In other instances connected with the same movement, a girl is described as "lying on the floor as one dead." One woman "tore up the ground with her hands, filling them with dust and with the hard-trodden gra.s.s"; another "roared and screamed in dreadful agony." A child, seven years old, "saw visions, and astonished the neighbours with her awful manner of relating them." John Wesley personally interviewed a number of the people seized in this manner, and was quite convinced of the supernatural nature of the attacks. He said that he had "generally observed more or less of these outward symptoms to attend the beginning of a general work of G.o.d," although he admitted that in some cases "Satan mimicked G.o.d's work in order to discredit the whole work." But whether of G.o.d or Satan there was no question of their supernatural character. Moreover, whatever may be one's opinion of these outbreaks, there is one fact that stands out clear and indisputable. This is that the Methodist revival owed a great deal of its vitality--as is also the case with other religious movements--to phenomena of a distinctly pathologic nature. Subtract from these movements all phenomena of the cla.s.s indicated, and such phrases as 'the revival fire' become meaningless. Right through history religious conviction has been gained in innumerable cases by the operation of factors that a more accurate knowledge finds can be explained without any reference whatever to supernatural forces.

Lest the above examples be dismissed as belonging to an old order of things, I subjoin the following account--from a missionary--of a recent revival scene in India:--

"There were people ... on the floor fairly writhing over the realisation of sin as it came over them.... Sat.u.r.day we were favoured with a wonderful manifestation of the Spirit. One of the older girls who had had a remarkable experience, went into a trance, with her head thrown back, her arms folded, and motionless, except for a slight movement of her foot. She seemed to be seeing something wonderful, for she would marvel at it, and then laugh excitedly.... One girl rushed to the back of the vestibule and, lying across a bench, with her head and hands against the wall, she fairly writhed in agony for two hours before peace came to her."[157]

I do not know on what grounds we are justified in calling civilised people who chronicle these outbreaks as "a wonderful manifestation of the Spirit." Civilised in other respects, in relation to other matters, they may be. Civilised in relation to this particular matter they certainly are not. Their viewpoint is precisely that of the lowest tribe of savages. Savages, indeed, could not do more; our 'civilised'

missionaries do no less. Tylor well says that "such descriptions carry us far back in the history of the human mind, showing modern men still in ignorant sincerity producing the very fits and swoons to which for untold ages savage tribes have given religious import. These manifestations in modern Europe indeed form part of a revival of religion, the religion of mental disease."[158]

The truth is that the appeals usually made to induce conversion, and the methods adopted, tend to develop a morbid state of mind, which very easily pa.s.ses into the pathological. A too insistent habit of introspection is always dangerous, and the danger is heightened when it takes the form of religious brooding. In Dr. Starbuck's collection of cases, seventy-five per cent. of the males and sixty per cent. of the females confessed to feelings of depression, anxiety, and sadness before conversion. This may be attributed partly to the harping upon a conviction of sinfulness, which in itself is wholly of an unhealthy character. It does not indicate moral health, and it is very far from indicating physiological health. The following confessions are pertinent, and will ill.u.s.trate both points. I give in brackets the ages of the subjects where stated:--

"I felt the wrath of G.o.d resting on me. I called on Him for aid, and felt my sins forgiven" (13).

"I couldn't eat, and would lie awake all night."

"Often, very often, I cried myself to sleep" (19).

"Hymns would sound in my ears as if sung" (10).

"I had visions of Christ saying to me, Come to Me, My child" (15).

"Just before conversion I was walking along a pathway, thinking of religious matters, when suddenly the word H-e-l-l was spelled out five yards ahead of me" (17).

"I felt a touch of the Divine One, and a voice said 'Thy sins are forgiven thee; arise and go in peace'" (12).

"The thoughts of my condition were terrible" (13).

"For three months it seemed as if G.o.d's Spirit had withdrawn from me.

Fear took hold of me. For a week I was on the border of despair" (16).

"A sense of sinfulness and estrangement from G.o.d grew daily" (15).

"Everything went wrong with me; it felt like Sunday all the time" (12).

"I felt that something terrible was going to happen" (14).

"I fell on my face by a bench and tried to pray. Every time I would call on G.o.d something like a man's hand would strangle me by choking. I thought I would surely die if I could not get help. I made one final effort to call on G.o.d for mercy if I did strangle and die, and the last I remember at that time was falling back on the ground with that unseen hand on my throat. When I came to myself there was a crowd around praising G.o.d."

A crowd around praising G.o.d! For all substantial purposes this last might be the description of a state of affairs in Central Africa instead of an occurrence in a country that claims to be civilised. It is not surprising that so great an authority as Sir T. S. Clouston gives an emphatic warning against revival services and unusual religious meetings, which should "on no account be attended by persons with weak heads, excitable dispositions, and neurotic const.i.tutions."[159]

Unfortunately it is precisely these cla.s.ses for whom they possess the greatest attractions, and from whom the larger number of chronicled cases are drawn. The excitement of the revival meeting is as fatal an attraction to them as the dram is to the confirmed alcoholist; and if the ill-consequences are neither so immediately discernible nor as repulsive in character, they are none the less present in a large number of cases. The emotional strain to which the organism is subjected occurs, as the ages of the converts show, precisely at the time when it is least able to bear it safely. The main characteristic of adolescence is instability, physical, emotional, and intellectual. It is a time of stress and strain, of the formation of new feelings and a.s.sociations and desires that crave for expression and gratification. The instability of the organic conditions is evidenced by the large proportion of nervous disorders that occur during adolescence. Adolescent insanity is a well-known form of mania, although it is usually of brief duration. Sir T. S. Clouston, in his _Neuroses of Development_, gives a long list of complaints attendant on adolescence, and Sir W. R. Gowers, dealing with 1450 cases of epilepsy, points out that "three-quarters of the cases of epilepsy begin under twenty years, and nearly half (46 per cent.) between ten and twenty, the maximum being at fourteen, fifteen, and sixteen." Of hysteria, the same writer points out that of the total cases 50 per cent. occurs from ten to twenty years of age, 20 per cent.

from twenty to thirty, and only 10 per cent. from thirty to forty.[160]

The peculiar danger, then, of the modern appeal for conversion is that it is couched in a form likely to do the minimum of good and the maximum of harm. Where religion exists as a normally operative factor of the environment--as in lower stages of culture--the danger is avoided, because no special machinery is required to bring about religious conviction. The general social life secures this. But at a later stage, when the religious and secular aspects of life become separated, with a growing preponderance of the latter, religion must be, as it were, specially and forcibly introduced. Whether for good or ill, it is a disturbing force. It strives to divert the developing organic energies into a new channel. To effect this, it plays upon the emotions to an altogether dangerous extent, in complete ignorance of the nature of the pa.s.sions excited. In the older form of the religious appeal, that in which fear was the chief emotion aroused, it is now generally conceded that the consequences were wholly bad. But under any form the emotional appeal is fraught with danger, since the tendency is for it to bring out unsuspected weaknesses in other directions. Sir W. R. Gowers wisely points out that "mental emotion--fright, excitement, anxiety--is the most potent cause of epilepsy," which is accounted for by bearing in mind "the profoundly disturbing effect of alarm on the nervous system, deranging as it does almost every function of the nervous system."

Persons with predispositions to nervous disorders may pa.s.s with safety through the period of adolescence so long as their circ.u.mstances provide opportunities for healthy occupation with no undue emotional strain. But let the former be lacking, and the latter danger is always present. The hidden weakness develops, and injury more or less permanent follows.

There is hardly a qualified medical authority in the country who would deny the truth of what has been said, although many do not care to speak out in relation to religious matters. But all would doubtless agree with Dr. Mercier that "every revival is attended by its crop of cases of insanity, which are the more numerous as the revival is more fervent and long continued."[161]

Something must be said on the moral character of conversions in general. This is, naturally, greatly exaggerated, often deliberately so.

In the first place, confessions of 'sinfulness' in a pre-conversion state, when made by youths of both s.e.xes, may be dismissed as quite worthless. They are merely using the language placed in their mouths by professional evangelists, and the similarity of the confessions carry their own condemnation. Leading a sinful, or even a vicious life, usually means no more than visiting a theatre, or a music hall, or playing cards, or non-attendance at church, or not troubling about religious doctrines. Very often the vague feeling of restlessness incident to adolescence is interpreted as due to sin or estrangement from G.o.d, and after conversion the convert is, for purposes of self-glorification, given to magnify the benefits and comforts derived from his religious convictions. The magnitude of the change increases the value of the convert, and with well-known characters there has been as great an exaggeration of vices before conversion as of virtues subsequently. The way in which evangelical Christianity has created a life of the wildest dissipation for the earlier years of John Bunyan is an instructive instance of this procedure.

So far as older converts are concerned, everyone of balanced judgment will regard stories of conversion from extreme vice to extreme virtue with the greatest suspicion. Character does not change suddenly, although there may be cases of 'sports' in the moral world as elsewhere.

Where some modification of conduct, but hardly of character, results, the machinery is very obvious, and does not in the least necessitate an appeal to the intrusion of a supernatural influence for an explanation.

The religious gathering opens--as any non-religious meeting may open--a new circle of a.s.sociates with different ideals and standards of value.

So long as the newcomer is desirous of retaining the respect of his fresh a.s.sociates, so long he will try to act as they act and think as they think. There will be a change of conduct, but not, as I have said, of character. Those who look closely will find the same character still active. The mean character remains mean, the untruthful one remains untruthful. The only difference is that these qualities will be expressed in a different form. Moreover, the same thing may be seen occurring quite apart from religion. Every a.s.sociation of men and women exerts precisely the same influence. In the army, a regiment that has a reputation for steadiness and sobriety develops these qualities in all who enter it. Regiments with a reputation for opposite qualities do not fail to convert newcomers. A workshop, a club, a profession, exerts a precisely similar influence. One man finds inspiration in the Bible and another in the Newgate Calendar. A man will usually be guided by the ideals of his a.s.sociates, whether these ideals be those of a thieves'

kitchen or of a philanthropic inst.i.tution. This only means that each individual is subject to the influence of the group spirit. For good and evil this is one of the deepest and most pregnant facts of human nature.

The utilisation and distortion of this fact in the interests of religious organisations has served to prevent its general recognition and the wise use of it by the community at large.

Finally, it has to be borne in mind, in view of the data given above, that conversion is experienced by the individual at that period of life when the more social side of human nature is beginning to find expression. In this way the natural growth from the small world of childhood to the larger world of adult humanity is taken advantage of by religion, and the process of inevitable growth is attributed to the influence of religious belief. In itself the phenomenon is in no degree religious, but wholly social. The process is well enough described by Starbuck in the following pa.s.sage--although there are certain quite unnecessary theological implications:--

"Conversion is the surrender of the personal will to be guided by the larger forces of which it is a part. These two aspects are often mingled. In both there is much in common. There is a sudden revelation and recognition of a higher order than that of the personal will. The sympathies follow the direction of the new insight, and the convert transfers the centre of life and activity from the part to the whole.

With new insight comes new beauty. Beauty and worth awaken love--love for parents, kindred, kind, society, cosmic order, truth, and spiritual life. The individual learns to transfer himself from a centre of self-activity into an organ of revelation of universal being, and to live a life of affection for and oneness with the larger life outside.

As a necessary condition of the spiritual awakening is the birth of fresh activity and of a larger self-consciousness, which often a.s.sert themselves as the dominant element in consciousness."[162]

Adolescence is the golden period of life, because it is the age in which the formative influences effect their strongest and most permanent impressions. But this susceptibility, while pregnant with promise, is because of this susceptibility likewise fraught with the possibilities of danger. The developing qualities of mind need to be wisely and carefully guided; and it is little short of criminal that at this critical juncture so many young people should be handed over to the ignorant ministrations of professional evangelism. The true sociological significance of the development is ignored, and it is small wonder that, having wasted this impressionable period, so many people should go through life with a quite rudimentary sense of social responsibility and duty. An American author, speaking of the connection between certain brutal manifestations in social life in the United States and religious teaching, says:--

"It is well known that lynching in the South is carried on largely by the ignorant and baser elements of the white population. It is also well known that the chief method of religious influence and training of the black man and the ignorant white man is impulsive and emotional revivalism. It is a highly dangerous situation, and deserves the earnest consideration of the ecclesiastical statesmen of all denominations which work in the South. It will be impossible to protect that part of the nation, or any other, from the epidemic madness of the lynching mob if the seeds of it are sown in the sacred soil of religion.... Their preachers are great 'soul-savers,' but they lack the practical sense to build up their emotionalised converts into anything that approaches a higher life."[163]

The truth of this pa.s.sage has a very wide implication. It is not alone true that so long as the lower kind of revivalism is encouraged, we are unconsciously perpetuating certain very ugly manifestations of social life; it is also true that while we give a supernaturalistic interpretation of phenomena that are wholly physiological and sociological in character, we can never make the most of the human material we possess. On the one side we have a deplorable encouragement of unhealthy emotionalism, and on the other a sheer misdirection and misuse of human faculty. The increase of self-consciousness, the craving for sympathy and communion with one's fellows, the impulse to service in the common life of the State, have no genuine connection with religion, although all these qualities are cla.s.sified as religious, and are utilised by religious organisations. Actually and fundamentally they belong to the social side of human nature. As our hands are developed for grasping, and the various organs of the body for their respective functions, so mental and emotional qualities are developed in their due course for a rational social life. Biologically and psychologically, male and female are at adolescence entering into a deeper and more enduring relationship with the life of the race. There is no other meaning to the process.

Naturally enough, the vast majority of people express their developing nature in accordance with the fashion of their environment. If this environmental influence were rationally non-religious, the language would be that of a non-religious philosophy. As, however, supernaturalism, in some form or other, is still a potent force we have a contrary result. It is only here and there that one is found with the inclination or the wit to a.n.a.lyse his or her impulses, and few possess enough knowledge to make the a.n.a.lysis profitable. There is no wonder that concerning many of the most important phenomena of human life we are still little above the level of the fetish worshipper. We may have a more elaborate phraseology, but the old ideas are still operative. The consequence is that each newcomer finds certain ideas and forms of speech ready for his acceptance, and is handed over, bound hand and foot, to influences that are the least capable of sane direction. We do not merely sacrifice our first-born; we immolate the whole of our progeny. The ignorant past plays into the hands of the designing present; the present conspires with the past to rob the future of the good that might result from the growth of a wiser and a better race.

Were society really enlightened and genuinely civilised, the truth of what has been said would be recognised as soon as stated. It would, indeed, be unnecessary to labour what would then be a generally recognised truth. But the ma.s.s of the people are not genuinely enlightened, our civilisation is largely a veneer, and numerous agencies prevent our reaping the full benefit of our available knowledge. Thus it happens that in place of an explanation of human qualities in terms of biologic and social evolution, we find current an explanation that is based upon pre-scientific ideas. Because our less instructed ancestors accounted for various manifestations of human qualities as due to a supernatural influence, we continue to perpetuate the delusion. We teach youth to express itself in terms of supernaturalism, and then treat the language and the fact as inseparable. In this respect, sociology is pa.s.sing through a phase from which some of the sciences have finally emerged. In physics and astronomy, for instance, the fact has been separated from the supernatural explanation, and shown to be independent of it. An exploitation of social life in the interests of supernaturalism is still in active operation. It is this that is really the central truth of the situation. And in ignoring this truth we expose a growing generation to the worst possible of educative influences, at a time when a wiser control would be preparing it for an intelligent partic.i.p.ation in the serious and enduring work of social organisation.

FOOTNOTES:

[142] Dr. G. B. Cutten, _The Psychological Phenomena of Christianity_, pp. 7-8.

[143] The most elaborate study of this character known to the present writer is Mr. G. Stanley Hall's _Adolescence_, in two volumes. The bulk of the work is, however, terrifying to some, and the cost prohibitive to many. For the general reader of limited leisure and means, Professor Starbuck's smaller volume, _The Psychology of Religion_, presents the salient facts in a brief and satisfactory manner. It is lacking, however, on the anthropological side, a view that is well presented by Dr. Stanley Hall.

[144] See _Adolescence_, i. p. 528.

[145] Vol. iii. p. 279.

[146] _Psychology of Religion_, chap. iii. Hall's figures are given in the second volume of his work, pp. 288-92.

[147] _Varieties_, p. 199.

[148] An elaborate list of these ceremonies in both the savage and civilised worlds has been compiled by Mr. Hall, ii. chap. xiii.

[149] Catlin, _North American Indians_, i. p. 36; see also ii. p. 347.

[150] W. I. Thomas, _s.e.x and Society_, pp. 115-6.

[151] For a good summary, see Donaldson's _Growth of the Brain_, pp.

241-48.

[152] See on this subject the two fine works by Karl Groos, _The Play of Animals_, _The Play of Man_.

[153] W. Temple, _Repton School Sermons_.