The Phantom World Part 17

Mademoiselle de Ranfaing is known to be personally a woman of extraordinary virtue, prudence, and merit. No reason can be imagined for her feigning a possession which has pained her in a thousand ways.

The consequence of this terrible trial has been the establishment of a kind of religious order, from which the church has received much edification, and from which G.o.d has providentially derived glory.

M. Nicolas de Harlay Sancy and M. Viardin are persons highly to be respected both for their personal merit, their talent, and the high offices they have filled; the first having been French amba.s.sador at Constantinople, and the other resident of the good Duke Henry at the Court of Rome; so that I do not think I could have given an instance more fit to convince you of there being real and veritable possessions than this of Mademoiselle de Ranfaing.

I do not relate that of the nuns of Loudun, on which such various opinions have been given, the reality of which was doubted at the very time, and is very problematical to this day. Those who are curious to know the history of that affair will find it very well detailed in a book I have already cited, ent.i.tled, "Examen et Discussion Critique de l'Histoire des Diables de Loudun, &c., par M. de la Menardaye," a Paris, chez de Bure Aine, 1749.

CHAPTER XXVII.

OBJECTIONS AGAINST THE OBSESSIONS AND POSSESSIONS OF THE DEMON--REPLY TO THE OBJECTIONS.

Several objections may be raised against the obsessions and possessions of demons; nothing is subject to greater difficulties than this matter, but Providence constantly and uniformly permits the clearest and most certain truths of religion to remain enveloped in some degree of obscurity; that facts the best averred and the most indubitable should be subject to doubts and contradictions; that the most evident miracles should be disputed by some incredulous persons on account of circ.u.mstances which appear to them doubtful and disputable.

All religion has its lights and shadows; G.o.d has permitted it to be so in order that the just may have somewhat to exercise their faith in believing, and the impious and incredulous persist in their wilful impiety and incredulity. The greatest mysteries of Christianity are to the one subjects of scandal, and to the others means of salvation; the one regarding the mystery of the cross as folly, and the others as the work of sublimest wisdom, and of the most admirable power of G.o.d.

Pharaoh hardened his heart when he saw the wonders wrought by Moses; but the magicians of Egypt were at last obliged to recognize in them the hand of G.o.d. The Hebrews on sight of these wonders take confidence in Moses and Aaron, and yield themselves to their guidance, without fearing the dangers to which they may be exposed.

We have already remarked that the demon often seems to act against his own interest, and destroy his own empire, by saying that everything which is related of the return of spirits, the obsessions and possessions of the demon, of spells, magic, and sorcery, are only tales wherewith to frighten children; that they all have no existence except in weak and prejudiced minds. How can it serve the demon to maintain this, and destroy the general opinion of nations on all these things? If in all there is only falsehood and illusion, what does he gain by undeceiving people? and if there is any truth in them, why decry his own work, and take away the credit of his subordinates and his own operations?

Jesus Christ in the Gospel refutes those who said that he expelled devils in the name of Beelzebub;[260] he maintains that the accusation is unfounded, because it was incredible that Satan should destroy his own work and his own empire. The reasoning is doubtless solid and conclusive, above all to the Jews, who thought that Jesus Christ did not differ from other exorcists who expelled demons, unless it was that he commanded the prince of devils, while the others commanded only the subaltern demons. Now, on this supposition, the prince of the demons could not expel his subalterns without destroying his own empire, without decrying himself, and without ruining the reputation of those who only acted by his orders.

It may be objected to this argument, that Jesus Christ supposed, as did the Jews, that the demons whom he expelled really possessed those whom he cured, in whatever manner he might cure them; and consequently that the empire of the demons subsisted, both in Beelzebub, the prince of the demons, and in the other demons who were subordinate to him, and who obeyed his orders; thus, his empire was not entirely destroyed, supposing that Jesus Christ expelled them in the name of Beelzebub; that subordination, on the contrary, supposed that power or empire of the prince of the demons, and strengthened it.

But Jesus Christ not only expelled demons by his own authority, without ever making mention of Beelzebub; he expelled them in spite of themselves, and sometimes they loudly complained that he was come to torment them before the time.[261] There was neither collusion between him and them, nor subordination similar to that which might be supposed to exist between Beelzebub and the other demons.

The Lord pursued them, not only in expelling them from bodies, but also in overthrowing their bad maxims, by establis.h.i.+ng doctrines and maxims quite contrary to their own; he made war upon every vice, error, and falsehood; he attacked the demon face to face, everywhere, unflinchingly; thus, it cannot be said that he spared him, or was in collusion with him. If the devil will sometimes pa.s.s off as chimeras and illusions all that is said of apparitions, obsessions and possessions, magic and sorcery; and if he appears so absolutely to overthrow his reign, even so far as to deny the most marked and palpable effects of his own power and presence, and impute them to the weakness of mind of men and their foolish prejudices; in all this he can only gain advantage for himself: for, if he can persuade people of the truth of what he advances, his power will only be more solidly confirmed by it, since it will no longer be attacked, and he will be left to enjoy his conquests in peace, and the ecclesiastical and secular powers interested in repressing the effects of his malice and cruelty will no longer take the trouble to make war upon him, and caution or put the nations on their guard against his stratagems and ambuscades. It will close the mouth of parliaments, and stay the hand of judges and powers; and the simple people will become the sport of the demon, who will not cease continuing to tempt, persecute, corrupt, deceive, and cause the perdition of those who shall no longer mistrust his snares and his malice. The world will relapse into the same state as when under paganism, given up to error, to the most shameful pa.s.sions, and will even deny or doubt those truths which shall be the best attested, and the most necessary to our salvation.

Moses in the Old Testament well foresaw that the evil spirit would set every spring to work, to lead the Israelites into error and unruly conduct; he foresaw that in the midst of the chosen people he would instigate seducers, who would predict to them the hidden future, which predictions would come true and be followed up. He always forbids their listening to any prophet or diviners who wished to mislead them to impiety or idolatry.

Tertullian, speaking of the delusions performed by demons, and the foresight they have of certain events, says,[262] that being spiritual in their nature, they find themselves in a moment in any place they may wish, and announce at a distance what they have seen and heard.

All this is attributed to the Divinity, because neither the cause nor the manner is known; often, also, they boast of causing events, which they do but announce; and it is true that often they are themselves the authors of the evils they predict, but never of any good.

Sometimes they make use of the knowledge they have derived from the predictions of the prophets respecting the designs of G.o.d, and they utter them as coming from themselves. As they are spread abroad in the air, they see in the clouds what must happen, and thus foretell the rain which they were aware of before it had been felt upon earth. As to maladies, if they cure them, it is because they have occasioned them; they prescribe remedies which produce effect, and it is believed that they have cured maladies simply because they have not continued them. _Quia desinunt laedere, cura.s.se credentur._

The demon can then foresee the future and what is hidden, and discover them by means of his votaries; he can also doubtlessly do wonderful things which surpa.s.s the usual and known powers of nature; but it is never done except to deceive us, and lead us into disorder and impiety. And even should he wear the semblance of leading to virtue and practising those things which are praiseworthy and useful to salvation, it would only be to win the confidence of such as would listen to his suggestions, to make them afterward fall into misfortune, and engage them in some sin of presumption or vanity: for as he is a spirit of malice and lies, it little imports to him by what means he surprises us, and establishes his reign among us.

But he is very far from always foreseeing the future, or succeeding always in misleading us; G.o.d has set bounds to his malice. He often deceives himself, and often makes use of disguise and perversion, that he may not appear to be ignorant of what he is ignorant of, or he will appear unwilling to do what G.o.d will not allow him to do; his power is always bounded, and his knowledge limited. Often, also, he will mislead and deceive through malice, because he is the father of falsehood. He deceives men, and rejoices when he sees them doing wrong; but not to lose his credit amongst those who consult him directly or indirectly, he lays the fault on those who undertake to interpret his words, or the equivocal signs which he has given. For instance, if he is consulted whether to begin an enterprise, or give battle, or set off on a journey, if the thing succeeds, he takes all the glory and merit to himself; if it does not succeed, he imputes it to the men who have not well understood the sense of his oracle, or to the aruspices, who have made mistakes in consulting the entrails of the immolated animals, or the flight of birds, &c.

We must not, then, be surprised to find so many contradictions, doubts, and difficulties, in the matter of apparitions, angels, demons, and spirits. Man naturally loves to distinguish himself from the common herd, and rise above the opinions of the people; it is a sort of fas.h.i.+on not to suffer one's self to be drawn along by the torrent, and to desire to sound and examine everything. We know that there is an infinity of prejudices, errors, vulgar opinions, false miracles, illusions, and seductions in the world; we know that many things are attributed to the devil which are purely natural, or that a thousand apocryphal stories are related. It is then right to hold one's self on one's guard, in order not to be deceived. It is very important for religion to distinguish between true and false miracles, certain or uncertain events, and works wrought by the hand of G.o.d, from those which are the work of the seducing spirit.

In all that he does, the demon mixes up a great many illusions amid some truths, in order that the difficulty of discerning the true from the false may make mankind take the side which pleases them most, and that the incredulous may always have some points to maintain them in their incredulity. Although the apparitions of spirits, angels, and demons, and their operations, may not, perhaps, always be miraculous, nevertheless, as the greater part appear above the common course of nature, many of the persons of whom we have just spoken, without giving themselves the trouble to examine the things, and seek for the causes of them, the authors, and the circ.u.mstances, boldly take upon themselves to deny them all. It is the shortest way, but neither the most sensible nor the most rational; for in what is said on this subject, there are effects which can be reasonably attributed to the Almighty power of G.o.d alone, who acts immediately, or makes secondary causes act to his glory, for the advancement of religion, and the manifestation of the truth; and other effects there are, which bear visibly the character of illusion, impiety, and seduction, and in which it would seem that, instead of the finger of G.o.d, we can observe only the marks of the spirit of deceit and falsehood.

Footnotes:

[260] Matt. xii. 24-27. Luke xi. 15-18.

[261] Matt. viii. 29.

[262] Tertullian does not say so much in the pa.s.sage cited; on the contrary, he affirms that we are ignorant of their nature: _substantia ignoratur_.

CHAPTER XXVIII.

CONTINUATION OF OBJECTIONS AGAINST POSSESSIONS, AND SOME REPLIES TO THOSE OBJECTIONS.

We read in works, published and printed, composed by Catholic authors of our days,[263] that it is proved by reason, that possessions of the demon are naturally impossible, and that it is not true, in regard to ourselves and our ideas, that the demon can have any natural power over the corporeal world; that as soon as we admit in the created wills a power to act upon bodies, and to move them, it is impossible to set bounds to it, and that this power is truly infinite.

They maintain that the demon can act upon our souls simply by means of suggestion; that it is impossible the demon should be the physical cause of the least external effect; that all the Scripture tells us of the snares and stratagems of Satan signifies nothing more than the temptations of the flesh and concupiscence; and that to seduce us, the demon requires only mental suggestions. His is a moral, not a physical power; in a word, _that the demon can do neither good nor harm; that his might is nought_; that we do not know if G.o.d has given to any other spirit than the soul of man the power to move the body; that, on the contrary, we ought to presume that the wisdom of G.o.d has willed that pure spirits should have no commerce with the body; they maintain moreover that the pagans never knew what we call bad angels and demons.

All these propositions are certainly contrary to Scripture, to the opinions of the Fathers, and to the tradition of the Catholic Church.

But these gentlemen do not trouble themselves about that; they affirm that the sacred writers have often expressed themselves according to the opinions of their time, whether because the necessity of making themselves understood forced them to conform to it, or that they themselves had adopted those opinions. There is, say they, more likelihood that several infirmities which the Scripture has ascribed to the demon had simply a natural cause; that in these places the sacred authors have spoken according to vulgar opinions; the error of this language is of no importance.

The prophets of Saul, and Saul himself, were never what are properly termed Prophets; they might be attacked with those (fits) which the pagans call _sacred_. You must be asleep when you read, not to see that the temptation of Eve is only an allegory. It is the same with the permission given by G.o.d to Satan to tempt Job. Why wish to explain the whole book of Job literally, and as a true history, since its beginning is only a fiction? It is anything but certain that Jesus Christ was transported by the demon to the highest pinnacle of the temple.

The Fathers were prepossessed on one side by the reigning ideas of the philosophy of Pythagoras and Plato on the influences of mean intelligences, and on the other hand by the language of the holy books, which to conform to popular opinions often ascribed to the demon effects which were purely natural. We must then return to the doctrine of reason to decide on the submission which we ought to pay to the authority of the Scriptures and the Fathers concerning the power of the demons.

The uniform method of the Holy Fathers in the interpretations of the Old Testament is human opinion, whence one can appeal to the tribunal of reason. They go so far as to say that the sacred authors were informed of the Metempsychosis, as the author of the Book of Wisdom, chap. viii. 19, 20: "I was an innocent child, and I received a good spirit; and as I was already good, I entered into an uncorrupted body."

Persons of this temper will certainly not read this work of ours, or, if they do read it, it will be with contempt or pity. I do not think it necessary to refute those paradoxes here; the Bishop of Senez has done it with his usual erudition and zeal, in a long letter printed at Utrecht in 1736. I do not deny that the sacred writers may sometimes have spoken in a popular manner, and in accordance with the prejudice of the people. But it is carrying things too far to reduce the power of the demon to being able to act upon us only by means of suggestion; and it is a presumption unworthy of a philosopher to decide on the power of spirits over bodies, having no knowledge, either by revelation or by reason, of the extent of the power of angels and demons over matter and human bodies. We may exceed due measure by granting them excessive power, as well as in not according them enough. But it is of infinite importance to Religion to discern justly between what is natural, or supernatural, in the operations of angels and demons, that the simple may not be left in error, nor the wicked triumph over the truth, and make a bad use of their own wit and knowledge, to render doubtful what is certain, and deceiving both themselves and others by ascribing to chance or illusion of the senses, or a vain prepossession of the mind, what is said of the apparitions of angels, demons, and deceased persons; since it is certain that several of these apparitions are quite true, although there may be a great number of others that are very uncertain, and even manifestly false.

I shall therefore make no difficulty in owning that even miracles, at least things that appear such, the prediction of future events, movements of the body which appear beyond the usual powers of nature, to speak and understand foreign languages unknown before, to penetrate the thoughts, discover concealed things, to be raised up, and transported in a moment from one place to another, to announce truths, lead a good life externally, preach Jesus Christ, decry magic and sorcery, make an outward profession of virtue; I readily own that all these things may not prove invincibly that all who perform them are sent by G.o.d, or that these operations are real miracles; yet we cannot reasonably suppose the demon to be mixed up in them by G.o.d's permission, or that the demons or the angels do not act upon those persons who perform prodigies, and foretell things to come, or who can penetrate the thoughts of the heart, or that G.o.d himself does not produce these effects by the immediate action of his justice or his might.

The examples which have been cited, or which may be cited hereafter, will never prove that man can of himself penetrate the sentiments of another, or discover his secret thoughts. The wonders worked by the magicians of Pharaoh were only illusion; they appeared, however, to be true miracles, and pa.s.sed for such in the eyes of the King of Egypt and all his court. Balaam, the son of Beor, was a true Prophet, although a man whose morals were very corrupt.

Pomponatius writes that the wife of Francis Maigret, savetier of Mantua, spoke divers languages, and was cured by Calderon, a physician, famous in his time, who gave her a potion of h.e.l.lebore.

Erasmus says also[264] that he had seen an Italian, a native of Spoletta, who spoke German very well, although he had never been in Germany; they gave him a medicine which caused him to eject a quant.i.ty of worms, and he was cured so as not to speak German any more.

Le Loyer, in his _Book of Spectres_,[265] avows that all those things appear to him much to be doubted. He rather believes Fernel, one of the gravest physicians of his age, who maintains[266] that there is not such power in medicine, and brings forward as an instance the history of a young gentleman, the son of a Knight of the Order, who being seized upon by the demon, could be cured neither by potions, by medicines, nor by diet (_i. e._ fasting), but who was cured by the conjurations and exorcisms of the church.

As to the reality of the return of souls, or spirits, and their apparitions, the Sorbonne, the most celebrated school of theology in France, has always believed that the spirits of the defunct returned sometimes, either by the order and power of G.o.d, or by his permission.

The Sorbonne confessed this in its decisions of the year 1518, and still more positively the 23d of January, 1724. _Nos respondemus vestrae pet.i.tioni animas defunctorum divinitus, seu divina virtute, ordinatione aut permissione interdum ad vivas redire exploratum esse._ Several jurisconsults and several sovereign companies have decreed that the apparition of a deceased person in a house could suffice to break up the lease. We may count it for much, to have proved to certain persons that there is a G.o.d whose providence extends over all things past, present, and to come; that there is another life, that there are good and bad spirits, rewards for good works, and punishments after this life for sins; that Jesus Christ has ruined the power of Satan; that he exercised in himself, in his apostles, and continues to exercise in the ministers of his church, an absolute empire over the infernal powers; that the devil is now chained; he may bark and threaten, but he can bite only those who approach him, and voluntarily give themselves up to him.

We have seen in these parts a woman who followed a band of mountebanks and jugglers, who stretched out her legs in such an extraordinary manner, and raised up her feet to her head, before and behind, with as much suppleness as if she had neither nerves nor joints. There was nothing supernatural in all that; she had exercised herself from extreme youth in these movements, and had contracted the habit of performing them.

St. Augustine[267] speaks of a soothsayer whom he had known at Carthage, an illiterate man, who could discover the secrets of the heart, and replied to those who consulted him on secret and unknown affairs. He had himself made an experiment on him, and took to witness St. Alypius, Licentius, and Trygnius, his interlocutors, in his dialogue against the Academicians. They, like him, had consulted Albicerius, and had admired the certainty of his replies. He gives us an instance--a spoon which had been lost. They told him that some one had lost something; and he instantly, without hesitation, replied that such a thing was lost, that such a one had taken it, and had hid it in such a place, which was found to be quite true.

They sent him a certain quant.i.ty of pieces of silver; he who was charged to carry them had taken away some of them. He made the person return them, and perceived the theft before the money had been shown to him. St. Augustine was present. A learned and distinguished man, named Flaccia.n.u.s, wis.h.i.+ng to buy a field, consulted the soothsayer, who declared to him the name of the land, which was very extraordinary, and gave him all the details of the affair in question.

A young student, wis.h.i.+ng to prove Albicerius, begged of him to declare to him what he was thinking of; he told him he was thinking of a verse of Virgil; and, as he then asked him which verse it was, the diviner repeated it instantly, though he had never studied the Latin language.

This Albicerius was a scoundrel, as St. Augustine says, who calls him _flagitiosum hominem_. The knowledge which he had of hidden things was not, doubtless, a gift of heaven, any more than the Pythonic spirit which animated that maid in the Acts of the Apostles whom St. Paul obliged to keep silence.[268] It was then the work of the evil spirit.

The gift of tongues, the knowledge of the future, and power to divine the thoughts of others, are always adduced, and with reason, as solid proofs of the presence and inspiration of the Holy Spirit; but if the demon can sometimes perform the same things, he does it to mislead and induce sin, or simply to render true prophecies doubtful; but never to lead to truth, the fear and love of G.o.d, and the edification of those around. G.o.d may allow such corrupt men as Balaam, and such rascals as Albicerius, to have some knowledge of the future, and secret things, and even of the hidden thoughts of men; but he never permits their criminality to remain unrevealed to the end, and so become a stumbling-block for simple or worthy people. The malice of these hypocritical and corrupt men will be made manifest sooner or later by some means; their malice and depravity will be found out, by which it will be judged, either that they are inspired only by the evil spirit, or that the Holy Spirit makes use of their agency to foretell some truth, as he prophesied by Balaam, and by Caphas. Their morals and their conduct will throw discredit on them, and oblige us to be careful in discerning between their true predictions and their bad example. We have seen hypocrites who died with the reputation of being worthy people, and who at bottom were scoundrels--as for instance, that cure, the director of the nuns of Louviers, whose possession was so much talked of.