Demon possession and allied themes; being an inductive study of phenomena of our own times

CHAPTER IV: CIRCULAR LETTER AND RESPONSES

The experiences detailed in the preceding chapters made more imperative the duty of forming an intelligent opinion respecting these manifestations, in order to determine what position should be taken with reference to them in my intercourse with native Christians and helpers. With the view of gaining information and assistance from missionaries in other parts of China, the following Circular was issued, and sent to the various Protestant missions. A corresponding Circular in Chinese was sent to the native Christians.

To Protestant Missionaries engaged in the work of Christ, Greeting: Dear Brethren:
The subject of demon-possession has for some years past been constantly forced upon my attention in connection with missionary work, and the founding of Christian churches. I am desirous of learning from missionaries in other fields how far their experience corresponds with my own in this part of China; what the real nature of these manifestations is; and what lessons we are to learn from them. I should be much obliged for answers to the following questions, or for general information, either in English or Chinese, bearing on this subject. Will you kindly forward the enclosed Chinese circulars to any intelligent and reliable native Christians, who, you think, would be able and disposed to assist in this matter?
I. Are cases of supposed demoniacal possession common in your locality or not?
II. Are the subjects of them persons constitutionally weak and unhealthy, or those in whom the functions of body and mind are in other respects normal?
III. Do you know cases in which these manifestations are certainly involuntary, or where the subject is averse to them, and strives to be free from them?
IV. Please state minutely the symptoms of these cases.
V. Are these manifestations uniform, or do they vary? And if they vary, how may they be distinguished and classified?
VI. To what agent or agents are they ascribed?
VII. In supposed cases of demon-possession in which the subject gives forth utterances apparently proceeding from a different personality, is there any conclusive proof that this is really the case? Does the subject retain a recollection, after passing from one of these abnormal states, of what he has said or done while in it?
VIII. What are the methods by which heathen Chinese exorcise demons; and how far are they effectual?
IX. In what way do Christians cast out spirits; and how far are they successful?
X. Is this undertaken by Christians generally, or only by certain individuals, who seem specially disposed and enabled to do it? If this is done by a particular sort of Christians, how do they differ from others?
XI. Do you know cases in which excluded church-members, or those who have afterwards been excluded, have cast out evil spirits?⁴
XII. Where cases of supposed demon-possession have occurred, has their influence on the church appeared to be injurious or the contrary?
XIII. Do you know of exemplary Christians who have been the subject of supposed demon-possession?
Will you be so good as to give in detail the history of any supposed case or cases of demon-possession, bringing out the answers to the above questions, or presenting other phases of the subject not suggested by them; giving names of persons, and places, and dates?
I especially desire distinct and authentic statements from eye and ear witnesses.
Hoping that you will favor me with the results of your observations and experience in this matter,
I remain yours in the fellowship of the Gospel,

John L. Nevius. Chefoo, September 1879.

In answer to this circular, communications were received from all parts of China; of which a selection, giving a good representation of the whole, will be found in this and the following chapters. The number connected with a paragraph designates it as an answer to the question of the same number in the above circular.
Rev. J. L. Nevius, D.D. Dear Bro:—
In accordance with your recent circular I send you enclosed a paper prepared by my native teacher, on the subject of demon-possession; which I hope will give you the desired information with regard to that matter here. It (i. e. supposed demon-possession) is very common in our mission field, especially that part with which I have been recently connected; and, had I the requisite time, I would write out what I know of the matter. However, I may be able to send you other papers on the subject from well-informed natives here. I am very busy in view of a contemplated visit to the United States in a few weeks.
I remain in haste,
Very sincerely yours,

W. J. Plumb, Missionary of the American Methodist Board.

Literal translation of the communication from Mr. Plumb's teacher, Chen Sin Ling.
"To the Teacher Ni Greetings:
I write in reply to a circular asking for information respecting possessions by spirits. I am a native of the district city of Chang-lo. I was reared in the provincial capital (Fu-chow [Fuzhou]). From a child I have attended school, and given myself to study. I was first a Confucianist, and afterward entered the religion of Jesus. Of late years I have been connected with different foreign missionaries as a scribe. Being quite willing to communicate anything I know on the subject, I hereby give you a statement of what I have myself seen and heard; following the order of your questions.
I. As to cases of possession in the province of Fukien [Fujian] in general, I know but little, and have no opportunity of knowing. In the city of Fu-chow cases are met with occasionally. They are more numerous in the villages. In the district of Tu-ch'ing they are exceedingly common. There are many also in the district of Chang-lo.
These cases are familiarly called Fan Hu-li (Inflictions by the fox).⁵
II. When a man is thus afflicted, the spirit (kwei) takes possession of his body without regard to his being strong or weak in health. It is not easy to resist the demon's power. Though without bodily ailments, possessed persons appear as if ill. When under the spell of the demon they seem different from their ordinary selves.
III. In most cases the spirit takes possession of man's body contrary to his will, and he is helpless in the matter. The kwei has the power of driving out the man's spirit, as in sleep or dreams. When the subject awakes to consciousness he has not the slightest knowledge of what has transpired.
IV. The actions of possessed persons vary exceedingly. They leap about and toss their arms, and then the demon tells them what particular spirit he is, deceitfully calling himself a god, or one of the genii come down to the abodes of mortals. Or it professes to be the spirit of a deceased husband or wife, or a hu-sien ye (one of the fox fraternity.) There are also kwei (demons) of the quiet sort who talk and laugh like other people, only that the voice is changed. Some have a voice like a bird. Some speak Mandarin,⁶ and some the local dialect; but though the speech proceeds from the mouth of the man, what is said does not appear to come from him. The outward appearance and manner are also changed.
In Fu-chow there is a class of persons who collect in large numbers, and make use of incense, pictures, candles, and lamps, to establish what are called "Incense-tables." Tao-ist priests are engaged to attend to the ceremonies, and they also make use of "mediums." The Tao-ist writes a charm for the medium who, taking the incense stick in his hand, stands still like a graven image, thus signifying his willingness to have the demon come and take possession of him. Afterwards the charm is burned, and the demon is worshiped and invoked, the priest in the meanwhile going on with his chanting. After a while the medium begins to tremble, and then speaks and announces what spirit has descended, and asks what is wanted of him. Then whoever has requests to make, takes incense sticks, worships, and makes prostrations, speaking of himself as follower or pupil, and asks a response respecting some disease, or for protection from calamity, etc. In winter the same performances are carried on to a great extent by gambling companies. If some of the responses hit the mark a large number of people are attracted. They also establish a shrine and offer sacrifices, and appoint days calling upon people from every quarter to come and consult the demon respecting diseases, etc.
There is another practice called Kiang-lan.⁷ They take a forked branch of a willow, attach to it a pencil, and place beneath it a large platter covered with sand. There are two persons supporting the branch, one on each side, for the purpose of writing. They then burn charms, and worship, and invoke the demon; after which the pen moves tracing characters on the sand.
There is also a class of men, who establish what they call a "Hall of Revelations." At the present time there are many engaged in this practice. They are for the most part literary men of great ability. The people in large numbers apply to them for responses. The mediums spoken of above are also numerous. All the above practices are not spirits seeking to possess men, but men seeking spirits to possess them, and allowing themselves to be voluntarily used as their instruments.
V. As to the outward appearance of persons when possessed, of course they are the same persons as to outward form, as at ordinary times; but the color of the countenance may change, the demon may cause the subject to assume a threatening air, and a fierce, violent manner. The muscles stand out on the face, the eyes are closed, or they protrude with a frightful stare. Sometimes the possessed person pierces his face with an awl, or cuts his tongue with a knife. In all these mad performances, the object of the demon is to frighten people. Their actions need to be carefully watched in order rightly to interpret them.
VI. As to the question: "Who are those spirits supposed to be?" The names by which they are called are very numerous, and it is difficult to give a full account of them. Some are called Shin (gods); as for instance U-hwang, or Tai-san, or Ching-hwang, and in fact any of the whole host of deities. Others are called genii, and their names are associated with Tao-ism, as for instance Lu-tsu and a great many others. Beside this they falsely assume the name of the god of medicine, or of deities who preside over cattle and horses, etc., etc. When they take possession of a man, if they personate a scholar, they affect a mild and graceful literary air; if they personate men of warlike reputation, they assume an air of resolution and authority. They first announce their name, and then act so that men will recognize them, as being what they profess to be.
VII. The words spoken certainly proceed from the mouths of the persons possessed; but what is said does not appear to come from their minds or wills, but rather from some other personality, often accompanied by a change of voice; of this there can be no doubt. When the subject returns to consciousness he invariably declares himself ignorant of what he has said.
VIII. The Chinese make use of various methods to cast out demons. They are so vexed and troubled by inflictions affecting bodily health, or it may be the moving about or destruction of family utensils, that they are driven to call in the services of some respected scholar, or Tao-ist priest, to offer sacrifices, or chant sacred books, and pray for protection and exemption from suffering. Some make use of sacrifices and offerings of paper clothes and money in order to induce the demon to go back to the gloomy region of "Yang-chow." Or a more thorough method is adopted; as for instance using peach branches and willow branches, or the blood of different animals, and charmed water to drive them away. Some also profess to seize them and confine them in bottles. As to whether these methods have any effect, I do not know. As a rule, when demons are not very troublesome, the families afflicted by them generally think it best to keep them quiet by sacrifices and burning incense to them.
IX. Christians are occasionally invited to families where there are possessed persons, where they simply read the Scriptures, sing hymns, and pray to God. They know of no other method of expelling demons. When this is done the afflicted person gains relief for the time, though it is not certain that the cure will be permanent. But if he sincerely believes the truth, and enters the Christian religion, there is very little fear of the demon's giving him further trouble. In the district of Tu-ching the number of those who for this cause have become Christians is very great. They speak of the demons from which they have suffered as "Spirits of mad foxes." As to whether they are right in this supposition, I do not know.
X. As to there being any difference among Christians as to their ability to cast out devils, I suppose they are all alike. It is simply this: If any Christian prays to God with true faith in Christ, the desired help will be granted.
XI. I presume unworthy Christians and those who have been excommunicated would not be able to cast out demons, though I do not know much about this.
XII. In the spread of the Gospel, if cases of possession are met with, and Christians are able through faith in Christ to cast out the demons, the effect would certainly be favorable to Christianity.
XIII. Near my home there have certainly been cases of possessed persons becoming Christians. As to whether they will continue true and faithful it is impossible to say—God only knows. I have heard that in the district of Tu-ching there are many of this class. In my native district, Chang-lo, there is a man who was formerly possessed by a demon. He believed in Christ, and entered the Christian religion, and was entirely relieved from the control of the demon. He afterwards turned aside from the truth, gave up his Christian profession, and the demon returned and tormented him until his death."
Other communications received from different provinces, containing full answers to the several questions of the circular, so closely resemble the preceding that they need not be given in full. Some extracts from them may be of interest as presenting new phases of the subject, or giving further Chinese testimony on some points of special interest.
Extracts from Wang Wu-Fang's answer to the circular. (Mr. Wang Wu-Fang is a well-known and greatly respected native helper connected with the English Baptist Mission of Shan-tung [Shandong].)
II. Cases of demon-possession are found among persons of robust health, as well as those who are weak and sickly.
III. In many unquestionable cases of possession the unwilling subjects have resisted; but have been obliged to submit themselves to the control of the demon.
IV. In many cases of possession the first symptoms occur during sleep, in dreams. The subject is given to weeping. When asked a question he answers in a word or two, and then falls to weeping again. He perhaps asks that incense, or paper money may be burned, or for other sacrificial offerings; or he complains of heat or cold. When you give the demon what it wants the patient recovers. In a majority of cases of possession the beginning of the malady is a fit of grief or anger. The outward manifestations are apt to be fierce and violent. It may be that the subject alternately talks and laughs; he walks awhile and then sits; or he rolls on the ground, or leaps about; or exhibits contortions of the body, and twistings of the neck. Before we became Christians, it was common among us to send for exorcists who made use of written charms, or chanted verses, or punctured the body with needles. These are the Chinese methods of cure.
V. Demons are of different kinds. There are those which clearly declare themselves, and those who work in secret. There are those which are cast out with difficulty, and others with ease.
VI. In cases of possession by demons, what is said by the subject certainly does not proceed from his own will. When the demon has gone out, and the subject recovers consciousness, he has no recollection whatever of what he has said or done. This is true invariably.
VII. The methods by which Chinese cast out demons are: enticing them to leave by burning charms, and paper money; or by begging and exhorting them; or by frightening them with magic spells and incantations; or driving them away by pricking with needles, or pinching with the fingers, in which case they cry out and promise to go.
VIII. I was formerly accustomed to drive out demons by means of needles. At that time cases of possession by evil-spirits were very common in our village, and my services were in frequent demand. After I became a Christian these cases rapidly diminished, and finally almost disappeared. When persons from adjacent villages called upon me as before to cast out spirits, it was difficult to know what I ought to do. I could not, as a Christian, follow the former method, so I declined to go. But the elders of the villages would not let me off. On one occasion I told them the demon might perhaps be cast out merely by prayer for God's help. They replied that they were quite willing I should use whatever method I preferred. I was not sure that I should be successful, but I determined to try. When I arrived at the man's house I commenced singing a hymn; and the person possessed immediately cried out, and covered his head. Before the close of the prayer which followed he had recovered.
There was another case which I met with on the twenty-fifth day of the first month of the present year (1880). The subject, who was twenty-three years old, was the wife of the second son of Li Mao-lin. "When under the influence of the demon she was wild and unmanageable. This continued six days without intermission. The family applied to mediums (literally female magicians), and persons who effected cures by needles; but without success. They were at their wits' end; and, all other means having failed, a person named Li Tso-yuen came and applied to me. I declined going, but he urged me at least to go and look at her, which I consented to do. When we entered the house, she was surrounded by a crowd of people and her noisy demonstrations had not ceased. When they learned that we were approaching, the people present opened a way for us; and the possessed woman at once took a seat, began adjusting her hair and wonderingly asked: "Why are there so many people here?" Her husband told her what she had been doing for several days past. She exclaimed in a surprised way: "I know nothing about it." The people thought it very remarkable that she should be restored as soon as I entered the house; and I, of course, was very thankful for the result. From this time the fame of Christianity rapidly spread, and there were many accessions to the church.
More than ten days after this, the woman had another attack; and they again sent for me. I went to the place accompanied by another Christian. As we entered, she recovered as before, and sat up; to all appearances quite well. We availed ourselves of this opportunity to preach to the family for a long time. On our way home my friend delightedly exclaimed: "Even the devils are subject to us!"⁸
Ten days afterward, during the night, we heard a loud knocking at the door. It was a messenger from Li Tso-yuen, who informed us that the possessed woman was worse than ever; that her face was purple, her body rigid, her skin cold, her respiration difficult, and her life almost extinct. I called a Bible student who was nearby to accompany me. He was an earnest Christian, and I supposed that on our arrival at the house the demon would leave as before. To our surprise the woman remained rigid and motionless, as dead. The sight frightened us, and we betook ourselves to prayer. Presently she turned her head away from us, seeing which, the family were delighted, and cried out together: "She has come to life again!" We then sang a hymn. When we had finished, the woman drew a long breath, and was soon restored. Her sister-in-law asked her many questions. She had no recollection of what had occurred. The sister-in-law said to me: "The demon knew your name, and said, the previous time, that when you came it would leave; and when you should return home, it would come back again: How is this?" I replied: "Believers in Christ can cast out devils. If you should believe, the demon would be afraid of you." The family then asked for Christian books, which I promised, and afterward sent them. After this time the demon did not return. This is an account of my own experience.
IX. As to excommunicated church-members casting out spirits, I know nothing. If they have not entire faith, they certainly cannot.
X. In our preaching, to be able to tell people that in our holy religion there is the power to cast out demons, and heal diseases, thus manifesting the love and mercy of God, is certainly a great help to the spread of the Gospel.
XI. In the village of Ta Wang-kia there is a man named Wang Pan-hu who was possessed of an evil spirit; but was entirely relieved after becoming a Christian. I know also other similar cases, of which I cannot now make a full record. These have all come under my personal knowledge."
Translation of extracts from a communication of Wang Yung-ngen of Peking [Beijing].
After referring briefly to a case of possession which he had met with, he adds:
I. "I have known many other cases which it is unnecessary to record in full. It may be said in general of possessed persons, that sometimes people who cannot sing, are able when possessed to do so; others who ordinarily cannot write verses, when possessed compose in rhyme with ease. Northern men will speak languages of the south, and those of the east the language of the west; and when they awake to consciousness they are utterly oblivious of what they have done.
IV. Cases of possession are less frequent in peaceful times, and more frequent in times of civil commotion; less frequent in prosperous families, more so in unlucky ones; less frequent among educated people, and more so among the ignorant.
V. The varieties of outward manifestations of demons are very numerous, and their transformations remarkable. The same demon will transform itself into any number of manifestations; so that it is very difficult to comprehend them. This is what they are specially noted for."
Below are given translations of a few extracts from a communication from an excommunicated church-member, and former preacher, Chung Yuen-shing. This man is believed by native Christians who know him to have in former years cast out devils. These extracts taken from his paper are given principally to present his views on question eleven.
XI. "If imperfect Christians or excommunicated persons meet with cases of possession, there is no reason why they should not cast them out, as well as others; for we read of those who cast out devils in Christ's name who did not follow Him."⁹
Mr. Chung, in the paper from which the above is taken, expresses the belief that evil spirits sometimes connect themselves with idols, or graven images; giving them a certain efficacy, and thus deluding their worshipers through them. This is the belief of many native Christians.