bility. Where expectation is satisfied, there sensibility is distinctly predominant; but where expectation is disappointed, there intellect is just as distinctly predominant. To appreciate the strength of this conclusion, it will be well to remind ourselves once more of the range of facts upon which it is based. In only three cases in Group I, and one case in Group II. was it necessary to rely solely upon the subject's paper. A second interesting result is that those whose expectation is satisfied belong almost exclusively to the slow-intense and prompt-weak varieties, the temperaments approaching most nearly those traditionally known as the melancholic and sanguine. On the other hand, those whose expectation is disappointed, belong more largely to the prompt-intense variety, or the choleric temperament, though the distribution between the choleric, melancholic and sanguine is fairly even. Again, comparing the two main groups with respect to promptness and intensity, each by itself, we find that, on the whole, Group II. exceeds Group I. in both promptness and intensity. Finally, some slight confirmation of the representative character of these results is found in the heterogeneity of the cases in Group III.'

An inquiry was next made into the frequency among the subjects studied of mental and motor automatisms. Of 73 persons examined there were 22, or 30 per cent. of them, who had experienced some kind of mental or motor automatisms. These consisted in striking dreams, hallucinations, or motor automatisms such as uncontrollable laughter, clapping of hands, and so forth, at the time of religious transformation. Of the 22 who had undergone such experiences, 13, or 72 per cent. of them, belong to Groups. I and III. above, only one belongs to Group II. The conclusion from this part of our study is that a tendency to automatic mental processes is the soil most favourable for striking religious transformations,'

Mr Coe next proceeded to study the relative suggestibility of the three groups. In doing this he sub

jected the persons studied to hypnotic suggestion, and kept a constant look-out for evidences in the subjects of spontaneous auto-suggestion. The problem then became whether external suggestion was more prominent in Group I. and auto-suggestion in Group II. . . . What was looked for was evidence of spontaneity or originality rather than mere readiness of response or its opposite. . . . But the behaviour under suggestion was decidedly different. Let us call the two types the passive and the spontaneous. Under the former belong those who take no decided or original part in the experiment. Their response to external suggestion may not be very pronounced, but they initiate nothing after once they have begun to yield. Under the spontaneous type belong, on the other hand, the few who appear to be non-suggestible and those who, while responding to suggestion, take a more or less original part by adding to the experiment or by waking themselves up.

Comparing Group I., II. and III. with respect to this point, we find certain plain differentiations. Το begin with, as might be expected, nearly all the persons who have experienced any of the mental or motor automatisms already described are "passives." Thirteen such persons were experimented upon, and of these 10 clearly belonged to the passive type. . . . A few cases were not accessible for purposes of experiment. The numbers experimented upon in the two groups were respectively 14 and 12. All the persons in Group III. were experimented upon. The results are as follows:In general, the line between Groups I. and II. coincides with that between the passive and the spontaneous types, though apparent exceptions exist, and though the interpretation of the facts is not equally clear in all cases. Of the 14 cases in Group I. (persons who expected a striking transformation and experienced it), 13 are of the passive type. Of the 13 persons in Group II. (expectation disappointed), 9 clearly belong to the spontaneous type, I is entirely passive, and 2 are open to some doubt. Of the 5 persons in Group III. (strik

ing experience, yet disappointed) 2 are passive and 3 spontaneous.'

These conclusions in regard to the close connection between temperament and the nature of religious experience will stand us in good stead as we proceed, in helping us to understand the causes that underlie certain varieties of religious experience. We must be reminded constantly, however, that the whole process is a most intricate and complex one, and that no part of it is explicable, perhaps, by a single cause. As we shall see later, we are to look on conversion in part from the psychic side in the interplay of ideas.

CHAPTER VI

THE MENTAL AND BODILY AFFECTIONS IMMEDIATELY ACCOMPANYING CONVERSION

WE shall be spared a tabular presentation of the phenomena at the critical point in conversion. Those immediately before the turning-point are the same, practically, as those during the conviction period, but deepened and intensified; and those momentarily following the change are apparently the same in quality as the post-conversion experiences which will be described later. Although more intense than the experiences leading up to conversion, and those during the succeeding period, they are, singularly, less fully and accurately described. Many things are happening, apparently, which, during the intenser emotion, evade critical analysis, even in the retrospect. We shall,

accordingly, be concerned in this chapter with a description of some of the bolder outlines of the process involved in the crisis itself, as shown in the mental and bodily states.

1. The Intensity of the Emotions.-Although the experiences are usually more intense than those we have already noticed, there are many exceptions to the rule. The cases would easily arrange themselves in a series from those in which there is almost no feeling accompaniment to those, at the other extreme, in which there is intense struggle, the height of pain and joy, and vivid experiences quite out of the range of ordinary life. In a few instances definite changes seem to be worked out quietly somehow in the depths of one's nature without

registering themselves in the emotions, and they are presented ready-made to consciousness. M., 18. 'There was no emotion. It was a calm acceptance of the power of Christ to save.' M., 12. 'It was simply a jump for the better.' F., 22. 'I was reared in sceptical surroundings. I prided myself that I was not deluded as others were.... I felt as I rose to declare myself that a life of decisions was being given up in that one moment. I fully realised what it meant. Mine was just a decision made known to the world that I was going to try the other side. I didn't expect any change, from my cool standpoint, so experienced no extra happiness. didn't seem supernatural, but about as unlikely to come out as it did as for miracles to go so decidedly opposite to the natural.'

It

The cases shade off rapidly, however, into those which are wrought out with high emotion. M., 19. 'Yearning for a sense of communion with Him, the words, "Seek ye the Lord while he may be found," came with thrilling power.' The incident is described as a ' tumultuous emotional incident.' A very few instances press so close to the emotional end of the series that one wonders to what extent they are pathological. M., 28. 'I fell on my face by a bench and tried to pray. Every time I would call on God something like a man's hand would strangle me by choking. I thought I would surely die if I did not get help. I made one final effort to call on God for mercy if I did strangle and die, and the last I remember at that time was falling back on the ground with that same unseen hand on my throat. When I came to myself there was a crowd around praising God. The very heavens seemed to open and pour down rays of light and glory.' It would not be fair to estimate the average cases by either of the extremes.

When the feelings attending conversion were collated and compared with those during the conviction period, they were found to be not only more intense, but to be described more often in physical terms. There is evi