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180 public places; and the very priests without the temple thus go mad, thus rave, thus whirl about. ... All these things most of you know, how the very demons confess of themselves, so often as they are expelled by us from the patients' bodies with torments of word and fires of prayer. Saturn himself, and Serapis, and Jupiter, and whatsoever demons ye worship, overcome by pain declare what they are; nor surely do they lie concerning their iniquity, above all when several of you are present. Believe these witnesses, confessing the truth of themselves, that they are demons. For adjured by the true and only God, they shudder reluctant in the wretched bodies; and either they issue forth at once, or vanish gradually, according as the faith of the patient aids, or the grace of the curer favours.' The strangeness with which such words now fall upon our ears is full of significance. It is one symptom of that vast quiet change which has come over animistic philosophy in the modern educated world. Whole orders of spiritual beings, worshipped in polytheistic religion, and degraded in early Christendom to real but evil demons, have since passed from objective to subjective existence, have faded from the Spiritual into the Ideal. By the operation of similar intellectual changes, the general theory of spirit-embodiment, having fulfilled the great work it had for ages to do in religion and philosophy, has now dwindled within the limits of the educated world to near its vanishing-point. The doctrines of Disease-possession and Oracle-possession, once integral parts of the higher philosophy, and still maintaining a vigorous existence in the lower culture, seem to be dying out within the influence of the higher into dogmatic survival, conscious metaphor, and popular superstition. The doctrine of spirit-embodiment in objects, Fetishism, now scarcely appears outside barbaric regions