Both in ancient and modern writers, we find an infinite number of stories of spectres. We have not the least doubt that their apparitions are the work of the demon, if they are real. Now, it cannot be denied that there is a great deal of illusion and falsehood in all that is related by them. We shall distinguish two sorts of spectres: those which appear to mankind to hurt or deceive them, or to announce things to come, fortunate or unfortunate as circ.u.mstances may occur; the other spectres infest certain houses, of which they have made themselves masters, and where they are seen and heard. We shall treat of the latter in another chapter; and show that the greater number of these spectres and apparitions may be suspected of falsehood.
Pliny the younger, writing to his friend Sura on the subject of apparitions, testifies that he is much inclined to believe them true; and the reason he gives, is what happened to Quintus Curtius Rufus, who, having gone into Africa in the train of the quaestor or treasurer for the Romans, walking one day towards evening under a portico, saw a woman of uncommon height and beauty, who told him that she was Africa, and a.s.sured him that he would one day return into that same country as proconsul. This promise inspired him with high hopes; and by his intrigues, and help of friends, whom he had bribed, he obtained the quaestorship, and afterwards was praetor, through the favor of the Emperor Tiberius.
This dignity having veiled the obscurity and baseness of his birth, he was sent proconsul to Africa, where he died, after having obtained the honors of the triumph. It is said that, on his return to Africa, the same person who had predicted his future grandeur appeared to him again at the moment of his landing at Carthage.
These predictions, so precise, and so exactly followed up, made Pliny the younger believe that predictions of this kind are never made in vain. The story of Curtius Rufus was written by Tacitus, long enough before Pliny"s time, and he might have taken it from Tacitus.
After the fatal death of Caligula, who was ma.s.sacred in his palace, he was buried half burnt in his own gardens. The princesses, his sisters, on their return from exile, had his remains burnt with ceremony, and honorably inhumed; but it was averred that before this was done, those who had to watch over the gardens and the palace had every night been disturbed by phantoms and frightful noises.
The following instance is so extraordinary that I should not repeat it if the account were not attested by more than one writer, and also preserved in the public monuments of a considerable town of Upper Saxony: this town is Hamelin, in the princ.i.p.ality of Kalenberg, at the confluence of the rivers Hamel and Weser.
In the year 1384, this town was infested by such a prodigious mult.i.tude of rats that they ravaged all the corn which was laid up in the granaries; everything was employed that art and experience could invent to chase them away, and whatever is usually employed against this kind of animals. At that time there came to the town an unknown person, of taller stature than ordinary, dressed in a robe of divers colors, who engaged to deliver them from that scourge for a certain recompense, which was agreed upon.
Then he drew from his sleeve a flute, at the sound of which all the rats came out of their holes and followed him; he led them straight to the river, into which they ran and were drowned. On his return he asked for the promised reward, which was refused him, apparently on account of the facility with which he had exterminated the rats. The next day, which was a fete day, he chose the moment when the elder inhabitants of the burgh were at church, and by means of another flute which he began to play, all the boys in the town above the age of fourteen, to the number of a hundred and thirty, a.s.sembled around him: he led them to the neighboring mountain, named Kopfelberg, under which is a sewer for the town, and where criminals are executed; these boys disappeared and were never seen afterwards.
A young girl, who had followed at a distance, was witness of the matter, and brought the news of it to the town.
They still show a hollow in this mountain, where they say that he made the boys go in. At the corner of this opening is an inscription, which is so old that it cannot now be deciphered; but the story is represented on the panes of the church windows; and it is said, that in the public deeds of this town it is still the custom to put the dates in this manner--_Done in the year ----, after the disappearance of our children._[299]
If this recital is not wholly fabulous, as it seems to be, we can only regard this man as a spectre and an evil genius, who, by G.o.d"s permission, punished the bad faith of the burghers in the persons of their children, although innocent of their parents" fault. It might be, that a man could have some natural secret to draw the rats together and precipitate them into the river; but only diabolical malice would cause so many innocent children to perish, out of revenge on their fathers.
Julius Caesar[300] having entered Italy, and wishing to pa.s.s the Rubicon, perceived a man of more than ordinary stature, who began to whistle. Several soldiers having run to listen to him, this spectre seized the trumpet of one of them, and began to sound the alarm, and to pa.s.s the river. Caesar at that moment, without further deliberation, said, "Let us go where the presages of the G.o.ds and the injustice of our enemies call upon us to advance."
The Emperor Trajan[301] was extricated from the town of Antioch by a phantom, which made him go out at a widow, in the midst of that terrible earthquake which overthrew almost all the town. The philosopher Simonides[302] was warned by a spectre that his house was about to fall; he went out of it directly, and soon after it fell down.
The Emperor Julian, the apostate, told his friends that at the time when his troops were pressing him to accept the empire, being at Paris, he saw during the night a spectre in the form of a woman, as the genius of an empire is depicted, who presented herself to remain with him; but she gave him notice that it would be only for a short time. The same emperor related, moreover, that writing in his tent a little before his death, his familiar genius appeared to him, leaving the tent with a sad and afflicted air. Shortly before the death of the Emperor Constans, the same Julian had a vision in the night, of a luminous phantom, who p.r.o.nounced and repeated to him, more than once, four Greek verses, importing that when Jupiter should be in the sign of the water-pot, or Aquarius, and Saturn in the 25th degree of the Virgin, Constans would end his life in Asia in a shocking manner.
The same Emperor Julian takes Jupiter[303] to witness that he has often seen Esculapius, who cured him of his sicknesses.
Footnotes:
[299] See Vagenseil _Opera liborum Juvenil._ tom. ii. p. 295, the Geography of Hubner, and the Geographical Dictionary of la Martiniere, under the name Hamelen.
[300] Sueton. in Jul. Caesar.
[301] Dio. Ca.s.sius. lib. lxviii.
[302] Diogen. Laert. in Simon. Valer. Maxim. lib. xxiii.
[303] Julian, apud Cyrill. Alex.
CHAPTER x.x.xIV.
OTHER APPARITIONS OF SPECTRES.
Plutarch, whose gravity and wisdom are well known, often speaks of spectres and apparitions. He says, for instance, that at the famous battle of Marathon against the Persians, several soldiers saw the phantom of Thesus, who fought for the Greeks against the enemy.
The same Plutarch, in the life of Sylla, says that that general saw in his sleep the G.o.ddess whom the Romans worshiped according to the rites of the Cappadocians (who were fire-worshipers), whether it might be Bellona or Minerva, or the moon. This divinity presented herself before Sylla, and put into his hand a kind of thunderbolt, telling him to launch it against his enemies, whom she named to him one after the other; at the same time that he struck them, he saw them fall and expire at his feet. There is reason to believe that this same G.o.ddess was Minerva, to whom, as to Jupiter Paganism attributes the right to hurl the thunderbolt; or rather that it was a demon.
Pausanias, general of the Lacedemonians,[304] having inadvertently killed Cleonice, a daughter of one of the first families of Byzantium, was tormented night and day by the ghost of that maiden, who left him no repose, repeating to him angrily a heroic verse, the sense of which was, _Go before the tribunal of justice, which punishes crime and awaits thee. Insolence is in the end fatal to mortals_.
Pausanias, always disturbed by this image, which followed him everywhere, retired to Heraclea in Elis, where there was a temple served by priests who were magicians, called _Psychagogues_, that is to say, who profess to evoke the souls of the dead. There Pausanias, after having offered the customary libations and funeral effusions, called upon the spirit of Cleonice, and conjured her to renounce her anger against him. Cleonice at last appeared, and told him that very soon, when he should be arrived at Sparta, he would be freed from his woes, wishing apparently by these mysterious words to indicate that death which awaited him there.
We see there the custom of evocations of the dead distinctly pointed out, and solemnly practiced in a temple consecrated to these ceremonies; that demonstrates at least the belief and custom of the Greeks. And if Cleonice really appeared to Pausanias and announced his approaching death, can we deny that the evil spirit, or the spirit of Cleonice, is the author of this prediction, unless indeed it were a trick of the priests, which is likely enough, and as the ambiguous reply given to Pausanias seems to insinuate.
Pausanias the historian[305] writes that, 400 years after the battle of Marathon, every night a noise was heard there of the neighing of horses, and cries like those of soldiers exciting themselves to combat. Plutarch speaks also of spectres which were seen, and frightful howlings that were heard in some public baths, where they had put to death several citizens of Chaeronea, his native place; they had even been obliged to shut up these baths, which did not prevent those who lived near from continuing to hear great noises, and seeing from time to time spectres.
Dion the philosopher, the disciple of Plato, and general of the Syracusans, being one day seated, towards the evening, very full of thought, in the portico of his house, heard a great noise, then perceived a terrible spectre of a woman of monstrous height, who resembled one of the furies, as they are depicted in tragedies; there was still daylight, and she began to sweep the house. Dion, quite alarmed, sent to beg his friends to come and see him, and stay with him all night; but this woman appeared no more. A short time afterwards, his son threw himself down from the top of the house, and he himself was a.s.sa.s.sinated by conspirators.
Marcus Brutus, one of the murderers of Julius Caesar, being in his tent during a night which was not very dark, towards the third hour of the night, beheld a monstrous and terrific figure enter. "Who art thou? a man or a G.o.d? and why comest thou here?" The spectre answered, "I am thine evil genius. Thou shalt see me at Philippi!" Brutus replied undauntedly, "I will meet thee there." And on going out, he went and related the circ.u.mstance to Ca.s.sius, who being of the sect of Epicurus, and a disbeliever in that kind of apparition, told him that it was mere imagination; that there were no genii or other kind of spirits which could appear unto men, and that even did they appear, they would have neither the human form nor the human voice, and could do nothing to harm us. Although Brutus was a little rea.s.sured by this reasoning, still it did not remove all his uneasiness.
But the same Ca.s.sius, in the campaign of Philippi, and in the midst of the combat, saw Julius Caesar, whom he had a.s.sa.s.sinated, who came up to him at full gallop: which frightened him so much that at last he threw himself upon his own sword. Ca.s.sius of Parma, a different person from him of whom we have spoken above, saw an evil genius, who came into his tent, and declared to him his approaching death.
Drusus, when making war on the Germans (Allemani) during the time of Augustus, desiring to cross the Elbe, in order to penetrate farther into the country, was prevented from so doing by a woman of taller stature than common, who appeared to him and said, "Drusus, whither wilt thou go? wilt thou never be satisfied? Thy end is near--go back from hence." He retraced his steps, and died before he reached the Rhine, which he desired to recross.
St. Gregory of Nicea, in the Life of St. Gregory Thaumaturgus, says that, during a great plague which ravaged the city of Neocesarea, spectres were seen in open day, who entered houses, into which they carried certain death.
After the famous sedition which happened at Antioch, in the time of the Emperor Theodosius, they beheld a kind of fury running about the town, with a whip, which she lashed about like a coachman who hastens on his horses.
St. Martin, Bishop of Tours, being at Treves, entered a house, where he found a spectre which frightened him at first. Martin commanded him to leave the body which he possessed: instead of going out (of the place), he entered the body of another man who was in the same dwelling; and throwing himself upon those who were there, began to attack and bite them. Martin threw himself across his way, put his fingers in his mouth, and defied him to bite him. The demoniac retreated, as if a bar of red-hot iron had been placed in his mouth, and at last the demon went out of the body of the possessed, not by the mouth but behind.
John, Bishop of Atria, who lived in the sixth century, in speaking of the great plague which happened under the Emperor Justinian, and which is mentioned by almost all the historians of that time, says that they saw boats of bra.s.s, containing black men without heads, which sailed upon the sea, and went towards the places where the plague was beginning its ravages; that this infection having depopulated a town of Egypt, so that there remained only seven men and a boy ten years of age, these persons, wishing to get away from the town with a great deal of money, fell down dead suddenly.
The boy fled without carrying anything with him, but at the gate of the town he was stopped by a spectre, who dragged him, in spite of his resistance, into the house where the seven dead men were. Some time after, the steward of a rich man having entered therein, to take away some furniture belonging to his master, who had gone to reside in the country, was warned by the same boy to go away--but he died suddenly.
The servants who had accompanied the steward ran away, and carried the news of all this to their master.
The same Bishop John relates that he was at Constantinople during a very great plague, which carried off ten, twelve, fifteen, and sixteen thousand persons a-day, so that they reckon that two hundred thousand persons died of this malady--he says, that during this time demons were seen running from house to house, wearing the habits of ecclesiastics or monks, and who caused the death of those whom they met therein.
The death of Carlostadt was accompanied by frightful circ.u.mstances, according to the ministers of Basle, his colleagues, who bore witness to it at the time. They[306] relate, that at the last sermon which Carlostadt preached in the temple of Basle, a tall black man came and seated himself near the consul. The preacher perceived him, and appeared disconcerted at it. When he left the pulpit, he asked who that stranger was who had taken his seat next to the chief magistrate; no one had seen him but himself. When he went home, he heard more news of the spectre. The black man had been there, and had caught up by the hair the youngest and most tenderly loved of his children. After he had thus raised the child from the ground, he appeared disposed to throw him down so as to break his head; but he contented himself with ordering the boy to warn his father that in three days he should return, and he must hold himself in readiness. The child having repeated to his father what had been said to him, Carlostadt was terrified. He went to bed in alarm, and in three days he expired.
These apparitions of the demon"s, by Luther"s own avowal, were pretty frequent, in the case of the first reformers.
These instances of the apparitions of spectres might be multiplied to infinity; but if we undertook to criticise them, there is hardly one of them very certain, or proof against a serious and profound examination. Here follows one, which I relate on purpose because it has some singular features, and its falsehood has at last been acknowledged.[307]
Footnotes:
[304] Plutarch in Cimone.
[305] Pausanias, lib. i. c. 324.
[306] Moshovius, p. 22.