Supernatural Religion (Vol. 1-3) - Walter Richard Cassels

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the altar and the Temple, so that for half an hour it seemed as though it were brilliant daylight. At the same festival other supernatural warnings were given. A heifer, as she was led by the high-priest to be sacrificed, brought forth a lamb in the Temple; moreover, the eastern gate of the inner court of the Temple, which was of brass, and so ponderous that twenty men had much difficulty in closing it, and which was fastened by heavy bolts descending deep into the solid stone floor, was seen to open of its own accord, about the sixth hour of the night. The ignorant considered some of these events good omens, but the priests interpreted them as portents of evil. Another prodigious phenomenon occurred, which Josephus supposes would be considered incredible were it not reported by those who saw it, and were the subsequent events not of sufficient importance to merit such portents: before sunset, chariots and troops of soldieis in armour were seen among the clouds, moving about, and surrounding cities. And further, at the feast of Pentecost, as the priests were entering the inner court of the Temple to perform their sacred duties, they felt an earthquake, and heard a great noise, and then the sound as of a great multitude saying: "Let us remove hence."(l) There is not a shadow of doubt in the mind of Josephus as to the reality of any of these wonders.

      If we turn to patristic literature, we find, everywhere, the same superstitions and the same theories of angelic agency and demoniacal interference in cosmical phenomena. According to Justin Martyr, after God had made the world and duly regulated the elements and the rotation of the seasons, he committed man and all things under heaven to the care of angels. Some of these angels, however, proved unworthy of this charge, and, led away by love of the daughters of men, begat children, who are the demons who have corrupted the human race, partly by magical writings [——]—] and partly by fears and punishments, and who have introduced wars, murders, and other evils amongst them, which are ignorantly ascribed by poets to God himself.(1) He considers that demoniacs are possessed and tortured by the souls of the wicked dead,(2) and he represents evil spirits as watching to seize the soul at death.(3) The food of the angels is manna.(4) The angels, says Clement of Alexandria, serve God in the administration of earthly affairs.(5) The host of angels and of gods [——]—] is placed under subjection to the Logos.(6) Presiding angels are distributed over nations and cities, and perhaps are also deputed to individuals,(7) and it is by their agency, either visible or invisible, that God gives all good things.(8) He accuses the Greeks of plagiarizing their miracles from the Bible, and he argues that if certain powers do move the winds and distribute showers, they are agents subject to God.(9) Clement affirms that the Son gave philosophy to the Greeks by means of the inferior angels,(10) and argues that it is absurd to attribute it to the devil.(11) Theophilus of Antioch, on the other hand, says that the Greek poets were inspired by demons.(12) Athenagoras states, as one of the principal points of belief among Christians, that a multitude of angels and ministers are distributed and appointed by the Logos to occupy themselves about the elements, and the heavens, and the universe and the things in it, and the regulating of the whole.(1) For it is the duty of the angels to exercise providence over all that God has created; so that God may have the universal care of the whole, but the several parts be ministered to by the angels appointed over them. There is freedom of will amongst the angels as among human beings, and some of the angels abused their trust, and fell through love of the daughters of men, of whom were begotten those who are called Giants.(2) These angels who have fallen from heaven busy themselves about the air and the earth; and the souls of the Giants,(3) which are the demons that roam about the world, work evil according to their respective natures.(4) There are powers which exercise dominion over matter, and by means of it, and more especially one, who is opposed to God. This Prince of matter exerts authority and control in opposition to the good designed by God.(5) Demons are greedy for sacrificial odours and the blood of the victims, which they lick; and they influence the multitude to idolatry by inspiring thoughts and visions which seem to come from idols and statues.(6) According to Tatian, God made everything which is good, but the wickedness of demons perverts the productions of nature for bad purposes, and the evil in these is due to demons and not to God.(1) None of the demons have bodies; they are spiritual, like fire or air, and can only be seen by those in whom the Spirit of God dwells. They attack men by means of lower forms of matter, and come to them whenever they are diseased, and sometimes they cause disorders of the body, but when they are struck by the power of the word of God, they flee in terror, and the sick person is healed.(2) Various kinds of roots, and the relations of bones and sinews, are the material elements through which demons work.(3) Some of those who are called gods by the Greeks, but are in reality demons, possess the bodies of certain men, and then by publicly leaving them they destroy the disease they themselves had created, and the sick are restored to health.(4) Demons, says Cyprian of Carthage, lurk under consecrated statues, and inspire false oracles, and control the lots and omens.(5) They enter into human bodies and feign various maladies in order to induce men to offer sacrifices for their recovery that they may gorge themselves with the fumes, and then they heal them. They are really the authors of the miracles attributed to heathen deities.(6)

      Tertullian enters into minute details regarding angels and demons. Demons are the offspring of the fallen angels, and their work is the destruction of the human race. They inflict diseases and other painful calamities upon our bodies, and lead astray our souls. From their wonderful subtleness and tenuity they find their way into both parts of our composition. Their spirituality enables them to do much harm to men, for being invisible and impalpable they appear rather in their effects than in their action. They blight the apples and the grain while in the flower, as by some mysterious poison in the breeze, and kill them in the bud, or nip them before they are ripe, as though in some inexpressible way the tainted air poured forth its pestilential breath. In the same way demons and angels breathe into the soul and excite its corruptions, and especially mislead men by inducing them to sacrifice to false deities in order that they may thus obtain their peculiar food of fumes of flesh and blood. Every spirit, whether angel or demon, has wings; therefore they are everywhere in a moment. The whole world is but one place to them, and all that takes place anywhere they can know and report with equal facility. Their swiftness is believed to be divine because their substance is unknown, and thus they seek to be considered the authors of effects which they merely report, as, indeed, they sometimes are of the evil, but never of the good. They gather intimations of the future from hearing the Prophets read aloud, and set themselves up as rivals of the true God by stealing His divinations. From inhabiting the air, and from their proximity to the stars and commerce with the clouds, they know the preparation of celestial phenomena, and promise beforehand the rains which they already feel coming. They are very kind in reference to the cure of diseases, Tertullian ironically says, for they first make people ill, and then, by way of performing a miracle, they prescribe remedies either novel or contrary to common experience, and then, removing the cause, they are believed to have healed the sick.(1) If any one possessed by a demon be brought before a tribunal, Tertullian affirms that the evil spirit, when ordered by a Christian, will at once confess that he is a demon.(2) The fallen angels were the discoverers of astrology and magic.(3) Unclean spirits hover over waters in imitation of the brooding (gestatio) of the Holy Spirit in the beginning, as, for instance, over dark fountains and solitary streams, and cisterns in baths and dwelling-houses, and similar places, which are said to carry one off (rapere), that is to say, by the force of the evil spirit.(4) The fallen angels disclosed to the world unknown material substances, and various arts, such as metallurgy, the properties of herbs, incantations, and interpretation of the stars; and to women specially they revealed all the secrets of personal adornment.(5) There is scarcely any man who is not attended by a demon; and it is well known that untimely and violent deaths, which are attributed to accidents, are really caused by demons.(6) Those who go to theatres may become specially accessible to demons. There is the instance, the Lord is witness (domino teste), of the woman who went to a theatre and came back possessed by a demon; and, on being cast out, the evil spirit replied that he had a right to act as he did, having found her within his limits. There was another case, also well known, of a woman who, at night, after having been to a theatre, had a vision of a winding sheet (linteum), and heard the name of the tragedian whom she had seen mentioned with reprobation and, five days after, the woman was dead.(1) Origen attributes augury and divination through animals to demons. In his opinion certain demons, offspring of the Titans or Giants, who haunt the grosser parts of bodies and the unclean places of the earth, and who, from not having earthly bodies, have some power of divining the future, occupy themselves with this. They secretly

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