The Works of the Rev. Jonathan Swift/Volume 2/A Discourse concerning the Mechanical Operation of the Spirit
A DISCOURSE
CONCERNING THE
MECHANICAL OPERATION
OF THE
SPIRIT.
IN A LETTER TO A FRIEND.
A FRAGMENT.
THE
BOOKSELLER'S ADVERTISEMENT.
THE following discourse came into my hands perfect and intire: but there being several things in it, which the present age would not very well bear, I kept it by me some years, resolving it should never see the light. At length, by the advice and assistance of a judicious friend, I retrenched those parts that might give most offence, and have now ventured to publish the remainder. Concerning the author I am wholly ignorant; neither can I conjecture, whether it be the same with that of the two foregoing pieces, the original having been sent me at a different time, and in a different hand. The learned reader will better determine, to whose judgment I entirely submit it.
A DISCOURSE, &c.
For T. H. Esquire[1], at his Chambers in the Academy of the Beaux Esprits in New-England.
Sir,
IT is now a good while, since I have had in my head something, not only very material, but absolutely necessary to my healthy, that the world should be informed in: for, to tell you a secret, I am able to contain it no longer. However I have been perplexed for some time to resolve, what would be the most proper form to send it abroad in. To which end, I have been three days coursing through Westminster-hall, and St. Paul's Church-yard, and Fleet-street, to peruse titles; and I do not find any, which holds so general a vogue, as that of a letter to a friend: nothing is more common than to meet with long epistles, addressed to persons and places, where, at first thinking, one would be apt to imagine it not altogether so necessary, or convenient: such as, a neighbour at next door, a mortal enemy, a perfect stranger, or a person of quality in the clouds; and these upon subjects, in appearance, the least proper for conveyance by the post; as long schemes in philosophy; dark and wonderful mysteries of state; laborious dissertations in criticism and philosophy; advice to parliaments, and the like.
Now, Sir, to proceed after the method in present wear: for, let me say what I will to the contrary, I am afraid you will publish this letter, as soon as ever it comes to your hand. I desire you will be my witness to the world, how careless and sudden a scribble it has been; that it was but yesterday, when you and I began accidentally to fall into discourse on this matter; that I was not very well when we parted; that the post is in such haste, I have had no manner of time to digest it into order, or correct the style; and if any other modern excuses for haste and negligence, shall occur to you in reading, I beg you to insert them, faithfully promising they shall be thankfully acknowledged.
Pray, Sir, in your next letter to the Iroquois virtuosi, do me the favour to present my humble service to that illustrious body, and assure them, I shall send an account of those phenomena, as soon as we can determine them at Gresham.
I have not had a line from the literati of Topinambou, these three last ordinaries.
And now, Sir, having dispatched what I had to say of form, or of business, let me intreat you will suffer me to proceed upon my subject; and to pardon me, if I make no farther use of the epistolary style, till I come to conclude.
SECTION I.
IT is recorded of Mahomet, that upon a visit he was going to pay in Paradise, he had an offer of several vehicles to conduct him upwards; as fiery chariots, winged horses, and celestial sedans; but he refused them all, and would be born to Heaven upon nothing but his ass. Now this inclination of Mahomet, as singular as it seems, has been since taken up by a great number of devout Christians; and doubtless with very good reason. For, since that Arabian is known to have borrowed a moiety of his religious system, from the Christian faith, it is but just he should pay reprisals, to such as would challenge them; wherein the good people of England, to do them all right, have not been backward. For, though there is not any other nation in the world, so plentifully provided with carriages for that journey, either as to safety, or ease; yet there are abundance of us, who will not be satisfied with any other machine, beside this of Mahomet.
For my own part, I must confess to bear[2] a very singular respect to this animal, by whom I take human nature to be most admirably held forth, in all its qualities, as well as operations: and therefore, whatever in my small reading occurs, concerning this our fellow-creature, I do never fail to set it down by way of common-place; and when I have occasion to write upon human reason, politicks, eloquence, or knowledge, I lay my memorandums before me, and insert them with a wonderful facility of applications. However, among all the qualifications ascribed to this distinguished brute, by ancient or modern authors, I cannot remember this talent of bearing his rider to Heaven, has been recorded for a part of his character, except in the two examples mentioned already; therefore, I conceive the methods of this art, to be a point of useful knowledge in very few hands, and which the learned world would gladly be better informed in: this is what I have undertaken to perform in the following discourse. For, towards the operation already mentioned, many peculiar properties are required, both in the rider, and the ass; which I shall endeavour to set in as clear a light as I can.
But, because I am resolved, by all means, to avoid giving offence to any party whatever, I will leave off discoursing so closely to the letter, as I have hitherto done, and go on for the future by way of allegory; though in such a manner, that the judicious reader may, without much straining, make his applications, as often as he shall think fit. Therefore, if you please, from henceforward instead of the term, ass, we shall make use of gifted, or enlightened teacher: and the word, rider, we will exchange for that of fanatick auditory, or any other denomination of the like import. Having settled this weighty point, the great subject of inquiry before us, is, to examine by what methods, this teacher arrives at his gifts, or spirit, or light; and by what intercourse between him and his assembly, it is cultivated and supported.
In all my writings, I have had constant regard to this great end, not to suit and apply them to particular occasions and circumstances of time, of place, or of person; but to calculate them for universal nature, and mankind in general. And of such catholick use I esteem this present disquisition[3]; for I do not remember any other temper of body, or quality of mind, wherein all nations and ages of the world, have so unanimously agreed, as that of a fanatick strain, or tincture of enthusiasm; which, improved by certain persons or societies of men, and by them practised upon the rest, has been able to produce revolutions of the greatest figure in history; as will soon appear to those, who know anything of Arabia, Persia, India, or China, of Morocco and Peru. Farther, it has possessed as great a power, in the kingdom of knowledge; where it is hard to assign one art or science, which has not annexed to it some fanatick branch: such are, the philosopher's stone; the grand elixir[4]; the planetary worlds; the squaring of the circle; the fummum bonum; Utopian commonwealths; with some others of less or subordinate note: which all serve for nothing else, but to employ or amuse this grain of enthusiasm, dealt into every composition.
But, if this plant has found a root, in the fields of empire and of knowledge, it has fixed deeper, and spread yet farther, upon holy ground. Wherein, though it has passed under the general name of enthusiasm, and perhaps arisen from the same original, yet has it produced certain branches of a very different nature, however often mistaken for each other. The word, in its universal acceptation, may be defined, a lifting up of the soul, or its faculties, above matter. This description will hold good in general; but I am only to understand it, as applied to religion; wherein there are three general ways of ejaculating the soul, or transporting it beyond the sphere of matter. The first, is the immediate act of God, and is called prophecy or inspiration. The second, is the immediate act of the Devil, and is termed possession. The third, is the product of natural causes, the effect of strong imagination, spleen, violent anger, fear, grief, pain, and the like. These three have been abundantly treated on by authors, and therefore shall not employ my inquiry. But, the fourth method of religious enthusiasm, or launching out of the soul, as it is purely an effect of artifice, and mechanick operation, has been sparingly handled, or not at all, by any writer; because, though it is an art of great antiquity, yet having been confined to few persons, it long wanted those advancements and refinements, which it afterwards met with, since it is grown so epidemick, and fallen into so many cultivating hands.
It is therefore upon this mechanical operation of the spirit, that I mean to treat, as it is at present performed by our British workmen. I shall deliver to the reader, the result of many judicious observations upon the matter; tracing, as near as I can, the whole course and method of this trade, producing parallel instances, and relating certain discoveries, that have luckily fallen in my way.
I have said, that there is one branch of religious enthusiasm, which is purely an effect of nature; whereas, the part I mean to handle, is wholly an effect of art, which, however, is inclined to work upon certain natures and constitutions, more than others. Besides, there is many an operation, which, in its original, was purely an artifice, but through a long succession of ages, has grown to be natural. Hippocrates tells us, that among our ancestors, the Scythians, there was a nation called Long-heads; which at first began[5], by a custom among midwives and nurses, of moulding, and squeezing, and bracing up the heads of infants; by which means, nature, shut out at one passage, was forced to seek another, and, finding room above, shot upwards in the form of a sugar-loaf: and being diverted that way for some generations, at last found it out of herself, needing no assistance from the nurse's hand. This was the original of the Scythian long-heads, and thus did custom, from being a second nature, proceed to be a first. To all which, there is something very analogous among us of this nation, who are the undoubted posterity of that refined people. For, in the age of our fathers, there arose a generation of men in this island, called round-heads[6]; whose race is now spread over three kingdoms; yet, in its beginning, was merely an operation of art, produced by a pair of scissars, a squeeze of the face, and a black cap. These heads, thus formed into a perfect sphere in all assemblies, were most exposed to the view of the female sort, which did influence their conceptions so effectually, that nature at last took the hint, and did it of herself; so that a round-head, has been ever since as familiar a sight among us, as a long-head among the Scythians.
Upon these examples, and others easy to produce, I desire the curious reader to distinguish, first, between an effect grown from art into nature, and one that is natural from its beginning: secondly, between an effect wholly natural, and one which has only a natural foundation, but where the superstructure is entirely artificial. For, the first, and the last of these, I understand to come within the districts of my subject. And having obtained these allowances, they will serve to remove any objections, that may be raised hereafter, against what I shall advance.
The practitioners of this famous art, proceed, in general, upon the following fundamental: that, the corruption of the senses, is the generation of the spirit: because the senses in men, are so many avenues to the fort of reason, which, in this operation, is wholly blocked up. All endeavours must be therefore used, either to divert, bind up, stupify, fluster, and amuse the senses, or else, to justle them out of their stations; and while they are either absent, or otherwise employed, or engaged in a civil war against each other, the spirit enters and performs its part.
Now, the usual methods of managing the senses, upon such conjunctures, are, what I shall be very particular in delivering, as far as it is lawful for me to do; but having had the honour to be initiated into the mysteries of every society, I desire to be excused from divulging any rites, wherein the profane must have no part.
But here, before I can proceed farther, a very dangerous objection must, if possible, be removed. For, it is positively denied by certain criticks, that the spirit can, by any means, be introduced into an assembly of modern saints; the disparity being so great, in many material circumstances, between the primitive way of inspiration, and that which is practised in the present age. This they pretend to prove, from the second chapter of the Acts, where, comparing both it appears; First, that the Apostles were gathered together with one accord, in one place; by which is meant a universal agreement in opinion, and form of worship; a harmony, say they, so far from being found between any two conventicles among us, that it is in vain to expect it, between any two heads in the same. Secondly, the spirit instructed the Apostles, in the gift of speaking several languages; a knowledge so remote from our dealers in this art, that they neither understand propriety of words, or phrases, in their own. Lastly, say these objectors, the modern artists do utterly exclude all approaches of the spirit, and bar up its ancient way of entering, by covering themselves so close, and so industriously a-top. For, they will needs have it as a point clearly gained, that the cloven tongues never sat upon the Apostles heads, while their hats were on.
Now, the force of these objections, seems to consist in the different acceptation of the word, spirit; which[7], if it be understood for a supernatural assistance, approaching from without, the objectors have reason, and their assertions may be allowed; but the spirit we treat of here, proceeding entirely from within, the argument of these adversaries is wholly eluded. And upon the same account, our modern artificers, find it an expedient of absolute necessity, to cover their heads as close as they can, in order to prevent perspiration; than which, nothing is observed to be a greater spender of mechanick light, as we may perhaps farther show in a convenient place.
To proceed therefore upon the phenomenon of spiritual mechanism, it is here to be noted, that in forming and working up the spirit, the assembly has a considerable share, as well as the preacher. The method of this arcanum is as follows; they violently strain their eye-balls inward, half closing the lids; then, as they sit, they are in a perpetual motion of seesaw, making long hums at proper periods, and continuing the sound at equal height, choosing their time in those intermissions, while the preacher is at ebb. Neither is this practice, in any part of it, so singular and improbable, as not to be traced in distant regions, from reading and observation. For, first, the Jauguis[8], or enlightened saints of India, see all their visions, by help of an acquired straining and pressure of the eyes. Secondly, the art of seesaw on a beam, and swinging by session upon a cord, in order to raise artificial extasies, has been derived to us from our Scythian[9] ancestors, where it is practised at this day, among the women. Lastly, the whole proceeding, as I have here related it, is performed by the natives of Ireland, with a considerable improvement; and it is granted, that this noble nation, has, of all others, admitted fewer corruptions, and degenerated least from the purity of the old Tartars. Now, it is usual for a knot of Irish men and women, to abstract themselves from matter, bind up all their senses, grow visionary and spiritual, by influence of a short pipe of tobacco, handed round the company; each preserving the smoke in his mouth, till it comes again to his turn to take in fresh: at the same time, there is a concert of a continued gentle hum, repeated and renewed by instinct, as occasion requires; and they move their bodies up and down, to a degree, that sometimes their heads and points lie parallel to the horizon. Mean while, you may observe their eyes turned up, in the posture of one who endeavours to keep himself awake; by which, and many other symptoms among them, it manifestly appears, that the reasoning faculties are all suspended and superseded, that imagination has usurped the seat, scattering a thousand deliriums over the brain. Returning from this digression, I shall describe the methods, by which the spirit approaches. The eyes being disposed according to art, at first you can see nothing; but, after a short pause, a small glimmering light begins to appear, and dance before you. Then, by frequently moving your body up and down, you perceive the vapours to ascend very fast, till you are perfectly dosed and flustered, like one who drinks too much in a morning. Mean while the preacher is also at work; he begins a loud hum, which pierces you quite through; this is immediately returned by the audience, and you find yourself prompted to imitate them by a meer spontaneous impulse, without knowing what you do. The interstitia are duly filled up by the preacher, to prevent too long a pause, under which, the spirit would soon faint, and grow languid.
This is all I am allowed to discover, about the progress of the spirit with relation to that part, which is born by the assembly; but in the methods of the preacher, to which I now proceed, I shall be more large and particular.
SECTION II.
YOU will read it very gravely remarked, in the books of those illustrious and right eloquent penmen, the modern travellers; that the fundamental difference, in point of religion, between the wild Indians and us, lies in this: that we worship God, and they worship the devil. But, there are certain criticks, who will by no means admit of this distinction; rather believing, that all nations whatsoever adore the true God, because they seem to intend their devotions to some invisible power, of greatest goodness and ability to help them; which, perhaps, will take in the brightest attributes, ascribed to the divinity. Others again inform us, that those idolaters adore two principles; the principle of good, and that of evil: which, indeed, I am apt to look upon, as the most universal notion, that mankind, by the meer light of nature, ever entertained of things invisible. How this idea has been managed by the Indians, and us, and with what advantage to the understandings of either, may well deserve to be examined. To me, the difference appears little more than this, that they, are put oftener upon their knees by their fears, and we, by our desires; that the former, set them a praying, and us, a cursing. What I applaud them for, is, their discretion in limiting their devotions and their deities, to their several districts, nor ever suffering the liturgy of the white God, to cross or to interfere with that of the black. Not so with us, who, pretending by the lines and measures of our reason, to extend the dominion of one invisible power, and contract that of the other, have discovered a gross ignorance in the natures of good and evil, and most horribly confounded the frontiers of both. After men have lifted up the throne of their divinity to the cœlum empyræm, adorned with all such qualities and accomplishments, as themselves seem most to value and possess: after they have sunk their principle of evil to the lowest centre, bound him with chains, loaded him with curses, furnished him with viler dispositions than any rake-hell of the town, accoutred him with tail, and horns, and huge claws, and saucer eyes; I laugh aloud to see these reasoners, at the same time, engaged in wise dispute about certain walks and purlieus, whether they are in the verge of God, or the Devil; seriously debating, whether such and such influences, come into men's minds from above, or below; whether certain passions and affections, are guided by the evil spirit, or the good:
Dum fas atque nefas exiguo fine libidinum
Discernunt avidi
Thus do men establish a fellowship of Christ with Belial, and such is the analogy they make, between cloven tongues, and cloven feet. Of the like nature is the disquisition before us: it has continued these hundred years an even debate, whether the deportment and the cant of our English enthusiastick preachers, were possession, or inspiration; and a world of argument has been drained on either side, perhaps to little purpose. For I think, it is in life, as in tragedy, where it is held a conviction of great defect, both in order and invention, to interpose the assistance of preternatural power, without an absolute and last necessity. However, it is a sketch of human vanity, for every individual to imagine, the whole universe is interested in his meanest concern. If he has got cleanly over a kennel, some angel unseen descended on purpose, to help him by the hand; if he has knocked his head against a post, it was the Devil, for his sins, let loose from Hell on purpose to buffet him. Who, that sees a little paltry mortal, droning, and dreaming, and drivelling to a multitude, can think it agreeable to common good sense, that either Heaven or Hell, should be put to the trouble of influence or inspection, upon what he is about? therefore, I am resolved immediately to weed this errour out of mankind, by making it clear, that this mystery of vending spiritual gifts, is nothing but a trade, acquired by as much instruction, and mastered by equal practice and application, as others are. This will best appear, by describing and deducting the whole process of the operation, as variously, as it hath fallen under my knowledge or experience.
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Here, it may not be amiss to add a few words, upon the laudable practice of wearing quilted caps; which is not a matter of mere custom, humour, or fashion, as some would pretend, but an institution of great sagacity and use: these, when moistened with sweat, stop all perspiration; and, by reverberating the heat, prevent the spirit from evaporating any way, but at the mouth; even as a skilful housewife, that covers her still with a wet clout, for the same reason, and finds the same effect. For, it is the opinion of choice virtuosi that the brain is only a crowd of little animals, but with teeth and claws extremely sharp, and therefore cling together in the contexture we behold, like the picture of Hobbes's leviathan, or like bees in perpendicular swarm upon a tree, or like a carrion corrupted into vermin, still preserving the shape and figure of the mother animal: that all invention is formed by the morsure of two or more of these animals, upon certain capillary nerves, which proceed from thence, whereof three branches spread into the tongue, and two into the right hand. They hold also, that these animals are of a constitution extremely cold; that their food is the air we attract, their excrement phlegm; and that what we vulgarly call rheums, and colds, and distillations, is nothing else but an epidemical looseness, to which that little commonwealth is very subject, from the climate it lies under. Farther, that nothing less than a violent heat, can disentangle these creatures from their hamated station of life, or give them vigour and humour, to imprint the marks of their little teeth. That, if the morsure hexagonal, it produces poetry; the circular, gives eloquence: if the bite hath been conical, the person, whose nerve is so affected, shall be disposed to write upon politicks; and so of the rest.
I shall now discourse briefly, by what kind of practices the voice is best governed, toward the composition and improvement of the spirit; for, without a competent skill in tuning and toning each word, and syllable, and letter, to their due cadence, the whole operation is incomplete, misses entirely of its effect on the hearers, and puts the workman himself to continual pains for new supplies, without success. For, it is to be understood, that in the language of the spirit, cant and droning, supply the place of sense and reason; in the language of men: because, in spiritual harangues, the disposition of the words according to the art of grammar, has not the least use, but the skill and influence wholly lie in the choice and cadence of the syllables; even as a discreet composer, who, in setting a song, changes the words and order so often, that he is forced to make it nonsense, before he can make it musick. For this reason it has been held by some, that the art of canting is ever in greatest perfection, when managed by Ignorance; which is thought to be enigmatically meant by Plutarch, when he tells us, that the best musical instruments, were made from the bones of an ass. And the profounder criticks upon that passage, are of opinion, the word in its genuine signification, means no other than a jaw-bone; though some rather think it to have been the os sacrum; but in so nice a case I shall not take upon me to decide; the curious are at liberty to pick from it whatever they please.
The first ingredient toward the art of canting, is, a competent share of inward light; that is to say, a large memory, plentifully fraught with theological polysyllables, and mysterious texts from holy writ, applied and digested, by those methods and mechanical operations, already related: the bearers of this light, resembling lanterns compact of leaves from old Geneva bibles; which invention, sir Humphrey Edwin, during his mayoralty, of happy memory, highly approved and advanced; affirming the Scripture to be now fulfilled, where it says, thy word is a lantern to my feet, and a light to my paths.
Now, the art of canting, consists in skilfully adapting the voice, to whatever words the spirit delivers, that each may strike the ears of the audience, with its most significant cadence. The force or energy of this eloquence, is not to be found, as among ancient orators, in the disposition of words to a sentence, or the turning of long periods; but, agreeable[10] to the modern refinements in musick, is taken up wholly, in dwelling and dilating upon syllables and letters. Thus, it is frequent for a single vowel, to draw sighs from a multitude; and for a whole assembly of saints, to sob to the musick of one solitary liquid. But these are trifles; when even sounds inarticulate, are observed to produce as forcible effects. A master workman, shall blow his nose so powerfully, as to pierce the hearts of his people, who were disposed to receive the excrements of his brain, with the same reverence as the issue of it. Hawking, spitting, and belching, the defects of other men's rhetorick, are the flowers, and figures, and ornaments of his. For, the spirit being the same in all, it is of no import, through what vehicle it is conveyed.
It is a point of too much difficulty, to draw the principles of this famous art, within the compass of certain adequate rules. However, perhaps I may one day oblige the world, with my critical essay upon the art of canting; philosophically, physically, and musically considered.
But, among all improvements of the spirit, wherein the voice has born a part, there is none to be compared with that of conveying the sound through the nose, which under the denomination of snuffling[11], has passed with so great applause in the world. The originals of this institution, are very dark: but having been initiated into the mystery of it, and leave being given me to publish it to the world, I shall deliver as direct a relation as I can.
This art, like many other famous inventions, owed its birth, or, at least, improvement and perfection, to an effect of chance; but was established upon solid reasons, and has flourished in this island ever since, with great lustre. All agree, that it first appeared upon the decay and discouragement of bagpipes, which having long suffered under the mortal hatred of the brethren, tottered for a time, and at last fell with monarchy. The story is thus related.
As yet snuffling was not; when the following adventure happened to a Banbury saint. Upon a certain day, while he was far engaged among the tabernacles of the wicked, he felt the outward man put into odd commotions, and strangely pricked forward by the inward; an effect very usual among the modern inspired. For, some think, that the spirit is apt to feed on the flesh, like hungry wines upon raw beef. Others, rather believe there is a perpetual game at leap-frog between both; and sometimes the flesh is uppermost, and sometimes the spirit; adding that the former, while it is in the state of a rider, wears huge Rippon spurs; and, when it comes to the turn of being bearer, is wonderfully head-strong and hard-mouthed. However, it came about, the saint felt his vessel full extended in every part (a very natural effect of strong inspiration;) and the place and time falling out so unluckily, that he could not have the convenience of evacuating upwards, by repetition, prayer, or lecture; he was forced to open an inferiour vent. In short, he wrestled with the flesh so long, that he at length subdued it, coming off with honourable wounds, all before. The surgeon had now cured the parts primarily affected; but the disease, driven from its post, flew up into his head; and, as a skilful general, valiantly attacked in his trenches, and beaten from the field, by flying marches withdraws to the capital city, breaking down the bridges to prevent pursuit; so the disease, repelled from its first station, fled before the rod of Hermes, to the upper region, there fortifying itself; but, finding the foe making attacks at the nose, broke down the bridge, and retired to the head-quarters. Now, the naturalists observe, that there is in human noses an idiosyncracy, by virtue of which, the more the passage is obstructed, the more our speech delights to go through, as the music of a flagellet is made by the stops. By this method, the twang of the nose becomes perfectly to resemble the snuffle of a bag-pipe, and is found to be equally attractive of British ears; whereof the saint had sudden experience, by practising his new faculty, with wonderful success, in the operation of the spirit: for, in a short time, no doctrine passed for sound and orthodox, unless it were delivered through the nose. Straight, every pastor copied after this original; and those, who could not otherwise arrive to a perfection, spirited by a noble zeal, made use of the same experiment to acquire it; so that, I think, it may be truly affirmed, the saints owe their empire, to the snuffling of one animal, as Darius did his, to the neighing of another; and both stratagems were performed by the same art; for we read, how the Persian beast, acquired his faculty, by covering a mare the day before[12].
I should now have done, if I were not convinced, that whatever I have yet advanced upon this subject is liable to great exception. For, allowing all I have said to be true, it may still be justly objected, that there is, in the common-wealth of artificial enthusiasm, some real foundation for art to work upon, in the temper and complexion of individuals, which other mortals seem to want. Observe but the gesture, the motion, and the countenance, of some choice professors, though in their most familiar actions, you will find them of a different race, from the rest of human creatures. Remark your commonest pretender to a light within, how dark, and dirty, and gloomy he is without: as lanterns, which the more light they bear in their bodies, cast out so much the more soot, and smoke, and fuliginous matter, to adhere to the sides. Listen but to their ordinary talk, and look on the mouth that delivers it; you will imagine you are hearing some ancient oracle, and your understanding will be equally informed. Upon these, and the like reasons, certain objectors pretend to put it beyond all doubt, that there must be a sort of preternatural spirit, possessing the heads of the modern saints; and some will have it to be the heat of zeal, working upon the dregs of ignorance, as other spirits are produced from lees, by the force of fire. Some again think, that when our earthly tabernacles are disordered and desolate, shaken and out of repair, the spirit delights to dwell within them; as houses are said to be haunted, when they are forsaken and gone to decay.
To set this matter in as fair a light as possible, I shall here very briefly deduce the history of fanaticism, from the most early ages, to the present. And if we are able to fix upon any one material or fundamental point, wherein the chief professors have universally agreed, I think we may reasonably lay hold on that, and assign it for the great seed or principle of the spirit.
The most early traces we meet with of fanaticks in ancient story, are among the Ægyptians, who instituted those rites, known in Greece by the names of Orgia, Panegyres, and Dionysia; whether introduced there by Orpheus, or Melampus, we shall not dispute at present, nor in all likelihood at any time for the future[13]. These feasts were celebrated to the honour of Osiris, whom the Grecians called Dionysius, and is the same with Bacchus: which has betrayed some superficial readers to imagine, that the whole business was nothing more than a set of roaring, scouring companions, overcharged with wine; but this is a scandalous mistake, foisted on the world by a sort of modern authors, who have too literal an understanding; and, because antiquity is to be traced backwards, do therefore, like Jews, begin their books at the wrong end, as if learning were a sort of conjuring. These are the men, who pretend to understand a book by scouring through the index; as if a traveller should go about to describe a palace, when he had seen nothing but the privy; or like certain fortune-tellers in northern America, who have a way of reading a man's destiny, by peeping into his breech. For, at the time of instituting these mysteries, there was not one vine in all Ægypt[14], the natives drinking nothing but ale; which liquor seems to have been far more ancient than wine, and has the honour of owing its invention and progress, not only to the Ægyptian Osiris[15], but to the Grecian Bacchus; who, in their famous expedition, carried the receipt of it along with them, and gave it to the nations they visited, or subdued. Besides, Bacchus himself was very seldom, or never drunk: for, it is recorded of him, that he was the first inventor of the mitre[16]; which he wore continually on his head, (as the whole company of bacchanals did) to prevent vapours and the head-ach after hard drinking. And for this reason, say some, the scarlet whore, when she makes the kings of the earth drunk with her cup of abomination, is always sober herself, though, she never balks the glass in her turn, being, it seems, kept upon her legs, by the virtue of her triple mitre. Now, these feasts were instituted, in imitation of the famous expedition Osiris made through the world, and of the company that attended him, whereof the bacchanalian ceremonies were so many types and symbols. From which account [17] it is manifest, that the fanatick rites of these bacchanals, cannot be imputed to intoxications by wine, but must needs have had a deeper foundation. What this was, we may gather large hints, from certain circumstances in the course of their mysteries. For, in the first place, there was, in their processions, an intire mixture and confusion of sexes; they affected to ramble about hills and deserts: their garland were of ivy and vine, emblems of cleaving and clinging; or of fir, the parent of turpentine. It is added, that they imitated satires, were attended by goats, and rode upon asses, all, companions of great skill and practice, in affairs of gallantry. They bore for their ensigns certain curious figures, perched upon long poles, made into the shape and size of the virga genitalis, with its appurtenances; which were so many shadows and emblems of the whole mystery, as well as trophies set up by the female conquerors. Lastly, in a certain town of Attica, the whole solemnity, stripped of all its types[18], was performed in puris naturalibus, the votaries not flying in covies, but sorted into couples. The same may be farther conjectured from the death of Orpheus, one of the institutors of these mysteries, who was torn in pieces by women, because he refused to communicate his orgies to them[19]; which others explained, by telling us, he had castrated himself upon grief for the loss of his wife.
Omitting many others of less note, the next fanaticks we meet with of any eminence, were the numerous sects of hereticks, appearing in the five first centuries of the Christian era, from Simon Magus and his followers, to those of Eutyches. I have collected their systems from infinite reading, and, comparing them with those of their successdrs, in the several ages since, I find there are certain bounds set even to the irregularity of human thought, and those a great deal narrower than is commonly apprehended. For, as they all frequently interfere, even in their wildest ravings; so there is one fundamental point, wherein they are sure to meet, as lines in a centre, and that is, the community of women. Great were their solicitudes in this matter, and they never failed of certain articles in their schemes of worship, on purpose to establish it.
The last fanaticks of note, were those which started up in Germany, a little after the reformation of Luther; springing, as mushrooms do at the end of a harvest: such were John of Leyden, David George, Adam Neuster, and many others; whose visions and revelations, always terminated in leading about half a dozen sisters apiece, and making that practice, a fundamental part of their system. For, human life is a continual navigation, and, if we expect our vessels to pass with safety, through the waves and tempests of this fluctuating world, it is necessary to make a good provision of the flesh, as seamen lay in store of beef for a long voyage.
Now, from this brief survey of some principal sects among the fanaticks in all ages, (having omitted the Mahometans and others, who might also help to confirm the argument I am about) to which I might add several among ourselves, such as the family of love, sweet singers of Israel, and the like: and from reflecting upon that fundamental point in their doctrines about women, wherein they have so unanimously agreed; I am apt to imagine, that the seed or principle, which has ever put men upon visions in things invisible, is of a corporeal nature; for, the profounder chymists inform us, that the strongest spirits may be extracted from human flesh. Besides, the spinal marrow, being nothing else but a continuation of the brain, must needs create a very free communication, between the superiour faculties, and those below: and thus, the thorn in the flesh, serves for a spur to the spirit. I think, it is agreed among physicians, that nothing affects the head so much, as a tentiginous humour, repelled and elated to the upper region, found by daily practice to run frequently up into madness. A very eminent member of the faculty assured me, that when the quakers first appeared, he seldom was without some female patients among them for the furor persons of a visionary devotion, either men or women, are, in their complexion, of all others the most amorous: for, zeal is frequently kindled from the same spark with other fires, and, from inflaming brotherly love, will proceed to raise that of a gallant. If we inspect into the usual process of modern courtship, we shall find it to consist in a devout turn of the eyes, called ogling; an artificial form of canting and whining by rote, every interval, for want of other matter, made up with a shrug, or a humm; a sigh or a groan; the style compact of insignificant words, incoherences, and repetition. These I take to be the most accomplished rules of address to a mistress; and where are these performed with more dexterity, than by the saints? Nay, to bring this argument yet closer, I have been informed by certain sanguine brethren of the first class, that in the height and orgasmus of their spiritual exercise, it has been frequent with them * * * * * *; immediately after which, they found the spirit to relax and flag of a sudden with the nerves, and they were forced to hasten to a conclusion. This may be farther strengthened, by observing, with wonder, how unaccountably all females are attracted, by visionary or enthusiastick preachers, though ever so contemptible in their outward mien; which is usually supposed to be done upon considerations purely spiritual, without any carnal regards at all. But, I have reason to think, the sex has certain characteristicks, by which they form a truer judgment of human abilities and performings, than we ourselves can possibly do of each other. Let that be as it will, thus much is certain, that, however spiritual intrigues begin, they generally conclude like all others; they may branch upward toward Heaven, but the root is in the earth. Too intense a contemplation, is not the business of flesh and blood; it must, by the necessary course of things, in a little time let go its hold, and fall into matter. Lovers for the sake of celestial converse, are but another sort of platonicks, who pretend to see stars and Heaven in ladies eyes, and to look or think no lower; but the same pit is provided for both: and they seem a perfect moral to the story of that philosopher, who, while his thoughts and eyes were fixed upon the constellations, found himself seduced by his lower parts into a ditch.
I had somewhat more to say upon this part of the subject; but the post is just going, which forces me in great haste to conclude,
Sir,
as it comes to your Hands.
- ↑ Supposed to be Col. Hunter, author of the Letter of Enthusiasm, mentioned in the apology for the Tale of a Tub.
This discourse is not altogether equal to the former, the best parts of it being omitted; whether the bookseller's account be true, that he durst not print the rest, I know not; nor, indeed, is it easy to determine, whether he may be relied on, in any thing he says of this, or the former treatises, only as to the time they were writ in; which, however, appears more from the discourses themselves, than his relation. - ↑ This is a very singular mode of expression, it should be, 'I must confess that I bear,' &c.
- ↑ This sentence is defective, for want of the words, 'to be,' at the end of it: as thus, 'and of such catholick use I esteem this present disquisition to be.'
- ↑ Some writers hold them for the same, others not.
- ↑ Which at first began, &c. as, 'which,' refers here to the word, 'nation,' in the preceding part of the sentence, this does not make sense: it should be thus 'there was a nation called 'Long-heads', which name took its rise from a custom among 'midwives,' &c.
- ↑ The fanaticks in the time of Charles I, ignorantly applying the text, 'Ye know that it is a shame for men to have long hair,' cut their's very short. It is said, that the queen once seeing Pym, a celebrated patriot, thus cropped, inquired who that round-headed man was, and that from this incident the distinction became general, and the party were called round-heads.
- ↑ This is wholly ungrammatical; the nominative 'which' has no verb in the sentence afterwards to which it refers, and may be omitted without prejudice to the sense.
- ↑ Bernier, Mem. de Mogol.
- ↑ Guagnini Hist. Sarmat.
- ↑ Agreeable, for agreeably.
- ↑ The snuffling of men, who have lost their noses by lewd courses, is said to have given rise to that tone, which our dissenters did too much affect. W. Wotton.
- ↑ Herodot.
- ↑ Diod. Sic. L. I. Plut. de Iside & Osiride.
- ↑ Herod. L. 2.
- ↑ Diod. Sic. L. 1 and 3.
- ↑ Id. L. 4.
- ↑ See the particulars in Diod. Sic. L. 1 and 3.
- ↑ Dionysia Brauronia.
- ↑ Vid. Photium in excerptis è Conone.