He pa.s.sed all the rest of the day in the village, showing himself to everybody. Towards midnight he returned to the cure"s door, crying out three times in a terrible voice, "Monsieur Bayer!" and adding, "I will let you know who I am." In fact, during three years he returned every day towards four o"clock in the afternoon, and every night till dawn of day. He appeared in different forms, sometimes like a water-dog, sometimes as a lion, or some other terrible animal; sometimes in the shape of a man, or a girl, when the cure was at table, or in bed, enticing him to lasciviousness. Sometimes he made an uproar in the house, like a cooper putting hoops on his casks; then again you might have thought he wanted to throw the house down by the noise he made in it. To have witnesses to all this, the cure often sent for the beadle and other personages of the village to bear testimony to it. The spectre emitted, wherever he showed himself, an insupportable stench.
At last the cure had recourse to exorcisms, but they produced no effect. And as they despaired almost of being delivered from these vexations, he was advised, at the end of the third year, to provide himself with a holy branch on Palm Sunday, and also with a sword sprinkled with holy water, and to make use of it against the spectre.
He did so once or twice, and from that time he was no more molested.
This is attested by a Capuchin monk, witness of the greater part of these things, the 29th of August, 1749.
I will not guarantee the truth of all these circ.u.mstances; the judicious reader will make what induction he pleases from them. If they are true, here is a real ghost, who eats, drinks, and speaks, and gives tokens of his presence for three whole years, without any appearance of religion. Here follows another instance of a ghost who manifested himself by actions alone.
They write me word from Constance, the 8th of August, 1748, that towards the end of the year 1746 sighs were heard, which seemed to proceed from the corner of the printing-office of the Sieur Lahart, one of the common council men of the city of Constance. The printers only laughed at it at first, but in the following year, 1747, in the beginning of January, they heard more noise than before. There was a hard knocking near the same corner whence they had at first heard some sighs; things went so far that the printers received slaps, and their hats were thrown on the ground. They had recourse to the Capuchins, who came with the books proper for exorcising the spirit. The exorcism completed they returned home, and the noise ceased for three days.
At the end of that time the noise recommenced more violently than before; the spirit threw the characters for printing, whether letters or figures, against the windows. They sent out of the city for a famous exorcist, who exorcised the spirit for a week. One day the spirit boxed the ears of a lad; and again the letters, &c., were thrown against the window-panes. The foreign exorcist, not having been able to effect anything by his exorcisms, returned to his own home.
The spirit went on as usual, giving slaps in the face to one, and throwing stones and other things at another, so that the compositors were obliged to leave that corner of the printing-office and place themselves in the middle of the room, but they were not the quieter for that.
They then sent for other exorcists, one of whom had a particle of the true cross, which he placed upon the table. The spirit did not, however, cease disturbing as usual the workmen belonging to the printing-office; and the Capuchin brother who accompanied the exorcist received such buffets that they were both obliged to withdraw to their convent. Then came others, who, having mixed a quant.i.ty of sand and ashes in a bucket of water, blessed the water, and sprinkled with it every part of the printing-office. They also scattered the sand and ashes all over the room upon the paved floor; and being provided with swords, the whole party began to strike at random right and left in every part of the room, to see if they could hit the ghost, and to observe if he left any foot-marks upon the sand or ashes which covered the floor. They perceived at last that he had perched himself on the top of the stove or furnace, and they remarked on the angles of it marks of his feet and hands impressed on the sand and ashes they had blessed.
They succeeded in ousting him from there, and they very soon perceived that he had slid under the table, and left marks of his hands and feet on the pavement. The dust raised by all this movement in the office caused them to disperse, and they discontinued the pursuit. But the princ.i.p.al exorcist having taken out a screw from the angle where they had first heard the noise, found in a hole in the wall some feathers, three bones wrapped up in a dirty piece of linen, some bits of gla.s.s, and a hair-pin, or bodkin. He blessed a fire which they lighted, and had all that thrown into it. But this monk had hardly reached his convent when one of the printers came to tell him that the bodkin had come out of the flames three times of itself, and that a boy who was holding a pair of tongs, and who put this bodkin in the fire again, had been violently struck in the face. The rest of the things which had been found having been brought to the Capuchin convent, they were burnt without further resistance; but the lad who had carried them there saw a naked woman in the public market-place, and that and the following days groans were heard in the market-place of Constance.
Some days after this the printer"s house was again infested in this manner, the ghost giving slaps, throwing stones, and molesting the domestics in divers ways. The Sieur Lahart, the master of the house, received a great wound in his head, two boys who slept in the same bed were thrown on the ground, so that the house was entirely forsaken during the night. One Sunday a servant girl carrying away some linen from the house had stones thrown at her, and another time two boys were thrown down from a ladder.
There was in the city of Constance an executioner who pa.s.sed for a sorcerer. The monk who writes to me suspected him of having some part in this game; he began to exhort those who sat up with him in the house, to put their confidence in G.o.d, and to be strong in faith. He gave them to understand that the executioner was likely to be of the party. They pa.s.sed the night thus in the house, and about ten o"clock in the evening, one of the companions of the exorcist threw himself at his feet in tears, and revealed to him, that that same night he and one of his companions had been sent to consult the executioner in Turgau, and that by order of the Sieur Lahart, printer, in whose house all this took place. This avowal strangely surprised the good father, and he declared that he would not continue to exorcise, if they did not a.s.sure him that they had not spoken to the executioners to put an end to the haunting. They protested that they had not spoken to them at all. The Capuchin father had everything picked up that was found about the house, wrapped up in packets, and had them carried to his convent.
The following night, two domestics tried to pa.s.s the night in the house, but they were thrown out of their beds, and constrained to go and sleep elsewhere. After this, they sent for a peasant of the village of Annanstorf, who was considered a good exorcist. He pa.s.sed the night in the haunted house, drinking, singing, and shouting. He received slaps and blows from a stick, and was obliged to own that he could not prevail against the spirit.
The widow of an executioner presented herself then to perform the exorcisms; she began by using fumigations in all parts of the dwelling, to drive away the evil spirits. But before she had finished these fumigations, seeing that the master was struck in the face and on his body by the spirit, she ran away from the house, without asking for her pay.
They next called in the Cure of Valburg, who pa.s.sed for a clever exorcist. He came with four other secular cures, and continued the exorcisms for three days, without any success. He withdrew to his parish, imputing the inutility of his prayers to the want of faith of those who were present.
During this time, one of the four priests was struck with a knife, then with a fork, but he was not hurt. The son of Sieur Lahart, master of the dwelling, received upon his jaw a blow from a pascal taper, which did him no harm. All that being of no service, they sent for the executioners of the neighborhood. Two of the persons who went to fetch them were well thrashed and pelted with stones. Another had his thigh so tightly pressed that he felt the pain for a long time. The executioners carefully collected all the packets they found wrapped up about the house, and put others in their room; but the spirit took them up and threw them into the market-place. After this, the executioners persuaded the Sieur Lahart that he might boldly return with his people to the house; he did so, but the first night, when they were at supper, one of his workmen named Solomon was wounded on the foot, and then followed a great effusion of blood. They then sent again for the executioner, who appeared much surprised that the house was not yet entirely freed, but at that moment he was himself attacked by a shower of stones, boxes on the ears, and other blows, which constrained him to run away quickly.
Some heretics in the neighborhood, being informed of all these things, came one day to the bookseller"s shop, and upon attempting to read in a Catholic Bible which was there, were well boxed and beaten; but having taken up a Calvinist Bible, they received no harm. Two men of Constance having entered the bookseller"s shop from sheer curiosity, one of them was immediately thrown down upon the ground, and the other ran away as fast as he could. Another person, who had come in the same way from curiosity, was punished for his presumption, by having a quant.i.ty of water thrown upon him. A young girl of Ausburg, a relation of the Sieur Lahart, printer, was chased away with violent blows, and pursued even to the neighboring house, where she entered.
At last the hauntings ceased, on the 8th of February. On that day the spectre opened the shop door, went in, deranged a few articles, went out, shut the door, and from that time nothing more was seen or heard of it.
Footnotes:
[584] Homer de Hectore, Iliad XXIV. 411.
[585] Plutarch de Alexandro in ejus Vita.
[586] About the year 1680; he died after the year 1694.
[587] Causes Celebres, tom. viii. p. 585.
[588] Plin. Hist. Natur. lib. vii. c. 52.
[589] St. Gregor. Turon. de Gloria Martyr. c. 95.
[590] I have touched upon this matter in a particular Dissertation at the Head of the Gospel of St. John.
[591] Plato, de Republ. lib. x.; Clemens Alexandr. lib. v. Stromat.
[592] Phleg. de Mirabilis, c. 3.
[593] Plutarch, de Sera Numinis Vindicta.
[594] 1 Cor. xiii. 2.
[595] Aug. lib. xiv. de Civit. Dei, c. 24.
CHAPTER XLIX.
INSTANCE OF A MAN NAMED CURMA WHO WAS SENT BACK INTO THE WORLD.
St. Augustine relates on this subject,[596] that a countryman named Curma, who held a small place in the village of Tullia, near Hippoma, having fallen sick, remained for some days senseless and speechless, having just respiration enough left to prevent their burying him. At the end of several days he began to open his eyes, and sent to ask what they were about in the house of another peasant of the same place, and like himself named Curma. They brought him back word, that he had just expired at the very moment that he himself had recovered and was resuscitated from his deep slumber.
Then he began to talk, and related what he had seen and heard; that it was not Curma the _curial_,[597] but Curma the blacksmith, who ought to have been brought; he added, that among those whom he had seen treated in different ways, he had recognized some of his deceased acquaintance, and other ecclesiastics, who were still alive, who had advised him to come to Hippoma, and be baptized by the Bishop Augustine; that according to their advice he had received baptism in his vision; that afterwards he had been introduced into Paradise, but that he had not remained there long, and that they had told him that if he wished to dwell there, he must be baptized. He replied, "I am so;" but they told him, that he had been so only in a vision, and that he must go to Hippoma to receive that sacrament in reality. He came there as soon as he was cured, and received the rite of baptism with the other catechumens.
St. Augustine was not informed of this adventure till about two years afterwards. He sent for Curma, and learnt from his own lips what I have just related. Now it is certain that Curma saw nothing with his bodily eyes of all that had been represented to him in his vision; neither the town of Hippoma, nor Bishop Augustine, nor the ecclesiastics who counseled him to be baptized, nor the persons living and deceased whom he saw and recognized. We may believe, then, that these things are effects of the power of G.o.d, who makes use of the ministry of angels to warn, console, or alarm mortals, according as his judgment sees best.
St. Augustine inquires afterwards if the dead have any knowledge of what is pa.s.sing in this world? He doubts the fact, and shows that at least they have no knowledge of it by ordinary and natural means. He remarks, that it is said G.o.d took Josiah, for instance, from this world,[598] that he might now witness the evil which was to befall his nation; and we say every day, Such-a-one is happy to have left the world, and so escaped feeling the miseries which have happened to his family or his country. But if the dead know not what is pa.s.sing in this world, how can they be troubled about their bodies being interred or not? How do the saints hear our prayers? and why do we ask them for their intercession?
It is then true that the dead can learn what is pa.s.sing on the earth, either by the agency of angels, or by that of the dead who arrive in the other world, or by the revelation of the Spirit of G.o.d, who discovers to them what he judges proper, and what it is expedient that they should learn. G.o.d may also sometimes send men who have long been dead to living men, as he permitted Moses and Elias to appear at the Transfiguration of the Lord, and as an infinite number of the saints have appeared to the living. The invocation of saints has always been taught and practised in the Church; whence we may infer that they hear our prayers, are moved by our wants, and can help us by their intercession. But the way in which all that is done is not distinctly known; neither reason nor revelation furnishes us with anything certain, as to the means it pleases G.o.d to make use of to reveal our wants to them.
Lucian, in his dialogue ent.i.tled _Philopseudes_, or the "Lover of Falsehood," relates[599] something similar. A man named Eucrates, having been taken down to h.e.l.l, was presented to Pluto, who was angry with him who presented him, saying--"That man has not yet completed his course; his turn has not yet come. Bring hither Demilius, for the thread of his life is finished." Then they sent Eucrates back to this world, where he announced that Demilius would die soon. Demilius lived near him, and was already a little ill.
But a moment after they heard the noise of those who were bewailing his death. Lucian makes a jest of all that was said on this subject, but he owns that it was the common opinion in his time. He says in the same part of his work, that a man has been seen to come to life again after having been looked upon as dead during twenty days.
The story of Curma which we have just told, reminds me of another very like it, related by Plutarch in his Book on the Soul, of a certain man named Enarchus,[600] who, being dead, came to life again soon after, and related that the demons who had taken away his soul were severely reprimanded by their chief, who told them that they had made a mistake, and that it was Nicander, and not Enarchus whom they ought to bring. He sent them for Nicander, who was directly seized with a fever, and died during the day. Plutarch heard this from Enarchus himself, who to confirm what he had a.s.serted said to him--"You will get well certainly, and that very soon, of the illness which has attacked you."
St. Gregory the Great relates[601] something very similar to what we have just mentioned. An ill.u.s.trious man of rank named Stephen well known to St. Gregory and Peter his interlocutor, was accustomed to relate to him, that going to Constantinople on business he died there; and as the doctor who was to embalm him was not in town that day, they were obliged to leave the body unburied that night. During this interval Stephen was led before the judge who presided in h.e.l.l, where he saw many things which he had heard of, but did not believe. When they brought him to the judge, the latter refused to receive him, saying, "It is not that man whom I commanded you to bring here, but Stephen the blacksmith." In consequence of this order the soul of the dead man was directly brought back to his body, and at the same instant Stephen the blacksmith expired; which confirmed all that the former had said of the other life.
The plague ravaging the city of Rome in the time that Na.r.s.es was governor of Italy, a young Livonian, a shepherd by profession, and of a good and quiet disposition, was taken ill with the plague in the house of the advocate Valerian, his master. Just when they thought him all but dead, he suddenly came to himself, and related to them that he had been transported to heaven, where he had learnt the names of those who were to die of the plague in his master"s house; having named them to him, he predicted to Valerian that he should survive him; and to convince him that he was saying the truth, he let him see that he had acquired by infusion the knowledge of several different languages; in effect he who had never known how to speak any but the Italian tongue, spoke Greek to his master, and other languages to those who knew them.
After having lived in this state for two days, he had fits of madness, and having laid hold of his hands with his teeth, he died a second time, and was followed by those whom he had named. His master, who survived, fully justified his prediction. Men and women who fall into trances remain sometimes for several days without food, respiration, or pulsation of the heart, as if they were dead. Thauler, a famous contemplative (philosopher) maintains that a man may remain entranced during a week, a month, or even a year. We have seen an abbess, who when in a trance, into which she often fell, lost the use of her natural functions, and pa.s.sed thirty days in that state without taking any nourishment, and without sensation. Instances of these trances are not rare in the lives of the saints, though they are not all of the same kind, or duration.
Women in hysterical fits remain likewise many days as if dead, speechless, inert, pulseless. Galen mentions a woman who was six days in this state.[602] Some of them pa.s.s ten whole days motionless, senseless, without respiration and without food.
Some persons who have seemed dead and motionless, had however the sense of hearing very strong, heard all that was said about themselves, made efforts to speak and show that they were not dead, but who could neither speak, nor give any signs of life.[603]
I might here add an infinity of trances of saintly personages of both s.e.xes, who in their delight in G.o.d, in prayer remained motionless, without sensation, almost breathless, and who felt nothing of what was done to them, or around them.
Footnotes: