“Evil books will be abundant on earth and the sprits of darkness will spread everywhere a universal slackening of all that concerns the service of God. They will have great power over Nature: there will be churches built to serve these spirits. People will be transported from one place to another by these evil spirits, even priests, for they will not have been guided by the good spirit of the Gospel which is a spirit of humility, charity and zeal for the glory of God. On occasions, the dead and the righteous will be brought back to life. (That is to say that these dead will take on the form of righteous souls which had lived on earth, in order to lead men further astray; these so-called resurrected dead, who will be nothing but the devil in this form, will preach another Gospel contrary to that of the true Christ Jesus, denying the existence of Heaven; that is also to say, the souls of the damned. All these souls will appear as if fixed to their bodies) Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)
There will be thunderstorms which will shake cities, earthquakes which will swallow up countries. Voices will be heard in the air.Our Lady of La Salette 19 Sept. 1846 (Published by Mélanie 1879)
Here is Nicolas Remy on how witches and demons have great control over nature - just as Out Lady has said.
First, then, he chiefly bases his Apology on the argument that witches pretend to do many things which, by their very nature, it is impossible for them to do; such as the raising up of thunder, clouds, storms, whirlwinds and other tempests, which manifestly have their origin in natural causes. Yet the contrary is not so unheard-of or rare but that it can easily be defended on the authority of not a few writers of no mean repute, but rather highly praised by many men.
Apollonius records that he saw in India Brahmans who could at will produce rain or fair weather. The Assyrians, says Suidas, had among their Chaldeans* a certain Julian (a sage reputed to have written the Theurgica) who, when the Roman army which was being led by Marcus Antoninius against the Marcomannit was suffering from thirst, raised up a cloud from which there immediately fell rain.
Arnuphus, the Egyptian wizard, in the war waged by the ‘Romans against the Quadi, is said to have obtained by his magic spells from Mercury and the other Demons of the air such a torrent of rain that it utterly confused the Quadi and compelled them to yield the victory to the Romans.
Olaus Magnus, IV, 1, borrows from Saxo Grammaticus a similar account of the Biarmenses: “When they could no longer resist the pressure of Regner, the Danish King, against them, and were driven back to their last line of defence, they at last assailed the heavens with incantations and drew from them such a downpour of rain in the face of their enemies that they broke up and routed their whole army.”
Lucius Piso (Apud Plin. II, 54) tells that Numa often called forth lightning by his spells; and that when Tullus Hostilius tried to do the same, but did not observe the due rites and ceremonies, he was struck by the lightning and perished.
Paulus Venetus wrote that the Tartars, a race which now occupies ancient Parthia and Scythia, could by their charms bring darkness upon the earth when they wished ; and that when he was among them he barely escaped being surrounded and robbed by thieves, thanks to this art.
This is similar to what Haito relates in his History of the Sarmatians, that a Tartar standard-bearer, seeing his line wavering and nearly broken, enveloped the enemy in such a thick darkness that they were slaughtered almost to a man. The Emperor Constantine, a man whom Zonaras testifies to have been of the most devoted orthodoxy, believed in the efficacy of magic arts to ward off from the young vines rain and winds and hail; but later this practice is specifically condemned in the books of the Imperial Archives; for, as is noted by Theodorus Balsamon in the Nomocanon, they who use such magic arts are punishable by the law, even if they act in order to obtain some good and to ensure the fertility of the crops.
If, then, such misfortunes can be averted by incantations, it will not seem absurd that they can conversely be caused. Constantius, the son of that Constantine, bore no uncertain witness as to this, when he decreed that they who by their magic arts so disturbed the elements were to be destroyed as a deadly plague. S. Augustine does not disagree with this opinion when he admits that, with God’s permission, the elements can be disturbed by sorcerers (In Psal. Ixxviii, ver. 49): and S. Thomas (In postil, sua in Job) subscribed to this when he affirms that the Demons can gather clouds in the air, drive them before the wind and even send out fire from them.
This has been eloquently interpreted—as indeed is clarified everything that he touches, by that most eminent and honored jurisconsult Pierre Gregoire Canon Law, Syntaxis artis mirabilis in tres partes digesta, Lib. IV, cap. xlvi, n. 3: “And now,” he says, speaking of Demons, “that we have
Our fruitful shoots set early in our furrows
they raise up rains and winds and tempests in the air, condensed from the fumes of the earth and the vapors of the sea (for they have no other origin), and from the midst of these they form and cast forth hurricanes, comets, thunderbolts, and many such signs and portents, in the fashioning of which they show themselves to be marvelous workmen, having regard to the material from which they are formed.”
But, says my opponent, it matters not whether the belief in all this is based on the credulity of the ignorant ancients, or on the confirmation of recent authors: in any case it is the height of rashness and madness to maintain in this way that Nature is so utterly under the control of the Demons that she must perform their bidding, and so submit to their yoke that she must take from them the time and degree of her rain and thunder. I answer that no one (I think) who is in the least conversant with the works of Theologians will deny that, subject to the will of God, the Demons are concerned in such tempests in the character of an Adrastia, and are (as Chrysippus (Plut, de sera num. uindicta, Idem probl. 51) and after him S. Basil (Un cap. 13. Esaiae, and Psal. 78) says) the executioners and ministers of divine vengeance, who visit and destroy mankind and their works with disasters and calamities.
The words of S. Paul are well known, where he says that power over the air is given to Demons (Ephesians, ii, 2): and in the Apocalypse we read of the Powers of the air sending forth such thunder- bolts and lightnings. Plutarch (Jn tract, de uitanda ase) also quotes Empe- docles as calling the Demons ‘‘Wanderers of the air,” that is, as he himself interprets it elsewhere, the occupiers of the nether air under the heavens, endowed, as Xenocrates* says (Apud eundem Plutarch. In Iside et Osiride) with the greatest malignity and eagerness and Soldness in doing evil.
If then this office is thus delegated to them, and they are as it were commissioned to fulfill God’s wrath against man by means of the very forces of Nature, it must be less difficult to believe that they have witches as their associates in this work: not for the sake of the help that they can give in performing what everybody knows that the Demons can do without the need of any help, but so that the Demon may make them more prone to do evil and injury, and by their complicit more and more abandoned to all crime. He cheats them into the belief that they have some marvelous power to perform these difficult and miraculous tasks, and so drives them on and on, fatiguing them with the heavy burden of the exacting and tedious duties which he imposes on them. For so it is that this benevolent Master refreshes his disciples with perpetual hardship, labor and molestation.
Nor should our belief in this matter be at all strained by any consideration of the absurdity and incompatibility with natural laws of the supposition that, notwithstanding their solid weight, men are lifted up and borne on high through the air. For we freely admit at the start that these things have no part with the laws of Nature; but that such prodigies and portents manifest themselves in spite of and to the amazement of Nature, so that anyone who writes to ascribe them to natural causes might just as well try to touch the heavens with his finger.
For it is not fitting to think according to the standards of human reasoning and judgement of matters which manifestly surpass all the bounds and limits set by Nature. Simon Magus (according to the testimony of S. Ambrose in the Hexameron and Pope Clement in the Itinerarium), when he was strivin, with S, Peter the Apostle, perform: among other miracles the following: he made himself appear to fly away as if upon wings. Hegesippus (III, 2) writes that he did this in the sight of Nero, but that at the prayers of the Apostle he fell and broke his leg near Aricia, I pass over what Pausanias, in his description of Attica, relates of the poet Muszus, how he had been given by Boreas the gift of flight; what S. Basil (In orat. funeb. Greg. Nanzian.) says concerning the Argive Pegasus; what Herodotus and, after him, S. Grego: the Theologiant (Bbist 22, ad Basilium Magnum) tell of the Scythian Abaris, that he used to ride with the greatest swiftness through the air upon an arrow given him by Apollo. these seem to be fables rather than historical truths; although it is possible that they may have happened with the crafty help of the Cacodemon, whom all know that the Pagans in the delusion of their impious errors worshiped under the name of Apollo, Aeolus, and the other Gods.
For this is no more difficult of belief than that which more recent authors have written concerning Antidius,} Bishop of Tours; that he rode upon the Devil so that he might reach Rome with the greater speed and there as soon as possible recall the Pope from some evil undertaking. And even if these stories are not true, we have not far to seek; for we know that, as the Gospels relate, the man possessed with an unclean spirit broke the chains and fetters with which he was bound, and was carried by Satan into the wilderness: nay, that Jesus Himself was taken up by him in the Holy Land, and set upon the pinnacle of the Temple. For although it is no part of a devout Christian to inquire why this was done, it would be blasphemous to question that it was done, since we are told of it so plainly in the Holy Gospel. If therefore it once happened to Him who was the vanquisher and conqueror of Satan to be carried through the air by him, why should we be so slow to believe that men, who are so often vulnerable to his attacks, especially those who voluntarily surrender themselves into his power, can at his pleasure be lifted up and borne away through the air?
Finally, if it is desired to pursue this inquiry beyond the evidence of the ancient Annals and of more recent history, what is more common in our own days than the frequent and persistent assertions of witches with regard to this matter, confirmed by the testimony of men who constantly maintain that, not in sleep or with their senses bewitched, but with their own eyes they have seen witches fall from the clouds, or clinging in perplexity to the tops.of trees:or houses, or tying bemused upon the ground? Nor is this mere street-corner gossip ; but it is evidence given upon the most solemn oath in a Court of Justice, as we have more than once shown in this work. Away then with those who would make Nature the standard and rule of all things, so that they think that nothing can happen which does not con- form to her methods and limits!
For thus they constrict the hands and circumscribe the might of God, who forces even the stars to obey His laws; and will not believe that He can do anything except what is credible according to nature. For this is to think too grossly and materially of His works, and, as they say, to render Jove utterly destitute. “Therefore,” says Lucius in Apuleius (Golden Ass, Book 1), “I think nothing impossible; but as the fates have decreed, so do all things happen for mortals.” For to all men there happen many marvelous and almost impossible experiences which, when told to the ignorant, cannot be believed.
Again, it is argued that it is only in their thoughts (which should in no way be amenable to punishment) that witches are concerned: in these disturbances of the elements ; and this is made another plea for their pardon and impunity ; as if only the actual results, but not the evil devising which lead to them (as Cicero says in the Pro Milone), ought to be regarded as punishable. But what is this but an open defence of the blind and impure passions of the heart, in defiance of the express pronouncement of the Gospel (S. Matthew xii), which tells us that the evil thoughts of the heart are the gravest sin in the sight of God? In the last clause of the Decalogue we are warned that they who enviously and covetously imagine some evil device, even if they do not carry their thought into deeds, must nevertheless not be held guiltless, seeing that they have sinned in their hearts.
Can the law regard an accessory to a fact as innocent of that fact?
But it may be objected that this argument is not concerned with those punishments which the Theologians leave to the secret vengeance of God (Acts of God), but only with those that are instituted as an example by human laws (the Blood Penalty), of which they who have themselves admitted nothing which can be taken as evidence of their guilt can in no way be deemed worthy: since thought alone can do no hurt unless it is followed by some action; nor even the attempt itself, unless it results in some injury. Let us concede this, Let it be granted that human law allows some things which are condemned by Divine law. Yet there is no lack in sacred law of the most clearly expressed sanctions for the punishment of the will to sin with the same severity as the actual deed.
The Edicts of Gratian, Valentinian and Theodosius laid down the severest penalties for the man who planned to contract a marriage by force against the will of those who were concerned, even if he did not succeed in his design. He who buys poison with the intention of giving it to his father, although he fails to do so, is held liable to the penalty under the Lex Cornclia De Sicariis.
He who solicits another man’s wife or would seduce her into adultery, although he may not have effected his purpose, is nevertheless extraordinarily punished on account of the abominable lusts of his heart. The man who has even thought of ravishing a holy virgin has to pay the penalty for the actual deed.
In short, where any atrocious and grave crime is concerned, it is enough for a man to have conceived the intention for him to be punished for the fact. It was perhaps for this reason that in our own time the Senate of Paris judged an eminently noble man to be guilty of High Treason because he had only conceived the idea of assassinating the king; in spite of the fact that he had immediately repented of the notion, and had himself laid information against himself.
Now what more abominable thought or concept of an evil mind, what greater wickedness and depravity of the human heart can there be than not only to revolve in the mind and plot and desire that which all other men regard with horror and apprehension—such as thunders and lightnings, the ruin and destruction of the crops, the violent agitation and even uprooting of trees, and the devastation and spoliation of wide and fertile tracts of land; but with might and main, by day and by night, to strive to bring these things about, and to wait upon, support, and as far as they can assist the Demons whom they believe to be the instigators of these upheavals; and in a word to use their every effort and endeavor to please them alone as much as they possibly can, as if in the knowledge that both God and all men were detestable to them?
Such are the sins of thought which, according to S. Basil, De uera uirginitate, should be judged not merely as fancies, but as facts accomplished in the soul; and should, as soon as they manifest themselves as the presence of fire is indicated by smoke, be immediately quelled and extinguished; and are deserving of the heavier penalty, in that there is often more harm in a secretly conceived sin than in an openly committed one. Finally, if a bare guilty thought must by no means be considered penal, and if innocence is sufficiently preserved if you
But nurse a secret rancor in the breast;
then, I suppose, all the provisions of the law are invalid, which decree the most terrible punishment of the flames for blasphemous opinions concerning, God and religion, if they are but lay bare and discovered by word of mouth! Those decrees of the Emperors and Jurists are, forsooth, savage and bloodthirsty, which assigned the same penalty and punishment to not only the accomplices but even the accessories of a crime, as to its actual perpetrators! DEMONOLATRY BK.III CH.XII
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