CHAPTER LXIII.

DISSERTATION BY AN ANONYMOUS WRITER.

_Answer to a Letter on the subject of the Apparition of St. Maur._

"You have been before me, sir, respecting the spirit of St. Maur, which causes so much conversation at Paris; for I had resolved to send you a short detail of that event, in order that you might impart to me your reflections on a matter so delicate and so interesting to all Paris. But since you have read an account of it, I cannot understand why you have hesitated a moment to decide what you ought to think of it. What you do me the honor to tell me, that you have suspended your judgment of the case until I have informed you of mine, does me too much honor for me to be persuaded of it; and I think there is more probability in believing that it is a trick you are playing me, to see how I shall extricate myself from such slippery ground. Nevertheless, I cannot resist the entreaties, or rather the orders, with which your letter is filled; and I prefer to expose myself to the pleasantry of the free thinkers, or the reproaches of the credulous, than the anger of those with which I am threatened by yourself.

"You ask if I believe that spirits come back, and if the circumstance which occurred at St. Maur can be attributed to one of those incorporeal substances?

"To answer your two questions in the same order that you propose them to me, I must first tell you, that the ancient heathens acknowledge various kinds of spirits, which they called _lares_, _larvæ_, _lemures_, _genii_, _manes_.

"For ourselves, without pausing at the folly of our cabalistic philosophers, who fancy spirits in every element, calling those sylphs which they pretend to inhabit the air; _gnomes_, those which they feign to be under the earth; _ondines_, those which dwell in the water; and _salamanders_, those of fire; we acknowledge but three sorts of created spirits, namely, angels, demons, and the souls which God has united to our bodies, and which are separated from them by death.

"The Holy Scriptures speak in too many places of the apparitions of the angels to Abraham, Jacob, Tobit, and several other holy patriarchs and prophets, for us to doubt of it. Besides, as their name signifies their ministry, being created by God to be his messengers, and to execute his commands, it is easy to believe that they have often appeared visibly to men, to announce to them the will of the Almighty. Almost all the theologians agree that the angels appear in the aërial bodies with which they clothe themselves.

"To make you understand in what manner they take and invest themselves with these bodies, in order to render themselves visible to men, and to make themselves heard by them, we must first of all explain what is vision, which is only the bringing of the _species_ within the compass of the organ of sight. This "_species_" is the ray of light broken and modified upon a body, on which, forming different angles, this light is converted into colors. For an angle of a certain kind makes red, another green, blue or yellow, and so on of all the colors, as we perceive in the prism, on which the reflected rays of the sun forms the different colors of the rainbow; the _species_ visible is then nothing else than the ray of light which returns from the object on which it breaks to the eyes.

"Now, light falls only on three kinds of objects or bodies, of which some are diaphanous, others opake, and the others participate in these two qualities, being partly diaphanous and partly opake. When the light falls on a diaphanous body which is full of an infinity of little pores, as the air, it passes through without causing any reflection. When the light falls on a body entirely opake, as a flower, for instance, not being able to penetrate it, its ray is reflected from it, and returns from the flower to the eye, to which it carries the _species_, and renders the colors distinguishable, according to the angles formed by reflection. If the body on which the light falls is in part opake and in part diaphanous, like glass, it passes through the diaphanous part, that is to say, through the pores of the glass which it penetrates, and reflects itself on the opake particles, that is to say, which are not porous. Thus the air is invisible, because it is absolutely penetrated with light: the flower sends back a color to the eye, because, being impenetrable to the light, it obliges it to reflect itself; and the glass is visible only because it contains some opake particles, which, according to the diversity of angles formed upon it by the ray of light, reflect different colors.

"That is the manner in which vision is formed, so that air being invisible, on account of its extreme transparency, an angel could not clothe himself with it and render himself visible, but by thickening the air so much, that from diaphanous it became opake, and capable of reflecting the ray of light to the eye of him who perceived him. Now, as the angels possess knowledge and power far beyond anything we can imagine, we need not be astonished if they can form aërial bodies, which are rendered visible by the opacity they impart to them. In respect to the organs necessary to these aërial bodies, to form sounds and make themselves heard, without having any recourse to the disposition of matter, we must attribute them entirely to a miracle.

"It is thus that angels have appeared to the holy patriarchs. It is thus that the glorious souls that participate the angelic nature can assume an aërial body to render themselves visible, and that even demons, by thickening and condensing the air, can make to themselves a body of it, so as to become visible to men, by the particular permission of God, to accomplish the secrets of his providence, as they are said to have appeared to St. Anthony the Hermit, and to other saints, in order to tempt them.

"Excuse, sir, this little physical digression, with which I could not dispense, in order to make you understand the manner in which angels, who are purely spiritual substances, can be perceived by our fleshly senses.

"The only point on which the holy doctors do not agree on this subject is, to know if angels appear to men of their own accord, or whether they can do it only by an express command from God. It seems to me that nothing can better contribute to the decision of this difficulty, than to determine the way in which the angels know all things here below; for if it is by means of "_species_" which God communicates to them every day, as St. Augustine believes, there is no reason to doubt of their knowing all the wants of mankind, or that they can, in order to console and strengthen them, render their presence sensible to them, by God's permission, without receiving an express command from him on the subject; which may be concluded from what St. Ambrose says on the subject of the apparition of angels, who are by nature invisible to us, and whom their will renders visible. _Hujus naturæ est non videri, voluntatis, videri._[662]

"On the subject of demons, it is certain that their power was very great before the coming of Jesus Christ, since he calls them himself, the powers of darkness, and the princes of this world. It cannot be doubted that they had for a long time deceived mankind, by the wonders which they caused to be performed by those who devoted themselves more particularly to their service; that several oracles have been the effect of their power and knowledge, although part of them must be ascribed to the subtlety of men; and that they may have appeared under fantastic forms, which they assumed in the same way as the angels, that is to say, in aërial bodies, which they organized. The Holy Scriptures assure us even, that they took possession of the bodies of living persons. But Jesus Christ says too precisely, that he has destroyed the kingdom of the demons, and delivered us from their tyranny, for us possibly to think rationally that they still possess that power over us which they had formerly, so far as to work wonderful things which appeared miraculous; such as they relate of the vestal virgin, who, to prove her virginity, carried water in a sieve; and of her who by means of her sash alone, towed up the Tiber a boat, which had been so completely stranded that no human power could move it. Almost all the holy doctors agree, that the only means they now have of deceiving us is by suggestion, which God has left in their power to try our virtue.

"I shall not amuse myself by combating all the impositions which have been published concerning demons, incubi, and succubi, with which some authors have disfigured their works, any more than I shall reply to the pretended possession of the nuns of Loudun, and of Martha Brossier,[663] which made so much noise at Paris at the commencement of the last century; because several learned men who have favored us with their reflections on these adventures, have sufficiently shown that the demons had nothing to do with them; and the last, above all, is perfectly quashed by the report of Marescot, a celebrated physician, who was deputed by the Faculty of Theology to examine this girl who performed so many wonders. Here are his own words, which may serve as a general reply to all these kind of adventures:--_A naturâ multa plura ficta, à Dæmone nulla._ That is to say, that the constitution of Martha Brossier, who was apparently very melancholy and hypochondriacal, contributed greatly to her fits of enthusiasm; that she feigned still more, and that the devil had nothing to do with it.

"If some of the fathers, as St. Thomas, believe that the demons sometimes produce sensible effects, they always add, that it can be only by the particular permission of God, for his glory and the salvation of mankind.

"In regard to all those prodigies and those common spells, which the people ascribe to sorcery or commerce with the demon, it is proved that they can be performed only by natural magic, which is the knowledge of secret effects of natural causes, and several by the subtlety of art. It is the opinion of the greater number of the fathers of the church who have spoken of it; and without seeking testimony of it in Pagan authors, such as Xenophon, Athenæus, and Pliny, whose works are full of an infinity of wonders which are all natural, we see in our own time the surprising effects of nature, as those of the magnet, of steel, and mercury, which we should attribute to sorcery as did the ancients, had we not seen sensible demonstrations of their powers. We also see jugglers do such extraordinary things, which seem so contrary to nature, that we should look upon these charlatans as magicians, if we did not know by experience, that their address alone, joined to constant practice, makes them able to perform so many things which seem marvelous to us.

"All the share that the demons have in the criminal practices of those who are commonly called sorcerers, is suggestion; by which means they invite them to the abominable research of every natural cause which can do injury to others.

"I am now, sir, at the most delicate point of your question, which is, to know if our souls can return to earth after they are separated from our bodies.

"As the ancient philosophers erred so strongly on the nature of the soul--some believing that it was but a fire which animated us, and others a subtile air, and others affirming that it was nothing else but the proper arrangement of all the machine of the body, a doctrine which could not be admitted any more as the cause of in men than in beasts; we cannot therefore be surprised that they had such gross ideas concerning their state after death.

"The error of the Greeks, which they communicated to the Romans, and the latter to our ancestors was, that the souls whose bodies were not solemnly interred by the ministry of the priests of religion, wandered out of Hades without finding any repose, until their bodies had been burned and their ashes collected. Homer makes Patroclus, who was killed by Hector, appear to his friend Achilles in the night to ask him for burial, without which, he is deprived, he says, of the privilege of passing the river Acheron. There were only the souls of those who had been drowned, whom they believed unable to return to earth after death; for which we find a curious reason in Servius, the interpreter of Virgil, who says, the greater number of the learned in Virgil's time, and Virgil himself, believing that the soul was nothing but a fire, which animated and moved the body, were persuaded that the fire was entirely extinguished by the water--as if the material could act upon the spiritual. Virgil explains his opinions on the subject of souls very clearly in these verses:--

'Igneus est ollis vigor, et celestis origo.'

And a little after,

'totos infusa per artus Mens agitat molem, et toto se corpore miscet;'

to mark the universal soul of the world, which he believed with the greater part of the philosophers of his time.

"Again, it was a common error amongst the pagans, to believe that the souls of those who died before they were of their proper age, which they placed at the end of their growth, wandered about until the time came when they ought naturally to be separated from their bodies. Plato, more penetrating and better informed than the others, although like them mistaken, said, that the souls of the just who had obeyed virtue ascended to the sky; and that those who had been guilty of impiety, retaining still the contagion of the earthly matter of the body, wandered incessantly around the tombs, appearing like shadows and phantoms.

"For us, whom religion teaches that our souls are spiritual substances created by God, and united for a time to bodies, we know that there are three different states after death.

"Those who enjoy eternal beatitude, absorbed, as the holy doctors say, in the contemplation of the glory of God, cease not to interest themselves in all that concerns mankind, whose miseries they have undergone; and as they have attained the happiness of angels, all the sacred writers ascribe to them the same privilege of possessing the power, as aërial bodies, of rendering themselves visible to their brethren who are still upon earth, to console them, and inform them of the Divine will; and they relate several apparitions, which always happened by the particular permission of God.

"The souls whose abominable crimes have plunged them into that gulf of torment, which the Scripture terms hell, being condemned to be detained there forever, without being able to hope for any relief, care not to have permission to come and speak to mankind in fantastic forms. The Scripture clearly set forth the impossibility of this return, by the discourse which is put into the mouth of the wicked rich man in hell, introduced speaking to Abraham; he does not ask leave to go himself, to warn his brethren on earth to avoid the torments which he suffers, because he knows that it is not possible; but he implores Abraham to send thither Lazarus, who was in glory. And to observe _en passant_ how very rare are the apparitions of the blessed and of angels, Abraham replies to him, that it would be useless, since those who are upon earth have the Law and the Prophets, which they have but to follow.

"The story of the canon of Rheims, in the eleventh century, who, in the midst of the solemn service which was being performed for the repose of his soul, spoke aloud and said, That he was sentenced and condemned,[664] has been refuted by so many of the learned, who have shown that this circumstance is clearly supposititious, since it is not found in any contemporaneous author; that I think no enlightened person can object it against me. But even were this story as incontestable as it is apocryphal, it would be easy for me to say in reply, that the conversion of St. Bruno, who has won so many souls to God, was motive enough for the Divine Providence to perform so striking a miracle.

"It now remains for me to examine if the souls which are in purgatory, where they expiate the rest of their crimes before they pass to the abode of the blessed, can come and converse with men, and ask them to pray for their relief.

"Although those who have desired to maintain this popular error, have done their endeavors to support it by different passages from St. Augustine, St. Jerome, and St. Thomas, it is certain that all these fathers speak only of the return of the blessed to manifest the glory of God; and of St. Augustine says precisely, that if it were possible for the souls of the dead to appear to men, not a day would pass without his receiving a visit from Monica his mother.

"Tertullian, in his Treatise on the Soul, laughs at those who in his time believed in apparitions. St. John Chrysostom, speaking on the subject of Lazarus, formally denies them; as well as the law glossographer, Canon John Andreas, who calls them phantoms of a sickly imagination, and all that is reported about spirits which people think they hear or see, vain apparitions. The 7th chapter of Job, and the song of King Hezekiah, reported in the 38th chapter of Isaiah, are all full of the witnesses which the Holy Spirit seems to have desired to give us of this truth, that our souls cannot return to earth after our death until God has made them angels.

"But in order to establish this still better, we must reply to the strongest objections of those who combat it. They adduce the opinion of the Jews, which they pretend to prove by the testimony of Josephus and the rabbis; the words of Jesus Christ to his apostles, when he appeared to them after his resurrection; the authority of the council of Elvira;[665] some passages from St. Jerome, in his Treatise against Vigilantius; of decrees issued by different Parliaments, by which the leases of several houses had been broken on account of the spirits which haunted them daily, and tormented the lodgers or tenants; in short an infinite number of instances, which are scattered in every story.

"To destroy all these authorities in a few words, I say first of all, that it cannot be concluded that the Jews believed in the return of spirits after death, because Josephus assures us that the spirit which the Pythoness caused to appear to Saul was the true spirit of Samuel; for, besides that the holiness of this prophet had placed him in the number of the blessed, there are circumstances attending this apparition which have caused most of the holy fathers[666] to doubt whether it really was the ghost of Samuel, believing that it might be an illusion with which the Pythoness deceived Saul, and made him believe that he saw that which he desired to see.

"What several rabbis relate of patriarchs, prophets, and kings whom they saw on the mountain of Gerizim, does not prove either that the Jews believed that the spirits of the dead could come back, since it was only a vision proceeding from the spirit in ecstasy, which believed it saw what it saw not truly; all those who compose this appearance were persons of whose holiness the Jews were persuaded. What Jesus Christ says to his apostles, that the spirits have 'neither flesh nor bones,' far from making us believe that spirits can come back again, proves on the contrary evidently, that they cannot without a miracle make us sensible of their presence, since it requires absolutely a corporeal substance and bodily organs to utter sounds; the description does agree with souls, they being pure substances, exempt from matter, invisibles, and therefore cannot _naturally_ be subject to our senses.

"The Provincial Council held in Spain during the pontificate of Sylvester I., which forbids us to light a taper by day in the cemeteries of martyrs, adding, as a reason, that we must not disturb the spirits of the saints, is of no consideration; because besides that these words are liable to different interpretations, and may even have been inserted by some copyist, as some learned men believe, they only relate to the martyrs, of whom we cannot doubt that their spirits are blessed.

"I make the same reply to a passage of St. Jerome, because arguing against the heresiarch Vigilantius, who treated as illusions all the miracles which were worked at the tombs of the martyrs; he endeavors to prove to him that the saints who are in heaven always take part in the miseries of mankind, and sometimes even appear to them visibly to strengthen and console them.

"As for the decrees which have annulled the leases of several houses on account of the inconvenience caused by ghosts to those who lodged therein, it suffices to examine the means and the reasons upon which they were obtained, to comprehend that either the judges were led into error by the prejudices of their childhood, or that they were obliged to yield to the proofs produced, often even against their own superior knowledge, or they have been deceived by imposture, or by the simplicity of the witnesses.

"With respect to the apparitions, with which all such stories are filled, one of the strongest which can be objected against my argument, and to which I think myself the more obliged to reply, is that which is affirmed to have occurred at Paris in the last century, and of which five hundred witnesses are cited, who have examined into the truth of the matter with particular attention. Here is the adventure, as related by those who wrote at the time it took place.[667]

"The Marquis de Rambouillet, eldest brother of the Duchess of Montauzier, and the Marquis de Précy, eldest son of the family of Nantouillet, both of them between twenty and thirty, were intimate friends, and went to the wars, as in France do all men of quality. As they were conversing one day together on the subject of the other world, after several speeches which sufficiently showed that they were not too well persuaded of the truth of all that is said concerning it, they promised each other that the first who died should come and bring the news to his companion. At the end of three months the Marquis de Rambouillet set off for Flanders, where the war was then being carried on; and de Précy, detained by a high fever, remained at Paris. Six weeks afterwards de Précy, at six in the morning, heard the curtains of his bed drawn, and turning to see who it was, he perceived the Marquis de Rambouillet in his buff vest and boots; he sprung out of bed to embrace him to show his joy at his return, but Rambouillet, retreating a few steps, told him that these caresses were no longer seasonable, for he only came to keep his word with him; that he had been killed the day before on such an occasion; that all that was said of the other world was certainly true; that he must think of leading a different life; and that he had no time to lose, as he would be killed the first action he was engaged in.

"It is impossible to express the surprise of the Marquis de Précy at this discourse; as he could not believe what he heard, he made several efforts to embrace his friend, whom he thought desirous of deceiving him, but he embraced only air; and Rambouillet, seeing that he was incredulous, showed the wound he had received, which was in the side, whence the blood still appeared to flow. After that the phantom disappeared, and left de Précy in a state of alarm more easy to comprehend than describe; he called at the same time his valet-de-chambre, and awakened all the family with his cries. Several persons ran to his room, and he related to them what he had just seen. Every one attributed this vision to the violence of the fever, which might have deranged his imagination; they begged him to go to bed again, assuring him that he must have dreamed what he told them.

"The Marquis in despair, on seeing that they took him for a visionary, related all the circumstances I have just recounted; but it was in vain for him to protest that he had seen and heard his friend, being wide awake; they persisted in the same idea until the arrival of the post from Flanders, which brought the news of the death of the Marquis de Rambouillet.

"This first circumstance being found true, and in the same manner as de Précy had said, those to whom he had related the adventure began to think that there might be something in it, because Rambouillet having been killed precisely the eve of the day he had said it, it was impossible de Précy should have known of it in a natural way. This event having spread in Paris, they thought it was the effect of a disturbed imagination, or a made up story; and whatever might be said by the persons who examined the thing seriously, there remained in people's minds a suspicion, which time alone could disperse: this depended on what might happen to the Marquis de Précy, who was threatened that he should be slain in the first engagement; thus every one regarded his fate as the dénouement of the piece; but he soon confirmed everything they had doubted the truth of, for as soon as he recovered from his illness he would go to the combat of St. Antoine, although his father and mother, who were afraid of the prophecy, said all they could to prevent him; he was killed there, to the great regret of all his family.

"Supposing all these circumstances to be true, this is what I should say to counteract the deductions that some wish to derive from them.

"It is not difficult to understand that the imagination of the Marquis de Précy, heated by fever, and troubled by the recollection of the promise that the Marquis de Rambouillet and himself had exchanged, may have represented to itself the phantom of his friend, whom he knew to be fighting, and in danger every moment of being killed. The circumstances of the wound of the Marquis de Rambouillet, and the prediction of the death of de Précy, which was fulfilled, appears more serious: nevertheless, those who have experienced the power of presentiments, the effects of which are so common every day, will easily conceive that the Marquis de Précy, whose mind, agitated by a burning fever, followed his friend in all the chances of war, and expected continually to see announced to himself by the phantom of his friend what was to happen, may have imagined that the Marquis de Rambouillet had been killed by a musket-shot in the side, and that the ardor which he himself felt for war might prove fatal to him in the first action. We shall see by the words of St. Augustine, which I shall cite by-and-by, how fully that Doctor of the Church was persuaded of the power of imagination, to which he attributes the knowledge of things to come. I shall again establish the authority of presentiments by a most singular instance.

"A lady of talent, whom I knew particularly well, being at Chartres, where she was residing, dreamt in the night that in her sleep she saw Paradise, which she fancied to herself was a magnificent hall, around which were in different ranks the angels and spirits of the blessed, and God, who presided in the midst, on a shining throne. She heard some one knock at the door of this delightful place; and St. Peter having opened it, she saw two pretty children, one of them clothed in a white robe, and the other quite naked. St. Peter took the first by the hand and led him to the foot of the throne, and left the other crying bitterly at the door. She awoke at that moment, and related her dream to several persons, who thought it very remarkable. A letter which she received from Paris in the afternoon informed her that one of her daughters was brought to bed with two children, who were dead, and only one of them had been baptized.

"Of what may we not believe the imagination capable, after so strong a proof of its power? Can we doubt that amongst all the pretended apparitions that are related, imagination alone produces all those which do not proceed from angels and blessed spirits, or which are not the effect of fraudulent contrivance?

"To explain more fully what has given rise to those phantoms, the apparition of which has been published in all ages, without availing myself of the ridiculous opinion of the skeptics, who doubt of everything, and assert that our senses, however sound they may be, can only imagine everything falsely, I shall remark that the wisest amongst the philosophers maintain that deep melancholy, anger, frenzy, fever, depraved or debilitated senses, whether naturally, or by accident, can make us see and hear many things which have no foundation.

"Aristotle says[668] that in sleep the interior senses act by the local movement of the humors and the blood, and that this action descends sometimes to the sensitive organs, so that on awaking, the wisest persons think they see the images they have dreamt of.

"Plutarch, in the Life of Brutus, relates that Cassius persuaded Brutus that a spectre which the latter declared he had seen on waking, was an effect of his imagination; and this is the argument which he puts in his mouth:--

"'The spirit of man being extremely active in its nature, and in continual motion, which produces always some fantasy; above all, melancholy persons, like you, Brutus, are more apt to form to themselves in the imagination ideal images, which sometimes pass to their external senses.'

"Galen, so skilled in the knowledge of all the springs of the human body, attributes spectres to the extreme subtility of sight and hearing.

"What I have read in Cardan seems to establish the opinion of Galen. He says that, being in the city of Milan, it was reported that there was an angel in the air, who appeared visibly, and having ran to the market-place, he, with two thousand others, saw the same. As even the most learned were in admiration at this wonder, a clever lawyer, who came to the spot, having observed the thing attentively, sensibly made them remark that what they saw was not an angel, but the figure of an angel, in stone, placed on the top of the belfry of St. Gothard, which being imprinted in a thick cloud by means of a sunbeam which fell upon it, was reflected to the eyes of those who possessed the most piercing vision. If this fact had not been cleared up on the spot by a man exempt from all prejudice, it would have passed for certain that it was a real angel, since it had been seen by the most enlightened persons in the town to the number of two thousand.

"The celebrated du Laurent, in his treatise on Melancholy, attributes to it the most surprising effects; of which he gives an infinite number of instances, which seem to surpass the power of nature.

"St. Augustine, when consulted by Evodius, Bishop of Upsal, on the subject I am treating of, answers him in these terms: 'In regard to visions, even of those by which we learn something of the future, it is not possible to explain how they are formed, unless we could first of all know how everything arises which passes through our minds when we think; for we see clearly that a number of images are excited in our minds, which images represent to us what has struck either our eyes or our other senses. We experience it every day and every hour.' And a little after, he adds: 'At the moment I dictate this letter, I see you with the eyes of my mind, without your being present, or your knowing anything about it; and I represent to myself, through my knowledge of your character, the impression that my words will make on your mind, without nevertheless knowing or being able to understand how all this passes within me.'

"I think, sir, you will require nothing more precise than these words of St. Augustine to persuade you that we must attribute to the power of imagination the greater number of apparitions, even of those through which we learn things which it would seem could not be known naturally; and you will easily excuse my undertaking to explain to you how the imagination works all these wonders, since this holy doctor owns that he cannot himself comprehend it, though quite convinced of the fact.

"I can tell you only that the blood which circulates incessantly in our arteries and veins, being purified and warmed in the heart, throws out thin vapors, which are its most subtile parts, and are called animal spirits; which, being carried into the cavities of the brain, set in motion the small gland which is, they say, the seat of the soul, and by this means awaken and resuscitate the species of the things that they have heard or seen formerly, which are, as it were, enveloped within it, and form the internal reasoning which we call thought. Whence comes it that beasts have memory as well as ourselves, but not the reflections which accompany it, which proceed from the soul, and that they have not.

"If what Mr. Digby, a learned Englishman, and chancellor of Henrietta, Queen of England, Father Kircher, a celebrated Jesuit, Father Schort, of the same society, Gaffarelli and Vallemont, publish of the admirable secret of the palingenesis, or resurrection of plants, has any foundation, we might account for the shades and phantoms which many persons declare to have seen in cemeteries.

"This is the way in which these curious researchers arrive at the marvelous operation of the palingenesis:--

"They take a flower, burn it, and collect all the ashes of it, from which they extract the salts by calcination. They put these salts into a glass phial, wherein having mixed certain compositions capable of setting them in motion when heated, all this matter forms a dust of a bluish hue; of this dust, excited by a gentle warmth, arises a stem, leaves, and a flower; in a word, they perceive the apparition of a plant springing from its ashes. As soon as the warmth ceases, all the spectacle vanishes, the matter deranges itself and falls to the bottom of the vessel, to form there a new chaos. The return of heat resuscitates this vegetable phoenix, hidden in its ashes. And as the presence of warmth gives it life, its absence causes its death.

"Father Kircher, who tries to give a reason for this admirable phenomenon, says that the seminal virtue of every mixture is concentrated in the salts, and that as soon as warmth sets them in motion they rise directly and circulate like a whirlwind in this glass vessel. These salts, in this suspension, which gives them liberty to arrange themselves, take the same situation and form the same figure as nature had primitively bestowed on them; retaining the inclination to become what they had been, they return to their first destination, and form themselves into the same lines as they occupied in the living plant; each corpuscle of salt re-entering its original arrangement which it received from nature; those which were at the foot of the plant place themselves there; in the same manner, those which compose the top of the stem, the branches, the leaves, and the flowers, resume their former place, and thus form a perfect apparition of the whole plant.

"It is affirmed that this operation has been performed upon a sparrow;[669] and the gentlemen of the Royal Society of England, who are making their experiments on this matter, hope to succeed in making them on human beings also.[670]

"Now, according to the principle of Father Kircher and the most learned chemists, who assert that the substantial form of bodies resides in the salts, and that these salts, set in motion by warmth, form the same figure as that which had been given to them by nature, it is not difficult to comprehend that dead bodies being consumed away in the earth, the salts which exhale from them with the vapors, by means of the fermentations which so often occur in this element, may very well, in arranging themselves above ground, form those shadows and phantoms which have frightened so many people. Thus we may perceive how little reason there is to ascribe them to the return of spirits, or to demons, as some ignorant people have done.

"To all the authorities by means of which I have combated the apparitions of spirits which are in purgatory, I shall still add some very natural reflections. If the souls which are in purgatory could return hither to ask for prayers to pass into the abode of glory, there would be no one who would not receive similar entreaties from his relations and friends, since all the spirits being disposed to do the same thing, apparently, God would grant them all the same permission. Besides, if they possessed this liberty, no sensible person could understand why they should accompany their appearance with all the follies so circumstantially related in those stories, as rolling up a bed, opening the curtains, pulling off a blanket, overturning the furniture, and making a frightful noise. In short, if there were any reality in these apparitions, it is morally impossible that in so many ages _one_ would not have been found so well authenticated that it could not be doubted.

"After having sufficiently proved that all the apparitions which cannot be ascribed to angels or to the souls of the blessed are produced only by one of the three following causes--the extreme subtility of the senses; the derangement of the organs, as in madness and high fever; and the power of imagination--let us see what we must think of the circumstance which occurred at St. Maur.

"Although you have already seen the account that has been given of it, I believe, sir, that you will not be displeased if I here give you the detail of the more particular circumstances. I shall endeavor to omit nothing that has been done to confirm the truth of the circumstance, and I shall even make use of the exact words of the author, as much as I can, that I may not be accused of detracting from the adventure.

"Monsieur de S----, to whom it happened, is a young man, short in stature, well made for his height, between four and five-and-twenty years of age. Being in bed, he heard several loud knocks at his door without the maid servant, who ran thither directly, finding any one; and then the curtains of his bed were drawn, although there was only himself in the room. The 22d of last March, being, about eleven o'clock at night, busy looking over some lists of works in his study, with three lads who are his domestics, they all heard distinctly a rustling of the papers on the table; the cat was suspected of this performance, but M. de S. having taken a light and looked diligently about, found nothing.

"A little after this he went to bed, and sent to bed also those who had been with him in his kitchen, which is next to his sleeping-room; he again heard the same noise in his study or closet; he rose to see what it was, and not having found anything more than he did the first time, he was going to shut the door, but he felt some resistance to his doing so; he then went in to see what this obstacle might be, and at the same time heard a noise above his head towards the corner of the room, like a great blow on the wall; at this he cried out, and his people ran to him; he tried to reassure them, though alarmed himself; and having found naught he went to bed again and fell asleep. Hardly had these lads extinguished the light, than M. de S. was suddenly awakened by a shake, like that of a boat striking against the arch of a bridge; he was so much alarmed at it that he called his domestics; and when they had brought the light, he was strangely surprised to find his bed at least four feet out of its place, and he was then aware that the shock he had felt was when his bedstead ran against the wall. His people having replaced the bed, saw, with as much astonishment as alarm, all the bed-curtains open at the same moment, and the bedstead set off running towards the fire-place. M. de S. immediately got up, and sat up the rest of the night by the fire-side. About six in the morning, having made another attempt to sleep, he was no sooner in bed than the bedstead made the same movement again, twice, in the presence of his servants, who held the bed-posts to prevent it from displacing itself. At last, being obliged to give up the game, he went out to walk till dinner time; after which, having tried to take some rest, and his bed having twice changed its place, he sent for a man who lodged in the same house, as much to reassure himself in his company, as to render him a witness of so surprising a circumstance. But the shock which took place before this man was so violent, that the left foot at the upper part of the bedstead was broken; which had such an effect upon him, that in reply to the offers that were made to him to stay and see a second, he replied that what he had seen, with the frightful noise he had heard all night, were quite sufficient to convince him of the fact.

"It was thus that the affair, which till then had remained between M. de S. and his domestics, became public; and the report of it being immediately spread, and reaching the ears of a great prince who had just arrived at St. Maur, his highness was desirous of enlightening himself upon the matter, and took the trouble to examine carefully into the circumstances which were related to him. As this adventure became the subject of every conversation, very soon nothing was heard but stories of ghosts, related by the credulous, and laughed at and joked upon by the freethinkers. However, M. de S. tried to reassure himself, and go the following night into his bed, and become worthy of conversing with the spirit, which he doubted not had something to disclose to him. He slept till nine o'clock the next morning, without having felt anything but slight shakes, as the mattresses were raised up, which had only served to rock him and promote sleep. The next day passed off pretty quietly; but on the 26th, the spirit, who seemed to have become well-behaved, resumed its fantastic humor, and began the morning by making a great noise in the kitchen; they would have forgiven it for this sport if it had stopped there, but it was much worse in the afternoon. M. de S., who owns that he felt himself particularly attracted towards his study, though he felt a repugnance to enter it, having gone into it about six o'clock, went to the end of the room, and returning towards the door to go into his bed-room again, was much surprised to see it shut of itself and barricade itself with the two bolts. At the same time, the two doors of a large press opened behind him, and rather darkened his study, because the window, which was open, was behind these doors.

"At this sight, the fright of M. de S. is more easy to imagine than to describe; however, he had sufficient calmness left, to hear at his left ear a distinct voice, which came from a corner of the closet, and seemed to him to be about a foot above his head. This voice spoke to him in very good terms during the space of half a _miserere_; and ordered him, _theeing_ and _thouing_ him to do some one particular thing, which he was recommended to keep secret. What he has made public is that the voice allowed him a fortnight to accomplish it in; and ordered him to go to a place, where he would find some persons who would inform him what he had to do; and that it would come back and torment him if he failed to obey. The conversation ended by an adieu.

"After that, M. de S. remembers that he fainted and fell down on the edge of a box, which caused him a pain in his side. The loud noise and the cries which he afterwards uttered brought several people in haste to the door, and after useless efforts to open it, they were going to force it open with a hatchet, when they heard M. de S. dragging himself towards the door, which he with much difficulty opened. Disordered as he was, and unable to speak, they first of all carried him to the fire, and then they laid him on his bed, where he received all the compassion of the great prince, of whom I have already spoken, who hastened to the house the moment this event was noised abroad. His highness having caused all the recesses and corners of the house to be inspected, and no one being found therein, wished that M. de S. should be bled; but his surgeon finding he had a very feeble pulsation, thought he could not do so without danger.

"When he recovered from his swoon, his highness, who wished to discover the truth, questioned him concerning his adventure; but he only heard the circumstances I have mentioned--M. de S. having protested to him that he could not, without risk to his life, tell him more.

"The spirit was heard of no more for a fortnight; but when that term was expired--whether his orders had not been faithfully executed, or that he was glad to come and thank M. de S. for being so exact--as he was, during the night, lying in a little bed near the window of his bed-room, his mother in the great bed, and one of his friends in an arm-chair near the fire, they all three heard some one rap several times against the wall, and such a blow against the window, that they thought all the panes were broken. M. de S. got up that moment, and went into his closet to see if this troublesome spirit had something else to say to him; but when there, he could neither find nor hear anything. And thus ended this adventure, which has made so much noise and drawn so many inquisitive persons to St. Maur.

"Now let us make some reflections on those circumstances which are the most striking, and most likely to make any impression.

"The noise which was heard several times during the night by the master, the female servant, and the neighbors, is quite equivocal; and the most prejudiced persons cannot deny that it may have been produced by different causes which are all quite natural.

"The same reply may be given as to the papers which were heard to rustle, since a breath of air or a mouse might have moved them.

"The moving of the bed is something more serious, because it is reported to have been witnessed by several persons; but I hope that a little reflection will dispense us from having recourse to fantastic hands in order to explain it.

"Let us imagine a bedstead upon castors; a person whose imagination is impressed, or who wishes to enliven himself by frightening his domestics, is lying upon it, and rolls about very much, complaining that he is tormented. Is it surprising that the bedstead should be seen to move, especially when the floor of the room is waxed and rubbed? But, you will say, some of the witnesses even made useless efforts to prevent this movement. Who are these witnesses? Two are youths in the service of the patient, who trembled all over with fright, and were not capable of examining the secret causes of this movement; and the other has since told several people that he would give ten pistoles not to have affirmed that he saw this bedstead remove itself without help.

"In regard to the voice, whose secret has been so carefully kept, as there is no witness of it, we can only judge of it by the state in which he who had been favored with this pretended revelation was found. Repeated cries from the man who, hearing his closet door beaten in, draws back the bolts which he had apparently drawn himself, his eyes quite wild, and his whole person in extraordinary disorder, would have caused the ancient heathens to take him for a sibyl full of enthusiasm, and must appear to us rather the consequence of some convulsion than of a conversation with a spiritual being.

"Lastly, the violent blows given upon the walls and panes of glass, in the night, in the presence of two witnesses, might make some impression, if we were sure that the patient, who was lying directly under the window in a small bed, had no part in the matter; for of the two witnesses who heard this noise, one was his mother, and the other an intimate friend, who, even reflecting on what he saw and heard, declares that it can only be the effect of a spell.

"How much good soever you may wish for this place, I do not believe, sir, that what I have just remarked on the circumstances of the adventure, will lead you to believe that it has been honored with an angelic apparition; I should rather fear that, attributing it to a disordered imagination, you may accuse the subtility of the air which there predominates as having caused it. As I am somewhat interested in not doing the climate of St. Maur such an injury, I am compelled to add something else to what I have said of the person in question, in order that you may know his character.

"You need not be very clever in the art of physiognomy to remark in his countenance the melancholy which prevails in his temperament. This sad disposition, joined to the fever which has tormented him for some time, carried some vapors to his brain, which might easily lead him to believe that he heard all he has publicly declared; besides which, the desire to divert himself by alarming his domestics may have induced him to feign several things, when he saw that the adventure had come to the ears of a prince who might not approve of such a joke, and be severe upon it. Thus then, sir, you will think as I do, that the report of the celebrated Marescot on the subject of the famous Margaret Brossier agrees perfectly with our melancholy man, and well explains his adventure: _à naturâ multa, plura ficta, à dæmone nulla_. His temperament has made him fancy he saw and heard many things; he feigned still more in support of what his wanderings or his sport had induced him to assert; and no kind of spirit has had any share in his adventure. Without stopping to relate several effects of his melancholy, I shall simply remark that an embarkation which he made on one of the last _jours gras_, setting off at ten o'clock at night to make the tour of the peninsula of St. Maur, in a boat where he covered himself up with straw on account of the cold, appeared so singular to the great prince before mentioned, that he took the trouble to question him as to his motives for making such a voyage at so late an hour.

"I shall add that the discernment of his highness made him easily judge whence this adventure proceeded, and his behavior on this occasion has shown that he is not easily deceived. I do not think it is allowable for me to omit the opinion of his father, a man of distinguished merit, on this adventure of his son, when he learned all the circumstances by a letter from his wife, who was at St. Maur. He told several persons that he was certain that the spirit which acted on this occasion was that of his wife and son. The author of the relation was right in endeavoring to weaken such testimony; but I do not know if he flatters himself that he has succeeded, in saying that he who gave this opinion is an _esprit fort_, or freethinker who makes it a point of honor to be of the fashionable opinion concerning spirits.

"Lastly, to fix your judgment and terminate agreeably this little dissertation in which you have engaged me, I know of nothing better than to repeat the words of a princess,[671] who is not less distinguished at court by the delicacy of her wit than by her high rank and personal charms. As they were conversing in her presence of the singularity of the adventure which here happened at St. Maur, 'Why are you so much astonished?' said she, with that gracious air which is so natural to her; 'Is it surprising that the son should have to do with spirits, since the mother sees the eternal Father three times every week? This woman is very happy,' added the witty princess; 'for my part, I should ask no other favor than to see him once in my life.'

"Laugh with your friends at this agreeable reflection; but, above all, take care, sir, not to make my letter public: it is the only reward that I ask for the exactitude with which I have obeyed you on so delicate an occasion.

"I am, sir, "Your very humble, &c.

_St. Maur, May 8, 1706._"

APPROBATION.

"By order of the Lord Chancellor, this dissertation on what we must think of spirits in general, and of that of St. Maur in particular, has been read by me, and I have found nothing therein which ought to hinder its being printed.

"Done at Paris, the 17th of October, 1706. (_Signed_) "LA MARQUE TILLADET.

"The king's permission bears date the 21st November, 1706."

Footnotes:

[662] St. Ambrose, Com. on St. Luke, i. c. 1.

[663] Martha Brossier, daughter of a weaver at Romorantin, was shown as a demoniac, in 1578. See De Thou on this subject, book cxxiii. and tom. v. of the Journal of Henry III., edition of 1744, p. 206, &c. The affair of Loudun took place in the reign of Louis XIII.; and Cardinal Richelieu is accused of having caused this tragedy to be enacted, in order to ruin Urban Grandier, the curé of Loudun, for having written a cutting satire against him.

[664] M. de Lannoy has made a particular dissertation De Causà Secessionis S. Brunonis: he solidly refutes this fable. Nevertheless, this event is to be found painted in the fine pictures of the little monastery of the Chartreux at Paris.

[665] Eliberitan Council, an. 305 or 313, in the kingdom of Grenada. Others have thought, but mistakenly, that it was Collioure in Roussillon.

[666] Jesus, the son of Sirach, author of Ecclesiasticus, believes this apparition to be true. Ecclus. xlvi. 23.

[667] This story has been related in the former part of the work, but more succinctly.

[668] Arist. Treatise on Dreams and Vigils.

[669] The Abbé de Vallemont, in his work on the Singularities of Vegetation. Paris, 1 vol. 12mo.

[670] This was a century and a half ago; but the Philosophical Transactions record no account of any successful result to such experiments.

[671] Madame the Duchess-mother, daughter of the late king, Louis XIV., and mother of the duke lately dead, of M. the Count de Charolois, and of M. the Count de Clermont.

LETTER OF M. THE MARQUIS MAFFEI ON MAGIC; ADDRESSED TO THE REVEREND FATHER INNOCENT ANSALDI, OF THE ORDER OF ST. DOMINIC; TRANSLATED FROM THE ITALIAN OF THE AUTHOR.

LETTER OF M. THE MARQUIS MAFFEI ON MAGIC.

MY REVEREND FATHER,

It is to the goodness of your reverence, in regard to myself, that I must attribute the curiosity you appear to feel to know what I think concerning the book which the Sieur Jerome Tartarotti has just published on the _Nocturnal Assemblies of the Sorcerers_. I reply to you with the greatest pleasure; and I am going to tell my opinion fully and unreservedly, on condition that you will examine what I write to you with your usual acuteness, and that you will tell me frankly whatever you remark in it, whether good or bad, and that may appear to deserve either your approbation or your censure. I had already read this book, and passed an eulogium on it, both for the great erudition displayed therein by the author, as because he refutes, in a very sensible manner, some ridiculous opinions with which people are infatuated concerning sorcerers, and some other equally dangerous abuses. But, to tell the truth, with that exception, I am little disposed to approve it; if M. Muratori has done so in his letter, which has been seen by several persons, either he has not read the work through, or he and I on that point entertain very different sentiments. In regard to my opinion, your reverence will see, by what I shall say, that it is the same as your own on this subject, as you have done me the favor to show by your letter.

I. In this work there is laid down, in the first place, as a certain and indubitable principle, the existence and reality of magic, and the truth of the effects produced by it--superior, they say, to all natural powers; he gives it the name of "diabolical magic," and defines it, "The knowledge of certain superstitious practices, such as words, verses, characters, images, signs (_qy._ moles), &c., by means of which magicians succeed in their designs." For my part, I am much inclined to believe that all the science of the pretended magicians had no other design than to deceive others, and ended sometimes in deceiving themselves; and that this magic, now so much vaunted, is only a chimera. Perhaps even it would be giving one's self superfluous trouble to undertake to show that everything related of those nocturnal hypogryphes,[672] of those pretended journeys through the air, of those assemblies and feasts of sorcerers, is only idle and imaginary; because those fables being done away with would not prevent that an infinite number of others would still remain, which have been repeated and spread on the same subject, and which, although more foolish and ridiculous than all the extravagances we read in romances, are so much the more dangerous, because they are more easily believed. It would, in the opinion of many, be doing these tales too much honor to attempt to refute them seriously, as there is no one at this day, in Italy, at least, even amongst the people, who has common sense, that does not laugh at all that is said of the witches' sabbath, and of those troops or bands of sorcerers who go through the air during the night to assemble in retired spots and dance. It is true, that notwithstanding, that if a man of any credit, whether amongst the learned or persons of high dignity, maintains an opinion, he will immediately find partisans; it will be useless to write or speak to the contrary, it will not be the less followed; and it is hardly possible that it can be otherwise, so many minds as there are, and so many different ways of thinking. But here the only question is, what is the common opinion, and what is most universally believed. It is not my intention to compose a work expressly on magic, nor to enter very lengthily on this matter; I shall only exhibit, in a few words, the reasons which oblige me to laugh at it, and which induce me to incline to the opinion of those who look upon it as a _pure_ illusion, and a _real_ chimera. I must, first of all, give notice that you must not be dazzled by the truth of the magical operations in the Old Testament, as if from thence we could derive a conclusive argument to prove the reality of the pretended magic of our own times. I shall demonstrate this clearly at the end of this discourse, in which I hope to show that my opinion on this subject is conformable to the Scripture, and founded on the tradition of the fathers. Now, then, let us speak of modern magicians.

II. If there is any reality in this art, to which so many wonders are ascribed, it must be the effect of a knowledge acquired by study, or of the impiety of some one who renounces what he owes to God to give himself up to the demon, and invokes him. It seems, in fact, that they would sometimes attribute it to acquired knowledge, since in the book I am combating the author often speaks "of the true mysteries of the magic art;" and he asserts that few "are perfectly instructed in the secret and difficult principles of this science;" which is not surprising, he says, since "the life of man would hardly suffice" to read all the works which have treated of it. He calls it sometimes the "magical science," or "magical philosophy;" he carries back the origin of it to the philosopher Pythagoras; he regards "ignorance of the magic art as one of the reasons why we see so few magicians in our days." He speaks only of the mysterious scale enclosed by Orpheus in unity, in the numbers of two and twelve; of the harmony of nature, composed of proportionable parts, which are the octave, or the double, and the fifth, or one and a half; of strange and barbarous names which mean nothing, and to which he attributes supernatural virtues; of the concert or the agreement of the inferior and superior parts of this universe, when understood; makes us, by means of certain words or certain stones, hold intercourse with invisible substances; of numbers and signs, which answer to the spirits which preside over different days, or different parts of the body; of circles, triangles, and pentagons, which have power to bind spirits; and of several other secrets of the same kind, very ridiculous, to tell the truth, but very fit to impose on those who admire everything which they do not understand.

III. But however thick may be the darkness with which nature is hidden from us, and although we may know but very imperfectly the essential principles and properties of things, who does not see, nevertheless, that there can be no proportion, no connection, between circles and triangles which we trace, or the long words which signify nothing, and immaterial spirits? Can people not conceive that it is a folly to believe that by means of a few herbs, certain stones, and certain signs or characters, we can make ourselves obeyed by invisible substances which are unknown to us? Let a man study as much as he will the pretended soul of the world, the harmony of nature, the agreement of the influence of all the parts it is composed of--is it not evident that all he will gain by his labor will be terms and words, and never any effects which are above the natural power of man? To be convinced of this truth, it suffices to observe that the pretended magicians are, and ever have been, anything but learned; on the contrary, they are very ignorant and illiterate men. Is it credible that so many celebrated persons, so many famous men, versed in all kinds of literature, should never have been able or willing to sound and penetrate the mysterious secrets of this art; and that of so many philosophers spoken of by Diogenes Laërtius, neither Plato, nor Aristotle, nor any other, should have left us some treatise? It would be useless to attack the opinions of the world at that time on this subject. Do we not know with how many errors it has been infatuated in all ages, and which, though shared in common, were not the less mistakes? Was it not generally believed in former times, that there were no antipodes? that according to whether the sacred fowls had eaten or not, it was permitted or forbidden to fight? that the statues of the gods had spoken or changed their place? Add to those things all the knavery and artifice which the charlatans put in practice to deceive and delude the people, and then can we be surprised that they succeeded in imposing on them and gaining their belief? But let it not be imagined, nevertheless, that everyone was their dupe, and that amongst so many blind and credulous people there were not always to be found some men sensible and clear-sighted enough to perceive the truth.

IV. To be convinced of this, let us only consider what was thought of it by one of the most learned amongst the ancients, and we may say, one of the most curious and attentive observers of the wonders of nature--I speak of Pliny, who thus expresses himself at the beginning of his Thirtieth Book;[673] "Hitherto I have shown in this work, every time that it was necessary and the occasion presented itself, how very little reality there is in all that is said of magic; and I shall continue to do so as it goes on. But because during several centuries this art, the most deceptive of all, has enjoyed great credit among several nations, I think it is proper to speak of it more fully." "No men are more clever in hiding their knaveries than magicians;" and in seven or eight other places he endeavors to expose "their falsehoods, their deceptions, the uselessness of their art," and laughs at it. But one thing to which we should pay attention above all, is an invincible argument which he brings forward against this pretended art. For after having enumerated the diverse sorts of magic, which were employed with different kinds of instruments, and in several different ways, and from which they promised themselves effects that were "quite divine;" that is to say, superior to all the force of nature, even of "the power to converse with the shades and souls of the dead;" he adds, "But in our days the Emperor Nero has discovered that in all these things there is nothing but deceit and vanity." "Never prince," says he, a little lower down, "sought with more eagerness to render himself clever in any other art; and as he was the master of the world, it is certain that he wanted neither riches, nor power, nor wit, nor any other aid necessary to succeed therein. What stronger proof of the falsity of this art can we have than to see that Nero renounced it?" Suetonius informs us also, "That this prince uselessly employed magic sacrifices to evoke the shade of his mother, and speak to her." Again, Pliny says "that Tirdates the Mage (for it is thus it should be read, and not Tiridates the Great, as it is in the edition of P. Hardouin), having repaired to the court of Nero, and having brought several magi with him, initiated this prince in all the mysteries of magic. Nevertheless," he adds, "it was in vain for Nero to make him a present of a kingdom--he could not obtain from him the knowledge of this art; which ought to convince us that this detestable science is only vanity, or, if some shadow of truth is to be met within it, its real effects have less to do with the art of magic than the art of poisoning." Seneca, who also was very clever, after having repeated a law of the Twelve Tables, "which forbade the use of enchantments to destroy the fruits of the earth," makes this commentary upon it: "When our fathers were yet rude and ignorant, they imagined that by means of enchantments rain could be brought down upon the ground, or could be prevented from falling; but at this day it is so clear that both one and the other is impossible, that to be convinced of it it does not require to be a philosopher." It would be useless to collect in this place an infinity of passages from the ancients, which all prove the same thing; we can only __________ the book written by Hippocrates on Caducity, which usually passed for the effect of the vengeance of the gods, and which for that reason was called the "sacred malady." We shall there see how he laughs "at magicians and charlatans," who boasted of being able to cure it by their enchantments and expiations. He shows there that by the profession which they made of being able to darken the sun, bring down the moon to the earth, give fine or bad weather, procure abundance or sterility, they seemed to wish to attribute to man more power than to the Divinity itself, showing therein much less religion than "impiety, and proving that they did not believe in the gods." I do not speak of the fables and tales invented by Philostrates on the subject of Apollonius of Thyana, they have been sufficiently refuted by the best pens: but I must not omit to warn you that the name of magic has been used in a good sense for any uncommon science, and a sublimer sort of philosophy. It is in this sense that it must be understood where Pliny says,[674] although rather obscurely, "that Pythagoras, Empedocles, Democritus, and Plato, traveled a great deal to acquire instruction in it." For the rest, people are naturally led to attribute to sorcery everything that appears new and marvelous. Have not we ourselves, with M. Leguier, passed for magicians in the minds of some persons, because in our experiments on electricity they have seen us easily extinguish lights by putting them near cold water, which then appeared an unheard-of thing, and which many still firmly maintain even now cannot be done without a tacit compact? It is true that in the effects of electricity there is something so extraordinary and so wonderful, that we should be more disposed to excuse those persons who could not easily believe them to be natural than those who have fancied tacit compacts for things which it would be much more easy to explain naturally.

V. From what has just been said, it evidently results that it is folly to believe that by means of study and knowledge one can ever attain any of those marvelous effects attributed to magic; and it is profaning the name of science to give it an imposture so grossly imagined; it remains then that these effects might be produced by a diabolical power. In fact, we read in the work in question that all the effects of magic "must be attributed to the operation of the demon; that it is in virtue of the compact, express or tacit, that he has made with him that the magician works all these pretended prodigies; and that it is in regard to the different effects of this art, and the different ways in which they are produced, that authors have since divided it into several classes." But I beg, at first, that the reader will reflect seriously, if it is credible, that as soon as some miserable woman or unlucky knave have a fancy for it, God, whose wisdom and goodness are infinite, will ever permit the demon to appear to them, instruct them, obey them, and that they should make a compact with him. Is it credible that to please a scoundrel he would grant the demon power to raise storms, ravage all the country by hail, inflict the greatest pain on little innocent children, and even sometimes "to cause the death of a man by magic?" Does any one imagine that such things can be believed without offending God, and without showing a very injurious mistrust of his almighty power? It has several times happened to me, especially when I was in the army, to hear that some wretched creatures had given themselves to the devil, and had called upon him to appear to them with the most horrible blasphemies, without his appearing to them for all that, or their attempts being followed by any success. And, certainly, if to obtain what is promised by the art of magic it sufficed to renounce God and invoke the devil, how many people would soon perform the dreadful act? How many impious men do we see every day who for money, or to revenge themselves on some one, or to satisfy a criminal desire, rush without remorse into the greatest excesses! How many wretches who are suffering in prison, at the galleys, or otherwise, would have recourse to the demon to extricate them from their troubles! It would be very easy for me to relate here a great number of curious stories of persons generally believed to be bewitched, of haunted houses, or horses rubbed down by will-o'-the-wisp, which I have myself seen at different times and places, at last reduced to nothing. This I can affirm, that two monks, very sensible men, who had exercised the office of inquisitors, one for twenty-four years, and the other during twenty-eight, have assured me that of different accusations of sorcery which had been laid before them, and which appeared to be well proved, after having examined them carefully and maturely, they had not found one which was not mere knavery. How can any one imagine that the devil, who is the father of lies, should teach the magician the true secret of this art; and that this spirit, full of pride, of which he is the source, should teach an enchanter the means of forcing him to obey him? As soon as we rise above some old prejudices, which make us excuse those who in past ages gave credence to such follies, can we put faith in certain extravagant opinions, as what is related of demons, incubes, and seccubes, from a commerce with whom it is pretended children are born. Who will believe in our days that Ezzelin was the son of a will-o'-the-wisp? But can anything more strange be thought of than what is said of tacit compacts? They will have it, that when any one, of whatever country he may be, and however far he may be from wishing to make any compact with the devil, every time he shall say certain words, or make certain signs, a certain effect will follow; if I, who am perfectly ignorant of this convention, should happen to pronounce these same words, or make the same signs, the same effect ought to follow. They say that whoever makes a compact with the devil has a right to oblige him to produce a certain effect, not only when he shall make himself, for instance, certain figures, but also every time that they shall be made by any other person you please, at any time, or in any place whatever, and although the intention may be quite different. Certainly nothing is more proper to humble us than such ideas, and to show how very little man can count on the feeble light of his mind. Of all the extraordinary things said to have been performed by tacit compacts, many are absolutely false, and others have occurred quite differently than as they are related; some are true, and such as require no need of the demon's intervention to explain them.

VI. The evidence of these reasons seems to suffice to prove that all which is said of magic in our days is merely chimerical; but because, in reply to the substantial difficulties which were proposed to him by the Count Rinaldi Carli, the author of the book pretends that to deny is a heretical opinion condemned by the laws, it is proper to examine this article again. For the first proof of its reality, is advanced the general consent of all mankind; the tradition of all nations; stories and witnesses _ad infinitum_ of theologians, philosophers, and jurisconsults; whence he concludes "that its existence cannot be denied, or even a doubt cast upon it, without sapping the foundations of what is called human belief." But the little I have said in No. IV. alone suffices to prove how false is this assertion concerning this pretended general consent. Horace, who passes for one of the wisest and most enlightened men amongst the ancients, reckons, on the contrary, among the virtues necessary to an honest man, the not putting faith in what is said concerning magic, and to laugh at it. His friend, believing himself very virtuous because he was not avaricious--"That is not sufficient," said he: "are you exempt from every other vice and every other fault; not ambitious, not passionate, fearless of death? Do you laugh at all that is told of dreams, magical operations, miracles, sorcerers, ghosts, and Thessalian wonders?"[675]--that is to say, in one word, of all kinds of magic. What is the aim of Lucian, in his Dialogue entitled "Philopseudis," but to turn into ridicule the magic art? and also is it not what he proposed to himself in the other, entitled "The Ass," whence Apuleius derived his "Golden Ass?" It is easy to perceive that in all this work, wherein he speaks so often, the power ascribed to magic of making rivers return to their source, staying the course of the sun, darkening the stars, and constraining the gods themselves to obey it, he had no other intention than to laugh at it, which he certainly would not have done if he had believed it able to produce, as they pretend, effects beyond those of nature. It is, then, jokingly and ironically that he says they see wonders worked "by the invincible power of magic,"[676] and by the blind necessity which imposes upon the gods themselves to be obedient to it. The poor man thinking he was to be changed into a bird, had had the grief to see himself metamorphosed into an ass, through the mistake of a woman who in a hurry had mistaken the box, and giving him one ointment for another. The most usual terms made use of by the ancients, in speaking of magic, were "play" and "badinage," which plainly shows that they saw nothing real in it. St. Cyprian, speaking of the mysteries of the magicians, calls them "hurtful and juggling operations." "If by their delusions and their jugglery," says Tertullian, "the charlatans seem to perform many wonders." And in his treatise on the soul, he exclaims, "What shall we say of magic? what almost all the world says of it--that it is mere knavery." Arnobius calls it, "the sports of the magic art;" and on these words of Minutius Felix, "all the marvels which they seem to work by their _jugglery_," his commentator remarks that the word _badinage_ is in this place the proper term. This manner of expressing himself shows what was then the common opinion of all wise persons. "Let the farmer," says Columella, "frequent with neither soothsayers nor witches, because by their foolish superstitions they all cause the ignorant to spend much money, and thence they lead them to be criminal." We learn from Suidas, "that those were called magicians who filled their heads with vain imaginations." Thus, when speaking of one of these imposters, Dante was right when he said[677] "he knew all the trickery and knavery of the magic art." Thus, then, it is not true that a general belief in the art of magic has ever prevailed; and if, in our days, any one would gather the voice and opinion of men of letters, and the most celebrated academies, I am persuaded that hardly would one or two in ten be found who were convinced of its existence. It would not be, at least, one of the learned friends of the author of the book in question, who having been consulted by the latter on this matter, answers him in these terms--"Magic is a ridiculous art, which has no reality but in the head of a madman, who fancies that he is able to lead the devil to satisfy all his wishes." I have read in some catalogues which come from Germany, that they are preparing to give the public a "Magic Library:" _oder grundliche nagrichen_, &c. It is a vast collection of different writings, all tending to prove the uselessness and insufficiency of magic. I must remark that the poets have greatly contributed to set all these imaginations in vogue. Without this fruitful source, what becomes of the most ingenious fictions of Homer? We may say as much of Ariosto and of our modern poets. For the rest, what I have before remarked concerning Pliny must not be forgotten--that in the ancient authors, the word magic is often equivocal. For in certain countries, they gave the name of magi, or magicians, to those who applied as a particular profession to the study of astronomy, philosophy, or medicine; in others, philosophers of a certain sect were thus called: for this, the preface of Diogenes Laërtius can be consulted. Plato writes that in Persia, by the name of magic was understood "the worship of the gods." "According to a great number of authors," says Apuleius, in his Apology, "the Persians called those magi to whom we give the name of priests." St. Jerome, writing against Jovinian, thus expresses himself--"Eubulus, who wrote the history of Mithras, in several volumes, relates that among the Persians they distinguish three kinds of magi, of whom the first are most learned and the most eloquent," &c. Notwithstanding that, there are still people to be found, who confound the chimera of pretended diabolical magic with philosophical magic, as Corneillus Agrippa has done in his books on "Secret Philosophy."

VII. Another reason which is brought forward to prove the reality and the power of the magic art, is that the laws decree the penalty of death against enchanters. "What idea," says he, "could we have of the ancient legislators, if we believe them capable of having recourse to such rigorous penalties to repress a chimera, an art which produced no effect?" Upon which it is proper to observe that, supposing this error to be universally spread, it would not be impossible that even those who made the laws might suffer themselves to be prejudiced by them; in which case, we might make the same commentary on Seneca, applied, as we have seen, to the Twelve Tables. But I go further still. This is not the place to speak of the punishments decreed in the Scripture against the impiety of the Canaanites, who joined to idolatry the most extravagant magic. In regard to the Greek laws, of which authors have preserved for us so great a number, I do not remember that they anywhere make mention of this crime, or that they subject it to any penalty. I can say the same of the Roman laws, contained in the Digest. It is true that in the Code of Theodosius, and in that of Justinian, there is an entire title concerning _malefactors_, in which we find many laws which condemn to the most cruel death magicians of all kinds; but are we not forced to confess that this condemnation was very just? Those wretches boasted that they were able to occasion when they pleased public calamities and mortalities; with this aim, they kept their charms and dark plots as secret as it was possible, which led the Emperor Constans to say, "Let all the magicians, in whatever part of the empire they may be found, be looked upon as the public enemies of mankind." What does it matter, in fact, that they made false boastings, and that their attempts were useless? "In evil doings," says the law, "it is the will, and not the event, which makes the crime." Also, Constantine wills that those amongst them should be pardoned who professed to cure people by such means, and to preserve the products of the earth. But in general these kind of persons aimed only at doing harm; for which reason the laws ordain that they should be regarded as "public enemies." The least harm they could be accused of was deluding the people, misleading the simple, and causing by that means an infinity of trouble and disorder. Besides that, of how many crimes were they not guilty in the use of their spells? It was that which led the Emperor Valentinian to decree the pain of death "against whomsoever should work at night, by impious prayers and detestable sacrifices, at magic operations." Sometimes even they adroitly made use of some other way to procure the evil which they desired to cause; after which, they gave out that it must be attributed to the power of their art. But what is the use of so many arguments? Is it not certain that the first step taken by those who had recourse to magic was to renounce God and Jesus Christ, and to invoke the demon? Was not magic looked upon as a species of idolatry; and was not that sufficient to render this crime capital, should the punishment have depended on the result? Honorius commanded that these kind of people should be treated with all the rigor of the laws, "unless they would promise to conform for the future to what was required by the Catholic religion, after having themselves, in presence of the bishops, burned the pernicious writings which served to maintain their error."

VIII. What is remarkable is, that if ever any one laughed at magic, it must certainly be the author in question--since all his book only tends to prove that there are no witches, and that all that is said of them is merely foolish and chimerical. But what appears surprising is, that at the same time he maintains that while in truth there are no witches, but that there are enchantresses or female magicians; that witchcraft is only a chimera, but that diabolical magic is very real. Is not that, as it appears to some, denying and affirming at the same time the same thing under different names? Tibullus took care not to make nothing of these distinctions, when he said: "As I was promised by a witch, whose magical operations never fail." While treating in this book of witchcraft and magic, it is affirmed that the demon intervenes on both, and that both work wonders." But if that is true, it is impossible to find any difference between them. If both perform wonders, and that by the intervention of the demon, they are then essentially the same. After that, is it not a contradiction to say that the magician acts and the witch has no power--that the former commands the devil and the latter obeys him--that magic is founded on compacts, expressed or tacit, while in witchcraft there is nothing but what is imaginary and chimerical? What reason is given for this? If the demon is always ready to appear to any one who invokes him, and is ready to enter into compact with him, why does he not show himself as directly to her whom the author terms a witch as to her to whom he is pleased to give the more respectable title of enchantress? If he is disposed to appear and take to himself the worship and adoration which are due to God alone, what matters it to him whether they proceed from a vile or a distinguished person, from an ignoramus or a learned man? The principal difference which the author admits between witchcraft and magic, is, that the latter "belongs properly to priests, doctors, and other persons who cultivate learning;" whilst witchcraft is purely fanaticism, "which only suits the vulgar and poor wretched women;" "also, it does not," says he, "derive its origin from philosophy or any other science, and has no foundation but in popular stories." For my part, I think it is very wrong that so much honor should here be paid to magic. I have proved above in a few words, by the authority of several ancient authors, that the most sensible men have always made a jest of it; that they have regarded it only as a play and a game; and that after having spared neither application nor expense, a Roman emperor could never succeed in beholding any effect. I have even remarked the equivocation of the name, which has often caused these popular opinions with philosophy and the sublimest sciences. But I think I can find in the book itself of the author, enough to prove that one cannot in fact make this distinction, since he says therein "that superstitious practices, such as figures, characters, conjurations, and enchantments, passing from one to the other, and coming to the knowledge of these unhappy women, operate in virtue of the tacit consent which they give to the operation of the demon." There then all distinction is taken away. He says again that, according to some, "nails, pins, bones, coals, packets of hair, or rags, found by the head, of children's beds, are indications of a compact express or tacit, because of the resemblance to the symbols made use of by true magicians." Thus, then, witches and those who are here styled _true magicians_ employ equally the same follies; they equally place confidence in imaginary compacts--and consequently they should both be classed in the same category.

IX. It is proper to notice here that it is not so great a novelty as is generally believed, to make a distinction between witches and magicians. Nearly two hundred years ago James Wier, a doctor by profession, had already said the same thing. Never did an author write more at length upon this matter; you may consult the sixth edition of his book, _De Præstigiis Dæmonum et Incantationibus_, published at Basle. He there proves that witches ought not to be condemned to death, because they are women whose brain is disturbed; because all the crimes that are imputed to them are imaginary, having no reality but in their ill will, and none at all in the execution; lastly, because, according to the rules of the soundest jurisprudence, the confession of having done impossible things is of no weight, and cannot serve as the foundation of condemnation. He shows how these foolish old women come to believe that they have held intercourse with some evil spirit, or been carried through the air; so far nothing can be better; but otherwise, being persuaded that there are really magic wonders,[678] and thinking that he has himself experienced something of the kind, he will have magicians severely punished. He says,[679] "that very often they are learned men, who, to acquire this diabolical art, have traveled a great deal; and who, learned[680] in Goësy and Theurgy,[681] whether through the demon or through study,[682] make use of strange terms, characters, exorcisms, and imprecations;" employ "sacred words and divine names, and neglect nothing which can render them skillful in the black art;"[683] which makes them deserving of the punishment of death.[684] "But," according to him, "there is a great difference between magicians and witches, inasmuch as these latter[685] make use neither of books, nor exorcisms, nor characters, but have only their mind and imagination corrupted by the demon." He calls witches "those women who pass for doing a great deal of harm, either by virtue[686] of some imaginary compact, or by their own will, or some diabolical instinct;" and who, having their brain deranged, confess they have done many things, which they never have nor could have performed. "Magicians,"[687] he says, "are led of themselves, and by their own inclination, to learn this forbidden art, and seek masters who can instruct them in it; wizards, on the contrary, seek neither masters nor instructions; but the devil takes possession of those women," whom he thinks the most likely to be deceived, "on account of their old age, of their melancholy temperament, or their poverty and misery." Everybody must see, and I have sufficiently shown it already, to how many difficulties and contradictions all this doctrine is subject; what we must conclude from it is, that wizards as well as magicians have equally recourse to the demon, and place their hope in him, without either of them ever obtaining what they wish. The author sometimes believes he renders what he says of the power of magic, and in short reduces it to nothing, by saying, that all the wonderful effects attributed to it have no reality, and are but illusions and vain phantoms; but he does not remark that it is even miraculous to cause to appear that which is not. Whether the wands of Pharaoh's magicians were really metamorphosed into serpents, or that they appeared to be thus changed to the eyes of the beholders, would either of them equally surpass all the power and industry of men. I shall not amuse myself with discussing largely many inutilities which may be found in this work; for instance, he does not fail to relate the impertinent story of the pretended magic of Sylvester II., which, as Panvinius has shown, had no other foundation than this pope's being much given to the study of mathematics and philosophy.

X. It is owned in the new book, that it is very likely some woman may be found "who, with the help of the demon, may be capable of performing a great many things even hurtful to mankind," and that by virtue "of a compact, express or tacit;" and it is added, that it cannot be denied that it may be, without absolutely denying the reality of magic. But when, so far from denying it, every effort on the contrary is made to establish it; when it is loudly maintained that persons may be found who, with the assistance of the demon, are able to produce real effects, even of doing harm to people; how, after that, can it be denied that there are witches, since, according to the common opinion, witchcraft is nothing else? Let them, if they will, regard as a fable what is said of their journeys through the air to repair to their nocturnal meetings; what will he gain by that, if, notwithstanding that, he believes that they possess the power to kill children by their spells, to send the devil into the body of the first person who presents himself, and a hundred other things of the same kind? He says, that "to render the presents which he makes more precious and estimable, and the more to be desired, the demon sells them very dear, as if he could not be excited to act otherwise than by employing powerful means, and making use of a most mysterious and very hidden art," which, doubtless, he would have witches ignorant of, and known only to magicians. But then they pretend that this art can be learned only from the devil, and to obtain it from him they say that he must be invoked and worshiped. Now, as there is hardly an impious character, who, having taken it into his head to operate something important by his charms or spells, would not be disposed to go to that shocking extreme, we cannot see why one should succeed in what he wishes, whilst the other does not succeed; nor what distinction can be made between rascals and madmen, who are precisely of a kind. I hold even, that if the reality and power of magic are granted, we could not without great difficulty refuse to those who profess it the power of entering places shut up, and of going through the air to their nocturnal assemblies. It will, doubtless, be said that that is impossible, and surpasses the power of man; but who can affirm it, since we know not how far the power of the rebel angels extends?

I remember to have formerly heard some persons at Rome reason very sensibly on the difficulty there is sometimes of deciding upon the truth of a miracle, which difficulty is founded on our ignorance of the extent of the powers of nature.

[[688] It is true that it would be dangerous to carry this principle too far; doubtless, we are not to deduce from it that nothing ever happens but what is natural, as if the Sovereign Author of all had in some measure bound his hands, and had not reserved unto himself the liberty to comply with the wishes and prayers of his servants--of sometimes according favors which manifestly surpass the powers he has granted to nature. It may often happen that we doubt whether an effect is natural or supernatural; but also how many effects do we see on which no sensible and rational person can form a doubt, good sense concurring with the soundest philosophy to teach us that certain wonders can only happen by a secret and divine virtue? One of the most certain proofs which can be had of this is the sudden and durable cure of certain long and cruel maladies. I know that simple and pious persons have sometimes attributed to a miracle cures which might very well be looked upon as purely natural; but what can be opposed to certain extraordinary facts which have sometimes happened to very wise and wide-awake persons, in the presence of sensible and judicious witnesses who have attested them, and confirmed by the report of the cleverest physicians, who have shown their astonishment at them? In this city of Verona, where I live, an event of this kind happened very recently, and it has excited the wonder of every one; but as the truth of it is not yet juridically attested I abstain from relating it. But such is not the case with a similar fact, verified, ten years ago, after the strictest examination. I speak of the miraculous cure of Dame Victoire Buri, of the monastery of St. Daniel, who after a chronic ague of nearly five years' duration, after having been tortured for several days with a stitch in her side, or acute pain, and with violent colics--having, in short, lost her voice, and fallen into a languid state, received the holy viaticum on the day of the fête of St. Louis de Gonzaga. In this condition, having fervently recommended herself to the intercession of the saint, she in one moment felt her strength return, her pains ceased, and she began to cry out that she was cured. At these cries the abbess and the nuns ran to her; she dressed herself, went up the stairs alone and without assistance, and repaired to the choir with the others to render thanks to God for her recovery. I had the curiosity to wish to inform myself personally of the fact and of these circumstances, and after having interrogated the lady herself, those who had witnessed her cure, and the physicians who had attended her, I remained fully convinced of the truth of the fact. I, I repeat, whose defect is not that of being too credulous, as it sufficiently appears by what I write here.

Again, I may say, that finding myself fourteen years ago at Florence, I was in that city acquainted with a young girl, named Sister Catherine Biondi, of the third order of St. Francis; through her prayers a lady was cured in a moment and for ever of a very painful dislocation. This circumstance was known by everybody, and I have no doubt that it will one day be juridically attested. For myself, I believe I obtained several singular favors of God through the intercession of this holy maiden, to whose intercession I have recommended myself several times since her death. The wise and learned father Pellicioni, abbot of the order of St. Benedict, her confessor, said that if we knew the life and family arrangements of this inferior sister, we should soon be delivered from all sorts of temptations against faith.

In effect, what things we are taught by these facts, which remain as if buried in oblivion! What subtile questions are cleared up by them in a very short time! Why do not the learned, who shine in other communions, give themselves the trouble to assure themselves of only one of these facts, as it would be very easy for them to do? One alone suffices to render evident the truth of the catholic dogmas. There is not one article of controversy for the defence of which it would not be necessary to compose a folio; whereas, only one of these facts decides them all instantly. We advance but little by disputation, because each one seeks only to show forth his own wit and erudition, and no one will give up a point; while by this method all becomes so evident that no reply remains in answer to it. And who could imagine that among so many miracles verified on the spot, in different places, and reported in the strictest examinations made for the canonization of saints, there would not be one which was true? To do so, we must refuse to believe anything at all, and to make use of one's reason. But when one of these facts becomes so notorious that there is no longer room to doubt it, if after that some difficulty presents itself to our feeble mind, which, so far from grasping the infinite, has only most confused knowledge of material bodies, will not any one who wishes to reason upon them be obliged to decide them suddenly by saying, "I do not understand it at all, but I believe the whole?" Those also, who, through the high opinion they have of their own knowledge, laugh at all which is above them; what can these men oppose to facts, in which Divine Providence shines forth in a manner so evident not only to the mind but to the eyes? In regard to those who, from the bad education which they have received, or from the idle and voluptuous life which they lead, stagnate in gross ignorance; with what facility would not one of these well-proved facts instruct them in what they most require to know, and enlighten them in a moment on every subject?]

To return to my subject. If it is sometimes difficult to decide on the truth of a miracle, how much more difficulty would there be in observing all the qualities which suit the superior and spiritual nature, and prescribing limits to it. In regard to the penalties which the author would have them inflict on magicians and witches, pretending that the former are to be treated with rigor, while, on the contrary, we must be indulgent to the latter, I do not see any foundation for it. Charity would certainly have us begin by instructing an old fool, who, having her fancy distorted, or her heart perverted, from having read, or heard related, certain things, will condemn herself, by avowing crimes which she has not committed. But if we are told, for instance, that, after having made a little image, an ignoramus has pierced it several times, muttering some ridiculous words, how can we distinguish whether this charm is to be attributed to sorcery or magic? and consequently, how can we know whether it ought to be punished leniently or rigorously? However it may be done, no effect will follow it, as has often been proved; and whether the spell is the work of a magician or a wizard, the person aimed at by it will not be in worse health. We must only remark, that although ineffectual, the attempt of such wizards is not less a crime, since to arrive at that point, "they must have renounced all their duty to God, and have made themselves the slaves of the demon:" also do they avow that to cast their spells they must "give up Jesus Christ, and renounce the baptismal rite." It is commonly held that "the demons appear to them, and cause themselves to be worshiped by them." This is certainly not the case; but if it were so, why should witches have less power than magicians? and on what foundation can it be asserted that they are less criminal?

XI. Now, then, let us come to the point, which has deceived many, and which still deludes some. Because in the Scripture, in the Old Testament, magic is often spoken of as it then was, they conclude that it still exists, and is on the same footing at this day. To that a reply is easy. Before the advent of the Saviour, the demon had that power; but he no longer possesses it, since Jesus Christ by his death consummated the great work of our redemption. It is what St. John clearly teaches in the Apocalypse, when he says[689]--"I saw an angel descend from heaven, holding in his hand the key of the well of the abyss, and a long chain with which he enchained the dragon, the old serpent, who is the devil and Satan, and he bound him for a thousand years." The Evangelist here makes use of the term "a thousand years" to designate a period both very long and indeterminate, since we read, a little lower down, that the demon shall be unbound at the coming of Antichrist.[2] And "after a thousand years," says St. John, "Satan shall be unbound, and shall come out of his prison." Whence it happens, that in the time of Antichrist all the wonders of magic shall be renewed, as the apostle tells us, when he says[691] that his arrival shall be marked with the greatest wonders that Satan is capable of working, and by all sorts of signs and lying prodigies. But till then, "the prince of this world," that is to say, the demon, "will be cast out." Which made St. Peter say, that in ascending to heaven, Jesus Christ has subjugated "the angels, the powers, and the virtues;" and St. Paul says, that "he has enriched himself with the spoils of principalities and powers;" and that "when he shall give up the kingdom to God even the Father, and destroyed all principalities, and powers, and rule." These various names indicate the different orders of reprobate spirits, as we learn from different parts of the New Testament. Now, to understand that the might and power which the demon has been deprived of by the Saviour, is precisely that which he had enjoyed until then of deceiving the world by magical practices, it is proper to observe, that until the coming of Jesus Christ there were three ways or means by which the reprobate spirits exercised their power and malice upon men:--1. By tempting them and leading them to do evil. 2. By entering into their bodies and possessing them. 3. By seconding magical operations, and sometimes working wonders, to wrest the worship which was due to Him. At this day, of these three kinds of power, the demon has certainly not lost the first by the coming of the Saviour, since we know with what determination he has continued since then, and daily does continue, to tempt us. Neither has he been deprived of the second, since we still find persons who are possessed; and it cannot be denied, that even since Jesus Christ, God has often permitted this kind of possession to chastise mankind, and serve as a warning. Thence it remains, that the demon has only been absolutely despoiled of the third; and that it is in this sense we must understand what St. Paul says, "that Satan has been enchained." Thence it comes, that since the death of our Saviour all these diabolical ______ having no longer the same success as before, those who until then had made a profession of them, brought their books to the apostles' feet, and burned them in their presence." For that these books treated principally of magic, we learn from St. Athanasius, who alludes to this part of the Scripture, when he says, that "those who had been celebrated for this art burned their books." It is not that, even in the most distant time, braggarts and impostors have been wanting who falsely boasted of what they could not perform. Thus we read in Ecclesiasticus--"Who will pity the enchanter that is bitten by the serpent?" In the time of St. Paul, some exorcists, who were Jews, ran about the country, vainly endeavoring to expel demons; this was the case with seven sons of one of the chief priests at Ephesus. It is this prejudice which made Josephus believe[692] that in the presence of Vespasian and all his court attendants, a Jew had expelled demons from the bodies of the possessed by piercing their nose with a ring, in which had been encased a root pointed out by Solomon. In his narrative of this event, we may see, in truth, that the demons were obliged to give some sign of their exit; but who does not perceive that what he relates can proceed only from one who has suffered himself to be deceived, or who seeks to deceive others?

XII. From what I have said, it is obvious, that if in the Old Testament the magic power, and the prodigies worked by magic, are often spoken of, there is in return no mention made of it in the New. It is true, that as the world was never wanting in impostors, who sought to appropriate to themselves the name and reputation of magician, we find two of these seducers named in the Acts of the Apostles. The one is Elymas,[693] who, in the isle of Cyprus, wished to turn the attention of the Roman proconsul from listening to the preaching of the apostles, and for that was punished with blindness. The other is Simon, who for a long time preaching in Samaria that he was something great, had misled all the people of that city, so that he was generally regarded there as a sort of divine man, because "through the effect of his magic he had for a long time turned the heads of all the inhabitants;" that is to say, he had seduced and dazzled them by his knaveries, as has often happened in many other places. For it is evidently shown that he could never succeed in working any wonder, not only by the silence of the Scripture on that point, but also on seeing the miracles of St. Philip he was so surprised at them, and so filled with admiration, that he directly asked to be baptized, and never after quitted this apostle. But having offered some money to St. Peter, in order to obtain from him the apostolical gift, he was severely reprimanded by him, and threatened with the most terrible punishments, to which he made no other reply than to entreat the apostles to intercede for him themselves with Jesus Christ, that nothing of the kind might happen to him. This is all we have that is certain and authentic on the subject of Simon the magician. But in times nearer to the apostles, the authors of apocryphal books and stories invented at pleasure, profited well by the profession of magic, which Simon had for a long time skillfully practiced; and because the magic art is fruitful in wonders, which certainly render a narrative agreeable and amusing, they attributed endless prodigies to him; amongst others they imagined that, in a sort of public discussion between him and St. Peter, he raised himself into the air, and was precipitated from thence to the ground at the prayers of that apostle. Sigebert mentions this, and, if I mistake not, it has appeared in print at Florence. The most ancient apocryphal works which remain to us, are the Recognitions of St. Clement, and the Apostolical Constitutions. In the first, they make Simon say that he can render himself invisible, traverse the most frightful precipices, fall from a great height without hurting himself, bind with his own bonds those who enchained him, open fastened doors, animate statues, pass through fire without burning himself, change his form, metamorphose himself into a goat or a sheep, fly in the air, &c. In the second they make St. Peter say, that Simon being at Rome, and gone to the theatre about noon, he ordered the people to go back and make room for him, promising them that he would rise up into the air. It is added, that he did in effect rise up into the air, carried by the demons, saying he was ascending to heaven, at which all the people applauded; but at that moment St. Peter's prayers were successful, and Simon was hurled down, after he had spoken beforehand to him, as if they had been close to each other. You can read the whole story, which is evidently false and ill-imagined. It is true that these old writings, and a few others of the same kind, have served to deceive some of the fathers and ecclesiastical authors, who, without examining into the truth, have permitted themselves to go with the stream, and have followed the public opinion, upon which many things might be said did time allow. How, for instance, can any one unhesitatingly believe that St. Jerome could ever have written that St. Peter went to Rome, not to plant the faith in that capital, and establish therein the first seat of Christianity, but to expel from thence Simon the magician? Is there not, on the contrary, reason to suspect that these few words have passed in ancient times, from a note inadvertently placed in the margin, into the text itself? But to confine myself within the limits of my subject, I say that it suffices to pay attention to the impure source of so many doubtful books, published under feigned names, by the diversity and contradiction which predominate amongst them relatively to the circumstance in question, by the silence, in short, of the sovereign pontiffs and other writers upon the same, even of the profane authors who ought principally to speak of it, to remain convinced that all that is said of it, as well as all the other prodigies ascribed to the magic power of Simon, is but a fable founded solely on public report. Is there not even an ancient inscription, which is thought to be still in existence, and which, according to the copy that I formerly took of it at Rome, bears: "Sanco Sancto Semoni Deo Filio," which upon the equivoque of the name, has been applied to Simon the magician by St. Justin, and upon his authority by some other writers, which occasioned P. Pagi to say on the year 42, "That St. Justin was deceived either by a resemblance of name, or by some unfaithful relation;" but that which must above all decide this matter is the testimony of Origen, who says that indeed Simon could deceive some persons in his time by magic, but that soon after he lost his credit so much, that there were not in all the world thirty persons of his sect to be found, and that only in Palestine, his name never having been known elsewhere; so far was it from true that he had been to Rome, worked miracles there, and had statues raised to him in that capital of the world! Origen concludes by saying, that where the name of Simon was known, it was so only by the Acts of the Apostles, and that the truth of the circumstances evidently shows that there was nothing divine in this man, that is to say, nothing miraculous or extraordinary. In a word, the Acts of the Apostles relate no wonder of him, because the Saviour had destroyed all the power of magic.

XIII. To render this principle more solid still, after having based it upon the Scripture, I am going to establish again with my usual frankness, upon tradition, and show that it is truly in this sense the passages in the fathers, and ancient ecclesiastical writers, must be understood. I begin with St. Ignatius the Martyr, bishop, and successor of the apostles in the pulpit of Antioch. This father, in the first of the Epistles which are really his, speaking of the birth of the Saviour, and of the star which then appeared, adds, "Because all the power of magic vanished, all the bonds of malice were broken, ignorance was abolished, and the old kingdom of Satan destroyed;" on which the learned Cotelerius makes this remark: "It was also at that time that all the illusions of magic ceased, as is attested by so many celebrated authors." Tertullian, in the book which he has written on Idolatry, says, "We know the strict union there is between magic and astrology. God permitted that science to reign on the earth till the time of the Gospel, in order that after the birth of Jesus Christ no one might be found who should undertake to read in the heavens the happiness or misfortunes of any person whomsoever." A little after, he adds: "It is thus that, till the time of the Gospel, God tolerated on the earth that other kind of magic which performs wonders, and dared even to enter into rivalry with Moses."

Origen, in his books against Celsus, speaking of the three magi, and the star which appeared to them, says that then the power of magic extended so far, that there was no art more powerful and more divine; but at the birth of the Saviour hell was disconcerted, the demons lost their power, all their spells were destroyed, and their might passed away. The magi wishing them to perform their enchantments and their usual works, and not being able to succeed, sought the reason; and having seen that new star appear in the heavens, they conjectured that "He who was to command all spirits was born," which decided them to go and adore him.

St. Athanasius, in his treatise on the Incarnation, teaches that the Saviour has delivered all creatures from the deceits and illusions of Satan, and that he has enriched himself, as St. Paul says, with the spoils of principalities and powers. "When is it," he says afterwards, "that the oracles have ceased to reply throughout all Greece, but since the advent of the Saviour on earth? When did they begin to despise the magic art? Is it not since mankind began to enjoy the divine presence of the Word? Formerly," he continues, "the demons deluded men by divers phantoms, and attaching themselves to rivers and fountains, stones and wood, they drew by their allusions the admiration of weak mortals; but since the advent of the Divine Word, all their stratagems have passed away." A little while after, he adds, "But what shall we say of that magic they held in such admiration? Before the incarnation of the Word, it was in honor among the Egyptians, the Chaldeans, the Indians, and won the admiration of those nations by prodigies; but since the Truth has come down to earth, and the Word has shown himself amongst men, this power has been destroyed, and is itself fallen into oblivion." In another place, refuting the Gentiles, who ascribed the miracles of the Saviour to magic, "They call him a magician," says he, "but can they say that a magician would destroy all sorts of magic, instead of working to establish it?"

In his Commentary on Isaiah, St. Jerome joins this interpretation to several passages in the prophet--"Since the advent of the Saviour, all that must be understood in an allegorical sense; for all the error of the waters of Egypt, and all the pernicious arts which deluded the nations who suffered themselves to be infatuated by them, have been destroyed by the coming of Jesus Christ." A little after, he adds--"That Memphis was also strongly addicted to magic, the vestiges which subsist at this day of her ancient superstitions allow us not to doubt." Now this informs us in a few words, or in the approach of the desolation of Babylon, that all the projects of the magicians, and of those who promise to unveil the future, are a pure folly, and dissolve like smoke at the presence of Jesus Christ. Again, he says elsewhere, that "Jesus Christ being come into the world, all kinds of divination, and all the deceits of idolatry, lost their efficacy; so that the Eastern magi understanding that a Son of God was born who had destroyed all the power of their art, came to Bethlehem."

Theophilus of Alexandria, in his Paschal Letter addressed to the bishops of Egypt, and after him St. Jerome, who has given us a Latin translation of this letter, says that Jesus Christ by his coming has destroyed all the illusions of magic. They add, "Jesus Christ by his presence having destroyed idolatry, it follows that magic, which is its mother, has been destroyed likewise." They call magic the mother of idolatry, because it transfers to another the confidence and submission which are due to God alone. St. Ambrose says, "The magician perceives the inutility of his art, and you do not yet understand that the promised Redeemer is come." I could bring forward here many other passages from the fathers if I had the books at hand, or if time allowed me to select them.

XIV. But why amuse ourselves with fruitless researches? What I have said will suffice to show that this opinion has been that of not only one or two of the fathers, which would prove nothing, but of the greater number of those among them who have discoursed of this matter, which constitutes the greater number. After that it is of little import if in after and darker ages a thousand stories were spread on the subject of witchcraft and enchantments, and that those tales may have gained credit with the people in proportion to their rudeness and ignorance. You may read, if you have any curiosity on the subject, a hundred stories of that kind, related by Saxo Grammaticus and Olaus Magnus. You will find also in Lucian and in Apuleius, how, even in their time, those who wished to be carried through the air, or to be metamorphosed into beasts, began by stripping themselves, and then anointing themselves with certain oils from head to foot; there were then found impostors, who promised as of old to perform by means of magic all kinds of prodigies, and still continued the same extravagances as ever.

A great many persons feel a certain repugnance to refusing belief in all that is said of the prodigies of magic, as if it was denying the truth of miracles, and the existence of the devil; and on this subject they fail not to allege, that amongst the orders in the church is found that of exorcists, and that the rituals are full of prayers and blessings against the malice and the snares of Satan. But we must not here confound two very different things. So far from the miracles and wonders performed by Divine power leading us to believe the truth of those which are ascribed to the demon, they teach us on the contrary that God has reserved this power to himself alone. We experience but too often that there are truly evil spirits, who do not cease to tempt us. In respect to the order of Exorcists, we know that it was established in the church in the first ages of Christianity; the most ancient fathers make mention of them; but from none of them do we learn that their order was instituted against witchcraft and other knaveries of the same kind, but only as at this day, to deliver those possessed; "to expel demons from the bodies of the possessed;" says the Manual of the Ordination. It is not, then, denied, that for reasons which it belongs not to us to examine, God sometimes allows the demon to take hold of some one and to torment him; we only deny that the spirit of darkness can ever arrive at that to please a wretched woman of the dregs of the people. We do not deny that to punish the sins of mankind, the Almighty may not sometimes make use in different ways of the ministry of evil spirits; for, as St. Jerome says,[694] "God makes men feel his anger and fury by the ministry of rebel angels;" but we do deny that it ever happens by virtue of certain figures, certain words, and certain signs, made by ignoramuses or scoundrels, or some wretched females, or old mad women, or by any authority they have over the demon. The sovereign pontiff who at this day governs the church with so much glory, discourses very fully[695] in his excellent works on the wonders worked by the demon and related in the Old Testament, but he nowhere speaks of any effect produced by magic or by sorcery since the coming of Jesus Christ. In the Roman ritual we have prayers and orisons for all occasions; we find there conjurations and exorcisms against demons; but nowhere, if the text is not corrupted, is there mention made either of persons or things bewitched, and if they are mentioned therein, it is only in after additions made by private individuals. We know, on the contrary, that many books treating of this subject, and containing prayers newly composed by some individuals, have been prohibited. Thus they have forbidden the book entitled _Circulus Aureus_, in which are set down the conjurations necessary for "invoking demons of all kinds, of the sky, of hell, the earth, fire, air, and water," to destroy all sorts of "enchantments, charms, spells, and snares," in whatever place they may be hidden, and of whatever matter they may be composed, whether male or female, magician or witch, who may have made or given them, and notwithstanding "all compacts and all conventions made between them." Ought not the fact that the church forbids any one to read or to keep these kind of books, to be sufficient to convince us of the falsehood of what they imagine, and to teach us how contrary they are to true religion and sound devotion. Three years ago they printed in this town a little book, of which the author, however, was not of Verona, in which they promised to teach the way "to deliver the possessed, and to break all kinds of spells." We read in it that "those over whom a malignant spell has been cast, lead such a wretched life that it ought rather to be called a long death, like the corpse of a man who had just died," &c. That is not all, for "almost all die of it," and if they are children, "they hardly ever live." See now the power which simple people ascribe, not only to the devil, but to the vilest of men, whom they really believe to be connected with, and to hold commerce with him. They say afterwards in this same book[696] that the signs which denote a malignant spell are parings, herbs, feathers, bones, nails, and hairs; but they give notice that the feathers prove that there is witchcraft "only when they are intermingled in the form of a circle or nearly so." And, again, you must take care that some woman has not given you something to eat, some flowers to smell, or if she has touched the shoulder of the person on whom the spell is cast. We have an excellent preservative against these simplicities in the vast selection of Dom Martenus, entitled _De Antiquis Ecclesiæ Ritibus_, in which we see that amidst an infinity of prayers, orisons and exorcisms used at all times throughout Christendom, there is not a passage in which mention is made of spells, sorcery, or magic, or magical operations. They therein command the demon in the name of Jesus Christ to come out and go away--they therein implore the divine protection, to be delivered from his power, to which we are all born subject by the stain of original sin; they therein teach that holy water, salt, and incense sanctified by the prayers of the church may drive away the enemy; that we may not fall into his toils, and that we may have nothing to dread from the attacks of evil spirits; but in no part does it say that spells have power over them, neither do they anywhere pray God to deliver us from them, or to heal us. It is so far from being true that we ought to believe the fables spread abroad on this subject, that I perfectly well remember having read a long time ago in the old casuists, that we ought to class in the number of grievous sins the believing that magic can really work the wonders related of it. I shall remark, on this occasion, that I know not how the author of the book in question can have committed the oversight of twice citing a certain manuscript as to be found in any other cabinet than mine, when it is a well known fact that I formerly purchased it very dear, not knowing that the most important and curious part was wanting. What I have said of it may be seen in the Opuscules which I have joined to the "History of Theology."[697] For the present, it suffices to remember that in the famous canon _Episcopi_, related first by Réginon,[698] we read these remarkable words--"An infinite number of people, deceived by this false prejudice, believe all that to be true, and in believing it stray from the true faith into the superstition of the heathen, imagining that they can find elsewhere than in God any divinity, or any supernatural power."

XV. From all I have hitherto said, it appears how far from truth is all that is commonly said of this pretended magic; how contrary to all the maxims of the church, and in opposition to the most venerated authority, and what harm might be done to sound doctrine and true piety by entertaining and favoring such extravagant opinions. We read, in the author I am combating, "What shall we say of the fairies, a prodigy so notorious and so common?" It is marvelous that it should be a _prodigy_ and at the same time _common_. He adds, "There is not a town, not to say a village, which cannot furnish several instances concerning them." For my part, I have seen a great many places; I am seventy-four years of age, and I have perhaps been only too curious on this head; and I own that I have never happened to meet with any prodigy of that kind. I may even add that several inquisitors, very sensible men, after having exercised that duty a long time, have assured me that they also never knew such a thing. It is not often that fairies of all kinds of shapes and different faces have passed through my hands, but I have always discovered and shown that this was nothing but fancy and reverie. On one side, it is affirmed that there is a malicious species among them, who were amorous of beautiful girls; and on the other, they will have it, on the contrary, that all witches are old and ugly. How desirable it would be, if the people could be once undeceived in respect to all these follies, which accord so little with sound doctrine and true piety! Are they not still, in our days, infatuated with what is said of charms which render invulnerable rings in which fairies are enclosed, billets which cure the quartan ague, words which lead you to guess the number to which the lot will fall; of the pas key, which is made to turn to find out a thief; of the cabala, which by means of certain verses and certain answers, which are falsely supposed to contain a certain number of words, unveils the most secret things? Are there not still to be found people who are so simple, or who have so little religion, as to buy these trifles very dear? For the world at this day is not wanting in those prophets spoken of by Micah,[699] whom money inspired and rendered learned. Have we not again calendars in which are marked the lucky and unlucky days, as has been done during a time, under the name of Egyptians? Do they not prevent people from inhabiting certain houses, under pretence of their being haunted? that is to say, that in the night spectres are seen in them, and a great noise of chains is heard, some saying that it is devils who cause all this, and others the spirits of the dead who make all this clang; which is surprising enough that it should be spirits or devils, and that they should only have the power to make themselves perceived in the night. And how many times have we seen the most fatal quarrels occur, principally amongst the peasants, because one amongst them has accused others of sorcery? But what shall we say of spirits incube and succube, of which, notwithstanding the impossibility of the thing, the existence and reality is maintained? M. Muratori, in that part where he treats of imagination, places the tales on this subject in the same line with what is said of the witches' sabbath; and he says[700] "that these extravagant opinions are at this day so discredited, that it is only the rudest and most ignorant who suffer themselves to be amused by them." One of my friends made me laugh the other day, when, speaking of the pretended incubuses, he said that those who believed in them were not wise to marry. Again, what shall we say of those tacit compacts so often mentioned by the author, and which he supposes to be real? Can we not see that such an opinion is making a god of the devil? For that any one, for example, living three or four hundred leagues off, may have made a compact with the devil, that every time a pendulum shall be suspended above a glass it shall mark the hour as regularly as the most exact clock. According to this idea, that same marvel will happen equally, and at the same moment, not only in this town where we are, but all over the earth, and will be repeated as often as they may wish to make the experiment. Now this is quite another thing from carrying a witch to the sabbath through the air, which the author asserts is beyond the power of the demon; it is attributing to this malicious spirit a kind of almightiness and immensity. But what would happen if some one, having made a compact with a demon for fine weather, another on his part shall have made a compact with the demon for bad weather? Good Father Le Brun wishes us to ascribe to tacit compacts all those effects which we cannot explain by natural causes. If it be so, what a number of tacit compacts there must be in the world! He believes in the stories about the divining rod, and the virtue ascribed to it of finding out robbers and murderers; although all France has since acknowledged that the first author of this fable was a knave, who having been summoned to Paris, could never show there any of those effects he had boasted of. Let any one have the least idea of the invisible atoms scattered abroad throughout the world, of their continually issuing from natural bodies, and the hidden and wonderful effects which they produce, one can never be astonished that at a moderate distance water and metals should operate on certain kinds of wood. The same author sincerely believes what was said, that the contagion and mortality spread amongst the cattle proceeded from a spell; like the man who affirmed that his father and mother remained impotent for seven years, and this ceased only when an old woman had broken the spell. On this subject, he cites a ritual of which Father Martenus does not speak at all, whence it follows that he did not recognize it for authentic. To give an idea of the credulity of this writer, it will suffice to read the story he relates of one Damis. But we find, above all, an incomparable abridgment of those extravagant wonders in a little book dedicated to the Cardinal Horace Maffei, entitled, "Compendium Melificarum," or the "Abridgment of Witches," printed at Milan in 1608.

XVI. In a word, it is of no little importance to destroy the popular errors which attack the unalterable attributes of the Supreme Being, as if he had laid it down as a law to himself that he would condescend to all the impious and fantastic wishes of malignant spirits, and of the madman who had recourse to them, by seconding them, and permitting the wonderful effects that they desire to produce. Do reason and good sense allow us to imagine that the Sovereign Master of all things, who for reasons which we are not permitted to examine, refuses so often to grant our most ardent prayers for what we need, whether it be public or private, can be so prompt to lend an ear to the requests of the vilest and most wicked, by allowing that which they desire to happen? So long as they believe in the reality of magic, that it is able to work wonders, and that by means of it man can force the demon to obey, it will be in vain to preach against the superstition, impiety, and folly of wizards. There will always be found too many people who will try to succeed in it, and will even fancy they have succeeded in it in fact. To uproot this pest we must begin by making men clearly understand that it is useless in them to be guilty of this horrible crime; that in this way they never obtain anything they wish for, and that all that is said on this subject is fabulous and chimerical. It will not be difficult to persuade any sensible person of this truth, by only leading him to pay attention, and mark if it be possible that all these pretended miracles can be true, whilst it is proved that magic has never possessed the power to enrich those who professed it, which would be much more easy. How could this wonderful art send maladies to those who were in good health, render a married couple impotent, or make any one invisible or invulnerable, whilst it has never been able to bring a hundred crowns, which another would keep locked up in his strong box? And why do we not make any use of so wonderful an art in armies? Why is it so little sought after by princes and their ministers? The most efficacious means for dissipating all these vain fancies would be never to speak of them, and to bury them in silence and oblivion. In any place where for time immemorial no one has ever been suspected of witchcraft, let them only hear that a monk is arrived to take cognizance of this crime and punish it, and directly you will see troops of green-sick girls, and hypochondriacal men; crowds of children will be brought to him ill with unknown maladies; and it will not fail to be affirmed that these things are caused by spells cast over them, and even when and how the thing happened. It is certainly a wrong way of proceeding, whether in sermons, or in the works published against witches, to amuse themselves with giving the history of all these mad-headed people boast of, of the circumstances in which they have taken a part, and the way in which they happened. It is in vain then to declaim against them, for you may be assured that people are not wanting who suffer themselves to be dazzled by these pretended miracles, who become smitten with these effects, so extraordinary and so wonderful, and try by every means to succeed in them by the very method which has just been taught them, and forget nothing which can place them in the number of this imaginary society. It is then with reason that the author says in his book, that punishment even sometimes serves to render crime more common, and "that there are never more witches than in those places where they are most persecuted." I am delighted to be able to finish with this eulogium, in order that it may be the more clearly seen that if I have herein attacked magic, it is only with upright intentions.

XVII. The eagerness with which I have written this letter has made me forget several things which might very well have a place in it. The greatest difficulty which can be opposed to my argument is that we sometimes find, even amongst people who possess a certain degree of knowledge and good sense, some persons who will say to you, "But I have seen this, or that; such and such things have happened to myself." Upon which it is proper, first of all, to pay attention to the wonderful tricks of certain jugglers, who, by practice and address, succeed in deceiving even the most clear-sighted and sensible persons. It must next be considered that the most natural effects may sometimes appear beyond the power of nature, when cleverly presented in the most favorable point of view. I formerly saw a charlatan who, having driven a nail or a large pin into the head of a chicken, with that nailed it to a table, so that it appeared dead, and was believed to be so by all present; after that, the charlatan having taken out the nail and played some apish tricks, the chicken came to life again and walked about the room. The secret of all this is that these birds have in the forepart of the head two bones, joined in such a way that if anything is driven through with address, though it causes them pain, yet they do not die of it. You may run large pins into a man's leg without wounding or hurting him, or but very slightly, just like a prick which is felt when the pin first enters; which has sometimes served as a pastime for jokers. In my garden, which, thanks to the care of M. Seguier, is become quite a botanic garden, I have a plant called the _onagra_,[701] which rises to the height of a man, and bears very beautiful flowers; but they remain closed all day, and only open towards sunset, and that not by degrees, as with all other night plants, but in budding all at once, and showing themselves in a moment in all their beauty. A little before their chalice bursts open, it swells and becomes a little inflated. Now, if any one, profiting by the last-named peculiarity, which is but little known, wished to persuade any simple persons that by the help of some magical words he could, when he would, cause a beautiful flower to bloom, is it not certain that he would find plenty of people disposed to believe him? The common people in our days leave nothing undone to find out the secret of making themselves invulnerable; by which they show that they ascribe to magic more power than was granted to it by the ancients, who believed it very capable of doing harm, but not of doing good. So, when the greater number of the Jews attributed the miracles wrought by the Saviour to the devil, some of the more sensible and reasonable among them asked, "Can the devil restore sight to the blind?"[702] At this day, there are more ways than ever of making simple and ignorant persons believe in magic. For instance, would it be very difficult for a man to pass himself off as a magician, if he said to those who were present, "I can, at my will, either send the bullet in this pistol through this board, or make it simply touch it and fall down at our feet without piercing it?" Nevertheless, nothing is easier; it only requires when the pistol is loaded, that instead of pressing the wadding immediately upon the bullet as is customary, to put it, on the contrary, at the mouth of the barrel. That being done, when they fire, if the end of the pistol is raised, the ball, which is not displaced, will produce the usual effect; but if, on the contrary, the pistol is lowered, so that the ball runs into the barrel and joins the wadding, it will fall on the ground from the board without having penetrated it. It seems to me that something like this may be found in the "Natural Experiments" of Redi, which I have not at hand just now. But on this subject, you can consult Jean Baptista, Porta, and others. We must not, however, place amongst the effects of this kind of magic, what a friend jokingly observed to me in a very polite letter which he wrote to me two months ago:--A noisy exhalation having ignited in a house, and not having been perceived by him who was in the spot adjoining, nor in any other place, he writes me word that those who, according to the vulgar prejudice, persisted in believing that these kinds of fire came from the sky and the clouds, were necessarily forced to attribute this effect to real magic. I shall again add, on the subject of electrical phenomena, that those who think to explain them by means of two electrical fluids, the one hidden in bodies, and the other circulating around them, would perhaps say something less strange and surprising, if they ascribed them to magic. I have endeavored, in the last letter which is joined to that I wrote upon the subject of exhalations, to give some explanation of these wonders; and I have done so, at least, without being obliged to invent from my own head, and without any foundation, to universal electrical matters which circulate within bodies and without them. Certainly, the ancient philosophers, who reasoned so much on the magnet, would have spared themselves a great deal of trouble, if they had believed it possible to attribute its admirable properties to a magnetic spirit which proceeded from it. But the pleasure I should find in arguing with them, might perhaps engage me in other matters; for which reason I now end my letter.

Footnotes:

[672] The author here alludes to the hypogryphe, a winged horse, invented by Ariosto, that carried the Paladins through the air.

[673] Magicus Vanitates.

[674] Plin. lib. xxx. c. 1.

[675] "Somnia, terrores magicos, miracula, sagas, Nocturnos lemures, portentaque Thessala rides?" HORAT. lib. ii. Ep. 2.

[676] Inexpugnabili magicæ disciplinæ potestate, &c.--Lib. iii.

[677] Delle magiche frodi seppe il Givoco.--Dante, _Inf._ c. 20.

[678] Pp. 139 and 145.

[679] P. 9.

[680] P. 144.

[681] _Goësy_, or _Goësia_, is said to be a kind of magic. It is asserted that those who profess it repair at night to the tombs, where they invoke the demon and evil genii by lamentations and complaints.

In regard to _Theurgy_, the ancients gave this name to that part of magic which is called _white magic_. The word _Theurgy_ signifies the art of doing divine things, or such as God only can perform--the power of producing wonderful and supernatural effects by licit means, in invoking the aid of God and angels. _Theurgy_ differs from _natural magic_, which is performed by the powers of nature; and from _necromancy_, which is operated only by the invocation of the demons.

[682] P. 170.

[683] P. 654.

[684] P. 749.

[685] P. 9.

[686] P. 30, de Lam.

[687] P. 94.

[688] What is enclosed between the brackets is a long addition sent by the author to the printer whilst they were working at a second edition of his letter.

[689] Et vidi angelum descendentem de coelo habentem clavem abyssi et catenam magnam in manu suà; et appehendit draconem, serpentem, antiquum, qui est Diabolus et Satanas, et ligavit eum per annos mille.--_Apoc._ xx. 1.

[690] Et cum consummati fuerint mille anni, solvetur Satanas de carcere suo.--_Apoc._ v. 7.

[691] Cujus est adventus secundùm operationem Satanæ in omni virtute et signis et prodigiis mendacibus.--2 Thess. ii. 9.

[692] Joseph. Antiq. lib. viii. c. 2.

[693] Acts viii. 6.

[694] Mittet siquidem Dominus in iram et furorem suum per angelos pessimos. Hier. ad Eph. i. 7. p. 574.

[695] Vid. de Beatif. lib. iv. p. i. c. 3.

[696] Pp. 67, 75.

[697] P. 243.

[698] Lib. ii. p. 364.

[699] In pecunia divinabunt.--Mich. iii. 11.

[700] P. 127.

[701] Now well known as the evening primrose.

[702] Numquid dæmonium potest coecorum oculos asperire? Joan. ix, 21.

LETTER

_From the_ REVEREND FATHER DOM. AUGUSTINE CALMET, _Abbot of Sénones, to_ M. DE BURE SENIOR, _Librarian at Paris._

SIR--I have received The Historical and Dogmatical Treatise on Apparitions, Visions, and particular Revelations, with Observations on the Dissertations of the Reverend Father Dom. Calmet, Abbot of Sénones, on Apparitions and Ghosts. At Avignon, 1751. By the Abbé Lenglet du Frenoy.

I have looked over this work with pleasure. M. du Frenoy wished to turn to account therein what he wrote fifty-five years ago, as he says himself, on the subject of visions, and the life of Maria d'Agreda, of whom they spoke then, and of whom they still speak even now in so undecided a manner. M. du Frenoy had undertaken at that time to examine the affair thoroughly and to show the illusions of it; there is yet time for him to give his opinion upon it, since the Church has not declared herself upon the work, on the life and visions of that famous Spanish abbess.

It is only accidentally that he composed his remarks on my Dissertations on Apparitions and Vampires. I have no reason to complain of him; he has observed towards me the rules of politeness and good breeding, and I shall try to imitate him in what I say in my own defence. But if he had read the second edition of my work, printed at Einsidlen in Switzerland, in 1749; the third, printed in Germany at Augsburg, in 1750; and the fourth, on which you are now actually engaged; he might have spared himself the trouble of censuring several passages which I have corrected, reformed, suppressed, or explained myself.

If I had wished to swell my work, I could have added to it some rules, remarks, and reflections, with a vast number of circumstances. But by that means I should have fallen into the same error which he seems to have acknowledged himself, when he says that he has perhaps placed in his works too many such rules and remarks: and I am persuaded that it is, in fact, the part that will be least read and least used.[703]

People will be much more struck with stories squeamishly extracted from Thomas de Cantimpré and Cesarius, whose works are everywhere decried, and that one dare no longer cite openly without exposing them to mockery. They will read, with only too much pleasure, what he relates of the apparitions of Jesus Christ to St. Francis d'Assis, on the Indulgence of the Partionculus, and the particularities of the establishment of the Carmelite Fathers, and of the Brotherhood of the Scapulary, by Simon Stock, to whom the Holy Virgin herself gave the Scapulary of the order. It will be seen in his work that there are few religious establishments or societies which are not founded on some vision or revelation. It seemed even as if it was necessary for the propagation of certain orders and certain congregations; _so that these kind of revelations were, as it were, taken by storm_; and there seems to have been a competition as to who should produce the greatest number of them, and the most extraordinary, to have them believed. I could not persuade myself that he related seriously the pretended apparition of St. Francis to Erasmus. It is easy to comprehend that it was a joke of Erasmus, who wished to divert himself at the expense of the Cordeliers. But one cannot help being pained at the way in which he treats several fathers of the church, as St. Gregory the Great, St. Gregory of Tours, St. Sulpicius Severus, Peter the Venerable, Abbot of Clugny, St. Anselm, Cardinal Pierre Damien, St. Athanasius even, and St. Ambrose,[704] in regard to their credulity, and the account they have given us of several apparitions and visions, which are little thought of at this day. I say the same of what he relates of the visions of St. Elizabeth of Schonau, of St. Hildegrade, of St. Gertrude, of St. Mecthelda, of St. Bridget, of St. Catherine of Sienna, and hardly does he show any favor to those of St. Theresa.

Would it not have been better to leave the world in this respect as it is,[705] rather than disturb the ashes of so many holy personages and saintly nuns, whose lives are held blessed by the church, and whose writings and revelations have so little influence over the salvation and the morals of the faithful in general. What service does it render the church to speak disparagingly of the works of the contemplatives, of the Thaulers, the Rushbrooks, the Bartholomews of Pisa, of St. Vincent Ferrier, of St. Bernardine of Sienna, of Henry Harphius, of Pierre de Natalibus, of Bernardine de Bustis, of Ludolf the Chartreux, and other authors of that kind, whose writings are so little read and so little known, whose sectaries are so few in number, and have so little weight in the world, and even in the church?

The Abbé du Frenoy acknowledges the visions and revelations which are clearly marked in Scripture; but is there not reason to fear that certain persons may apply the rules of criticism which he employs against the visions of the male and female saints of whom he speaks in his work, and that they may say, for instance, that Jeremiah yielded to his melancholy humor, and Ezekiel to his caustic disposition, to predict sad and disagreeable things to the Jewish people?[706]

We know how many vexations the prophets endured from the Jews, and that in particular[707] those of Anathoth had resolved to put their countryman Jeremiah to death, to prevent him from prophesying in the name of the Lord. To what persecutions were not himself and Baruch his disciple exposed for having spoken in the name of the Lord? Did not King Jehoiakim, son of Josiah, throw the book of Baruch into the fire,[708] after having hacked it with a penknife, in hatred of the truths which it announced to him?

The Jews sometimes went so far as to insult them in their dwellings, and even to say to them,[709] _Ubi est verbum Domini? veniat_; and elsewhere, "Let us plot against Jeremiah; for the priests will not fail to cite the law, and the prophets will not fail to allege the words of the Lord: come, let us attack him with derision, and pay no regard to his discourse."

Isaiah did not endure less vexation and insult, the libertine Jews having gone even into his house, and said to him insolently[710]--_Manda, remanda; expecta, re-expecta; modicum ibi, et modicum ibi_, as if to mock at his threats.

But all that has not prevailed, nor ever will prevail, against the truth and word of God; the faithful and exact execution of the threats of the Lord has justified, and ever will justify, the predictions and visions of the prophets. The gates of hell will not prevail against the Christian church, and the word of God will triumph over the malice of hell, the artifice of corrupt men, of libertines, and over all the subtlety of pretended freethinkers. True and real visions, revelations, and apparitions will always bear in themselves a character of truth, and will serve to destroy those which are false, and proceed from the spirit of error and delusion. And coming now to what regards myself in particular, M. du Frenoy says, that the public have been surprised that instead of placing my proofs before the circumstances of my apparitions, I have given them afterwards, and that I have not entered fully enough into the subject of these proofs.

I am going to give the public an account of my method and design. Having proposed to myself to prove the truth, the reality, and consequently the possibility of apparitions, I have related a great many authentic instances, derived from the Old and New Testament, which forms a complete proof of my opinion, for the certainty of the facts carries with it here the certainty of the dogma.

After that I have related instances and opinions taken from the Hebrews, Mahometans, Greeks, and Latins, to assure the same truth. I have been careful not to draw any parallel between these testimonies and the scriptural ones which preceded. My object in this was to demonstrate that in every age, and in all civilized nations, the idea of the immortality of the soul, of its existence after death, of its return and appearance, is one of those truths which the length of ages has never been able to efface from the mind of nations.

I draw the same inference from the instances which I have related, and of which I do not pretend to guarantee either the truth or the certainty. I willingly yield all the circumstances that are not revealed to censure and criticism; I only esteem as true that which is so in fact.

M. du Frenoy finds that the proof of the immortality of the soul which I infer from the apparition of the spirit after death, is not sufficiently solid; but it is certainly one of the most palpable and most easy of comprehension to the generality of mankind; it would make more impression upon them than arguments drawn from philosophy and metaphysics. I do not intend for that reason to attack any other proofs of the same truth, or to weaken a dogma so essential to religion.

He endeavors to prove, at great length,[711] that the salvation of the Emperor Trajan is not a thing which the Christian religion can confirm. I agree with him; and it was useless to take any trouble to demonstrate it.[712]

He speaks of the young man of Delme,[713] who having fallen into a swoon remained in it some days; they brought him back to life, and a languor remained upon him which at last led to his death at the end of the year. It is thus he arranges that story.

M. du Frenoy disguises the affair a little; and although I do not believe that the devil could restore the youth to life, nevertheless the original and cotemporaneous authors whom I have quoted maintain that the demon had much to do with this event.[714]

What has principally prevented me from giving rules and prescribing a method for discerning true and false apparitions is, that I am quite persuaded that the way in which they occur is absolutely unknown to us; that it contains insurmountable difficulties; and that consulting only the rules of philosophy, I should be more disposed to believe them impossible than to affirm their truth and possibility. But I am restrained by respect for the Holy Scriptures, by the testimony of all antiquity and by the tradition of the Church.

"I am, sir, Your very humble and very obedient servant, D. A. CALMET, Abbot of Sénones."

Footnotes:

[703] Dom. Calmet has a very bad opinion of the public, to believe that it values so little what is, perhaps, the best and most sensible part of the book. Wise people think quite differently from himself.

[704] Neither Gregory of Tours, nor Sulpicius Severus, nor Peter the Venerable, nor Pierre Damien, have ever been placed in a parallel line with the fathers of the Church. In regard to the latter, it has always been allowable, without failing in the respect which is due to them, to remark certain weaknesses in their works, sometimes even errors, as the Church has done in condemning the Millenaries, &c.

[705] An excellent maxim for fomenting credulity and nourishing superstition.

[706] What a parallel! how could any one make it without renouncing common sense?

[707] Jeremiah xxi. 21.

[708] Jerem. xxxvi.

[709] Jerem. xvii. 15.

[710] Isai. xxviii. 10.

[711] Tom. ii. p. 92 _et seq._

[712] It is true that what Dom. Calmet had said of this in his first edition, the only one M. Lenglet has seen, has been corrected in the following ones.

[713] P. 155.

[714] A bad foundation; credulous or interested authors.

THE END.

Transcriber's Notes:

Passages in italics indicated by underscore _italics_.

The original text includes Greek characters. For this text version these letters have been replaced with transliterations set off by [Greek: ] tags.

The original text includes several blank spaces. These are represented by _______________ in this text version.

Footnote punctuation has been standardized for consistency.

Misprints corrected: "Corpernican" corrected to "Copernican" (page vii) "destitue" corrected to "destitute" (page xvii) "superstit on" corrected to "superstition" (page xx) "Apocalapse" corrected to "Apocalypse" (page 40) "for" corrected to "fro" (page 55) "thousands" corrected to "thousand" (page 57) "predjudices" corrected to "prejudices" (page 61) "repentence" corrected to "repentance" (page 87) "sorcerors" corrected to "sorcerers" (page 100) "subtil" corrected to "subtile" (page 112) "Loudon" corrected to "Loudun" (page 128) "Gassendy" corrected to "Gassendi" (page 146) "statue" corrected to "stature" (page 161) "testiomony" corrected to "testimony" (page 179) "Ratzival" corrected to "Ratzivil" (page 204) "embarrasment" corrected to "embarrassment" (page 220) "Mohometans" corrected to "Mahometans" (page 222) "ancesters" corrected to "ancestors" (page 231) "cf" corrected to "of" (page 238) "Other" corrected to "Others" (page 248) "treaties" corrected to "treatise" (page 254) "Spiridon" corrected to "Spiridion" (page 258) "not not" corrected to "not" (page 262) "drangement" corrected to "derangement" (page 278) "neigborhood" corrected to "neighborhood" (page 282) "d'Englebert" corrected to "d'Engelbert" (page 286) "obervations" corrected to "observations" (page 305) "of" corrected to "off" (page 326) "corpuscules" corrected to "corpuscles" (page 329) "or" corrected to "for" (page 342) "our" corrected to "out" (page 349) "childen" corrected to "children" (page 360) "her her" corrected to "her" (page 372) "abe" corrected to "able" (page 386) "or" corrected to "on" (page 390) Missing text "III." added (page 411) "permittted" corrected to "permitted" (page 412) "One" corrected to "On" (page 434)

Some quotes are opened with marks but are not closed. Obvious errors have been silently closed, while those requiring interpretation have been left open.

Additional spacing after some of the quotes is intentional to indicate both the end of a quotation and the beginning of a new paragraph as presented in the original text.

All other spelling and punctuation is presented as in the original.