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

If in our days any one would deny that in former times there were oracles which were rendered by the inspiration of the demon, we might convince him of it by what is still practiced in Lapland, and by what missionaries[205 - Lettres édifiantes, tom. x.] relate, that in India the demon reveals things hidden and to come, not by the mouth of idols, but by that of the priests, who are present when they interrogate either the statues or the demon. And they remark that there the demon becomes mute and powerless, in proportion as the light of the Gospel is spread among these nations. Thus then the silence of the oracles may be attributed – 1. To a superhuman cause, which is the power of Jesus Christ, and the publication of the Gospel. 2. Mankind are become less superstitious, and bolder in searching out the cause of these pretended revelations. 3. To their having become less credulous, as Cicero says.[206 - Cicero, de Divinat. lib. ii. c. 57.] 4. Because princes have imposed silence on the oracles, fearing that they might inspire the nation with rebellious principles. For which reason, Lucan says, that princes feared to discover the future.[207 - "Reges timent futuraEt superos vetant loqui."Lucan, Pharsal. lib. v. p. 112.]

Strabo[208 - Strabo, lib. xvii.] conjectures that the Romans neglected them because they had the Sibylline books, and their auspices (aruspices, or haruspices), which stood them instead of oracles. M. Vandale demonstrates that some remains of the oracles might yet be seen under the Christian emperors. It was then only in process of time that oracles were entirely abolished; and it may be boldly asserted that sometimes the evil spirit revealed the future, and inspired the ministers of false gods, by permission of the Almighty, who wished to punish the confidence of the infidels in their idols. It would be going too far, if we affirmed that all that was said of the oracles was only the effect of the artifices or the malice of the priests, who always imposed on the credulity of mankind. Read on this subject the learned reply of Father Balthus to the treatises of MM. Vandale and Fontenelle.

CHAPTER XVIII.

ON SORCERERS AND SORCERESSES, OR WITCHES

The empire of the devil nowhere shines forth with more lustre than in what is related of the Sabbath (witches' sabbath or assembly), where he receives the homage of those of both sexes who have abandoned themselves to him. It is there, the wizards and witches say, that he exercises the greatest authority, and appears in a visible form, but always hideous, misshapen, and terrible; always during the night in out-of-the-way places, and arrayed in a manner more gloomy than gay, rather sad and dull, than majestic and brilliant. If they pay their adoration in that place to the prince of darkness, he shows himself there in a despicable posture, and in a base, contemptible and hideous form; if people eat there, the viands of the feast are dirty, insipid, and destitute of solidity and substance – they neither satisfy the appetite, nor please the palate; if they dance there, it is without order, without skill, without propriety.

To endeavor to give a description of the infernal sabbath, is to aim at describing what has no existence and never has existed, except in the craving and deluded imagination of sorcerers and sorceresses: the paintings we have of it are conceived after the reveries of those who fancy they have been transported through the air to the sabbath, both in body and soul.

People are carried thither, say they, sitting on a broom-stick, sometimes on the clouds or on a he-goat. Neither the place, the time, nor the day when they assemble is fixed. It is sometimes in a lonely forest, sometimes in a desert, usually on the Wednesday or the Thursday night; the most solemn of all is that of the eve of St. John the Baptist: they there distribute to every sorcerer the ointment with which he must anoint himself when he desires to go to the sabbath, and the spell-powder he must make use of in his magic operations. They must all appear together in this general assembly, and he who is absent is severely ill-used both in word and deed. As to the private meetings, the demon is more indulgent to those who are absent for some particular reason.

As to the ointment with which they anoint themselves, some authors, amongst others, John Baptista Porta, and John Wierius,[209 - Joan. Vier. lib. ii. c. 7.] boast that they know the composition. Amongst other ingredients there are many narcotic drugs, which cause those who make use of it to fall into a profound slumber, during which they imagine that they are carried to the sabbath up the chimney, at the top of which they find a tall black man,[210 - A remarkably fine print on this subject was published at Paris some years ago; if we remember right, it was suppressed.] with horns, who transports them where they wish to go, and afterwards brings them back again by the same chimney. The accounts given by these people, and the description which they give of their assemblies, are wanting in unity and uniformity.

The demon, their chief, appears there, either in the shape of a he-goat, or as a great black dog, or as an immense raven; he is seated on an elevated throne, and receives there the homage of those present in a way which decency does not allow us to describe. In this nocturnal assembly they sing, they dance, they abandon themselves to the most shameful disorder; they sit down to table, and indulge in good cheer; while at the same time they see on the table neither knife nor fork, salt nor oil; they find the viands devoid of savor, and quit the table without their hunger being satisfied.

One would imagine that the attraction of a better fortune, and a wish to enrich themselves, drew thither men and women. The devil never fails to make them magnificent promises, at least the sorcerers say so, and believe it, deceived, without doubt, by their imagination; but experience shows us that these people are always ragged, despised, and wretched, and usually end their lives in a violent and dishonorable manner.

When they are admitted for the first time to the sabbath, the demon inscribes their name and surname on his register, which he makes them sign; then he makes them forswear cream and baptism, makes them renounce Jesus Christ and his church; and, to give them a distinctive character and make them known for his own, he imprints on their bodies a certain mark with the nail of the little finger of one of his hands; this mark, or character, thus impressed, renders the part insensible to pain. They even pretend that he impresses this character in three different parts of the body, and at three different times. The demon does not impress these characters, say they, before the person has attained the age of twenty-five.

But none of these things deserve the least attention. There may happen to be in the body of a man, or a woman, some benumbed part, either from illness, or the effect of remedies, or drugs, or even naturally; but that is no proof that the devil has anything to do with it. There are even persons accused of magic and sorcery, on whom no part thus characterized has been found, nor yet insensible to the touch, however exact the search. Others have declared that the devil has never made any such marks upon them. Consult on this matter the second letter of M. de St. André, Physician to the King, in which he well develops what has been said about these characters of sorcerers.

The word sabbath, taken in the above sense, is not to be found in ancient writers; neither the Hebrews nor the Egyptians, the Greeks nor the Latins have known it.

The thing itself, I mean the sabbath taken in the sense of a nocturnal assembly of persons devoted to the devil, is not remarked in antiquity, although magicians, sorcerers, and witches are spoken of often enough – that is to say, people who boasted that they exercised a kind of power over the devil, and by his means, over animals, the air, the stars, and the lives and fortunes of men.

Horace[211 - Horat. Epodon. xviii. 4.] makes use of the word coticia to indicate the nocturnal meetings of the magicians —Tu riseris coticia; which he derives from Cotys, or Cotto, Goddess of Vice, who presided in the assemblies which were held at night, and where the Bacchantes gave themselves up to all sorts of dissolute pleasures; but this is very different from the witches' sabbath.

Others derive this term from Sabbatius, which is an epithet given to the god Bacchus, whose nocturnal festivals were celebrated in debauchery. Arnobius and Julius Firmicus Maternus inform us that in these festivals they slipped a golden serpent into the bosoms of the initiated, and drew it downwards; but this etymology is too far-fetched: the people who gave the name of sabbath to the assemblies of the sorcerers wished apparently to compare them in derision to those of the Jews, and to what they practiced in their synagogues on sabbath days.

The most ancient monument in which I have been able to remark any express mention of the nocturnal assemblies of the sorcerers is in the Capitularies,[212 - "Quædam sceleratæ mulieres dæmonum illusionibus et phantasmatibus seductæ, credunt se et profitentur nocturnis horis cum Dianâ Paganorum deâ et innumerâ multitudine mulierum equitare super quasdam bestias et multa terrarum spalia intempestæ noctis silentio pertransire ejusque jussionibus veluti dominæ obedire." – Baluz. Capitular. fragment. c. 13. Vide et Capitul. Herardi, Episc. Turon.] wherein it is said that women led away by the illusions of the demons, say that they go in the night with the goddess Diana and an infinite number of other women, borne through the air on different animals, that they go in a few hours a great distance, and obey Diana as their queen. It was, therefore, to the goddess Diana, or the Moon, and not to Lucifer, that they paid homage. The Germans call witches' dances what we call the sabbath. They say that these people assemble on Mount Bructere.

The famous Agobard,[213 - Agobard de Grandine.] Archbishop of Lyons, who lived under the Emperor Louis the Debonair, wrote a treatise against certain superstitious persons in his time, who believed that storms, hail, and thunder were caused by certain sorcerers whom they called tempesters (tempestarios, or storm-brewers), who raised the rain in the air, caused storms and thunder, and brought sterility upon the earth. They called these extraordinary rains aura lavatitia, as if to indicate that they were raised by magic power. In this place the people still call these violent rains alvace. There were even persons sufficiently prejudiced to boast that they knew of tempêtiers, who had to conduct the tempests where they choose, and to turn them aside when they pleased. Agobard interrogated some of them, but they were obliged to own that they had not been present at the things they related.

Agobard maintains that this is the work of God alone; that in truth, the saints, with the help of God, have often performed similar prodigies; but that neither the devil nor sorcerers can do anything like it. He remarks that there were among his people superstitious persons who would pay very punctually what they called canonicum, which was a sort of tribute which they offered to these tempest-brewers (tempêtiers), that they might not hurt them, while they refused the tithe to the priest and alms to the widow, orphan, and other indigent persons.

He adds that he had of late found people sufficiently foolish enough to spread a report that Grimaldus, Duke of Benevento, had sent persons into France, carrying certain powders which they had scattered over the fields, mountains, meadows, and springs, and had thus caused the death of an immense number of animals. Several of these persons were taken up, and they owned that they carried such powders about with them and though they made them suffer various tortures, they could not force them to retract what they had said.

Others affirmed that there was a certain country named Mangonia, where there were vessels which were borne through the air and took away the productions; that certain wizards had cut down trees to carry them to their country. He says, moreover, that one day three men and a woman were presented to him, who, they said, had fallen from these ships which floated in the air. They were kept some days in confinement, and at last having been confronted with their accusers, the latter were obliged, after contesting the matter, and making several depositions, to avow that they knew nothing certain concerning their being carried away, or of their pretended fall from the ship in the sky.

Charlemagne[214 - Vide Baluzii in Agobard. pp. 68, 69.] in his Capitularies, and the authors of his time, speak also of these wizard tempest-brewers, enchanters, &c., and commanded that they should be reprimanded and severely chastised.

Pope Gregory IX.[215 - Fleury, Hist. Eccles. tom. xvii. p. 53, ann. 1234.] in a letter addressed to the Archbishop of Mayence, the Bishop of Hildesheim, and Doctor Conrad, in 1234, thus relates the abominations of which they accused the heretic Stadingians. "When they receive," says he, "a novice, and when he enters their assemblies for the first time, he sees an enormous toad, as big as a goose, or bigger. Some kiss it on the mouth, some kiss it behind. Then the novice meets a pale man with very black eyes, and so thin that he is only skin and bones. He kisses him, and feels that he is cold as ice. After this kiss, the novice easily forgets the Catholic faith; afterwards they hold a feast together, after which a black cat comes down behind a statue, which usually stands in the room where they assemble.

"The novice first of all kisses the cat on the back, then he who presides over the assembly, and the others who are worthy of it. The imperfect receive only a kiss from the master; they promise obedience; after which they extinguish the lights, and commit all sorts of disorders. They receive every year, at Easter, the Lord's Body, and carry it in their mouth to their own houses, when they cast it away. They believe in Lucifer, and say that the Master of Heaven has unjustly and fraudulently thrown him into hell. They believe also that Lucifer is the creator of celestial things, that will re-enter into glory after having thrown down his adversary, and that through him they will gain eternal bliss." This letter bears date the 13th of June, 1233.

CHAPTER XIX.

INSTANCES OF SORCERERS AND WITCHES BEING, AS THEY SAID, TRANSPORTED TO THE SABBATH

All that is said about witches going to the sabbath is treated as a fable, and we have several examples which prove that they do not stir from their bed or their chamber. It is true that some of them anoint themselves with a certain grease or unguent, which makes them sleepy, and renders them insensible; and during this swoon they fancy that they go to the sabbath, and there see and hear what every one says is there seen and heard.

We read, in the book entitled Malleus Maleficorum, or the Hammer of the Sorcerers, that a woman who was in the hands of the Inquisitors assured them that she repaired really and bodily whither she would, and that even were she shut up in prison and strictly guarded, and let the place be ever so far off.

The Inquisitors ordered her to go to a certain place, to speak to certain persons, and bring back news of them; she promised to obey, and was directly locked up in a chamber, where she lay down, extended as if dead; they went into the room, and moved her; but she remained motionless, and without the least sensation, so that when they put a lighted candle to her foot and burnt it she did not feel it. A little after, she came to herself, and gave an account of the commission they had given her, saying she had had a great deal of trouble to go that road. They asked her what was the matter with her foot; she said it hurt her very much since her return, and knew not whence it came.

Then the Inquisitors declared to her what had happened; that she had not stirred from her place, and that the pain in her foot was caused by the application of a lighted candle during her pretended absence. The thing having been verified, she acknowledged her folly, asked pardon, and promised never to fall into it again.

Other historians relate[216 - Alphons. à Castro ex Petro Grilland. Tract. de Hæresib.] that, by means of certain drugs with which both wizards and witches anoint themselves, they are really and corporally transported to the sabbath. Torquemada relates, on the authority of Paul Grilland, that a husband suspecting his wife of being a witch, desired to know if she went to the sabbath, and how she managed to transport herself thither. He watched her so narrowly, that he saw her one day anoint herself with a certain unguent, and then take the form of a bird and fly away, and he saw her no more till the next morning, when he found her by his side. He questioned her very much, without making her own anything; at last he told her what he had himself seen, and by dint of beating her with a stick, he constrained her to tell him her secret, and to take him with her to the sabbath.

Arrived at this place, he sat down to table with the others; but as all the viands which were on the table were very insipid, he asked for some salt; they were some time before they brought any; at last, seeing a salt-cellar, he said – "God be praised, there is some salt at last!" At the same instant, he heard a very great noise, all the company disappeared, and he found himself alone and naked in a field among the mountains. He went forward and found some shepherds; he learned that he was more than three leagues from his dwelling. He returned thither as he could, and, having related the circumstance to the Inquisitors, they caused the woman and several others, her accomplices, to be taken up and chastised as they deserved.

The same author relates that a woman, returning from the sabbath and being carried through the air by the evil spirit, heard in the morning the bell for the Angelus. The devil let her go immediately, and she fell into a quickset hedge on the bank of a river; her hair fell disheveled over her neck and shoulders. She perceived a young lad who after much entreaty came and took her out and conducted her to the next village, where her house was situated; it required most pressing and repeated questions on the part of the lad, before she would tell him truly what had happened to her; she made him presents, and begged him to say nothing about it, nevertheless the circumstance got spread abroad.

If we could depend on the truth of these stories, and an infinite number of similar ones, which books are full of, we might believe that sometimes sorcerers are carried bodily to the sabbath; but on comparing these stories with others which prove that they go thither only in mind and imagination, we may say boldly, that what is related of wizards and witches who go or think they go to the sabbath, is usually only illusion on the part of the devil, and seduction on the part of those of both sexes who fancy they fly and travel, while they in reality do not stir from their places. The spirit of malice and falsehood being mixed up in this foolish prepossession, they confirm themselves in their follies and engage others in the same impiety; for Satan has a thousand ways of deceiving mankind and of retaining them in error. Magic, impiety, enchantments, are often the effects of a diseased imagination. It rarely happens that these kind of people do not fall into every excess of licentiousness, irreligion, and theft, and into the most outrageous consequences of hatred to their neighbors.

Some have believed that demons took the form of the sorcerers and sorceresses who were supposed to be at the sabbath, and that they maintained the simple creatures in their foolish belief, by appearing to them sometimes in the shape of those persons who were reputed witches, while they themselves were quietly asleep in their beds. But this belief contains difficulties as great, or perhaps greater, than the opinion we would combat. It is far from easy to understand that the demon takes the form of pretended sorcerers and witches, that he appears under this shape, that he eats, drinks, and travels, and does other actions to make simpletons believe that sorcerers go to the sabbath. What advantage does the devil derive from making idiots believe these things, or maintaining them in such an error? Nevertheless it is related[217 - Bolland, 5 Jul. p. 287.] that St. Germain, Bishop of Auxerre, traveling one day, and passing through a village in his diocese, after having taken some refreshment there, remarked that they were preparing a great supper, and laying out the table anew; he asked if they expected company, and they told him it was for those good women who go by night. St. Germain well understood what was meant, and resolved to watch to see the end of this adventure.

Some time after he beheld a multitude of demons who came in the form of men and women, and sat down to table in his presence. St. Germain forbade them to withdraw, and calling the people of the house, he asked them if they knew those persons: they replied, that they were such and such among their neighbors: "Go," said he, "and see if they are in their houses: " they went, and found them asleep in their beds. The saint conjured the demons, and obliged them to declare that it is thus they mislead mortals, and make them believe that there are sorcerers and witches who go by night to the sabbath; they obeyed, and disappeared, greatly confused.

This history may be read in old manuscripts, and is to be found in Jacques de Varasse, Pierre de Noëls, in St. Antonine, and in old Breviaries of Auxerre, as well printed, as manuscript. I by no means guarantee the truth of this story; I think it is absolutely apocryphal; but it proves that those who wrote and copied it believed that these nocturnal journeys of sorcerers and witches to the sabbath, were mere illusions of the demon. In fact, it is hardly possible to explain all that is said of sorcerers and witches going to the sabbath, without having recourse to the ministry of the demon; to which we must add a disturbed imagination, with a mind misled, and foolishly prepossessed, and, if you will, a few drugs which affect the brain, excite the humors, and produce dreams relative to impressions already in their minds.

In John Baptist Porta Cardan, and elsewhere, may be found the composition of those ointments with which witches are said to anoint themselves, to be able to transport themselves to the sabbath; but the only real effect they produce is to send them to sleep, disturb their imagination, and make them believe they are going long journeys, while they remain profoundly sleeping in their beds.

The fathers of the council of Paris, of the year 829, confess that magicians, wizards, and people of that kind, are the ministers and instruments of the demon in the exercise of their diabolical art; that they trouble the minds of certain persons by beverages calculated to inspire impure love; that they are persuaded they can disturb the sky, excite tempests, send hail, predict the future, ruin and destroy the fruit, and take away the milk of cattle belonging to one person, in order to give it to cattle the property of another.

The bishops conclude that all the rigor of the laws enacted by princes against such persons ought to be put in force against them, and so much the more justly, that it is evident they yield themselves up to the service of the devil.

Spranger, in the Malleus Maleficorum, relates, that in Suabia, a peasant who was walking in his fields with his little girl, a child about eight years of age, complained of the drought, saying, "Alas! when will God give us some rain?" Immediately the little girl told him that she could bring him some down whenever he wished it. He answered, – "And who has taught you that secret?" "My mother," said she, "who has strictly forbidden me to tell any body of it."

"And what did she do to give you this power?"

"She took me to a master, who comes to me as many times as I call him."

"And have you seen this master?"

"Yes," said she, "I have often seen men come to my mother's house; she has devoted me to one of them."

After this dialogue, the father asked her how she could do to make it rain upon his field only. She asked but for a little water; he led her to a neighboring brook, and the girl having called the water in the name of him to whom she had been devoted by her mother, they beheld directly abundance of rain falling on the peasant's field.

The father, convinced that his wife was a sorceress, accused her before the judges, who condemned her to be burnt. The daughter was baptized and vowed to God, but she then lost the power of making it rain at her will.

CHAPTER XX.

STORY OF LOUIS GAUFREDI AND MAGDALEN DE LA PALUD, OWNED BY THEMSELVES TO BE A SORCERER AND SORCERESS

This is an unheard-of example; a man and woman who declared themselves to be a sorcerer and sorceress. Louis Gaufredi, Curé of the parish of Accouls, at Marseilles,[218 - Causes Célèbres, tom. vi. p. 192.] was accused of magic, and arrested at the beginning of the year 1611. Christopher Gaufredi, his uncle, of Pourrieres, in the neighborhood of Beauversas, sent him, six months before he (Christopher) died, a little paper book, in 16mo., with six leaves written upon; at the bottom of every leaf were two verses in French, and in the other parts were characters or ciphers, which contained magical mysteries. Louis Gaufredi at first thought very little of this book, and kept it for five years.