizing a
subject, the operator is the directing mind, and causes
the hypnotization, but he does not do so by exerting
power, as Mesmer thought. What he really does is to
stage the proper conditions, — in which both psychic and
physical methods may be brought into play — and then
to inject into the mind of the subject the belief that he
is being hypnotized. The subject's mind and nervous
system react to this suggestion and hypnotization results.

76 DEMONISM

We have seen that demooism is dissociation. But
hypnotism is merely the old name for artificial dis-
sociation. Hypnotism is now fully recognized and used
by scientists of the first rank. The present knowledge
of hysteria came largely through study and experiment
by hypnotic methods. It was Charcot and the Paris
School of psychiatrists who developed this study.
The Nancy School took up the subject and carried it
further, proving that hypnotism by suggestion may be
used with the normal as well as with hysterics. The
particular form of hysteria which we call dissociation
of personality has been studied chiefly by hypnotic
methods. Many of the well-known cases of dissociation
were discovered by artificially hypnotizing hysterical
patients.

2. Those who have studied demouism at first hand
have generally recognized the element of suggestion in
it. In dealing with the Morzinnes epidemic, M. Constans
recognized it and in one case used hypnotism as a means
of treatment.*

In many, if not all, of my cases suggestion is
evident. My Nos. 417 and 418 were what I call virgin
cases. The witches sometimes tell a young girl that a
spirit has transmigrated into her, who in the other world
was a slave girl, under vows of perpetual virginity ; hence
that if she, the girl, gets married, she will certainly die.
This terrible form of suggestion is all too fatal. Both of
these two cases were so influenced. No. 418 had been
ill, off and on, for two years, and whenever the family
began preparations for her wedding, she would be taken
with a spell. Under our ministry both of these cases

*See "Dictionary of Psychological Medicine" under
" Demonomania."

THE MIND DEMONIZED JJ

seemed to be healed. With No. 417 preparations had
already been going ahead for the funeral. But our
people raised her up. Later reports, however, would
indicate that they have probably again fallen under the
power of the witches.

No. 141 was a demonized boy. Christians healed
him, requiring the family to put away idolatry. But the
mother, hesitating to destroy her god, gave it to a
married sister. When the boy, later, saw it again in the
sister's house, suggestion brought back his old trouble
and he was down for a week. Then he was brought
to Mrs. J. W. Paxton, looking very ill and speaking
strangely. He was healed, but friends advised him to
make his living by peddling an article used in idolatrous
worship. This, too, had in it suggestion and another
attack occurred. Only when finally rid of everything
suggesting idolatry was he permanently healed. I saw
him six months later, normal.

3. The whole train of thought in preceding chapters
may be summarized as proof that suggestion underlies
demonism. (1) Demonism cannot be classed with the
other insanities. (2) It cannot be accounted for on
merely pathological grounds. (3) No other psychologi-
cal principle can account for it independently of sugges-
tion. (4) This hypothesis is based on well-established
principles and is in line with the opinions of authorities.
(5) It allows for the demonizing of the healthy as well
as of the pathological. (6) It accounts for all the
kaleidoscopic symptoms. (7) It is consonaut with the
healing by psychic means alone.

This gives us a rational interpretation of this malady.
The fear of demons brings the fixation of attention, the
monotony of thought, the limiting of the field of con-

78 DEMONISM

sciousness, and other conditions which Sidis shows are
necessary to hypnotization.*

A subject thus hypnotized follows out passively
false suggestions inherent in ignorant mental concepts.
Take a subject hypnotized before an audience. The
operator tells him he is a dog. Had he never seen a dog,
he would not know what to do. But he has in his mind
already the concept "dog." Immediately he gets on
all fours, barks, bites. Now take a demon case. The
subject believes himself to be under the control of the
Fox God. There is no Fox God. He does not imper-
sonate the biological concept of the fox. But there is
in his mind the superstitious concept of the spirit fox
and he automatically does what he believes that spirit
would do.

This is not imaginary, it is not feigned. It is a
most real psycho-physical condition. It is abject bond-
age by this hypnotization of the mind to all the mass of
superstition and folklore of these old countries.

4. Now let us return to the views of psychiatrists.
We have traced demonism to the law of suggestion. Fear
and psychic conflict without suggestion do not produce
demonism. A sporadic case in Western lands like that
of Gottleibin Dittus does not disprove, but confirms this
position. Examination of such cases will show that
there was belief that demons can possess men.

But Prince shows f that suggestion itself, having
the force of a volition or unexpressed wish, gives rise to
emotive impulse and promotes conflict. We may thus
recognize suggestion itself as the casus belli, so to speak.
And Sidis has shown that "the fear instinct and its

* " Psychology of Suggestion," p. 49.
I " The Unconscious," pp. 72, 73.

THE MIND DEMONIZED 79

offspring — anxiety .... weaken, dissociate and paralyze
the functions of body and mind." *

We can see, then, how suggestion operates ; inten-
sifying emotive impulses, causing fear and anxiety, and
thus making one liable to hypnotization.

But note the word liable. Granting these environ-
mental conditions, the prevalence of the fear, how comes
it that some are demonized and some not ? If this belief
alone were the efficient cause of the demonism, all under
these conditions would be demonized. Just so in Western
lands, many are fit subjects for hypnotizing, but they are
not hypnotized without a hypnotizing agent.

A still more fundamental question is, Whence comes
this environment ? By analyzing demonism as hypnotism
we have by no means accounted for it on a subjective
basis. We have merely found the modus, the scientific
principles on which it operates. The discovery of the
law of gravitation did not account for the motions of the
spheres, Deeper questions are yet before us.

•"Causation and Treatment of Psychopathic Disease*."'

P- 43-

CHAPTER VII
SATANIC ORIGIN OF DEMONISM.

In all ages, men have tried to disprove or laugh off
the fact that the world has an enemy, Satan, who works
against all that is good. The facts of demonism confirm
the Bible on this point.

At this statement my readers will be variously
affected according to their customary attitude of mind.
The religious will read with avidity, the anti-religious
will scoff. Scientists will endeavor to read without bias.
But in conversation several expressed the view that belief
in spiritualities should be accepted only as a last resort.
This, too, is an unjustifiable bias. If the arguments for,
outweigh those against the influence of spiritualities, to
tip the scales with a materialistic doubt is not scientific
impartiality.

i. Let us first get rid of a misconception, viz., that
the advance of science, dispelling superstition, has dis-
proved the existence of spiritualities. We need to analyze
the situation. Belief in spirits — aside from Biblical and
theological apologetics — has heretofore rested largely on
phenomena apparently not explainable on scientific prin-
ciples, leading to the hypothesis of causation by non-
human agencies. Superstitious ideas about direct inter-
ference of spirits in the ordinary course of nature have
long since been discredited. There yet remains what
are called the occult phenomena. The general tendency
of science is to attribute these to the subconscious
powers on one or other of several hypotheses. The
Societies for Psychic Research stand for the existence of
human personalities after death and the possibility of
their communicating with, and thus influencing men.

SATANIC ORIGIN OF DEMONISM 8l

Wallace and others of the earlier members interpreted all
occult phenomena on the hypothesis of continuous spirit
influence. Myers, in bringing out the principles of
disintegrated, i.e., dissociated personalities, took the
position that with living beings a dissociated personality
could operate independently, thus accounting for these
occult powers, which he designated as sensory auto-
matisms, motor automatisms, etc. From this starting-
point he held that the recognition of such powers on the
part of the living relieved the necessity of hypothetizing
the continuous spirit influence and at the same time
tended to the comprehension of the spirit world and a
more rational conception thereof.

It is attempted to account for these occult pheno-
mena on the theories of telepathy, clairvoyance, clair-
audience, and the like, as powers of the normal integrated
mind. Such theories are still tentative.

Again, cautious science, afraid of either of these
views, recognizes hyperesthesia, a faculty allowing for
the extension to a limited degree of the perceptive powers
of man. This faculty is, however, too limited to account
for all the known phenomena.

In demonism these occult powers occur. Case No.
124 lived ten miles from the city where the missionaries
were. Her husband went for the Christians. In the
meantime the patient, on her bed, began to tell just what
the party were doing. ' Now they have started. Now
they are going along by such a street. Now they have
stopped and taken off their hats. Now they are at the
door.* Thus she followed exactly their every move-
ment, even to the stopping on the way for prayer.

The interpreting of these occult phenomena as
functions of human powers, whether subconscious or

82 DEMONISM

otherwise, does not antagonize, but rather strengthens
the hypothesis that there are spiritualities. It does
effectively disabuse the superstitious idea that spiritual-
ities manipulate affairs without regard to scientific prin-
ciples. But if science can see principles on which it may
be possible to understand the influence of spiritualities,
it gives a ''provisional intelligibility," as Myers would
say, that may lead in time to demonstrable proof. We
see that a living human organism may form one or more
secondary personalities, alternating with the primary.
Prince shows us* that a co-conscious secondary person-
ality may be formed, as Sally was, early in life, incubate
and grow unseen in the subconscious, having perceptions,
memory, thoughts unknown to the primary. Myers
would hold that such a secondary personality can function
apart from the body. Certainly the functions attributed
to the subconscious, whether or not formed into a co-con-
scious personality, are not unlike what religious writers
attribute to the soul. If we can find out the workings of
the soul in the living man, problems of the future look
less incomprehensible. Science has not negatived the
existence of spiritualities, but rather is feeling for light.

But I do not base my argument for the existence of
Satan on these occult phenomena. We shall see, as we
proceed, that the facts of demonism, as interpreted in
terms of modern science, lead us to a Satan.

II. We have found that demonism is, as to origin,
essentially hypnotic. In looking for the ultimate origin,
our next step is to consider the two phases of the subject,
auto- and volitional hypnotization, and the bearings of
this on our problem,

*'• Journal of Abnormal Psychology," Vol. XV, Nos. 2 and
3, June to September, 1920.

SATANIC ORIGIN OF DEMONISM 83

Let us keep in mind that all hypnotization is auto-
matic. Given the necessary conditions — what some
have called an attitude of " expectant attention " — and
a suggestion, the human organism automatically slips
the bolt and unshifts itself. What is meant by the term
11 auto-hypnotization " is that the conditions arise and
a suggestion occurs accidentally, as we say, i.e., without
known purpose.

My case No. 58, Mrs. Ts'wei, originated thus. The
husband's grandmother used to be a witch, a devotee of
the Fox Spirit and controlled by it. At her death the
trouble came upon her daughter-in-law. At the death
of this second Mrs. Ts'wei, it came upon her daughter-
in-law, our No. 58. In a little village, remote from
all broadening influences, bound down by the conviction
of the supernatural powers of the fox, the attention
riveted by anticipation due to the family history, the
conditions had arisen, this No. 58's mind had seized a
suggestion and a secondary personality had split off.
The conditions necessary to hypnotization were inherent
in the environment, and we may consider this auio-
hypnotization.

Tracing demonism to auto-hypnotization does not,
however, solve the problem as to its ultimate origin.
The question still faces us, Whence comes this environ-
ment ? How is it that men worship foxes and mythical
beings ? How is it that they believe in the power of
such spiritualities to " possess " people ? And the one
question that persists is, Whence comes the evil quality
in demonism?

III. The question as to origin of the environment
and of the evil quality in this environment resolves itself
into two questions, Is there First Cause in general ?

84 DEMONISM

And, Is there a First Cause of Evil ? We will now
discuss the first of these questions.

(i) Are second causes adequate to account
for the universe? The law of cause and effect is
wide-reaching in the psychological as well as the
physiological spheres. The disposing of conditions
which lead to environmental suggestion and prepare a
mind to receive it automatically may be considered but
links in the chain of cause and effect. Even the human
will is influenced by heredity, education, etc. The
judgments, emotions, purposes of the Anglo-Saxon
would be impossible in the Hottentot or the Malay, at
least without bringing them under the environmental
influences that have prevailed in civilized lands.

Even the ethical may be influenced by this law.
Factors psychic and factors physical may affect moral,
indeed religious phenomena. Structure of the brain,
heredity, disease, may have much to do with whether a
man is morally good or morally evil.

In these causes the psychic and the physical mutu-
ally interact. Scientists of a type now passing away,
when they touched the border line of physiology and
psychology, came to a halt. But modern investigators
are losing sight of this line. Adolf Meyer speaks of the
"medically useless contrast of mental and physical."*
Scientists now trace psychic effects to physical causes,
and with almost equal facility, physical effects to psychic
causes. Defects in the brain, causing psychic abnorm-
alities, may be traced back to sin and ignorance in earlier
links of the chain.

* "Journal of the American Medical Association," September
4, 1915.

SATANIC ORIGIN OF DEMONISM 85

Yet, after all, the cause and effect principle itself
presupposes a cause. The steam engine is a piece of
mechanism based on the expansive power of heat. But
the law of heat expansion could never have made a steam
engine. The law of gravitation makes water run down
a hill, but this law could never have made the water nor
the hill, nor put them together. Scientific *laws are
themselves dead, mechanical principles. They cannot
even manipulate themselves, so as to make an engine or
a stream of water. How much less could they have
created themselves and all things.

The law ot cause and effect gives a working hypo-
thesis as to the modus of phenomena ; but the human
mind refuses to be satisfied with any philosophy which
leaves the cosmos as a mechanical automaton, a vast
machine, self-created, self-starting, self-running, with
no dynamic, no governing mentality behind it.

(2) Furthermore, biological evolution, when it leaves
ultimate cause out of the equation, try as it will, cannot
account for the noblest ideals of man, especially SELF-
sacrifice, altruism. Its principles are essentially and
necessarily self-centric. It is based on the survival of
the fittest, the right of the stronger to live at the expense
of the weaker. Darwinianism unmodified, leads logically
and actually to Prussianism — the right of might — and
aspires to the superman as the next step in evolution.

It has been attempted to account for altruism by
sayiug that nature empirically finds the advantages of
self-sacrifice for the common good, and thus has devel-
oped this principle. This lowers ethics to utilitarianism
and emasculates nobility. It accounts for nobility by
denying its existence ! Again it has been attempted to
interpret self-sacrifice on the principle of overfunctioning,

86 DEMON ISM

that the ethical is a biological, useful apparatus and self-
destruction is the abnormal functioning of this principle.
Then self-sacrifice becomes an abnormality, a psychic
excrescence. This cannot be accepted. There is in man
enough of God to prove that God is. A Divine ultimate
cause is an inevitable hypothesis.

(3) Let us look at this from another viewpoint, viz.,
the relation between freedom and necessity. This
is a battle ground famous both in theology and science.
Religious thinkers have lined up behind Augustine and
Calvin, or Pelagius and Arminius. Some scientists*
advocate a determinism which would make a Calvinist* s
hair stand on end. On the other hand Sir Oliver Lodge
and Mimsterberg, usually antagonists, both bring out
the argument that the objective relations of man, the
function of the faculties of a human personality, are
servants ; that there is a life which dominates these, and
which cannot be subordinated to their control. Lodge
says, e.g., " Terrestrial animals are all, in a sense, one
family ; and their hereditary links with the psychical
universe consist of the physiological mechanism called
brain and nerve. But these most interesting material
structures are our servants, not our masters." f

Miinsterberg draws a distinction between the psycho-
physiological realm of mechanical cause-and-effect rela-
tionships and what he calls the inner life, the true life ;
which consists, as he holds, of a succession of will-
attitudes, which are free and dominating. Thus he
says : %

* See, e.g., Dubois' "The Psychic Treatment of Nervous
Disorders."

t " Mau and the Universe."

i " Psychology and Life," p. 31.

SATANIC ORIGIN OF DBMONISM 87

> • 'O;

The real will is not a perceivable object, and
therefore neither cause nor effect, but has its value and
meaning in itself ; it is not an exception to the world of
laws and causes ; no, there would not be any meaning in
asking whether it has a cause or not, as only existing
objects can belong to the series of causal relations. The
real will is free, and it is the work of such free will to
picture, for its own purposes, the world as an unfree, a
causally connected, an existing system ; and if it is the
triumph of modern psychology to master even the best
in man, the will, and to dissolve even the will into its
atomistic sensations, and their causal unfree play, we
are blind if we forget that this transformation and con-
struction is itself the work of the will which dictates
ends, and is the finest herald of its freedom."

Again he says : * " Values and duties, freedom and
responsibility belong to the inner life in its real activity,
but not to the system of psychological facts into which
we have transformed the inner experience."

The effort to put God out of His universe, to bind
all down under a blind, mechanical fate, ever recurs
under various mutations of philosophy. Yet a historical
review of the race shows that man refuses to give up
belief in a region where the will, be it human or divine,
chooses, ... a region of freedom and responsibility.
Neither man nor God can be reduced to a mere cog on
a wheel.

IV. Having, then, established the fact that there
must be First Cause or causes outside of and overruliug
the mechanical second causes, we come to the more
specific problem, Is there a First Cause of Evil ?

* Page 70.

88 DEMONISM

i . Those who believe in God as monotheistically con-
ceived, cannot think of Him as less than perfect. Hence
they cannot attribute evil to God. But in this present
realm of cause and effect, there is no place for an effect
without a cause. Evil must have a source outside of
God and outside of this law of cause and effect. This
leads us to another free-will First Cause.

2. The facts of demonism confirm this postulate*
The evil quality manifested in demonism cannot be
accounted for except on the hypothesis of Satanic origin.

Question will be raised, Are there not cases of good
spirits taking control of a dissociated personality ? Such
may be possible. Joan of Arc and Swedeuborg at once
come to mind. Yet they do not seem to have lost their
personalities. The good spirits seemed to communicate
with them and help them in their normal personalities.
What looks more like control by good spirits is to be
seen in some of the cases reported by the Societies for
Psychic Research, e.g., the case of D D. Home (reported
by Sir William Crookes) and that of William Stainton
Moses (studied by Edmund Gurney and F. W. H. Myers).
If these cases are good spirits, then it strengthens
my claim that the moral quality must have an origin.
In any case they are not to be classified with demonism,
except in so far as both are hysteria, for they do not
appear in the environment which produces demonism.
As they are sporadic, we must infer special causation
with each case, whether physical or psychic. The
demonized are a well-defined class of cases, readily
diagnosed by those familiar with the malady.

Those demonized, so far as reports go, are all marked
by wickedness, malice, evil of every kind, with no good,
no love, no kindliness. Neither I nor^any of those who

SATANIC ORIGIN OF DEMON ISM 89

have observed these cases have ever heard of a good
demon. Even the healing of diseases is done in a spirit
of grasping for power over the sufferer, giving a tempor-
ary respite, but demanding perpetual slavery.

Take Miss King's night-walker, No. 113. She
was an old woman with a little grandchild. For four-
teen years she had walked the streets of Yaugchow every
night. The policemen all knew her. She had no volition
of her own. It would be benevolent indeed to heal a
patient and subject her to such bondage ! No one who
knows demonism in its haunts would raise any question
that it is absolutely and irrevocably evil.

If we take these as auto-suggestion, then the environ-
ment must bear the blame ; but environment which can
produce a uniformly evil affection like this must be itself
evil, and must have an evil origin. If the presence of
evil in the world in a general way presupposes an evil
First Cause, how much more when we see evil en bloc /

3. That there is a Satan and that Satan is respon-
sible for demonism is put beyond question by the fact
that the lines of demarcation betwTeen the countries which
have not demonism and those which have It coincide
with the limits of Christian influence.

In the West, the only genuine case of demonism I
have found, in present times, is that of Gottleibin Dittus,
recorded in the "Biography of Rev. Jno. Christopher
Blumhardt. " This was a young woman, sickly, shy,
very religious.

She told Blumhardt that a woman or her acquain-
tance, who had died two years before, appeared to her.
Every time she appeared the girl had a convulsion.
After recovering consciousness, she had no recollection
* See Nevius and others.

90 DEMONISM

of events. There were unaccountable noises, windows
rattled, plaster fell. When Blutnhardt invoked tbe
name "Jesus," she shivered and a voice not her own
replied, "That name I cannot bear." There was talk-
ing in the demon personality. The demons claimed to
be 1,067 m number. They spoke all the languages of
Europe and some that Blumhardt and others did not
recognize. She was healed by fasting and prayer.

It has been supposed that the case known as "Old
Stump," studied by Dr. Ira Barrows, was demonism.
With this young girl, her right hand seems to form an
independent personality which she calls Old Stump. She
seems to know nothing of what Old Stump does. At
times she raves, tears hair and clothing, but Old Stump
tries to hold the left hand down. She dislikes Old
Stump, although the latter is benevolent in disposition.
She pounds and pricks this right hand. At night, when
apparently asleep, she sits up and the right hand writes,
but when she wakes she knows nothing of what she
wrote. She writes poetry, Latin and French with Old
Stump, although normally she knows neither Latin nor
French. When her delirium is at its height, the right
hand is rational, asking and answering questions in
writing, trying to pull the bedclothes over her, etc.

Now this case resembles demonism in that it is a
dissociation, but there the resemblance ends. It does
not come from fear of demons, there is no demon control,
no evil quality in Old Stump. When not in delirium,
the normal personality does not reappear, thus showing
more or less permanent,' diseased conditions.

Jung's patient, a girl who in the dissociated person-
ality took the name "Ivenes," also resembles demonism.
She once took part in table turning for fun, and thus it

SATANIC ORIGIN OF DEMONISM 91

was discovered that she was a medium. She would
have periods of trance, ending usually in catalepsy.
Once she was hysterically blind for half an hour. In
the trances, under the " guidance" of her grandfather,
whom she had never seen, she would see spirits, both
benevolent and malevolent. When in the deep trance
she would speak in an altered voice and in high classical
German, such as her grandfather, a clergyman, would
have used. She represented herself to have been pre-
viously incarnated a number of times, thus becoming the
mother of thousands. A mystic system of world forces
was developed by Ivenes, which she claimed was given
her by the "star-dwellers," but after this the seances
ceased. She could not revive them, and six months
later was caught in deception.

Jung diagnosed this case as arising from sexual
disturbances of puberty. There was clear hereditan*
influence and marked maladjustment to euvironment.
The mother was rough and vulgar, while the father was
too busy to notice her. She would be afraid to go home.
She was absent-minded, fond of day-dreaming. The
matter did not originate in superstition, there was no
demon, no evil quality, no antagonism to the name
11 Jesus," none of the most marked symptoms of
demonism.

In Western asylums are many insane and hysterics
who manifest symptoms somewhat resembling demonism;
but to identify them would be as scientific as to identifv
malaria and diphtheria because both have fever, or
delirium tremens and typhoid because both have delirium.

While in enlightened Christian countries demonism
is so rare as to be a negligible quantity, we have seen
that it appears in multitudes wherever Christ is not

92 DEMONISM

known. China, Japan, Korea are full of it. India, too,
is a non-Christian land, for the British Government
zealously protects Buddhism and Mohammedanism.
Nevius gives two capable witnesses to demonism there,
the one a bishop and the other a British official. Miss
MacNaughton sends me two clear cases from her India
hospital. James Moore Hicksou, known as " The
Healer," writes me that in India he healed two hundred
cases of demonism in one meeting. In New Zealand, for
twenty years, Rev. Canon Williams has been observing
demonism and sends notes on six cases he has witnessed.
This shows its prevalence in the Pacific Islands. Else-
where I have given evidence for Africa and the Moslem
lands.

In all these countries the demonism is clearly differ-
entiated from the insanities and dissociations seen in
Christian lands. It originates in superstition ; it is char-
acteristically evil ; there are always one or more demons
in control; the affection passes from one person to
another and back again ; there is intense hatred of the
name ' ' Jesus ' ' ; they are healed by prayer and com-
mand in the name of Jesus.

This line of cleavage between Christian and other
lands cannot be ignored.

How can it be accounted for ? By racial charac-
teristics ? In the past, from Egypt downwards the
Western world has seen successive races reach high
intellectual development. In the East, China and India
liave at times surpassed the West intellectually. Yet
none of these races rid the world of demonism. Or can
we account for this line of cleavage on the ground that
Christianity is the product of higher education ? But
why is it that Europe and America have this education

SATANIC ORIGIN OF DEMONISM 93

and other lands have it not ? The only comprehensive
differential is the Christian religion. It must therefore
be causal rather than resultant.

Japan now ranks as one of the great powers. In
medicine she has made such advances that the sanitation
in her armies was the wonder of the world ; and her
scientists are inventors of the first rank. Yet Japan has
not rid her country of demonism. Educational systems
based on wrong conceptions of divinity have never been
able to throw off demonism. It is safe to predict that
Japan will continue to have demonism so long as she has
idolatry, which is the worship of demons in the primary
sense of the term.

The only system that has gotten rid of demonism is
that based ou what I have called normal, scientific
religion, the monotheistic conception of systematized law
under Supreme guidance. This system must be based
on fact, on truth. And, furthermore, monotheism must
be imbued with the Spirit of the Christ. This Spirit
threw off the shackles of Judaism ; in the Reformers it
threw off papal ecclesiasticism ; in Copernicus, Galileo,
Columbus, it threw off the autocracy of mistaken dogma ;
it is this living Spirit in man that is freeing the world
from the degrading influence of the Anti-Divine, the
Satan.

CHAPTER VIII
SATANIC DISSOCIATION.

Since there is, then, an ultimate source of evil in the
world, a Satan to whom or to which we may refer the
environment in which demonism occurs, need we also
infer a more direct Satanic influence in the actual cases
of demonism?

Science has discovered truths which Esculapius,
e.g., could not have believed possible, viz., that maladies
physically manifested, hysteria, asthma, and the like,
may be traced back to psychic causes. There may be
yet higher possibilities before us. It is clearly within
the range of anticipation that men, on scientific grounds,
independently of religious faith, may come to recognize
both God and Satan.

At any rate, science is now removing many of the
obstacles to the recognition of spiritualities. The law of
suggestion provides a tenable hypothesis on which to
understand their influence over men.

We have seen that the influence of the Divine is
ordinarily mediate, i.e., by the disposing of conditions,
the manipulating of secondary causes, working through
and by this vast system which He has created. If there
be Satanic influence, we may reasonably understand it
in a similar way, that Satan has knowledge of, and
power over, world conditions, not to arbitrarily interfere
with, but to work through, natural law.

This brings up the question, Does Satan have such
power over human affairs as to cause dissociation, not
only as the original source of evil in the environmental
conditions, but by purposive psychic influence, over an

SATANIC DISSOCIATION 95

individual, by volitional suggestion, whether with or
without second causes as the case may be ?

The proposition that there is a Satan, who does
influence men by suggestion is, of course, acceptable to
those who acknowledge the tenets of the Christian
churches. Indeed they may accept the proposition so
readily as to confuse the condition of Satanic dissociation
with the evil tendencies of minds not dissociated. A
tyrant who, in his lust for power, slays innocent citizens
is instigated by Satan, but he is not demon-'4 possessed."
There is no change of personality.

For the cause of lust and cruelty — back of even
' social suggestibility " — no adequate interpretation has
been found except on the hypothesis of a Satan with
power to suggest. If there be, then, a Satan with power
to influence men in the ordinary sense, will not such a
Satan be able also to hypnotize by volitional sugges-
tion ? If so, the dissociating of the demonized may be,
in all or some of the cases, due to such suggestion.
Satan would then control the demonized personalities,
directing them even as the human operator controls
his hypnotized subject. In demonism there are data
which tend to substantiate this tentative hypothesis as
a matter of fact.

1. In Western lands automatic, " accidental " dis-
sociation more usually occurs where there are patho-
logical or psychopathological predisposing factors. *
Looking over thirty-one well-known cases, I find only
four in which there is not clear record of trauma,
epilepsy, lesion, exhaustion, or at least continued hysteric
and neurasthenic conditions. Even of the four some
authorities question the data in the Mary Reynolds case

*See authorities in Chapter IV.

96 DEMONISM

and attribute the Ansel Bourne case to epilepsy in youth.
But volitional suggestion is not in any way dependent on
such predisposing factors. Forel says : "I cannot
emphasize too strongly that suggestibility is an abso-
lutely normal characteristic of the normal human brain."
The Dictionary of Philosophy and Psychology takes this
as the consensus of scientific opinion. This is not incom-
patible with Sidis's position that hypnosis is abnormal
as contrasted with normal suggestibility. Hypnotiza-
tion by normal suggestion brings about the abnormal
condition, hypnosis.

Now in demonism the most hearty, robust, stolid
are affected. My No. 58 I found to be a buxom young
woman with a baby and pregnant. Her mother, fifty-
nine years old, walked in five miles to see her. The
old lady was the picture of health. She reported her
husband also healthy, and that her seven children were
heart}7, even this one having never had any illness until
the demon came on her. No. 58 was given a clinical
examination by J. W. He wet t, M.R.C.S., L.R.C.P.,
and pronounced normal.

My No. 405 is a little old lady of sixty-four as spry
as a kitten. If there be pathological conditions, it would
take a clinical sleuth to detect them. Yet she has been
liable to demonism practically all her life. When I last
saw her, October^i2th, 1920, she had two typical spells.
They would come on with terrific yawns. The face
assumed an aspect of malignity with a defiant pertness
pathetically inconsistent in such a wizened little old
body. When led out to be photographed, the demon
struggled and fought. During the hymn she lay prone on
the ground, chanting in a weird monotone. But imme-
diately afterwards, while praying, I peeped up and almost

SATANIC DISSOCIATION 97

laughed to see her standing beside me normal, silently
looking on with a curious, interested attention.* Unfor-
tunately, as she is stone deaf, we cannot reach her mind,
to cure her.

In many of the cases there is no indication of patho-
logical or psychopathological conditions other than the
environment.

Now is such hypnotization adequately accounted for
on the hypothesis of autosuggestion ? To say that the
environmental conditions are psychopathological does
not cover the ground. Environmental conditions may
give the soil for psychogenesis, but that does not give a
neurological predisposition or a nervous instability in the
individual. With this class of cases, so many of whom
are otherwise in normal health, the dissociating is artifi-
cial rather than spontaneous, and presupposes suggestion
from without. The characteristic evil quality points to
Satan as the hypnotizer.

11. The thought content of the demouized and the
psychic attitudes cannot be accounted for subjectively.
The fact that the demons know all about the primary
consciousness, would indicate previous co-conscious exis-
tence, and thus would account for some of the apparent
occultism. But even this cannot account for the knowl-
edge of, the fear and hatred of Jesus. This is a charac-
teristic of demonism and is manifested in some cases,
which neither consciously nor subconsciously have ever
received such information from human kind.

In Dr. Wood's case, No. 101, at the mention of
Jesus, the demonized patient immediately showed a
change and in five minutes was normal. No. 109, on
hearing the name, would curse Miss King. Mrs. Pax-

* See Frontispiece.

98 DEMON ISM

ton's case, No. 118, manifested hatred of the name. No.
4, when demonized, used to curse Mr. Meng, but after
the latter became a Christian, the demon dared not do
so, and would shun him. No. 58 could say anything
except the name " Jesus." In teaching her to pray, we
would lead her up to the words just before it, and then
she would balk. She told me that ' it ' did not allow her
to say it.

In No. 143, Rev. W. H. Hudson, D.D., was walking
along the streets of a small town, where no missionary
lived. A demonized man, who had never seen him before,
called out in the dialect he used, " Servant of God, what
have you come here for ?" In the conversation following,
Dr. Hudson gave the man a prayer, and he was healed,
but later he was taken back into idolatrous environment.
The hostile influences prevailed, and he died. Two of
the cases reported by Rev. Jonathan Goforth, D. B.,
manifested strong hatred of Jesus. One of them No. 160,
was wild, gesticulating. The eyes looked unnatural, and
rolled around. A missionary was praying and used the
name, "Jesus of Nazareth." Instantly the patient had a
paroxysm of hatred, which was repeated every time the
name was mentioned. With the other, No. 159, a Lu-
theran missionary lady was entering a certain town. A
woman, whom she supposed to be crazy, stopped her
chair, crying out, " We do not want your Jesus doings
here." She followed after the chair, making demon-
strations until they reached the mission. There it was
recognized as demonism and healed.

The German case to which I have referred showed
this same hostility.

Miss MacNaughton, of India, sends the following
interesting case. One day a strange woman came to the

SATANIC DISSOCIATION 99

hospital. Every now and then from within her would
come the sound as of a cock crowing. Then she would
become wild. Miss MacNaughton said to the Indian
lady doctor, "We must kneel down and pray in the
name of Jesus." At that a different voice from within
the woman spoke, saying, " No, that name I cannot
take," and she was thrown down, apparently with great
force to the ground. At the mention of the name "Jesus,"
the spirit would seem to be in a frenzy, and then suddenly
she began to sing to a beautiful tune a most wonderful
poem, evidently made up at the time, for one verse was
about the hospital, but the demon said that the Name it
could not and never would take ; that it would take the
name of Mohammed and the names of the Hindu deities,
but not that other name.

I grant that there are two methods of interpreting
this hatred and fear of the name of Jesus. The one is,
that the secondary personality recognizes the name Jesus
as a concept hostile to itself, merely a concept with no
foundation in fact, and this automatically excites the
hostility. The other interpretation is that the secondary
personality is of an objective origin, that a morally evil
power has by utilizing the law of suggestion brought
about the decomposition of the personality, or maybe
has taken advantage of a case of auto-suggestion, but in
some way has gotten control of the subconscious self.
The fear and hatred of Jesus on the part of the second
personality, thus set off, comes from a morally evil
hypnotizer, Satan, with whom it is en rapport. That
the second is the true interpretation I maintain on the
following grounds :

(i). The regularity with which this symptom ap-
pears. The history of hysteria and hypnotism does not

102 DEMONISM

suddenly conceive such a fear of the book unless she had
been informed and influenced by a mentality that did
know these things, the same mentality which implants
this fear on all under its control, whether in China, in
Korea, in India, or in Germany ?

(3) Nor can we'tfind in the environment anything to
account for the uniform hatred and fear of Jesus. The
Chinese at large do not believe in Him.

My No. 79 had been afflicted for ten years, the
trouble beginning before her marriage. Later the hus-
band, No. 80, and one of the children, No. 81, were liable
to the influence. A relative, Wang Tao Ru, told them
Jesus could heal the trouble. But a neighbor, Li Ta
Hsiu, said he could heal it. Living a few miles away,
he proposed to hang up scrolls, worship the demon, and
thus attract his majesty to take up his abode with Li
This meant sacrifice, but for it he was paid twenty
thousand cash, a sum sufficient to support a poor family
for months. Li's proposition was accepted even though
it cost all this money. Yet, strange to say, it fails. Only
brief relief is noticeable. Later, others renew Wang's
suggestion, and the family decide to try Christianity.
After the first failure, they would, of course, be less recep-
tive. Yet the power of Jesus is manifested. On March
16, 1917, No. 80 came to church well, and afterward his
wife also was healed. This could not have been accom-
plished by another fictitious suggestion, for there was
nothing in the environment to make the latter suggestion
more effective than the former one.

Oh, but some one will say, this is easily explained.
The conscious mind accepted Li's suggestion and the sub-
conscious Wang's, thus inhibiting the former and making
the latter effective. But why should j:he subconscious

SATANIC DISSOCIATION IO3

mind accept it ? Remember that the subconscious has a
wonderful faculty of detecting frauds. Had the name
"Jesus" also been based on falsehood, we cannot doubt
that it would have been detected.

III. Again, supposing that auto-hypnotization could,
on a purely subjective basis, account for the disintegrat-
ing and the reintegrating, the cases reported of demons
transferred from one person to another cannot be ade-
quately accounted for without assuming an objective
agency.

Take my cases Nos. 3 and 25, a young wife and her
husband. The young man's father had been both wizard
and robber. He wrould have spells of demonism, chanting,
etc. While he lived they were not affected. After his
death, the daughter-in-law alone* was affected. The
symptoms were so identical with those of the old wizard
that the community considered it his spirit troubling her.
She was healed in the home of her Christian brother.
Then the affection took her husband. That this was not
merely subjective auto-hypnotization is shown by the
fact that of the three none were affected synchronously
and by the coincidence of the dates. What prevented
auto-hypnotization with the young couple all the time
they lived with the old man? Must we postulate, on a
purely accidental basis, positive suggestion for him and
negative suggestion for them ? And shall we also postu-
late an accidental withdrawing of the negative suggestion
on the death of the father and on the healing of the
wife ? So far as we can see, had the father not died, the
wife would not have been taken. Had she not beer,
healed, her husband would not have been taken.

*No. 3.

104 DEM ON ISM

Rev. Canon Williams gives a clear case of transfer-
ence.* A mother had been afflicted for some years,
occasionally having periods when she would be under
strong control for days at a time. She would not speak
nor take notice of any one, and had a fixed stare. At
the end of 1918, her eldest daughter suddenly developed
the same symptoms. Immediately the mother became
well and continued so for nine months during the whole
period that the daughter was afflicted. The daughter
was taken to an asylum and spent eight months there
under strong control all the time. Then she suddenly
recovered and the mother was again taken.

No. 75 presents further considerations. A man was
afflicted. The house caught fire. No. 75, then normal,
brought him out and laid him in a furrow. From that
time the patient was healed, but No. 75 was afflicted and
was so when our people saw him. Note that in this case
there was no anticipatory suggestion from family history
or otherwise. Nor was there any apparent cause for
the healing. We might suppose that the shock of the
fire healed the one and subjective auto-hypnotization
caused the affliction of the other. But how account for
the remarkable coincidence ?

No. 124 was reported by Mrs. Anna Sykes, Rev.
I^acy I. Moffett and Dr. Geo. C. Worth. They all knew
the parties, the patient herself having lived with them for
ten years after the occurrences. I asked Mr. Moffett and
Dr. Worth whether either of them had any doubts about
the facts. Both replied, "None at all." Dr. Worth,
who stands high in his profession, continued: "The
case is one well attested in every way and there can be
no doubt about it. They were all sensible people, not

* No. 147.

SATANIC DISSOCIATION IO5

neurotic, not the kind you would expect to have such an
experience." This patient became afflicted. She would
have spells in which she would be rigid for several days.
The Christians, when summoned, first required them to
put away all idolatry. There was, behind the house, a
grove and shrine peculiarly sacred. Even these were
removed. The patient was healed, but a relapse
occurred when the husband brought back the idols. The
Christians came again. They prayed. Some of them
were stroking the patient's legs. She said : "Now he
has my throat— now he has gone to my feet." The old
preacher, making a dash at the demon, said, "I'll get
him." She continued, "Now he is over there in the
corner — there he goes out of the window." As she said
this, a young man looking in the window, cried out, "He
has come into me/'' and fell down. The preacher told
the family that if they would bring him to them, they
could cure him, but if they took him to the priests, he
would die. They went to the priests, and he did die a
few days afterwards with no apparent cause.

Here again we have a clear-cut case of transference
and this death from suggestion recalls Boerhaave's well-
known experiment. He got a condemned criminal and
told him he was going to kill him at a set time. When
the time came, he bandaged the criminars eyes, arranged
warm water to drip, giving the suggestion of bleeding,
and pretended to open a vein. Death resulted. Now
note, in this case a directing mind, with strong psychic
influence, prepares the subject by anticipatory suggestion
and devices of every kind, leading him up to the culmi-
nating suggestion. If I could prove that a boy, with no
directing mind, and no anticipatory preparation, had died
from a sudden notion that a demon was flying in his

106 DEMONISM

direction, I should have outdone Boerhaave. It is a
simpler hypothesis that in this case also there was a
directing mind, which was preparing the subject, and
which gave the fatal suggestion.

IV. There are cases in which the demonism could
not have been caused by subjective auto-hypnotization.
In these studies I have not drawn from the Scriptures,
lest I seem to be influenced by religious prejudices.

Yet the facts in the New Testament are at least as
well attested as those of profane history. In these records
the case of the demoniac and the swine is reported by
Matthew, Mark and Luke, historians no less reliable than
Thucydides and Livy. Their history is accepted as
authentic by a large part of the human race. Even those
who oppose the religious tenets of Christianity have no
charges to bring against the personal character of these
historians. While there are men who doubt some of
their statements as being scientifically impossible, yet
their records have never been disproved in any particular,
and as to this case they were in all probability among
the band of eyewitnesses to the incident.

The scientific objection to this case is now much
lessened. The probability is that animals may be hyp-
notized. True, the passive immobility seen in Kircher's
famous experiments with the hen and chalk line, in the
charming of birds by serpents, etc., has been classified as
cataplexy, as distinguished from catalepsy so common
with hypnotism. But Myers held that animals are
probably hypnotizable. Thompson J. Hudson in his
popular book, "The Law of Psychic Phenomena, ,?
thinks the methods of animal trainers are based on this
principle. They are not unlike Braid's methods of
hypnotizing by mechanical processes. Ernst Mangold

SATANIC DISSOCIATION 107

wrote a book on ;' Hypnotism and Catalepsy of Animals
:ompared with human Hypnosis."*

This gives us a tenable hypothesis as to the princi-
ples underlying the swine case. But it could not have
been hypnotization by auto-suggestion. Nor can we
consider it hypnotism by Jesus. As speech was impossi-
ble, he would have had to use the mechanical methods.
Judging from the records and the circumstances he did
not use them. We may then take this as a historical
record of a case of demonism in which there must have
been objective hypnotizing agency.

As confirmatory consider my No. 151. Rev. and Mrs.
H. J. Mason, English missionaries with years of expe-
rience in China, have come in contact with something like
a thousand cases. Mrs. Mason reports a case in which a
whole family were demonized. On one occasion, the
family dog was similarly affected and bit the patient.
Mrs. Mason visited the family shortly afterwards, and
the circumstances were such that she was convinced that
the dog also was demonized. We have no opportunity
for closer investigation, but with the New Testament
record before us and considering the witness's reliability,
experience and intimate knowledge, we cannot lightly
disregard her testimony.

As bearing on the question of demonism without
auto-suggestion, we must consider the demonized infants.
I have a number of such cases. The Chinese differentiate
demonism from other diseases, and my experience is that
the diagnosis of the native doctors in cases of demonism
is remarkably correct. Rev. Canon Williams also reports
an infant of two and a half years, which he believes to
be demonized. Mark 9:21 seems to be a case in point.

* Jena, 1914.

IOS DEMONISM

With these infants, even though speech is wanting,
yet there are strong indications of psychogenic demonism.
Take No. 410. It occurred in a demonized family, and
the symptoms, with the chameleon ways of hysteria, were
identical with those of the other cases. There was clear
psychogenic history. The family had been Taoist wor-
shippers, animists, vegetarians, fearing demons and
witches. Two sisters-in-law,* no blood kin, and a
daughterf become dissociated. Spells occur with char-
acteristic irregularity, in which they talk as demons.
The physical symptoms are vomiting, purging, and
insomnia, symptoms which suddenly cease with Nos. 345
and 347, when healed psychically. No. 345 has a baby.
Within three days it has spells just like those of the
adults. The spells come and go at any time, and continue
a year or more with no general effect on the patient's
health. At first there is purging as with the others.
Later it is a matter of general discomfort and fretfulness.
After a year some fever occurs with the spells but no
chill. Once a rash comes out, stays a day or so and
disappears. Between spells the child is well. In its
own home it is more inclined to the spells, and when
away, especially in the chapel it looks jolly and well —
takes the baptismal service as a joke gotten up for its
amusement. In the home I felt like giving the baby a
dose, but in the chapel I felt like saying : " That child
is no more ill than I am." Such indications point to
hysteria.

What shall we make of this case ? When the mother
was dissociated, were the physical changes — for hysteria
has a physical side to it — such as to be transmitted to

* Nos. 345 and 346.
t No. 347.

Illus. 8. The Dkmon taking

CONTROL.

Illus. 9. Convalescent.

Illus. 10. Hopeful. Illus. n. Both well.

Mother and baby saved from demonism.
Cases 325 and 411. See pp. 14, 35) io9-

SATANIC DISSOCIATION IO9

the infant ? We know that permanent constitutional
characteristics are transmitted by heredity. A parent's
tastes, habits, traits of character reappear in the children
or descendants. But that functional psychopathic con-
ditions are so transmitted is a more difficult proposition.
Sidis denies that they are hereditary.* In this case the
physical change in the brain and nervous system of the
parent were such as to be relieved by faith in Jesus. Can
it be that she could transmit to her infant qualities not
permanent to herself?

Some nervous instability may have been transmitted,
though even that is unlikely. The baby was a boy and
thus less liable to hysteria. I saw the mother a number
of times. Indeed I slept in the mud hut with eight people
including Nos. 345, 347, 410, and the father. The adults
are sunburned, work-hardened people. When her hus-
band started to the stream to bring a cask of water,
weighing a hundred and fifty pounds or more, No. 345
remarked that she feared he could not carry it alone,
voluntarily went, and shouldered half the load. Such a
woman would hardly transmit neurasthenia or hysterical
temperament to her child !

Nos. 323, 324, 325, 411 and an infant, not numbered,
give an interesting series. A grandmother in old age is
suddenly seized with hysterical pains and then convul-
sions. She is clearly demonized, chanting and singing
and demanding worship. She dies under it. A few days
later a two months' old grandchild, well and hearty at
night, in the morning is found, outside the bed cover,
dead, with blood from nose and eyes. Four days later
the childVmother (No. 325) and a sister-in-law (No. 324)
are taken with clearly marked demonism. The demon

♦"Causation and Treatment of Psychopathic Diseases," p. i.

HO DEMONISM

speaking through them claims to have killed the grand-
mother and the baby. They are healed by Christianity.
But No. 325 has another baby (No. 411). It is ^soon
taken with what the family and friends recognize as the
same trouble. It too is healed by Christian methods.

Now this might be a case of epilepsy by physical
heredity. But to support such a hypothesis we must
suppose the demonism transmitted to the daughters-in-
law by psychic suggestion — they are no blood kin — and
then, skipping a generation, reappearing in one or both
infants by heredity. And the old lady's case answers
more readily to a psychogenic than to an organic diagno-
sis. There was no report of epileptic symptoms until she
was about sixty years old. She lived in a neighbourhood
where demons abounded. Our old friends, No. 58 and
No. 72, with their numerous families of demons were
near by. Everybody believed in and dreaded mythical
Foxes and Weasels — with a capital letter ! Her physical
symptoms were just such as would occur with subcon-
scious system organized on these weasel concepts. And
again, other members of her family were not affected so
long as she lived. As soon as she is dead the baby dies
mysteriously, possibly killed by the mother though the
indications are against that theory, or possibly dying from
psycho-neurotic conditions induced by the demonism, e.g .,
epileptiform convulsions. Then the two young women
are taken with the same symptoms. Later, the second
baby is afflicted in the same way. The symptoms, the
circumstances, the transferences point strongly to psy-
chogenic demonism rather than epilepsy. But if so, to
account for the transferences to infants unable to talk we
must infer an objective influence for there could be no
subjective auto-suggestion. As the affections belong to

SATANIC DISSOCIATION III

the characteristically evil species of dissociation, this
objective influence would be Satan.

Satanic psychic influence such as would account for
these cases — swine, dog, babies — does not, of course,
antagonize scientific principles. There could be no
demonism without the environment. But the environ-
ment could not reach them in the ordinary way by mental
concepts, fear of demons. We must infer a source of
suggestion, a Satan.

We may now make certain general inductions.

(i) Independently of the question of revelation,
facts indicate that there must be a Satan, an original
source of evil in the world, and the ultimate source of
what we may now call Satanic Dissociation.

(2) The hypothesis that this Satan may influence
human beings by volitional suggestion, and control dis-
sociated personalities, does not contradict science.

(3) This hypothesis is borne out by the facts of
demonism.

CHAPTER IX

DEMONS AND SPIRITS OF THE DEAD.

Since, then, there is a Satan, the original source of
demonism, and since the dissociated personalities of the
demonized are under the control of Satan, operating by
the law of suggestion, how does Satan exercise this
control, directly or through emissaries? Is it Satan
or a Satanic demon which controls the demonized ?

I. On this particular point it is necessary to con-
sider the teachings of the Scriptures. Not to seek proof
of my position ; for the object of this book is to prove
the Scriptures by the facts, not to prove the facts by the
Scriptures. But those of us whose life-time views have
been formed on the Scripture basis, must first clear our
path, before we can get an unobstructed view of this
problem.

The Bible teaches that there is a Satan, and that
there are Satanic demons. But does the Bible teach that
demons or the spirits of the dead can communicate with
the living? On this point it is not so fully committed
as we may have thought.

This problem depends largely on the mode of com-
munication between Satan and men.

The Bible constantly speaks of Satan tempting men,
with no hint of intermediate agencies and in language
that seems to imply direct communication. Satan
" tempted *n Jesus, " entered into "2 Judas, "as a roaring
lion, walketh about, seeking whom he may devour."3
He plants the tares,4 snatches away the seed,5 " blinds
the minds of the unbelieving."6 We are told, " Do not
give place to the Devil,"7 "resist the Devil,"8 "stand

iMt. 4 et al. 2Lu. 22 et al. 3iPet. 5: 8. 4Mt. 13: 39.
5Mt. 13: 19. 62Cor. 4: 4. 7Eph. 4: 27. 8Jas. 4: 7.

DEMONS AND SPIRITS OF THE DEAD. 113

against the wiles of the Devil."9 John writes to the
young men because they have overcome the evil one10 ;
we pray to be kept from the evil one11; the I^ord guards
us from the evil one.12

The wicked are said to be of their father the Devil.13
Cain was of the evil one.14 Paul wrote of the law of
sin working in our members,15 of our fulfilling the desires
of the flesh and of the mind.16 The tenor of the Scriptures
seems to be that Satan is a spirit, limited neither by time
nor by space, who has implanted an evil nature in man,
and who can communicate directly with men, having no
need of intermediaries. The passages which teach that
demons communicate with men might, with cause suffi-
cient, be treated as anthropomorphic or merely figurative.

Those, therefore, who think this to be the true
interpretation can leave the demons out of the case and
consider the demonized as dissociated personalities con-
trolled by Satan, just as we have been accustomed to think
of a murderer being influenced by him.

On the other hand, at least two passages do teach
that demons tempt men in normal life. In Eph. 6: 12 we
are said to wrestle " against the principalities, against the
powers, against the world rulers of this darkness, against
spiritual wickedness in high places." Again in Rev. 16: 14
we read of "spirits of demons," working signs, going
forth to draw the kings of the earth to battle against God.*

With regard to the Bible teachings on this subject,
the "International Standard Bible Encyclopedia" (Orr)
notes that the Old Testament never speaks of the demon-
ized— God taught the Jews to hate idolatry and all

9Eph. 6: ii. 10ijno. 2: 13. "Mt. 6: 13. 122Thess. 3: 3.

13Jno. 8: 44. l4iJno. 3: 12. 15Rom. 7 and 8. 1GEph. 2: 3.
* Cf. also 1 Kgs. 22: 19-23.

114 DEMONISM

connected with it — and that the New Testament does not
discuss the demons. Jesus unquestionably refers them to
Satan,* but he had nothing to say about the rabbinical
discussions as to whether they were spirits of the dead,
fallen angels, or what. He does in some cases speak of
the demon as being an entity other than the patient and
not Satan. In L,u. 10:20 he says, "In this rejoice not,
that the spirits are subject unto you." In Mt. 12:43
and Lu. 11: 24 he speaks of the demon, cast out, going
through "waterless places," seeking rest, and bringing
back seven other spirits into the patient. In Lu. 8 : 31
the demon showed fear of "the abyss," and that whole
narrative seems to put Jesus' imprimatur on the concep-
tion of the demon as an individual entity, f

To take the view that Satanic suggestion, with the
demonized and perhaps with the normal, comes through
subsidiary spirits, gives a more literal interpretation of the
Scriptures and confirms the thought of saints and poets,
who themselves rose above crude superstitions.

The distinction between these two conceptions may
be illustrated thus. Direct communication, with no
intermediaries, the theory which I have suggested as
possible, would be like a vast telephonic system, wireless
if you please, Satan himself communicating with, influenc-
ing, giving suggestions to men and in this way causing
demonism. The second theory would make communica-
tion between Satan and men more like that, for instance,
between the President and the people of the United
States. It is not necessary for everybody to see him or
speak to him. One may write a letter, drop it in the
box. It reaches the President's office and is answered
according to his wishes, yet he may not see it. On this

* Lu. 10: 17, 18.

t Cf. also Mt. 12: 25 ff. et al.

DEMONS AND SPIRITS OF THE DEAD. 115

theory, both God and Satan are the centers of vast
systems of personalities, radiating everywhere, systems
in which subsidiaries do the will of their executives.

II. The study of demonism gives ground for believ-
ing that this latter is the correct view.

(1) Aside from Scripture we know enough about
Satan to justify the belief that HE must have personal-
ity— and the same could be said of God.

The distinction between a Satan conceived of as an
impersonal force or principle and a personal Devil, is, to
some extent, that between the simple and the complex,
the systematized. In the human organism disorganized
sensations, reactions, ideas, memories are not personalities,
but when co-ordinated into a system exercising the higher
functions of purpose, thought, reason, then they become
a personality, able to frame the "ego," to say "I." So
in the spiritual world, an organism, in which forces and
principles operate, and which, on the other hand, can
manipulate scientific principles to its own ends, must be
a personality,

Forces and principles do not have personality. When
one presses the button, he does not have to ask the elec-
tricity whether he may turn on the light. When one falls
out of a tree, gravitation does not consider whether he is
to fall or fly. The life principle cannot decide whether
one is to live or die. Forces and principles are mechani-
cal, dead.

What we must infer as to Satan — that he is one who
resists God, who puts the evil nature in man, who tempts
man, who can manipulate natural law — would be impos-
sible except in a personality. It implies mental powers
and the manipulating of scientific principles rather than
dead mechanism.

Il6 DEMONISM

Recognizing this fact, it would be banal to believe in
a single evil personality. Shall we postulate myriads of
human, but only two non-human personalities, God and
Satan? Personality on the part of Satan implies the
existence of subsidiary, evil personalities, i.e., Satanic
demons, even though there were no Scripture on the
subject. Satan would be lonely indeed if he had no
company.

Since, then, there are demons, and since we saw in
Chaps. VII and VIII that demonism is from Satan, the
inference would be that demons are the medium of
communication.

(2) A second argument may be based on THE
PERSONAL QUALITIES OF THE DEMONS,
ESPECIALLY AS MANIFESTED IN CASES OF
TRANSFERENCE.

Do not mistake me. I am not arguing that the
qualities of personality manifested in demonism prove
demonic origin. If I did so, some would at once fling
Sally and Twoey and Leonie and Ivenes at me. They
had personality but were not demons. The proofs of
Satanic control in demonism have already been given in
previous chapters. The question now is as to distinctions
of personality, not in the demonized humans, but in the
hypnotizing agent, Satan.

The influences, the controls which dominate the
demonized have differing dispositions, faculties, desires ;
they come and they go ; recognized in A, they reappear
in B and C.

We saw in Chap. VIII that cases of transference
necessarily imply an objective agency. Mere auto-sug-
gestion might account for a "new" demon taking its
traits from an "old" one, but could not account for the

DEMONS AND SPIRITS OF THE DEAD. 117

demon leaving the original case, nor for the remarkable
coincidences manifested.

Now, what is it that is transferred? We have seen
that a demon is the evil part of a man's nature dissociated
by and under the power of Satan. Is it this dissociated
personality which is transferred? We must reject this
for two reasons.

(a) When the transference takes place, the patient
is reintegrated, the first and second personalities reuniting.
There is now no dissociated personality to " migrate. "
(£) To maintain that a Sail}7 or a Twoey, e.g., could
enter the personalities of others than Miss Beauchamp
and Alma Z., would mean that living beings could
become demons — a proposition I, for one, should not like
to undertake.

It is not a transference of the dissociated personality,
but of the hypnotizing agent. Now we have seen that
Satan is the hypnotizer in demonism. What is trans-
ferred must, then, be either the one great Satan personality ,
or a representative of him — an emanation, capable of
exercising his powers. But the controls, all exhibiting
the Satanic hatred and fear of Jesus, each have their own
desires, purposes, thoughts, and are readily distinguished
from one another. To see this, I will narrate a few cases.

No. 153 I clip from "The Watchman Magazine."
This was a woman in Korea, thirty-five years of age. A
year previous to this occurrence she had been taken with
a fear, and began to wander about the hills. When she
would lie down, the whole body would writhe. She
went to the Christians. When they worshipped, she
made all manner of noises. An open Bible was placed
on her head from behind. She snatched it away, saying
she was afraid of it. Then a hymn book was placed

Il8 DEMONISM

there, but she laughed, saying it could uot hurt heiv
All this was in spite of the fact that she could not read.
When the Christians prayed, the demon asked, " Where
will you send us?" — for it claimed to be five in number.
The leader said it might go wherever it pleased. Then
the demon begged to be allowed to enter another person.
The Christians refused and prayed harder. At last the
demon said that in three days it would leave the woman
and go to a certain creek. On the third day she was
taken with violent crying and wallowed on the ground.
When she ceased to cry, she was normal, and ever since
has been a happy Christian.

No. 149, from New Zealand, I have related in Chap-
ter I. After eight or nine demons had been exorcisedy
the last and strongest control, which spoke English though
the patient knew only Maori, refused to come out. When
finally yielding, this spirit begged to be allowed to enter
an afflicted child there present, and on being refused
threatened to injure the body of the patient, mentioning
four possible ways of doing so. Finding no recourse,
the spirit threw her off the seat into the middle of the
room, where she was suspended by levitation at an angle
of forty-five degrees for quite half a minute and then fell
in collapse. Thereafter she was entirely free.

Miss A. Mildred Cable, in her " The Fulfilment of
a Dream," gives this incident.

A demon driven from a man who had become a
Christian, went to a village eight miles distant and took
control of a young woman. Speaking through her, it
forbade her marriage and manifested itself in the same
manner as it had done in the man from whom it came,
compelling her to rub one side of her face and head until
there was no hair left. When questioned as to whence

DEMONS AND SPIRITS OF THE DEAD. 119

it came, the demon replied by giving the name of this man.
To the query ' why have you left him ? ' the reply was ' I
have been turned out, for that man has become a Chris-
tian.'

Compare also another of her cases. A daughter was
married off, and was ill-treated in the husband's home.
Finally she was poisoned. Of course none of her own
family were present. A few days later, one of them, a
strong young first cousin, while working in the fields,
was seized with trembling and weeping. He said, "I
am Lotus Bud : I was cruelly done to death. Why is
there no redress?" The family gave reasons for their
course, promising to do what the spirit wished. In an
hour the spell passed off.

In all these cases the demon has the marks of an
organized personality, distinguishable from Satan and
from other demons.

3. A third argument I would base on the fact that
demons either cannot, or at least ordinarily do not

CONTROL TWO PERSONS AT THE SAME TIME. This

cannot be said of the Satan personality, who operates in
all the world simultaneously.

While I would not deny that there may be cases of
the same spirit controlling two persons at once, yet I
have never seen one. The universal testimon}', so far
as I know, of Chinese and Western observers, is that they
do not. Even when report comes that a whole family is
controlled by a spirit, I find on inquiry that it alternates
from one to another. As No. 358 remarked in describing
his case, ' when one of the family gets well, another is
taken.' No. 459, with no leading questions on my part,
said that when he would recover from a spell, it would
take his wife, and when she recovered, it would go to one

120 DEMONISM

of the children. This point comes out clearly in a case
reported by a lady who is now Mrs. W. E. Comerford.

This No. 174 occurred eight or nine years ago in a
village sixty It from Pingtu, Shantung Province, China.
While this lady was conducting a meeting, an old woman
came up, looked intently at her, and challenged the
statement that there is a Devil, demanding that the
missionary retract it. Seeing her threatening attitude,
other women seized her, and then she broke into raving,
tearing clothes, and scratching herself till she bled.
Mrs. Comerford, at the instance of others, prayed for
her, but saw no results. L,ater she recovered.

During this first rencontre there was present a young
woman who was in the missionary's Bible class. She
dashed under the benches, and afterwards said that from
a child she had been afraid of this old woman, although
she lived in the other end of the town. Shortly after the
old woman's recovery, the young one was taken. The
evangelist and others went and held worship with her.
She was lying on the brick bed, raving and tearing her-
self like the old one did. The demon said, " Put them all
out." She, in a different voice, would reply, "No, you
go." Presently she had a convulsion. When it passed,
she lay with a fixed stare, and presently fell asleep.
After about three hours she waked normal. But now the
old woman, in another part of the village, not knowing what
had occurred, was herself again suddenly seized. Mrs.
Comerford saw her, both after the first healing and during
this second period. It was now autumn, and the mission-
aries wished to baptize the young woman. But circum-
stances prevented. In the spring a class was arranged for
at a town eight li away. A Bible-woman went for this
young woman and other inquirers. On the way she began

DEMONS AND SPIRITS OF THE DEAD. 121

to show fear. Time and again the Christians urged her
to go on. At last she turned and ran home, raving and
tearing herself. As soon as this occurred, the old woman
again recovered ; and so far as reports go, they remain in
these respective conditions to the present time. If a
missionary or Bible- woman goes near the young woman,
she runs in and shuts the door, but the old woman is
normal. The passages of the demon back and forth are
clearly marked and it is evident that the two cannot be
under control at the same time.

Seeing, then, that there must be personality, both
for Satan and for demons ; that the controls which are
transferred cannot be dissociated personalities, and are
clearly distinguished from Satan and from one another ;
and that the demons do not control two persons at once ;
we would conclude that Satan's control of the demonized
is through the medium of subsidiaries.

III. If, then, Satan works through subsidiary de-
mons, can it be that he utilizes the spirits of the dead in
this way ? Was "Lotus Bud " the girl herself or a spirit
impersonating her?

Bible students have long puzzled over Samuel's return
and the revelation of Moses and Elijah on the Mount of
Transfiguration. The Societies for Psychic Research
hold that personalities persist after death and can com-
municate with men. They have a mass of data, much
of which has not been refuted.

For example, J. H. Hyslop, for many years the
leading spirit of the American Society for Psychic
Research, told me before his death that he, a professor
in Columbia University, and an unbeliever in spiritual
matters, was convinced on this subject by the following
case. One Frederick L,. Thompson, a goldsmith and

122 DEMONISM

engraver, with only crude ideas of painting, suddenly
felt compelled to drop his work and go to painting. He
had formerly had a mere speaking acquaintance with R„
Swain GifTord. Now he felt that he himself was Gifford.
He did not know until later that the latter had died six
months before. His paintings showed art, and sold.
One purchaser, James B. Townsend, not knowing his
story, remarked that his work looked like Gifford' s.
Thompson became conscious of scenes and pictures which
later proved to have been favorites of the painter. One
scene of certain gnarled oaks which continually beset
him, on being worked out, proved to have been known
and painted by Gifford, and through mediums the loca-
tion was discovered on a far-away spot never seen by
Thompson. Having let Hyslop lock up some of his
sketches, Thompson visited Gilford's studio — for the
first time. It was just as the painter had left it and
Thompson's breath was almost taken away to find on an
easel an unfinished sketch exactly identical with one of
those Hyslop had locked up.

In view of such cases, it is difficult to deny absolutely
the possibility of communication, under some circumstan-
ces, between the dead and the living, and we shall watch
with interest the investigations of these societies. But it
is a safer proposition that for the spirits of the dead to
communicate with the living, if possible, is a violation of
natural law and of the conditions of their existence.

We saw in Chapter III that the demon which speaks
is really the dissociated part of the man himself, the "old
man," the "flesh." Whatever the demons be that
influence these dissociated personalities, giving color to
their thoughts and acts, they cannot be the foxes and
weasels and pigs that the demons often represent them-

DEMONS AND SPIRITS OF THE DEAD. 1 23

selves to be. By the same token we must discredit those
which claim to be spirits of the dead. These chameleon
ways indicate unreality.

Again, that there are principles applying which
prevent intercourse between the dead and the living is
evidenced by the fact that ordinarily they do not com-
municate, and that what formerly was believed to be
communication is now generally recognized as mere
superstition.

Race psychology has had such a recoil from the old
view that spirits of the dead live all about us and catch
us when they can, that the whole subject is in disrepute.
As things now stand, a modern mind, coming in contact
with a personality dissociated on morally evil lines, finds
it easier to believe, not that a grandfather's ghost has
got the man, but that Satan controls the personality by
suggestion, whether directly or through a subsidiary
demon. But even Satan is not able to "possess" men
ad libitum. All is under law, under scientific principles.
And nature's law says that men cannot be demonized
except in places and under environment where men wor-
ship and fear demons.

CHAPTER X.

TREATMENT OF DEMONISM.

Now that we know what demonism is, how is it to
be cured, by science or by miracles ? I say unquestion-
ably that both principles are involved.

I. Misunderstanding of the term miracle is re-
sponsible for much of the conflict between science and
religion. The crude conception of a miracle would
demand that the healing be not only directly by God,
but " immediate," excluding all means to an end. This
view is justified neither by reason nor by Scripture.
The most direct healing may yet be based on scientific
principles.

Edersheim had this in mind, when he wrote:/' The
objection to miracles, as such, proceeds on that false
Supra-naturalism, which traces a Miracle to the im-
mediate fiat of the Almighty without any intervening
links; and as already shown, it involves a vicious petitio
principii."*

A miracle is not necessarily, if ever, in violation of
scientific principles. Science is knowledge of the laws of
God, for there can be no law that is not of God. He
does not deny Himself. God can make water go up a
hill, but He would not make the law of gravitation take
it up. That would indeed be a violation of one of His
principles. He may suspend His laws, or use laws of
which we are ignorant. We are learning more and more
of the laws of God. Who would have thought a few
years since that the human mind could cause paralysis,
levitation, blindness, without the use of physical means?
Some writers even claim that the human libido has

* Edersheim, " The Life and Times of the Messiah," Vol. II,
p. 626.

TREATMENT OF DEMONISM 125

creative powers. God, who made all these laws, knows
and controls them as man never can. The day may come
when we can prove demonstrably that mind, the Divine
mind, can create.

From this point of view we may define a miracle
thus :

A Miracle is an Over-ruling oe the Works
of God in the Ordinary Course of Nature in
Order to an Extraordinary, a Supernatural
Manifestation of the Divine Volition in Response
to an Appeal or a Definite Need.

With this view in mind, we can readily accept the
scientific view that the flood was caused by a sudden
elevation of the ocean bed, due to pressure of the ice-cap
that covered Europe and America.* That God was be-
hind the matter was evidenced by Noah's history.

As to the crossing of the Red Sea, we are told that
it was a " strong east wind "f which, possibly at the ebb
tide, swept a passage across the silted up mouth of the
channel, leaving the waters on either side as a wall to the
enemy — water does not have to stand up seven feet high
to be a wall. But we must, with the Bible, hold that God
sent that wind. And Moses would not have been such a
fool as to bring that host into a culde sac. He was guided
by the Divine Strategist. God timed the flight, timed the
pursuit, timed the wind, and when the moment came,
told Moses to sound the advance and smite the water.

God does not disdain to use means, even so unique
as the ravens to feed Elijah.

* A readable presentation of this subject by Prof. H. W.
Magoun, Ph.D., of Cambridge, Mass., U.S.A., is given in "The
Bible Champion," published at Reading, Peun., U.S.A., Vol. 27,
February to July, 1921.

t Ex. 14: 21.

126 DEMONISM

The miracles not yet understood — Jonah's experi-
ence, the virgin birth, the resurrection, the ascension —
self-sufficient science complacently rejects, self-sufficient
religion complacently accepts. The dynamic spirit of
the truth does not refuse to believe what it cannot under-
stand, but merely asks: Is there reliable testimony? Are
the events such as would imply purposive Divine influ-
ence ? and then works toward a comprehension of the
methods of the Divine.

I maintain — and challenge contradiction — that to
conceive of Jesus Christ as comprehending and con-
trolling what we call science so thoroughly as to be
able, not only to use its principles for the healing of
the demonized, but also to establish a system which
would in the hands of unscientific men overcome the
power of Satan and rid the world of demonism, is an
incalculably higher conception of the miracle idea than
to hold merely that he had a fiat authority to order a
demon out. This shows, independently of revelation,
that the knowledge and power of Jesus were super-
natural.

II. Holding in mind this view of the miracle, let us
now study the treatment of demonism. We have found
that the demon is the patient's wicked self, dissociated
by the power of Satan and under his control. How shall
we set about healing a case of demonism? The first
thought is to tell the patient that it is not a demon that
has control of him. But how far would you get on this
line ? The patient, even in the normal periods, would
not be able to comprehend nor believe what you say. He
knows that it is a demon, or thinks he does. The
"Dictionary of Psychological Medicine" notes in con-
nection with the Morzinnes epidemic that " nothing

TREATMENT OF DEMONISM 12 J

caused an attack so surely as the assertion that the con-
vulsionnaires were not possessed."

Indeed, it is a demon ; maybe not in the cuckoo-
parasite sense, as formed}7 conceived ; certainly not the
weasel or fox demon, as the patient thinks : but a second-
ary personality controlled by Satan or by a Satanic spirit
is a demon. It is not the patient himself. Investigators
treat secondary personalities as real. They find it worse
than useless to try to talk to one personality when another
has control. Prince found himself puzzled and hindered
when he thought he was talking to " The Saint," until
he found that it was a personality he had not recognized,
the one who later came to be known as " The Realist. M
Scientists adopt names for these personalities, addressing
them as Sally, L,eonie, Margaret. Frequently the per-
sonalities choose their own names or express a pre-
ference.

The scientific study of dissociation is still in a forma-
tive state. In the cases studied, many of them arising out
of pathological or psychopathological conditions, analysis
has been the most difficult problem. With from two to
half a dozen personalities, the first problem was to find
the original. Even in dual personality it has sometimes
been found that what had been supposed to be the normal
was not so.

In demonism there are usually two clear-cut per-
sonalities and analysis is simple. The Satanic personality
often conceives itself as multiple when not so. Thus No.
claimed to be a hundred and twenty-five demons, later
reduced to five. The "legion" case of the New Testa-
ment seems to be similar. But there are cases of multiple
demonism. The Magdalene is one. Among our New
Zealand cases, Nos. 148 and 149 are clearly defiued,

128 DEMON ISM

and so also is No. 167 from Kausuh Province, China,
reported by Miss S. J. Garland.

In the treatment of the cases studied by scientists
two objects are aimed at. (1) The personalities must
be reintegrated. The unity, the co-ordination prevailing
in the normal personality must be restored. (2) There
is the "squeezing," the getting rid of personalities such
as were not parts of the original integer. The Sallies,
the Margarets, the demons are not parts of the original
whole, but what Prince calls hypnotic artifacts. Some
of their powers and characteristics are parts of the origi-
nal, but others are superadded by suggestion, by educative
processes and experiences after the personalities were
formed.

Both of these processes depend upon the genera!
principle underlying all reintegrating of personalities, the
subduing of the subconscious mind by the conscious.
Functions permanent to the integrated personality again
take their place. Functions extraneous or temporary are
obliterated. Whether such obliterated qualities may be
retained in the subconscious is a question on which we
need not speculate.

This re-establishing of the authority of the con-
scious mind, in some of the cases studied by scientists,
has resulted automatically, i.e., from unknown causes,
shocks, etc.

In treating the cases science has followed chiefly
two lines. (1) Neuro-psychic stimulus. The primary
is invoked, interchange of personalities is encouraged.
In the case of Mr. Hanna, Sidis brought him out of the
dull routine of the country town to a stimulating experi-
ence in New York, not shocking him with new experiences,
but putting him among places and people with whom his

TREATMENT OF DEMON ISM 129

former life bad been associated and intensifying the
stimulus by a gay crowd in a restaurant, with music and
jokes. He also used drugs — cannabis India, co&ee —
with mechanical stimulus — cold water, motion, etc.

But science finds, what our experience confirms, that
(2) suggestion is the chief reliance in handling dissocia-
tion. In most of the cases healed by science hypnotism
has been used. The Paris and Nancy Schools both used
it. J. and P. Janet healed Marcelline and Blanche W.
with it. At Morzinnes M. Constans found it effective.

With Miss B., Prince found that what had appeared
to be a distinct personality, B II, was the original
hypnotized, and that this B II was a combination of the
'Saint" and "The Realist." What could be simpler
than to unite them under hypnosis, and then reawake
the united personality ? But here a difficulty arose.
''Sally" had herself learned hypnotic methods, and,
resenting :he prospect of extinction, interfered with
Prince's eiiorts. When he got rid of Sally, then he
reintegrated Miss B. by hypnotism.

Sidis prefers to use what he calls hypuoidization — a
method not hypnotism, but also based on suggestion.
The patient does not come into the hypnotic state, the
normal consciousness does not give way to the subcon-
scious. The patient is told to lie down and relax.
Quiet, monotony, subdued singing and reading induce a
dreamy state, in which, the subconscious may be com-
municated with by discreet hints or questions. 2y this
method exploratory work, analysis, psychic treatment is
done.

III. As to the treatment of demouism, for the first
twenty years of my life in China, I was, like others,
sceptical on the whole subject, and so cases were net

130 DKMONISM

oftett brought to me. Family skeletons usually prefer
closets- But an old colporteur, Tai Shi Rung, having
simple faith in the Bible, when he came in touch with
the demonized, began to pray over and heal them. We
could . not but follow suit. Of the more than three
hundred cases we have met the larger part have been
healed. Other missionaries report similar experiences.

A striking case of healing was that of No. 7. For
three years his trade as carpenter hsd been laid aside. A
demon afflicted him, telling him, as he afterwards reported
to me, "You are suffering. Do you not know how to
die?' To prevent suicide, his wife took away his belt
and ankle-bands, cut off his queue, and watched him.
In 19x6 two of his neighbors became Christians. They
prayed with him, and he was healed. The healing
occupied in all thirteen days. I saw him a few weeks
later, smiling, well, and have often seen him in these
years since the healing.*

My No. 6, the wife of a carpenter, was desperately
ill. The trouble began in the fourth month, 1915. She
had been a widow of rather better social standing than
he. Hence arose worry about the marriage. There
seems also to have been female trouble. Spells of de-
monism would come on, usually at night, and last till
daybreak. She would have pain. The speech would
become thick and confused, the sight blurred. She
could not eat. In the seventh month diarrhea set in.
By the eighth month — late August, early September-
she was bedridden, emaciated, sallow.

The husband went fifteen miles for Elder Chen
Ya Koh. He replied that he was coming to their village
in three or four days for the Sunda3', and would see her
then. The husband insisted that she would not hold out

*Illus. 12.

Illus. 12. Saved from Suicide. Case 7. See p. 130.

TREATMENT OF DEMONISM 131

so long. Mr. Chen said: "Well, I will come right
on." The next day, the husband met him, saying:
"It is all right now. The demon said, 'I am going,'
and she has gotten well." When I saw her on December
31st of that year, she was ruddy, smiling, happy, well,
and has been so for several years since.

In April 1920, a man, No. 408, was brought on a
boat to the chapel at the K'wai village. He had been
abed twenty-six days, and for twenty odd had not been
able to eat. His head hurt, waist hurt, legs hurt, the
pains changing from one place to another and having no
assignable cause. He was evidently on the point of
death. When the boat reached the chapel, the Christians
helped him inside. The church service was held. At
the close the Christians told him he could walk, and he
immediately did so. Ke walked to the boat, ate food,
and on the way home even prepared his own food.

No. 124 continued well and intimate with the
missionaries until her death ten or twelve years after the
occurrence.

Miss Margaret King reports No. in. She was
afflicted, and under the influence made away with
several of her own children. She, too, since becoming a
Christian more than fifteen years ago, has continued well
and raised her family.

The cases of multiple demonism are also sealed,
and in the same way. Canon WTilliams' case, No. 148,
was a bright girl in the mission school. Her teachers
often noted in her another personality, but thought
she was acting it. On coming up for confirmation a
third personal^ came forward, which would answer
11 No" to all questions. She was not confirmed. Later
on, during a mission she asked for prayer that she

132 DEMONISM

might "be able to believe in Jesus again/' On being
questioned, the same control manifested itself. Finally
she was asked a question to which the characteristic "no"
could not be answered. She was seized with a violent
convulsion, becoming absolutely rigid. A few minutes
were occupied by the friends in prayer and exorcizing
the demon in the name of Jesus. She was set completely
free. She has since testified that she w7as conscious of
the spirits, and that one of them would not let her believe
in Jesus.

The cases of demonism, simple or multiple, which
have not been healed, were generally those which did
not get a grasp of Christian principles and faith in Jesus
Christ. Some cases may have been lost from physical
complications which had become permanent.

In treating demonism, medication should be used
for what it is worth. Attendant or excitatory maladies
being relieved, the patient is better able to master the
psychic trouble. Furthermore, confidence in the practi-
tioner may have a psychic effect. My first-aid box is so
well known that I am called on for " demon pills" on all
occasions,

Except for the dangers of amateurism, I would use
psychotherapeutic methods where indicated. Indeed,
with No. 435 I did risk hypnotization, taking care to
give the contra-suggestion before putting her to sleep.
When she was in one of her tantrums, I suddenly
remembered how Barker in the Johns Hopkins Hospital
one day handled a hysteric. My nurse* — for I was
myself a patient at that time — told me of it with glee.
So with this in mind, I told No. 435 that she would go
to sleep and presently wake up with the demon gone.
Then in the name of Jesus I ordered her to go to sleep.

TREATMENT OF DEMONISM 1 33

She was standing close to the pulpit. Directly she
began to look drowsy. I had the seats removed and
gently let her down on the platform. Taking up my
sermon where the demon had interrupted me, I was
trying to gather up the threads of the discourse, when
she rolled over, calling in the most natural way, " Mother,
Mother," and rose up normal.

But with demonism psychotherapeutic methods alone
are not adequate. With No. 476, I again tried
Barker's method. The case had every indication of
being simple demonic hysteria. The womau, fifty or
sixty years of age, had been afflicted onty a month or so.
She was abed, the chief symptoms being the variable
hysteric pains and fright. There was no fever, nor were
there rheumatic or other pathological symptoms. The
witch had told her she would certainly die with it. The
face was wild with terror, and the pulse racing. During
the interview, she several times rose up with an expres-
sion on her face which looked almost as if the demon
had taken control, but as she spoke only in the normal
personality I did not address myself to the demon. I was
confident that we could heal it, working on the normal per-
sonality by contra-suggestion. We took away the idols,
told the family to believe in Jesus, prayed with them, and
attempted to put her to sleep. That my methods were
correct, so far as they went, was evident because at once
the pulse slowed down, she yawned and became drowsy.
But she did not succumb, and presently, at her request we
withdrew, thinking she would fall asleep when the room
got quiet. As we left, a worker, experienced with demon-
ism, remarked, M You did not frighten him. He will not
go unless you scare him." She did not sleep, any to
speak of, nor has she recovered. On thinking back, I

134 DEMONISM

see that with No. 435 the hypnotizatiou was successful
after we had beeu working several days directly on the
demon. In this case I failed to bring the name " Jesus "
to bear on the demon, and this explains the failure.
We have seen that the demons fear Jesus. With
Dr. Wood's case the mere mention of the name relieved
the trouble at once. Ordinarily, I do not hesitate to
order the demons in the name of Jesus to come out.
In all our dealings with the trouble, we seek by prayer
to become ourselves filled with faith in Jesus and to com-
municate this faith to the demonized.

In doing so we are working on scientific principles.
We endeavor (1) To educate in Christian principles; (2)
To develop Christian habits ; (3) To produce and intensify
the conviction that Jesus can heal. Thus, scientifically
considered, the consciousness, the primary personality, is
by suggestion and stimulus enabled to overcome the sub-
conscious, Satanic personality, .... for it is thus that
the power of the Son of God works.

All association with and reliance upon idolatry must
be broken off. A distinct advance is made when the
nose-ring is taken off, and the vegetarian vows broken.
They are links with the old superstitious life. A Chris-
tian parent, brother, or husband, means much to the case.
A little prayer, even though not understood, is a habit-
former, not to speak of the deeper significance of it. It
was pathetic to hear the conglomeration of prayer and
hymn that ignorant No. 2 used. ' ' Jesus save my heart
and life. Jesus save my life. Jesus loves me, I love
Jesus. Jesus, pity me a sinner. Thank — thank — a
sinner."

Coming to church is most important. It draws out
the will power and strengthens faith. In the case of

TREATMENT OF DEMON ISM 135

No. 2, as soon as a spell came on, the Christians would
hurry her into the chapel. When visiting a patient at
the home, our workers would sometimes take a group of
schoolboys along to sing. With No. i, a motto was
pasted over the bed : " Jesus saves me." With No. 33,
to overcome the aboulia about eating, Mr. Tai assured
the family that if he handed bread to the patient, the
demon could not interfere. She took it, ate, and soon
recovered.

An essential of success is confidence on the part of
the operator. This is in line with the principle brought
out by Sidis* that with normal persons, the critical
faculties have to be evaded by indirect suggestion, but
that with a subject under hypnotism, being already in
a condition of abnormal suggestibility, direct suggestion
should be used. The voice of the operator should
be authoritative, commanding. A timid, doubtful
manner is not effective. Hence the success of the
simple-minded Christians. They are not troubled by
doubts and queries, as the missionary is, unless he has
studied the matter out to a clear conviction. In the
long run his conviction, based on intelligence, is more
stable than their unenlightened faith.

IV. A word as to non-Christian exorcisms. They
owe what apparent success they may seem to have to the
misuse of this principle of suggestion. To tell a patient
with convincing assurance that the demon will relieve
the pain on condition of the burning of so much incense
does give temporary relief, but at the price of intensify-
ing the thralldom. The supposed case of tetanus (No.
108) was so relieved. So also with No. 109 the paralysis

* " Psychology of Suggestion."

136 DEMONISM

passed off, but afterwards the patient testified to being
utterly wretched in bondage. When finally healed by
Christianity, she became normal — and free.

Efforts to frighten, force, or tempt the demon to
leave are, of course, futile. With No. 73 they fired a
gun to frighten the fox away. With No. 58 they placed
the poor woman in a cesspool up to the neck for a long
time. With Nos. 79, 80, and 81 , the exorcist tried to
entice the demon to his own home. In Moslem lands
they have a curious medley of superstitious practices
known as a "zar," which is supposed to relieve the
demonized. The puerilities and cruelties of so-called
Christians in former times need not be reviewed.

V. In treating cases of demonism one is liable to
be discouraged by difficulties. Jesus' disciples, too*
found some cases more difficult to heal than others. Com-
plications, psychic or physical, may occur. My No. 8
seemed to have tuberculosis. With No. 17 one leg and
one arm had been paralyzed for years. Nos. 85, 88 and
others had asthmatic complications. Knowing, as we
now7 do, that asthma is itself a psychic condition, we are
not surprised that demonism should light it up. Com-
plications often clear up with no specific treatment when
the demonism is healed.

Female cases seem more difficult than male. We
have seen (Chap. IV) that the predisposition of females
to demonism is due rather to the psychic than to the phy-
sical feminine. But both psychic and physical conditions
may complicate matters. The readiness with which
males recover may be seen, e.g., in my No. 86. This
man was troubled for years. He could neither walk nor
eat. Friends brought him to church in a boat. Yet
the next Sunday he walked in several miles. When I

TREATMENT OF DEMONISM 1 37

saw him a few weeks later, he was normal. Indeed I
could not pick him out in a crowd. So also Nos. 407,
40S, men, cleared up quickly and easily. But the case
of No. 72, a bright, strong, young woman, was pro-
tracted for several years. Nos. 4 and 5, both females,
each took a year to recover.

Cases of long duration seem to be relatively difficult.
Thus No. 58, whose case has come down through three
generations from mother-in-law to daughter-in-law, was
under our treatment a year or more, while her neighbor,
No. 68, also a woman, a case of only a few months, cleared
up readily, and she was soon rejoicing in a baby — her
first one. This is simply due to the fact that a belief,
a conviction of three generations standing is harder to
eradicate than one of three months.

What I have called reflective cases are usually not
so difficult. When No. 79, already afflicted, was mar-
ried, her husband also became afflicted, and later a child.
The demon would speak out, now in one and now it:
another of the family, the demonism of the original case
being reflected, as it were, in the other members of the
family. The husband was easily healed, but the wife's
case took several years.

Circumstances of various kinds may hinder recovery.
With Nos. 5, 77 and others, poverty prevented attend-
ance on church in busy seasons and backsets occurred.
A number of cases, 83, 122 and others, after making
satisfactory progress, meeting family friction were
angered, and anger is liable to light it up.

When the primary personality of the patient, whether
through fear and helplessness or through moral perversity,
assumes a supine attitude, there is not much hope uutil
that is overcome. A case of this kind is No. 105, reported

I38 DEMONISM

by Miss Waterman. The patient, when normal, showed
no desire to be healed and made no effort.

The great difficulty with treating demonism to-day
is the prevalence and the tenacity of polytheism, and the
hostility on racial grounds to Christianity. In Judea
monotheism was universal, and in spite of political
opposition faith in Jesus was strong and growing. Some
of our cases have been lost because ignorant friends
took them back under idolatrous environment, j

Perseverance and faith usually overcome even in
difficult cases. No. 65 is a woman, and one who had
been afflicted twTenty-nine years. None of the family
were Christians. When the affliction came on, it would
feel like something pushing along up the face, shoving
the mouth and nose upwards. There would be a sensa-
tion as of hammering on the top of the head. Sometimes
the distress w^ould be so great that she would roll on the
floor. In 1917 she was led to come to church. The
Christians tried to teach her a prayer, but she could not
remember it. The demon talked vociferously at the
church. On December 9th, 1917, I was at Tienhu. I
noticed in a room opposite several women. The Elder
Ch'en came out of there, remarking: " Even here she
is still talking strange talk," i.e., the demon talk.. When
she came before the session, I saw her to be a woman
well-built and healthy-looking except that one eye was
drawn up in a nervous tension and the head was nodding.
The report indicated clearly a case of demonism, which
she had failed thus far to overcome. I gave her a sen-
tence prayer which she could remember.

On May 18th, 1918, she walked six miles to church,
coming in hot but not exhausted, to all appearances
normal and reporting no trouble since the last interview.

TREATMENT OF DEMONISM 1 39

The next day she was baptized. Just afterwards, during
a long congregational meeting, I noticed a commotion.
She was having a spell. The face was drawn up, the
eyes looked distraught, she twisted in distress. There
was now no talking by the Satanic personalit}*. A
"dumb" demon does not signify necessarily that the
patient is chronically dumb, though that may sometimes
result from demonism, but that under the influence the
patient cannot talk. So evident were the symptoms —
after we had been working on her nearly a year — that
missionaries present, who had before been non-committal,
after the service frankly admitted conviction of the reality
of demonism. To prevent confusion at the time I called
for Mr. Tai. He sat by her, holding her hand, and the
spell passed off.

On June 23rd, 1918, I was again at Tienhu, and held
long services, but there was no further trouble nor has
there been since that time.

My observation is that cases which have gotten a
real faith in Jesus have, as a rule, been healed.

VI. In comparing these modern cases with those
healed by Jesus, question may be raised as to the time
element. His cases seem to have been healed immedi-
ately ; ours sometimes take months or years. Does this
indicate difference in the affection or in the treatment?
The facts show that the affection is the same, and as to
the treatment the difference is relative not absolute.

We do not know what is included in the record of
Xew Testament cases. Workers report to me that on such
and such a date a patient was healed. I find on investiga-
tion what they mean is that the patient then grasped the
faith, made the turning-point, passed the crisis, though
it may have taken time for the convalescence to be com-

140 DEMONISM

pleted. It would be no discredit to the records to suppose
that some of Jesus' cases had backsets.

Our cases are sometimes healed immediately. No.
101, as reported by Dr. Woods, was healed in rive
minutes. No. 108, as reported by Miss King, after
several ineffectual attempts, finally made a definite
decision, burnt her idols, and from that time was healed.
Nos. 35, 37, 62, 68, 73, 113, 129, 14S, 149, 150, 302, 407,
408 and others are reported as immediate cures.

The process with us, as with Jesus, is clearly a mat-
ter of suggestion, but not having His divine power, with
us an educative process is sometimes necessary before the
suggestion can take effect. Indeed, Emanuel Geijerstam
reports from the scientific standpoint that in many cases
of hysteria and neurasthenia treated by him the hypnotic
methods used only started the ameliorative process and
complete restoration followed in the course of time.*

The superior efficacy of Jesus' treatment is easily
understood. (1) The psychic attitude of the community
affects the situation. We note that in China where the
church is strong and growing, where the sentiment of
die community tends strongly towards the church, the
demonized are more readily healed than elsewhere.

(2) A given method in the hands of a master is
pre-eminently effective. A demon which could resist the
disciples dare not resist Jesus the Christ.

*See Zeit f. Psychotherapie und Med. Psychologie, vol.
VIII, Nos. 5 and 6.

CHAPTER XI
TREATMENT OF DEMONOMANIAS.

As to the treatment of the insanities which resemble
demonism, I make bold to put forward a broad proposi-
tion. Others may have anticipated me, but if so, it has
not come to my knowledge.

In Chap. VI we reviewed some of the prominent
theories as to diseases of psychic origin. My proposition
is that under all of these systems a most powerful cura-
tive factor is the leading of the mind into a healthy,
normal religious life.

Suppose we think with Dubois aud would correct
mental abnormalities by an educative process, leadiug men
into right and normal attitudes of mind aud of conduct.
Indisputably one of the deepest human impulses, the
most inexorable cravings is for something to satisfy
the religious nature. Can we, then, expect the mentality
to function properly, if we leave out this element or
antagonize it ?

Or let us adopt the libido terminology. Christians
who incline to psychanalytic views need have no hesita-
tion in recognizing this principle of the libido, the flow of
biological energy manifested in desire. If God made
man, implanting in him the fixed necessity of perpetuat-
ing the species and providing for the transmission by
heredity of physical and psychic qualities, then the libido
also can just as readily be attributed to Divine origin.
Deep in the heart of this libido, as all scientists admit,
is the craving for God. Jung himself recognizes it as a
biological necessity. Speaking of the religious-philoso-
phical attitude he says*: "This attitude is itself an

♦"Analytic Psychology," Chap. VII.

142 DEMONISM

achievement of civilization : it is a function that is ex-
ceedingty valuable from a biological point of view, for it
gives rise to the incentives that force human beings to
do creative work for the benefit of a future age, and, if
necessar}', to sacrifice themselves for the welfare of the
species." He and some other psychanalysts do not
recognize religion as based on fact, but as a process of
emotional sublimation.* But whatever view we take,
we find ourselves confronted with the fact that religion
is one of the most powerful factors of the libido.

On the principles of these several schools, it is
interference with the libido, obstruction of the libido,
overstrain in adjustments for the libido, that cause
trouble. Is it not the logical corollary that provision for
the full, nntrammeled flow of the libido along one of its
favorite channels must make for normal conditions ?
This religious life is not to be developed by mere enforce-
ment of authority, by ecclesiasticism. The spirit of
Jesus Christ must be implanted in the life, the spirit of
love, and also of desire to do God's will. The craving
for a God on whom to rely must find a solid resting place.

Or take Prince's view of emotive impulse causing
psychic conflict, and Sidis's view of nerve exhaustion
from fear. Religion wrongly taught may lead to worry,
to abnormal fear, to overanxiety, and thus to psycho-
pathic conditions. But on the other hand, religion rightly
understood is a guide to the emotions and a palliative
for overwrought nerves.

It has been said that sex and religion are the two
greatest emotive impulses, both bearing on the perpetua-
tion of life, or conversely expressed, both arising from
fear of extinction, The satisfying of these two cravings

*See Chap. VI.

TREATMENT OF DEMONOMANIAS 1 43

in normal, right ways goes far to satisfy, and thus to
regulate the powerful emotions, and also to conserve the
nerve force by relieving worry and fear. Man cannot
get rid of the great unknown. Trouble, affliction,
sorrow, death press in on us at every turn. Religion
allays, relieves, comforts, strengthens.

On one occasion President McKinley had been on a
heavy mental strain. He had by force of will kept at it
until midnight. As he lay down the work, McKinley
broke out in an exclamation, ' I could not stand this sort
of thing if it were not for God to rely on.' This expresses
the experience of the greatest men.

Hence I claim that religion wisely presented is a
psychopathic sedative and tonic. There are functional
insanities in which it may relieve the conditions entirely.
When permanent organic changes have taken place,
religion may help, even where it cannot heal.

Mrs. A. H. Smith reports No. 130. A meat ped-
dler and his wife had lived amicably, so far as known.
One day he came home arbitrary and unreasonable from
drink. She talked back. He struck her. They fought
and she went off into violent insanity, breaking windows,
etc. It took three men to hold her. Her supply of milk
dried up, and the baby had to go to others. I^ater the
violence lessened but she continued insane. The husband
could hardly keep any clothes on her. She could not
sleep, reviled people. Finally she was sent to the mission
hospital.

Christian friends made it a subject for earnest prayer.
The husband resisted their influence. But finally he
made a confession of his sin in striking the woman and
prayed. Both now had full religious life, and in a few
days the woman went home sane.

144 DEMONISM

Another case given by Mrs. Smith, No. 142, seems
to be incipient insanity, relieved by the mind going into
a current of smooth religious life. This was a young
man of Christian parentage. He had been well educated
and looked forward to going to America. But he drifted
away from religion. He began to do strange things.
His head troubled him. The jangle of voices in the
neighbor's yard worried him till he threw brickbats over
the wall. He struck an invalid boy and an old woman.
He would strike and revile children, would fly into a
passion if a meal was late, break dishes, etc. A shelter
was built for him outside the city wall and he took to
herding goats. But he could still hear the church bell,
and once ordered the keeper not to ring it, thus showing
that conscience about religious matters was back of his
trouble. One day in silent meditation, he seemed to
have a change of heart. He wanted work. So he was
set to writing and teaching. As he studied the Bible he
became repentant, prayed, began to go to church. Con-
fession to those he had struck and worried relieved him.

At one time he omitted going to church and trouble
began again ; he broke lamp chimneys, dishes, a mirror
stand. Again under prayer of friends he revived. The
writing out of his experiences for this book gave him an
upward lift, and he is now recovered.

Miss Mary Culler White gives a case of insanity*
with physical conditions which was helped by religion
and Christian treatment. She had noticed a wretched-
looking woman, who was nagged about by hoodlums.
When Miss White was one day telling non-Christian
ladies about prayer, they challenged her with the
question, "Why do you not pray for that woman?"

*No. 138.

TREATMENT OF DEMONOMANIAS 145

She did. At that time she feared to take the woman in,
lest she be criticized. In January 1919, she again felt
moved to try Christianity on this case. Sending out, she
found the woman's lair, for she lived like a beast. The
next day the woman wandered near the mission while
revival services were going on. Miss White took her in.
The patient was 27 years old. She had been sold
about from one man to another. Insanity came on after
the birth and death of a child. An eye had been lost,
as was said, through smallpox. She was in a horrible
state, filthy, hair cut off, her naked body showing no
appearance of her sex. She had a bad case of syphilis.
She showed no alternations of personality but outbursts
of temper. In her tantrums she would chant like the
demonized. For a time she forgot her own name and
the place where she had lived. There was bitter antago-
nism to the name Jesus. The Chinese classified her as
mentally afflicted rather than demonized.

The missionaries placed chief reliance on Christianity.
The day she was taken in, they gave her a bath, a place
to sleep, and held special prayers over her. The next
morning they noticed improvement already. After a
time the woman ceased her antagonism and herself
prayed to Jesus. In April the missionaries set a day,
invited friends from other cities and spent the day in
prayer for her. By 4 p.m. she was distinctly quieter
and from that date a marked change was noticeable.

For her physical condition they used drugs, with
injections of soamin. By August the syphilitic symptoms
had ceased and the drugs were stopped. But the mind
was still not right and the treatment by Christian influ-
ence was continued. After nineteen months in the
mission she was quiet, sweet-tempered, spent her time

*4-6 DEMONISM

spinning and making grass ropes— well, but a little
simple-minded. (Ulus. 15.)

My No. 202 is a case of demonomania in America.
How the patient was diagnosed and treated in the hos-
pital I am not informed. He relates his experience as
follows. He was brought up in a Christian home, but
took to drink and became an infidel in religion. During
a wild life he began to believe himself possessed of de-
mons. He thought he saw Satan, thought people or
demons were trying to poison him, were trying to squirt
the poison on him or to bore holes in the floor and thus
reach him. He was put in an asylum. After a time
he perceived that the demons were deceiving him with
falsehoods. He got a Bible and read it. He would
silently argue with the demons. He would pray publicly
all about the place, until he read about praying in your
closet, and saw that in this also he had been misled of
the Devil. For a time the thought was borne in on him
that he was the Apostle Peter. In childhood the name
bad been impressed on his memory by a boy making a
joke of it. This he argued out, saying that Peter was
holy but he was wicked, and thus it could not be. He
also worked out the question about Millenial Dawuism.
Finding a book of Cowper's he was helped by that. In
time he was healed and now for some years has preached
the Gospel. The struggles of this bewildered mind to
right itself evidently found help by religious lines of
thought. Granting that the hospital treatment, whatever
it was, may have been suited to his needs, we can see
how religion was an effective psychic influence.

I put forth my proposition, in the hope that others
more competent may take it up, and work it out scienti-
fically.

Illus. 17. The: Wizard.
Case 320. See pp. 17, 147.

Illus. 15. Cask 138. See p. 144.

Illus. 16. The Skeleton

Chii<d Headed. Case

415. See pp. 5, 147.

Illus. 18. Demon Haunts.

Case 414 under

control.

CHAPTER XII
PREVENTION

The principles we have now worked out open up
before us a vast field for social psychotherapeutics. A
few of us have been in these demon haunts. We have
seen cases like the "Skeleton Child,"* all wasted away
with what appeared to be disease, brought back to life
and health by getting rid of the demon. We know that
the multitudes are in psychic slavery to the wizards and
witches, and that they themselves are in bondage. My
No. 120 was widely known as "The Wizard." Years ago
he had suddenly gone to bed, desperately ill and talking
idiot-like. For ten years he was compelled to practice
wizardry, himself, his wife and son all suffering with
periodic attacks of demonism. But Jesus healed them
and made him a herald of freedom.

There are millions afflicted by, and billions in dread
of this curse. And all could be averted. The world
could be freed from this bondage.

The great heart of mankind will respond to this need
when it is appreciated.

To a fire, to a famine, to a war, we rush with relief,
regardless of cost; we organize museums and societies for
scientific research ; we endow universities and hospitals
for the relief of human ignorance and human ills. We
who have been delivered from the thralldom of medi-
evalism need only to see this curse under which two-thirds
of the human race are in bondage. We cannot go by on
the other side and leave them to some Samaritan's care.

I. In order to this relief, the first consideration is
that the thinking world should understand the subject.

*No. 415.

148 DEMONISM

Others, it is to be hoped, will follow up the lead I have
here given. Light is needed on many points and it
will take further testimony to convince an incredulous
world of the facts. A subject of such proportions would
justif}7 the lifelong study of competent men. Explora-
tory expeditions would be worth while, but unless wisely
directed their data would be worthless. True demonism
is elusive. In a very shoal of demons, investigators would
catch none unless they knew how. Special departments
for the study of this branch of psychiatry are a distinct
desideratum. Especially should there be provision for
the receiving and publishing of facts on this subject.

II. To get rid of demonism the one essential is to
free mankind from the belief that spiritualities can and
do li possess" men ad libitum. How shall we go about
this ? The answer comes trippingly on somebody's
tongue, Teach that there are no spiritualities. But note,
to do this we must face : (1) The belief of the Christian
world on grounds of faith that there are spiritualities.

(2) The proofs now being put forward on scientific
grounds to the persistence of the personality after death.

(3) The proofs we ourselves have seen herein. (4)
The incontrovertible fact that no civilization has yet been
established on the no - spirituality basis, a fact which
shows that belief in spiritualities is part of our being.
The psychanalysts admit this fact and attempt to account
for it as a biological product, as sublimation of the libido.
But that there are no spiritualities, that nature, the
libido, God, would infix in us an indestructible belief in
a lie, even for worthy, utilitarian purposes, is a hypothe-
sis which is incapable of demonstration and inacceptable
to the mind of humanity. We cannot believe that there
would be appetite were there no foodf thirst were there

PREVENTION 149

no drink, sexual desire were there no sex, avarice were
there no money, fellow feeling were there no fellows,
ponging for a fictitious God is a theory unworthy of the
science of biology.

What can be done, what must be done is to get rid
of the false superstitious ideas as to what spiritualities
there are. The fox demons and weasel demons and
pig demons must follow the ghosts and wraiths and
banshees into oblivion. Tales of the weird must be
brought to the bar of exact truth. The ancient worship
of bulls and cats, of he-goats,* of the seminal principle,
of Jupiter and Mercury, and all the rest of them has
long since given way to recognition of God, a worship
satisfying to the strongest minds of the race.

Furthermore, the powers and limitations of spiritu-
alities must be defined, We must bring the spirit world
under the reign of law. Men must be taught that,
granting the continued existence after death of a father-
in-law or an enemy, he has no power to "possess" a
poor girl of his own volition.

If spirits, without regard to law or to God, the
author of law, had the power to communicate with men
at will, our departed friends would habitually meet us
around the fireside. That they do not is itself proof
that there is restriction, that law regulates their course.
That God may let down the bars for a Samuel is easily
conceivable. That there are laws unknown to us which
would in some cases temporarily loose the restrictions,
it is not possible to deny without proof. If so, we
could understand some of those phenomena observed
by the Societies for Psychic Research. But we can
absolutely deny that spirits are free from law.

*Ex. 17 : 7.

150 DEMONISM

The hypothesis that Satan has the power to send
departed spirits to earth seems hardly credible. We saw
in Chapter IX that probably he can utilize evil spiritu-
alities, non-human, both to tempt men to sin and also
to cause dissociation in those weakened by fear. But
spirits of the wicked dead are, of course, subject to
restrictions, as others are.

Recognition of the reign of law in the spiritual
world will do away with demonism. It will disabuse
the idea that ghosts walk the earth ad libitum, and also
that Satan can " possess" whom he will. Remove the
fear of being demonized, and we remove demonism.
Men can be hypnotized, but we do not live in fear of
it. The belief that demons can ''possess," regardless
of the attitude of mind of the subject, leads to fear, and
the fear induces the attitude of "expectant attention,"
the very thing which renders men liable to demonization.
Knowledge will relieve fear.

Above all, the worship of the dead, of saints and
demons, of imaginary spirits, all forms of polytheism,
must be given up. Sentimental attempts to whitewash
medievalism are criminal. The " I+ight of Asia" is the
blackness of Inferno. As well eulogize indiscriminate
venesection, such as hastened the death of Washington,
or put the science of medicine back in the hands of the
barbers. The chirurgeons were, doubtless, well meaning
men, but many a death must be laid to their door.

Here let me give a most serious and friendly warn-
ing. The Societies for Psychic Research maintain the
continued existence of personalities after death and the
possibility of their taking control of living men. As a
matter of scientific study, the importance of their investi-
gations can hardly be overestimated.^ But we should

PREVENTION 151

note that they are working with poisons — as science
has to do. The use of these poisons is entirel}' another
matter. Some attempt to utilize these spirits. Hence
arises Spiritualism — which many confuse with the
scientific work of the Societies. Appeal to spirits,
whether their existence be proven or not, is of the
nature of worship. It is just what the Chinese do when
they pray to a man named Kvvau, canonized as the God
of War, or to a man named Chang, canonized as the
Jade Emperor. It is the seeking after those M that peep
and that mutter."* This is the curse which God taught
the Jews of old to fight. If such practices spread,
demonism will result.

Rev. Canon Williams states that two English ladies,
coming under the influence of New Zealand Spiritu-
alism, became demonized.

As this chapter goes to press, I see in ''The
Healer," L,ondon, July 1921, a case of demonism in
New England, reported by a Catholic priest. It bears
all the marks of genuineness. The patient is a woman
of fifty years. At the first word of exorcism — doubtless
the name "Jesus" was used — she was seized with
convulsive shivering. In the exorcism there were numer-
ous ejections. There was speech in different languages,
which the priest took to be medieval Italian and
Hindustani. With each ejection the face would be
twisted into a "devilish" appearance; there would be
heavings and chokings. There were periods of rigidity.
This woman formerly had had no trouble and did not
believe in spirits other than God. But one summer she
rented her cottage on the seacoast to spiritualists for a

♦Is. 8: 19.

152 DEMONISM

"camp meeting. " When she came back into the house,
trouble began.

Now, whether it was due to spirits invoked or to
auto-suggestion, after she had heard of what had been
done, in any case it must be attributed to the practices
of the spiritualists. L,et science and religion beware.
Demouism will come in Christian lands, if the practice
of appealing to spirits becomes common.

III. In this matter of demonism governments beav:
heavy responsibility. To what extent are they to exert
civil power for the removal of degrading moral and
religious conditions? Here we touch the delicate line
between religious freedom and civic betterment. Modern
civilization is based on the policy of religious freedom and
non-interference by the government in church matters.
Yet no one would question that it was the duty of the
British Government to abolish the suttee aud the Jug-
gernaut in India. Considerations of personal liberty
cannot excuse robbery and murder. Malpractice is
murder. It is so construed under enlightened govern-
ments.

Cases have come before the Western courts of death
resulting because a father or mother, with erroneous
views about faith healing, has refused to call in the phy-
sician. Can the courts remit responsibility in such ca^es
because of religious errors?

How can governments . deal with demonism ?
Sympathetic support can be given to healthy religious
and moral education. As to superstitious practices, at
least official sanction should be withheld. Government
officials who encourage and participate in idolatrous pro-
cessions and worship of idols on feast days, who consult
necromancers as to dates, who raise funds for the buildiug

PREVENTION 153

of temples, are thereby bringing misery on many of their
people. And indeed, it is the duty of a government
to suppress idolatry and witchcraft. We should outlaw
malpractice in religion just as in medicine. The old
Jewish law of capital punishment for witchcraft, when
misinterpreted and misapplied, has wrought injustice and
misery. Yet the intent of it was, not to give credence
to witchcraft, but to stop those who were corrupting the
nation with superstitious practices. Had not the Jews
put away witchcraft and idolatry, the probability is that
we shouid still be on a par with China as to superstition,
demonism, and degraded religious practices. We owe
more to that old drastic legislation than we appreciate.
In this day we do not stone criminals nor crucify them,
yet law must be enforced. An enemy who should spread
the germs of tetanus or tuberculosis would find short
shrift when caught. America now prohibits alcohol
because it degrades mentally and physically. By the
same tokens witchcraft, fortune-telling, idolatry, which
cause this form of insanity, should be forbidden.

IV. In this social therapeutics education is an
important factor. Unwise or ignorant theologians, who
do not comprehend this fact, may obstruct progress. It
was a church which killed the Christ because He was
enlightening them. It was a church which forced
Galileo to recant the Copernican views and with texts of
Scripture fought down Columbus in the Spanish Junta.
Science is not an enemy of true religion but an ally.

Psychiatrists, students of abnormal psychology, have
opened up a wider field than they knew. Psychic
abnormalities in Western lands are those of the indivi-
dual, the result, it may be, of peculiar nervous and mental
conditions, of family environment, of heredity, of organic

154 DEMONISM

or functional defects, and what not. Demouism is psy-
chopathology en masse. Here psychotherapeutics must
be on a large scale. In this work students, journalists,
authors must take the lead. And the progress of
civilization is an unconscious social remedy. Ships and
railroads, commercial and diplomatic intercourse, athlet-
ics and travel are all demonicides.

V. But in the long run, true religion must be the
fiual remedy. As I have said, human history shows no
case of a civilization without a religion. Experiments
along this line, as, e.g., in the French Revolution, proved
chimerical. Renan admitted that there could be no
civilization without a religion.

From a scientific as well as a historical point of view,
we may see that religion is necessary to relieve demonism.
Nature abhors a psychic vacuum. Demouism originates
in suggestion, and suggestion must be used to cure it.
This is the Divine remedy. This is Jesus Christ's
panacea for demonism, which has proved so effective.
Faith in him will cleanse China and Japan and India and
Africa and New Zealand and the Moslem lands of
demonism.

The thinkers of China do not believe in demons. Any
cultured Chinese will quote you the well-known couplet :
11 If you believe in the gods, they are ; if you believe not,
they are not." The literati resisted the introduction of
Indian Buddhism and still theoretically oppose it. Yet
the land is full of idols, and they themselves worship
them. Negations cannot nullify misreligion. Confu-
cianism had nothing positive to offer. There is need of
something to give contra-suggestion and thus drive out
the fear of demons. There is in the human make-up a
psychic necessity for religion — for a. religion strong

PREVENTION 1 55

enough to make men die for it, yet free and intelligent.
The impulses of the human mind, given direction towards
higher ideals, towards wisdom, towards love, reach out
and lay hold on God. Failing this, men's minds grow
up in morasses of ignorance, superstition, evil. The
enlightened form of Christianity provides the sociological
corrective of demonism.

INDEX.

Aboulia

4, 135

Breuer and Freud

43, 4^

Adler

65, 68

Bryars, Mrs. J.

... ... 2

Africa

7. 59. 60, 92

Buddhism

92, 154

Alcoholism ...

40

Butterfield, C. L.

2

Allison, A. ...

2

Alma, Z.

32

Cable, A. Mildred

... 2, 7, 1 r8

Altruism

85

Calvin..,

86

America

-42, 59. J53

Catatonic

20

Ames ...

42

Catholic

35, 151

Amnesia

13. 25

Cause ..

... 43, S3, 87

Anderson, Paul V.

15

Chamberlain

59

Anesthesia ...

23, 47

Charcot

42, 76

Auger

137

China 8, 31, 43,

52, 59, 67, 71,

Animals

... i^6

92

10?, 153, 154

Animism

n

Christ

8, 7°- 9i, 153

Asthma

42, 136

Christian 18, 28,

39, 61, 81, 89,

Auto-hypnotization

82, 103, 106

95, 105, no, 118

132, 134, 135

Automatic

... 28, 83, 95

Christianity 9,

14, 16, 50, 56,

Automatism ...

25, 26, 28, 81

58, 63, 69, 73

, I2i, 145, 154

Azam

32

Cigarette

22

Cock

99

Babinski

42

Cocouscious .

82, 97

Baby ;.. 35, 39, 45

, 96, 108, 137

Columbus

153

Baldwin

12

Comerford, Mrs. W. B. ... 120

Banister, Wm.

7

Conflict

19, 66, 68, 73

Baptize

138

Confucianism

154

Barker, Lewellys F

i

Constans, M...

... 129

' 30

, 40, 132, 133

Convulsions 9, 47, 48, 60, 89,

Barrows, Ira...

90

108, 151

" B. C. A." ...

34

Cough...

96

Beauchamp ...

22, 32

Crookes, Wm.

88

Beelzebub

70

Cuckoo

10

Bell, L. N. ...

2, 73

Bell, Mrs. L. N.

2

Dana

31

Berkin, J.

2

Dailey, A. H.

32

Bible 1, ii, 39, 69,

80, 101, 117,

Darwinianism

85

144. 146

Daughter-in-law . .

.14,35,46,62,

Biology

53. 149

67, 103, 137

Blanche, W. ...

34

Dead, The ...

10, 121

Blind

42, 49

Death

14

Boerhaave

105

Deaf

97

Borderland cases

18

De Korne

24

Bourne, Ansel

33, 96

Delirium

5, 12

Braid

75, 106

Dement

14

Brain ...

23, 47 65, 84

Demonomania

... 1, 19, 146

Bravery

36

Depressive ...

13, 20

11

INDEX

Determinism 86

Devil 20, 113, 115, 120

Dialect 24, 25, 44

Diet. Phil, and Psych. .. 12
Diet. Psych. Medicine ... 58

Diefendorf 13

Digitalis 39

Disease 10, II, 23, 40, 44, 47, 84,

89
Dissociation 21, 23, 24, 31, 33,
36, 40, 48, 76, 92, 94, 108
Dissociation of Personality,

The 22

Dittus, Gottleibin ... 59, 78, 89

Dog ... • io7

Dubois, Paul 33, 41, 42, 64, 67,

141

Dumb « — 139

Dunton, Wm. ... ... 47

Eat 25, 39, 130

Elijah I2i

Emotion 18, 51, 66, 79, *43

Encyc. Brit 60, 71

English 7, 24, 118

Environment 14, 3r, 83, 89, 97,

102

Epilepsy 5, 9, 12, 17, 20, 47, 57,

96, no

Epileptoid 7» *7

Erotic 67

Eructation I5, 25

Ether • 52

Etiology 4i, 47, 5*

Europe 43

Evil 33 %> S3, 87, 83, 97, 99

Evolution 53, 85

Excitatory ...• ... 41, 52
Exorcism ... 11, 19, *35» *57
Eye 49 fig-
Faith 48, 138, 148, 152

Family ... 46, 137, Cf. 134

Fancher, Mollie 32

Fear 43, 66, 68, 79, 97, 99, io2,
Cf. 30, 117, J42

FelidaX 32

Female ... 43, 45, 130, I36
Ferry woman 34

Fibre

Fire-demon ...
Fischer, Doris
Foaming
Forel

23, 47

35

32

... 9, 48, 60
16, 96

Fox ...10, 27, 28, 59, 61, 78,83
Franke, EHsabet ... ... 60

Freedom ... ... ... 86

French ... ... ... 23

Freud 53, 65, 67

Friction 64, 137

Gadara ... ... ... 8

Galileo ... 153

Garland, Miss S. J.... 2, 101, 128
Geijerstam, Emanuel ... 140
Germany ... 7, 59, 98, 102

Ghosts io, 123,149

GifFord, R. Swain 122

Giles 71

Glanville, S 2

God, 20, 32, 54, 73, 86, 94, 115,

141, 148, 155

Goforth, Jonathan ... 2, 98

Goforth, Mrs. J 2

Gonorrhea ... ... ... 52

Goodhart ... ... ... 25

Governments ... ... 153

Graham, J. R, 2

Graham, Mrs. J. R. 2, 48, 73

Greek 3, 20, 57

Guardian ... ... ... 36

Guruey, Edmund ... ... 88

Hall, Jas. K 16

Hanna 25,-41, 128

Hart 21

Harvard 31

Hatred 28, 102

Headache II, 19, 26

Healer, The 151

Heredity 13, 46

Hewett, J. W. ... 30, 50, 96
Hickson, James Moore ... 92

History ... 72

Home, D.D 88

Houston, Janet Hay 2, 7, 56

Hudson, W. H 2, 98

Hudson, Thompson J. ... 106

INDEX

111

Husband ... 14, 44, 103, 137
Hyperesthesia ... 23, 26, 81
Hypnoidization ... ... 129

Hypnotize, 23, 47, 75, 78. §2, 95-

99, 129, 132

Hyslop, J. H. ... 32, i2i

Idiocy 17, 19

Idol., etc., 26, 46, 6r, 77, 105,

133. 153, 154
Ignatius . ... ... 57

Incei 5, 28, 44, 46, 61, 62

India, 7, 26, 59, 92, 99, 102, 154
Indigestion ... ... 39, 43

Inflammation ... ... 49

Inhibitory ... ...36, 38, 102

Insane, etc. 11, 12 fig, 21, 73,

91, 92, 100, 141

Insomnia ... 13, 22, 68, 108

Iris 49

Ivenes... ... ... 90, 116

James, Wm. ... ... ... 33

James I ... ... ... 59

J*ne>, J 32, 34, 129

Janet. P. 26, 31, 32, 33, 42, 129
Japan ... ... 7, 10, 59, 92

Jekyll... ... .. ... 37

Jesus ii, 16, 20, 26, 29, 33, 57,
90, 91, 92, 97, 99, 100, 107,
132, 133, 134, 133, 139, T40,
144, 151. 154.

Jew 10, 69, 151, 153

Joan of Arc 88

John ... ... 57

Johnston, Mary ... 2, 51

Josephus 58, 70

Journal of Abu. Psych. ... 22
Jung ... 53, 65, 67, 90, 141

Junkin, W. F. ... ... 2

King, Margaret 2, 5, 63, 89, 97,

131
Kircher ... ... ... 106

Korea ... 7, 59, 92, 102, 117

Legion
Leonie

127
116

Levitation n8, Cf. 7

Libido ... 53, 65, 141, 148

Lodge, Oliver 86

Lotus Bud ... ... 119, 121

MacNaughton, Florence M.

2, 26, 92, 98
Magdalene ... ... ... 127

Male 45

Malice 35, 88

Malignity ... ... 3, 28, 96

Malpractice ... ... ... 152

Mandarin ... 24

Mangold, Ernst ic6

Manic-depressive

12, 13, 15, 19, 69
Marcelline ... ... 32, 34

Marriage ... 44,46,48/137
Maryland Hosp. for Insane, 31

Mason, H. J 2

Mason, Mrs. H.J 107

Mason, Osgood ... ... 32

Mather, Cotton 58

McKinley ... "... ... 143

Medicine ... ... 39, 132

Medium ... 6, 37, 42, 91

Melancholia 13,20

Memory 13, 22

Menstrual ... ... ... 43

Mental ... ... 41, 50

Mesmer ... ... ... 75

Mexico 7, 57

Meyer, Adolf 19, 40, 46, 84

Meyer, Solomon ... 24, 51

Miller, John 36

Mind ... 39

Mitchell, Weir 32

Mitral 39

Moffett, L. I. ... 2, 104

Mohammedan ... 60, 92, 99

Monotheism 56, 138

Moral 33, 36

Morgan, L. S. ... 2, 39

Morzinnes ... 58, 76, 126, 129
Moses ... ... ... 121

Moses, Wm. Stainton ... 88
Moslem ... ... 7, 59, 60

Mouse ... ... ... 45

Multiple 127, 131

IV

INDEX

Miinsterberg ... ... 86

Myers, F. W. H. ... 81, 88, 106

Nancy 42, 76

Necessity 86

Needles ... ... 49, 71

Negroes ... ... ... 59

Nerve 23, 40, 50, 52, 65, 66

Neurasthenia ... ... 22

Neuropathic ... ... 40

Nevius, J. L. ... 2, 7, 24, 92

New York 52

New Zealand 6, 24, 61, 92, 11S,

151
Nickles, Florence 2

Occult

81

Old Stump ...

90

Opium

... 18, 40, 52

Optic

50

Orientation ...

25

Owen, J. W.

2

Painting 122

Paralysis 42, 63, 135

Paranoia 12, 17, 20

Pathological 4, 10, 52, 65,

95, 97

Patterson, B. C 2, 35

Paul .. 57

Paxton, Mrs. J. W. 2, 8, 77, 97

Periodicity 15

Personality... 12,21,24,115,

121, 127, I48

Peterson ... ... ... 16

Phlegm 29

Physical 23, 29, 39, 41, 44, 45,

84, 136

Pig 11

Polytheism ... 57, 63, 138, 150

Possession 10, 148

Prayer 39, 44, 90, 96, 98, 138,

144

Precox 12, 20, 30

Prince, Morton 22, 23, 31, 33,
37. 4o, 41, 42, 48, 66, 74, 78,
82, 127, 128, 129, 141

Prince, Walter F 32

Profligate 34

Psychanalysis ...64, T42, 148
Psychic 23, 39, 41, 44, 52, 64,

n ,. 84,153

Psychiatry 12, 30, 42, 74, 148,

153

Psychopathic 40, 48, 143, 154
Puberty ... ... ... 27

Pulse ... 9, 133

Purge 46, 108

Purple ... ... ... 48

Psychotherapeutics 147, 154

Realist, The ... ... 22

Regression ... ... ... 65

Religion 11, 18, 20, 53, 55, 84,

141, 154
Renan ... 154

Retraction ... ... .... 23

Reynolds, James ... ... 51

Reynolds, Mary ... 32, 95

Russia ... ... ... 47

Saint, The 22

Sally 22, 33, 37, 82, 116

Samuel ... ... 121, 149

Santonin ... ... 1, 19

Satan 11, 55, 58, 80, 82, 89, 94,
97, 99, in, 112 ffg, r46, 150

Saul 70

Schizophrenia ... ... 19

Science 1, 3, 11, 21, 23, 33, 54,

.75, 80, 94, 128, 148, 150, 154

Scriptures ... ... 10, 24, 112

Self-sacrifice ... ... 85

Sex ... ... 41, 45, 142, 149

Sexual ... 40, 52, 64, 91

Shepherd and Enoch Pratt
Hospital... ... .. 13

Sidis, Boris 12, 25, 36/41, 42,

46, 66, 68, 74, 78, 96, 109,

128, 135, 142
Skeleton Child ... 5, 147

Smith, C. H 17

Smith, Mrs. A. H. 2,8, 143, 144

Social 95, 147

Soc. for Psych. Research 80,

121, 149, 150

Solomon ... ... 58, 70

Somnambulism ... ... 26

INDEX

South Seas ... ... ... 59

Spiritualism 151

Spiritualities ... 80, 94, 148

Spirits io, 11, 33, 88, 113 ffg
Spratling ... ... ... 47

Stegar, Clara E 2

Stocldart 41

Subconscious 31, 80, 102, 128,

134
Sublimation ... 53, 142

Suggestibility ... ... 96

Suggestion 16, 42, 74, 77, 95,

in, 114, 129, 135, 140, 154

Superstition 26, 47, 53, 54, 64,

78,80
Swedenborg ... ... 88

Swine ... ... ... 107

Sykes, I\Irs. A. ... ... I04

Symptoms .. ... ... 27

Syphilis ... ... ... 145

74.

Taoism
Tavlor, J. H.
Taylor, Airs. J. H.

Telepathy 81

Testament 9, 20, 55, 58, 60, 106,

108
2

2, 7

11

Tetanus

Tnompson, Anna Y.

Thompson, Frederick L

Thyroidism...

Townsend, James B.

Trance

Transfer

Tremens

Tremor

Tso chiien ...

Tubercular ...

Tuckey, C. Lloyd

139
5, 135
.. 60
121
.. 40
. 122

.. 6, 37
103, no, 116

12

26, 44

7i

69

... 51

Twoey

Tylor...

Typhoid

32, 34, 37, 116
7i

43, 60

Unconscious

Urinate

Uterus

... 9, 43, 66

45

44

Volitional ...
Vomit
Virgin cases

... 82, 95, in

46, 108

76

Wade, J. Percy ... ... 31

Watchman Magazine ... 117
Waterman, Miss M. E. 34, 137
Weasel ... 10, 35, 61, no

16
. 61
•5, 19

2, I44

• 53

. 87

2, 6, 11,

Westbrook ...
Weston, Frank
Wheelbarrow
White, Mary Culler
White, Wm. A. ...

Will

Williams, Arthur F.

61, 92, 104, 107, 131
Wilson, J. Leighton ... 60
Witch 5, 17, 25, 58, 67, 76,

133, 153
Wizard 17, 62, 147

Woods, James B. 2, 4, 27, 52,

97, 134
Worth, Geo. C. ... 2, 104

Yangchow ... ... ... 89

Yawning ... 24, 28, 36, 60, 96
7, 29, 52

Yencheng

Zar ...

Zoanthropia
Zwemer

60
I

60

VI

INDEX

Cases Cited.

No.

I

2
3

4
5
6

7
8

17

25
26
29
33
35
37
38
58

62
65
67

68

7i
72

73
75
77
78

79
80

81
83
85
86
88
93
97
99

101

10

103

105
108
109
in

iJ3
118
120
122

Page. J No.

IS, 52, 135 ! 124

3, 61, 101, 135 129

33, 44, 62, 103 130

, 137 134

44, 137 141

- 130 147

, 130 148

69, 136 149

156 150

62, 103 151

33 I52

* 26 153

,.. 135 159

140 167

140 168

50 174

.. 27, 44, 62, 68, 83, 96, 202

98, 100, no, 127, 136, 137 302

.... 140 305

137 3l6

46, 61 320

: 137, 140 3^3

43 . 324

44, 45, no, 137 325

61, 136, 140 327

104 345

... 137 j 346

17 I 347

... 51, 102, 136, 137 348

102, 136 349

102, 136 358

137 364

130 3S6-

... - 136 387

136 405

6S 406

, 62 407

... 26 408

4, 27, 52, 97, 140 410

. -. 39 4n

39 415

34, 137 417

5 62, 135, 140 418

63, 97, 100, 135 434

27, 131 435

89, 140 44°

: 8 459

34 476

137 '

Page.
...Si, 104, 131
I4C

143

48

77

104

127, 131, 140
), 24, 118, 127, 140

140

107

7

117

98

... 120

101

120

146

140

52

8

17

... 14, 35, 109

14, 35, 109

... 14, 35, 109

25

10S

108

' 108

... 49

... 50

119

45

68

9, 48

96

67

... 9, 137, 140
131, 137, 140

108

109

5, 147

76

76

24

...15, 132, 134

. 48

119

133