Table Of ContentDemon
Possession
and
Allied
Themes
(Annotated)
By
John
L.
Nevius
Introduction
by
F.
F.
Ellingwood
Editors
Henry
W.
Rankin
Robert
C.
Newman
Interdisciplinary
Biblical
Research
Institute
www.ibri.org
CONTENTS
Introductory
Note,
by
Rev.
F.
F.
Ellinwood,
D.D.
Author's
Preface.
Note
of
Explanation,
by
Henry
W.
Rankin
Editorial
Note,
by
Robert
C.
Newman
I.
First
Impressions
and
Experiences.
II.
Experiences
in
Central
Shantung.
III.
Further
Experiences
in
Central
Shantung.
IV.
Circular
Letter
and
Responses.
V.
Responses
to
Circular
Continued.
VI.
More
Responses
to
Circular.
VII.
Other
Communications
from
Various
Sources
in
China.
VIII.
Demon
Possession
in
India,
Japan,
and
Other
Lands.
IX.
Demon
Possession
in
Christian
Countries.
X.
Character
of
the
Evidence
Presented
and
Facts
Established
by
It.
XI.
Explanations:
Evolution
and
Other
Theories.
XII.
The
Pathological
Theory.
XIII.
The
Psychological
Theory.
XIV.
The
Biblical
Theory.
XV.
Teachings
of
the
Sacred
Scriptures
Continued.
XVI.
Historical
Sketch
of
Demonism.
XVII.
Spiritualism.
XVIII.
The
Facts
and
Literature
of
the
Occult.
APPENDIX
I:
More
Chinese
Instances.
APPENDIX
II:
Other
Testimonies.
INDEXES:
Bibliographical
Biblical
Pathological
General
SUPPLEMENT.
INTRODUCTORY
NOTE
By
Rev.
F.
F.
Ellinwood,
D.
D.
For
several
years
I
have
been
aware
that
Rev.
Dr.
John
L.
Nevius
of
Chefoo
[Yantai],
China,
was
giving
careful
attention
to
certain
strange
psychical
phenomena
which
were
presented
from
time
to
time
in
the
interior
districts
of
the
Shantung
[Shandong]
Province.
I
became
more
interested
in
the
progress
of
his
inquiries
from
the
fact
that
upon
an
acquaintance
continued
for
more
than
a
quarter
of
a
century
I
regarded
him
as
a
man
peculiarly
fitted
to
examine
so
intricate
and
difficult
a
subject.
His
philosophic
insight,
his
judicial
fairness
of
mind,
his
caution
and
his
conscientious
thoroughness,
appeared
to
me
admirable
qualifications
for
such
a
study.
Moreover
his
thorough
mastery
of
the
Chinese
language
spoken
and
written,
his
intimate
sympathy
with
the
people,
and
his
correspondingly
truer
interpretation
of
their
innermost
thought
and
life,
have
rendered
him
still
more
capable
of
ascertaining
the
real
facts
in
the
case,
and
of
forming
accurate
judgments
upon
them.
Antecedently
to
any
knowledge
of
the
New
Testament,
the
people
of
North
China
believed
fully
in
the
possession
of
the
minds
and
bodies
of
men
by
evil
spirits.
This
belief
is
a
part
of
that
animism,
or
spirit
worship,
which
has
existed
in
China—as
in
many
other
countries—
from
the
very
beginning
of
history
or
tradition.
It
has
always
been
understood
that
the
personality
of
the
evil
spirit
usurped,
or
for
the
time
being
supplanted,
that
of
the
unwilling
victim
and
acted
through
his
organs
and
faculties.
Physical
suffering
and
sometimes
violent
paroxysms
attended
the
presence
and
active
influence
of
the
spirit,
and
not
only
the
particular
demoniac,
but
all
his
household
were
filled
with
more
or
less
anxiety
and
distress.
When
therefore
Christianity
was
introduced
into
China,
and
the
narratives
of
demoniacal
possession
given
in
the
New
Testament
were
read,
the
correspondence
that
was
at
once
recognized
by
the
native
Christians
seemed
complete.
In
relation
to
this
particular
form
of
New
Testament
miracles
there
has
never
been
any
difficulty
on
the
part
of
Chinese
Christians,
if
indeed
among
the
heathen
portion
of
the
community.
And
what
is
very
striking
in
the
accounts
given
by
Dr.
Nevius,
is
their
uniform
confidence
shown
in
the
power
of
Jesus,
or
even
of
an
appeal
to
His
name,
to
expel
the
spirits
and
set
the
victims
free.
According
to
the
testimony
of
many
witnesses
no
earnest
Christian
believer
has
ever
continued
to
be
afflicted.
This
seems
to
be
a
generally
accepted
fact,
by
the
heathen
who
have
known
the
circumstances,
as
well
as
by
believers.
It
will
be
observed
that
nearly
all
the
incidents
related
are
given
on
the
testimony
not
of
missionaries,
but
of
native
Christians—mostly
native
pastors.
The
cases
have
been
carefully
investigated,
however,
by
several
different
missionaries,
who
have
shared
in
the
interest
taken
by
Dr.
Nevius,
and
no
one
of
them
appears
to
have
any
doubt
of
the
veracity
of
the
witnesses.
Some
of
the
facts
also
have
passed
under
their
own
immediate
observation.
Missionaries
in
China
have
all
proceeded
with
great
caution
in
this
matter.
Dr.
Nevius
and
others
have
avoided
any
measures
which
might
lead
the
people
to
suppose
that
they
claim
the
power
to
cast
out
devils
even
in
Jesus'
name.
Nor
does
it
appear
that
any
native
minister
has
claimed
any
such
power.
The
most
that
has
been
done
has
been
to
kneel
down
and
pray
to
Jesus
to
relieve
the
sufferer,
at
the
same
time
inviting
all
present
to
unite
in
the
prayer;
and
it
seems
a
well-‐established
fact
that
in
nearly
or
quite
every
instance,
the
person
afflicted,
speaking
apparently
in
a
different
personality
and
with
a
different
voice
has
confessed
the
power
of
Jesus
and
has
departed.
Whatever
theory
we
may
adopt
by
way
of
explaining
these
mysterious
phenomena,
the
idea
of
intentional
fraud
on
the
part
either
of
the
afflicted,
or
of
the
Christian
witnesses
and
sympathizers,
is
excluded.
The
absence
of
all
motive
to
deceive,
the
great
number
of
instances,
the
well-‐tried
character
of
the
witnesses,
and
all
the
circumstances
connected
with
their
minute
and
consistent
narratives,
establish
beyond
reasonable
doubt
their
entire
sincerity.
Whatever
the
world
at
large
may
think,
the
native
Christians
of
Shantung
are
as
fully
convinced,
both
of
the
reality
of
demoniacal
possessions,
and
of
the
available
power
of
Jesus
to
remedy
them,
as
were
the
disciples
in
the
apostolic
church.
And
the
number
of
coincidences
which
Dr.
Nevius
has
pointed
out
between
these
cases
and
those
described
in
the
Gospels
and
the
Acts
of
the
Apostles
is
certainly
remarkable.
In
regard
to
them
each
reader
of
the
book
must
form
his
own
conclusions.
The
author
does
not
insist
upon
any
particular
interpretation,
or
any
final
conclusion.
He
is
evidently
impressed
with
the
gravity
of
his
subject
and
the
possibility
of
erroneous
speculations.
But
in
his
extended
researches
he
has
found
such
speculations
already
rife,
and
he
has
considered
them
briefly
in
some
of
the
later
chapters
of
his
book.
A
belief
in
demoniacal
possession
has
existed
in
many
lands
and
throughout
the
ages,
and
many
and
conflicting
theories
of
explanation
have
been
advanced
by
anthropologists
and
writers
on
psychology,
hypnotism,
etc.
Some
of
these
Dr.
Nevius
has
answered,
and,
as
I
think,
successfully;
and
on
the
whole
his
mind
seems
inclined
to
the
view
that
as
yet
no
theory
has
been
advanced
which
so
well
accords
with
the
facts
as
the
simple
and
unquestioning
conclusion
so
universally
held
by
the
Christians
of
Shantung,
viz.,
that
evil
spirits
do
in
many
instances
possess
or
control
the
mind
and
will
of
human
beings.
Hypnotism,
making
due
allowance
for
a
thousand
extravagances
which
have
attended
it,
does
seem
to
show
that
one
strong
and
magnetic
human
will
may
so
control
the
mind
and
will
of
its
subject
as
by
a
mere
silent
volition
to
direct
his
words
and
acts.
Who
shall
say
then
that
a
disembodied
spirit
may
not
do
the
same?
Professor
Shaler
[Nathan
Southgate,
1841-‐1906]
of
Harvard
in
his
Interpretation
of
Nature
[1893]
has
pointed
out
the
fact
of
a
strong
reaction
against
the
materialism
which
seemed
confident
of
dominion
a
few
years
ago.
Certain
biological
investigators,
flushed
with
the
success
of
their
researches,
were
very
confident
that,
if
they
had
not
been
able
to
discover
the
human
soul
with
the
microscope,
they
had
at
least
identified
it
very
closely
with
the
substance
of
the
brain
and
nerves.
But
now,
as
the
professor
shows,
science
is
beginning
to
discover
realms
of
spirit
lying
beyond
the
physical,
and
of
which
we
have
as
yet
but
the
barest
glimpses
of
knowledge.
Evidently
human
research
has
not
yet
finished
its
work
and
is
not
ready
to
rest
its
case
upon
any
dogmatic
verdict.
Over
against
materialistic
speculation
are
the
vagaries
of
spiritualists,
theosophists,
and
all
apostles
of
Oriental
or
Occidental
occultism.
Their
theories
are
on
the
opposite
extreme,
and
it
is
one
of
their
chief
claims
for
recognition
that
they
hope
to
save
society
from
the
deadening
influence
of
materialism.
Dr.
Nevius,
after
considering
both
of
these
extremes,
finds
no
better
account
of
man's
spiritual
nature
than
that
which
is
given
in
the
Word
of
God:—No
more
rational
view
of
his
conflicts
with
evil,
no
more
satisfactory
and
all
sufficient
remedy
for
that
evil.
While
he
does
not
dogmatize
in
regard
to
the
mysterious
maladies
suffered
in
Shantung
he
deems
it
wise
to
state
the
facts,
nor
does
he
disguise
the
leanings
of
his
own
mind,
in
regard
to
them.
PREFACE
In
this
age
of
super-‐abounding
literature,
an
author
in
presenting
a
new
book
to
the
public,
often
feels
called
upon
to
give
his
reasons
for
so
doing.
Good
and
sufficient
reasons
will
no
doubt
be
thought
especially
called
for
in
again
raising
the
question:
Is
there
such
a
thing
as
Demon-‐Possession
in
this
latter
part
of
the
Nineteenth
Century?
The
author's
apology
is,
that
in
the
prosecution
of
his
missionary
work
in
China
this
subject
was
repeatedly
forced
upon
his
attention,
so
that
it
became
absolutely
necessary
to
examine
it,
and
to
form
an
intelligent
opinion
respecting
it.
In
this
investigation,
in
intervals
of
leisure
during
the
past
twelve
years,
facts
have
been
elicited
which
seem
to
have
more
than
a
local
and
temporary
interest,
as
they
are
nearly
related
to
some
of
the
most
important
questions
of
the
day,
viz.,
the
Authenticity
and
Inspiration
of
the
Bible;
Spiritualism;
and
Materialism.
A
somewhat
exceptional
opportunity
for
observation,
and
one
which
may
prove
transient,
is
an
additional
reason
for
making
facts
which
have
come
to
light
the
common
possession
of
all
who
are
interested
in
them.
As
the
matter
contained
in
this
volume
is
largely
connected
with
the
writer's
individual
experiences,
an
effort
to
suppress
his
own
personality
would
be
a
useless
affectation.
It
is
hoped
that
this
consideration
will
be
regarded
as
a
sufficient
reason
for
using
the
first
personal
pronoun
more
frequently
than
would
otherwise
be
necessary.
Some
of
the
readers
of
these
pages
will
in
all
probability
be
disappointed
in
finding
the
characters
and
doings
of
spirits
much
less
interesting
and
creditable
than
they
are
as
represented
in
the
familiar
writings
of
Milton
and
Dante.
It
must
be
borne
in
mind,
however,
that
this
is
not
a
work
of
the
imagination,
and
that
the
author
is
not
responsible
for
the
characters
which
he
introduces.
His
object
is
to
present
a
truthful
statement
of
facts,
confident
that
from
such
a
course,
nothing
but
good
can
come
to
the
cause
either
of
science
or
religion.
I
wish
here
to
express
my
thanks
to
my
friend
Henry
W.
Rankin,
Esq.,
son
of
Rev.
Henry
V.
Rankin,
formerly
my
beloved
colleague
in
Ningpo,
for
his
kindly
undertaking,
on
my
leaving
for
China,
to
see
this
work
through
the
Press,
and
also
preparing
the
accompanying
Index.
John
L.
Nevius.
August,
1892.
NOTE
OF
EXPLANATION.
By
Henry
W.
Rankin
In
August,
1892,
Dr.
Nevius
finished
his
work
upon
this
book,
placed
it
in
the
hands
of
the
present
writer
to
arrange
for
its
publication,
and
returned
to
China.
He
had
thought
of
adding
another
chapter,
in
which
his
principal
argument,
and
its
applications,
should
be
stated
more
at
large
and
concluded
less
abruptly;
but
time
and
health
did
not
permit.
The
unique
foundations
of
his
book
lie
in
a
collection
of
indisputable
facts
drawn
from
no
libraries
but
from
life.
Yet
he
spent
much
time
searching
in
libraries,
and
towards
the
last
he
did
this
when
he
greatly
needed
rest.
Still
other
features
which
would
add
to
the
completeness
of
the
book
he
would
gladly
have
supplied,
but
he
felt
that
his
own
work
must
cease,
and
that
this
must
be
done,
if
done
at
all,
by
other
hands.
Accepting
the
offer
of
a
friend
to
prepare
an
index,
he
subsequently
expressed
the
desire
that
this
friend,
bound
to
him
by
life-‐long
ties
of
love
and
reverence,
and
by
sympathy
with
his
convictions
in
this
theme,
should
do
more
if
he
would,
than
read
the
proof
and
prepare
the
index.
He
desired
the
correction
of
any
obvious
inaccuracy
of
language
or
quotation,
and
the
addition
of
such
bibliographical
or
other
notes
as
might
further
elucidate
the
subject,
or
enhance
the
value
of
the
book
for
students.
With
diffidence
this
editorial
function
was
assumed,
and
with
the
hope
of
submitting
results
to
his
approval
before
the
volume
should
take
on
its
final
form.
The
further
examination
of
the
related
literature,
and
the
verification
of
reference
and
quotations,
insensibly
grew
to
a
larger
task
than
was
foreseen.
It
consumed
much
time,
while
still
more
delay
was
occasioned
by
illness
and
by
other
cares.
Then
came
the
sad
news
of
the
author's
death,
sad
for
the
many
hearts
bereaved,
though
for
him
it
meant
a
glad
translation
into
the
immediate
presence
of
that
Master
whom
he
had
served
with
devotion
and
delight.
He
had
rounded
out
his
forty
years
of
missionary
life,
rich
in
manifold
experience
and
priceless
fruits.
Dr.
Nevius
stood
in
the
first
rank
of
modern
missionaries
as
an
evangelist,
pastor,
educator,
organizer,
and
founder
of
Christian
literature
in
a
pagan
tongue.
He
was
a
man
of
rare
versatility,
and
adaptability
to
untoward
conditions,
and
there
are
many
who
knew
him
best
as
a
successful
promoter
of
the
material
interests
of
the
great
land
of
his
labors
and
adoption.
The
number
is
also
large
of
those
who
will
look
eagerly
for
the
story
of
his
life
which
his
widow
is
eminently
fitted
to
prepare.1
He
was
one
of
those
all-‐around
men
of
whom
no
class
has
furnished
so
many
or
so
illustrious
examples
as
the
missionaries
of
the
Cross
of
Jesus
Christ
from
St.
Paul
down.
As
a
writer
he
was
a
prolific
author
of
important
works
in
the
Chinese
language.
In
matters
pertaining
to
China
no
man
was
better
informed
than
Dr.
Nevius.
A
book
written
by
him
some
years
ago
as
a
general
account
of
the
land
and
people
is
still
as
good
an
introduction
to
the
subject
as
can
be
found.
It
was
called
China
and
the
Chinese
and
was
published
by
Harper
Bros,
in
New
York
in
1868.
It
was
no
great
pleasure
in
the
subject
that
led
him
to
prepare
the
present
volume,
but
a
deep
sense
of
responsibility.
Experiences
unwelcome,
as
they
were
unsought,
opened
his
mind
to
the
significance
of
a
much-‐neglected
class
of
facts;
neglected
by
many
who
otherwise
would
be
best
qualified
to
interpret
them,
and
who
most
need
to
understand
them.
But
the
facts,
once
known
in
their
integrity,
speak
plainly
for
themselves;
while
the
noble
quality
of
this
author's
mind,
his
evident
fairness,
thoroughness
and
soberness
of
argument,
and
his
magnanimity
towards
all
opponents
of
his
views,
are
as
unmistakable
as
they
are
rare
and
beautiful
wherever
found.
Some
will
think
the
missionary
has
beaten
the
professional
scientist
on
his
own
ground,
and
exhibited
a
model
of
inductive
study,
tested
premises,
and
conclusions
covered
by
the
premises,
such
as
is
seldom
met.
On
the
other
hand,
to
many,
so
offensive
are
the
views
maintained
in
this
volume
that
a
response
from
such
persons
of
apathy
or
contempt
may
be
naturally
expected.
But
from
all
the
pain
of
incurring
such
a
reception
for
his
faithful
work
he
has
been
spared.
As
the
bibliographical
material
accumulated,
it
seemed
best
to
make
a
separate
chapter
of
nearly
all
that
part
of
it
which
had
to
do
with
books
and
writers
not
referred
to
by
our
author
himself.
And
as
these
dealt
with
the
entire
class
of
those
phenomena
of
which
some
varieties
are
more
particularly
treated
in
this
volume,
it
was
thought
proper
to
introduce
the
description
of
books
by
some
general
remarks
upon
the
class.
The
term
"occult"
was
preferred
to
other
designations
of
this
class
as
a
whole
for
reasons
which
appear
in
the
chapter;
and
for
this
eighteenth
chapter,
on
The
Facts
and
Literature
of
the
Occult,
the
present
writer
is
alone
responsible;
so
also
for
the
statements
of
the
Bibliographical
Index
that
succeeds
it;
for
some
scattered
footnotes
of
a
similar
sort;
and
for
that
portion
of
the
Appendix
not
concerned
with
Chinese
instances.
In
these
additions
the
aim
has
been
to
fulfill,
so
far
as
might
be,
the
desires
of
the
author,
to
make
the
book
more
useful
to
every
reader,
and,
in
some
degree,
to
furnish
for
the
student
the
critical
apparatus
that
would
facilitate
original
researches
in
this
field.
But
the
editor's
work
may
be
justly
open
to
severer
judgment
than
that
done
by
the
author.
Debarred
from
the
latter's
counsel
by
long
distance,
then
by
his
death,
having
to
work
alone,
without
the
stimulus
of
companionship
in
dealing
with
a
gloomy
and
oppressive
theme,
in
much
bodily
weakness,
and
with
insufficient
access
to
books,
it
would
not
be
surprising
if
at
some
points
the
bounds
of
prudence
were
exceeded,
or
errors
committed
unawares.
He
can
but
hope
that
such
errors,
should
they
exist,
may
be
charged
to
their
proper
source;
and
that
nothing
which
he
may
have
said
or
omitted
shall
impair
the
due
effect
of
the
author's
words,
or
lessen
the
respectful
attention
which
they
receive.
Henry
W.
Rankin.
East
Northfield,
Mass.
Description:Demon Possession in India, Japan, and Other Lands. IX In August, 1892, Dr. Nevius finished his work upon this book, placed it in the hands of the.
