But would it not rather be a stratagem of the evil spirit,[115] who endeavors to render the reality of magic doubtful, to save from punishment those who are accused of it, and to impose on the judges, and make them believe that magicians are only madmen and hypochondriacs, worthy rather of compa.s.sion than chastis.e.m.e.nt? We must then return to the deep examination of the question, and prove that magic is not a chimera, neither has it aught to do with reason. We can neither rest on a sure foundation, nor derive any certain argument for or against the reality of magic, either from the opinion of pretended _esprits forts_, who deny because they think proper to do so, and because the proofs of the contrary do not appear to them sufficiently clear or demonstrative; nor from the declaration of the demon, of magicians and sorcerers, who maintain that magic and sorcery are only the effects of a disturbed imagination; nor from minds foolishly and vainly prejudiced on the subject, that these declarations are produced simply by the fear of punishment; nor by the subtilty of the malignant spirit, who wishes to mask his play, and cast dust in the eyes of the judges and witnesses, by making them believe that what they regard with so much horror, and what they so vigorously prosecute, is anything but a punishable crime, or at least a crime deserving of punishment.
We must then prove the reality of magic by the Holy Scriptures, by the authority of the Church, and by the testimony of the most grave and sensible writers; and, lastly, show that it is not true that the most famous parliaments acknowledge neither sorcerers nor magicians.
The teraphim which Rachael, the wife of Jacob, brought away secretly from the house of Laban, her father,[116] were doubtless superst.i.tious figures, to which Laban"s family paid a worship, very like that which the Romans rendered to their household G.o.ds, _Penates_ and _Lares_, and whom they consulted on future events. Joshua[117] says very distinctly that Terah, the father of Abraham, adored strange G.o.ds in Mesopotamia. And in the prophets Hosea and Zechariah,[118] the Seventy translate _teraphim_ by the word _oracles_. Zechariah and Ezekiel[119]
show that the Chaldeans and the Hebrews consulted these _teraphim_ to learn future events.
Others believe that they were talismans or preservatives; everybody agrees as to their being superst.i.tious figures (or idols) which were consulted in order to find out things unknown, or that were to come to pa.s.s.
The patriarch Joseph, speaking to his own brethren according to the idea which they had of him in Egypt, says to them:[120] "Know ye not that in all the land there is not a man who equals me in the art of divining and predicting things to come?" And the officer of the same Joseph, having found in Benjamin"s sack Joseph"s cup which he had purposely hidden in it, says to them:[121] "It is the cup of which my master makes use to discover hidden things."
By the secret of their art, the magicians of Pharaoh imitated the true miracles of Moses; but not being able like him to produce gnats (English version _lice_), they were constrained to own that the finger of G.o.d was in what Moses had hitherto achieved.[122]
After the departure of the Hebrews from Egypt, G.o.d expressly forbids his people to practice any sort of magic or divination.[123] He condemns to death magicians, and those who make use of charms.
Balaam, the diviner, being invited by Balak, the king, to come and devote the Israelites to destruction, G.o.d put blessings into his mouth instead of curses;[124] and this bad prophet, amongst the blessings which he bestows on Israel, says there is among them neither augury, nor divination, nor magic.
In the time of the Judges, the Idol of Micah was consulted as a kind of oracle.[125] Gideon made, in his house and his city, an Ephod, accompanied by a superst.i.tious image, which was for his family, and to all the people, the occasion of scandal and ruin.[126]
The Israelites went sometimes to consult Beelzebub, G.o.d of Ekron,[127]
to know if they should recover from their sickness. The history of the evocation of Samuel by the witch of Endor[128] is well known. I am aware that some difficulties are raised concerning this history. I shall deduce nothing from it here, except that this woman pa.s.sed for a witch, that Saul esteemed her such, and that this prince had exterminated the magicians in his own states, or, at least, that he did not permit them to exercise their art.
Mana.s.ses, king of Judah,[129] is blamed for having introduced idolatry into his kingdom, and particularly for having allowed there diviners, aruspices, and those who predicted things to come. King Josiah, on the contrary, destroyed all these superst.i.tions.[130]
The prophet Isaiah, who lived at the same time, says that they wished to persuade the Jews then in captivity at Babylon to address themselves, as did other nations, to diviners and magicians; but they ought to reject these pernicious counsels, and leave those abominations to the Gentiles, who knew not the Lord. Daniel[131]
speaks of the magicians, or workers of magic among the Chaldeans, and of those amongst them who interpreted dreams, and predicted things to come.
In the New Testament, the Jews accused Jesus Christ of casting out devils in the name of Beelzebub, the prince of the devils;[132] but he refutes them by saying, that being come to destroy the empire of Beelzebub, it was not to be believed that Beelzebub would work miracles to destroy his own power or kingdom.[133] St. Luke speaks of Simon the sorcerer, who had for a long time bewitched the inhabitants of Samaria with his sorceries; and also of a certain Bar-Jesus of Paphos, who professed sorcery, and boasted he could predict future events.[134] St. Paul, when at Ephesus, caused a number of books of magic to be burned.[135] Lastly, the Psalmist,[136] and the author of the Book of Ecclesiasticus,[137] speak of charms with which they enchanted serpents.
In the Acts of the Apostles,[138] the young girl of the town of Philippi, who was a Pythoness, for several successive days rendered testimony to Paul and Silas, saying that they were "_the servants of the Most High, and that they announced to men the way of salvation_."
Was it the devil who inspired her with these words, to destroy the fruit of the preaching of the Apostles, by making the people believe that they acted in concert with the spirit of evil? Or was it the Spirit of G.o.d which put these words into the mouth of this young girl, as he put into the mouth of Balaam prophecies concerning the Messiah?
There is reason to believe that she spoke through the inspiration of the evil spirit, since St. Paul imposed silence on her, and expelled the spirit of Python, by which she had been possessed, and which had inspired the predictions she uttered, and the knowledge of hidden things. In what way soever we may explain it, it will always follow that magic is not a chimera, that this maiden was possessed by an evil spirit, and that she predicted and revealed things hidden and to come, and brought her _masters considerable gain by soothsaying_; for those who consulted her would, doubtless, not have been so foolish as to pay for these predictions, had they not experienced the truth of them by their success and by the event.
From all this united testimony, it results that magic, enchantments, sorcery, divination, the interpretation of dreams, auguries, oracles, and the magical figures which announced things to come, are very real, since they are so severely condemned by G.o.d, and that He wills that those who practice them should be punished with death.
Footnotes:
[115] _Vide_ Bodin Preface.
[116] Gen. x.x.xi. 19.
[117] Josh. xxiv. 2-4.
[118] Hosea ii. 4, &c. Zech. v. 2.
[119] Zech. x. 2. Ezek. xxi. 21.
[120] Gen. xliv. 15.
[121] Gen. xliv. 5.
[122] Exod. vii. 10-12. Exod. viii. 19.
[123] Exod. xxii. 18.
[124] Numb. xxii., xxiii.
[125] Judg. xvii. 1, 2.
[126] Judg. viii. 27.
[127] 2 Kings i. 2, 2.
[128] 1 Sam. xxviii. 7, _et seq._
[129] 2 Kings xxi. 16.
[130] 2 Kings xxii. 24.
[131] Dan. iv. 6, 7.
[132] Matt. x. 25; xii. 24, 25.
[133] Luke xi. 15, 18, 19.
[134] Acts viii. 11; xiii. 6.
[135] Acts xix. 19.
[136] Psalm lvii.
[137] Ecclus. xii. 13.
[138] Acts xvi. 16, 17.
CHAPTER VIII.
OBJECTIONS TO THE REALITY OF MAGIC.
I shall not fail to be told that all these testimonies from Scripture do not prove the reality of magic, sorcery, divination, and the rest; but only that the Hebrews and Egyptians--I mean the common people among them--believe that there were people who had intercourse with the Divinity, or with good and bad angels, to predict the future, explain dreams, devote their enemies to the direst misfortunes, cause maladies, raise storms, and call forth the souls of the dead; if there was any reality in all this, it was not in the things themselves, but in their imaginations and prepossessions.
Moses and Joseph were regarded by the Egyptians as great magicians.
Rachel, it appears, believed that the teraphim of her father Laban were capable of giving her information concerning things hidden and to come. The Israelites might consult the idol of Micha, and Beelzebub the G.o.d of Ekron; but the sensible and enlightened people of those days, like similar persons in our own, considered all this as the sport and knavery of pretended magicians, who derived much emolument from maintaining these prejudices among the people.
Moses most wisely ordained the penalty of death against those persons who abused the simplicity of the ignorant to enrich themselves at their expense, and turned away the people from the worship of the true G.o.d, in order to keep up among them such practices as were superst.i.tious and contrary to true religion.