The Formation of Christendom, Volume II. Allies Thomas William
there might be here, was there not also, in many instances, an exhibition of power and knowledge beyond that of man, which no mere deceit could produce? Take again magic, the invocation, adjuration, and compacting with spirits, which ran through heathen society in numberless shapes; and take lastly the fact of spirits seizing upon and possessing the bodies of men, speaking by their voice, and controlling their minds. The four classes which we have just given comprehend in themselves an innumerable multitude of facts which are apparent in pagan history, in all which the corruption of the human soul is an agent or patient, but for which that corruption by itself supplies no adequate cause. A spiritual power is behind, laying hold of and acting upon this corruption, and by fault of the human will making an inroad into the visible world, and partially mastering it, bending it to an evil purpose, and making it serve as an agent to man's captivity. Let us briefly cite as to the reality of this spiritual power the witness of its victims and the witness of its opponents.
First, as to its victims. Scarcely a writer, whether poet, historian, philosopher, or biographer, can be found among the heathens of Greece and Rome who does not attest facts belonging to one or more of these four classes which surpass human power, and suggest an invisible spiritual agency. The poet who writes expressly to deny such an agency speaks of the whole world as bowed beneath the fear of it; another poet,35 referring tacitly to this very passage, felicitates the man not who has a pure conscience, but who through knowledge of natural things has trampled these fears under his feet. Nor is such a belief confined to the vulgar; but scarcely a man of eminence, a soldier, or a statesman can be cited who does not in his life and actions acknowledge it, shrink from it, or cower beneath it. It is too powerful for Alexander or even Julius to escape; and the philosophers who affect to deny it in their systems exhibit it in their conduct. They have all the conviction of an evil power beyond and above nature, but taking hold of natural forms, and ever lying in wait to burst forth from them upon human life. The Greek name for superstition is fear of the demons; and what S. Paul said of the Athenians, that he found them in all things too fearful of the demons, might be applied to the whole circle of nations surrounding the midland sea.
Secondly, as to the opponents of this power. Now they offer a triple witness to its existence. The first of these is in the facts mentioned in the New Testament. The strongest, most terrible, and most inexplicable instance of this power lies in those diabolical possessions with which so many of our Lord's miracles are concerned. Again, as to the reality of divining powers arising from the presence of a demon in a human form, we have the evil spirit in the girl at Philippi acknowledging in S. Paul a servant of the most high God, and, when cast out by the Apostle in the name of Christ, leaving his victim destitute of those powers which had brought gain to her masters, who forthwith try to avenge themselves for their loss by exciting a persecution against the Apostle.36
A second witness is found in the rites and offices of the very power set up to dethrone and abolish this other power. The Church called upon every one who was received into her bosom to begin by renouncing the usurpation of this great enemy, which was thus declared to be universal. She provided forms for exorcising him. One of her Apostles warned those to whom he wrote that men could not partake at once of the Christian sacrifice and the heathen; for as truly as one was the chalice of the Lord, the other was the chalice of devils; as one was the table of the Lord, the other was the table of devils.37
A third witness is found in the unanimous testimony of all Christian writers as to the reality of the demoniacal powers with which they were waging war; as to their perpetual interference with human life; as to the open and palpable effects which they produced; as to their unwilling retirement in the face of that Stronger One who was come upon them. It was not merely the fervid Tertullian who offered to rest the truth of Christianity and the life of any ordinary Christian upon his power publicly to expel a demon. Athanasius, who weighs every word he utters, says also, “Let him who will, try the truth of what we have said, and in the very presence of the spectral illusion of the demons, of the deceit of oracles and the wonders of magic, let him use the sign of the cross derided by them, only naming the name of Christ, and he shall see how by him the demons fly, the oracles cease, and every sort of magic and witchcraft is annulled.” No less express is S. Augustine in acknowledging the reality of these dark powers, and the wonders worked by them.38
Resuming then for a moment our view of heathenism as a whole, with regard to the exhibition of diabolic power in it, let us bear in mind, joined to the absence of moral teaching, its flagrantly immoral disposition; secondly, its illogical character, by which it is an insult to human reason while yet accepted by the human will; and thirdly, the superhuman effects noted in it and attached to its rites, ceremonies, and practices, attested by many generations alike of its victims as of its opponents. These proofs have each their own separate force, but they have likewise as to our conclusion a cumulative force; and its result is, that the existence of a diabolic kingdom and sovereign throned in heathenism, pervading its rites and directing its operations, which is so expressly declared in Holy Writ, is no less strongly proved by the facts of history.
6. Now, having sketched in four main points the substance of this polytheism, its multiplicity, its universality, its hold upon daily life, and its moral corruption, to all which a consummating force is added by the indwelling of diabolic power, it remains to give a glance at certain conditions and circumstances under which it was acting on the minds of men. We have here taken it and examined it by itself, abstracting it from those circumstances, but it never so appeared to those who lived under it. The wonderful error which so enfolded these widespread nations never exhibited itself to them bare and naked. On the contrary, it came to them interwoven with the dearest claims of the family, the city, the country, with the force of habit and tradition, with the dread of change, with the past history and future hopes of their fatherland, coloured moreover with the radiant dress of a rich and ever-advancing civilisation.
To judge of its power, vitality, and chance of permanence, we must look at it under these conditions. And if, when we regard this idolatrous polytheism in itself, one is lost in wonder at its ever having arisen, at its existence, at its continuance, so, when one regards it as throned in the customs, feelings, convictions, and interests of society, one wonders how any moral force could ever overthrow it. At the present time not only are there religions outside of Christianity, but there are also sects within it, so irrational, so devoid of the witness given by internal truth and harmony, so unable to render any account of themselves and their claims which will satisfy a mind looking for consistency, that, regarding them merely as facts, one cannot account for them, yet notwithstanding they may have existed for several hundred years, and had a large share in forming national habits of thought, or even national character; nay, perhaps their secret strength lies in some fold of this character itself. And because they are never seen by themselves, their intrinsic absurdity does not come before their adherents, and the last thing which these think of examining is the foundation of their sect, inasmuch as in fact it has never approached them otherwise than as a condition of their daily life. So we shall understand paganism better by considering it as interwoven with civilisation, polity, and national feelings. We will treat of it briefly under these three heads.
1. First, the whole eastern part of the Roman empire was made up of many various nations having a long and sometimes renowned history, kingdoms, and politics much anterior to Rome herself, of which the Romans had taken violent possession, but wherein remained still the fruits of a rich and undisturbed civilisation. And this word comprehends all the natural life of man, all the discoveries gained by his invention or experience, and accumulated by wealth descending from age to age, all the manifold ties of social intercourse, all the pleasures of the intellect, united, moreover, in their case with an art even now unrivalled in portraying the beauty of the human figure, and in the elegance with which it adapted material forms to the conveniences of life. So rich and varied an inheritance unfolded itself in a thousand Hellenic cities studding the shores of the Mediterranean. The culture itself since the time of Alexander might be termed Hellenic, but it embraced Egypt, and Syria, and all Western Asia. And so completely was idolatrous polytheism interwoven with culture, so inextricably was it blended with the bulk, so gradually had it grown with the growth, and wound its fibres about the tree and the branches, that the worship might
“Humana ante oculos fœde quam vita jaceretIn terris, oppressa gravi sub religione,” &c. Lucret. i. 63.
Virg.
Acts xvi. 16.
1 Cor. x. 21.
Tertullian,