The Making of Religion Part 8

'Such refraction of events As often rises ere they rise.'

Even the savage cannot account for this experience by the wandering of the soul in s.p.a.ce; nor do I suggest any explanation. I give, however, one or two instances. They are published in the 'Journal of the Caledonian Medical Society,' 1897, by Dr. Alastair Macgregor, on the authority of the MSS. of his father, a minister in the island of Skye.

'He once told me that when he first went to Skye he scoffed at the idea of such a power as second sight being genuine; but he said that, after having been there for some years as a clergyman, he had been so often consulted _beforehand_ by people who said they had seen visions of events which subsequently occurred, to my father's knowledge, in exact accordance with the form and details of the vision as foretold, that he was compelled to confess that some folks had, apparently at least, the unfortunate faculty.

'As my father expressed it, this faculty was "neither voluntary nor constant, and was considered rather annoying than agreeable to the possessors of it. The gift was possessed by individuals of both s.e.xes, and its fits came on within doors and without, sitting and standing, at night and by day, and at whatever employment the votary might chance to be engaged."'

Here follows a typical example of the vision of a funeral:

'The session clerk at Dull, a small village in Perths.h.i.+re, was ill, and my grandfather, clergyman there at the time, had to do duty for him. One fine summer evening, about 7 o'clock, a young man and woman came to get some papers filled up, as they were going to be married. My grandfather was with the couple in the session clerk's room, no doubt attending to the papers, when suddenly _all three_ saw through the window a funeral procession pa.s.sing along the road. From their dress the bulk of the mourners seemed to be farm labourers--indeed the young woman recognised some of them as natives of Dull, who had gone to live and work near Dunkeld. Remarks were naturally made by my grandfather and the young couple about the untimely hour for a funeral, and, hastily filling in the papers, my grandfather went out to get the key of the churchyard, which was kept in the manse, as, without the key, the procession could not get into G.o.d's acre. Wondering how it was that he had received no intimation of the funeral, he went to the manse by a short cut, got the key, and hurried down to the churchyard gate, where, of course, he expected to find the cortege waiting. _Not a soul was there_ except the young couple, who were as amazed as my grandfather!

'Well, at the same hour in the evening of the same day in the following week the funeral, this time in reality, arrived quite unexpectedly. The facts were that a boy, a native of Dull, had got gored by a bull at Dunkeld, and was so shockingly mangled that his remains were picked up and put into a coffin and taken without delay to Dull. A grave was dug as quickly as possible--the poor lad having no relatives--and the remains were interred. My grandfather and the young couple recognised several of the mourners as being among those whom they had seen out of the session clerk's room, exactly a week previously, in the phantom cortege. The young woman knew some of them personally, and related to them what she had seen, but they of course denied all knowledge of the affair, having been then in Dunkeld.'

I give another example, because the experience was auditory, as well as visual, and the prediction was announced before the event.

'The paris.h.i.+oners in Skye were evidently largely imbued with the Romanist-like belief in the powers of intercession vested in their clergyman; so when they had a "warning" or "vision" they usually consulted my father as to what they could do to prevent the coming disaster befalling their relatives or friends. In this way my father had the opportunity of noting down the minutiae of the "warning" or "vision"

directly it was told him. Having had the advantage of a medical, previous to his theological, training, he was able to note down sound facts, unembellished by superadded imagination. Entering into this method of case-taking with a mind perfectly open, except for a slight touch of scepticism, he was greatly surprised to discover how very frequently realisations occurred exactly in conformance with the minutiae of the vision as detailed in his note-book. Finally, he was compelled to discard his scepticism, and to admit that some people had undoubtedly the uncanny gift. Almost the first case he took (Case X.) was that of a woman who had one day a vision of her son falling over a high rock at Uig, in Skye, with a sheep or lamb.

'CASE X.--She heard her son exclaim in Gaelic, "This is a fatal lamb for me." As her son lived several miles from Uig, and was a fisherman, realisation seemed to my father very unlikely, but one month afterwards the realisation occurred only too true. Unknown to his mother, who had warned him against having anything to do with sheep or lambs, the son one day, instead of going out in his boat, thought he would take a holiday inland, and went off to Uig, where a farmer enlisted his services in separating some lambs from the ewes. One of the lambs ran away, and the fisher lad ran headlong after it, and not looking where he was going, on catching the lamb was pulled by it to the edge of one of the very picturesque but exceedingly dangerous rocks at Uig. Too late realizing his critical position, he exclaimed, "This is a fatal lamb for me," but going with such an impetus he was unable to bring himself up in time, and, along with the lamb, fell over into the ravine below, and was, of course, killed on the spot. The farmer, when he saw the lad's danger, ran to his a.s.sistance, but was only in time to hear him cry out in Gaelic before disappearing over the brink of the precipice. This was predicted by the mother a month before. Was this simply a coincidence?'

Dr. Macgregor's remarks on the involuntary and unwelcome nature of the visions is borne out by what Scheffer, as already quoted, says concerning the Lapps.

In addition to visions which thus come unsought, contributing knowledge of things remote or even future, we may glance at visions which are provoked by various methods. Drugs (_impepo_) are used, seers whirl in a wild dance till they fall senseless, or trance is induced by various kinds of self-suggestion or 'auto-hypnotism.' Fasting is also practised. In modern life the self-induced trance is common among 'mediums'--a subject to which we recur later.

So far, it will be observed, our evidence proves that precisely similar _beliefs_ as to man's occasional power of opening the gates of distance have been entertained in a great variety of lands and ages, and by races in every condition of culture.[23] The alleged experiences are still said to occur, and have been investigated by physiologists of the eminence of M. Richet. The question cannot but arise as to the residuum of fact in these narrations, and it keeps on arising.

In the following chapter we discuss a mode of inducing hallucinations which has for anthropologists the interest of universal diffusion. The width of its range in savage races has not, we believe, been previously observed. We then add facts of modern experience, about the authenticity of which we, personally, entertain no doubt; and the provisional conclusion appears to be that savages have observed a psychological circ.u.mstance which has been ignored by professed psychologists, and which, certainly, does not fit into the ordinary materialistic hypothesis.

[Footnote 1: Callaway, _Religion of the Zulus_, p. 232.]

[Footnote 2: Graham Dalzell, _Darker Superst.i.tions of Scotland_, p. 481.]

[Footnote 3: See good evidence in _Ker of Kersland's Memoirs_.]

[Footnote 4: Autus Gellius, xv. 18, Dio Ca.s.sius, lxvii., Crespet, _De la Haine du Diable, Proces de Jeanne d'Arc_.]

[Footnote 5: See 'Shamanism in Siberia,' _J.A.I._, November 1894, pp. 147-149, and compare Scheffer. The article is very learned and interesting.]

[Footnote 6: Williams mentions second sight in Fiji, but gives no examples.]

[Footnote 7: _Primitive Culture,_ i. 447. Mr. Tylor cites Dr. Brinton's _Myths of the New World,_ p. 269. The reference in the recent edition is p. 289. Carver's case is given under the head 'Possession' later.]

[Footnote 8: _Journal Historique_ p. 362; _Atlantic Monthly_, July 1866.]

[Footnote 9: Probably _impepo_, eaten by seers, according to Callaway.]

[Footnote 10: Callaway's _Religion of the Amazulu_, p. 358.]

[Footnote 11: Oxford, 1674.]

[Footnote 12: _Voyages_.]

[Footnote 13: From Charlevoix, _Journal Historique_, p. 362.]

[Footnote 14: Bastian, _Ueber psych. Beobacht_. p.21.]

[Footnote 14: Op. cit. p.26.]

[Footnote 15: Miss Kingsley, _Travels in West Africa_, p. 460.]

[Footnote 16: _Primitive Culture_, ii, 181; Mason's _Burmah_, p. 107.]

[Footnote 17: Schoolcraft, i. 394.]

[Footnote 18: Brinton's _Religions of Primitive Peoples_, p. 57.]

[Footnote 19: Purchas, p. 629.]

[Footnote 20: S.P.R. _Proceedings_, vol. vi. 69.]

[Footnote 21: Binet and Fere, _Animal Magnetism_, p. 64.]

[Footnote 22: Vol. vii. Mrs. Sidgwick, pp. 30, 356; vol. vi. p. 66, Professor Richet, p. 407, Drs. Dufay and Azam.]

[Footnote 23: The examples in the Old Testament, and in the _Life of St.

Columba_ by Ad.a.m.nan, need only be alluded to as too familiar for quotation.]

V

CRYSTAL VISIONS, SAVAGE AND CIVILISED

Among savage methods of provoking hallucinations whence knowledge may be supernormally obtained, various forms of 'crystal-gazing' are the most curious. We find the habit of looking into water, usually in a vessel, preferably a gla.s.s vessel, among Red Indians (Lejeune), Romans (Varro, cited in _Civitas Dei_, iii. 457), Africans of Fez (Leo Africa.n.u.s); while Maoris use a drop of blood (Taylor), Egyptians use ink (Lane), and Australian savages employ a ball of polished stone, into which the seer 'puts himself' to descry the results of an expedition.[1]

I have already given, in the Introduction, Ellis's record of the Polynesian case. A hole being dug in the door of his house, and filled with water, the priest looks for a vision of the thief who has carried off stolen goods. The Polynesian theory is that the G.o.d carries the spirit of the thief over the water, in which it is reflected. Lejeune's Red Indians make their patients gaze into the water, in which they will see the pictures of the things in the way of food or medicine that will do them good. In modern language, the instinctive knowledge existing implicitly in the patient's subconsciousness is thus brought into the range of his ordinary consciousness.

In 1887 the late Captain J. T. Bourke, of the U.S. Cavalry, an original and careful observer, visited the Apaches in the interests of the Ethnological Bureau. He learned that one of the chief duties of the medicine-men was to find out the whereabouts of lost or stolen property.

Na-a-cha, one of these _jossakeeds_, possessed a magic quartz crystal, which he greatly valued. Captain Bourke presented him with a still finer crystal. 'He could not give me an explanation of its magical use, except that by looking into it he could see everything he wanted to see,'

Captain Bourke appears never to have heard of the modern experiments in crystal-gazing. Captain Bourke also discovered that the Apaches, like the Greeks, Australians, Africans, Maoris, and many other, races, use the bull-roarer, turndun, or _rhombos_--a piece of wood which, being whirled round, causes a strange windy roar--in their mystic ceremonies. The wide use of the rhombos was known to Captain Bourke; that of the crystal was not.

For the Iroquois, Mrs. Erminie Smith supplies information about the crystal. 'Placed in a gourd of water, it could render visible the apparition of a person who has bewitched another.' She gives a case in European times of a medicine-man who found the witch's habitat, but got only an indistinct view of her face. On a second trial he was successful.[2] One may add that treasure-seekers among the Huille-che 'look earnestly' for what they want to find 'into a smooth slab of black stone, which I suppose to be basalt.'[3]

The kindness of Monsieur Lefebure enables me to give another example from Madagascar.[4] Flacourt, describing the Malagasies, says that they _squillent_ (a word not in Littre), that is, divine by crystals, which 'fall from heaven when it thunders,' Of course the rain reveals the crystals, as it does the flint instruments called 'thunderbolts' in many countries. 'Lorsqu'ils squillent, ils ont une de ces pierres au coing de leurs tablettes, disans qu'elle a la vertu de faire faire operation a leur figure de geomance.' Probably they used the crystals as do the Apaches. On July 15 a Malagasy woman viewed, whether in her crystal or otherwise, two French vessels which, like the Spanish fleet, were 'not in sight,' also officers, and doctors, and others aboard, whom she had seen, before their return to France, in Madagascar. The earliest of the s.h.i.+ps did not arrive till August 11.

Dr. Callaway gives the Zulu practice, where the chief 'sees what will happen by looking into the vessel.'[5] The Shamans of Siberia and Eastern Russia employ the same method.[6] The case of the Inca, Yupanqui, is very curious. 'As he came up to a fountain he saw a piece of crystal fall into it, within which he beheld a figure of an Indian in the following shape ... The apparition then vanished, while the crystal remained. The Inca took care of it, and they say that he afterwards saw everything he wanted in it.'[7]