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 to give him the land of Canaan, would send his angel[68] to dispose all things according to his wishes. Examples of similar apparitions of tutelary angels, derived from the Old Testament, might here be multiplied, but the circumstance does not require a greater number of proofs.
Under the new dispensation, the apparitions of good angels, of guardian spirits, are not less frequent in most authentic stories; there are few saints to whom God has not granted similar favors: we may cite, in particular, St. Frances, a Roman lady of the sixteenth century, who saw her guardian angel, and he talked to her, instructed her, and corrected her.
Footnotes:
[59] D'Herbelot, Bibl. Orient. Perith. Dives, 785. Idem, 243, p. 85.
[60] Gen. vi. 2.
[61] Joseph. Antiq. lib. i. c. 4. Philo, De Gigantibus. Justin. Apol. Turtul. de Animâ. Vide Commentatores in Gen. iv.
[62] Acts xii. 15.
[63] Acts x. 2, 3.
[64] 1 Cor. xi. 10.
[65] Acts xxvii. 21, 22.
[66] Gen. xvi. 9.
[67] Gen. xxii. 11, 17.
[68] Gen. xxiv. 7.
CHAPTER V.
OPINION OF THE GREEKS AND ROMANS ON THE APPARITIONS OF GOOD GENII.
Jamblichus, a disciple of Porphyry,[69] has treated the matter of genii and their apparition more profoundly than any other author of antiquity. It would seem, to hear him discourse, that he knew both the genii and their qualities, and that he had with them the most intimate and continual converse. He affirms that our eyes are delighted by the appearance of the gods, that the apparitions of the archangels are terrible; those of angels are milder; but when demons and heroes appear, they inspire terror; the archontes, who preside over this world, cause at the same time an impression of grief and fear. The apparition of souls is not quite so disagreeable as that of heroes. In the appearance of the gods there is order and mildness, confusion and disorder in that of demons, and tumult in that of the archontes.
When the gods show themselves, it seems as if the heavens, the sun and moon, were all about to be annihilated; one would think that the earth could not support their presence. On the appearance of an archangel, there is an earthquake in every part of the world; it is preceded by a stronger light than that which accompanies the apparition of the angels; at the appearance of a demon it is less strong, and diminishes still more when it is a hero who shows himself.
The apparitions of the gods are very luminous; those of angels and archangels less so; those of demons are dark, but less dark than those of heroes. The archontes, who preside over the brightest things in this world, are luminous; but those which are occupied only with what is material, are dark. When souls appear, they resemble a shade. He continues his description of these apparitions, and enters into tiresome details on the subject; one would say, to hear him, that that there was a most intimate and habitual connection between the gods, the angels, the demons, and the souls separated from the body, and himself. But all this is only the work of his imagination; he knew no more than any other concerning a matter which is above the reach of man's understanding. He had never seen any apparitions of gods or heroes, or archontes; unless we say that there are veritable demons which sometimes appear to men. But to discern them one from the other, as Jamblichus pretends to do, is mere illusion.
The Greeks and Romans, like the Hebrews and Christians, acknowledged two sorts of genii, some good and beneficent, the others bad, and causing evil. The ancients even believed that every one of us received at our birth a good and an evil genius; the former procured us happiness and prosperity, the latter engaged us in unfortunate enterprises, inspired us with unruly desires, and cast us into the worst misfortunes. They assigned genii, not only to every person, but also to every house, every city, and every province.[70] These genii are considered as good, beneficent,[71] and worthy of the worship of those who invoke them. They were represented sometimes under the form of a serpent, sometimes as a child or a youth. Flowers, incense, cakes, and wine were offered to them.[72] Men swore by the names of the genii.[73] It was a great crime to perjure one's self after having sworn by the genius of the emperor, says Tertullian;[74] Citius apud vos per omnes Deos, quàm per unicum Genium Cæsaris perjuratur.
We often see on medals the inscription, Genio populi Romani; and when the Romans landed in a country, they failed not to salute and adore its genius, and to offer him sacrifices.[75] In short, there was neither kingdom, nor province, nor town, nor house, nor door, nor edifice, whether public or private, which had not its genius.[76]
We have seen above what Jamblichus informs us concerning apparitions of the gods, genii, good and bad angels, heroes, and the archontes who preside over the government of the world.
Homer, the most ancient of Greek writers, and the most celebrated theologian of Paganism, relates several apparitions both of gods and heroes, and also of the dead. In the Odyssey,[77] he represents Ulysses going to consult the sorcerer Tiresias; and this diviner having prepared a grave or trench full of blood to evoke the manes, Ulysses draws his sword to prevent them from coming