Curiosities of Human Nature Part 17

Psalmanazar played his part to admiration. He shunned, rather than sought, the notice of the public, and, avoiding meat, lived chiefly on fruits, and a simple vegetable diet. At the same time, he appeared to display the Christian characteristics, and devoted himself to study. He began to prepare a grammar of the Formosan language, which he finally completed. This was, of course, a fiction, yet he proceeded to translate the Church Catechism into this fabricated tongue. He finally wrote an extensive history of Formosa, which was also a fable; yet such was the reputation of the author, that it was received with general confidence, and speedily pa.s.sed through several editions.

During this period, he had been sent to study at Oxford, where a controversy was carried on between his patrons, and Dr. Halley, Dr.

Mead, and some others, in respect to his pretensions. Certain discrepancies were at last detected in his history of Formosa, and, in the result, Psalmanazar was completely exposed, and finally confessed his imposture. Soon after this, a moral change took place in him: he grew ashamed of his dishonorable courses, and determined to reform. He applied himself intensely to study, and, after a time, became engaged in literary pursuits, by which he earned an honest subsistence, and considerable reputation during the rest of his life. He died in London, in 1753.

He wrote for the large work, styled the Universal History, most of the parts concerning ancient history, except that of Rome, and his writings met with great success. He wrote a volume of essays on several scriptural subjects, a version of the Psalms, beside his own memoirs, already mentioned. He also wrote for the "Complete System of Geography,"

an article on the Island of Formosa, founded upon authentic information, as a reparation for the stories which he had palmed upon the public in his former account.

Psalmanazar is the name that he had a.s.sumed when he began his wandering life, and which he retained till his death. Of the sincerity of his piety, there can be no doubt. Dr. Johnson said that he never witnessed a more beautiful example of humility, and tranquil resignation, combined with an active discharge of duty, than was displayed by him during the latter portion of his life!

[Ill.u.s.tration]

[Ill.u.s.tration]

VALENTINE GREATRAKES.

This person, renowned in the annals of quackery, was born at Affane, in Ireland, in 1628. He received a good education at the cla.s.sical free school of that town, and was preparing to enter Trinity College, Dublin, when the rebellion broke out, and his mother, with a family of several children, was obliged to fly to England for refuge.

Some years after, Valentine returned, but was so affected by the wretched state of his country, and the scenes of misery that were witnessed on every hand, that he shut himself up for a whole year, spending his time in moody contemplations. He afterwards became a lieutenant in the army, but in 1656, he retired to his estate in Affane, where he was appointed justice of the peace for the county of Cork.

Greatrakes was now married, and appears to have held a respectable station in society. About the year 1662, he began to conceive himself possessed of an extraordinary power of removing scrofula, or king's evil, by means of touching or stroking the parts affected, with his hands. This imagination he concealed for some time, but, at last, revealed it to his wife, who ridiculed the idea.

Having resolved, however, to make the trial, he began with one William Maher, who was brought to the house by his father, for the purpose of receiving some a.s.sistance from Mrs. Greatrakes, a lady who was always ready to relieve the sick and indigent, as far as lay in her power. This boy was sorely afflicted with the king's evil, but was to all appearance cured by Mr. Greatrakes' laying his hand on the parts affected. Several other persons having applied to him, to be cured, in the same manner, of different disorders, his efforts seemed to be attended with success, and he acquired considerable fame in his neighborhood.

His reputation now increased, and he was induced to go to England, where he gained great celebrity by his supposed cures. Several pamphlets were issued upon the subject; it being maintained by some that Greatrakes possessed a sanative quality inherent in his const.i.tution; by others, that his cures were miraculous; and by others still, that they were produced merely by the force of imagination. The reality of the cures seemed to be admitted, and the reputation of the operator rose to a prodigious height; but, after a brief period, it rapidly declined, and the public became convinced that the whole excitement was the result of illusion. Greatrakes, himself, possessed a high character for humility, virtue and piety, and was doubtless the dupe of his own bewildered fancy. He died in 1680, having afforded the world a striking caution not to mistake recovery for cure, and not to yield to imagination and popular delusion, especially in respect to the pretended cure of diseases.

[Ill.u.s.tration]

[Ill.u.s.tration]

MATTHEW HOPKINS.

About 250 years ago, the reality of witchcraft was very generally admitted throughout Europe. The belief in the active agency of the Spirit of Evil in human affairs, had existed among Christians from the earliest period, and the legends of saints, their trials and temptations, in which the devil plays so important a part, served to extend and confirm these popular notions. At last, the direct agency of diabolical powers, and its open manifestation, was a.s.sumed, and, at the period of which we speak, was held to be a point of Christian faith. The pious Baxter considered the disbelief of witchcraft as equivalent to infidelity; the just and sagacious Sir Matthew Hale admitted its reality, and p.r.o.nounced sentence against those who were convicted of it; and, alas! the pedantic king, James I. of England, wrote a book ent.i.tled, "Daemonologia, or a Discourse on Witchcraft."

The purpose of this work was to prove the reality of witchcraft, its prevalence among mankind, its great enormity, and the means of its detection and punishment. Its effect was to extend the belief in witchcraft, and, of course, to multiply the apparent instances of its existence. The insane fancies of diseased minds, unusual phenomena of nature, and the artful machinery of designing malignity, ambition, or hypocrisy, were all laid at Satan's door. Of the horrors that followed, history furnishes a melancholy account. It is supposed that 30,000 persons were executed in England, from the year 1500 to 1722. The same dreadful delusion prevailed in other parts of Europe, and extended in due time to this country, and about the year 1692, twenty persons were executed in Salem, Ma.s.sachusetts, for the crime of witchcraft.

During the period in which this fearful mania was prevalent in England, Matthew Hopkins, denominated Witch-Finder General, acted a conspicuous part. He pretended to be a great critic in special marks or signs of witchcraft. Moles, warts, s...o...b..tic spots, were in his eyes teats to suckle imps, and were sufficient evidences to bring a victim to the halter. He was a.s.sisted by one John Stern, a kindred genius, and in the year 1644, 5 and 6, they brought a great number of poor wretches to the fatal tree. Matthew, himself, hung in one year no less than sixty reputed witches of his own county of Ess.e.x. He received twenty s.h.i.+llings a head from the public authorities for every witch he discovered. The old, the ignorant, and the indigent,--such as could neither plead their own cause nor hire an advocate, were the miserable victims of his credulity, avarice, and spleen.

When other evidences of guilt were wanting, Hopkins adopted the trial by water, which had been suggested by king James, who remarks that "as some persons have renounced their baptism by water, so water refuses to receive them." Those accused of diabolical practices, therefore, were thrown into a pond. If they floated or swam, according to king James'

notion the water refused to receive them, and they were therefore guilty. These were consequently taken out and burnt, or hung. If they were innocent, they sunk, and were only drowned.

Suspicion was at last turned against Hopkins himself, and the ordeal of swimming was applied in his own case. In consequence of this experiment, he was convicted and executed as a wizard. An allusion to this extraordinary character is made in the third canto of Hudibras, who says,

Has not the present parliament A lodger to the devil sent, Fully empowered to treat about Finding revolted witches out?

And has he not within a year Hanged threescore of them in one s.h.i.+re?

[Ill.u.s.tration]

PETER, THE WILD BOY.

On the continent of Europe, portions of which are interspersed with vast forests and uncultivated tracts, various individuals of the human species have, at different times, been discovered in a state no better than that of the brute creation. One of the most singular of these unfortunate creatures was Peter the Wild Boy, whose origin and history, previous to his discovery, must remain forever a secret. He was found in the year 1725, in the woods, about twenty-five miles from Hanover, in Germany. He walked on all fours, climbed trees like a squirrel, and fed on gra.s.s and moss.

When he was taken, he was about thirteen years old, and could not speak.

He soon made his escape into the woods, where he concealed himself amid the branches of a tree, which was sawed down to recover him. He was brought over to England, in the year 1726, and exhibited to the king and many of the n.o.bility. He received the t.i.tle of Peter the Wild Boy, which name he ever afterwards retained.

He appeared to have scarcely any ideas, was uneasy at being obliged to wear clothes, and could not be induced to lie in a bed, but sat and slept in a corner of a room, whence it was conjectured that he used to sleep on a tree for security against wild beasts. He was committed to the care of Dr. Arbuthnot, at whose house he was to have been baptized; but, notwithstanding all the doctor's pains, he never could bring the wild youth to the use of speech, or the p.r.o.nunciation of more than a very few words. As every effort to give him an education was found to be vain, he was placed with a farmer at a small distance from London, and a pension was allowed him by the king, which he enjoyed till his death, which occurred in 1785, at the age of about seventy-three years.

Peter was low of stature, and always wore his beard. He occasionally wandered away from his place of residence, but either returned or was brought back. He was never mischievous; was remarkable for his strength; became fond of finery and dress, and at last, was taught to love beer and gin. He was a lover of music, and acquired several tunes.

He also became able to count as far as twenty, and could answer a few simple questions. He learned to eat the food of the family where he lived, but in his excursions, he subsisted upon raw herbage, berries and roots of young trees. He was evidently not an idiot, but seemed to continue in a state of mental infancy, thinking of little beyond his physical wants, and never being able to conceive of the existence of a G.o.d.

[Ill.u.s.tration]

[Ill.u.s.tration]

JOHN KELSEY.

It is well for every person to be apprized of the fact, that, in all ages and all countries, there are religious enthusiasts, who, having given themselves up to heated imaginations, lose the power of judging according to truth and reason upon this particular subject. They see things by a false vision, and are not only deluded but they often delude others. These persons are monomaniacs--insane upon the subject of religion, though often sane upon all others.

It appears that every person is liable to this species of delusion, if he gives up the reins to his fancy, and ceases to be guided by common sense; and the frequency of such occurrences shows that this liability is by no means remote. In a recent case, a man by the name of Elijah Thayer, a native of Ma.s.sachusetts, conceived the idea that the present dispensation was speedily to pa.s.s away, and that the second coming of Christ was to be realized in his own person.

Believing himself to be commanded by G.o.d to announce this event to the great powers of England, Rome, and Jerusalem, he took pa.s.sage in the steamer Britannia, in September, 1842, and proceeded upon his mission.

He was a common laborer, but he possessed a good deal of knowledge, especially of the Bible. He was rational and sagacious upon all subjects except that of his peculiar religious views; and even in maintaining these, he displayed much skill, and was singularly dexterous in the quoting of Scripture.

Soon after his arrival, he proceeded to Windsor, where Queen Victoria was then residing. He made application for an interview with her majesty, saying that he had a most important communication to make to her. Being requested to state the substance of it, he sent her word that Elijah Thayer, the prophet of G.o.d, had come, by the command of the Most High, to announce a mighty change, which was speedily to take place throughout the universe. The present system of things was to pa.s.s away; crowns, thrones and sceptres were to be trampled in the dust; kings and queens were to be reduced to the level of common mortals; universal equality was to be established among mankind; an era of peace was to begin, and he himself, Elijah Thayer, pa.s.sing from the prophetic to the kingly state, was to reign in righteousness over the earth as Christ himself.

This message was delivered by Elijah, in his fur cap, and his long-skirted blue coat, with a perfectly sober face, to the queen's servants at Windsor Castle. These received the extraordinary tidings with decorous politeness, promised faithfully to deliver the message, and the prophet, well satisfied, went his way. He now proceeded to London, and visited the several Jewish synagogues, announcing to the high priests his wonderful mission. The last we heard of him, he was preparing to make his way to Rome, in fulfilment of his insane project.

It would be easy to add numerous instances of similar delusion. In 1790, an Englishman, by the name of Richard Brothers, announced that he had a mission for the restoration of the Jews and to make Jerusalem the capital of the world. He said that he was commanded to notify the king, the lords and the commons of the same, which he did in a manner so obstreperous, that he was lodged in Newgate prison.

Roger North gives us an account of one John Kelsey, a Quaker, who, about the year 1680, "went on a sort of pilgrimage to Constantinople, for converting the Great Turk; and the first scene of his action was standing up in a corner of the street, and preaching to the people. They stared at him, and concluding him to be out of his wits, he was taken and carried to the madhouse; there he lay six months. At last, some of the keepers heard him speak the word _English_, and told of it so that it came to the amba.s.sador, Lord Winchelsea's ear, that he had a subject in the madhouse.

"His lords.h.i.+p sent and had him at his house. The fellow stood before the amba.s.sador, with a dirty, ragged hat on, and would not put it off, though he was so charged and admonished; thereupon the amba.s.sador ordered him down, and had him drubbed upon the feet, after the Turkish manner. Then he was anything and would do anything, and afterwards did own that that drubbing had a great effect upon his spirit.

"Upon searching him, there was found in his pouch, among a few beans, a letter to the Grand Signior, very long and canting; but the substance was to let him know that he was the scourge in G.o.d's hand with which he chastised the wicked Christians; and now, their wickedness was so great, that G.o.d, by the spirit, had sent him, to let him know that he must come forthwith to scourge them.