in commemoration of the exploit which had been performed by Apollo. She sat upon a tripod, or three-legged stool, perforated with holes, over the seat of the vapours. After a time, her figure enlarged itself, her hair stood on end, her complexion and features became altered, her heart panted and her bosom swelled, and her voice grew more than human. In this condition she uttered a number of wild and incoherent phrases, which were supposed to be dictated by the God. The questions which were offered by those who came to consult the oracle were then proposed to her, and her answers taken down by the priest, whose office was to arrange and methodize them, and put them into hexameter verse, after which they were delivered to the votaries. The priestess could only be consulted on one day in every month.
Great ingenuity and contrivance were no doubt required to uphold the credit of the oracle; and no less boldness and self-collectedness on the part of those by whom the machinery was conducted. Like the conjurors of modern times, they took care to be extensively informed as to all such matters respecting which the oracle was likely to be consulted. They listened probably to the Pythia with a superstitious reverence for the incoherent sentences she uttered. She, like them, spent her life in being trained for the office to which she was devoted. All that was rambling and inapplicable in her wild declamation they consigned to oblivion. Whatever seemed to bear on the question proposed they preserved. The persons by whom the responses were digested into hexameter verse, had of course a commission attended with great discretionary power. They, as Horace remarks on another occasion, 2 divided what it was judicious to say, from what it was prudent to omit, dwelt upon one thing, and slurred over and accommodated another, just as would best suit the purpose they had in hand. Beside this, for the most part they clothed the apparent meaning of the oracle in obscurity, and often devised sentences of ambiguous interpretation, that might suit with opposite issues, whichever might happen to fall out. This was perfectly consistent with a high degree of enthusiasm on the part of the priest. However confident he might be in some things, he could not but of necessity feel that his prognostics were surrounded with uncertainty. Whatever decisions of the oracle were frustrated by the event, and we know that there were many of this sort, were speedily forgotten; while those which succeeded, were conveyed from shore to shore, and repeated by every echo. Nor is it surprising that the transmitters of the sentences of the God should in time arrive at an extraordinary degree of sagacity and skill. The oracles accordingly reached to so high a degree of reputation, that, as Cicero observes, no expedition for a long time was undertaken, no colony sent out, and often no affair of any distinguished family or individual entered on, without the previously obtaining their judgment and sanction. Their authority in a word was so high, that the first fathers of the Christian church could no otherwise account for a reputation thus universally received, than by supposing that the devils were permitted by God Almighty to inform the oracles with a more than human prescience, that all the world might be concluded in idolatry and unbelief, 3 and the necessity of a Saviour be made more apparent. The gullibility of man is one of the most prominent features of our nature. Various periods and times, when whole nations have as it were with one consent run into the most incredible and the grossest absurdities, perpetually offer themselves in the page of history; and in the records of remote antiquity it plainly appears that such delusions continued through successive centuries.
The Desire to Command and Control Future Events.
Next to the consideration of those measures by which men have sought to dive into the secrets of future time, the question presents itself of those more daring undertakings, the object of which has been by some supernatural power to control the future, and place it in subjection to the will of the unlicensed adventurer. Men have always, especially in ages of ignorance, and when they most felt their individual weakness, figured to themselves an invisible strength greater than their own; and, in proportion to their impatience, and the fervour of their desires, have sought to enter into a league with those beings whose mightier force might supply that in which their weakness failed.
Commerce with the Invisible World.
It is an essential feature of different ages and countries to vary exceedingly in the good or ill construction, the fame or dishonour, which shall attend upon the same conduct or mode of behaviour. In Egypt and throughout the East, especially in the early periods of history, the supposed commerce with invisible powers was openly professed, which, under other circumstances, and during the reign of different prejudices, was afterwards carefully concealed, and barbarously hunted out of the pale of allowed and authorised practice. The Magi of old, who claimed a power of producing miraculous appearances, and boasted a familiar intercourse with the world of spirits, were regarded by their countrymen with peculiar reverence, and considered as the first and chiefest men in the state. For this mitigated view of such dark and mysterious proceedings the ancients were in a great degree indebted to their polytheism. The Romans are computed to have acknowledged thirty thousand divinities, to all of whom was rendered a legitimate homage; and other countries in a similar proportion.
Sorcery and Enchantment.
In Asia, however, the Gods were divided into two parties, under Oromasdes, the principle of good, and Arimanius, the principle of evil. These powers were in perpetual contention with each other, sometimes the one, and sometimes the other gaining the superiority. Arimanius and his legions were therefore scarcely considered as entitled to the homage of mankind. Those who were actuated by benevolence, and who desired to draw down blessings upon their fellow-creatures, addressed themselves to the principle of good; while such unhappy beings, with whom spite and ill-will had the predominance, may be supposed often to have invoked in preference the principle of evil. Hence seems to have originated the idea of sorcery, or an appeal by incantations and wicked arts to the demons who delighted in mischief.
These beings rejoiced in the opportunity of inflicting calamity and misery on mankind. But by what we read of them we might be induced to suppose that they were in some way restrained from gratifying their malignant intentions, and waited in eager hope, till some mortal reprobate should call out their dormant activity, and demand their aid.
Various enchantments were therefore employed by those unhappy mortals whose special desire was to bring down calamity and plagues upon the individuals or tribes of men against whom their animosity was directed. Unlawful and detested words and mysteries were called into action to conjure up demons who should yield their powerful and tremendous assistance. Songs of a wild and maniacal character were chaunted. Noisome scents and the burning of all unhallowed and odious things were resorted to. In later times books and formulas of a terrific character were commonly employed, upon the reading or recital of which the prodigies resorted to began to display themselves. The heavens were darkened; the thunder rolled; and fierce and blinding lightnings flashed from one corner of the heavens to the other. The earth quaked and rocked from side to side. All monstrous and deformed things shewed themselves, “Gorgons, and Hydras, and Chimeras dire,” enough to cause the stoutest heart to quail. Lastly, devils, whose name was legion, and to whose forms and distorted and menacing countenances superstition had annexed the most frightful ideas, crowded in countless multitudes upon the spectator, whose breath was flame, whose dances were full of terror, and whose strength infinitely exceeded every thing human. Such were the appalling conceptions which ages of bigotry and ignorance annexed to the notion of sorcery, and with these they scared the unhappy beings over whom this notion had usurped an ascendancy into lunacy, and prepared them for the perpetrating flagitious and unheard-of deeds.
The result of these horrible incantations was not less tremendous, than the preparations might have led us to expect. The demons possessed all the powers of the air, and produced tempests and shipwrecks at their pleasure. “Castles toppled on their warder’s heads, and palaces and pyramids sloped their summits to their foundations;” forests and mountains were torn from their roots, and cast into the sea. They inflamed the passions of men, and caused them to commit the most unheard-of excesses.
