The demonic theory of disease, including insanity8, is universal among savages9. For proof and illustration the reader has only to consult Dr. Tylor's splendid work on Primitive11 Culture. There are special demons12 for every malady13, and the way to cure the disease is to cast out the evil spirit. Of course insanity is a striking disorder14, and in default of the pathological explanation the savage10 regards the wild, wandering words and inexplicable16 actions of the sufferer as the words and actions of a demon7, who has taken possession of the man's body, and driven his soul abroad or put it in abeyance17. This theory of madness survived through all the centuries of Christian6 history until the advent18 of modern science. Mad people were chained up, exhibited as objects of derision, and often beaten unmercifully. It was the devil in them, as in the poor witches, that was treated in this fashion. And it was a recognised part of a clergyman's business to cast out devils. The Church of England canon is still unrepealed which provides that the clergy19, before engaging in this useful if not agreeable occupation, must obtain the written authority of their bishops20.
Laugh or smile as we will at this superstition21, it is an integral part of the New Testament22. The demonic theory of disease is confessed in the story of Jesus rebuking23 the fever of Peter's mother-in-law, so that it left her instantaneously, flying out of the door or window, or up the chimney. Jesus repeatedly cast out devils. He expelled seven, in succession or at one fell swoop24, from Mary Magdalene. He turned a legion—that is, several thousands—out of the possessed25 Gadarenes; there being at least one apiece for the bedevilled swine who were driven to destruction. Paul likewise cast out devils. Indeed, if demonic possession in the New Testament is explained away, there is no reason why every other miraculous element should not be dealt with in the same manner.
Mr. Gladstone perceives this, although he does not commit himself in his Impregnable Rock of Holy Scripture26. "I am afraid," he says, in a letter to the Rev27. J. W. Belcher, "that the objections to demoniacal possession involve in germ the rejection28 of all belief in the supernatural." This is wonderfully clear and straightforward29 for the Grand Old Man. Give up the belief that mad people may be tenanted by devils, and you should immediately join the National Secular30 Society. You have taken the first decisive step on the broad road of "infidelity," and nothing but a want of logic15 or courage prevents you from hastening to the inevitable31 conclusion.
Archbishop Trench32, in his Notes on the Miracles of Our Lord, rejects the theory that the "demoniacs" were simply insane. No doubt, he says, there was "a substratum of disease, which in many cases helped to lay open the sufferer to the deeper evil." But "our Lord Himself uses language which is not reconcileable" with the naturalist33 theory. "It may well be a question moreover," says Trench, "if an Apostle, or one with apostolic discernment of spirits, were to enter now into one of our madhouses, how many of the sufferers there he might not recognise as thus having more immediately fallen under the tyranny of the powers of darkness."
Dean Milman, the discreet34, plausible35, and polished historian of the Christian superstition, did not shrink from regarding the New Testament demoniacs as merely insane; and "nothing was more probable," he remarked, "than that lunacy should take the turn and speak the language of the prevailing36 superstition of the times." Precisely37 so. But why did Jesus imitate the lunatics? He addresses the evil spirit and not the madman. "Hold thy peace," he says, "and come out of him." No doubt the demoniacs were simply insane; but in that case Jesus himself was mistaken, or the evangelists put into his mouth words that he never used. The first alternative destroys the divinity of Jesus; the second destroys the authority of the evangelists.
Mr. Gladstone's position is the only honest and logical one for a professed38 Christian. Demonic possession cannot be cut out of the New Testament without leaving a gap through which all the "infidelity" in the world might pass freely. Devils are not confined to hell. They are commercial travellers in brimstone and mischief39. They go home occasionally; the rest of the time they are abroad on business. When they see a promising40 madman they get inside him, and find warmer quarters than the universal air. Very likely they have started Theosophy, in order to provide themselves with fresh residences.
Little devils of course involve the big Devil—Apollyon, Beelzebub, Abaddon, Satan, Lucifer, Old Nick. He commands the infernal armies, and is one of the deities41 in Mr. Gladstone's pantheon. He is even embedded42 in the revised version of the Lord's Prayer—like a fly in amber43. "Deliver us from evil" now reads "Deliver us from the Evil One." Thus the Devil triumphs, and the first of living English statesmen is reduced by Christian superstition to the level of modern savages and ancient barbarians44. Mr. Gladstone is perhaps the highest type of the Christian statesman. But how small and effeminate he appears, after all, in comparison with a great Pagan statesman like Julius C?sar, whose brain was free from all superstition! Were the "mighty45 Julius" to re-appear on earth, and see a great statesman believing the story of devils being turned out of men into pigs, he would wonder what blight46 had fallen upon the human intellect in two thousand years.
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1 herd | |
n.兽群,牧群;vt.使集中,把…赶在一起 | |
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2 sedulously | |
ad.孜孜不倦地 | |
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3 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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4 scent | |
n.气味,香味,香水,线索,嗅觉;v.嗅,发觉 | |
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5 miraculous | |
adj.像奇迹一样的,不可思议的 | |
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6 Christian | |
adj.基督教徒的;n.基督教徒 | |
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7 demon | |
n.魔鬼,恶魔 | |
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8 insanity | |
n.疯狂,精神错乱;极端的愚蠢,荒唐 | |
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9 savages | |
未开化的人,野蛮人( savage的名词复数 ) | |
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10 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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11 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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12 demons | |
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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13 malady | |
n.病,疾病(通常做比喻) | |
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14 disorder | |
n.紊乱,混乱;骚动,骚乱;疾病,失调 | |
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15 logic | |
n.逻辑(学);逻辑性 | |
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16 inexplicable | |
adj.无法解释的,难理解的 | |
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17 abeyance | |
n.搁置,缓办,中止,产权未定 | |
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18 advent | |
n.(重要事件等的)到来,来临 | |
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19 clergy | |
n.[总称]牧师,神职人员 | |
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20 bishops | |
(基督教某些教派管辖大教区的)主教( bishop的名词复数 ); (国际象棋的)象 | |
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21 superstition | |
n.迷信,迷信行为 | |
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22 testament | |
n.遗嘱;证明 | |
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23 rebuking | |
责难或指责( rebuke的现在分词 ) | |
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24 swoop | |
n.俯冲,攫取;v.抓取,突然袭击 | |
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25 possessed | |
adj.疯狂的;拥有的,占有的 | |
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26 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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27 rev | |
v.发动机旋转,加快速度 | |
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28 rejection | |
n.拒绝,被拒,抛弃,被弃 | |
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29 straightforward | |
adj.正直的,坦率的;易懂的,简单的 | |
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30 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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31 inevitable | |
adj.不可避免的,必然发生的 | |
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32 trench | |
n./v.(挖)沟,(挖)战壕 | |
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33 naturalist | |
n.博物学家(尤指直接观察动植物者) | |
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34 discreet | |
adj.(言行)谨慎的;慎重的;有判断力的 | |
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35 plausible | |
adj.似真实的,似乎有理的,似乎可信的 | |
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36 prevailing | |
adj.盛行的;占优势的;主要的 | |
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37 precisely | |
adv.恰好,正好,精确地,细致地 | |
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38 professed | |
公开声称的,伪称的,已立誓信教的 | |
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39 mischief | |
n.损害,伤害,危害;恶作剧,捣蛋,胡闹 | |
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40 promising | |
adj.有希望的,有前途的 | |
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41 deities | |
n.神,女神( deity的名词复数 );神祗;神灵;神明 | |
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42 embedded | |
a.扎牢的 | |
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43 amber | |
n.琥珀;琥珀色;adj.琥珀制的 | |
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44 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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45 mighty | |
adj.强有力的;巨大的 | |
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46 blight | |
n.枯萎病;造成破坏的因素;vt.破坏,摧残 | |
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