Author: Aldous Huxley
Category: Literature
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The crudity of the older materialism is clearly expressed in the language of its exponents. Physiological problems are discussed in metaphors drawn from what goes on in the kitchen, the smelter and the privy. There are boilings and simmerings and strainings; there are refinings and extractions; there are putrefactions, miasmic exhalations from the cesspool and their pestilential condensations upstairs, on the piano nobile. In terms such as these, fruitful thinking about the human organism is very difficult. The good doctors were men with a natural gift, who did not permit their learning to interfere too much with their diagnostic intuitions and their talent for helping nature to perform her miracles of healing. Along with much useless or dangerous nonsense, there is in Burton’s huge compilation not a little excellent sense. Most of the nonsense derives from the current scientific theories; most of the sense from the openminded empiricism of shrewd and kindly men who loved their fellows, had a special knack with the sick and trusted in the vis medicatrix Naturae.
For details of the strictly medical treatment of melancholy, whether due to natural or supernatural causes, the reader is referred to Burton’s absurd and charming book. For our present purposes it is enough to remark that, during the whole time of the possession, Sœur Jeanne and her fellow nuns were under constant medical supervision. In their case, unfortunately, none of the more sensible methods of treatment described by Burton were ever applied. For them there was no question of a change of air, of diet, of occupation. They were merely bled and purged and made to swallow innumerable pills and draughts. So drastic was this medication that some of the independent physicians who examined them were of the opinion that their disease was aggravated (as so many diseases are still aggravated) by overzealous attempts to bring about a cure. The nuns, they discovered, were being given large and frequent doses of antimony. Perhaps that was all that was wrong with them.
(To appreciate the full historical import of this diagnosis, we must bear in mind that, at the time of the possession, what may be called the Battle of Antimony had been raging for three generations and was still going strong. By the heretical anti-Galenists the metal and its compounds were regarded as miracle drugs, specific for practically everything. Under pressure from the orthodox right wing of the medical profession, the Parlement of Paris had issued an edict prohibiting their use in France. But the law had proved to be unenforceable. Half a century after its passage, Grandier’s good friend and Loudun’s most famous medical son, Théophraste Renaudot, was zealously proclaiming the virtue of antimony. His younger contemporary, Gui Patin, the author of the famous Letters, was no less violent on the other side. In the light of modern research we can see that Patin was more nearly in the right than Renaudot and the other anti-Galenists. Certain compounds of antimony are specific in the treatment of the tropical disease known as kala-azar. In most other conditions, the use of the metal or its compounds is hardly worth the risks involved. Medically speaking, there was no justification for such indiscriminate use as was made of the drug during the sixteenth and seventeenth centuries. From the economic point of view, however, the justification was ample. M. Adam and his fellow apothecaries sold Perpetual Pills of metallic antimony. These were swallowed, irritated the mucous membrane as they passed through the intestine, thus acting as a purgative, and could be recovered from the chamber pot, washed and used again, indefinitely. After the first capital outlay, there was no further need for spending money on cathartics. Dr. Patin might fulminate and the Parlement forbid; but for the costive French bourgeois, the appeal of antimony was irresistible. Perpetual Pills were treated as heirlooms and after passing through one generation were passed on to the next.)
It is worth remarking parenthetically that Paracelsus, the greatest of the early anti-Galenists, owed his enthusiasm for antimony to a false analogy. “Just as antimony purifies gold and leaves no slag in it, in the same form and shape it purifies the human body.” The same kind of false analogy between the arts of the metalworker and the alchemist on the one hand and the arts of the doctor and dietician on the other led to the belief that the value of foods increased with their increasing refinement — that white bread was better than brown, that a much-stewed bouillon was superior to the unconcentrated meats and vegetables of which it was composed. It was assumed that “coarse” foods coarsened the people who ate them. “Cheese, milk and oatcakes,” Paracelsus says, “cannot give one a subtle disposition.” It was only with the isolation of the vitamins, a generation ago, that the old false analogies with alchemy ceased to play havoc with our theories of diet.
The existence of a well developed medical treatment of “melancholy” was in no way incompatible with the existence of a widespread belief, even among the doctors, in the reality of possession and diabolic infestation. Some people, writes Burton “laugh at all such stories.” But on the opposite side are “most lawyers, divines, physicians, philosophers.” Ben Jonson, in The Devil is an Ass, has left us a vivid description of the seventeenth-century mind, divided between credulity and skepticism, between a reliance on the supernatural (above all in its less creditable aspects) and a bumptious confidence in the new-found powers of applied science. In the play, Fitzdottrel is introduced as a dabbler in the magic arts, who longs to meet with a devil, because devils know the site of hidden treasures. But to this belief in magic and the power of Satan is conjoined a no less powerful belief in the quasi-rational and pseudoscientific schemes of those fraudulent inventors and company promoters whom our fathers called “projectors.” When Fitzdottrel tells his wife that his projector has worked out a plan, which will infallibly make him eighteen million pounds and secure him a dukedom, she shakes her head and tells him not to put too much trust “in these false spirits.” “Spirits!” cries Fitzdottrel,
Spirits! O no such thing, wife; wit, mere wit.
This man defies the Devil and all his works.
He does’t by engine and devices, he!
He has his winged ploughs that go with sails,
Will plough you forty acres at once! and mills
Will spout you water ten miles off.
However farcically the figure of fun, Fitzdottrel is nonetheless a truly Representative Man. He stands for a whole epoch, whose intellectual life was straddled insecurely between two worlds. That he tried to make the worst of both worlds, instead of the best, is also sadly typical. For the unregenerate, occultism and “projects” are considerably more attractive than pure science and the worship of God in spirit.
In Burton’s book, as in the history of the nuns of Loudun, these two worlds coexist and are taken for granted. There is melancholy and there is an approved medical treatment for melancholy. At the same time it is well known that magic and possession are common causes of disease, both of mind and of body. And no wonder! For “not so much as an hair-breadth empty in heaven, earth, or waters, above or under the earth. The air is not so full of flies in summer as it is at all times of invisible devils; this Paracelsus stiffly maintains, and that they have every one their several Chaos.” The number of these spirits must be infinite; “for if that be true that some of our Mathematicians say: if a stone could fall from the starry heaven or eighth sphere, and should pass every hour an hundred miles, it would be 65 years, or more, before it would come to ground, by reason of the great distance of heaven from earth, which contains, as some say, 170 million 803 miles . . . how many such spirits may it contain?” In the circumstances, the truly surprising thing was not the fact of an occasional possession, but the fact that most people could go through life without becoming demoniacs.
II
We have seen that the plausibility of the hypothesis of possession was exactly proportionate to the inadequacy of a physiology without cell structure or chemistry, and of a psychology which took practically no account of mental activity on subconscious levels. Once universal, belief in possession is entertained at the present time only by Roman Catholics and Spiritists. The latter explain certain phenomena of the seance room in terms of the temporary possession of
the medium’s organism by the surviving psyche of some dead human being. The former deny possession by departed souls, but explain certain cases of mental and physical derangement in terms of possession by devils, certain psychophysical accompaniments of mystical or premystical states in terms of possession by some divine agency.
There is nothing, so far as I can see, self-contradictory in the idea of possession. The notion is not one to be ruled out a priori, on the ground that it is a “a relic of ancient superstition.” It should be treated rather as a working hypothesis, which may be cautiously entertained in any case where other forms of explanation are found to be inadequate to the facts. In practice modern exorcists seem to be agreed that most cases of suspected possession are in fact due to hysteria and can best be treated by the standard methods of psychiatry. In a few instances, however, they find evidence of something more than hysteria and assert that only exorcism and the casting out of the possessing spirit can effect a cure.
Possession of a medium’s organism by the discarnate spirit, or “psychic factor,” of defunct human beings has been invoked to explain certain phenomena, such as evidential scripts and utterances, for which it would otherwise be difficult to account. The earlier evidence for such possession may be conveniently studied in F. W. H. Myers’s Human Personality and Its Survival of Bodily Death, the more recent in Mr. G. N. M. Tyrell’s The Personality of Man.
Professor Oesterreich, in his richly documented study of the subject has pointed out that, while belief in diabolic possession sharply declined during the nineteenth century, belief in possession by departed spirits became, during the same period, much more common. Thus, neurotics who, at an earlier epoch, would have attributed their malady to devils, were inclined, after the rise of the Fox Sisters, to lay the blame on the discarnate souls of evil men or women. With the recent advances in technology, the notion of possession has taken a new form. Neurotic patients often complain that they are being influenced, against their will, by some kind of radio messages transmitted by their enemies. The Malicious Animal Magnetism which haunted poor Mrs. Eddy’s imagination for so many years has now been transformed into Malicious Electronics.
In the sixteen hundreds there was no radio and very little belief in possession by discarnate spirits. Burton cites the opinion that devils are merely the souls of the malevolent dead, but cites it only to remark that it is an “absurd tenet.” For him, possession was a fact, and was exclusively by devils. (For Myers, two and a half centuries later, possession was also a fact, but exclusively by the spirits of the dead.)
Do devils exist? And, if so, were they present in the bodies of Sœur Jeanne and her fellow nuns? As with the notion of possession, I can see nothing intrinsically absurd or self-contradictory in the notion that there may be nonhuman spirits, good, bad and indifferent. Nothing compels us to believe that the only intelligences in the universe are those connected with the bodies of human beings and the lower animals. If the evidence for clairvoyance, telepathy and prevision is accepted (and it is becoming increasingly difficult to reject it), then we must allow that there are mental processes which are largely independent of space, time and matter. And if this is so, there seems to be no reason for denying a priori that there may be nonhuman intelligences, either completely discarnate, or else associated with cosmic energy in some way of which we are still ignorant. (We are still ignorant, incidentally, of the way in which human minds are associated with that highly organized vortex of cosmic energy known as a body. That some association exists is evident; but how energy gets transformed into mental processes, and how mental processes affect energy, we still have no idea.)
In the Christian religion devils have, until very recent times, played an exceedingly important part — and this from the very beginning. For, as Fr. A. Lefèvre S. J. has remarked, “the devil has but a small place in the Old Testament; his empire is not yet revealed. The New Testament discloses him as chief of the leagued forces of evil.” In the current translations of the Lord’s Prayer we ask to be delivered from evil. But is it certain that apo tou ponerou is neuter rather than masculine? Does not the very structure of the prayer imply that the word refers to a person? “Lead us not into temptation, but (on the contrary) deliver us from the Evil One, the Tempter.”
In theory and by theological definition Christianity is not Manichaeism. For Christians, evil is not a substance, not a real and elementary principle. It is merely a privation of good, a diminution of being in creatures who derive their essential being from God. Satan is not Ahriman under another name, is not an eternal principle of Darkness over against the divine principle of Light. Satan is merely the most considerable among a vast number of individual angels who, at a given moment of time, chose to separate themselves from God. It is only by courtesy that we call him the Evil One. There are many evil ones, of whom Satan is the Chief Executive. Devils are persons, and each one has his character, his temperament, his humors, crotchets and idiosyncrasies. There are power-loving devils, lustful devils, covetous devils, proud and conceited devils. Moreover, some devils are much more important than others; for they retain, even in hell, the positions they occupied in the heavenly hierarchy, before their fall. Those who in heaven were merely angels or archangels are lower-class devils of small account. Those who were once Dominions or Principalities or Powers, now constitute the haute bourgeoisie of hell. The quondam Cherubim and Seraphim are an aristocracy, whose power is very great and whose physical presence (according to the information supplied to Father Surin by Asmodeus) can make itself felt within a circle thirty leagues in diameter. At least one seventeenth-century theologian, Father Ludovico Sinistrari, maintained that human beings could be possessed, or at least obsessed, not merely by devils, but also, and more frequently, by nonmalignant spiritual entities — the fauns, nymphs and satyrs of the ancients, the hobgoblins of the European peasantry, the poltergeists of modern psychical researchers. According to Sinistrari, most incubi and succubi were merely natural phenomena, no worse and no better than buttercups, say, or grasshoppers. At Loudun, unfortunately, this kindly theory was never broached. The insanely libidinous imaginings of the nuns were all attributed to Satan and his messengers.
Theologians, I repeat, have carefully guarded against Manichaean dualism; but, at all times, all too many Christians have behaved as though the devil were a First Principle, on the same footing as God. They have paid more attention to evil and the problem of its eradications than to good and the methods by which individual goodness may be deepened, and the sum of goodness increased. The effects which follow too constant and intense a concentration upon evil are always disastrous. Those who crusade, not for God in themselves, but against the devil in others, never succeed in making the world better, but leave it either as it was, or sometimes even perceptibly worse than it was, before the crusade began. By thinking primarily of evil we tend, however excellent our intentions, to create occasions for evil to manifest itself.
Though frequently Manichaean in practice, Christianity was never Manichaean in its dogmas. In this respect it differs from our modern idolatries of communism and nationalism, which are Manichaean not only in action, but also in creed and theory. Today it is everywhere self-evident that we are on the side of Light, they on the side of Darkness. And being on the side of Darkness, they deserve to be punished and must be liquidated (since our divinity justifies everything) by the most fiendish means at our disposal. By idolatrously worshiping ourselves as Ormuzd, and by regarding the other fellow as Ahriman, the Principle of Evil, we of the twentieth century are doing our best to guarantee the triumph of diabolism in our time. And on a very small stage, this precisely was what the exorcists were doing at Loudun. By idolatrously identifying God with the political interests of their sect, by concentrating their thoughts and their efforts on the powers of evil, they were doing their best to guarantee the triumph (local, fortunately, and temporary) of that Satan, against whom they were supposed to be fighting.
For our present purposes it is unnecessar
y either to affirm or deny the existence of nonhuman intelligences capable of possessing the bodies of men and women. The only question we have to ask ourselves is this: granted the existence of such intelligences, is there any reason to believe that they were responsible for what happened to the Ursulines of Loudun? Modern Catholic historians are unanimously agreed that Grandier was innocent of the crime for which he was tried and condemned; but some of them — they are cited by the Abbé Bremond in his Histoire Littéraire du Sentiment Religieux en France — are still convinced that the nuns were the victims of a genuine possession. How such an opinion can be held by anyone who has read the relevant documents, and who has even the slightest knowledge of abnormal psychology, I confess myself unable to understand. There is nothing in the behavior of the nuns which cannot be paralleled in the many cases of hysteria recorded, and successfully treated, by modern psychiatrists. And there is no evidence that any of the nuns ever manifested any of the paranormal powers which, according to the doctrines of the Roman Church, are the hallmarks of a genuine diabolic invasion.
How is true possession to be distinguished from fraud or the symptoms of disease? The Church prescribes four tests — the language test, the test of preternatural physical strength, the test of levitation and the test of clairvoyance and prevision. If a person can on occasion understand, or better still, speak a language, of which, in his normal state, he is completely ignorant; if he can manifest the physical miracle of levitation or perform unaccountable feats of strength, and if he can correctly predict the future or describe events taking place at a distance — then that person may be presumed to be possessed by devils. (Alternatively, he may be presumed to be the recipient of extraordinary graces; for in many instances divine and infernal miracles are, most unhappily, identical. The levitation of saintly ecstatics is distinguishable from the levitation of ecstatic demoniacs only in virtue of the moral antecedents and consequences of the event. These moral antecedents and consequences are often hard to assess, and it has sometimes happened that even the holiest persons have been suspected of producing their ESP phenomena and their PK effects by diabolic means.)