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led into practices too dreadful to be described,” it was not so. In the twenty-nine burnings above catalogued we find the names of {{Style S-Italic|twelve vicars, four}} canons, and two doctors of divinity {{Style S-Italic|burnt alive.}} But we have only to turn to such works as were published at the time to assure ourselves that each popish priest executed was accused of “damnable heresy,” {{Style S-Italic|i.e.}}, a tendency to reformation—a crime more heinous far than sorcery.

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{{Style P-No indent|led into practices too dreadful to be described,” it was not so. In the twenty-nine burnings above catalogued we find the names of {{Style S-Italic|twelve vicars, four}} canons, and two doctors of divinity {{Style S-Italic|burnt alive.}} But we have only to turn to such works as were published at the time to assure ourselves that each popish priest executed was accused of “damnable heresy,” {{Style S-Italic|i.e.}}, a tendency to reformation—a crime more heinous far than sorcery.}}

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We refer those who would learn how the Catholic clergy united duty with pleasure in the matter of exorcisms, revenge, and treasure-hunting, to volume II., chapter i., of W. Howitt’s {{Style S-Italic|History of the Supernatural.}} “In the book called {{Style S-Italic|Pneumatologia Occulta et Vera,}} all the forms of adjuration and conjuration were laid down,” says this veteran writer. He then proceeds to give a long description of the favorite {{Style S-Italic|modus operandi.}} The {{Style S-Italic|Dogme et Rituel de la Haute Magie}} of the late Eliphas Levi, treated with so much abuse and contempt by des Mousseaux, tells nothing of the weird ceremonies and practices but what was practiced legally and with the tacit if not open consent of the Church, by the priests of the middle ages. The exorcist-priest entered a circle at midnight; he was clad in a new surplice, and had a consecrated band hanging from the neck, covered with sacred characters. He wore on the head a tall pointed cap, on the front of which was written in Hebrew the holy word, Tetragrammaton—the ineffable name. It was written with a new pen dipped in the blood of a white dove. What the exorcists most yearned after, was to release miserable spirits {{Style S-Italic|which haunt spots where hidden treasures lie.}} The exorcist sprinkles the circle with the blood of a black lamb and a white pigeon. The priest had to adjure the evil spirits of hell—Acheront, Magoth, Asmodei, Beelzebub, Belial, and all the damned souls, in the mighty names of Jehovah, Adonay, Elohah, and Sabaioth, which latter was the God of Abraham, Isaac, and Jacob, who dwelt in the Urim and Thummim. When the damned souls flung in the face of the exorcist that he was a sinner, and could not get the treasure from them, the priest-sorcerer had to reply that “all his sins were washed out in the blood of Christ,~~[#~~fn1011 ~~1011]~~ and he bid them depart as cursed ghosts and damned flies.” When the exorcist dislodged them at last, the poor soul was “comforted in the name of the Saviour, and {{Style S-Italic|consigned to the care of good angels,”}} who were less powerful, we must think, than the exorcising Catholic worthies, “and the rescued treasure, of course, was secured for the Church.”

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We refer those who would learn how the Catholic clergy united duty with pleasure in the matter of exorcisms, revenge, and treasure-hunting, to volume II., chapter i., of W. Howitt’s {{Style S-Italic|History of the Supernatural.}} “In the book called {{Style S-Italic|Pneumatologia Occulta et Vera,}} all the forms of adjuration and conjuration were laid down,” says this veteran writer. He then proceeds to give a long description of the favorite {{Style S-Italic|modus operandi.}} The {{Style S-Italic|Dogme et Rituel de la Haute Magie}} of the late Eliphas Levi, treated with so much abuse and contempt by des Mousseaux, tells nothing of the weird ceremonies and practices but what was practiced legally and with the tacit if not open consent of the Church, by the priests of the middle ages. The exorcist-priest entered a circle at midnight; he was clad in a new surplice, and had a consecrated band hanging from the neck, covered with sacred characters. He wore on the head a tall pointed cap, on the front of which was written in Hebrew the holy word, Tetragrammaton—the ineffable name. It was written with a new pen dipped in the blood of a white dove. What the exorcists most yearned after, was to release miserable spirits {{Style S-Italic|which haunt spots where hidden treasures lie.}} The exorcist sprinkles the circle with the blood of a black lamb and a white pigeon. The priest had to adjure the evil spirits of hell—Acheront, Magoth, Asmodei, Beelzebub, Belial, and all the damned souls, in the mighty names of Jehovah, Adonay, Elohah, and Sabaioth, which latter was the God of Abraham, Isaac, and Jacob, who dwelt in the Urim and Thummim. When the damned souls flung in the face of the exorcist that he was a sinner, and could not get the treasure from them, the priest-sorcerer had to reply that “all his sins were washed out in the blood of Christ,{{Footnote mark|*|fn1011}} and he bid them depart as cursed ghosts and damned flies.” When the exorcist dislodged them at last, the poor soul was “comforted in the name of the Saviour, and {{Style S-Italic|consigned to the care of good angels,”}} who were less powerful, we must think, than the exorcising Catholic worthies, “and the rescued treasure, of course, was secured for the Church.”

“Certain days,” adds Howitt, “are laid down in the calendar of the

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~~[#fn1011anc 1011]. ~~And retinted in the blood of the millions murdered in his name—in the no less innocent blood than his own, of the little child-{{Style S-Italic|witches!}}

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{{Footnote return|*|fn1011}} And retinted in the blood of the millions murdered in his name—in the no less innocent blood than his own, of the little child-{{Style S-Italic|witches!}}

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67 SOLOMON’S SEVEN ABOMINATIONS.

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Church as most favorable for the practice of exorcism; and, if the devils are difficult to drive, a fume of sulphur, assafœtida, bear’s gall, and rue is recommended, which, it was presumed, would outstench even devils.”

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{{Style P-No indent|Church as most favorable for the practice of exorcism; and, if the devils are difficult to drive, a fume of sulphur, assafœtida, bear’s gall, and rue is recommended, which, it was presumed, would outstench even devils.”}}

This is the Church, and this the priesthood, which, in the nineteenth century, pays 5,000 priests to teach the people of the United States the infidelity of science and the infallibility of the Bishop of Rome!

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Of which of these accusations are the long line of men who have left the imprint of their feet in the Vatican guiltless?

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“When the demons,” says Augustine, “{{Style S-Italic|insinuate}} themselves in the creatures, they begin by conforming themselves {{Style S-Italic|to the will of every one.}} . . . In order to attract men, they begin by seducing them, by simulating obedience. . . . {{Style S-Italic|How could one know, had he not been taught by the demons themselves,}} what they like or what they hate; {{Style S-Italic|the name which attracts, or that which forces them into obedience;}} all this art, in short, of {{Style S-Italic|magic,}} the whole science of the magicians?”~~[#~~fn1012 ~~1012]~~

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“When the demons,” says Augustine, “{{Style S-Italic|insinuate}} themselves in the creatures, they begin by conforming themselves {{Style S-Italic|to the will of every one.}} . . . In order to attract men, they begin by seducing them, by simulating obedience. . . . {{Style S-Italic|How could one know, had he not been taught by the demons themselves,}} what they like or what they hate; {{Style S-Italic|the name which attracts, or that which forces them into obedience;}} all this art, in short, of {{Style S-Italic|magic,}} the whole science of the magicians?”{{Footnote mark|*|fn1012}}

To this impressive dissertation of the “saint,” we will add that no magician has ever denied that he had learned the {{Style S-Italic|art}} from “spirits,” whether, being a medium, they acted independently on him, or he had been initiated into the science of “evocation” by his fathers who knew it before himself. But who was it then that taught the exorcist? The priest

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~~[#fn1012anc 1012]. ~~St. Augustine: “City of God,” i, xxi., ch. vi.; des Mousseaux: “Mœurs et Pratiques des Demons.”

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{{Footnote return|*|fn1012}} St. Augustine: “City of God,” i, xxi., ch. vi.; des Mousseaux: “Mœurs et Pratiques des Demons.”

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who clothes himself with an authority not only over the magician, but even over all these “spirits,” whom he calls demons and {{Style S-Italic|devils}} as soon as he finds them obeying any one but himself? He must have learned somewhere from some one that power which he pretends to possess. For, “. . . {{Style S-Italic|how could one know had he not been taught by the demons themselves}} . . . {{Style S-Italic|the name which attracts, or that which forces them into obedience?”}} asks Augustine.

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{{Style P-No indent|who clothes himself with an authority not only over the magician, but even over all these “spirits,” whom he calls demons and {{Style S-Italic|devils}} as soon as he finds them obeying any one but himself? He must have learned somewhere from some one that power which he pretends to possess. For, “. . . {{Style S-Italic|how could one know had he not been taught by the demons themselves}} . . . {{Style S-Italic|the name which attracts, or that which forces them into obedience?”}} asks Augustine.}}

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Useless to remark that we know the answer beforehand: “Revelation . . . {{Style S-Italic|divine}} gift . . . the Son of God; nay, God Himself, through His direct Spirit, who descended on the apostles as the Pentecostal fire,” and who is now alleged to overshadow every priest who sees fit to exorcise for either glory or a gift. Are we then to believe that the recent scandal of public exorcism, performed about the 14th of October, 1876, by the senior priest of the Church of the Holy Spirit, at Barcelona, Spain, was also done under the direct superintendence of the Holy Ghost?~~[#~~fn1013 ~~1013]~~

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Useless to remark that we know the answer beforehand: “Revelation . . . {{Style S-Italic|divine}} gift . . . the Son of God; nay, God Himself, through His direct Spirit, who descended on the apostles as the Pentecostal fire,” and who is now alleged to overshadow every priest who sees fit to exorcise for either glory or a gift. Are we then to believe that the recent scandal of public exorcism, performed about the 14th of October, 1876, by the senior priest of the Church of the Holy Spirit, at Barcelona, Spain, was also done under the direct superintendence of the Holy Ghost?{{Footnote mark|*|fn1013}}

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~~[#fn1013anc 1013]. ~~A correspondent of the London “Times” describes the Catalonian exorcist in the following lines:

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{{Footnote return|*|fn1013}} A correspondent of the London “Times” describes the Catalonian exorcist in the following lines:

“About the 14th of October it was privately announced that a young woman of seventeen or eighteen years of age, of the lower class, having long been afflicted with ‘a hatred of holy things,’ the senior priest of the Church of the Holy Spirit would cure her of her disease. The exhibition was to be held in a church frequented by the best part of the community. The church was dark, but a sickly light was shed by wax lights on the sable forms of some eighty or a hundred persons who clustered round the {{Style S-Italic|presbyterio,}} or sanctuary, in front of the altar. Within the little enclosure or sanctuary, separated from the crowd by a light railing, lay, on a common bench, with a little pillow for her head to recline upon, a poorly-clad girl, probably of the peasant or artisan class; her brother or husband stood at her feet to restrain her (at times) frantic kicking by holding her legs. The door of the vestry opened; the exhibitor—I mean the priest—came in. The poor girl, not without just reason, ‘had an aversion to holy things,’ or, at least, the 400 devils within her distorted body had such an aversion, and in the confusion of the moment, thinking that the father was ‘a holy thing,’ she doubled up her legs, screamed out with twitching mouth, her whole body writhing, and threw herself nearly off the bench. The male attendant seized her legs, the women supported her head and swept out her dishevelled hair. The priest advanced and, mingling familiarly with the shuddering and horror-struck crowd, said, pointing at the suffering child, now sobbing and twitching on the bench, ‘Promise me, my children, that you will be prudent ({{Style S-Italic|prudentes),}} and of a truth, sons and daughters mine, you shall see marvels.’ The promise was given. The exhibitor went to procure stole and short surplice ({{Style S-Italic|estola y roquete),}} and returned in a moment, taking his stand at the side of the ‘possessed with the devils,’ with his face toward the group of students. The order of the day’s proceedings was a lecture to the bystanders, and the operation of exorcising the devils. ‘You know,’ said the priest, ‘that so great is this girl’s aversion to holy things, myself included, that she goes into convulsions, kicks, screams, and distorts her body the moment she arrives at the corner of this street, and her convulsive struggles reach their climax when she enters the sacred house of the Most High.’ Turning to the prostrate, shuddering, most unhappy object of his attack, the priest commenced: ‘In the name of God, of the saints, of the blessed Host, of every holy sacrament of our Church, I adjure thee, Rusbel, come out of her.’ (N. B. ‘Rusbel’ is the name of a devil, the devil having 257 names in Catalonia.) Thus adjured, the girl threw herself—in an agony of convulsion, till her distorted face, foam-bespattered lips and writhing limbs grew well-nigh stiff—at full length upon the floor, and, in language semi-obscene, semi-violent, screamed out, ‘I don’t choose to come out, you thieves, scamps, robbers.’ At last, from the quivering lips of the girl, came the words, ‘I will’; but the devil added, with traditional perversity, ‘I will cast the 100 out, but by the mouth of the girl.’ The priest objected. The exit, he said, of 100 devils out of the small Spanish mouth of the woman would ‘leave her suffocated.’ Then the maddened girl said she must undress herself for the devils to escape. This petition the holy father refused. ‘Then I will come out through the right foot, but first’—the girl had on a hempen sandal, she was obviously of the poorest class—‘you must take off her sandal.’ The sandal was untied; the foot gave a convulsive plunge; the devil and his myrmidons (so the {{Style S-Italic|cura}} said, looking round triumphantly) had gone to their own place. And, assured of this, the wretched dupe of a girl lay quite still. The bishop was not cognizant of this freak of the clergy, and the moment it came to the ears of the civil authorities, the sharpest means were taken to prevent a repetition of the scandal.”

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69 A PAPAL BULL AGAINST SPIRITUALISM.

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It will be urged that the “bishop was not cognizant of this freak of the clergy;” but even if he were, how could he have protested against a rite considered since the days of the apostles, one of the most holy prerogatives of the Church of Rome? So late as in 1852, only twenty-five years ago, these rites received a public and solemn sanction from the Vatican, and a new {{Style S-Italic|Ritual of Exorcism}} was published in Rome, Paris, and other Catholic capitals. Des Mousseaux, writing under the immediate patronage of Father Ventura, the General of the Theatines of Rome, even favors us with lengthy extracts from this famous ritual, and explains the reason {{Style S-Italic|why}} it was enforced again. It was in consequence of the revival of Magic under the name of Modern Spiritualism. The bull of Pope Innocent VIII. is exhumed, and translated for the benefit of des Mousseaux’s readers. “We have heard,” exclaims the Sovereign Pontiff, “that a great number of persons of both sexes have feared not to enter into relations with the spirits of hell; and that, by their practice of sorcery . . . they strike with sterility the conjugal bed, destroy the germs of humanity in the bosom of the mother, and throw spells on them, and set a barrier to the multiplication of animals . . . etc., etc.”; then follow curses and anathemas against the practice.

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{{Style P-No indent|It will be urged that the “bishop was not cognizant of this freak of the clergy;” but even if he were, how could he have protested against a rite considered since the days of the apostles, one of the most holy prerogatives of the Church of Rome? So late as in 1852, only twenty-five years ago, these rites received a public and solemn sanction from the Vatican, and a new {{Style S-Italic|Ritual of Exorcism}} was published in Rome, Paris, and other Catholic capitals. Des Mousseaux, writing under the immediate patronage of Father Ventura, the General of the Theatines of Rome, even favors us with lengthy extracts from this famous ritual, and explains the reason {{Style S-Italic|why}} it was enforced again. It was in consequence of the revival of Magic under the name of Modern Spiritualism. The bull of Pope Innocent VIII. is exhumed, and translated for the benefit of des Mousseaux’s readers. “We have heard,” exclaims the Sovereign Pontiff, “that a great number of persons of both sexes have feared not to enter into relations with the spirits of hell; and that, by their practice of sorcery . . . they strike with sterility the conjugal bed, destroy the germs of humanity in the bosom of the mother, and throw spells on them, and set a barrier to the multiplication of animals . . . etc., etc.”; then follow curses and anathemas against the practice.}}

This belief of the Sovereign Pontiffs of an enlightened Christian country is a direct inheritance by the most ignorant multitudes from the southern Hindu rabble—the “heathen.” The diabolical arts of certain kangalins (witches) and jadugar (sorcerers) are firmly believed in by these people. The following are among their most dreaded powers: to inspire love and hatred at will; to send a devil to take possession of a person and torture

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him; to expel him; to cause sudden death or an incurable disease; to either strike cattle with or protect them from epidemics; to compose philtres that will either strike with sterility or provoke unbounded passions in men and women, etc., etc. The sight alone of a man said to be such a sorcerer excites in a Hindu profound terror.

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{{Style P-No indent|him; to expel him; to cause sudden death or an incurable disease; to either strike cattle with or protect them from epidemics; to compose philtres that will either strike with sterility or provoke unbounded passions in men and women, etc., etc. The sight alone of a man said to be such a sorcerer excites in a Hindu profound terror.}}

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And now we will quote in this connection the truthful remark of a writer who passed years in India in the study of the origin of such superstitions: “Vulgar magic in India, like a degenerated infiltration, goes hand-in-hand with the most ennobling beliefs of the sectarians of the {{Style S-Italic|Pitris.}} It was the {{Style S-Italic|work of the lowest clergy,}} and designed to hold the populace in a perpetual state of fear. It is thus that in all ages and under every latitude, side by side with philosophical speculations of the highest character, one always finds ~~{{Style S-Italic|~~the religion of the rabble.”~~[#~~fn1014 ~~1014]~~}} In India it was the work of the {{Style S-Italic|lowest clergy;}} in Rome, that of the {{Style S-Italic|highest Pontiffs.}} But then, have they not as authority their greatest saint, Augustine, who declares that “whoever believes not in the evil spirits, refuses to believe in Holy Writ?”~~[#~~fn1015 ~~1015]~~

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And now we will quote in this connection the truthful remark of a writer who passed years in India in the study of the origin of such superstitions: “Vulgar magic in India, like a degenerated infiltration, goes hand-in-hand with the most ennobling beliefs of the sectarians of the {{Style S-Italic|Pitris.}} It was the {{Style S-Italic|work of the lowest clergy,}} and designed to hold the populace in a perpetual state of fear. It is thus that in all ages and under every latitude, side by side with philosophical speculations of the highest character, one always finds ''the religion of the rabble''.”{{Footnote mark|*|fn1014}} In India it was the work of the {{Style S-Italic|lowest clergy;}} in Rome, that of the {{Style S-Italic|highest Pontiffs.}} But then, have they not as authority their greatest saint, Augustine, who declares that “whoever believes not in the evil spirits, refuses to believe in Holy Writ?”{{Footnote mark|†|fn1015}}

Therefore, in the second half of the nineteenth century, we find the counsel for the Sacred Congregation of Rites (exorcism of demons included), Father Ventura de Raulica, writing thus, in a letter published by des Mousseaux, in 1865:

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“I cannot sufficiently admire and praise, from this standpoint, the zeal and courage displayed by you in your work. The facts which you have collected are calculated to throw light and conviction into the most skeptical minds; and after reading this remarkable work, written with so much learnedness and consciousness, blindness is no longer possible.

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“If anything could surprise us, it would be the indifference with which these phenomena have been treated by {{Style S-Italic|false}} Science, endeavoring as she has, to turn into ridicule so grave a subject; the childish simplicity exhibited by her in the desire to explain the facts by absurd and contradictory hypotheses. . . .~~[#~~fn1016 ~~1016]~~

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“If anything could surprise us, it would be the indifference with which these phenomena have been treated by {{Style S-Italic|false}} Science, endeavoring as she has, to turn into ridicule so grave a subject; the childish simplicity exhibited by her in the desire to explain the facts by absurd and contradictory hypotheses. . . .{{Footnote mark|‡|fn1016}}

[Signed] “{{Style S-Italic|The Father Ventura de Raulica,}} etc., etc.” }}

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Thus encouraged by the greatest authorities of the Church of Rome, ancient and modern, the Chevalier argues the necessity and the efficacy of exorcism by the priests. He tries to demonstrate—{{Style S-Italic|on faith,}} as usual—

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~~[#fn1014anc 1014]. ~~Louis Jacolliot: “Le Spiritisme dans le Monde,” p. 162.

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{{Footnote return|*|fn1014}} Louis Jacolliot: “Le Spiritisme dans le Monde,” p. 162.

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~~[#fn1015anc 1015]. ~~St. Augustine: “City of God.”

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{{Footnote return|†|fn1015}} St. Augustine: “City of God.”

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~~[#fn1016anc 1016]. ~~“Mœurs et Pratiques des Demons,” p. ii.

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{{Footnote return|‡|fn1016}} “Mœurs et Pratiques des Demons,” p. ii.

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71 A MUSEUM OF ASTONISHING RELICS.

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that the power of the spirits of hell is closely related to certain rites, words, and formal signs. “In the diabolical Catholicism,” he says, “as well as in the {{Style S-Italic|divine}} Catholicism, potential grace is {{Style S-Italic|bound}} ({{Style S-Italic|liée}}) to certain signs.” While the power of the Catholic priest proceeds from God, that of the Pagan priest proceeds from the Devil. The Devil, he adds, “is forced to submission” before the holy minister of God—“{{Style S-Italic|he dares not}} lie.”~~[#~~fn1017 ~~1017]~~

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{{Style P-No indent|that the power of the spirits of hell is closely related to certain rites, words, and formal signs. “In the diabolical Catholicism,” he says, “as well as in the {{Style S-Italic|divine}} Catholicism, potential grace is {{Style S-Italic|bound}} ({{Style S-Italic|liée}}) to certain signs.” While the power of the Catholic priest proceeds from God, that of the Pagan priest proceeds from the Devil. The Devil, he adds, “is forced to submission” before the holy minister of God—“{{Style S-Italic|he dares not}} lie.”{{Footnote mark|*|fn1017}} }}

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We beg the reader to note well the underlined sentence, as we mean to test its truth impartially. We are prepared to adduce proofs, undeniable and undenied even by the Popish Church—forced, as she was, into the confession—proofs of hundreds of cases in relation to the most solemn of her dogmas, wherein the “spirits” lied from beginning to end. How about certain holy relics authenticated by visions of the blessed Virgin, and a host of saints? We have at hand a treatise by a pious Catholic, Jilbert de Nogen, on the relics of saints. With honest despair he acknowledges the “great number of false relics, as well as false legends,” and severely censures the inventors of these lying miracles. “It was on the occasion {{Style S-Italic|of one of our Saviour’s teeth,”}} writes the author of {{Style S-Italic|Demonologia,}} “that de Nogen took up his pen on this subject, by which the monks of St. Medard de Soissons pretended to work miracles; a pretension which he asserted to be as chimerical as that of several persons who believed they possessed the navel, and other parts less comely, of the body of Christ.”~~[#~~fn1018 ~~1018]~~

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We beg the reader to note well the underlined sentence, as we mean to test its truth impartially. We are prepared to adduce proofs, undeniable and undenied even by the Popish Church—forced, as she was, into the confession—proofs of hundreds of cases in relation to the most solemn of her dogmas, wherein the “spirits” lied from beginning to end. How about certain holy relics authenticated by visions of the blessed Virgin, and a host of saints? We have at hand a treatise by a pious Catholic, Jilbert de Nogen, on the relics of saints. With honest despair he acknowledges the “great number of false relics, as well as false legends,” and severely censures the inventors of these lying miracles. “It was on the occasion {{Style S-Italic|of one of our Saviour’s teeth,”}} writes the author of {{Style S-Italic|Demonologia,}} “that de Nogen took up his pen on this subject, by which the monks of St. Medard de Soissons pretended to work miracles; a pretension which he asserted to be as chimerical as that of several persons who believed they possessed the navel, and other parts less comely, of the body of Christ.”{{Footnote mark|†|fn1018}}

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“A monk of St. Antony,” says Stephens,~~[#~~fn1019 ~~1019]~~ “having been at Jerusalem, saw there several relics, among which was a bit of {{Style S-Italic|the finger of the Holy Ghost,}} as sound and entire as it had ever been; the snout of the seraph that appeared to St. Francis; one of the nails of a cherub; one of the ribs of the {{Style S-Italic|Verbum caro factum}} (the Word made flesh); some rays of the star that appeared to the three kings of the East; a phial of St. Michael’s sweat, that exuded when he was fighting against the Devil, etc. ‘All which things,’ observes the monkish treasurer of relics, ‘I have brought with me home very devoutly.’”

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“A monk of St. Antony,” says Stephens,{{Footnote mark|‡|fn1019}} “having been at Jerusalem, saw there several relics, among which was a bit of {{Style S-Italic|the finger of the Holy Ghost,}} as sound and entire as it had ever been; the snout of the seraph that appeared to St. Francis; one of the nails of a cherub; one of the ribs of the {{Style S-Italic|Verbum caro factum}} (the Word made flesh); some rays of the star that appeared to the three kings of the East; a phial of St. Michael’s sweat, that exuded when he was fighting against the Devil, etc. ‘All which things,’ observes the monkish treasurer of relics, ‘I have brought with me home very devoutly.’”

And if the foregoing is set aside as the invention of a Protestant enemy, may we not be allowed to refer the reader to the History of England and authentic documents which state the existence of a relic not less extraordinary than the best of the others? Henry III. received from the Grand Master of the Templars a phial containing a small portion of the sacred blood of Christ which he had shed upon the cross. It was attested to be genuine by the seals of the Patriarch of Jerusalem, and others. The

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~~[#fn1017anc 1017]. ~~Des Mousseaux: “Table des Matieres.”

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{{Footnote return|*|fn1017}} Des Mousseaux: “Table des Matieres.”

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~~[#fn1018anc 1018]. ~~“Demonologia;” London, 1827, J. Bumpus, 23 Skinner Street.

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{{Footnote return|†|fn1018}} “Demonologia;” London, 1827, J. Bumpus, 23 Skinner Street.

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[#fn1019anc 1019]. “Traite Preparatif a l’Apologie pour Herodote,” c. 39.

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{{Footnote return|‡|fn1019}}[#fn1019anc 1019]. “Traite Preparatif a l’Apologie pour Herodote,” c. 39.

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procession bearing the sacred phial from St. Paul’s to Westminster Abbey is described by the historian: “Two monks received the phial, and deposited it in the Abbey . . . which made all England shine with glory, dedicating it to God and St. Edward.”

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{{Style P-No indent|procession bearing the sacred phial from St. Paul’s to Westminster Abbey is described by the historian: “Two monks received the phial, and deposited it in the Abbey . . . which made all England shine with glory, dedicating it to God and St. Edward.”}}

The story of the Prince Radzivil is well known. It was the undeniable deception of the monks and nuns surrounding him and his own confessor which made the Polish nobleman become a Lutheran. He felt at first so indignant at the “heresy” of the Reformation spreading in Lithuania, that he travelled all the way to Rome to pay his homage of sympathy and veneration to the Pope. The latter presented him with a precious box of relics. On his return home, his confessor saw the Virgin, who descended from her glorious abode for the sole purpose of blessing these relics and authenticating them. The superior of the neighboring convent and the mother-abbess of a nunnery both saw the same vision, with a reënforcement of several saints and martyrs; they prophesied and “felt the Holy Ghost” ascending from the box of relics and overshadowing the prince. A demoniac provided for the purpose by the clergy was exorcised in full ceremony, and upon being touched by the box immediately recovered, and rendered thanks on the spot to the Pope and the Holy Ghost. After the ceremony was over the guardian of the treasury in which the relics were kept, threw himself at the feet of the prince, and confessed that on their way back from Rome he had lost the box of relics. Dreading the wrath of his master, he had procured a similar box, “which he had filled with the small bones of dogs and cats;” but seeing how the prince was deceived, he preferred confessing his guilt to such blasphemous tricks. The prince said nothing, but continued for some time testing—not the relics, but his confessor and the vision-seers. Their mock raptures made him discover so thoroughly the gross impositions of the monks and nuns that he joined the Reformed Church.

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This is history. Bayle shows that when the Roman Church is no longer able to deny that there have been false relics, she resorts to sophistry, and replies that if false relics have wrought miracles it is “because of the good intentions of the believers, who thus obtained from God a reward of their good faith!” The same Bayle shows, by numerous instances, that whenever it was proved that several bodies of the same saint, or three heads of him, or three arms (as in the case of Augustine) were said to exist in different places, and that they could not well be all authentic, the cool and invariable answer of the Church was that they were all genuine; for “God had multiplied and miraculously reproduced them for the greater glory of His Holy Church!” In other words they would have the faithful believe that the body of a deceased saint may, through divine miracle, acquire the physiological peculiarities of a crawfish!

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73 A DECEIVING CLERGY AND LYING SPIRITS.

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We fancy that it would be hard to demonstrate to satisfaction that the visions of Catholic saints, are, in any one particular instance, better or more trustworthy than the average visions and prophecies of our modern “mediums.” The visions of Andrew Jackson Davis—however our critics may sneer at them—are by long odds more philosophical and more compatible with modern science than the Augustinian speculations. Whenever the visions of Swedenborg, the greatest among the modern seers, run astray from philosophy and scientific truth, it is when they most run parallel with theology. Nor are these visions any more useless to either science or humanity than those of the great orthodox saints. In the life of St. Bernard it is narrated that as he was once in church, upon a Christmas eve, he prayed that the very hour in which Christ was born might be revealed to him; and when the “true and correct hour came, he saw the divine babe appear in his manger.” What a pity that the divine babe did not embrace so favorable an opportunity to fix the correct day and year of his death, and thereby reconcile the controversies of his putative historians. The Tischendorfs, Lardners, and Colensos, as well as many a Catholic divine, who have vainly squeezed the marrow out of historical records and their own brains, in the useless search, would at least have had something for which to thank the saint.

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But, having conceded so much, we will now ask of any impartial person: is it possible to believe at the same time that the {{Style S-Italic|power}} given to the exorcist-priest, that supreme and {{Style S-Italic|divine}} power of which he boasts, has been given to him by God for the purpose of deceiving people? That the prayer pronounced by him {{Style S-Italic|in the name of Christ,}} and which, forcing the {{Style S-Italic|demon}} into submission, makes him reveal himself, is calculated at the same time to make the devil confess {{Style S-Italic|not the truth,}} but that only which it is the {{Style S-Italic|interest of the church to which the exorcist belongs,}} should {{Style S-Italic|pass for truth?}} And this is what invariably happens. Compare, for instance, the responses given by the demon to Luther, with those obtained from the devils by St. Dominick. The one argues against the

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private mass, and upbraids Luther with placing the Virgin Mary and saints before Christ, and thus dishonoring the Son of God;~~[#~~fn1020 ~~1020]~~ while the demons exorcised by St. Dominick, upon seeing the Virgin whom the holy father had also evoked to help him, roar out: “Oh! our enemy! oh! our damner! . . . why didst thou descend from heaven to torment us? Why art thou so powerful an intercessor for sinners! Oh! {{Style S-Italic|thou most certain and secure way to heaven}} . . . thou commandest us {{Style S-Italic|and we are forced to confess}} that nobody is damned who only perseveres in thy holy worship, etc., etc.”~~[#~~fn1021 ~~1021]~~ Luther’s “Saint Satan” assures him that while believing in the transubstantiation of Christ’s body and blood he had been worshipping merely bread and wine; and the {{Style S-Italic|devils}} of all the Catholic saints promise {{Style S-Italic|eternal damnation}} to whomsoever disbelieves or even so much as doubts the dogma!

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{{Style P-No indent|private mass, and upbraids Luther with placing the Virgin Mary and saints before Christ, and thus dishonoring the Son of God;{{Footnote mark|*|fn1020}} while the demons exorcised by St. Dominick, upon seeing the Virgin whom the holy father had also evoked to help him, roar out: “Oh! our enemy! oh! our damner! . . . why didst thou descend from heaven to torment us? Why art thou so powerful an intercessor for sinners! Oh! {{Style S-Italic|thou most certain and secure way to heaven}} . . . thou commandest us {{Style S-Italic|and we are forced to confess}} that nobody is damned who only perseveres in thy holy worship, etc., etc.”{{Footnote mark|†|fn1021}} Luther’s “Saint Satan” assures him that while believing in the transubstantiation of Christ’s body and blood he had been worshipping merely bread and wine; and the {{Style S-Italic|devils}} of all the Catholic saints promise {{Style S-Italic|eternal damnation}} to whomsoever disbelieves or even so much as doubts the dogma!}}

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Before leaving the subject, let us give one or two more instances from the {{Style S-Italic|Chronicles of the Lives of the Saints,}} selected from such narratives as are fully accepted by the Church. We might fill volumes with proofs of undeniable confederacy between the exorcisers and the demons. Their very nature betrays them. Instead of being independent, crafty entities bent on the destruction of men’s souls and spirits, the majority of them are simply the elementals of the kabalists; creatures with no intellect of their own, but faithful mirrors of the will which evokes, controls, and guides them. We will not waste our time in drawing the reader’s attention to doubtful or obscure thaumaturgists and exorcisers, but take as our standard one of the greatest saints of Catholicism, and select a bouquet from that same prolific conservatory of pious lies, {{Style S-Italic|The Golden Legend,}} of James de Voragine.~~[#~~fn1022 ~~1022]~~

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Before leaving the subject, let us give one or two more instances from the {{Style S-Italic|Chronicles of the Lives of the Saints,}} selected from such narratives as are fully accepted by the Church. We might fill volumes with proofs of undeniable confederacy between the exorcisers and the demons. Their very nature betrays them. Instead of being independent, crafty entities bent on the destruction of men’s souls and spirits, the majority of them are simply the elementals of the kabalists; creatures with no intellect of their own, but faithful mirrors of the will which evokes, controls, and guides them. We will not waste our time in drawing the reader’s attention to doubtful or obscure thaumaturgists and exorcisers, but take as our standard one of the greatest saints of Catholicism, and select a bouquet from that same prolific conservatory of pious lies, {{Style S-Italic|The Golden Legend,}} of James de Voragine.{{Footnote mark|‡|fn1022}}

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St. Dominick, the founder of the famous order of that name, is one of the mightiest saints on the calendar. His order was the first that received a solemn confirmation from the Pope,~~[#~~fn1023 ~~1023]~~ and he is well known in history as the associate and counsellor of the infamous Simon de Montfort, the papal general, whom he helped to butcher the unfortunate Albigenses in and near Toulouse. The story goes that this saint and the Church after him, claim that he received from the Virgin, {{Style S-Italic|in propria persona,}} a rosary, whose virtues produced such stupendous miracles that they throw entirely into the shade those of the apostles, and even of Jesus himself. A man, says the biographer, an abandoned sinner, was bold enough to doubt the

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St. Dominick, the founder of the famous order of that name, is one of the mightiest saints on the calendar. His order was the first that received a solemn confirmation from the Pope,{{Footnote mark|§|fn1023}} and he is well known in history as the associate and counsellor of the infamous Simon de Montfort, the papal general, whom he helped to butcher the unfortunate Albigenses in and near Toulouse. The story goes that this saint and the Church after him, claim that he received from the Virgin, {{Style S-Italic|in propria persona,}} a rosary, whose virtues produced such stupendous miracles that they throw entirely into the shade those of the apostles, and even of Jesus himself. A man, says the biographer, an abandoned sinner, was bold enough to doubt the

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~~[#fn1020anc 1020]. ~~De Missa Privata et Unctione Sacerdotum.

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{{Footnote return|*|fn1020}} De Missa Privata et Unctione Sacerdotum.

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~~[#fn1021anc 1021]. ~~See the “Life of St. Dominick” and the story about the miraculous Rosary; also the “Golden Legend.”

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{{Footnote return|†|fn1021}} See the “Life of St. Dominick” and the story about the miraculous Rosary; also the “Golden Legend.”

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~~[#fn1022anc 1022]. ~~James de Varasse, known by the Latin name of James de Voragine, was Vicar General of the Dominicans and Bishop of Genoa in 1290.

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{{Footnote return|‡|fn1022}} James de Varasse, known by the Latin name of James de Voragine, was Vicar General of the Dominicans and Bishop of Genoa in 1290.

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~~[#fn1023anc 1023]. ~~Thirteenth century.

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{{Footnote return|§|fn1023}} Thirteenth century.

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75 DOMINICK’S DIALOGUE WITH THE DEVILS.

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virtue of the Dominican rosary; and for this unparalleled blasphemy was punished on the spot by having 15,000 devils take possession of him. Seeing the great suffering of the tortured demoniac, St. Dominick forgot the insult and called the devils to account.

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{{Style P-No indent|virtue of the Dominican rosary; and for this unparalleled blasphemy was punished on the spot by having 15,000 devils take possession of him. Seeing the great suffering of the tortured demoniac, St. Dominick forgot the insult and called the devils to account.}}

Following is the colloquy between the “blessed exorcist” and the demons:

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We do not pretend to give the questions and answers literally, for they occupy twenty-three pages; but the substance is here, as may be seen by any one who cares to read the {{Style S-Italic|Golden Legend.}} The full description of the hideous bellowings of the demons, their enforced glorification of the saint, and so on, is too long for this chapter. Suffice it to say that as we read the numerous questions offered by Dominick and the answers of the demons, we become fully convinced that they corroborate in every detail the unwarranted assertions and support the interests of the Church. The narrative is suggestive. The legend graphically describes the battle of the exorcist with the legion from the bottomless pit. The sulphurous flames which burst forth from the nose, mouth, eyes, and ears, of the demoniac; the sudden appearance of over a hun-

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dred angels, clad in golden armor; and, finally, the descent of the blessed Virgin herself, in person, bearing a golden rod, with which she administers a sound thrashing to the demoniac, to force the devils to confess that of herself which we scarcely need repeat. The whole catalogue of theological truths uttered by Dominick’s devils were embodied in so many articles of faith by his Holiness, the present Pope, in 1870, at the last Œcumenical Council.

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{{Style P-No indent|dred angels, clad in golden armor; and, finally, the descent of the blessed Virgin herself, in person, bearing a golden rod, with which she administers a sound thrashing to the demoniac, to force the devils to confess that of herself which we scarcely need repeat. The whole catalogue of theological truths uttered by Dominick’s devils were embodied in so many articles of faith by his Holiness, the present Pope, in 1870, at the last Œcumenical Council.}}

From the foregoing it is easy to see that the only substantial difference between infidel “mediums” and orthodox saints lies in the relative usefulness of the {{Style S-Italic|demons,}} if demons we must call them. While the Devil faithfully supports the Christian exorcist in his {{Style S-Italic|orthodox}} (?) views, the modern spook generally leaves his medium in the lurch. For, by lying, he acts {{Style S-Italic|against}} his or her interests rather than otherwise, and thereby too often casts foul suspicion on the genuineness of the mediumship. Were modern “spirits” {{Style S-Italic|devils,}} they would evidently display a little more discrimination and cunning than they do. They would act as the {{Style S-Italic|demons}} of the saint which, compelled by the ecclesiastical magician and by the power of “the name . . . which forces them into submission,” {{Style S-Italic|lie in accordance with the direct interest}} of the exorcist and his church. The moral of the parallel we leave to the sagacity of the reader.

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“Observe well,” exclaims des Mousseaux, “that there are {{Style S-Italic|demons}} which sometimes will speak the truth.” “The exorcist,” he adds, quoting the {{Style S-Italic|Ritual,}} “must command the demon to tell him whether he is detained in the body of the demoniac through some magic art, or by {{Style S-Italic|signs,}} or any objects which usually serve for this evil practice. In case the exorcised person has swallowed the latter, he must vomit them back; and if they are not in his body, the demon must indicate the proper place where they are to be found; and having found them they must be burned.”~~[#~~fn1024 ~~1024]~~ Thus some “demons reveal the existence of the bewitchment, tell who is its author, and indicate the means to destroy the {{Style S-Italic|malefice.}} But beware to ever resort, in such a case, to magicians, sorcerers, or mediums. You must call to help you but the minister of your Church!” “The Church believes in magic, as you well see,” he adds, “since she expresses it so formally. And those who {{Style S-Italic|disbelieve in magic,}} can they still hope to share the faith of their own Church? And who can teach them better? To whom did Christ say: ‘Go ye therefore, and teach all nations . . . and lo, I am with you always, even to the end of the world?’”~~[#~~fn1025 ~~1025]~~

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“Observe well,” exclaims des Mousseaux, “that there are {{Style S-Italic|demons}} which sometimes will speak the truth.” “The exorcist,” he adds, quoting the {{Style S-Italic|Ritual,}} “must command the demon to tell him whether he is detained in the body of the demoniac through some magic art, or by {{Style S-Italic|signs,}} or any objects which usually serve for this evil practice. In case the exorcised person has swallowed the latter, he must vomit them back; and if they are not in his body, the demon must indicate the proper place where they are to be found; and having found them they must be burned.”{{Footnote mark|*|fn1024}} Thus some “demons reveal the existence of the bewitchment, tell who is its author, and indicate the means to destroy the {{Style S-Italic|malefice.}} But beware to ever resort, in such a case, to magicians, sorcerers, or mediums. You must call to help you but the minister of your Church!” “The Church believes in magic, as you well see,” he adds, “since she expresses it so formally. And those who {{Style S-Italic|disbelieve in magic,}} can they still hope to share the faith of their own Church? And who can teach them better? To whom did Christ say: ‘Go ye therefore, and teach all nations . . . and lo, I am with you always, even to the end of the world?’”{{Footnote mark|†|fn1025}}

Are we to believe that he said this but to those who wear these black

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~~[#fn1024anc 1024]. ~~“Rituale Romanum,” pp. 475-478. Parisiis, 1852.

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{{Footnote return|*|fn1024}} “Rituale Romanum,” pp. 475-478. Parisiis, 1852.

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~~[#fn1025anc 1025]. ~~“Mœurs et Pratiques des Demons,” p. 177.

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{{Footnote return|†|fn1025}} “Mœurs et Pratiques des Demons,” p. 177.

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77 HALF-CONVERTED DRAGONS AND WOLVES.

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or scarlet liveries of Rome? Must we then credit the story that this power was given by Christ to Simon Stylites, the saint who sanctified himself by perching on a pillar ({{Style S-Italic|stylos}}) sixty feet high, for thirty-six years of his life, without ever descending from it, in order that, among other miracles stated in the {{Style S-Italic|Golden Legend,}} he might cure a {{Style S-Italic|dragon}} of a sore eye? “Near Simon’s pillar was the dwelling of a dragon, so very venomous that the stench was spread for miles round his cave.” This ophidian-hermit met with an accident; he got a thorn in his eye, and, becoming blind, crept to the saint’s pillar, and pressed his eye against it for three days, without touching any one. Then the blessed saint, from his aërial seat, “{{Style S-Italic|three feet in diameter,”}} ordered earth and water to be placed on the dragon’s eye, out of which suddenly emerged a thorn (or stake), a cubit in length; when the people saw the “miracle” they glorified the Creator. As to the grateful dragon, he arose and, “having adored God for two hours, returned to his cave”~~[#~~fn1026 ~~1026]~~—a half-converted ophidian, we must suppose.

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or scarlet liveries of Rome? Must we then credit the story that this power was given by Christ to Simon Stylites, the saint who sanctified himself by perching on a pillar ({{Style S-Italic|stylos}}) sixty feet high, for thirty-six years of his life, without ever descending from it, in order that, among other miracles stated in the {{Style S-Italic|Golden Legend,}} he might cure a {{Style S-Italic|dragon}} of a sore eye? “Near Simon’s pillar was the dwelling of a dragon, so very venomous that the stench was spread for miles round his cave.” This ophidian-hermit met with an accident; he got a thorn in his eye, and, becoming blind, crept to the saint’s pillar, and pressed his eye against it for three days, without touching any one. Then the blessed saint, from his aërial seat, “{{Style S-Italic|three feet in diameter,”}} ordered earth and water to be placed on the dragon’s eye, out of which suddenly emerged a thorn (or stake), a cubit in length; when the people saw the “miracle” they glorified the Creator. As to the grateful dragon, he arose and, “having adored God for two hours, returned to his cave”{{Footnote mark|*|fn1026}}—a half-converted ophidian, we must suppose.

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And what are we to think of that other narrative, to disbelieve in which is “{{Style S-Italic|to risk one’s salvation}},” as we were informed by a Pope’s missionary, of the Order of the Franciscans? When St. Francis preached a sermon in the wilderness, the birds assembled from the four cardinal points of the world. They warbled and applauded every sentence; they sang a holy mass in chorus; finally they dispersed to carry the glad tidings all over the universe. A grasshopper, profiting by the absence of the Holy Virgin, who generally kept company with the saint, remained perched on the head of the “blessed one” for a whole week. Attacked by a ferocious wolf, the saint, who had no other weapon but the sign of the cross which he made upon himself, instead of running away from his rabid assailant, began arguing with the beast. Having imparted to him the benefit to be derived from the holy religion, St. Francis never ceased talking until the wolf became as meek as a lamb, and even shed tears of repentance over his past sins. Finally, he “stretched his paws in the hands of the saint, followed him like a dog through all the towns in which he preached, and became half a Christian”!~~[#~~fn1027 ~~1027]~~ Wonders of zoology! a horse turned sorcerer, a wolf and a dragon turned Christians!

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And what are we to think of that other narrative, to disbelieve in which is “{{Style S-Italic|to risk one’s salvation}},” as we were informed by a Pope’s missionary, of the Order of the Franciscans? When St. Francis preached a sermon in the wilderness, the birds assembled from the four cardinal points of the world. They warbled and applauded every sentence; they sang a holy mass in chorus; finally they dispersed to carry the glad tidings all over the universe. A grasshopper, profiting by the absence of the Holy Virgin, who generally kept company with the saint, remained perched on the head of the “blessed one” for a whole week. Attacked by a ferocious wolf, the saint, who had no other weapon but the sign of the cross which he made upon himself, instead of running away from his rabid assailant, began arguing with the beast. Having imparted to him the benefit to be derived from the holy religion, St. Francis never ceased talking until the wolf became as meek as a lamb, and even shed tears of repentance over his past sins. Finally, he “stretched his paws in the hands of the saint, followed him like a dog through all the towns in which he preached, and became half a Christian”!{{Footnote mark|†|fn1027}} Wonders of zoology! a horse turned sorcerer, a wolf and a dragon turned Christians!

These two anecdotes, chosen at random from among hundreds, if rivalled are not surpassed by the wildest romances of the Pagan thaumaturgists, magicians, and spiritualists! And yet, when Pythagoras is said to have subdued animals, even wild beasts, merely through a power-

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~~[#fn1026anc 1026]. ~~See the narrative selected from the “Golden Legend,” by Alban Butler.

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{{Footnote return|*|fn1026}} See the narrative selected from the “Golden Legend,” by Alban Butler.

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~~[#fn1027anc 1027]. ~~See the “Golden Legend;” “Life of St. Francis;” “Demonologia.”

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{{Footnote return|†|fn1027}} See the “Golden Legend;” “Life of St. Francis;” “Demonologia.”

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ful mesmeric influence, he is pronounced by one-half of the Catholics a bare-faced impostor, and by the rest a sorcerer, who worked magic in confederacy with the Devil. Neither the she-bear, nor the eagle, nor yet the bull that Pythagoras is said to have persuaded to give up eating beans, were alleged to have answered with human voices; while St. Benedict’s “black raven,” whom he called “brother,” argues with him, and croaks his answers like a born casuist. When the saint offers him one-half of a poisoned loaf, the raven grows indignant and reproaches him in Latin as though he had just graduated at the Propaganda!

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{{Style P-No indent|ful mesmeric influence, he is pronounced by one-half of the Catholics a bare-faced impostor, and by the rest a sorcerer, who worked magic in confederacy with the Devil. Neither the she-bear, nor the eagle, nor yet the bull that Pythagoras is said to have persuaded to give up eating beans, were alleged to have answered with human voices; while St. Benedict’s “black raven,” whom he called “brother,” argues with him, and croaks his answers like a born casuist. When the saint offers him one-half of a poisoned loaf, the raven grows indignant and reproaches him in Latin as though he had just graduated at the Propaganda!}}

If it be objected that the {{Style S-Italic|Golden Legend}} is now but half supported by the Church; and that it is known to have been compiled by the writer from a collection of the lives of the saints, for the most part unauthenticated, we can show that, at least in one instance, the biography is no legendary compilation, but the history of one man, by another one who was his contemporary. Jortin and Gibbon demonstrated years ago, that the early fathers used to select narratives, wherewith to ornament the lives of their apocryphal saints, from Ovid, Homer, Livy, and even from the unwritten popular legends of Pagan nations. But such is not the case in the above instances. St. Bernard lived in the twelfth century, and St. Dominick was nearly contemporaneous with the author of the {{Style S-Italic|Golden Legend.}} De Voragine died in 1298, and Dominick, whose exorcisms and life he describes so minutely, instituted his order in the first quarter of the thirteenth century. Moreover, de Voragine was Vicar-General of the Dominicans himself, in the middle of the same century, and therefore described the miracles wrought by his hero and patron but a few years after they were alleged to have happened. He wrote them in the same convent; and while narrating these wonders he had probably fifty persons at hand who had been eye-witnesses to the saint’s mode of living. What must we think, in such a case, of a biographer who seriously describes the following: One day, as the blessed saint was occupied in his study, the Devil began pestering him, in the shape of a flea. He frisked and jumped about the pages of his book until the harassed saint, unwilling as he was to act unkindly, even toward a devil, felt compelled to punish him by fixing the troublesome devil on the very sentence on which he stopped, by clasping the book. At another time the same devil appeared under the shape of a monkey. He grinned so horribly that Dominick, in order to get rid of him, ordered the devil-monkey to take the candle and hold it for him until he had done reading. The poor imp did so, and held it until it was consumed to the very end of the wick; and, notwithstanding his pitiful cries for mercy, the saint compelled him to hold it till his fingers were burned to the bones!

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Enough! The approbation with which this book was received by the

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79 THE INDECENCY OF THE “GOLDEN LEGEND.”

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Church, and the peculiar sanctity attributed to it, is sufficient to show the estimation in which veracity was held by its patrons. We may add, in conclusion, that the finest quintessence of Boccaccio’s {{Style S-Italic|Decameron}} appears prudery itself by comparison with the filthy realism of the {{Style S-Italic|Golden Legend.}}

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{{Style P-No indent|Church, and the peculiar sanctity attributed to it, is sufficient to show the estimation in which veracity was held by its patrons. We may add, in conclusion, that the finest quintessence of Boccaccio’s {{Style S-Italic|Decameron}} appears prudery itself by comparison with the filthy realism of the {{Style S-Italic|Golden Legend.}}}}

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We cannot regard with too much astonishment the pretensions of the Catholic Church in seeking to convert Hindus and Buddhists to Christianity. While the “heathen” keeps to the faith of his fathers, he has at least the one redeeming quality—that of not having apostatized for the mere pleasure of exchanging one set of idols for another. There may be for him some novelty in his embracing Protestantism; for in that he gains the advantage, at least, of limiting his religious views to their simplest expression. But when a Buddhist has been enticed into exchanging his Shoe Dagoon for the Slipper of the Vatican, or the eight hairs from the head of Gautama and Buddha’s tooth, which work miracles, for the locks of a Christian saint, and a tooth of Jesus, which work far less clever miracles, he has no cause to boast of his choice. In his address to the Literary Society of Java, Sir T. S. Raffles is said to have narrated the following characteristic anecdote: “On visiting the great temple on the hills of Nagasaki, the English commissioner was received with marked regard and respect by the venerable patriarch of the northern provinces, a man eighty years of age, who entertained him most sumptuously. On showing him round the courts of the temple, one of the English officers present heedlessly exclaimed, in surprise, ‘Jesus Christus!’ The patriarch turning half round, with a placid smile, bowed significantly, with the expression: ‘We know your Jasus Christus! Well, don’t obtrude him upon us in our temples, and we remain friends.’ And so, with a hearty shake of the hands, these two opposites parted.”~~[#~~fn1028 ~~1028]~~

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We cannot regard with too much astonishment the pretensions of the Catholic Church in seeking to convert Hindus and Buddhists to Christianity. While the “heathen” keeps to the faith of his fathers, he has at least the one redeeming quality—that of not having apostatized for the mere pleasure of exchanging one set of idols for another. There may be for him some novelty in his embracing Protestantism; for in that he gains the advantage, at least, of limiting his religious views to their simplest expression. But when a Buddhist has been enticed into exchanging his Shoe Dagoon for the Slipper of the Vatican, or the eight hairs from the head of Gautama and Buddha’s tooth, which work miracles, for the locks of a Christian saint, and a tooth of Jesus, which work far less clever miracles, he has no cause to boast of his choice. In his address to the Literary Society of Java, Sir T. S. Raffles is said to have narrated the following characteristic anecdote: “On visiting the great temple on the hills of Nagasaki, the English commissioner was received with marked regard and respect by the venerable patriarch of the northern provinces, a man eighty years of age, who entertained him most sumptuously. On showing him round the courts of the temple, one of the English officers present heedlessly exclaimed, in surprise, ‘Jesus Christus!’ The patriarch turning half round, with a placid smile, bowed significantly, with the expression: ‘We know your Jasus Christus! Well, don’t obtrude him upon us in our temples, and we remain friends.’ And so, with a hearty shake of the hands, these two opposites parted.”{{Footnote mark|*|fn1028}}

There is scarcely a report sent by the missionaries from India, Thibet, and China, but laments the diabolical “obscenity” of the heathen rites, their lamentable impudicity; all of which “are so strongly suggestive of devil-worship,” as des Mousseaux tells us. We can scarcely be assured that the morality of the Pagans would be in the least improved were they allowed a free inquiry into the life of say the psalmist-king, the author of those sweet {{Style S-Italic|Psalms}} which are so rapturously repeated by Christians. The difference between David performing a phallic dance before the holy ark—emblem of the female principle—and a Hindu Vishnavite bearing the same emblem on his forehead, favors the former only in the eyes of those who have studied neither the ancient faith nor their own. When a religion which compelled David to cut off and deliver two hundred foreskins of his enemies before he could become the king’s son-in-law (I {{Style S-Italic|Sam.}}

−

~~[#fn1028anc 1028]. ~~“The Mythology of the Hindus,” by Charles Coleman. Japan.

+

{{Footnote return|*|fn1028}} “The Mythology of the Hindus,” by Charles Coleman. Japan.

+

−

xviii.) is accepted as a standard by Christians, they would do well not to cast into the teeth of heathen the impudicities of their faiths. Remembering the suggestive parable of Jesus, they ought to cast the beam out of their own eye before plucking at the mote in their neighbor’s. The sexual element is as marked in Christianity as in any one of the “heathen religions.” Certainly, nowhere in the {{Style S-Italic|Vedas}} can be found the coarseness and downright immodesty of language, that Hebraists now discover throughout the Mosaic {{Style S-Italic|Bible.}}

+

{{Style P-No indent|xviii.) is accepted as a standard by Christians, they would do well not to cast into the teeth of heathen the impudicities of their faiths. Remembering the suggestive parable of Jesus, they ought to cast the beam out of their own eye before plucking at the mote in their neighbor’s. The sexual element is as marked in Christianity as in any one of the “heathen religions.” Certainly, nowhere in the {{Style S-Italic|Vedas}} can be found the coarseness and downright immodesty of language, that Hebraists now discover throughout the Mosaic {{Style S-Italic|Bible.}}}}

−

It would profit little were we to dwell much upon subjects which have been disposed of in such a masterly way by an anonymous author whose work electrified England and Germany last year;~~[#~~fn1029 ~~1029]~~ while as regards the particular topic under notice, we cannot do better than recommend the scholarly writings of Dr. Inman. Albeit one-sided, and in many instances unjust to the ancient heathen, Pagan, and Jewish religions, the {{Style S-Italic|facts}} treated in the {{Style S-Italic|Ancient and Pagan Christian Symbolism,}} are unimpeachable. Neither can we agree with some English critics who charge him with an intent to destroy Christianity. If by {{Style S-Italic|Christianity}} is meant the external religious forms of worship, then he certainly seeks to destroy it, for in his eyes, as well as in those of every truly religious man, who has studied ancient exoteric faiths, and their symbology, Christianity is pure heathenism, and Catholicism, with its fetish-worshipping, is far worse and more pernicious than Hinduism in its most idolatrous aspect. But while denouncing the exoteric forms and unmasking the symbols, it is not the religion of Christ that the author attacks, but the artificial system of theology. We will allow him to illustrate the position in his own language, and quote from his preface:

+

It would profit little were we to dwell much upon subjects which have been disposed of in such a masterly way by an anonymous author whose work electrified England and Germany last year;{{Footnote mark|*|fn1029}} while as regards the particular topic under notice, we cannot do better than recommend the scholarly writings of Dr. Inman. Albeit one-sided, and in many instances unjust to the ancient heathen, Pagan, and Jewish religions, the {{Style S-Italic|facts}} treated in the {{Style S-Italic|Ancient and Pagan Christian Symbolism,}} are unimpeachable. Neither can we agree with some English critics who charge him with an intent to destroy Christianity. If by {{Style S-Italic|Christianity}} is meant the external religious forms of worship, then he certainly seeks to destroy it, for in his eyes, as well as in those of every truly religious man, who has studied ancient exoteric faiths, and their symbology, Christianity is pure heathenism, and Catholicism, with its fetish-worshipping, is far worse and more pernicious than Hinduism in its most idolatrous aspect. But while denouncing the exoteric forms and unmasking the symbols, it is not the religion of Christ that the author attacks, but the artificial system of theology. We will allow him to illustrate the position in his own language, and quote from his preface:

“When vampires were discovered by the acumen of any observer,” he says, “they were, we are told, ignominiously killed, by a stake being driven through the body; but experience showed them to have such tenacity of life that they rose, again and again, notwithstanding renewed impalement, and were not ultimately laid to rest till wholly burned. In like manner, the regenerated heathendom, which dominates over the followers of Jesus of Nazareth, has risen again and again, after being transfixed. Still cherished by the many, it is denounced by the few. Amongst other accusers, I raise my voice against the Paganism which exists so extensively in ecclesiastical Christianity, and will do my utmost to expose the imposture. . . . In a vampire story told in {{Style S-Italic|Thalaba,}} by Southey, the resuscitated being takes the form of a dearly-beloved maiden, and the hero is obliged to kill her with his own hand. He does so; but, whilst he strikes the form of the loved one, he feels sure that he slays

−

~~[#fn1029anc 1029]. ~~“Supernatural Religion.”

+

{{Footnote return|*|fn1029}} “Supernatural Religion.”

+

−

81 THE POPE FRATERNIZING WITH ISLAM.

+

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only a demon. In like manner, when I endeavor to destroy the current heathenism, which has assumed the garb of Christianity, {{Style S-Italic|I do not attack real religion.~~[#~~fn1030 ~~1030]~~}} Few would accuse a workman of malignancy, who cleanses from filth the surface of a noble statue. There may be some who are too nice to touch a nasty subject, yet even they will rejoice when some one else removes the dirt. Such a scavenger is wanted.”~~[#~~fn1031 ~~1031]~~

+

{{Style P-No indent|only a demon. In like manner, when I endeavor to destroy the current heathenism, which has assumed the garb of Christianity, {{Style S-Italic|I do not attack real religion.{{Footnote mark|*|fn1030}}}} Few would accuse a workman of malignancy, who cleanses from filth the surface of a noble statue. There may be some who are too nice to touch a nasty subject, yet even they will rejoice when some one else removes the dirt. Such a scavenger is wanted.”{{Footnote mark|†|fn1031}}}}

But is it merely Pagans and heathen that the Catholics persecute, and about whom, like Augustine, they cry to the Deity, “Oh, my God! {{Style S-Italic|so do I wish Thy enemies to be slain?”}} Oh, no! their aspirations are more Mosaic and Cain-like than that. It is against their next of kin in faith, against their schismatic brothers that they are now intriguing within the walls which sheltered the murderous Borgias. The {{Style S-Italic|larvæ}} of the infanticidal, parricidal, and fratricidal Popes have proved themselves fit counsellors for the Cains of Castelfidardo and Mentana. It is now the turn of the Slavonian Christians, the Oriental Schismatics—the Philistines of the Greek Church!

Line 490: Line 510:

His Holiness the Pope, after exhausting, in a metaphor of self-laudation, every point of assimilation between the great biblical prophets and himself, has finally and truly compared himself with the Patriarch Jacob “wrestling against his God.” He now crowns the edifice of Catholic piety by openly sympathizing with the Turks! The vicegerent of God inaugurates his infallibility by encouraging, in a true Christian spirit, the acts of that Moslem David, the modern Bashi-Bazuk; and it seems as if nothing would more please his Holiness than to be presented by the latter with several thousands of the Bulgarian or Servian “foreskins.” True to her policy to be all things to all men to promote her own interests, the Romish Church is, at this writing (1876), benevolently viewing the Bulgarian and Servian atrocities, and, probably, manœuvring with Turkey against Russia. Better Islam, and the hitherto-hated Crescent over the sepulchre of the Christian god, than the Greek Church established at Constantinople and Jerusalem as the state religion. Like a decrepit and toothless ex-tyrant in exile, the Vatican is eager for any alliance that promises, if not a restoration of its own power, at least the weakening of its rival. The axe its inquisitors once swung, it now toys

−

~~[#fn1030anc 1030]. ~~Neither do we, if by {{Style S-Italic|true religion}} the world shall at last understand the adoration of one Supreme, invisible, and Unknown Deity, by works and acts, not by the profession of vain human dogmas. But our intention is to go farther. We desire to demonstrate that if we exclude ceremonial and fetish worship from being regarded as essential parts of religion, then the true Christ-like principles have been exemplified, and true Christianity practiced since the days of the apostles, exclusively among Buddhists and “heathen.”

+

{{Footnote return|*|fn1030}} Neither do we, if by {{Style S-Italic|true religion}} the world shall at last understand the adoration of one Supreme, invisible, and Unknown Deity, by works and acts, not by the profession of vain human dogmas. But our intention is to go farther. We desire to demonstrate that if we exclude ceremonial and fetish worship from being regarded as essential parts of religion, then the true Christ-like principles have been exemplified, and true Christianity practiced since the days of the apostles, exclusively among Buddhists and “heathen.”

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~~[#fn1031anc 1031]. ~~“Ancient Pagan and Modern Christian Symbolism,” p. xvi.

+

{{Footnote return|†|fn1031}} “Ancient Pagan and Modern Christian Symbolism,” p. xvi.

+

−

82 ISIS UNVEILED.

+

−

with in secret, feeling its edge, and waiting, and hoping against hope. In her time, the Popish Church has lain with strange bedfellows, but never before now sunk to the degradation of giving her moral support to those who for over 1200 years spat in her face, called her adherents “infidel dogs,” repudiated her teachings, and denied godhood to her God!

+

{{Style P-No indent|with in secret, feeling its edge, and waiting, and hoping against hope. In her time, the Popish Church has lain with strange bedfellows, but never before now sunk to the degradation of giving her moral support to those who for over 1200 years spat in her face, called her adherents “infidel dogs,” repudiated her teachings, and denied godhood to her God!}}

The press of even Catholic France is fairly aroused at this indignity, and openly accuses the Ultramontane portion of the Catholic Church and the Vatican of siding, during the present Eastern struggle, with the Mahometan against the Christian. “When the Minister of Foreign Affairs in the French Legislature spoke some mild words in favor of the Greek Christians, he was only applauded by the liberal Catholics, and received coldly by the Ultramontane party,” says the French correspondent of a New York paper.

Line 502: Line 524:

“So pronounced was this, that M. Lemoinne, the well-known editor of the great liberal Catholic journal, the {{Style S-Italic|Debats,}} was moved to say that the Roman Church felt more sympathy for the Moslem than the schismatic, just as they preferred an infidel to the Protestant. ‘There is at bottom,’ says this writer, ‘a great affinity between the {{Style S-Italic|Syllabus}} and the {{Style S-Italic|Koran,}} and between the two heads of the faithful. The two systems are of the same nature, and are united on the common ground of a one and unchangeable theory.’ In Italy, in like manner, the King and Liberal Catholics are in warm sympathy with the unfortunate Christians, while the Pope and Ultramontane faction are believed to be inclining to the Mahometans.”

−

The civilized world may yet expect the apparition of the materialized Virgin Mary within the walls of the Vatican. The so often-repeated “miracle” of the Immaculate Visitor in the mediæval ages has recently been enacted at Lourdes, and why not once more, as a {{Style S-Italic|coup de grâce}} to all heretics, schismatics, and infidels? The miraculous wax taper is yet seen at Arras, the chief city of Artois; and at every new calamity threatening her beloved Church, the “Blessed Lady” appears personally, and lights it with her own fair hands, in view of a whole “biologized” congregation. This sort of “miracle,” says E. Worsley, wrought by the Roman Catholic Church, “being most certain, and never doubted of by any.”~~[#~~fn1032 ~~1032]~~ Neither has the private correspondence with which the most “Gracious Lady” honors her friends been doubted. There are two precious missives from her in the archives of the Church. The first purports to be a letter in answer to one addressed to her by Ignatius. She confirms all things learned by her correspondent from “her friend”—

+

The civilized world may yet expect the apparition of the materialized Virgin Mary within the walls of the Vatican. The so often-repeated “miracle” of the Immaculate Visitor in the mediæval ages has recently been enacted at Lourdes, and why not once more, as a {{Style S-Italic|coup de grâce}} to all heretics, schismatics, and infidels? The miraculous wax taper is yet seen at Arras, the chief city of Artois; and at every new calamity threatening her beloved Church, the “Blessed Lady” appears personally, and lights it with her own fair hands, in view of a whole “biologized” congregation. This sort of “miracle,” says E. Worsley, wrought by the Roman Catholic Church, “being most certain, and never doubted of by any.”{{Footnote mark|*|fn1032}} Neither has the private correspondence with which the most “Gracious Lady” honors her friends been doubted. There are two precious missives from her in the archives of the Church. The first purports to be a letter in answer to one addressed to her by Ignatius. She confirms all things learned by her correspondent from “her friend”—

−

~~[#fn1032anc 1032]. ~~“Discourses of Miracles wrought in the Roman Catholic Church; or a full Refutation of Dr. Stillingfleet’s unjust Exceptions against Miracles.” Octavo, 1676, p. 64.

+

{{Footnote return|*|fn1032}} “Discourses of Miracles wrought in the Roman Catholic Church; or a full Refutation of Dr. Stillingfleet’s unjust Exceptions against Miracles.” Octavo, 1676, p. 64.

+

−

83 A LETTER FROM MARY VIRGIN.

+

−

meaning the Apostle John. She bids him hold fast to his vows, and adds as an inducement: “{{Style S-Italic|I and John will come together and pay you a visit.”~~[#~~fn1033 ~~1033]~~}}

+

{{Style P-No indent|meaning the Apostle John. She bids him hold fast to his vows, and adds as an inducement: “{{Style S-Italic|I and John will come together and pay you a visit.”{{Footnote mark|*|fn1033}}}}}}

Nothing was known of this unblushing fraud till the letters were published at Paris, in 1495. By a curious accident it appeared at a time when threatening inquiries began to be made as to the genuineness of the fourth Synoptic. Who could doubt, after such a confirmation from headquarters! But the climax of effrontery was capped in 1534, when another letter was received from the “Mediatrix,” which sounds more like the report of a lobby-agent to a brother-politician. It was written in excellent Latin, and was found in the Cathedral of Messina, together with the image to which it alludes. Its contents run as follows:

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{{Style P-Quote|“Mary Virgin, Mother of the Redeemer of the world, to the Bishop, Clergy, and the other faithful of Messina, sendeth health and benediction from {{Style S-Italic|herself}} and son:~~[#~~fn1034 ~~1034]~~

+

{{Style P-Quote|“Mary Virgin, Mother of the Redeemer of the world, to the Bishop, Clergy, and the other faithful of Messina, sendeth health and benediction from {{Style S-Italic|herself}} and son:{{Footnote mark|†|fn1034}}

“Whereas ye have been mindful of establishing the worship of me; now this is to let you know that by so doing ye have found great favor in my sight. I have a long time reflected with pain upon your city, which is exposed to much danger from its contiguity to the fire of Etna, and I have often had words about it with my son, for he was vexed with you because of your guilty neglect of my worship, so that he would not care a pin about my intercession. Now, however, that you have come to your senses, and have happily begun to worship me, he has conferred upon me the right to become your everlasting protectress; but, at the same time, I warn you to mind what you are about, and give me no cause of repenting of my kindness to you. The prayers and festivals instituted in my honor please me tremendously ({{Style S-Italic|vehementer),}} and if you faithfully persevere in these things, and provided you oppose to the utmost of your power, the heretics which now-a-days are spreading through the world, by which both my worship and that of the other saints, male and female, are so endangered, you shall enjoy my perpetual protection.

Line 518: Line 542:

“In sign of this compact, I send you down from Heaven the image of myself, cast by celestial hands, and if ye hold it in the honor to which it is entitled, it will be an evidence to me of your obedience and your faith. Farewell. Dated in Heaven, whilst sitting near the throne of my son, in the month of December, of the 1534th year from his incarnation.

−

~~“Mary Virgin”~~ }}

+

|signature=“{{Style S-Small capitals|Mary Virgin}}.” }}

−

The reader should understand that this document is no anti-Catholic forgery. The author from whom it is taken,~~[#~~fn1035 ~~1035]~~ says that the authenticity of the missive “is attested by the Bishop himself, his Vicar-General,

+

The reader should understand that this document is no anti-Catholic forgery. The author from whom it is taken,{{Footnote mark|‡|fn1035}} says that the authenticity of the missive “is attested by the Bishop himself, his Vicar-General,

−

~~[#fn1033anc 1033]. ~~After this, why should the Roman Catholics object to the claims of the Spiritualists? If, without proof, they believe in the “materialization” of Mary and John, for Ignatius, how can they logically deny the materialization of Katie and John (King), when it is attested by the careful experiments of Mr. Crookes, the English chemist, and the cumulative testimony of a large number of witnesses?

+

{{Footnote return|*|fn1033}} After this, why should the Roman Catholics object to the claims of the Spiritualists? If, without proof, they believe in the “materialization” of Mary and John, for Ignatius, how can they logically deny the materialization of Katie and John (King), when it is attested by the careful experiments of Mr. Crookes, the English chemist, and the cumulative testimony of a large number of witnesses?

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~~[#fn1034anc 1034]. ~~The “Mother of God” takes precedence therefore of God?

+

{{Footnote return|†|fn1034}} The “Mother of God” takes precedence therefore of God?

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~~[#fn1035anc 1035]. ~~See the “New Era” for July, 1875. N. Y.

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{{Footnote return|‡|fn1035}} See the “New Era” for July, 1875. N. Y.

+

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84 ISIS UNVEILED.

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−

Secretary, and six Canons of the Cathedral Church of Messina, all of whom have signed that attestation with their names, and confirmed it upon oath.

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{{Style P-No indent|Secretary, and six Canons of the Cathedral Church of Messina, all of whom have signed that attestation with their names, and confirmed it upon oath.}}

“Both the epistle and image were found upon the high altar, where they had been placed by angels from heaven.”

Line 540: Line 566:

That the Neo-platonists were not always despised or accused of demonolatry is evidenced in the adoption by the Roman Church of their very rites and theurgy. The identical evocations and incantations of the Pagan and Jewish Kabalist, are now repeated by the Christian exorcist, and the theurgy of Iamblichus was adopted word for word. “Distinct as were the Platonists and Pauline Christians of the earlier centuries,” writes Professor A. Wilder, “many of the more distinguished teachers of the new faith were deeply tinctured with the philosophical leaven. Synesius, the Bishop of Cyrene, was the disciple of Hypatia. {{Style S-Italic|St. Anthony reiterated the theurgy of Iamblichus.}} The {{Style S-Italic|Logos,}} or word of the {{Style S-Italic|Gospel}}

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−

{{Style S-Italic|according to John,}} was a Gnostic personification. Clement of Alexandria, Origen, and others of the fathers drank deeply from the fountains of philosophy. The ascetic idea which carried away the Church was like that which was practiced by Plotinus . . . all through the middle ages there rose up men who accepted the interior doctrines which were promulgated by the renowned teacher of the Academy.”~~[#~~fn1036 ~~1036]~~

+

{{Style P-No indent|{{Style S-Italic|according to John,}} was a Gnostic personification. Clement of Alexandria, Origen, and others of the fathers drank deeply from the fountains of philosophy. The ascetic idea which carried away the Church was like that which was practiced by Plotinus . . . all through the middle ages there rose up men who accepted the interior doctrines which were promulgated by the renowned teacher of the Academy.”{{Footnote mark|*|fn1036}}}}

To substantiate our accusation that the Latin Church first despoiled the kabalists and theurgists of their magical rites and ceremonies, before hurling anathemas upon their devoted heads, we will now translate for the reader fragments from the forms of {{Style S-Italic|exorcism}} employed by kabalists and Christians. The identity in phraseology, may, perhaps, disclose one of the reasons why the Romish Church has always desired to keep the faithful in ignorance of the meaning of her Latin prayers and ritual. Only those directly interested in the deception have had the opportunity to compare the rituals of the Church and the magicians. The best Latin scholars were, until a comparatively recent date, either churchmen, or dependent upon the Church. Common people could not read Latin, and even if they could, the reading of the books on magic was prohibited, under the penalty of anathema and excommunication. The cunning device of the confessional made it almost impossible to consult, even surreptitiously, what the priests call a {{Style S-Italic|grimoire}} (a devil’s scrawl), or {{Style S-Italic|Ritual of Magic.}} To make assurance doubly sure, the Church began destroying or concealing everything of the kind she could lay her hands upon.

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The following are translated from the {{Style S-Italic|Kabalistic Ritual,}} and that generally known as the {{Style S-Italic|Roman Ritual.}} The latter was promulgated in 1851 and 1852, under the sanction of Cardinal Engelbert, Archbishop of Malines, and of the Archbishop of Paris. Speaking of it, the demonologist des Mousseaux says: “It is the ritual of Paul V., revised by the most learned of modern Popes, by the contemporary of Voltaire, Benedict XIV.”<~~sup~~>[#fn1037 ~~1037]~~</~~sup~~>

+

The following are translated from the {{Style S-Italic|Kabalistic Ritual,}} and that generally known as the {{Style S-Italic|Roman Ritual.}} The latter was promulgated in 1851 and 1852, under the sanction of Cardinal Engelbert, Archbishop of Malines, and of the Archbishop of Paris. Speaking of it, the demonologist des Mousseaux says: “It is the ritual of Paul V., revised by the most learned of modern Popes, by the contemporary of Voltaire, Benedict XIV.”{{Footnote mark|†|fn1037}}

+

{|

+

|- valign=top

+

| width=48% | <center>{{Style S-Small capitals|Kabalistic}}. (Jewish and Pagan.)</center>

+

<center>''Exorcism of Salt.''</center>

+

The Priest-Magician blesses the Salt, and says: “''Creature of Salt'',{{Footnote mark|‡|fn1038}} in thee may remain the {{Style S-Small capitals|wisdom}} (of God); and may it preserve from all corruption ''our minds and''

+

| width=4% |

+

| width=48% | <center>{{Style S-Small capitals|Roman Catholic.}}</center>

+

<center>''Exorcism of Salt''.{{Footnote mark|§|fn1039}}</center>

+

The Priest blesses the ''Salt'' and says: “''Creature of Salt'', I exorcise thee in the name of the living God . . . ''become the health of the soul and of the body!'' Every-

+

|}

+

{{Footnote return|*|fn1036}} “Rom. Rit.,” pp. 421-435.

+

{{Footnote return|†|fn1037}} See “La Magie au XIXme Siecle,” p. 168.

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{{Footnote return|‡|fn1038}} “Rom. Rit.,” edit. of 1851, pp. 291-296, etc., etc.

+

{{Footnote return|§|fn1039}} Creature of salt, air, water, or of any object to be enchanted or blessed, is a technical word in magic, adopted by the Christian clergy.

+

{|

+

|- valign=top

+

| width=48% | ''bodies''. Through Hochmael ({{Style S-Hebrew|חכמאל}}, God of wisdom), and the power of ''Ruach'' Hochmael (Spirit of the Holy Ghost) may the Spirits of matter (bad spirits) before it recede. . . . ''Amen''.”

+

| width=4% |

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| width=48% | where where thou art thrown ''may the unclean spirit be put to flight. . . . Amen''.”

+

|- valign=top

+

| <center>''Exorcism of Water (and Ashes).''</center>

+

“Creature of the Water, I exorcise thee . . . by ''the three names'' which are Netsah, Hod, and Jerod (kabalistic trinity), in the beginning and in the end, by Alpha and Omega, which are in the Spirit Azoth (Holy Ghost, or the ‘''Universal Soul''’), I exorcise and adjure thee. . . . Wandering eagle, may the Lord command thee by the ''wings of the bull and his flaming sword''.” (The cherub placed at the east gate of Eden.)

+

|

+

| <center>''Exorcism of Water.''</center>

+

“Creature of the water, in the name of the Almighty God, the Father, the Son, and the Holy Ghost . . . ''be exorcised''. . . . . I adjure thee in the name of the Lamb . . . (the magician says ''bull'' or ox—''per alas Tauri'') of the Lamb that trod upon the basilisk and the aspic, and who crushes under his foot the lion and the dragon.”

+

|- valign=top

+

| <center>''Exorcism of an Elemental Spirit.''</center>

+

“Serpent, in the name of the Tetragrammaton, the Lord; He commands thee, by the angel and the lion.

+

“Angel of darkness, obey, and run away with this holy (exorcised) water. Eagle in chains, obey this sign, and retreat before the breath. Moving serpent, crawl at my feet, or be tortured by ''this sacred fire'', and evaporate before this holy incense. Let water return to water (the elemental spirit of water); let the fire burn, and the air circulate; let the earth return to earth by the virtue of the Pentagram, which is the Morning Star, and in the name of the tetragrammaton which is traced in the centre of ''the Cross of Light. Amen''.”

+

|

+

| <center>''Exorcism of the Devil.''</center>

+

. . . . . . . . . . . .

+

“O Lord, let him who carries along with him the terror, flee, struck in his turn by terror and defeated. O thou, who art the Ancient Serpent . . . tremble before the hand of him who, having triumphed of the tortures of hell (?) ''devictis gemitibus inferni'', recalled the souls to light. . . . The more whilst thou decay, the more terrible will be thy torture . . . by Him who reigns over the living and the dead . . . and who will judge the century by fire, ''sæculum per ignem'', etc. In the name of the Father, Son, and the Holy Ghost. ''Amen''.”{{Footnote mark|*|fn1040}}

+

|}

+

It is unnecessary to try the patience of the reader any longer, although we might multiply examples. It must not be forgotten that we have quoted from the latest revision of the {{Style S-Italic|Ritual,}} that of 1851-2. If we were to go back to the former one we would find a far more striking identity, not merely of phraseology but of ceremonial form. For the purpose of comparison we have not even availed ourselves of the ritual of ceremonial magic of the {{Style S-Italic|Christian}} kabalists of the middle ages, wherein the language modelled upon a belief in the divinity of Christ is, with the exception of a stray expression here and there, identical with the Catholic

−

~~[#fn1040anc 1040]. ~~“Rom. Rit.,” pp. 421-435.

+

{{Footnote return|*|fn1040}} “Rom. Rit.,” pp. 421-435.

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87 THE SIGN OF THE CROSS KABALISTIC.

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Ritual.~~[#~~fn1041 ~~1041]~~ The latter, however, makes one improvement, for the originality of which the Church should be allowed all credit. Certainly nothing so fantastical could be found in a ritual of magic. “Give place,” apostrophizing the “Demon,” it says, “give place to Jesus Christ . . . thou {{Style S-Italic|filthy, stinking, and ferocious beast}} . . . dost thou rebel? Listen and tremble, Satan; enemy of the faith, enemy of the human race, introducer of death . . . root of all evil, promoter of vice, soul of envy, origin of avarice, cause of discord, prince of homicide, whom God curses; author of incest and sacrilege, inventor of all obscenity, {{Style S-Italic|professor}} of the most detestable actions, {{Style S-Italic|and Grand Master of Heretics}} (!!) {{Style S-Italic|(Doctor Hæreticorum!)}} What! . . . dost thou still stand? Dost dare to resist, and thou knowest that Christ, our Lord, is coming? . . . Give place to Jesus Christ, give place to the Holy Ghost, which, by His blessed Apostle Peter, has flung thee down before the public, in the person of Simon the Magician” ({{Style S-Italic|te manifeste stravit in Simone mago).}}~~[#~~fn1042 ~~1042]~~

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{{Style P-No indent|Ritual.{{Footnote mark|*|fn1041}} The latter, however, makes one improvement, for the originality of which the Church should be allowed all credit. Certainly nothing so fantastical could be found in a ritual of magic. “Give place,” apostrophizing the “Demon,” it says, “give place to Jesus Christ . . . thou {{Style S-Italic|filthy, stinking, and ferocious beast}} . . . dost thou rebel? Listen and tremble, Satan; enemy of the faith, enemy of the human race, introducer of death . . . root of all evil, promoter of vice, soul of envy, origin of avarice, cause of discord, prince of homicide, whom God curses; author of incest and sacrilege, inventor of all obscenity, {{Style S-Italic|professor}} of the most detestable actions, {{Style S-Italic|and Grand Master of Heretics}} (!!) {{Style S-Italic|(Doctor Hæreticorum!)}} What! . . . dost thou still stand? Dost dare to resist, and thou knowest that Christ, our Lord, is coming? . . . Give place to Jesus Christ, give place to the Holy Ghost, which, by His blessed Apostle Peter, has flung thee down before the public, in the person of Simon the Magician” ({{Style S-Italic|te manifeste stravit in Simone mago).}}{{Footnote mark|†|fn1042}} }}

After such a shower of abuse, no devil having the slightest feeling of self-respect could remain in such company; unless, indeed, he should chance to be an Italian Liberal, or King Victor Emmanuel himself both of whom, thanks to Pius IX., have become anathema-proof.

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It really seems too bad to strip Rome of all her symbols at once; but justice must be done to the despoiled hierophants. Long before the sign of the Cross was adopted as a Christian symbol, it was employed as a secret sign of recognition among neophytes and adepts. Says Levi: “The sign of the Cross adopted by the Christians does not belong exclusively to them. It is kabalistic, and represents the oppositions and quaternary equilibrium of the elements. We see by the occult verse of the {{Style S-Italic|Pater,}} to which we have called attention in another work, that there were originally two ways of making it, or, at least, two very different formulas to express its meaning—one reserved for priests and initiates; the other given to neophytes and the profane. Thus, for example, the {{Style S-Italic|initiate,}} carrying his hand to his forehead, said: {{Style S-Italic|To thee;}} then he added, {{Style S-Italic|belong;}} and continued, while carrying his hand to the breast—{{Style S-Italic|the kingdom;}} then, to the left shoulder—{{Style S-Italic|justice;}} to the right shoulder—{{Style S-Italic|and mercy.}} Then he joined the two hands, adding: {{Style S-Italic|throughout the generating cycles: ‘Tibi sunt Malchut, et Geburah et Chassed per Æonas’}}—a sign of the Cross, {{Style S-Italic|absolutely}} and magnificently kabalistic, which the profanations of Gnosticism made the militant and official Church completely {{Style S-Italic|lose}}.”~~[#~~fn1043 ~~1043]~~

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It really seems too bad to strip Rome of all her symbols at once; but justice must be done to the despoiled hierophants. Long before the sign of the Cross was adopted as a Christian symbol, it was employed as a secret sign of recognition among neophytes and adepts. Says Levi: “The sign of the Cross adopted by the Christians does not belong exclusively to them. It is kabalistic, and represents the oppositions and quaternary equilibrium of the elements. We see by the occult verse of the {{Style S-Italic|Pater,}} to which we have called attention in another work, that there were originally two ways of making it, or, at least, two very different formulas to express its meaning—one reserved for priests and initiates; the other given to neophytes and the profane. Thus, for example, the {{Style S-Italic|initiate,}} carrying his hand to his forehead, said: {{Style S-Italic|To thee;}} then he added, {{Style S-Italic|belong;}} and continued, while carrying his hand to the breast—{{Style S-Italic|the kingdom;}} then, to the left shoulder—{{Style S-Italic|justice;}} to the right shoulder—{{Style S-Italic|and mercy.}} Then he joined the two hands, adding: {{Style S-Italic|throughout the generating cycles: ‘Tibi sunt Malchut, et Geburah et Chassed per Æonas’}}—a sign of the Cross, {{Style S-Italic|absolutely}} and magnificently kabalistic, which the profanations of Gnosticism made the militant and official Church completely {{Style S-Italic|lose}}.”{{Footnote mark|‡|fn1043}}

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~~[#fn1041anc 1041]. ~~See “Art-Magic,” art. Peter d’Abano.

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{{Footnote return|*|fn1041}} See “Art-Magic,” art. Peter d’Abano.

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~~[#fn1042anc 1042]. ~~“Ritual,” pp. 429-433; see “La Magie au XIXme Siecle,” pp. 171, 172.

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{{Footnote return|†|fn1042}} “Ritual,” pp. 429-433; see “La Magie au XIXme Siecle,” pp. 171, 172.

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~~[#fn1043anc 1043]. ~~“Dogme et Rituel de la Haute Magie,” vol. ii., p. 88.

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{{Footnote return|‡|fn1043}} “Dogme et Rituel de la Haute Magie,” vol. ii., p. 88.

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88 ISIS UNVEILED.

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How fantastical, therefore, is the assertion of Father Ventura, that, while Augustine was a Manichean, a philosopher, ignorant of and refusing to humble himself before the sublimity of the “grand Christian revelation,” he knew nothing, understood naught of God, man, or universe; “. . . he remained poor, small, obscure, sterile, and wrote nothing, did nothing really grand or useful.” But, hardly had he become a Christian “. . . when his reasoning powers and intellect, enlightened at the {{Style S-Italic|luminary of faith,}} elevated him to the most sublime heights of philosophy and theology.” And his other proposition that Augustine’s genius, as a consequence, “developed itself in all its grandeur and prodigious fecundity . . . his intellect radiated with that immense splendor which, reflecting itself in his immortal writings, has never ceased for one moment during fourteen centuries to illuminate the Church and the world”![#fn1044 1044]

Pavel Malakhov

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