the middle of the present century the whole discussion was quietly dropped.

Science, declining to trouble itself with any of these views, pressed on, and toward the end of the century we see Dr. Rhodes at Lyons curing a very serious case of possession by the use of a powerful emetic; yet myth-making came in here also, and it was stated that when the emetic produced its effect people had seen multitudes of green and yellow devils cast forth from the mouth of the possessed.

The last great demonstration of the old belief in England was made in 1788. Near the city of Bristol at that time lived a drunken epileptic, George Lukins. In asking alms, he insisted that he was "possessed," and proved it by jumping, screaming, barking, and treating the company to a parody of the Te Deum.

He was solemnly brought into the Temple Church, and seven clergymen united in the effort to exorcise the evil spirit. Upon their adjuring Satan, he swore "by his infernal den " that he would not come out of the man-" an oath," says the chronicler, "nowhere to be found but in Bunyan's Pilgrim's Progress, from which Lukins probably got it."

But the seven clergymen were at last successful, and seven devils were cast out, after which Lukins retired, and appears to have been supported during the remainder of his life as a monument of mercy.

With this great effort the old theory in England seemed practically exhausted.

Science had evidently carried the stronghold. In 1876, at a little town near Amiens, in France, a young woman suffering with all the usual evidences of diabolic possession was brought to the priest. The priest was besought to cast out the devil, but he simply took her to the hospital, where, under scientific treatment, she rapidly became better.*

The final triumph of science in this part of the great field. has been mainly achieved during the latter half of the present century.

Following in the noble succession of Paracelsus and

* See Figuier; also Collin de Plancy, Dictionnaire Infernale, article Possédés.

John Hunter and Pinel and Tuke and Esquirol, have come a band of thinkers and workers who by scientific observation and research have developed new growths of truth, ever more and more precious.

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

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

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

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

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

A very curious evidence of the effects of the myth-making tendency has recently come to the attention of the writer of this article. Periodically, for many years past, we have seen, in books of travel and in the newspapers, accounts of the wonderful performances of the jugglers in India: of the stabbing of a child in a small basket in the midst of an arena, and the child appearing alive in the surrounding crowd; of seeds planted, sprouted, and becoming well-grown trees under the hand

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

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

of the juggler; of ropes thrown into the air and sustained by invisible force. Count de Gubernatis, the eminent professor and Oriental scholar at Florence, informed the present writer that he had recently seen and studied these exhibitions, and that, so far from being wonderful, they were much inferior to the jugglery so well known in all our Western capitals.

* See the Abbé Barthélemi, in the Dictionnaire de la Conversation; also the Rev. W. Scott's Doctrine of Evil Spirits proved, London, 1853; also the vigorous protest of Dean Burgon against the action of the New Testament revisers, in substituting the word "epileptic" for "lunatic" in Matthew xvii, 15, published in the Quarterly Review for January, 1882.

CHAPTER XVII.

FROM BABEL TO COMPARATIVE PHILOLOGY.

I. THE SACRED THEORY IN ITS FIRST FORM.

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

How this result was reached, and why the Church has so fully accepted it, I shall endeavour to show in the present chapter.

At a very early period in the evolution of civilization. men began to ask questions regarding language; and the answers to these questions were naturally embodied in the myths, legends, and chronicles of their sacred books.

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

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

to the Chaldeans by Oannes, to the Egyptians by Thoth, to the Hebrews by Jahveh.

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

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

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

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

Examples of this recur to any thinking reader of history. Before the simpler laws of astronomy were known, the sun was supposed to be trundled out into the heavens every day and the stars hung up in the firmament every night by the right hand of the Almighty. Before the laws of comets were known, they were thought to be missiles hurled by an angry God at a wicked world. Before the real cause of lightning was known, it was supposed to be the work of a good God in his wrath, or of evil spirits in their malice. Before the