I shall be told that the parallel I make between the actions of saints, which can only be attributed to angels and the operation of the Holy Spirit, or to the fervor of their charity and devotion, with what happens to wizards and witches, is injurious and odious. I know how to make a proper distinction between them: do not the books of the Old and New Testament place in parallel lines the true miracles of Moses with those of the magicians of Pharaoh; those of antichrist and his subordinates with those of the saints and apostles; and does not St. Paul inform us that the angel of darkness often transforms himself into an angel of light?
In the first edition of this work, we spoke very fully of certain persons, who boast of having what they call "the garter," and by that means are able to perform with extraordinary quickness, in a very few hours, what would naturally take them several days journeying. Almost incredible things are related on that subject; nevertheless, the details are so circ.u.mstantial, that it is hardly possible there should not be some foundation for them; and the demon may transport these people in a forced and violent manner which causes them a fatigue similar to what they would have suffered, had they really performed the journey with more than ordinary rapidity.
For instance, the two circ.u.mstances related by Torquemada: the first of a poor scholar of his acquaintance, a clever man, who at last rose to be physician to Charles V.; when studying at Guadaloupe, was invited by a traveler who wore the garb of a monk, and to whom he had rendered some little service, to mount up behind him on his horse, which seemed a sorry animal and much tired; he got up and rode all night, without perceiving that he went at an extraordinary pace, but in the morning he found himself near the city of Granada; the young man went into the town, but the conductor pa.s.sed onwards.
Another time, the father of a young man, known to the same Torquemada, and the young man himself, were going together to Granada, and pa.s.sing through the village of Almeda, met a man on horseback like themselves and going the same way; after having traveled two or three leagues together, they halted, and the cavalier spread his cloak on the gra.s.s, so that there was no crease in the mantle; they all placed what provisions they had with them on this extended cloak, and let their horses graze. They drank and ate very leisurely, and having told their servants to bring their horses, the cavalier said to them, "Gentlemen, do not hurry, you will reach the town early"--at the same time he showed them Granada, at not a quarter of an hour"s distance from thence.
Something equally marvelous is said of a canon of the cathedral of Beauvais. The chapter of that church had been charged for a long time to acquit itself of a certain personal duty to the Church of Rome; the canons having chosen one of their brethren to repair to Rome for this purpose, the canon deferred his departure from day to day, and set off after matins on Christmas day--arrived that same day at Rome, acquitted himself there of his commission, and came back from thence with the same dispatch, bringing with him the original of the bond, which obliged the canons to send one of their body to make this offering in person. However fabulous and incredible this story may appear, it is a.s.serted that there are authentic proofs of it in the archives of the cathedral; and that upon the tomb of the canon in question may still be seen the figures of demons engraved at the four corners in memory of this event. They even affirm that the celebrated Father Mabillon saw the authentic voucher.
Now, if this circ.u.mstance and the others like it are not absolutely fabulous, we cannot deny that they are the effects of magic, and the work of the evil spirit.
Peter, the venerable Abbot of Cluny,[241] relates so extraordinary a thing which happened in his time, that I should not repeat it here, had it not been seen by the whole town of Macon. The count of that town, a very violent man, exercised a kind of tyranny over the ecclesiastics, and against whatever belonged to them, without troubling himself either to conceal his violence, or to find a pretext for it; he carried it on with a high hand and gloried in it.
One day, when he was sitting in his palace in company with several n.o.bles and others, they beheld an unknown person enter on horseback, who advanced to the count and desired him to follow him. The count rose and followed him, and having reached the door, he found there a horse ready caparisoned; he mounts it, and is immediately carried up into the air, crying out, in a terrible tone to those who were present, "Here, help me!" All the town ran out at the noise, but they soon lost sight of him; and no doubt was entertained that the devil had flown away with him to be the companion of his tortures, and to bear the pain of his excesses and his violence.
It is, then, not absolutely impossible that a person may be raised into the air and transported to some very high and distant place, by order or by permission of G.o.d, by good or evil spirits; but we must own that the thing is of rare occurrence, and that in all that is related of sorcerers and witches, and their a.s.semblings at the witches" sabbath, there is an infinity of stories, which are false, absurd, ridiculous, and even dest.i.tute of probability. M. Remi, attorney-general of Lorraine, author of a celebrated work ent.i.tled _Demonology_, who tried a great number of sorcerers and sorceresses, with which Lorraine was then infested, produces hardly any proof whence we can infer the truth and reality of witchcraft, and of wizards and witches being transported to the sabbath.
Footnotes:
[241] Petrus Venerab. lib. ii. de Miraculis, c. 1, p. 1299.
CHAPTER XXIII.
OBSESSION AND POSSESSION OF THE DEVIL.
It is with reason that obsessions and possessions of the devil are placed in the rank of apparitions of the evil spirit among men. We call it _obsession_ when the demon acts externally against the person whom he besets, and _possession_ when he acts internally, agitates them, excites their ill humor, makes them utter blasphemy, speak tongues they have never learnt, discovers to them unknown secrets, and inspires them with the knowledge of the obscurest things in philosophy or theology. Saul was agitated and possessed by the evil spirit,[242]
who at intervals excited his melancholy humor, and awakened his animosity and jealousy against David, or who, on occasion of the natural movement or impulsion of these dark moods, seized him, agitated him, and disturbed from his usual tenor of mind. Those whom the Gospel speaks of as being possessed,[243] and who cried aloud that Jesus was the Christ, and that he was come to torment them before the time, that he was the Son of G.o.d, are instances of possession. But the demon Asmodeus, who beset Sara, the daughter of Raguel,[244] and who killed her first seven husbands; those spoken of in the Gospel, who were simply struck with maladies or incommodities which were thought to be incurable; those whom the Scripture sometimes calls _lunatics_, who foamed at the mouth, who were convulsed, who fled the presence of mankind, who were violent and dangerous, so that they were obliged to be chained to prevent them from striking and maltreating other people; these kinds of persons were simply beset, or obseded by the devil.
Opinions are much divided on the matter of obsessions and possessions of the devil. The hardened Jews, and the ancient enemies of the Christian religion, convinced by the evidence of the miracles which they saw worked by Jesus Christ, by his apostles, and by Christians, dared neither dispute their truth nor their reality; but they attributed them to magic, to the prince of the devils, or to the virtue of certain herbs, or of certain natural secrets.
St. Justin,[245] Tertullian, Lactantius, St. Cyprian, Minutius, and the other fathers of the first ages of the church, speak of the power which the Christian exorcists exercised over the possessed, so confidently and so freely, that we can doubt neither the certainty nor the evidence of the thing. They call upon their adversaries to bear witness, and pique themselves on making the experiment in their presence, and of forcing to come out of the bodies of the possessed, to declare their names, and acknowledge that those they adore in the pagan temples are but devils.
Some opposed to the true miracles of the Saviour those of their false G.o.ds, their magicians, and their heroes of paganism, such as those of Esculapius, and the famous Apollonius of Tyana. The pretended freethinkers dispute them in our days upon philosophical principles; they attribute them to a diseased imagination, the prejudices of education, and hidden springs of the const.i.tution; they reduce the expressions of Scripture to hyperbole; they maintain that Jesus Christ condescended to the understanding of the people, and their prepossessions or prejudices; that demons being purely spiritual substances could not by themselves act immediately upon bodies; and that it is not at all probable G.o.d should work miracles to allow of their doing so.
If we examine closely those who have pa.s.sed for being possessed, we shall not perhaps find one amongst them, whose mind had not been deranged by some accident, or whose body was not attacked by some infirmity either known or hidden, which had caused some ferment in the blood or the brain, and which, joined to prejudice, or fear, had given rise to what was termed in their case obsession or possession.
The possession of King Saul is easily explained by supposing that he was naturally an atrabilarian, and that in his fits of melancholy he appeared mad, or furious; therefore they sought no other remedy for his illness than music, and the sound of instruments proper to enliven or calm him. Several of the obsessions and possessions noted in the New Testament were simple maladies, or fantastic fancies, which made it believed that such persons were possessed by the devil. The ignorance of the people maintained this prejudice, and their being totally unacquainted with physics and medicine served to strengthen such ideas.
In one it was a sombre and melancholy temper, in another the blood was too fevered and heated; here the bowels were burnt up with heat, there a concentration of diseased humor, which suffocated the patient, as it happens with those subject to epilepsy and hypochondria, who fancy themselves G.o.ds, kings, cats, dogs, and oxen. There were others, who, disturbed at the remembrance of their crimes, fell into a kind of despair, and into fits of remorse, which irritated their mind and const.i.tution, and made them believe that the devil pursued and beset them. Such, apparently, were those women who followed Jesus Christ, and who had been delivered by him from the unclean spirits that possessed them, and partly so Mary Magdalen, from whom he expelled seven devils. The Scripture often speaks of the spirit of impurity, of the spirit of falsehood, of the spirit of jealousy; it is not necessary to have recourse to a particular demon to excite these pa.s.sions in us; St. James[246] tells us that we are enough tempted by our own concupiscence, which leads us to evil, without seeking after external causes.
The Jews attributed the greater part of their maladies to the demon: they were persuaded that they were a punishment for some crime either known or unrevealed. Jesus Christ and his apostles wisely supposed these prejudices, without wishing to attack them openly and reform the old opinions of the Jews; they cured the diseases, and chased away the evil spirits who caused them, or who were said to cause them. The real and essential effect was the cure of the patient; no other thing was required to confirm the mission of Jesus Christ, his divinity, and the truth of the doctrine which he preached. Whether he expelled the demon, or not, is not essentially necessary to his first design; it is certain that he cured the patient either by expelling the devil, if it be true that this evil spirit caused the malady, or by replacing the inward springs and humors in their regular and natural state, which is always miraculous, and proves the Divinity of the Saviour.
Although the Jews were sufficiently credulous concerning the operations of the evil spirit, they at the same time believed that in general the demons who tormented certain persons were nothing else than the souls of some wretches, who, fearing to repair to the place destined for them, took possession of the body of some mortal whom they tormented and endeavored to deprive of life.[247]
Josephus the historian[248] relates that Solomon composed some charms against maladies, and some formulae of exorcism to expel evil spirits.
He says, besides, that a Jew named Eleazar cured in the presence of Vespasian some possessed persons by applying under their nose a ring, in which was enchased a root, pointed out by that prince. They p.r.o.nounced the name of Solomon with a certain prayer, and an exorcism; directly, the person possessed fell on the ground, and the devil left him. The generality of common people among the Jews had not the least doubt that Beelzebub, prince of the devils, had the power to expel other demons, for they said that Jesus Christ only expelled them in the name of Beelzebub.[249] We read in history that sometimes the pagans expelled demons; and the physicians boast of being able to cure some possessed persons, as they cure hypochondriacs, and imaginary disorders.
These are the most plausible things that are said against the reality of the possessions and obsessions of the devil.
Footnotes:
[242] 1 Sam. xvi. 23.
[243] Matt. viii. 16; x. 11; xviii. 28.
[244] Tob. iii. 8.
[245] Justin. Dialog. c.u.m supplem. Tertull. de Corona Militis, c. 11; and Apolog. c. 23; Cyp. ad Demetriam, &c.; Minutius, in Octavio, &c.
[246] James i. 14.
[247] Joseph. Antiq. lib. vii. c. 25.
[248] Ibid. lib. viii. c. 2.
[249] Matt. xii. 24.
CHAPTER XXIV.
THE TRUTH AND REALITY OF POSSESSION AND OBSESSION BY THE DEVIL PROVED FROM SCRIPTURE.
But the possibility, the verity and reality of the obsessions and possessions of the devil are indubitable, and proved by the Scripture and by the authority of the Church, the Fathers, the Jews, and the pagans. Jesus Christ and the apostles believed this truth, and taught it publicly. The Saviour gives us a proof of his mission that he cures the possessed; he refutes the Pharisees, who a.s.serted that he expelled the demons only in the name of Beelzebub; and maintains that he expels them by the virtue of G.o.d.[250] He speaks to the demons; he threatens them, and puts them to silence. Are these equivocal marks of the reality of obsessions? The apostles do the same, as did the early Christians their disciples. All this was done before the eyes of the heathen, who could not deny it, but who eluded the force and evidence of these things, by attributing this power to other demons, or to certain divinities, more powerful than ordinary demons; as if the kingdom of Satan were divided, and the evil spirit could act against himself, or as if there were any collusion between Jesus Christ and the demons whose empire he had just destroyed.
The seventy disciples on their return from their mission came to Jesus Christ[251] to give him an account of it, and tell him that the demons themselves are obedient to them. After his resurrection,[252] the Saviour promises to his apostles that they shall work miracles in his name, _that they shall cast out devils_, and receive the gift of tongues. All which was literally fulfilled.
The exorcisms used at all times in the Church against the demons are another proof of the reality of possessions; they show that at all times the Church and her ministers have believed them to be true and real, since they have always practiced these exorcisms. The ancient fathers defied the heathen to produce a demoniac before the Christians; they pride themselves on curing them, and expelling the demon. The Jewish exorcists employed even the name of Jesus Christ to cure demoniacs;[253] they found it efficacious in producing this effect; it is true that sometimes they employed the name of Solomon, and some charms said to have been invented by that prince, or roots and herbs to which they attributed the same virtues, like as a clever physician by the secret of his art can cure a hypochondriac or a maniac, or a man strongly persuaded that he is possessed by the devil, or as a wise confessor will restore the mind of a person disturbed by remorse, and agitated by the reflection of his sins, or the fear of h.e.l.l. But we are speaking now of real possessions and obsessions which are cured only by the power of G.o.d, by the name of Jesus Christ, and by exorcisms. The son of Sceva, the Jewish priest,[254] having undertaken to expel a devil in the name of Jesus Christ, whom Paul preached, the demoniac threw himself upon him, and would have strangled him, saying that he knew Jesus Christ, and Paul, but that for him, he feared him not. We must then distinguish well between possessions and possessions, exorcists and exorcists. There may be found demoniacs who counterfeit the possessed, to excite compa.s.sion and obtain alms. There may even be exorcists who abuse the name and power of Jesus Christ to deceive the ignorant; and how do I know that there are not even impostors to be found, who would place pretended possessed persons in the way, in order to pretend to cure them, and thus gain a reputation?
I do not enter into longer details on this matter; I have treated it formerly in a particular dissertation on the subject, printed apart with other dissertations on Scripture, and I have therein replied to the objections which were raised on this subject.
Footnotes:
[250] Luke viii. 21.
[251] Luke x. 17.
[252] Mark xvi. 27.
[253] Mark ix. 36-38. Acts xi. 14.