CHAPTER XVI.

THE CERTAINTY OF THE EVENT PREDICTED IS NOT ALWAYS A PROOF THAT THE PREDICTION COMES FROM G.o.d.

Moses had foreseen that so untractable and superst.i.tious a people as the Israelites would not rest satisfied with the reasonable, pious, and supernatural means which he had procured them for discovering future events, by giving them prophets and the oracle of the high-priest. He knew that there would arise among them false prophets and seducers, who would endeavor by their illusions and magical secrets to mislead them into error; whence it was that he said to them:[190] "If there should arise among you a prophet, or any one who boasts of having had a dream, and he foretells a wonder, or anything which surpa.s.ses the ordinary power of man, and what he predicts shall happen; and after that he shall say unto you, Come, let us go and serve the strange G.o.ds, which you have not known; you shall not hearken unto him, because the Lord your G.o.d will prove you, to see whether you love Him with all your heart and with all your soul."

Certainly, nothing is more likely to mislead us than to see what has been foretold by any one come to pa.s.s.

"Show the things that are to come," says Isaiah,[191] "that we may know that ye are G.o.ds. Let them come, let them foretell what is to happen, and what has been done of old, and we will believe in them,"

&c. _Idoneum testimonium divinationis_, says Turtullian,[192] _veritas divinationis_. And St. Jerome,[193] _Confitentur magi, confitentur arioli, et omnis scientia saecularis litteraturae, praeescientiam futurorum non esse hominum, sed Dei_.

Nevertheless, we have just seen that Moses acknowledges that false prophets can predict things which will happen. And the Saviour warns us in the Gospel that at the end of the world several false prophets will arise, who will seduce many[194]--"They shall shew great signs and wonders, insomuch that, if it were possible, they shall deceive even the elect." It is not, then, precisely either the successful issue of the event which decides in favor of the false prophet--nor the default of the predictions made by true prophets which proves that they are not sent by G.o.d.

Jonah was sent to foretell the destruction of Nineveh,[195] which did not come to pa.s.s; and many other threats of the prophets were not put into execution, because G.o.d, moved by the repentance of the sinful, revoked or commuted his former sentence. The repentance of the Ninevites guarantied them against the last misfortune.

Isaiah had distinctly foretold to King Hezekiah[196] that he would not recover from his illness: "Set thine house in order, for thou shalt die, and not live." Nevertheless, G.o.d, moved with the prayer of this prince, revoked the sentence of death; and before the prophet had left the court of the king"s house, G.o.d commanded him to return and tell the king that G.o.d would add yet fifteen years to his life.

Moses a.s.signs the mark of a true prophet to be, when he leads us to G.o.d and his worship--and the mark of a false prophet is, when he withdraws us from the Lord, and inclines us to superst.i.tion and idolatry. Balaam was a true prophet, inspired by G.o.d, who foretold things which were followed up by the event; but his morals were very corrupt, and he was extremely self-interested. He did everything he could to deserve the recompense promised him by the king of Moab, and to curse and immolate Israel.[197] G.o.d did not permit him to do so; he put into his mouth blessings instead of curses; he did not induce the Israelites to forsake the Lord; but he advised the Moabites to seduce the people of G.o.d, and cause them to commit fornication, and to worship the idols of the country, and by that means to irritate G.o.d against them, and draw upon them the effects of his vengeance. Moses caused the chiefs among the people, who had consented to this crime, to be hung; and caused to perish the Midianites who had led the Hebrews into it.

And lastly, Balaam, who was the first cause of this evil, was also punished with death.[198]

In all the predictions of diviners or oracles, when they are followed by fulfilment, we can hardly disavow that the evil spirit intervenes, and discovers the future to those who consult him. St. Augustine, in his book _de Divinatione Daemonum_,[199] or of predictions made by the evil spirit, when they are fulfilled, supposes that the demons are of an aerial nature, and much more subtile than bodies in general; insomuch that they surpa.s.s beyond comparison the lightness both of men and the swiftest animals, and even the flight of birds, which enables them to announce things that are pa.s.sing in very distant places, and beyond the common reach of men. Moreover, as they are not subject to death as we are, they have acquired infinitely more experience than even those who possess the most among mankind, and are the most attentive to what happens in the world. By that means they can sometimes predict things to come, announce several things at a distance, and do some wonderful things; which has often led mortals to pay them divine honors, believing them to be of a nature much more excellent than their own.

But when we reflect seriously on what the demons predict, we may remark that often they announce nothing but what they are to do themselves.[200] For G.o.d permits them, sometimes, to cause maladies, corrupt the air, and produce in it qualities of an infectious nature, and to incline the wicked to persecute the worthy. They perform these operations in a hidden manner, by resources unknown to mortals, and proportionate to the subtilty of their own nature. They can announce what they have foreseen must happen by certain natural tokens unknown to men, like as a physician foresees by the secret of his art the symptoms and the consequences of a malady which no one else can. Thus, the demon, who knows our const.i.tution and the secret tendency of our humors, can foretell the maladies which are the consequences of them.

He can also discover our thoughts and our secret wishes by certain external motions, and by certain expressions we let fall by chance, whence he infers that men would do or undertake certain things consequent upon these thoughts or inclinations.

But his predictions are far from being comparable with those revealed to us by G.o.d, through his angels, or the prophets; these are always certain and infallible, because they have for their principle G.o.d, who is truth; while the predictions of the demons are often deceitful, because the arrangements on which they are founded can be changed and deranged, when they least expect it, by unforeseen and unexpected circ.u.mstances, or by the authority of superior powers overthrowing the first plans, or by a peculiar disposition of Providence, who sets bounds to the power of the prince of darkness. Sometimes, also, demons purposely deceive those who have the weakness to place confidence in them. But, usually, they throw the fault upon those who have taken on themselves to interpret their discourses and predictions.

So says St. Augustine;[201] and although we do not quite agree with him, but hold the opinion that souls, angels and demons are disengaged from all matter or substance, still we can apply his reasoning to evil spirits, even upon the supposition that they are immaterial--and own that sometimes they can predict the future, and that their predictions may be fulfilled; but that is not a proof of their being sent by G.o.d, or inspired by his Spirit. Even were they to work miracles, we must anathematize them as soon as they turn us from the worship of the true G.o.d, or incline us to irregular lives.

Footnotes:

[190] Deut. xiii. 1, 2.

[191] Isaiah xli. 22, 23.

[192] Tertull. Apolog. c. 20.

[193] Hieronym. in Dan.

[194] Matt. xxiv. 11, 24.

[195] Jonah i. 2.

[196] Kings xx. 1. Isai. x.x.xviii. 1.

[197] Numb. xxii. xxiii. xxiv.

[198] Numb. x.x.xi. 8.

[199] Aug. de Divinat. Daemon. c. 3, pp. 507, 508, _et seq._

[200] Idem. c. 5.

[201] S. August. in his Retract. lib. ii. c. 30, owns that he advanced this too lightly.

CHAPTER XVII.

REASONS WHICH LEAD US TO BELIEVE THAT THE GREATER PART OF THE ANCIENT ORACLES WERE ONLY IMPOSITIONS OF THE PRIESTS AND PRIESTESSES, WHO FEIGNED THAT THEY WERE INSPIRED BY G.o.d.

If it is true, as has been thought by many, both among the ancients and the moderns, that the oracles of pagan antiquity were only illusions and deceptions on the part of the priests and priestesses, who said that they were possessed by the spirit of Python, and filled with the inspiration of Apollo, who discovered to them internally things hidden and past, or present and future, I must not place them here in the rank of evil spirits. The devil has no other share in the matter than he has always in the crimes of men, and in that mult.i.tude of sins which cupidity, ambition, interest, and self-love produce in the world; the demon being always ready to seize an occasion to mislead us, and draw us into irregularity and error, employing all our pa.s.sions to lead us into these snares. If what he has foretold is followed by fulfilment, either by chance, or because he has foreseen certain circ.u.mstances unknown to men, he takes to himself all the credit of it, and makes use of it to gain our confidence and conciliate credit for his predictions; if the thing is doubtful, and he knows not what the issue of it will be, the demon, the priest, or priestess will p.r.o.nounce an equivocal oracle, in order that at all events they may appear to have spoken true.

The ancient legislators of Greece, the most skillful politicians, and generals of armies, dexterously made use of the prepossession of the people in favor of oracles, to persuade them what they had concerted was approved of by the G.o.ds, and announced by the oracle. These things and these oracles were often followed by success, not because the oracle had predicted or ordained it, but because the enterprise being well concerted and well conducted, and the soldiers also perfectly persuaded that G.o.d was on their side, fought with more than ordinary valor. Sometimes they gained over the priestess by the aid of presents, and thus disposed her to give favorable replies. Demosthenes haranguing at Athens against Philip, King of Macedon, said that the priestess of Delphi _Philipized_, and only p.r.o.nounced oracles conformable to the inclinations, advantage, and interest of that prince.

Porphyry, the greatest enemy of the Christian name,[202] makes no difficulty of owning that these oracles were dictated by the spirit of falsehood, and that the demons are the true authors of enchantments, philtres, and spells; that they fascinate or deceive the eyes by the spectres and phantoms which they cause to appear; that they ambitiously desire to pa.s.s for G.o.ds; that their aerial and spiritual bodies are nourished by the smell and smoke of the blood and fat of the animals which are immolated to them; and that the office of uttering oracles replete with falsehood, equivocation, and deceit has devolved upon them. At the head of these demons he places _Hecate and Serapis_. Jamblichus, another pagan author, speaks of them in the same manner, and with as much contempt.

The ancient fathers who lived so near the times when these oracles existed, several of whom had forsaken paganism and embraced Christianity, and who consequently knew more about the oracles than we can, speak of them as things invented, governed, and maintained by the demons. The most sensible among the heathens do not speak of them otherwise, but also they confess that often the malice, imposition, servility and interest of the priests had great share in the matter, and that they abused the simplicity, credulity and prepossessions of the people.

Plutarch says,[203] that a governor of Cilicia having sent to consult the oracle of Mopsus, as he was going to Malle in the same country, the man who carried the billet fell asleep in the temple, where he saw in a dream a handsome looking man, who said to him the single word _black_. He carried this reply to the governor, whose mysterious question he knew nothing about. Those who heard this answer laughed at it, not knowing what was in the billet: but the governor having opened it showed them these words written in it; _shall I immolate to thee a black ox or a white one?_ and that the oracle had thus answered his question without opening the note. But who can answer for their not having deceived the bearer of the billet in this case, as did Alexander of Abonotiche, a town of Paphlagonia, in Asia Minor. This man had the art to persuade the people of his country that he had with him the G.o.d Esculapius, in the shape of a tame serpent, who p.r.o.nounced oracles, and replied to the consultations addressed to him on divers diseases without opening the billets they placed on the altar of the temple of this pretended divinity; after which, without opening them, they found the next morning the reply written below. All the trick consisted in the seal being raised artfully by a heated needle, and then replaced after having written the reply at the bottom of the note, in an obscure and enigmatical style, after the manner of other oracles. At other times he used mastic, which being yet soft, took the impression of the seal, then when that was hardened he put on another seal with the same impression. He received about ten sols (five pence) per billet, and this game lasted all his life, which was a long one; for he died at the age of seventy, being struck by lightning, near the end of the second century of the Christian era: all which may be found more at length in the book of Lucian, ent.i.tled _Pseudo Manes_, or _the false Diviner_. The priest of the oracle of Mopsus could by the same secret open the billet of the governor who consulted him, and showing himself during the night to the messenger, declared to him the above-mentioned reply.

Macrobius[204] relates that the Emperor Trajan, to prove the oracle of Heliopolis in Phoenicia, sent him a well-sealed letter in which nothing was written; the oracle commanded that a blank letter should also be sent to the emperor. The priests of the oracle were much surprised at this, not knowing the reason of it. Another time the same emperor sent to consult this same oracle to know whether he should return safe from his expedition against the Parthians. The oracle commanded that they should send him some branches of a knotted vine, which was sacred in his temple. Neither the emperor nor any one else could guess what that meant; but his body, or rather his bones, having been brought to Rome after his death, which happened during his journey, it was supposed that the oracle had intended to predict his death, and designate his fleshless bones, which somewhat resemble the branches of a vine.

It is easy to explain this quite otherwise. If he had returned victorious, the vine being the source of wine which rejoices the heart of man, and is agreeable to both G.o.ds and men, would have typified his victory--and if the expedition had proved fruitless, the wood of the vine, which is useless for any kind of work, and only good for burning as firewood, might in that case signify the inutility of this expedition. It is allowed that the artifice, malice, and inventions of the heathen priests had much to do with the oracles; but are we to infer from this that the demon had no part in the matter?

We must allow that as by degrees the light of the Gospel was spread in the world, the reign of the demon, ignorance, corruption of morals, and crime, diminished. The priests who pretended to predict, by the inspiration of the evil spirit, things concealed from mortal knowledge, or who misled the people by their illusions and impostures, were obliged to confess that the Christians imposed silence on them, either by the empire they exercised over the devil, or else by discovering the malice and knavishness of the priests, which the people had not dared to sound, from a blind respect which they had for this mystery of iniquity.

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] 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 superst.i.tious, and bolder in searching out the cause of these pretended revelations. 3. To their having become less credulous, as Cicero says.[206] 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]

Strabo[208] 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 a.s.serted that sometimes the evil spirit revealed the future, and inspired the ministers of false G.o.ds, 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.

Footnotes:

[202] Porphr. apud Euseb. de Praepar. Evang. lib, iv. c. 5, 6.

[203] Plutarch, de Defectu Oracul. p. 434.

[204] Macrob. Saturnal. lib. i. c. 23.

[205] Lettres edifiantes, tom. x.

[206] Cicero, de Divinat. lib. ii. c. 57.