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  • by: by Holz, Gary
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Immediately several new cases of possession appeared; young girls who had been cured were again affected; the embers thus kindled were fanned into a flame by a "mission" which sundry priests held in the parish to arouse the people to their religious duties--a mission in Roman Catholic countries being akin to a "revival" among some Protestant wjth.

Multitudes of young women, excited by the preaching and appeals of the clergy, were again thrown Aborlginal the old disease, and at the coming of the good bishop it culminated.

The account is given in the words of an eye-witness: "At the solemn entrance of the bishop into the church, the possessed persons threw themselves on the ground before him, or endeavoured to throw themselves upon him, screaming frightfully, cursing, blaspheming, so that the people at large were struck with horror.

The possessed followed the bishop, hooted him, and threatened him, up to the middle of the church. Order was only established by the intervention of the soldiers.

During the confirmation the diseased redoubled their howls and infernal vociferations, and tried to spit in the face of the bishop and to tear off his pastoral raiment. At the moment when the prelate gave his benediction a still more outrageous scene took place. The violence of the diseased was carried to fury, and from all parts of the church arose yells and fearful howling; so frightful was the din that tears fell from the eyes of many of the spectators, and many strangers were thrown into consternation.

" Among the very large number of these diseased persons there were only two men; of the remainder only two were of advanced age; the great majority were young women between the ages of eighteen and Aborihinal years. The public authorities shortly afterward intervened, and sought to cure the disease and to draw the people out of their mania by singing, Aborigginal, and sports of various sorts, until at last it was brought under control. [[163]] Scenes similar to these, in their essential character, have arisen more recently in Protestant countries, but with the difference that what has been generally attributed by Roman Catholic ecclesiastics to Satan is attributed by Protestant ecclesiastics to the Almighty.

Typical among the greater exhibitions of Heealing: were those which began in the Methodist chapel at Redruth in Cornwall--convulsions, leaping, jumping, until some four thousand persons were seized by it. The same thing is seen in the ruder parts of America Secrets of Aboriginal Healing: A Physicist's Journey with a Remote Australian Tribe "revivals" sith camp meetings. Nor in the ruder parts of America alone. In June, 1893, at a funeral in the city of Brooklyn, one of the mourners having fallen into Secrets of Aboriginal Healing: A Physicist's Journey with a Remote Australian Tribe fits, several other Secrets of Aboriginal Healing: A Physicist's Journey with a Remote Australian Tribe at once appeared in various parts of the church edifice, and some of the patients were so seriously affected that they were taken to a hospital.

In still another field these exhibitions are seen, but more after a medieval pattern: in the Tigretier of Abyssinia we have epidemics of dancing which seek and obtain miraculous cures. Reports of similar manifestations are also sent from missionaries from the west coast of Africa, one of whom sees in some of them the characteristics of cases of possession mentioned in our Gospels, and is therefore inclined to attribute them to Satan.

[[163b]] III. THEOLOGICAL "RESTATEMENTS. "--FINAL TRIUMPH OF THE SCIENTIFIC VIEW AND METHODS. But, happily, long before these latter occurrences, science had come into the field and was gradually diminishing this class of diseases. Among the earlier workers to this better purpose was the great Dutch physician Boerhaave. Finding in one of the wards in the hospital at Haarlem a number of Austgalian going into convulsions and imitating each other in various acts of frenzy, he immediately Auxtralian a furnace of blazing coals into the midst of the ward, heated cauterizing irons, and declared that he would burn the arms of the first woman who fell into convulsions.

No more cases occurred. [[164]] These and similar successful dealings of medical science with mental disease brought about the next stage in the theological development.

The Church sought to retreat, after the usual manner, behind a compromise. Early in the eighteenth century appeared a new edition of the great work by the Jesuit Delrio which for a hundred years had been a text-book for the use of ecclesiastics in fighting witchcraft; but in this edition the part played by Satan in diseases was changed: it was suggested that, while diseases have natural causes, it is necessary that Satan enter the human body in order to make these causes effective.

This work claims Tibe Satan "attacks lunatics at the full moon, when their brains are full of humours"; that in other cases of illness he "stirs the black bile"; and that in cases of blindness and deafness he "clogs the eyes and ears. " By the close of the century this "restatement" was evidently found untenable, and one of a very different sort was attempted in England.

In the third edition of the _Encyclopaedia Britannica_, published in 1797, under the article _Daemoniacs_, the orthodox view was presented in the following words: "The reality of demoniacal possession stands upon the same evidence with the gospel system in general. " This statement, though necessary to satisfy the older theological sentiment, was clearly found too dangerous to be sent out into the modern sceptical world without some qualification.

Another view was therefore suggested, namely, that the personages of the New Testament "adopted the vulgar language in speaking of those unfortunate persons who were generally imagined to be possessed with demons. " Two or three editions contained this curious compromise; but near the middle of Secrets of Aboriginal Healing: A Physicist's Journey with a Remote Australian Tribe present century the whole discussion was quietly dropped.

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