Ignatius, and promised to say a ma.s.s in honor of the saint; at the same moment there appeared a tall stork, deformed and badly made, who let fall the second schedule from his beak, and they found it on the altar.

The pope, Paul V., caused information of the truth of these facts to be taken by the commissionary-deputies, M. Adam, Suffragan of Strasburg, and George, Abbot of Altorf, who were juridically interrogated, and who affirmed that the deliverance of this young man was princ.i.p.ally due, after G.o.d, to the intercession of St. Ignatius.

The same story is related rather more at length in Bartoli"s Life of St. Ignatius Loyola.

Melancthon owns[103] that he has seen several spectres, and conversed with them several times; and Jerome Cardan affirms that his father, Fa.s.sius Carda.n.u.s, saw demons whenever he pleased, apparently in a human form. Bad spirits sometimes appear also under the figure of a lion, a dog, or a cat, or some other animal--as a bull, a horse, or a raven; for the pretended sorcerers and sorceresses relate that at the (witches") Sabbath he is seen under several different forms of men, animals, and birds; whether he takes the shape of these animals, or whether he makes use of the animals themselves as instruments to deceive or harm, or whether he simply affects the senses and imagination of those whom he has fascinated and who give themselves to him; for in all the appearances of the demon we must always be on our guard, and mistrust his stratagems and malice. St. Peter[104] tells us that Satan is always roaming round about us, like a roaring lion, seeking whom he may devour. And St. Paul, in more places than one,[105] warns us to mistrust the snares of the devil, and to hold ourselves on our guard against him.

Sulpicius Severus,[106] in the life of St. Martin, relates a few examples of persons who were deceived by apparitions of the demon, who transformed himself into an angel of light. A young man of very high rank, and who was afterwards elevated to the priesthood, having devoted himself to G.o.d in a monastery, imagined that he held converse with angels; and as they would not believe him, he said that the following night G.o.d would give him a white robe, with which he would appear amongst them. In fact, at midnight the monastery was shaken as with an earthquake, the cell of the young man was all brilliant with light, and they heard a noise like that of many persons going to and fro, and speaking.

After that, coming forth from his cell, he showed to the brothers (of the convent) the tunic with which he was clothed: it was made of a stuff of admirable whiteness, shining as purple, and so extraordinarily fine in texture that they had never seen anything like it, and could not tell from what substance it was woven.

They pa.s.sed the rest of the night in singing psalms of thanksgiving, and in the morning they wished to conduct him to St. Martin. He resisted as much as he could, saying that he had been expressly forbidden to appear in his presence. As they were pressing him to come, the tunic vanished, which led every one present to suppose that the whole thing was an illusion of the demon.

Another solitary suffered himself to be persuaded that he was Eli; another that he was St. John the Evangelist. One day, the demon wished to mislead St. Martin himself, appearing to him, having on a royal robe, wearing on his head a rich diadem, ornamented with gold and precious stones, golden sandals, and all the apparel of a great prince. Addressing himself to Martin, he said to him, "Acknowledge me, Martin; I am Jesus Christ, who, wishing to descend to earth, have resolved to manifest myself to thee first of all." St. Martin remained silent at first, fearing some snare; and the phantom having repeated to him that he was the Christ, Martin replied: "My Lord Jesus Christ did not say that he should come clothed in purple and decked with diamonds. I shall not acknowledge him unless he appears in that same form in which he suffered death, and unless I see the marks of his cross and pa.s.sion."

At these words the demon disappeared; and Sulpicius Severus affirms that he relates this as he heard it from the mouth of St. Martin himself. A little before this, he says that Satan showed himself to him sometimes under the form of Jupiter, or Mercury, or Venus, or Minerva; and sometimes he was to reproach Martin greatly because, by baptism, he had converted and regenerated so many great sinners. But the saint despised him, drove him away by the sign of the cross, and answered him that baptism and repentance effaced all sins in those who were sincere converts.

All this proves the malice, envy, and fraud of the devil against the saints, on the one side; and on the other, the weakness and uselessness of his efforts against the true servants of G.o.d, and that it is but too true he often appears in a visible form.

In the histories of the saints we sometimes see that he hides himself under the form of a woman, to tempt pious hermits and lead them into evil; sometimes in the form of a traveler, a priest, a monk, or an _angel of light_,[107] to mislead simple minded people, and cause them to err; for everything suits his purpose, provided he can exercise his malice and hatred against men.

When Satan appeared before the Lord in the midst of his holy angels, and asked permission of G.o.d to tempt Job,[108] and try his patience through everything that was dearest to that holy man, he doubtless presented himself in his natural state, simply as a spirit, but full of rage against the saints, and in all the deformity of his sin and rebellion.

But when he says, in the Books of Kings, _that he will be a lying spirit in the mouth of false prophets_,[109] and that G.o.d allows him to put in force his ill-will, we must not imagine that he shows himself corporeally to the eyes of the false prophets of King Ahab; he only inspired the falsehood in their minds--they believed it, and persuaded the king of the same. Amongst the visible appearances of Satan may be placed mortalities, wars, tempests, public and private calamities, which G.o.d sends upon nations, provinces, cities, and families, whom the Almighty causes to feel the terrible effects of his wrath and just vengeance. Thus the exterminating angel kills the first-born of the Egyptians.[110] The same angel strikes with death the inhabitants of the guilty cities of Sodom and Gomorrah.[111] He does the same with Onan, who committed an abominable action.[112] _The wicked man seeks only division and quarrels_, says the sage; _and the cruel angel shall be sent against him_.[113] And the Psalmist, speaking of the plagues which the Lord inflicted upon Egypt, says that he sent evil angels among them.

When David, in a spirit of vanity, caused his people to be numbered, G.o.d showed him an angel hovering over Jerusalem, ready to smite and destroy it. I do not say decidedly whether it was a good or a bad angel, since it is certain that sometimes the Lord employs good angels to execute his vengeance against the wicked. But it is thought that it was the devil who slew eighty-five thousand men of the army of Sennacherib. And in the Apocalypse, those are also evil angels who pour out on the earth the phials of wrath, and caused all the scourges set down in that holy book.

We shall also place amongst the appearances and works of Satan false Christs, false prophets, Pagan oracles, magicians, sorcerers, and sorceresses, those who are inspired by the spirit of Python, the obsession and possession of demons, those who pretend to predict the future, and whose predictions are sometimes fulfilled; those who make compacts with the devil to discover treasures and enrich themselves; those who make use of charms; evocations by means of magic; enchantment; the being devoted to death by a vow; the deceptions of idolatrous priests, who feigned that their G.o.ds ate and drank and had commerce with women--all these can only be the work of Satan, and must be ranked with what the Scripture calls _the depths of Satan_.[114] We shall say something on this subject in the course of the treatise.

Footnotes:

[88] Gen. iii. 1, 23.

[89] Rev. xii. 9.

[90] Bel and the Dragon.

[91] Wisd. xi. 16.

[92] Elian. Hist. Animal.

[93] Numb. xxi. 2 Kings xviii. 4.

[94] On this subject, see a work of profound learning, and as interesting as profound, on "The Worship of the Serpent," by the Rev.

John Bathurst Deane, M. A. F. S. A.

[95] Aug. tom. viii. pp. 28, 284.

[96] _Ab-racha_, pater _mali_, or pater _malus_.

[97] August. de Gen. ad Lit. 1. ii. c. 18.

[98] Matt. iv. 9, 10, &c.

[99] Gen. x.x.xii. 24, 25.

[100] Sever. Sulpit. Hist. Sac.

[101] A small city or town of the Electorate of Cologne, situated on a river of the same name.

[102] There were in all ten letters, the greater part of them Greek, but which formed no (apparent) sense. They were to be seen at Molsheim, in the tablet which bore a representation of this miracle.

[103] Lib. de Anima.

[104] 1 Pet. iii. 8.

[105] Eph. vi. 11. 1 Tim. iii. 7.

[106] Sulpit. Sever. Vit. St. Martin, b. xv.

[107] 2 Cor. xi. 14.

[108] Job i. 6-8.

[109] 1 Kings xxii. 21.

[110] Exod. ix. 6.

[111] Gen. xviii. 13, 14.

[112] Gen. x.x.xviii.

[113] Prov. xvii. 11.

[114] Rev. ii. 24.

CHAPTER VII.

OF MAGIC.

Many persons regard magic, magicians, witchcraft, and charms as fables and illusions, the effects of imagination in weak minds, who, foolishly persuaded of the excessive power possessed by the devil, attribute to him a thousand things which are purely natural, but the physical reasons for which are unknown to them, or which are the effects of the art of certain charlatans, who make a trade of imposing on the simple and ignorant. These opinions are supported by the authority of the princ.i.p.al parliaments of the kingdom, who acknowledge neither magicians nor sorcerers, and who never punish those accused of magic, or sorcery, unless they are convicted also of some other crimes. As, in short, the more they punish and seek out magicians and sorcerers, the more they abound in a country; and, on the contrary, experience proves that in places where n.o.body believes in them, none are to be found, the most efficacious means of uprooting this fancy is to despise and neglect it.

It is said that magicians and sorcerers themselves, when they fall into the hands of judges and inquisitors, are often the first to maintain that magic and sorcery are merely imaginary, and the effect of popular prejudices and errors. Upon that footing, Satan would destroy himself, and overthrow his own empire, if he were thus to decry magic, of which he is himself the author and support. If the magicians really, and of their own good will, independently of the demon, make this declaration, they betray themselves most lightly, and do not make their cause better; since the judges, notwithstanding their disavowal, prosecute them, and always punish them without mercy, being well persuaded that it is only the fear of execution and the hope of remaining unpunished which makes them say so.