Part 29 (1/2)
(apparently Adonis), ”and I there remarked the majesty of the Lord, as I had seen it in the field; he showed me the idol of jealousy, to which the Israelites burned incense; and the angel of the Lord said to me: Thou seest the abominations which the children of Israel commit, in turning away from my sanctuary; thou shalt see still greater.
”And having pierced the wall of the temple, I saw figures of reptiles and animals, the abominations and idols of the house of Israel, and seventy men of the elders of Israel, who were standing before these figures, each one bearing a censer in his hand; after that the angel said to me, Thou shalt see yet something yet more abominable; and he showed me women who were mourning for Adonis. Lastly, having introduced me into the inner court of the temple, I saw twenty men between the vestibule and the altar, who turned their back upon the temple of the Lord, and stood with their faces to the _east_, and paid adoration to the rising sun.”
Here we may remark two things; first, that Ezekiel is transported from Chaldaea to Jerusalem, through the air between heaven and earth by the hand of an angel; which proves the possibility of transporting a living man through the air to a very great distance from the place where he was.
The second is, the vision or apparition of those prevaricators who commit even within the temple the greatest abominations, the most contrary to the majesty of G.o.d, the sanct.i.ty of the spot, and the law of the Lord. After all these things, the same angel brings back Ezekiel into Chaldaea; but it was not until after G.o.d had showed him the vengeance he intended to exercise upon the Israelites.
It will, perhaps, be said that all this pa.s.sed only in a vision; that Ezekiel thought that he was transported to Jerusalem and afterwards brought back again to Babylon; and that what he saw in the temple he saw only by revelation. I reply, that the text of this prophet indicates a real removal, and that he was transported by the hair of his head between heaven and earth. He was brought back from Jerusalem in the same way.
I do not deny that the thing might have pa.s.sed in a vision, and that Ezekiel might have seen in spirit what was pa.s.sing in the temple of Jerusalem. But I shall still deduce from it a consequence which is favorable to my design, that is, the possibility of a living man being carried through the air to a very great distance from the place he was in, or at least that a living man can imagine strongly that he is being carried from one place to another, although this transportation may be only imaginary and in a dream or vision, as they pretend it happens in the transportation of sorcerers to the witches' sabbath.
In short, there are true appearances of the living to others who are also alive. How is this done? The thing is not difficult to explain in following the recital of the prophet, who is transferred from Chaldaea into Judea in his own body by the ministration of angels; but the apparitions related in St. Augustine and in other authors are not of the same kind: the two persons who see and converse with each other go not from their places; and the one who appears knows nothing of what is pa.s.sing in regard to him to whom he appears, and to whom he explains several things of which he did not even think at that moment.
In the third book of Kings, Obadiah, steward of king Ahab, having met the prophet Elijah, who had for some time kept himself concealed, tells him that king Ahab had him sought for everywhere, and that not having been able to discover him anywhere, had gone himself to seek him out. Elijah desired him to go and tell the king that Elijah had appeared; but Obadiah replied, ”See to what you expose me; for if I go and announce to Ahab that I have spoken to you, the spirit of G.o.d will transport you into some unknown place, and the king, not finding you, will put me to death.”
There again is an instance which proves the possibility of the transportation of a living man to a very distant spot. The same prophet, being on Mount Carmel, was seized by the Spirit of G.o.d, which transported him thence to Jezreel in very little time, not through the air, but by making him walk and run with a prompt.i.tude that was quite extraordinary.
In the Gospel, Elias[403] appeared with Moses on Mount Tabor, at the transfiguration of the Saviour. Moses had long been dead; but the Church believes that Elijah (or Elias) is still living. In the Acts of the Apostles,[404] Annanias appeared to St. Paul, and put his hands on him in a vision before he arrived at his house in Damascus.
Two men of the court of the Emperor Valens, wis.h.i.+ng to discover by the aid of magical secrets who would succeed that emperor,[405] caused a table of laurel-wood to be made into a tripod, on which they placed a basin made of divers metals. On the border of this basin were engraved, at some distance from each other, the twenty-four letters of the Greek alphabet. A magician with certain ceremonies approached the basin, and holding in his hand a ring suspended by a thread, suffered it at intervals to fall upon the letters of the alphabet whilst they were rapidly turning the table; the ring falling on the different letters formed obscure and enigmatical verses like those p.r.o.nounced by the oracle of Delphi.
At last they asked what was the name of him who should succeed to the Emperor Valens? The ring touched the four letters [Greek: THEOD], which they interpreted of Theodosius, the second secretary of the Emperor Valens. Theodosius was arrested, interrogated, convicted, and put to death; and with him all the culprits or accomplices in this operation; search was made for all the books of magic, and a great number were burnt. The great Theodosius, of whom they thought not at all, and who was at a great distance from the court, was the person designated by these letters. In 379, he was declared Augustus by the Emperor Gratian, and in coming to Constantinople in 380, he had a dream, in which it seemed to him that Melitus, Bishop of Antioch, whom he had never seen, and knew only by reputation, invested him with the imperial mantle and placed the diadem on his head.
They were then a.s.sembling the Eastern bishops to hold the Council of Constantinople. Theodosius begged that Melitus might not be pointed out to him, saying that he should recognize him by the signs he had seen in his dream. In fact, he distinguished him amongst all the other bishops, embraced him, kissed his hands, and looked upon him ever after as his father. This was a distinct apparition of a living man.[406]
St. Augustine relates[407] that a certain man saw, in the night before he slept, a philosopher, who was known to him, enter his house, and who explained to him some of Plato's opinions which he would not explain to him before. This apparition of the Platonician was merely fantastic; for the person to whom he had appeared having asked him why he would not explain to him at his house what he had come to explain to him when at home, the philosopher replied, ”I did not do so, but I dreamt I did so.” Here, then, are two persons both alive, one of whom, in his sleep and dreaming, speaks to another who is wide awake, and sees him only in imagination.
The same St. Augustine[408] acknowledges in the presence of his people that he had appeared to two persons who had never seen him, and knew him only by reputation, and that he advised them to come to Hippo, to be there cured by the merit of the martyr St. Stephen:--they came there, and recovered their health.
Evodius, teaching rhetoric at Carthage,[409] and finding himself puzzled concerning the sense of a pa.s.sage in the books of the Rhetoric of Cicero, which he was to explain the next day to his scholars, was much disquieted when he went to bed, and could hardly get to sleep.
During his sleep he fancied he saw St. Augustine, who was then at Milan, a great way from Carthage, who was not thinking of him at all, and was apparently sleeping very quietly in his bed at Milan, who came to him and explained the pa.s.sage in question. St. Augustine avows that he does not know how it happens; but in whatever way it may occur, it is very possible for us to see in a dream a dead person as we see a living one, without either one or the other knowing how, when, or where, these images are formed in our mind. It is also possible that a dead man may appear to the living without being aware of it, and discover to them secrets and hidden things, the result of which reveals their truth and reality. When a living man appears in a dream to another man, we do not say that his body or his spirit have appeared, but simply that such a one has appeared to him. Why can we not say that the dead appear without body and without soul, but simply that their form presents itself to the mind and imagination of the living person?
St. Augustine, in the book which he has composed on the care which we ought to take of the dead,[410] says that a holy monk, named John, appeared to a pious woman, who ardently desired to see him. The saintly doctor reasons a great deal on this apparition;--whether this solitary foresaw what would happen to him; if he went in spirit to this woman; if it is his angel or his spirit in his bodily form which appeared to her in her sleep, as we behold in our dreams absent persons who are known to us. We should be able to speak to the monk himself, to know from himself how that occurred, if by the power of G.o.d, or by his permission; for there is little appearance that he did it by any natural power.
It is said that St. Simeon Stylites[411] appeared to his disciple St.
Daniel, who had undertaken the journey to Jerusalem, where he would have to suffer much for Jesus Christ's sake. St. Benedict[412] had promised to comply with the request of some architects, who had begged him to come and show them how he wished them to build a certain monastery; the saint did not go to them bodily, but he went thither in spirit, and gave them the plan and design of the house which they were to construct. These men did not comprehend that it was what he had promised them, and came to him again to ask what were his intentions relative to this edifice: he said to them, ”I have explained it to you in a dream; you can follow the plan which you have seen.”
The Caesar Bardas, who had so mightily contributed to the deposition of St. Ignatius, patriarch of Constantinople, had a vision, which he thus related to Philothes his friend. ”I thought I was that night going in procession to the high church with the Emperor Michael. When we had entered and were near the ambe, there appeared two eunuchs of the chamber, with a cruel and ferocious mien, one of whom, having bound the emperor, dragged him out of the choir on the right side; the other dragged me in the same manner to the left. Then I saw on a sudden an old man seated on the throne of the sanctuary. He resembled the image of St. Peter, and two terrific men were standing near him, who looked like provosts. I beheld, at the knees of St. Peter, St. Ignatius weeping, and crying aloud, 'You have the keys of the kingdom of heaven; if you know the injustice which has been done me, console my afflicted old age.'
”St. Peter replied, 'Point out the man who has used you ill.'
Ignatius, turning round, pointed to me, saying, 'That is he who has done me most wrong.' St. Peter made a sign to the one at his right, and placing in his hand a short sword, he said to him aloud, 'Take Bardas, the enemy of G.o.d, and cut him in pieces before the vestibule.'
As they were leading me to death, I saw that he said to the emperor, holding up his hand in a threatening manner, 'Wait, unnatural son!'
after which I saw them cut me absolutely in pieces.”
This took place in 866. The year following, in the month of April, the emperor having set out to attack the Isle of Crete, was made so suspicious of Bardas, that he resolved to get rid of him. He accompanied the Emperor Michael in this expedition. Bardas, seeing the murderers enter the emperor's tent, sword in hand, threw himself at his feet to ask his pardon; but they dragged him out, cut him in pieces, and in derision carried some of his members about at the end of a pike. This happened the 29th of April, 867.
Roger, Count of Calabria and Sicily, besieging the town of Capua, one named Sergius, a Greek by birth, to whom he had given the command of 200 men, having suffered himself to be bribed, formed the design of betraying him, and of delivering the army of the count to the Prince of Capua, during the night. It was on the 1st of March that he was to execute his intention. St. Bruno, who then dwelt in the Desert of Squilantia, appeared to Count Roger, and told him to fly to arms promptly, if he would not be oppressed by his enemies. The count starts from his sleep, commands his people to mount their horses and see what is going on in the camp. They met the men belonging to Sergius, with the Prince of Capua, who having perceived them retired promptly into the town; those of Count Roger took 162 of them, from whom they learned all the secret of the treason. Roger went, on the 29th of July following, to Squilantia, and having related to Bruno what had happened to him, the saint said to him, ”It was not I who warned you; it was the angel of G.o.d, who is near princes in time of war.” Thus Count Roger relates the affair himself, in a privilege granted to St. Bruno.
A monk[413] named Fidus, a disciple of St. Euthymius, a celebrated abbot in Palestine, having been sent by Martyrius, the patriarch of Jerusalem, on an important mission concerning the affairs of the church, embarked at Joppa, and was s.h.i.+pwrecked the following night; he supported himself above water for some time by clinging to a piece of wood, which he found by chance. Then he invoked the help of St.
Euthymius, who appeared to him walking on the sea, and who said to him, ”Know that this voyage is not pleasing to G.o.d, and will be of no utility to the mother of the Churches, that is to say, to Jerusalem.
Return to him who sent you, and tell him from me not to be uneasy at the separation of the schismatics--union will take place ere long; for you, you must go to my laurel grove, and you must build there a monastery.”