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Rh here, give the most striking evidence of the correspondence of these demoniac symptoms with such as may still be observed among uncivilized races. During the early centuries of Christianity, demoniacal possession indeed becomes peculiarly conspicuous, perhaps not from unusual valence of the animistic theory of disease, but simply because a period of intense religious excitement brought it more than usually into requisition. Ancient ecclesiastical records describe, under the well-known names of 'dæmoniacs', 'possessed' , 'energumens' , the class of persons whose bodies are seized or possessed by an evil spirit; such attacks being frequently attended with great commotions and vexations and disturbances of the body, occasioning sometimes frenzy and madness, sometimes epileptic fits, and other violent tossings and contortions. These energumens formed recognized part of an early Christian congregation, a standing-place apart being assigned to them in the church. (The church indeed seems to have been the principal habitation of these afflicted creatures, they were occupied out of service-time in such work as sweeping, daily food was provided for them, and they were under the charge of a special order of clergy, the exorcists, whose religious function was to cast out devils by prayer and adjuration and laying on of hands. As to the usual symptoms of possession, Justin, Tertullian, Chrysostom, Cyril, Minucius, Cyprian, and other early Fathers, give copious descriptions of demons entering into the bodies of men, disordering their health and minds, driving them to wander among the tombs, forcing them to writhe and wallow and rave and foam, howling and declaring their own diabolical names by the patients' voices, but when overcome by conjuration or by blows administered to their victims, quitting the bodies they had entered, and acknowledging the pagan deities to be but devils.