The Phantom World; or, The philosophy of spirits, apparitions, &c, &c.

IX. It is proper to notice here that it is not so great a novelty as is generally believed, to make a distinction between witches and magicians. Nearly two hundred years ago James Wier, a doctor by profession, had already said the same thing. Never did an author write more at length upon this matter; you may consult the sixth edition of his book, De Præstigiis Dæmonum et Incantationibus, published at Basle. He there proves that witches ought not to be condemned to death, because they are women whose brain is disturbed; because all the crimes that are imputed to them are imaginary, having no reality but in their ill will, and none at all in the execution; lastly, because, according to the rules of the soundest jurisprudence, the confession of having done impossible things is of no weight, and cannot serve as the foundation of condemnation. He shows how these foolish old women come to believe that they have held intercourse with some evil spirit, or been carried through the air; so far nothing can be better; but otherwise, being persuaded that there are really magic wonders,678 and thinking that he has himself experienced something of the kind, he will have magicians severely punished. He says,679 "that very often they are learned men, who, to acquire this diabolical art, have traveled a great deal; and who, learned680 in Goësy and Theurgy,681 whether through the demon or through study,682 make use of strange terms, characters, exorcisms, and imprecations;" employ "sacred words and divine names, and neglect nothing which can render them skillful in the black art;"683 which makes them deserving of the punishment of death.684 "But," according to him, "there is a great difference between magicians and witches, inasmuch as these latter685 make use neither of books, nor exorcisms, nor characters, but have only their mind and imagination corrupted by the demon." He calls witches "those women who pass for doing a great deal of harm, either by virtue686 of some imaginary compact, or by their own will, or some diabolical instinct;" and who, having their brain deranged, confess they have done many things, which they never have nor could have performed. "Magicians,"687 he says, "are led of themselves, and by their own inclination, to learn this forbidden art, and seek masters who can instruct them in it; wizards, on the contrary, seek neither masters nor instructions; but the devil takes possession of those women," whom he thinks the most likely to be deceived, "on account of their old age, of their melancholy temperament, or their poverty and misery." Everybody must see, and I have sufficiently shown it already, to how many difficulties and contradictions all this doctrine is subject; what we must conclude from it is, that wizards as well as magicians have equally recourse to the demon, and place their hope in him, without either of them ever obtaining what they wish. The author sometimes believes he renders what he says of the power of magic, and in short reduces it to nothing, by saying, that all the wonderful effects attributed to it have no reality, and are but illusions and vain phantoms; but he does not remark that it is even miraculous to cause to appear that which is not. Whether the wands of Pharaoh's magicians were really metamorphosed into serpents, or that they appeared to be thus changed to the eyes of the beholders, would either of them equally surpass all the power and industry of men. I shall not amuse myself with discussing largely many inutilities which may be found in this work; for instance, he does not fail to relate the impertinent story of the pretended magic of Sylvester II., which, as Panvinius has shown, had no other foundation than this pope's being much given to the study of mathematics and philosophy.

X. It is owned in the new book, that it is very likely some woman may be found "who, with the help of the demon, may be capable of performing a great many things even hurtful to mankind," and that by virtue "of a compact, express or tacit;" and it is added, that it cannot be denied that it may be, without absolutely denying the reality of magic. But when, so far from denying it, every effort on the contrary is made to establish it; when it is loudly maintained that persons may be found who, with the assistance of the demon, are able to produce real effects, even of doing harm to people; how, after that, can it be denied that there are witches, since, according to the common opinion, witchcraft is nothing else? Let them, if they will, regard as a fable what is said of their journeys through the air to repair to their nocturnal meetings; what will he gain by that, if, notwithstanding that, he believes that they possess the power to kill children by their spells, to send the devil into the body of the first person who presents himself, and a hundred other things of the same kind? He says, that "to render the presents which he makes more precious and estimable, and the more to be desired, the demon sells them very dear, as if he could not be excited to act otherwise than by employing powerful means, and making use of a most mysterious and very hidden art," which, doubtless, he would have witches ignorant of, and known only to magicians. But then they pretend that this art can be learned only from the devil, and to obtain it from him they say that he must be invoked and worshiped. Now, as there is hardly an impious character, who, having taken it into his head to operate something important by his charms or spells, would not be disposed to go to that shocking extreme, we cannot see why one should succeed in what he wishes, whilst the other does not succeed; nor what distinction can be made between rascals and madmen, who are precisely of a kind. I hold even, that if the reality and power of magic are granted, we could not without great difficulty refuse to those who profess it the power of entering places shut up, and of going through the air to their nocturnal assemblies. It will, doubtless, be said that that is impossible, and surpasses the power of man; but who can affirm it, since we know not how far the power of the rebel angels extends?

I remember to have formerly heard some persons at Rome reason very sensibly on the difficulty there is sometimes of deciding upon the truth of a miracle, which difficulty is founded on our ignorance of the extent of the powers of nature.

688 It is true that it would be dangerous to carry this principle too far; doubtless, we are not to deduce from it that nothing ever happens but what is natural, as if the Sovereign Author of all had in some measure bound his hands, and had not reserved unto himself the liberty to comply with the wishes and prayers of his servants – of sometimes according favors which manifestly surpass the powers he has granted to nature. It may often happen that we doubt whether an effect is natural or supernatural; but also how many effects do we see on which no sensible and rational person can form a doubt, good sense concurring with the soundest philosophy to teach us that certain wonders can only happen by a secret and divine virtue? One of the most certain proofs which can be had of this is the sudden and durable cure of certain long and cruel maladies. I know that simple and pious persons have sometimes attributed to a miracle cures which might very well be looked upon as purely natural; but what can be opposed to certain extraordinary facts which have sometimes happened to very wise and wide-awake persons, in the presence of sensible and judicious witnesses who have attested them, and confirmed by the report of the cleverest physicians, who have shown their astonishment at them? In this city of Verona, where I live, an event of this kind happened very recently, and it has excited the wonder of every one; but as the truth of it is not yet juridically attested I abstain from relating it. But such is not the case with a similar fact, verified, ten years ago, after the strictest examination. I speak of the miraculous cure of Dame Victoire Buri, of the monastery of St. Daniel, who after a chronic ague of nearly five years' duration, after having been tortured for several days with a stitch in her side, or acute pain, and with violent colics – having, in short, lost her voice, and fallen into a languid state, received the holy viaticum on the day of the fête of St. Louis de Gonzaga. In this condition, having fervently recommended herself to the intercession of the saint, she in one moment felt her strength return, her pains ceased, and she began to cry out that she was cured. At these cries the abbess and the nuns ran to her; she dressed herself, went up the stairs alone and without assistance, and repaired to the choir with the others to render thanks to God for her recovery. I had the curiosity to wish to inform myself personally of the fact and of these circumstances, and after having interrogated the lady herself, those who had witnessed her cure, and the physicians who had attended her, I remained fully convinced of the truth of the fact. I, I repeat, whose defect is not that of being too credulous, as it sufficiently appears by what I write here.

Again, I may say, that finding myself fourteen years ago at Florence, I was in that city acquainted with a young girl, named Sister Catherine Biondi, of the third order of St. Francis; through her prayers a lady was cured in a moment and for ever of a very painful dislocation. This circumstance was known by everybody, and I have no doubt that it will one day be juridically attested. For myself, I believe I obtained several singular favors of God through the intercession of this holy maiden, to whose intercession I have recommended myself several times since her death. The wise and learned father Pellicioni, abbot of the order of St. Benedict, her confessor, said that if we knew the life and family arrangements of this inferior sister, we should soon be delivered from all sorts of temptations against faith.

In effect, what things we are taught by these facts, which remain as if buried in oblivion! What subtile questions are cleared up by them in a very short time! Why do not the learned, who shine in other communions, give themselves the trouble to assure themselves of only one of these facts, as it would be very easy for them to do? One alone suffices to render evident the truth of the catholic dogmas. There is not one article of controversy for the defence of which it would not be necessary to compose a folio; whereas, only one of these facts decides them all instantly. We advance but little by disputation, because each one seeks only to show forth his own wit and erudition, and no one will give up a point; while by this method all becomes so evident that no reply remains in answer to it. And who could imagine that among so many miracles verified on the spot, in different places, and reported in the strictest examinations made for the canonization of saints, there would not be one which was true? To do so, we must refuse to believe anything at all, and to make use of one's reason. But when one of these facts becomes so notorious that there is no longer room to doubt it, if after that some difficulty presents itself to our feeble mind, which, so far from grasping the infinite, has only most confused knowledge of material bodies, will not any one who wishes to reason upon them be obliged to decide them suddenly by saying, "I do not understand it at all, but I believe the whole?" Those also, who, through the high opinion they have of their own knowledge, laugh at all which is above them; what can these men oppose to facts, in which Divine Providence shines forth in a manner so evident not only to the mind but to the eyes? In regard to those who, from the bad education which they have received, or from the idle and voluptuous life which they lead, stagnate in gross ignorance; with what facility would not one of these well-proved facts instruct them in what they most require to know, and enlighten them in a moment on every subject?

To return to my subject. If it is sometimes difficult to decide on the truth of a miracle, how much more difficulty would there be in observing all the qualities which suit the superior and spiritual nature, and prescribing limits to it. In regard to the penalties which the author would have them inflict on magicians and witches, pretending that the former are to be treated with rigor, while, on the contrary, we must be indulgent to the latter, I do not see any foundation for it. Charity would certainly have us begin by instructing an old fool, who, having her fancy distorted, or her heart perverted, from having read, or heard related, certain things, will condemn herself, by avowing crimes which she has not committed. But if we are told, for instance, that, after having made a little image, an ignoramus has pierced it several times, muttering some ridiculous words, how can we distinguish whether this charm is to be attributed to sorcery or magic? and consequently, how can we know whether it ought to be punished leniently or rigorously? However it may be done, no effect will follow it, as has often been proved; and whether the spell is the work of a magician or a wizard, the person aimed at by it will not be in worse health. We must only remark, that although ineffectual, the attempt of such wizards is not less a crime, since to arrive at that point, "they must have renounced all their duty to God, and have made themselves the slaves of the demon: " also do they avow that to cast their spells they must "give up Jesus Christ, and renounce the baptismal rite." It is commonly held that "the demons appear to them, and cause themselves to be worshiped by them." This is certainly not the case; but if it were so, why should witches have less power than magicians? and on what foundation can it be asserted that they are less criminal?

XI. Now, then, let us come to the point, which has deceived many, and which still deludes some. Because in the Scripture, in the Old Testament, magic is often spoken of as it then was, they conclude that it still exists, and is on the same footing at this day. To that a reply is easy. Before the advent of the Saviour, the demon had that power; but he no longer possesses it, since Jesus Christ by his death consummated the great work of our redemption. It is what St. John clearly teaches in the Apocalypse, when he says689 – "I saw an angel descend from heaven, holding in his hand the key of the well of the abyss, and a long chain with which he enchained the dragon, the old serpent, who is the devil and Satan, and he bound him for a thousand years." The Evangelist here makes use of the term "a thousand years" to designate a period both very long and indeterminate, since we read, a little lower down, that the demon shall be unbound at the coming of Antichrist.690 And "after a thousand years," says St. John, "Satan shall be unbound, and shall come out of his prison." Whence it happens, that in the time of Antichrist all the wonders of magic shall be renewed, as the apostle tells us, when he says691 that his arrival shall be marked with the greatest wonders that Satan is capable of working, and by all sorts of signs and lying prodigies. But till then, "the prince of this world," that is to say, the demon, "will be cast out." Which made St. Peter say, that in ascending to heaven, Jesus Christ has subjugated "the angels, the powers, and the virtues;" and St. Paul says, that "he has enriched himself with the spoils of principalities and powers;" and that "when he shall give up the kingdom to God even the Father, and destroyed all principalities, and powers, and rule." These various names indicate the different orders of reprobate spirits, as we learn from different parts of the New Testament. Now, to understand that the might and power which the demon has been deprived of by the Saviour, is precisely that which he had enjoyed until then of deceiving the world by magical practices, it is proper to observe, that until the coming of Jesus Christ there were three ways or means by which the reprobate spirits exercised their power and malice upon men: – 1. By tempting them and leading them to do evil. 2. By entering into their bodies and possessing them. 3. By seconding magical operations, and sometimes working wonders, to wrest the worship which was due to Him. At this day, of these three kinds of power, the demon has certainly not lost the first by the coming of the Saviour, since we know with what determination he has continued since then, and daily does continue, to tempt us. Neither has he been deprived of the second, since we still find persons who are possessed; and it cannot be denied, that even since Jesus Christ, God has often permitted this kind of possession to chastise mankind, and serve as a warning. Thence it remains, that the demon has only been absolutely despoiled of the third; and that it is in this sense we must understand what St. Paul says, "that Satan has been enchained." Thence it comes, that since the death of our Saviour all these diabolical having no longer the same success as before, those who until then had made a profession of them, brought their books to the apostles' feet, and burned them in their presence." For that these books treated principally of magic, we learn from St. Athanasius, who alludes to this part of the Scripture, when he says, that "those who had been celebrated for this art burned their books." It is not that, even in the most distant time, braggarts and impostors have been wanting who falsely boasted of what they could not perform. Thus we read in Ecclesiasticus – "Who will pity the enchanter that is bitten by the serpent?" In the time of St. Paul, some exorcists, who were Jews, ran about the country, vainly endeavoring to expel demons; this was the case with seven sons of one of the chief priests at Ephesus. It is this prejudice which made Josephus believe692 that in the presence of Vespasian and all his court attendants, a Jew had expelled demons from the bodies of the possessed by piercing their nose with a ring, in which had been encased a root pointed out by Solomon. In his narrative of this event, we may see, in truth, that the demons were obliged to give some sign of their exit; but who does not perceive that what he relates can proceed only from one who has suffered himself to be deceived, or who seeks to deceive others?

XII. From what I have said, it is obvious, that if in the Old Testament the magic power, and the prodigies worked by magic, are often spoken of, there is in return no mention made of it in the New. It is true, that as the world was never wanting in impostors, who sought to appropriate to themselves the name and reputation of magician, we find two of these seducers named in the Acts of the Apostles. The one is Elymas,693 who, in the isle of Cyprus, wished to turn the attention of the Roman proconsul from listening to the preaching of the apostles, and for that was punished with blindness. The other is Simon, who for a long time preaching in Samaria that he was something great, had misled all the people of that city, so that he was generally regarded there as a sort of divine man, because "through the effect of his magic he had for a long time turned the heads of all the inhabitants;" that is to say, he had seduced and dazzled them by his knaveries, as has often happened in many other places. For it is evidently shown that he could never succeed in working any wonder, not only by the silence of the Scripture on that point, but also on seeing the miracles of St. Philip he was so surprised at them, and so filled with admiration, that he directly asked to be baptized, and never after quitted this apostle. But having offered some money to St. Peter, in order to obtain from him the apostolical gift, he was severely reprimanded by him, and threatened with the most terrible punishments, to which he made no other reply than to entreat the apostles to intercede for him themselves with Jesus Christ, that nothing of the kind might happen to him. This is all we have that is certain and authentic on the subject of Simon the magician. But in times nearer to the apostles, the authors of apocryphal books and stories invented at pleasure, profited well by the profession of magic, which Simon had for a long time skillfully practiced; and because the magic art is fruitful in wonders, which certainly render a narrative agreeable and amusing, they attributed endless prodigies to him; amongst others they imagined that, in a sort of public discussion between him and St. Peter, he raised himself into the air, and was precipitated from thence to the ground at the prayers of that apostle. Sigebert mentions this, and, if I mistake not, it has appeared in print at Florence. The most ancient apocryphal works which remain to us, are the Recognitions of St. Clement, and the Apostolical Constitutions. In the first, they make Simon say that he can render himself invisible, traverse the most frightful precipices, fall from a great height without hurting himself, bind with his own bonds those who enchained him, open fastened doors, animate statues, pass through fire without burning himself, change his form, metamorphose himself into a goat or a sheep, fly in the air, &c. In the second they make St. Peter say, that Simon being at Rome, and gone to the theatre about noon, he ordered the people to go back and make room for him, promising them that he would rise up into the air. It is added, that he did in effect rise up into the air, carried by the demons, saying he was ascending to heaven, at which all the people applauded; but at that moment St. Peter's prayers were successful, and Simon was hurled down, after he had spoken beforehand to him, as if they had been close to each other. You can read the whole story, which is evidently false and ill-imagined. It is true that these old writings, and a few others of the same kind, have served to deceive some of the fathers and ecclesiastical authors, who, without examining into the truth, have permitted themselves to go with the stream, and have followed the public opinion, upon which many things might be said did time allow. How, for instance, can any one unhesitatingly believe that St. Jerome could ever have written that St. Peter went to Rome, not to plant the faith in that capital, and establish therein the first seat of Christianity, but to expel from thence Simon the magician? Is there not, on the contrary, reason to suspect that these few words have passed in ancient times, from a note inadvertently placed in the margin, into the text itself? But to confine myself within the limits of my subject, I say that it suffices to pay attention to the impure source of so many doubtful books, published under feigned names, by the diversity and contradiction which predominate amongst them relatively to the circumstance in question, by the silence, in short, of the sovereign pontiffs and other writers upon the same, even of the profane authors who ought principally to speak of it, to remain convinced that all that is said of it, as well as all the other prodigies ascribed to the magic power of Simon, is but a fable founded solely on public report. Is there not even an ancient inscription, which is thought to be still in existence, and which, according to the copy that I formerly took of it at Rome, bears: "Sanco Sancto Semoni Deo Filio," which upon the equivoque of the name, has been applied to Simon the magician by St. Justin, and upon his authority by some other writers, which occasioned P. Pagi to say on the year 42, "That St. Justin was deceived either by a resemblance of name, or by some unfaithful relation;" but that which must above all decide this matter is the testimony of Origen, who says that indeed Simon could deceive some persons in his time by magic, but that soon after he lost his credit so much, that there were not in all the world thirty persons of his sect to be found, and that only in Palestine, his name never having been known elsewhere; so far was it from true that he had been to Rome, worked miracles there, and had statues raised to him in that capital of the world! Origen concludes by saying, that where the name of Simon was known, it was so only by the Acts of the Apostles, and that the truth of the circumstances evidently shows that there was nothing divine in this man, that is to say, nothing miraculous or extraordinary. In a word, the Acts of the Apostles relate no wonder of him, because the Saviour had destroyed all the power of magic.

XIII. To render this principle more solid still, after having based it upon the Scripture, I am going to establish again with my usual frankness, upon tradition, and show that it is truly in this sense the passages in the fathers, and ancient ecclesiastical writers, must be understood. I begin with St. Ignatius the Martyr, bishop, and successor of the apostles in the pulpit of Antioch. This father, in the first of the Epistles which are really his, speaking of the birth of the Saviour, and of the star which then appeared, adds, "Because all the power of magic vanished, all the bonds of malice were broken, ignorance was abolished, and the old kingdom of Satan destroyed;" on which the learned Cotelerius makes this remark: "It was also at that time that all the illusions of magic ceased, as is attested by so many celebrated authors." Tertullian, in the book which he has written on Idolatry, says, "We know the strict union there is between magic and astrology. God permitted that science to reign on the earth till the time of the Gospel, in order that after the birth of Jesus Christ no one might be found who should undertake to read in the heavens the happiness or misfortunes of any person whomsoever." A little after, he adds: "It is thus that, till the time of the Gospel, God tolerated on the earth that other kind of magic which performs wonders, and dared even to enter into rivalry with Moses."