In the preceding letter, I have already exemplified, by the case of Henry Engelbrecht, the occurrence of visions of hell and heaven during the deepest state of trance. No doubt the poor ascetic implicitly believed his whole life the reality of the scenes to which his imagination had transported him.
In a letter from the Earl of Shrewsbury to Ambrose Mark Phillips, Esq., published in 1841, a very interesting account is given of two young women who had lain for months or years in a state of religious beatitude. Their condition, when they were exhibited, appears to have been that of half-waking in trance; or, perhaps, a shade nearer the lightest form of trance-sleep. To increase the force of the scene, they appear to have exhibited some degree of trance-perceptive power. But, without this, the mere aspect of such persons is wonderfully imposing. If the pure spirit of Christianity finds a bright comment and illustration in the Madonnas and Cherubim of Raffaelle, it seems to shine out in still more truthful vividness from the brow of a young person rapt in religious ecstasy. The hands clasped in prayer,—the upturned eyes,—the expression of humble confidence and seraphic hope, (displayed, let me suggest, on a beautiful face,) constitute a picture of which, having witnessed it, I can never forget the force. Yet I knew it was only a trance. So one knows that village churches are built by common mechanics. Yet when we look over an extensive country, and see the spire from its clump of trees rising over each hamlet, or over the distant city its minster tower,—the images find an approving harmony in our feelings, and seem to aid in establishing the genuineness and the truth of the sentiment and the faith which have reared such expressive symbols.
In the two cases mentioned in Lord Shrewsbury's pamphlet, it is, however, painful to observe that trick and artifice had been used to bend them to the service of Catholicism. The poor women bore on their hands and feet wounds, the supposed spontaneous eruption of delineations of the bleeding wounds of the crucifix, and, on the forehead, the bloody marks of the crown of thorns. To convict the imposture, the blood-stains from the wounds in the feet ran upwards towards the toes, to complete a facsimile of the original, though the poor girls were lying on their backs. The wounds, it is to be hoped, are inflicted and kept fresh and active by means employed when the victims are in the insensibility to pain, which commonly goes with trance.
To comprehend the effects of religious excitement operating on masses, we may inspect three pictures,—the revivals of modern times—the fanatical delusions of the Cevennes—the behaviour of the Convulsionnaires at the grave of the Abbé Paris.
"I have seen," says M. Le Roi Sunderland, himself a preacher, [Zion's Watchman, New York, Oct. 2, 1842,] "persons often 'lose their strength,' as it is called, at camp-meetings, and other places of great religious excitement; and not pious people alone, but those also who were not professors of religion. In the spring of 1824, while performing pastoral labour in Dennis, Massachusetts, I saw more than twenty people affected in this way. Two young men, of the name of Crowell, came one day to a prayer meeting. They were quite indifferent. I conversed with them freely, but they showed no signs of penitence. From the meeting they went to their shop, (they were shoemakers,) to finish some work before going to the meeting in the evening. On seating themselves they were both struck perfectly stiff. I was immediately sent for, and found them sitting paralysed [he means cataleptic] on their benches, with their work in their hands, unable to get up, or to move at all. I have seen scores of persons affected the same way. I have seen persons lie in this state forty-eight hours. At such times they are unable to converse, and are sometimes unconscious of what is passing round them. At the same time they say they are in a happy state of mind."
These persons, it is evident, were thrown in to one of the forms of trance through their minds being powerfully worked upon; with which cause the influence of mutual sympathy with what they saw around them, and perhaps some physical agency, co-operated.
The following extract from the same journal portrays another kind of nervous seizure, allied to the former, and produced by the same cause, as it was manifested at the great revival, some forty years ago, at Kentucky and Tennessee.
"The convulsions were commonly called 'the jerks.' A writer, (M'Neman,) quoted by Mr Power, (Essay on the Influence of the Imagination over the Nervous System,) gives this account of their course and progress:—
"'At first appearance these meetings, exhibited nothing to the spectator but a scene of confusion, that could scarcely be put into language. They were generally opened with a sermon, near the close of which there would be an unusual outcry, some bursting out into loud ejaculations of prayer, &c.
"'The rolling exercise consisted in being cast down in a violent manner, doubled with the head and feet together, or stretched in a prostrate, manner, turning swiftly over like a dog. Nothing in nature could better represent the jerks, than for one to goad another alternately on every side with a piece of red-hot iron. The exercise commonly began in the head, which would fly backwards and forwards, and from side to side, with a quick jolt, which the person would naturally labour to suppress, but in vain. He must necessarily go on as he was stimulated, whether with a violent dash on the ground, and bounce from place to place, like a foot-ball; or hopping round with head, limbs, and trunk, twitching and jolting in every direction, as if they must inevitably fly asunder,' &c."
The following sketch is from Dow's Journal. "In the year 1805 he preached at Knoxville, Tennessee, before the governor, when some hundred and fifty persons, among whom were a number of Quakers, had the jerks."
"I have seen all denominations of religions exercised by the jerks, gentleman and lady, black and white, young and old, without exception. I passed a meeting-house, where I observed the undergrowth had been cut away for camp meetings, and from fifty to a hundred saplings were left, breast high, on purpose for the people who were jerked to hold by. I observed where they had held on, they had kicked up the earth, as a horse stamping flies."
Every one has heard of the extraordinary scenes which took place in the Cevennes at the close of the seventeenth century.
It was towards the end of the year 1688 a report was first heard, of a gift of prophecy which had shown itself among the persecuted followers of the Reformation, who, in the south of France, had betaken themselves to the mountains. The first instance was said to have occurred in the family of a glass-dealer, of the name of Du Serre, well known as the most zealous Calvinist of the neighbourhood, which was a solitary spot in Dauphiné, near Mount Peyra. In the enlarging circle of enthusiasts, Gabriel Astier and Isabella Vincent made themselves first conspicuous. Isabella, a girl of sixteen years of age, from Dauphiné, who was in the service of a peasant, and tended sheep, began in her sleep to preach and prophesy, and the Reformers came from far and near to hear her. An advocate, of the name of Gerlan, describes the following scene which he had witnessed. At his request she had admitted him, and a good many others, after nightfall, to a meeting at a chateau in the neighbourhood. She there disposed herself upon a bed, shut her eyes, and went to sleep; in her sleep she chanted in a low tone the Commandments and a psalm; after a short respite she began to preach in a louder voice, not in her own dialect, but in good French, which hitherto she had not used. The theme was an exhortation to obey God rather than man. Sometimes she spoke so quickly as to be hardly intelligible. At certain of her pauses, she stopped to collect herself. She accompanied her words with gesticulations. Gerlan found her pulse quiet, her arm not rigid, but relaxed, as natural. After an interval,