The Phantom World; or, The philosophy of spirits, apparitions, &c, &c.. Calmet Augustin

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the angels, without assuming any visible shape, give proofs of their presence by intelligible voices, by inspirations, by sensible effects, by dreams, or by revelations of things unknown, whether future or past. Sometimes by striking with blindness, or infusing a spirit of uncertainty or stupidity in the minds of those whom God wills should feel the effects of his wrath; for instance, it is said in the Scriptures that the Israelites heard no distinct speech, and beheld no form on Horeb when God spoke to Moses and gave him the Law.56

      The angel who might have killed Balaam's ass was not at first perceived by the prophet;57 Daniel was the only one who beheld the angel Gabriel, who revealed to him the mystery of the great empires which were to succeed each other.58

      When the Lord spoke for the first time to Samuel, and predicted to him the evils which he would inflict on the family of the high-priest Eli, the young prophet saw no visible form; he only heard a voice, which he at first mistook for that of the high-priest Eli, not being yet accustomed to distinguish the voice of God from that of a man.

      The angels who guided Lot and his family from Sodom and Gomorrah were at first perceived under a human form by the inhabitants of the city; but afterwards these same angels struck the men with blindness, and thus prevented them from finding the door of Lot's house, into which they would have entered by force.

      Thus, then, angels do not always appear under a visible or sensible form, nor in a figure uniformly the same; but they give proofs of their presence by an infinity of different ways – by inspirations, by voices, by prodigies, by miraculous effects, by predictions of the future, and other things hidden and impenetrable to the human mind.

      St. Cyprian relates that an African bishop, falling ill during the persecution, earnestly requested to have the viaticum administered to him; at the same time he saw, as it were, a young man, with a majestic air, and shining with such extraordinary lustre that the eyes of mortals could not have beheld him without terror; nevertheless, the bishop was not alarmed. This angel said to him, angrily, and in a menacing tone, "You fear to suffer. You do not wish to leave this world. What would you have me do for you?" (or "What can I do for you?") The good bishop comprehended that these words alike regarded him and the other Christians who feared persecution and death. The bishop talked to them, encouraged them, and exhorted them to arm themselves with patience to support the tortures with which they were threatened. He received the communion, and died in peace. We shall find in different histories an infinite number of other apparitions of angels under a human form.

      CHAPTER IV.

      OPINIONS OF THE JEWS, CHRISTIANS, MAHOMETANS, AND ORIENTAL NATIONS CONCERNING THE APPARITIONS OF GOOD ANGELS

      After what we have just related from the books of the Old and New Testament, it cannot be disavowed that the Jews in general, the apostles, the Christians, and their disciples have commonly believed in the apparitions of good angels. The Sadducees, who denied the existence and the apparition of angels, were commonly considered by the Jews as heretics, and as supporting an erroneous doctrine. Jesus Christ refutes them in the Gospel. The Jews of our days believe literally what is related in the Old Testament, concerning the angels who appeared to Abraham, Lot, and other patriarchs. It was the belief of the Pharisees and of the apostles in the time of our Saviour, as may be seen by the writings of the apostles and by the whole of the Gospel.

      The Mahometans believe, as do the Jews and Christians, that good angels appear to men sometimes under a human form; that they appeared to Abraham and Lot; that they punished the inhabitants of Sodom; that the archangel Gabriel appeared to Mahomet, and revealed to him all that is laid down in his Koran: that the genii are of a middle nature, between man and angel;59 that they eat, drink, beget children; that they die, and can foresee things to come. In consequence of this principle or idea, they believe that there are male and female genii; that the males, whom the Persians call by the name of Dives, are bad, very ugly, and mischievous, making war against the Peris, who are the females. The Rabbis will have it that these genii were born of Adam alone, without any concurrence of his wife Eve, or of any other woman, and that they are what we call ignis fatuii (or wandering lights).

      The antiquity of these opinions touching the corporality of angels appears in several old writers, who, deceived by the apocryphal book which passes under the name of the Book of Enoch, have explained of the angels what is said in Genesis,60 "That the children of God, having seen the daughters of men, fell in love with their beauty, wedded them, and begot giants of them." Several of the ancient Fathers61 have adopted this opinion, which is now given up by everybody, with the exception of some new writers, who desire to revive the idea of the corporality of angels, demons, and souls – an opinion which is absolutely incompatible with that of the Catholic church, which holds that angels are of a nature entirely distinct from matter.

      I acknowledge that, according to their system, the affair of apparitions could be more easily explained; it is easier to conceive that a corporeal substance should appear, and render itself visible to our eyes, than a substance purely spiritual; but this is not the place to reason on a philosophical question, on which different hypotheses could be freely grounded, and to choose that which should explain these appearances in the most plausible manner, even though it answer in the most satisfactory manner the question asked, and the objections formed against the facts, and against the proposed manner of stating them.

      The question is resolved, and the matter decided. The church and the Catholic schools hold that angels, demons, and reasonable souls, are disengaged from all matter; the same church and the same school hold it as certain that good and bad angels, and souls separated from the body, sometimes appear by the will and with the permission of God: there we must stop; as to the manner of explaining these apparitions, we must, without losing sight of the certain principle of the immateriality of these substances, explain them according to the analogy of the Christian and Catholic faith, acknowledged sincerely that in this matter there are certain depths which we cannot sound, and confine our mind and information within the limits of that obedience which we owe to the authority of the church, that can neither err nor deceive us.

      The apparitions of good angels and of guardian angels are frequently mentioned in the Old as in the New Testament. When the Apostle St. Peter had left the prison by the assistance of an angel, and went and knocked at the door where the brethren were, they believed that it was his angel and not himself who knocked.62 And when Cornelius the Centurion prayed to God in his own house, an angel (apparently his good angel) appeared to him, and told him to send and fetch Peter, who was then at Joppa.63

      St. Paul desires that at church no woman should appear among them without her face being veiled, because of the angels;64 doubtless from respect to the good angels who presided in these assemblies. The same St. Paul reassures those who were with him in danger of almost inevitable shipwreck, by telling them that his angel had appeared to him65 and assured him that they should arrive safe at the end of their voyage.

      In the Old Testament, we likewise read of several apparitions of angels, which can hardly be explained but as of guardian angels; for instance, the one who appeared to Hagar in the wilderness, and commanded her to return and submit herself to Sarah her mistress;66 and the angel who appeared to Abraham, as he was about to immolate Isaac his son, and told him that God was satisfied with his obedience;67 and when the same Abraham sent his servant Eleazer into Mesopotamia, to ask for a wife for his son Isaac, he told him that the God of heaven, who had promised

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