Kitabı oku: «The Phantom World; or, The philosophy of spirits, apparitions, &c, &c.», sayfa 20
How many difficulties may we make about this story! How could this wretched shepherd cast the spell without touching the person? How could he introduce himself into young M. de la Richardière's chamber without either opening or forcing the door? How could he render himself visible to him alone, whilst none other beheld him? Can one doubt of his corporeal presence, since he received five cuts from a knife in his face, of which he afterwards bore the marks, when, by the merit of the holy mass and the intercession of the saints, the spell was taken off? How could St. Maur appear to him in his Benedictine habit, having the wizard on his left hand? If the circumstance is certain, as it appears, who shall explain the manner in which all passed or took place?
CHAPTER XLVI.
ARGUMENTS CONCERNING APPARITIONS
After having spoken at some length upon apparitions, and after having established the truth of them, as far as it has been possible for us to do so, from the authority of the Scripture, from examples, and by arguments, we must now exercise our judgment on the causes, means, and reasons for these apparitions, and reply to the objections which may be made to destroy the reality of them, or at least to raise doubts on the subject.
We have supposed that apparitions were the work of angels, demons, or souls of the defunct; we do not talk of the appearance of God himself; his will, his operations, his power, are above our reach; we acknowledge that he can do all that he wills to do, that his will is all-powerful, and that he places himself, when he chooses, above the laws which he has made. As to the apparitions of the living to others also living, they are of a different nature from what we propose to examine in this place; we shall not fail to speak of them hereafter.
Whatever system we may follow on the nature of angels, or demons, or souls separated from the body; whether we consider them as purely spiritual substances, as the Christian church at this day holds; whether we give them an aërial body, subtile, and invisible, as many have taught; it appears almost as difficult to render palpable, perceptible, and thick a subtile and aërial body, as it is to condense the air, and make it seem like a solid and perceptible body; as, when the angels appeared to Abraham and Lot, the angel Raphael to Tobias, whom he conducted into Mesopotamia; or when the demon appeared to Jesus Christ, and led him to a high mountain, and on the pinnacle of the Temple at Jerusalem; or when Moses appeared with Elias on Mount Tabor: for those apparitions are certain from Scripture.
If you will say that these apparitions were seen only in the imagination and mind of those who saw, or believed they saw angels, demons, or souls separated from the body, as it happens every day in our sleep, and sometimes when awake, if we are strongly occupied with certain objects, or struck with certain things which we desire ardently or fear exceedingly – as when Ajax, thinking he saw Ulysses and Agamemnon, or Menelaüs, threw himself upon some animals, which he killed, thinking he was killing those two men his enemies, and whom he was dying with the desire to wreak his vengeance upon – on this supposition, the apparition will not be less difficult to explain. There was neither prepossession nor disturbed imagination, nor any preceding emotion, which led Abraham to figure to himself that he saw three persons, to whom he gave hospitality, to whom he spoke, who promised him the birth of a son, of which he was scarcely thinking at that time. The three apostles who saw Moses conversing with Jesus Christ on Mount Tabor were not prepared for that appearance; there was no emotion of fear, love, revenge, ambition, or any other passion which struck their imagination, to dispose them to see Moses; as neither was there in Abraham, when he perceived the three angels who appeared to him.
Often in our sleep we see, or we believe we see, what has struck our attention very much when awake; sometimes we represent to ourselves in sleep things of which we have never thought, which even are repugnant to us, and which present themselves to our mind in spite of ourselves. None bethink themselves of seeking the causes of these kinds of representations; they are attributed to chance, or to some disposition of the humors of the blood or of the brain, or even of the way in which the body is placed in bed; but nothing like that is applicable to the apparitions of angels, demons, or spirits, when these apparitions are accompanied and followed by converse, predictions and real effects preceded and predicted by those which appear.
If we have recourse to a pretended fascination of the eyes or the other senses, which sometimes make us believe that we see and hear what we do not, or that we neither see nor hear what is passing before our eyes, or which strikes our ears; as when the soldiers sent to arrest Elisha spoke to him and saw him before they recognized him, or when the inhabitants of Sodom could not discover Lot's door, although it was before their eyes, or when the disciples of Emmaus knew not that it was Jesus Christ who accompanied them and expounded the Scriptures; they opened their eyes and knew him only by the breaking of bread.
That fascination of the senses which makes us believe that we see what we do not see, or that suspension of the exercise and natural functions of our senses which prevents us from seeing and recognizing what is passing before our eyes, is all of it hardly less miraculous than to condense the air, or rarefy it, or give solidity and consistence to what is purely spiritual and disengaged from matter.
From all this, it follows that no apparition can take place without a sort of miracle, and without a concurrence, both extraordinary and supernatural, of the power of God who commands, or causes, or permits an angel, or a demon, or a disembodied soul to appear, act, speak, walk, and perform other functions which belong only to an organized body.
I shall be told that it is useless to recur to the miraculous and the supernatural, if we have acknowledged in spiritual substances a natural power of showing themselves, whether by condensing the air, or by producing a massive and palpable body, or in raising up some dead body, to which these spirits give life and motion for a certain time.
I own it all; but I dare maintain that that is not possible either to angel or demon, nor to any spiritual substance whatsoever. The soul can produce in herself thoughts, will, and wishes; she can give her impulsion to the movements of her body, and repress its sallies and agitations; but how does she do that? Philosophy can hardly explain it, but by saying that by virtue of the union between herself and the body, God, by an effect of his wisdom, has given her power to act upon the humors, its organs, and impress them with certain movements; but there is reason to believe that the soul performs all that only as an occasional cause, and that it is God as the first, necessary, immediate, and essential cause, which produces all the movements of the body that are made in a natural way.
Neither angel nor demon has more privilege in this respect over matter than the soul of man has over its own body. They can neither modify matter, change it, nor impress it with action and motion, save by the power of God, and with his concurrence both necessary and immediate; our knowledge does not permit us to judge otherwise; there is no physical proportion between the spirit and the body; those two substances cannot act mutually and immediately one upon the other; they can act only occasionally, by determining the first cause, in virtue of the laws which wisdom has judged it proper to prescribe to herself for the reciprocal action of the creatures upon each other, to give them being, to preserve it, and perpetuate movement in the mass of matter which composes the universe, in himself giving life to spiritual substances, and permitting them with his concurrence, as the First Cause, to act, the body on the soul, and the soul on the body, one on the other, as secondary causes.
Porphyry, when consulted by Anebo, an Egyptian priest, if those who foretell the future and perform prodigies have more powerful souls, or whether they receive power from some strange spirit, replies that, according to appearance, all these things are done by means of certain evil spirits that are naturally knavish, and take all sorts of shapes, and do everything that one sees happen, whether good or evil; but that in the end they never lead men to what is truly good.
St. Augustine,415 who cites this passage of Porphyry, lays much stress on his testimony, and says that every extraordinary thing which is done by certain tones of the voice, by figures or phantoms, is usually the work of the demon, who sports with the credulity and blindness of men; that everything marvellous which is transacted in nature, and has no relation to the worship of the true God, ought to pass for an illusion of the devil. The most ancient Fathers of the Church, Minutius Felix, Arnobius, St. Cyprian, attribute equally all these kinds of extraordinary effects to the evil spirit.
Tertullian416 had no doubt that the apparitions which are produced by magic, and by the evocation of souls, which, forced by enchantments, come out, say they, from the depth of hell (or Hades), are but pure illusions of the demon, who causes to appear to those present a fantastical form, which fascinates the eyes of those who think they see what they see not; "which is not more difficult for the demon," says he, "than to seduce and blind the souls which he leads into sin. Pharaoh thought he saw real serpents produced by his magicians: it was mere illusion. The truth of Moses devoured the falsehood of these impostors."
Is it more easy to cause the fascination of the eyes of Pharaoh and his servants than to produce serpents, and can it be done without God's concurring thereto? And how can we reconcile this concurrence with the wisdom, independence, and truth of God? Has the devil in this respect a greater power than an angel and a disembodied soul? And if once we open the door to this fascination, everything which appears supernatural and miraculous will become uncertain and doubtful. It will be said that the wonders related in the Old and New Testament are in this respect, in regard both to those who are witnesses of them, and those to whom they happened, only illusions and fascinations: and whither may not these premises lead? It leads us to doubt everything, to deny everything; to believe that God in concert with the devil leads us into error, and fascinates our eyes and other senses, to make us believe that we see, hear, and know what is neither present to our eyes, nor known to our mind, nor supported by our reasoning power, since by that the principles of reasoning are overthrown.
We must, then, have recourse to the solid and unshaken principles of religion, which teach us —
1. That angels, demons, and souls disembodied are pure spirit, free from all matter.
2. That it is only by the order or permission of God that spiritual substances can appear to men, and seem to them to be true and tangible bodies, in which and by which they perform what they are seen to do.
3. That to make these bodies appear, and make them act, speak, walk, eat, &c., they must produce tangible bodies, either by condensing the air or substituting other terrestrial, solid bodies, capable of performing the functions we speak of.
4. That the way in which this production and apparition of a perceptible body is achieved is absolutely unknown to us; that we have no proof that spiritual substances have a natural power of producing this kind of change when it pleases them, and that they cannot produce them independently of God.
5. That although there may be often a great deal of illusion, prepossession, and imagination in what is related of the operations and apparitions of angels, demons, and disembodied souls, there is still some reality in many of these things; and we cannot reasonably doubt of them all, and still less deny them all.
6. That there are apparitions which bear about them the character and proof of truth, from the quality of him who relates them; from the circumstances which accompany them; from the events following those apparitions that announce things to come; which perform things impossible to the natural strength of man, and too much in opposition to the interest of the demon, and his malicious and deceitful character, for us to be able to suspect him to be the author or contriver of them. In short, these apparitions are certified by the belief, the prayers, and the practice of the church, which recognizes them, and supposes their reality.
7. That although what appears miraculous is not so always, we must at least usually perceive in it some illusion and operation of the demon; consequently, that the demon can, with the permission of God, do many things which surpass our knowledge, and the natural power which we suppose him to have.
8. That those who wish to explain them by fascination of the eyes and other senses, do not resolve the difficulty, and throw themselves into still greater embarrassment than those who admit simply that apparitions appear by the order or the permission of God.
CHAPTER XLVII.
OBJECTIONS AGAINST APPARITIONS, AND REPLIES TO THOSE OBJECTIONS
The greatest objection that can be raised against the apparitions of angels, demons, and disembodied souls, takes its rise in the nature of these substances, which being purely spiritual, cannot appear with evident, solid, and palpable bodies, nor perform those functions which belong only to matter, and living or animated bodies.
For, either spiritual substances are united to the bodies which appear or not. If they are not united to them, how can they move them, and cause them to act, walk, speak, reason, and eat? If they are united to them, then they form but one individual; and how can they separate themselves from them, after being united to them? Do they take them and leave them at will, as we lay aside a habit or a mask? That would be to suppose that they are at liberty to appear or disappear, which is not the case, since all apparitions are solely by the order or permission of God. Are those bodies which appear only instruments which the angels, demons, or souls make use of to affright, warn, chastise, or instruct the person or persons to whom they appear? This is, in fact, the most rational thing that can be said concerning these apparitions; the exorcisms of the church fall directly on the agent and cause of these apparitions, and not on the phantom which appears, nor on the first author, which is God, who orders and permits it.
Another objection, both very common and very striking, is that which is drawn from the multitude of false stories and ridiculous reports which are spread amongst the people, of the apparitions of spirits, demons, and elves, of possessions and obsessions.
It must be owned that, out of a hundred of these pretended appearances, hardly two will be found to be true. The ancients are not more to be credited on that point than the moderns, since they were, at least, equally as credulous as people are in our own age, or rather they were more credulous than we are at this day.
I grant that the foolish credulity of the people, and the love of everything that seems marvelous and extraordinary, have produced an infinite number of false histories on the subject we are now treating of. There are here two dangers to avoid: a too great credulity, and an excessive difficulty in believing what is above the ordinary course of nature; as likewise, we must not conclude what is general from what is particular, or make a general case of a particular one, nor say that all is false because some stories are so; also, we must not assert that such a particular history is a mere invention, because there are many stories of this latter kind. It is allowable to examine, prove, and select; we must never form our judgment but with knowledge of the case; a story may be false in many of its circumstances (as related), but true in its foundation.
The history of the deluge, and that of the passage across the Red Sea, are certain in themselves, and in the simple and natural recital given of them by Moses. The profane historians, and some Hebrew writers, and even Christians, have added some embellishment which must militate against the story in itself. Josephus the historian has much embellished the history of Moses; Christian authors have added much to that of Josephus; the Mahometans have altered several points of the sacred history of the Old and New Testament. Must we, on this account, consider these histories as problematical? The life of St. Gregory Thaumaturgus is full of miracles, as are also those of St. Martin and St. Bernard. St. Augustine relates several miraculous cures worked by the relics of St. Stephen. Many extraordinary things are related in the life of St. Ambrose. Why not give faith to them after the testimony of these great men, and that of their disciples, who had lived with them, and had been witnesses of a good part of what they relate?
It is not permitted us to dispute the truth of the apparitions noted in the Old and New Testament; but we may be permitted to explain them. For instance, it is said that the Lord appeared to Abraham in the valley of Mamre;417 that he entered Abraham's tent, and that he promised him the birth of a son; also, it is allowed that he received three angels, who went from thence to Sodom. St. Paul418 notices it expressly in his Epistle to the Hebrews; angelis hospitio receptis. It is also said that the Lord appeared unto Moses, and gave him the law; and St. Stephen, in the Acts,419 informs us that it was an angel who spoke to him from the burning bush, and on Mount Horeb; and St. Paul, writing to the Galatians, says, that the law was given by angels.420
Sometimes, the name of angel of the Lord is taken for a prophet, a man filled with his Spirit, and deputed by him. It is certain that the Hebrew malae and the Greek angelos bear the same signification as our envoy. For instance, at the beginning of the Book of Judges,421 it is said that there came an angel of the Lord from Gilgal to the place of tears (or Bochim), and that he there reproved the Israelites for their infidelity and ingratitude. The ablest commentators422 think that this angel of the Lord is no other than Phineas, or the then high priest, or rather a prophet, sent expressly to the people assembled at Gilgal.
In the Scripture, the prophets are sometimes styled angels of the Lord.423 "Here is what saith the envoy of the Lord, amongst the envoys of the Lord," says Haggai, speaking of himself.
The prophet Malachi, the last of the lesser prophets, says that "the Lord will send his angel, who will prepare the way before his face."424 This angel is St. John the Baptist, who prepares the way for Jesus Christ, who is himself styled the Angel of the Lord – "And soon the Lord whom ye demand, and the so much desired Angel of the Lord, will come into his temple." This same Saviour is designated by Moses under the name of a prophet:425 "The Lord will raise up in the midst of your nation, a prophet like myself." The name of angel is given to the prophet Nathan, who reproved David for his sin. I do not pretend, by these testimonies, to deny that the angels have often appeared to men; but I infer from them that sometimes these angels were only prophets or other persons, raised up and sent by God to his people.
As to apparitions of the demon, it is well to observe that in Scripture the greater part of public calamities and maladies are attributed to evil spirits; for example, it is said that Satan inspired David426 with the idea of numbering his people; but in another place it is simply said that the anger of the Lord was inflamed427 against Israel, and led David to cause his subjects to be numbered. There are several other passages in the Holy Books, where they relate what the demon said and what he did, in a popular manner, by the figure termed prosopopœia; for instance, the conversation between Satan and the first woman,428 and the discourse which the demon holds in company with the good angels before the Lord, when he talks to him of Job,429 and obtains permission to tempt and afflict him. In the New Testament, it appears that the Jews attributed to the malice of the demon and to his possession almost all the maladies with which they were afflicted. In St. Luke,430 the woman who was bent and could not raise herself up, and had suffered this for eighteen years, "had," says the evangelist, "a spirit of infirmity;" and Jesus Christ, after having healed her, says "that Satan held her bound for eighteen years;" and in another place, it is said that a lunatic or epileptic person was possessed by the demon. It is clear, from what is said by St. Matthew and St. Luke,431 that he was attacked by epilepsy. The Saviour cured him of this evil malady, and by that means took from the demon the opportunity of tormenting him still more; as David, by dissipating with the sound of his harp the sombre melancholy of Saul, delivered him from the evil spirit, who abused the power of those inclinations which he found in him, to awaken his jealousy against David. All this means, that we often ascribed to the demon things of which he is not guilty, and that we must not lightly adopt all the prejudices of the people, nor take literally all that is related of the works of Satan.
