The Phantom World; or, The philosophy of spirits, apparitions, &c, &c.. Calmet Augustin
some relation to an event really historical: for instance, what is said of the Golden Fleece carried away by Jason; of the Wooden Horse, made use of to surprise the city of Troy; the Twelve Labors of Hercules; the metamorphoses related by Ovid. All fabulous as those things appear in the poets, they have, nevertheless, their historical truth. And thus the pagan poets and historians have travestied and disguised the stories of the Old Testament, and have attributed to Bacchus, Jupiter, Saturn, Apollo, and Hercules, what is related of Noah, Moses, Aaron, Samson, and Jonah, &c.
Origen, writing against Celsus, supposes the reality of magic, and says that the Magi who came to adore Jesus Christ at Bethlehem, wishing to perform their accustomed operations, not being able to succeed, a superior power preventing the effect and imposing silence on the demon, they sought out the cause, and beheld at the same time a divine sign in the heavens, whence they concluded that it was the Being spoken of by Balaam, and that the new King whose birth he had predicted, was born in Judea, and immediately they resolved to go and seek him. Origen believes that magicians, according to the rules of their art, often foretell the future, and that their predictions are followed by the event, unless the power of God, or that of the angels, prevents the effect of their conjurations, and puts them to silence.164
CHAPTER XIII.
EXAMPLES WHICH PROVE THE REALITY OF MAGIC
St. Augustine165 remarks that not only the poets, but the historians even, relate that Diomede, of whom the Greeks have made a divinity, had not the happiness to return to his country with the other princes who had been at the siege of Troy; that his companions were changed into birds, and that these birds have their dwelling in the environs of the Temple of Diomede, which is situated near Mount Garganos; that these birds caress the Greeks who come to visit this temple, but fly at and peck the strangers who arrive there.
Varro, the most learned of Romans, to render this more credible, relates what everybody knows about Circé, who changed the companions of Ulysses into beasts; and what is said of the Arcadians, who, after having drawn lots, swam over a certain lake, after which they were metamorphosed into wolves, and ran about in the forests like other wolves. If during the time of their transmutation they did not eat human flesh, at the end of nine years they repassed the same lake, and resumed their former shape.
The same Varro relates of a certain Demenotas that, having tasted the flesh of a child which the Arcadians had immolated to their god Lycæa, he had also been changed into a wolf, and ten years after he had resumed his natural form, had appeared at the Olympic games, and won the prize for pugilism.
St. Augustine testifies that in his time many believed that these transformations still took place, and some persons even affirmed that they had experienced them in their own persons. He adds that, when in Italy, he was told that certain women gave cheese to strangers who lodged at their houses, when these strangers were immediately changed into beasts of burden, without losing their reason, and carried the loads which were placed upon them; after which they returned to their former state. He says, moreover, that a certain man, named Præstantius, related that his father, having eaten of this magic cheese, remained lying in bed, without any one being able to awaken him for several days, when he awoke, and said that he had been changed into a horse, and had carried victuals to the army; and the thing was found to be true, although it appeared to him to be only a dream.
St. Augustine, reasoning on all this, says that either these things are false, or else so extraordinary that we cannot give faith to them. It is not to be doubted that God, by his almighty power, can do anything that he thinks proper, but that the devil, who is of a spiritual nature, can do nothing without the permission of God, whose decrees are always just; that the demon can neither change the nature of the spirit, or the body of a man, to transform him into a beast; but that he can only act upon the fancy or imagination of a man, and persuade him that he is what he is not, or that he appears to others different from what he is; or that he remains in a deep sleep, and believes during that slumber that he is bearing loads which the devil carries for him; or that he (the devil) fascinates the eyes of those who believe they see them borne by animals, or by men metamorphosed into animals.
If we consider it only a change arising from fancy or imagination, as it happens in the disorder called lycanthropy, in which a man believes himself changed into a wolf, or into any other animal, as Nebuchadnezzar, who believed himself changed into an ox, and acted for seven years as if he had really been metamorphosed into that animal, there would be nothing in that more marvelous than what we see in hypochondriacs, who persuade themselves that they are kings, generals, popes, and cardinals; that they are snow, glass, pottery, &c. Like him who, being alone at the theatre, believed that he beheld there actors and admirable representations; or the man who imagined that all the vessels which arrived at the port of Pireus, near Athens, belonged to him; or, in short, what we see every day in dreams, and which appear to us very real during our sleep. In all this, it is needless to have recourse to the devil, or to magic, fascination, or illusion; there is nothing above the natural order of things. But that, by means of certain beverages, certain herbs, and certain kinds of food, a person may disturb the imagination, and persuade another that he is a wolf, a horse, or an ass, appears more difficult of explanation, although we are aware that plants, herbs, and medicaments possess great power over the bodies of men, and are capable of deranging the brain, constitution, and imagination. We have but too many examples of such things.
Another circumstance which, if true, deserves much reflection, is that of Apollonius of Tyana, who, being at Ephesus during a great plague which desolated the city, promised the Ephesians to cause the pest to cease the very day on which he was speaking to them, and which was that of his second arrival in their town. He assembled them at the theatre, and ordered them to stone to death a poor old man, covered with rags, who asked alms. "Strike," cried he, "that enemy of the gods! heap stones upon him." They could not make up their minds to do so, for he excited their pity, and asked mercy in the most touching manner. But Apollonius pressed it so much, that at last they slew him, and amassed over him an immense heap of stones. A little while after he told them to take away these stones, and they would see what sort of an animal they had killed. They found only a great dog, and were convinced that this old man was only a phantom who had fascinated their eyes, and caused the pestilence in their town.
We here see five remarkable things: – 1st. The demon who causes the plague in Ephesus; 2d. This same demon, who, instead of a dog, causes the appearance of a man; 3d. The fascination of the senses of the Ephesians, who believe that they behold a man instead of a dog; 4th. The proof of the magic of Apollonius, who discovers the cause of this pestilence; 5th. And who makes it cease at the given time.
Æneas Sylvius Picolomini, who was afterwards Pope by the name of Pius II., writes, in his History of Bohemia, that a woman predicted to a soldier of King Wratislaus, that the army of that prince would be cut in pieces by the Duke of Bohemia, and that, if this soldier wished to avoid death, he must kill the first person he should meet on the road, cut off their ears, and put them in his pocket; that with the sword he had used to pierce them he must trace on the ground a cross between his horse's legs; that he must kiss it, and then take flight. All this the young soldier performed. Wratislaus gave battle, lost it, and was killed. The young soldier escaped; but on entering his house, he found that it was his wife whom he had killed and run his sword through, and whose ears he had cut off.
This woman was, then, strangely disguised and metamorphosed, since her husband could not recognize her, and she did not make herself known to him in such perilous circumstances, when her life was in danger. These two were, then, apparently magicians; both she who made the prediction, and the other on whom it was exercised. God permits, on this occasion, three great evils. The first magician counsels the murder of an innocent person; the young man commits it on his own wife without knowing her; and the latter dies in a state of condemnation, since by the secrets of magic she had rendered it impossible to recognize her.
A butcher's wife of the town of Jena, in the duchy of Wiemar in Thuringia,166 having refused to let an old woman have a calf's head for which she offered very little, the old woman went away grumbling and muttering. A little time after this the butcher's wife felt violent pains in her head. As the cause of this
The fables of Jason and many others of the same class are said by Fortuitus Comes to have a reference to alchemy.
Aug. de Civit. Dei, lib. xviii. c. 16-18.
Frederici Hoffman, de Diaboli Potentia in Corpora, p. 382.