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

I shall add to this story that which is related by Philip Melancthon,[366 - Philipp. Melancth. Theolog. c. i. Oper. fol. 326, 327.] whose testimony in this matter ought not to be doubted. He says that his aunt having lost her husband when she was enceinte and near her time, she saw one day, towards evening, two persons come into her house; one of them wore the form of her deceased husband, the other that of a tall Franciscan. At first she was frightened, but her husband reassured her, and told her that he had important things to communicate to her; at the same time he begged the Franciscan to pass into the next room, whilst he imparted his wishes to his wife. Then he begged of her to have some masses said for the relief of his soul, and tried to persuade her to give her hand without fear; as she was unwilling to give it, he assured her she would feel no pain. She gave him her hand, and her hand felt no pain when she withdrew it, but was so blackened that it remained discolored all her life. After that, the husband called in the Franciscan; they went out, and disappeared. Melancthon believes that these were two spectres; he adds that he knows several similar instances related by persons worthy of credit.

If these two men were only spectres, having neither flesh nor bones, how could one of them imprint a black color on the hand of this widow? How could he who appeared to the tailor Bauh imprint his hand on the board which he presented to him? If they were evil genii, why did they ask for masses and order restitution? Does Satan destroy his own empire, and does he inspire the living with the idea of doing good actions and of fearing the pains which the sins of the wicked are punished by God?

But on looking at the affair in another light, may not the demon in this kind of apparitions, by which he asks for masses and prayers, intend to foment superstition, by making the living believe that masses and prayers made for them after their death would free them from the pains of hell, even if they died in habitual crime and impenitence? Several instances are cited of rascals who have appeared after their death, asking for prayers like the bad rich man, and to whom prayers and masses can be of no avail from the unhappy state in which they died. Thus, in all this, Satan seeks to establish his kingdom, and not to destroy it or diminish it.

We shall speak hereafter, in the Dissertation on Vampires, of apparitions of dead persons who have been seen, and acted like living ones in their own bodies.

The same Melancthon relates that a monk came one day and rapped loudly at the door of Luther's dwelling, asking to speak to him; he entered and said, "I entertained some popish errors upon which I shall be very glad to confer with you." "Speak," said Luther. He at first proposed to him several syllogisms, to which he easily replied; he then proposed others, that were more difficult. Luther, being annoyed, answered him hastily, "Go, you embarrass me; I have something else to do just now besides answering you." However, he rose and replied to his arguments. At the same time, having remarked that the pretended monk had hands like the claws of a bird, he said to him, "Art not thou he of whom it is said, in Genesis, 'He who shall be born of woman shall break the head of the serpent?'" The demon added, "But thou shalt engulf them all." At these words the confused demon retired angrily and with much fracas; he left the room infested with a very bad smell, which was perceptible for some days.

Luther, who assumes so much the esprit fort, and inveighs with so much warmth against private masses wherein they pray for the souls of the defunct,[367 - Martin Luther, de Abroganda Missa Privata, part. ii.] maintains boldly that all the apparitions of spirits which we read in the lives of the saints, and who ask for masses for the repose of their souls, are only illusions of Satan, who appears to deceive the simple, and inspire them with useless confidence in the sacrifice of the mass. Whence he concludes that it is better at once to deny absolutely that there is any purgatory.

He, then, did not deny either apparitions or the operations of the devil; and he maintained that Ecolampadius died under the blows of the devil,[368 - Ibid. tom. vii. 226.] whose efforts he could not rebut; and, speaking of himself, he affirms that awaking once with a start in the middle of the night, the devil appeared, to argue against him, when he was seized with moral terror. The arguments of the demon were so pressing that they left him no repose of mind; the sound of his powerful voice, his overwhelming manner of disputing when the question and the reply were perceived at once, left him no breathing time. He says again that the devil can kill and strangle, and without doing all that, press a man so home by his arguments that it is enough to kill one; "as I," says he, "have experienced several times." After such avowals, what can we think of the doctrine of this chief of the innovators?

CHAPTER XLIII.

OPINIONS OF THE JEWS, GREEKS, AND LATINS CONCERNING THE DEAD WHO ARE LEFT UNBURIED

The ancient Hebrews, as well as the greater number of other nations, were very careful in burying their dead. That appears from all history; we see in the Scripture how much attention the patriarchs paid in that respect to themselves and those belonging to them; we know what praises are bestowed on the holy man Tobit, whose principal devotion consisted in giving sepulture to the dead.

Josephus the historian[369 - Joseph Bell. Jud. lib. iii c. 25.] says that the Jews refused burial only to those who committed suicide. Moses commanded them[370 - Deut. xxi. 23.] to give sepulture the same day and before sunset to any who were executed and hanged on a tree; "because," says he, "he who is hung upon the tree is accursed of God; you will take care not to pollute the land which the Lord your God has given you." That was practiced in regard to our Saviour, who was taken down from the cross the same day that he had been crucified, and a few hours after his death.

Homer,[371 - Homer, Iliad, XXIV.] speaking of the inhumanity of Achilles, who dragged the body of Hector after his car, says that he dishonored and outraged the earth by this barbarous conduct. The Rabbis write that the soul is not received into heaven until the gross body is interred, and entirely consumed. They believe, moreover, that after death the souls of the wicked are clothed with a kind of covering with which they accustom themselves to suffer the torments which are their due; and that the souls of the just are invested with a resplendent body and a luminous garment, with which they accustom themselves to the glory which awaits them.

Origen[372 - Origenes contra Celsum, p. 97.] acknowledges that Plato, in his Dialogue of the Soul, advances that the images and shades of the dead appeared sometimes near their tombs. Origen concludes from that, that those shades and those images must be produced by some cause; and that cause, according to him, can only be that the soul of the dead is invested with a subtile body like that of light, on which they are borne as in a car, where they appear to the living. Celsus maintained that the apparitions of Jesus Christ after his resurrection were only the effects of an imagination smitten and prepossessed, which formed to itself the object of its illusions according to its wishes. Origen refutes this solidly by the recital of the evangelists, of the appearance of our Saviour to Thomas, who would not believe it was truly our Saviour until he had seen and touched his wounds; it was not, then, purely the effect of his imagination.

The same Origen,[373 - Origenes in Joan. ix. &c. Theophylac. ibid.] and Theophylact after him, assert that the Jews and pagans believe that the soul remained for some time near the body it had formerly animated; and that it is to destroy that futile opinion that Jesus Christ, when he would resuscitate Lazarus, cries with a loud voice, "Lazarus, come forth;" as if he would call from a distance the soul of this man who had been dead three days.

Tertullian places the angels in the category of extension,[374 - Tertull. lib. de Anima.] in which he places God himself, and maintains that the soul is corporeal. Origen believes also that the soul is material, and has a form;[375 - Origenes contra Cels. lib. ii.] an opinion which he may have taken from Plato. Arnobius, Lactantius, St. Hilary, several of the ancient fathers, and some theologians, have been of the same opinion; and Grotius is displeased with those who have absolutely spiritualized the angels, demons and souls separated from the body.

The Jews of our days[376 - Bereseith Rabbæ. c. 22. Vide Menasse de Resurrect. Mort.] believe that after the body of a man is interred, his spirit goes and comes, and departs from the spot where it is destined to visit his body, and to know what passes around him; that it is wandering during a whole year after the death of the body, and that it was during that year of delay that the Pythoness of Endor evoked the soul of Samuel, after which time the evocation would have had no power over his spirit.

The pagans thought much in the same manner upon it. Lucan introduces Pompey, who consults a witch, and commands her to evoke the soul of a dead man to reveal to him what success he would meet with in his war against Cæsar; the poet makes this woman say, "Shade, obey my spells, for I evoke not a soul from gloomy Tartarus, but one which hath gone down thither a little while since, and which is still at the gate of hell."[377 - "Parete precantiNon in Tartareo latitantem poscimus antro,Assuetamque diù tenebris; modò luce fugatâDescendentem animam primo pallentis hiatuHæret adhuc orci."Lucan, Pharsal. 16.]

The Egyptians[378 - Porphyr. de Abstin. lib. ii. art. 47.] believed that when the spirit of an animal is separated from its body by violence, it does not go to a distance, but remains near it. It is the same with the soul of a man who has died a violent death; it remains near the body – nothing can make it go away; it is retained there by sympathy; several have been seen sighing near their bodies which were interred. The magicians abuse their power over such in their incantations; they force them to obey, when they are masters of the dead body, or even part of it. Frequent experience taught them that there is a secret virtue in the body, which draws towards it the spirit which has once inhabited it; wherefore those who wish to receive or become the receptacles of the spirits of such animals as know the future, eat the principle parts of them, as the hearts of crows, moles, or hawks. The spirit of these creatures enters into them at the moment they eat this food, and makes them give out oracles like divinities.

The Egyptians believed[379 - Demet. lib. iv. art. 10.] that when the spirit of a beast is delivered from its body, it is rational and predicts the future, gives oracles, and is capable of all that the soul of man can do when disengaged from the body – for which reason they abstained from eating the flesh of animals, and worshiped the gods in the form of beasts.

At Rome and at Metz there were colleges of priests consecrated to the service of the manes,[380 - Gruter, p. lxiii. Mauric. Hist. de Metz, preface, p. 15.] lares, images, shades, spectres, Erebus, Avernus or hell, under the protection of the god Sylvanus; which demonstrates that the Latins and the Gauls recognized the return of souls and their apparition, and considered them as divinities to whom sacrifices should be offered to appease them and prevent them from doing harm. Nicander confirms the same thing, when he says that the Celts or the Gauls watched near the tombs of their great men to derive from them knowledge concerning the future.

The ancient northern nations were fully persuaded that the spectres which sometimes appear are no other than the souls of persons lately deceased, and in their country they knew no remedy so proper to put a stop to this kind of apparition as to cut off the head of the dead person, or to impale him, or pierce him through the body with a stake, or to burn it, as is now practiced at this day in Hungary and Moravia with regard to vampires.

The Greeks, who had derived their religion and theology from the Egyptians and Orientals, and the Latins, who took it from the Greeks, believed that the souls of the dead sometimes appeared to the living; that the necromancers evoked them, and thus obtained answers concerning the future, and instructions relating to the time present. Homer, the greatest theologian, and perhaps the most curious of the Grecian writers, relates several apparitions, both of gods and heroes, and of men after their death.

In the Odyssey,[381 - Homer, Odyss. sub finem. Horat. lib. i. satyr. 8. Aug. de Civit. Dei, lib. vii. c. 35. Clem. Alex. Pædag. lib. ii. c. 1. Prudent. lib. iv. contra Symmach. Tertull. de Anim. Lactantius, lib. iii.] Ulysses goes to consult the diviner Tyresias; and this sorcerer having prepared a grave full of blood to evoke the manes, Ulysses draws his sword, and prevents them from coming to drink this blood, for which they appear to thirst, and of which they would not permit them to taste before they had replied to what was asked of them; they (the Greeks and Latins) believed also that souls were not at rest, and that they wandered around the corpses, so long as they remained uninhumed.[382 - Virgil, Æn. iii. 150, et seq."Proptereà jacet exanimum tibi corpus amici,Heu nescis! totamque incestat funere classem.Sedibus hunc refer ante suis et conde sepulcre."] When they gave burial to a body, they called that animam condere,[383 - "Animamque sepulchroCondimus, et magnâ supremum voce ciemus."] to cover the soul, put it under the earth and shelter it. They called it with a loud voice, and offered it libations of milk and blood. They also called that ceremony, hiding the shades,[384 - "Romulus ut tumulo fraternas condidit umbras,Et malè veloci justa soluta Remo."] sending them with their body under ground.

The sybil, speaking to Æneas, shows him the manes or shades wandering on the banks of the Acheron; and tells him that they are souls of persons who have not received sepulture, and who wander about for a hundred years.[385 - "Hæc omnis, quam cernis, inops inhumataque turba est.Centum errant annos, volitantque hæc littora circum."]

The philosopher Sallust[386 - Sallust. Philos. c. 19, 20.] speaks of the apparitions of the dead around their tombs in dark bodies; he tries to prove thereby the dogma of the metempsychosis.

Here is a singular instance of a dead man, who refuses the rite of burial, acknowledging himself unworthy of it. Agathias relates[387 - Stolust. lib. ii. de Bella Persico, sub fin.] that some pagan philosophers, not being able to relish the dogma of the unity of a God, resolved to go from Constantinople to the court of Chosroes, King of Persia, who was spoken of as a humane prince, and one who loved learning. Simplicius of Silicia, Eulamius the Phrygian, Protanus the Lydian, Hermenes and Philogenes of Phœnicia, and Isidorus of Gaza, repaired then to the court of Chosroes, and were well received there; but they soon perceived that that country was much more corrupt than Greece, and they resolved to return to Constantinople, where Justinian then reigned.

As they were on their way, they found an unburied corpse, took pity on it, and had it put in the ground by their own servants. The following night this man appeared to one of them, and told him not to inter him, who was not worthy of receiving sepulture; for the earth abhorred one who had defiled his own mother. The next day they found the same corpse cast out of the ground, and they comprehended that it was defiled by incest, which rendered it unworthy of the honor of receiving burial, although such crimes were known in Persia, and did not excite the same horror there as in other countries.

The Greeks and Latins believed that the souls of the dead came and tasted what was presented on their tombs, especially honey and wine; that the demons loved the smoke and odor of sacrifices, melody, the blood of victims, commerce with women; that they were attached for a time to certain spots or to certain edifices, which they haunted, and where they appeared; that souls separated from their terrestrial body, retained after death a subtile one, flexible, aërial, which preserved the form of that they once had animated during their life; that they haunted those who had done them wrong and whom they hated. Thus Virgil describes Dido, in a rage, threatening to haunt the perfidious Æneas.[388 - "Sequar atris ignibus absens;Et cum frigida mors animæ subduxerit artus,Omnibus umbra lecis adero: dubis, improbe, pœnas."]

When the spirit of Patroclus appeared to Achilles,[389 - Homer, Iliad, XXIII.] it had his voice, his shape, his eyes, his garments, but not his palpable body. When Ulysses went down to the infernal regions, he saw there the divine Hercules,[390 - Ibid. Odyss. V.] that is to say, says Homer, his likeness; for he himself is with the immortal gods, seated at their feast. Æneas recognized his wife Creüsa, who appeared to him in her usual form, only taller and more majestic.[391 - "Infelix simulacrum etque ipsius umbra CreüsæVisa mihi ante oculos, et notâ major imago."Virgil, Æneid I.]

We might cite a quantity of passages from the ancient poets, even from the fathers of the church, who believed that spirits often appeared to the living. Tertullian[392 - Tertull. de Anim.] believes that the soul is corporeal, and that it has a certain figure. He appeals to the experience of those to whom the ghosts of dead persons have appeared, and who have seen them sensibly, corporeally, and palpably, although of an aërial color and consistency. He defines the soul[393 - Ibid.] a breath sent from God, immortal, and having body and form. Speaking of the fictions of the poets, who have asserted that souls were not at rest while their bodies remain uninterred, he says all this is invented only to inspire the living with that care which they ought to take for the burial of the dead, and to take away from the relations of the dead the sight of an object which would only uselessly augment their grief, if they kept it too long in their houses; ut instantiâ funeris et honor corporum servetur et mœror affectuum temperetur.

St. Irenæus[394 - Iren. lib. ii. c. 34.] teaches, as a doctrine received from the Lord, that souls not only subsist after the death of the body – without however passing from one body into another, as those will have it who admit the metempsychosis – but that they retain the form and remain near this body, as faithful guardians of it, and remember naught of what they have done or not done in this life. These fathers believed, then, in the return of souls, their apparition, and their attachment to their body; but we do not adopt their opinion on the corporeality of souls; we are persuaded that they can appear with God's permission, independently of all matter and of any corporeal substance which may belong to them.

As to the opinion of the soul being in a state of unrest while its body is not interred, that it remains for some time near the tomb of the body, and appears there in a bodily form; those are opinions which have no solid foundation, either in Scripture or in the traditions of the Church, which teach us that directly after death the soul is presented before the judgment-seat of God, and is there destined to the place that its good or bad actions have deserved.

CHAPTER XLIV.

EXAMINATION OF WHAT IS REQUIRED OR REVEALED TO THE LIVING BY THE DEAD WHO RETURN TO EARTH

The apparitions which are seen are those of good angels, or of demons, or the spirits of the dead, or of living persons to others still living.

Good angels usually bring only good news, and announce nothing but what is fortunate; or if they do announce any future misfortunes, it is to persuade men to prevent them, or turn them aside by repentance, or to profit by the evils which God sends them by exercising their patience, and showing submission to his orders.

Bad angels generally foretell only misfortune; wars, the effect of the wrath of God on nations; and often even they execute the evils, and direct the wars and public calamities which desolate kingdoms, provinces, cities, and families. The spectres whose appearance to Brutus, Cassius, and Julian the Apostate we have related, are only bearers of the fatal orders of the wrath of God. If they sometimes promise any prosperity to those to whom they appear, it is only for the present time, never for eternity, nor for the glory of God, nor for the eternal salvation of those to whom they speak. It only extends to a temporal fortune, always of short duration, and very often deceitful.

The souls of the defunct, if these be Christians, ask very often that the sacrifice of the body and blood of Christ should be offered, according to the observation of St. Gregory the Great;[395 - Greg. Mag. lib. iv. Dialog. c. 55.] and, as experience shows, there is hardly any apparition of a Christian that does not ask for masses, pilgrimages, restitutions, or that alms should be distributed, or that they would satisfy those to whom the deceased died indebted. They also often give salutary advice for the salvation or correction of the morals, or good regulation of families. They reveal the state in which certain persons find themselves in the other world, in order to relieve their pain, or to put the living on their guard, that the like misfortune may not befall them. They talk of hell, paradise, purgatory, angels, demons, of the Supreme Judge, of the rigor of his judgments, of the goodness he exercises towards the just, and the rewards with which he crowns their good works.

But we must greatly mistrust those apparitions which ask for masses, pilgrimages and restitution. St. Paul warns us that the demon often transforms himself into an angel of light;[396 - Cor. xi. 14.] and St. John[397 - Rev. xxi. 14.] warns us to distrust the "depths of Satan," his illusions, and deceitful appearances; that spirit of malice and falsehood is found among the true prophets to put into the mouth of the false prophets falsehood and error. He makes a wrong use of the text of the Scriptures, of the most sacred ceremonies, even of the sacraments and prayers of the church, to seduce the simple, and win their confidence, to share as much as in him lies the glory which is due to the Almighty alone, and to appropriate it to himself. How many false miracles has he not wrought? How many times has he foretold future events? What cures has he not operated? How many holy actions has he not counseled? How many enterprises, praiseworthy in appearance, has he not inspired, in order to draw the faithful into his snare?

Boden, in his Demonology,[398 - Bodin, Dæmon. tom. iii. c. 6.] cites more than one instance of demons who have requested prayers, and have even placed themselves in the posture of persons praying over a grave, to point out that the dead persons wanted prayers. Sometimes it will be the demon in the shape of a wretch dead in crime, who will come and ask for masses, to show that his soul is in purgatory, and has need of prayers, although it may be certain that he finally died impenitent, and that prayers are useless for his salvation. All this is only a stratagem of a demon, who seeks to inspire the wicked with foolish and dangerous confidence in their being saved, notwithstanding their criminal life and their impenitence; and that they can obtain salvation by means of a few prayers, and a few alms, which shall be made after their death; not regarding that these good works can be useful only to those who died in a state of grace, although stained by some venial fault, since the Scripture informs us[399 - Rev. xxi. 27.] that nothing impure will enter the kingdom of heaven.

It is believed that the reprobate can sometimes return to earth by permission, as persons dead in idolatry, and consequently in sin, and excluded from the kingdom of God, have been seen to come to life again, be converted, and receive baptism. St. Martin was as yet only the simple abbot of his monastery of Ligugé,[400 - Sulpit. Sever. Vita St. Martin. c. 5.] when, in his absence, a catechumen who had placed himself under his discipline to be instructed in the truths of the Christian religion died without having been baptized. He had been three days deceased when the saint arrived. He sent everybody away, prayed over the dead man, resuscitated him, and administered to him the baptismal rite.

This catechumen related that he had been led before the tribunal of the Supreme Judge, who had condemned him to descend into the darkness with an infinity of other persons condemned like himself; but that two angels having represented to the Judge that it was this man for whom St. Martin interceded, God commanded the two angels to bring him back to earth, and restore him to Martin. This is an instance which proves what I have just said, that the reprobate can return to life, do penance, and receive baptism.

But as to what some have affirmed of the salvation of Falconila, procured by St. Thecla, of that of Trajan, saved by the prayers of St. Gregory, pope, and of some others who died heathens, this is all entirely contrary to the faith of the church and to the holy Scripture, which teach us that without faith it is impossible to please God, and that he who believes not and has not received baptism is already judged and condemned. Thus the opinions of those who accord salvation to Plato, Aristotle, Seneca, &c., because it may appear to them that they lived in a praiseworthy manner, according to the rules of a merely human and philosophical morality, must be considered as rash, erroneous, false, and dangerous.

Philip, Chancellor of the Church of Paris, maintained that it was permitted to one man to hold a plurality of benefices. Being on his death-bed, he was visited by William, Bishop of Paris, who died in 1248. This prelate urged the chancellor to give up all his benefices save one only; he refused, saying that he wished to try if the holding a plurality of livings was so wrong as it was said to be; and in this disposition of mind he died in 1237.

Some days after his decease, Bishop William, or Guillaume, praying by night, after matins, in his cathedral, beheld before him the hideous and frightful figure of a man. He made the sign of the cross, and said to him, "If you are sent by God, speak." He spoke, and said: "I am that wretched chancellor, and have been condemned to eternal punishment." The bishop having asked him the cause, he replied, "I am condemned, first, for not having distributed the superfluity of my benefices; secondly, for having maintained that it was allowable to hold several at once; thirdly, for having remained for several days in the guilt of incontinence."

The story was often preached by Bishop William to his clerks. It is related by the Bishop Albertus Magnus, who was a cotemporary, in his book on the sacraments; by William Durand, Bishop of Mande, in his book De Modo celebrandi Concilia; and in Thomas de Cantimpré, in his work Des Abeilles. He believed, then, that God sometimes permitted the reprobate to appear to the living.

Here is an instance of the apparition of a man and woman who were in a state of reprobation. The Prince of Ratzivil,[401 - Ratzivil, Peregrin, Jerosol. p. 218.] in his Journey to Jerusalem, relates that when in Egypt he bought two mummies, had them packed up, and secretly as possible conveyed on board his vessel, so that only himself and his two servants were aware of it; the Turks making a great difficulty of allowing mummies to be carried away, because they fancy that the Christians make use of them for magical operations. When they were at sea, there arose at sundry times such a violent tempest that the pilot despaired of saving the vessel. A good Polish priest, of the suite of the Prince de Ratzivil, recited the prayers suitable to the circumstance; but he was tormented, he said, by two hideous black spectres, a man and a woman, who were on each side of him, and threatened to take away his life. It was thought at first that terror disturbed his mind.

A calm coming on, he appeared tranquil; but very soon, the storm beginning again, he was more tormented than before, and was only delivered from these haunting spectres when the two mummies, which he had not seen, were thrown into the sea, and neither himself nor the pilot knew of their being in the ship. I will not deny the fact, which is related by a prince incapable of desiring to impose on any one. But how many reflections may we make on this event! Were they the souls of these two pagans, or two demons who assumed their form? What interest could the demon have in not permitting these bodies to come under the power of the Christians?

CHAPTER XLV.

APPARITIONS OF MEN STILL ALIVE, TO OTHER LIVING MEN, ABSENT, AND VERY DISTANT FROM EACH OTHER