CHAPTER LII.
EXAMINATION OF THE OPINION THAT THE DEMON FASCINATES THE EYES OF THOSE TO WHOM VAMPIRES APPEAR.
Those who have recourse to the fascination of the senses to explain what is related concerning the apparition of vampires, throw themselves into as great a perplexity as those who acknowledge sincerely the reality of these events; for fascination consists either in the suspension of the senses, which cannot see what is pa.s.sing before their sight, like that with which the men of Sodom were struck[611] when they could not discover the door of Lot"s house, though it was before their eyes; or that of the disciples at Emmaus, of whom it is said that "their eyes were holden, so that they might not recognize Jesus Christ, who was talking with them on the way, and whom they knew not again until the breaking of the bread revealed him to them;"[612]--or else it consists in an object being represented to the senses in a different form from that it wears in reality, as that of the Moabites,[613] who believed they saw the waters tinged with the blood of the Israelites, although nothing was there but the simple waters, on which the rays of the sun being reflected, gave them a reddish hue; or that of the Syrian soldiers sent to take Elisha,[614]
who were led by this prophet into Samaria, without their recognising either the prophet or the city.
This fascination, in what way soever it may be conceived, is certainly above the usual power known unto man, consequently man cannot naturally produce it; but is it above the natural powers of an angel or a demon? That is what is unknown to us, and obliges us to suspend our judgment on this question.
There is another kind of fascination, which consists in this, that the sight of a person or a thing, the praise bestowed upon them, the envy felt towards them, produce in the object certain bad effects, against which the ancients took great care to guard themselves and their children, by making them wear round their necks preservatives, or amulets, or charms.
A great number of pa.s.sages on this subject might be cited from the Greek and Latin authors; and I find that at this day, in various parts of Christendom, people are persuaded of the efficacy of these fascinations. But we must own three things; first, that the effect of these pretended fascinations (or spells) is very doubtful; the second, that if it were certain, it is very difficult, not to say impossible, to explain it; and lastly, that it cannot be rationally applied to the matter of apparitions or of vampires.
If the vampires or ghosts are not really resuscitated nor their bodies spiritualized and subtilized, as we believe we have proved, and if our senses are not deceived by fascination, as we have just seen it, I doubt if there be any other way to act on this question than to absolutely deny the return of these vampires, or to believe that they are only asleep or torpid; for if they truly are resuscitated, and if what is told of their return be true--if they speak, act, reason, if they suck the blood of the living, they must know what pa.s.ses in the other world, and they ought to inform their relations and friends of it, and that is what they do not. On the contrary, they treat them as enemies; torment them, take away their life, suck their blood, cause them to die with la.s.situde.
If they are predestinated and blessed, whence happens it that they disturb and torment the living, their nearest relations, their children, and all that for nothing, and simply for the sake of doing harm? If these are persons who have still something to expiate in purgatory, and who require the prayers of the living, why do they not explain their condition? If they are reprobate and condemned, what have they to do on this earth? Can we conceive that G.o.d allows them thus to come without reason or necessity and molest their families, and even cause their death?
If these _revenans_ are really dead, whatever state they may be in in the other world, they play a very bad part here, and keep it up still worse.
Footnotes:
[611] Gen. xix. 2.
[612] Luke xxiv. 16.
[613] 2 Kings iii. 23.
[614] 2 Kings iv. 19, 20.
CHAPTER LIII.
INSTANCES OF PERSONS RESUSCITATED, WHO RELATE WHAT THEY HAVE SEEN IN THE OTHER WORLD.
We have just seen that the vampires never speak of the other world, nor ask for either ma.s.ses or prayers, nor give any warning to the living to lead them to correct their morals, or bring them to a better life. It is surely very prejudicial to the reality of their return from the other world; but their silence on that head may favor the opinion which supposes that they are not really dead.
It is true that we do not read either that Lazarus, resuscitated by Jesus Christ,[615] nor the son of the widow of Nain,[616] nor that of the woman of Shunam, brought to life by Elisha,[617] nor that Israelite who came to life by simply touching the body of the same prophet Elisha,[618] after their resurrection revealed anything to mankind of the state of souls in the other world.
But we see in the Gospel[619] that the bad rich man, having begged of Abraham to permit him to send some one to this world to warn his brethren to lead a better life, and take care not to fall into the unhappy condition in which he found himself, was answered, "They have the law and the prophets, they can listen to them and follow their instructions." And as the rich man persisted, saying--"If some one went to them from the other world, they would be more impressed,"
Abraham replied, "If they will not hear Moses and the prophets, neither will they attend the more though one should go to them from the dead." The dead man resuscitated by St. Stanislaus replied in the same manner to those who asked him to give them news of the other world--"You have the law, the prophets, and the Gospel--hear them!"
The deceased Pagans who have returned to life, and some Christians who have likewise returned to the world by a kind of resurrection, and who have seen what pa.s.sed beyond the bounds of this world, have not kept silence on the subject. They have related at length what they saw and heard on leaving their bodies.
We have already touched upon the story of a man named Eros, of the country of Pamphilia,[620] who, having been wounded in battle, was found ten days after amongst the dead. They carried him senseless and motionless into the house. Two days afterwards, when they were about to place him on the funeral pile to burn his body, he revived, began to speak, and to relate in what manner people were lodged after their death, and how the good were rewarded and the wicked punished and tormented.
He said that his soul, being separated from his body, went with a large company to a very agreeable place, where they saw as it were two great openings, which gave entrance to those who came from earth, and two others to go to heaven. He saw at this same place judges who examined those arrived from this world, and sent up to the right those who had lived well, and sent down to the left those who had been guilty of crimes. Each of them bore upon his back a label on which was written what he had done well or ill, the reason of his condemnation or his absolution.
When it came to the turn of Eros, the judges told him that he must return to earth, to announce to men what pa.s.sed in the other world, and that he must well observe everything, in order to be able to render a faithful account to the living. Thus he witnessed the miserable state of the wicked, which was to last a thousand years, and the delights enjoyed by the just; that both the good and the bad received the reward or the punishment of their good or bad deeds, ten times greater than the measure of their crimes or of all their virtues.
He remarked amongst other things, that the judges inquired where was a certain man named Andaeus, celebrated in all Pamphylia for his crimes and tyranny. They were answered that he was not yet come, and that he would not be there; in fact, having presented himself with much trouble, and by making great efforts, at the grand opening before mentioned, he was repulsed and sent back to go below with other scoundrels like himself, whom they tortured in a thousand different ways, and who were always violently repulsed, whenever they tried to reascend.
He saw, moreover, the three Fates, daughters of Necessity or Destiny.
These are, Lachesis, Clotho, and Atropos. Lachesis announced the past, Clotho the present, and Atropos the future. The souls were obliged to appear before these three G.o.ddesses. Lachesis cast the lots upwards, and every soul laid hold of the one which it could reach; which, however, did not prevent them still from sometimes missing the kind of life which was most conformable to justice and reason.
Eros added that he had remarked some of the souls who sought to enter into animals; for instance, Orpheus, from hatred to the female s.e.x, who had killed him (by tearing him to pieces), entered into a swan, and Thamaris into a nightingale. Ajax, the son of Telamon, chose the body of a lion, from detestation of the injustice of the Greeks, who had refused to let him have the arms of Hector, which he a.s.serted were his due. Agamemnon, grieved at the crosses he had endured in this life, chose the form of the eagle. Atalanta chose the life of the athletics, delighted with the honors heaped upon them. Thersites, the ugliest of mortals, chose the form of an ape. Ulysses, weary of the miseries he had suffered upon earth, asked to live quietly as a private man. He had some trouble to find a lot for that kind of life; but he found it at last thrown down on the ground and neglected, and he joyfully s.n.a.t.c.hed it up.
Eros affirmed also that the souls of some animals entered into the bodies of men; and by the contrary rule, the souls of the wicked took possession of savage and cruel beasts, and the souls of just men of those animals which are gentle, tame, and domestic.
After these various metempsychoses, Lachesis gave to each his guardian or defender, who guided and guarded him during the course of his life. Eros was then led to the river of oblivion (Lethe), which takes away all memory of the past, but he was prevented from drinking of its water. Lastly, he said he could not tell how he came back to life.
Plato, after having related this fable, as he terms it, or this apologue, concludes from it that the soul is immortal, and that to gain a blessed life we must live uprightly, which will lead us to heaven, where we shall enjoy that beat.i.tude of a thousand years which is promised us.
We see by this, 1. That a man may live a good while without eating or breathing, or giving any sign or life. 2. That the Greeks believed in the metempsychosis, in a state of beat.i.tude for the just, and pains of a thousand years duration for the wicked. 3. That destiny does not hinder a man from doing either good or evil. 4. That he had a genius, or an angel, who guided and protected him. They believed in judgment after death, and that the souls of the just were received into what they called the Elysian Fields.
Footnotes:
[615] John xi. 14.
[616] Luke vii. 11, 12.
[617] 2 Kings iv. 25.
[618] 2 Kings xiii. 21.
[619] Luke xvi. 24.
[620] Plato, lib. x. de Rep. p. 614.
CHAPTER LIV.
THE TRADITIONS OF THE PAGANS CONCERNING THE FUTURE LIFE ARE DERIVED FROM THE HEBREWS AND EGYPTIANS.
All these traditions are clearly to be found in Homer, Virgil, and other Greek and Latin authors; they were doubtless originally derived from the Hebrews, or rather the Egyptians, from whom the Greeks took their religion, which they arranged to their own taste. The Hebrews speak of the _Rephaims_,[621] of the impious giants "who groan under the waters." Solomon says[622] that the wicked shall go down to the abyss, or h.e.l.l, with the Rephaims. Isaiah, describing the arrival of the King of Babylon in h.e.l.l, says[623] that "the giants have raised themselves up to meet him with honor, and have said unto him, thou has been pierced with wounds even as we are; thy pride has been precipitated into h.e.l.l. Thy bed shall be of rottenness, and thy covering of worms." Ezekiel describes[624] in the same manner the descent of the King of a.s.syria into h.e.l.l--"In the day that Ahasuerus went down into h.e.l.l, I commanded a general mourning; for him I closed up the abyss, and arrested the course of the waters. You are at last brought down to the bottom of the earth with the trees of Eden; you will rest there with all those who have been killed by the sword; there is Pharaoh with all his host," &c. In the Gospel,[625] there is a great gulf between the bosom of Abraham and the abode of the bad rich man, and of those who resemble him.
The Egyptians called _Amenthes_, that is to say, "he who receives and gives," what the Greeks named Hades, or h.e.l.l, or the kingdom of Hades, or Pluto. They believed that Amenthes received the souls of men when they died, and restored them to them when they returned to the world; that when a man died, his soul pa.s.sed into the body of some other animal by metempsychosis; first of all into a terrestrial animal, then into one that was aquatic, afterwards into the body of a bird, and lastly, after having animated all sorts of animals, he returned at the end of three thousand years to the body of a man.