were the effect of the inspiration of the good Spirit, or the work of good angels? I acknowledge that Balaam was inspired by God in the blessings which he gave to the people of the Lord, and in the prediction which he made of the coming of the Messiah; but we must acknowledge, also, the extreme corruption of his heart, his avarice, and all that he would have been capable of doing, if God had permitted him to follow his bad inclination and the inspiration of the evil spirit.
Diodorus of Sicily,151 on the tradition of the Egyptians, says that the Chaldeans who dwelt at Babylon and in Babylonia were a kind of colony of the Egyptians, and that it was from these last that the sages, or Magi of Babylon, learned the astronomy which gave such celebrity.
We see, in Ezekiel,152 the King of Babylon, marching against his enemies at the head of his army, stop short where two roads meet, and mingle the darts, to know by magic art, and the flight of these arrows, which road he must take. In the ancients, this manner of consulting the demon by divining wands is known – the Greeks call it Rhabdomanteia.
The prophet Daniel speaks more than once of the magicians of Babylon. King Nebuchadnezzar, having been frightened in a dream, sent for the Magi, or magicians, diviners, aruspices, and Chaldeans, to interpret the dream he had had.
King Belshazzar in the same manner convoked the magicians, Chaldeans, and aruspices of the country, to explain to him the meaning of these words which he saw written on the wall: Mene, Tekel, Perez. All this indicates the habit of the Babylonians to exercise magic art, and consult magicians, and that this pernicious art was held in high repute among them. We read in the same prophet of the trickery made use of by the priests to deceive the people, and make them believe that their gods lived, ate, drank, spoke, and revealed to them hidden things.
I have already mentioned the Magi who came to adore Jesus Christ; there is no doubt that they came from Chaldea or the neighboring country, but differing from those of whom we have just spoken, by their piety, and having studied the true religion.
We read in books of travels that superstition, magic, and fascinations are still very common in the East, both among the fire-worshipers descended from the ancient Chaldeans, and among the Persians, sectaries of Mohammed. St. Chrysostom had sent into Persia a holy bishop, named Maruthas, to have the care of the Christians who were in that country; the King Isdegerde having discovered him, treated him with much consideration. The Magi, who adore and keep up the perpetual fire, which is regarded by the Persians as their principal divinity, were jealous at this, and concealed underground an apostate, who, knowing that the king was to come and pay his adoration to the (sacred) fire, was to cry out from the depth of his cavern that the king must be deprived of his throne because he esteemed the Christian priest as a friend of the gods. The king was alarmed at this, and wished to send Maruthas away; but the latter discovered to him the imposture of the priests; he caused the ground to be turned up where the man's voice had been heard, and there they found him from whom it proceeded.
This example, and those of the Babylonish priests spoken of by Daniel, and that of some others, who, to satisfy their irregular passions, pretended that their God required the company of certain women, proved that what is usually taken for the effect of the black art is only produced by the knavishness of priests, magicians, diviners, and all kinds of persons who impose on the simplicity and credulity of the people; I do not deny that the devil sometimes takes part in it, but more rarely than is imagined.
CHAPTER XII.
MAGIC AMONG THE GREEKS AND ROMANS
The Greeks have always boasted that they received the art of magic from the Persians, or the Bactrians. They affirm that Zoroaster communicated it to them; but when we wish to know the exact time at which Zoroaster lived, and when he taught them these pernicious secrets, they wander widely from the truth, and even from probability; some placing Zoroaster 600 years before the expedition of Xerxes into Greece, which happened in the year of the world 3523, and before Jesus Christ 477; others 500 years before the Trojan war; others 5000 years before that famous war; others 6000 years before that great event. Some believe that Zoroaster is the same as Ham, the son of Noah. Lastly, others maintain that there were several Zoroasters. What appears indubitably true is, that the worship of a plurality of gods, as also magic, superstition, and oracles, came from the Egyptians and Chaldeans, or Persians, to the Greeks, and from the Greeks to the Latins.
From the time of Homer,153 magic was quite common among the Greeks. That poet speaks of the cure of wounds, and of blood staunched by the secrets of magic, and by enchantment. St. Paul, when at Ephesus, caused to be burned there books of magic and curious secrets, the value of which amounted to the sum of 50,000 pieces of silver.154 We have before said a few words concerning Simon the magician, and the magician Elymas, known in the Acts of the Apostles.155 Pindar says156 that the centaur Chiron cured several enchantments. When they say that Orpheus rescued from hell his wife Eurydice, who had died from the bite of a serpent, they simply mean that he cured her by the power of charms.157 The poets have employed magic verses to make themselves beloved, and they have taught them to others for the same purpose; they may be seen in Theocritus, Catullus, and Virgil. Theophrastus affirms that there are magical verses which cure sciatica. Cato mentions (or repeats) some against luxations.158 Varro admits that there are some powerful against the gout.
The sacred books testify that enchanters have the secret of putting serpents to sleep, and of charming them, so that they can never either bite again or cause any more harm.159 The crocodile, that terrible animal, fears even the smell and voice of the Tentyriens.160 Job, speaking of the leviathan, which we believe to be the crocodile, says, "Shall the enchanter destroy it?"161 And in Ecclesiasticus, "Who will pity the enchanter that has been bitten by the serpent?"162
Everybody knows what is related of the Marsi, people of Italy, and of the Psyllæ, who possessed the secret of charming serpents. One would say, says St. Augustine,163 that these animals understand the languages of the Marsi, so obedient are they to their orders; we see them come out of their caverns as soon as the Marsian has spoken. All this can only be done, says the same father, by the power of the malignant spirit, whom God permits to exercise this empire over venomous reptiles, above all, the serpent, as if to punish him for what he did to the first woman. In fact, it may be remarked that no animal is more exposed to charms, and the effects of magic art, than the serpent.
The laws of the Twelve Tables forbid the charming of a neighbor's crops, qui fruges excantâsset. Valerius Flaccus quotes authors who affirm that when the Romans were about to besiege a town, they employed their priests to evoke the divinity who presided over it, promising him a temple in Rome, either like the one dedicated to him in the besieged place, or on a rather larger scale, and that the proper worship should be paid to him. Pliny says that the memory of these evocations is preserved among the priests.
If that which we have just related, and what we read in ancient and modern writers, is at all real, and produces the effects attributed to it, it cannot be doubted that there is something supernatural in it, and that the devil has a great share in the matter.
The Abbot Trithemius speaks of a sorceress who, by means of certain beverages, changed a young Burgundian into a beast.
Everybody knows the fable of Circé, who changed the soldiers or companions of Ulysses into swine. We know also the fable of the Golden Ass, by Apuleius, which contains the account of a man metamorphosed into an ass. I bring forward these things merely as what they are, that is to say, simply poetic fictions.
But it is very credible that these fictions are not destitute of some foundation, like many other fables, which contain not only a hidden and moral sense, but which have