Get rid of the narcotising effect of theological associations by eliminating the name of Jesus and other religious terms from this case, and from the others already cited, and no one would have the least doubt as to their real nature. Given a condition of physical health in these cases, with conditions that favoured social activity, healthy intercourse with the opposite sex, culminating in marriage and parenthood, can there be any doubt that this species of religious ecstasy would have been non-existent? If, as Tylor says, the refectory door would many a time have closed the gates of heaven, happy family life would in a vast number of cases have prevented those religio-erotic trances which have played so powerful a part in the history of supernaturalism. Most people will agree with Dr. Maudsley:—
"The ecstatic trances of such saintly women as Catherine Sienne and St. Theresa, in which they believed themselves to be visited by their Saviour and to be received as veritable spouses into His bosom, were, though they knew it not, little better than vicarious sexual orgasm; a condition of things which the intense contemplation of the naked male figure, carved or sculptured in all its proportions on a cross, is more fitted to produce in young women of susceptible nervous temperament than people are apt to consider. Every experienced physician must have met with instances
of single and childless women who have devoted themselves with extraordinary zeal to habitual religious exercises, and who, having gone insane as a culmination of their emotional fervour, have straightway exhibited the saddest mixture of religious and erotic symptoms—a boiling over of lust in voice, face, gestures, under the pitiful degradation of disease.... The fanatical religious sects, such as the Shakers and the like, which spring up from time to time in communities and disgust them by the offensive way in which they mingle love and religion, are inspired in great measure by sexual feeling; on the one hand, there is probably the cunning of a hypocritical knave, or the self-deception of a half-insane one, using the weaknesses of weak women to minister to his vanity or his lust under a religious guise; on the other hand, there is an exaggerated self-feeling, often rooted in the sexual passion, which is unwittingly fostered under the cloak of religious emotion, and which is apt to conduct to madness or to sin. In such cases the holy kiss owes its warmth to the sexual impulse, which inspires it, consciously or unconsciously, and the mystical religious union of the sexes is fitted to issue in a less spiritual union."[111]
Many manuals of devotion will be found to furnish the same kind of evidence as biographical narratives concerning the intimate relations that exists between sexuality and religious feeling. What has just been said may be repeated here, namely, that if the religious associations were dispelled, there would be no mistaking the nature of feelings that originated much
of this class of writing, or the feelings to which they appeal. The serious fact is that the appeal is there whether we recognise it or not, and it is a question worthy of serious consideration whether the unwary imagination of the young may be not as surely debauched by certain books of devotion as by a frankly erotic production. It is not without reason that d'Israeli the elder, in an essay omitted from all editions of his book after the first, remarked that "poets are amorous, lovers are poetical, but saints are both."[112] Take, for example, the following from a collection of old English homilies, dating from the thirteenth and fourteenth centuries:—
"Jesus, my holy love, my sure sweetness! Jesus, my heart, my joy, my soul-heal! Jesus, sweet Jesus, my darling, my life, my light, my balm, my honey-drop!... Kindle me with the blaze of Thy enlightening love. Let me be Thy leman, and teach me to love Thee.... Oh, that I might behold how Thou stretchedst Thyself for me on the cross. Oh, that I might cast myself
between those same arms, so very wide outspread.... Oh, that I were in Thy arms, in Thy arms so stretchedst and outspread on the cross."
Or this, from the same collection:—
"Sweet Jesus, my love, my darling, my Lord, my Saviour, my balm, sweeter is the remembrance of Thee than honey in the mouth. Who is there that may not love Thy lovely face? Whose heart is so hard that may not melt at the remembrance of Thee? Oh! who may not love Thee, lovely Jesus? Jesus, my precious darling, my love, my life, my beloved, my most worthy of love, my heart's balm, Thou art lovesome in countenance, Thou art altogether bright. All angels' life is to look upon Thy face, for Thy cheer is so marvellously lovesome and pleasant to look upon.... Thou art so bright, and so white that the sun would be pale if compared to Thy blissful countenance. If I, then, love any man for beauty, I will love Thee, my dear life, my mother's fairest son."[113]
The language of erotic piety figures much more prominently in Roman Catholic medieval writings than in Protestant literature. This is not because an appeal to the same feelings is absent from the religious literature of Protestantism, it is mainly due to the fact that more modern conditions leads to a less intense religious appeal, while the broadening of social life encourages a more natural outlet for all aspects of human nature. Still, the following expression of a young lady convert of Wesley's offers a fair parallel to the specimen given above. It is taken from Southey's Life of Wesley:—