Page:Popular Science Monthly Volume 50.djvu/237

Rh the world's history, described by persons of different convictions and in each case differently interpreted, and shall try to show the absolute identity of type in each. The first occurred in France in 1636 in a Roman Catholic community, the second in England a generation later; both were ascribed to evil spirits. The third occurred in China only a few years ago, and was ascribed to the agency of a native goddess. The fourth and fifth are recent cases, one from Switzerland and one from British Columbia; both occurred among Spiritists, and were believed to be due to the spirits of deceased human beings, although one should note that in the last case the patient was not himself, for a moment misled as to the true character of the phenomena. In all, the automatic processes manifested themselves, partly by hallucinations of sight and hearing, partly in compulsory ideas and emotions, and partly by more or less significant automatic movements. In all there also appears to be a tendency toward association and systematization of the automatic processes with one another, so that what begins by being a more or less confused medley, in some cases rising to the point of mania, finally becomes a tolerably coherent expression of a characteristic personality which in turn represents the notions entertained by the patient and the community in which he lives as to what the demon, god, or spirit ought to do and say. Especially should one note how the automatic processes invariably present themselves to the patient as being something absolutely foreign to himself—a trait which Prof. James happily hit off in terming such attacks "invasions."

The story of the "Devils of Loudun" has often been told. In 1631 an epidemic of "possession" broke out among the nuns in a convent at Loudun, in southern France, and was ascribed by the sufferers to the machinations of a priest named Urbain Grandier. Grandier, by his dissolute life and overbearing conduct, had made himself many bitter and powerful enemies, chief among whom was Mignon, the father confessor of the convent, and there is good reason for believing that, originally at least, the "epidemic" was nothing more than a conspiracy devised by Father Mignon and the Mother Superior for the destruction of Grandier. It was most successful. Grandier was accused of witchcraft, and, although he escaped several times through technicalities, he was finally tried by a tribunal appointed by Cardinal Richelieu, was condemned, tortured, and burned.

Shortly after his death one of the priests who were trying to exorcise the devils from the nuns. Father Surin by name, claimed to be himself possessed by the devils and has left a vivid account of his experience. He seems to have been a feeble and credulous old man, and whatever the origin of the "epidemic" may have been I am inclined to regard his experience as a genuine invasion