Part 10

The devil, who, as is well known, is a wicked aper of the deeds of saints, would also have his rod or wand, with which he gratified the sorcerers: Medea and Circe were always armed with this mysterious instrument. Hence, a magician never appears at the opera without his rod, and on which account they call their parts, "_rôles de baguette_." No performer with cups and balls can manage his hey presto! without his rod or wand.

Springs of water and hidden treasures are discovered by means of a rod made of a hazel twig, which fails not to press the hand of a fool who holds it too fast, but which turns about easily in that of a knave. M. Formey, secretary of the academy of Berlin, explains this phenomenon by that of the loadstone. All the conjurers of past times, it was thought, repaired to a sabbath or assembly on a magic rod or on a broom-stick; and judges, who were no conjurers, burned them.

Birchen rods are formed of a handful of twigs of that tree with which malefactors are scourged on the back. It is indecent and shameful to scourge in this manner the posteriors of young boys and girls; a punishment which was formerly that of slaves. I have seen, in some colleges, barbarians who have stripped children almost naked; a kind of executioner, often intoxicated, lacerate them with long rods, which frequently covered them with blood, and produced extreme inflammation. Others struck them more gently, which from natural causes has been known to produce consequences, especially in females, scarcely less disgusting.

By an incomprehensible species of police, the Jesuits of Paraguay whipped the fathers and mothers of families on their posteriors. Had there been no other motive for driving out the Jesuits, that would have sufficed.

ROME (COURT OF).

Before the time of Constantine, the bishop of Rome was considered by the Roman magistrates, who were unacquainted with our holy religion, only as the chief of a sect, frequently tolerated by the government, but frequently experiencing from it capital punishment. The names of the first disciples, who were by birth Jews, and of their successors, who governed the little flock concealed in the immense city of Rome, were absolutely unknown by all the Latin writers. We well know that everything was changed, and in what manner everything was changed under Constantine.

The bishop of Rome, protected and enriched as he was, was always in subjection to the emperors, like the bishop of Constantinople, and of Nicomedia, and every other, not making even the slightest pretension to the shadow of sovereign authority. Fatality, which guides the affairs of the universe, finally established the power of the ecclesiastical Roman court, by the hands of the barbarians who destroyed the empire.

The ancient religion, under which the Romans had been victorious for such a series of ages, existed still in the hearts of the population, notwithstanding all the efforts of persecution, when, in the four hundred and eighth year of our era, Alaric invaded Italy and beseiged Rome. Pope Innocent I. indeed did not think proper to forbid the inhabitants of that city sacrificing to the gods in the capitol, and in the other temples, in order to obtain the assistance of heaven against the Goths. But this same Pope Innocent, if we may credit Zosimus and Orosius, was one of the deputation sent to treat with Alaric, a circumstance which shows that the pope was at that time regarded as a person of considerable consequence.

When Attila came to ravage Italy in 452, by the same right which the Romans themselves had exercised over so many and such powerful nations; by the right of Clovis, of the Goths, of the Vandals, and the Heruli, the emperor sent Pope Leo I., assisted by two personages of consular dignity, to negotiate with that conqueror. I have no doubt, that agreeably to what we are positively told, St. Leo was accompanied by an angel, armed with a flaming sword, which made the king of the Huns tremble, although he had no faith in angels, and a single sword was not exceedingly likely to inspire him with fear. This miracle is very finely painted in the Vatican, and nothing can be clearer than that it never would have been painted unless it had actually been true. What

## particularly vexes and perplexes me is this angel's suffering Aquileia,

and the whole of Illyria, to be sacked and ravaged, and also his not preventing Genseric, at a later period, from giving up Rome to his soldiers for fourteen days of plunder. It was evidently not the angel of extermination.

Under the exarchs, the credit and influence of the popes augmented, but even then they had not the smallest degree of civil power. The Roman bishop, elected by the people, craved protection for the bishop, of the exarch of Ravenna, who had the power of confirming or of cancelling the election.

After the exarchate was destroyed by the Lombards, the Lombard kings were desirous of becoming masters also of the city of Rome; nothing could certainly be more natural.

Pepin, the usurper of France, would not suffer the Lombards to usurp that capital, and so become too powerful against himself; nothing again can be more natural than this.

It is pretended that Pepin and his son Charlemagne gave to the Roman bishops many lands of the exarchate, which was designated the Justices of St. Peter--"_les Justices de St. Pierre_." Such is the real origin of their temporal power. From this period, these bishops appear to have assiduously exerted themselves to obtain something of rather more consideration and of more consequence than these justices.

We are in possession of a letter from Pope Arian I. to Charlemagne, in which he says, "The pious liberality of the emperor Constantine the Great, of sacred memory, raised and exalted, in the time of the blessed Roman Pontiff, Sylvester, the holy Roman Church, and conferred upon it his own power in this portion of Italy."

From this time, we perceive, it was attempted to make the world believe in what is called the Donation of Constantine, which was, in the sequel, for a period of five hundred years, not merely regarded as an article of faith, but an incontestable truth. To entertain doubts on the subject of this donation included at once the crime of treason and the guilt of mortal sin.

After the death of Charlemagne, the bishop augmented his authority in Rome from day to day; but centuries passed away before he came to be considered as a sovereign prince. Rome had for a long period a patrician municipal government.

Pope John XII., whom Otho I., emperor of Germany, procured to be deposed in a sort of council, in 963, as simoniacal, incestuous, sodomitical, an atheist, in league with the devil, was the first man in Italy as patrician and consul, before he became bishop of Rome; and notwithstanding all these titles and claims, notwithstanding the influence of the celebrated Marosia, his mother, his authority was always questioned and contested.

Gregory VII., who from the rank of a monk became pope, and pretended to depose kings and bestow empires, far from being in fact complete master of Rome, died under the protection, or rather as the prisoner of those Norman princes who conquered the two Sicilies, of which he considered himself the paramount lord.

In the grand schism of the West, the popes who contended for the empire of the world frequently supported themselves on alms.

It is a fact not a little extraordinary that the popes did not become rich till after the period when they dared not to exhibit themselves at Rome.

According to Villani, Bertrand de Goth, Clement V. of Bordeaux, who passed his life in France, sold benefices publicly, and at his death left behind him vast treasures.

The same Villani asserts that he died worth twenty-five millions of gold florins. St. Peter's patrimony could not certainly have brought him such a sum.

In a word, down to the time of Innocent VIII., who, made himself master of the castle of St. Angelo, the popes never possessed in Rome actual sovereignty.

Their spiritual authority was undoubtedly the foundation of their temporal; but had they confined themselves to imitating the conduct of St. Peter, whose place it was pretended they filled, they would never have obtained any other kingdom than that of heaven. Their policy always contrived to prevent the emperors from establishing themselves at Rome, notwithstanding the fine and flattering title of "king of the Romans." The Guelph faction always prevailed in Italy over the Ghibelline. The Romans were more disposed to obey an Italian priest than a German king.

In the civil wars, which the quarrel between the empire and the priesthood excited and kept alive for a period of five hundred years, many lords obtained sovereignties, sometimes in quality of vicars of the empire, and sometimes in that of vicars of the Holy See. Such were the princes of Este at Ferrara, the Bentivoglios at Bologna, the Malatestas at Rimini, the Manfredis at Faenza, the Bagliones at Perouse, the Ursins in Anguillara and in Serveti, the Collonas in Ostia, the Riarios at Forli, the Montefeltros in Urbino, the Varanos in Camerino, and the Gravinas in Senigaglia.

All these lords had as much right to the territories they possessed as the popes had to the patrimony of St. Peter; both were founded upon donations.

It is known in what manner Pope Alexander VI. made use of his bastard to invade and take possession of all these principalities. King Louis XII. obtained from that pope the cancelling of his marriage, after a cohabitation of eighteen years, on condition of his assisting the usurper.

The assassinations committed by Clovis to gain possession of the territories of the petty kings who were his neighbors, bear no comparison to the horrors exhibited on this occasion by Alexander and his son.

The history of Nero himself is less abominable; the atrocity of whose crimes was not increased by the pretext of religion; and it is worth observing, that at the very time these diabolical excesses were performed, the kings of Spain and Portugal were suing to that pope, one of them for America, and the other for Asia, which the monster accordingly granted them in the name of that God he pretended to represent. It is also worth observing that not fewer than a hundred thousand pilgrims flocked to his jubilee and prostrated themselves in adoration of his person.

Julius II. completed what Alexander had begun. Louis XII., born to become the dupe of all his neighbors, assisted Julius in seizing upon Bologna and Perouse. That unfortunate monarch, in return for his services, was driven out of Italy, and excommunicated by the very pope whom the archbishop of Auch, the king's ambassador at Rome, addressed with the words "your wickedness," instead of "your holiness."

To complete his mortification, Anne of Brittany, his wife, a woman as devout as she was imperious, told him in plain terms, that he would be damned for going to war with the pope.

If Leo X. and Clement VII. lost so many states which withdrew from the papal communion, their power continued no less absolute than before over the provinces which still adhered to the Catholic faith. The court of Rome excommunicated the emperor Henry III., and declared Henry IV. unworthy to reign.

It still draws large sums from all the Catholic states of Germany, from Hungary, Poland, Spain, and France. Its ambassadors take precedence of all others; it is no longer sufficiently powerful to carry on war; and its weakness is in fact its happiness. The ecclesiastical state is the only one that has regularly enjoyed the advantages of peace since the sacking of Rome by the troops of Charles V. It appears, that the popes have been often treated like the gods of the Japanese, who are sometimes presented with offerings of gold, and sometimes thrown into the river.

SAMOTHRACE.

Whether the celebrated isle of Samothrace be at the mouth of the river Hebrus, as it is said to be in almost all the geographical dictionaries, or whether it be twenty miles distant from it, which is in fact the case, is not what I am now investigating.

This isle was for a long time the most famous in the whole archipelago, and even in the whole world. Its deities called Cabiri, its hierophants, and its mysteries, conferred upon it as much reputation as was obtained not long since by St. Patrick's cave in Ireland.

This Samothrace, the modern name of which is Samandrachi, is a rock covered with a very thin and barren soil, and inhabited by poor fishermen. They would be extremely surprised at being told of the glory which was formerly connected with their island; and they would probably ask, What is glory?

I inquire, what were these hierophants, these holy free masons, who celebrated their ancient mysteries in Samothrace, and whence did they and their gods Cabiri come?

It is not probable that these poor people came from Phœnicia, as Bochart infers by a long train of Hebrew etymologies, and as the Abbé Barrier, after him, is of opinion also. It is not in this manner that gods gain establishments in the world. They are like conquerors who subjugate nations, not all at once, but one after another. The distance from Phœnicia to this wretched island is too great to admit of the supposition that the gods of the wealthy Sidon and the proud Tyre should come to coop themselves up in this hermitage. Hierophants are not such fools.

The fact is, that there were gods of the Cabiri, priests of the Cabiri, and mysteries of the Cabiri, in this contemptible and miserable island. Not only does Herodotus mention them, but the Phœnician historian Sanchoniathon, who lived long before Herodotus, speaks of them in those fragments which have been so fortunately preserved by Eusebius. What is worse still, this Sanchoniathon, who certainly lived before the period in which Moses flourished, cites the great Thaut, the first Hermes, the first Mercury of Egypt; and this same great Thaut lived eight hundred years before Sanchoniathon, as that Phœnician acknowledges himself.

The Cabiri were therefore in estimation and honor two thousand and three or four hundred years before the Christian era.

Now, if you are desirous of knowing whence those gods of the Cabiri, established in Samothrace, came, does it not seem probable that they came from Thrace, the country nearest to that island, and that that small island was granted them as a theatre on which to act their farces, and pick up a little money? Orpheus might very possibly be the prime minstrel of these gods.

But who were these gods? They were what all the gods of antiquity were, phantoms invented by coarse and vulgar knaves, sculptured by artisans coarser still, and adored by brutes having the name of men.

There were three sorts of Cabiri; for, as we have already observed, everything in antiquity was done by threes. Orpheus could not have made his appearance in the world until long after the invention of these three gods; for he admits only one in his mysteries. I am much disposed to consider Orpheus as having been a strict Socinian.

I regard the ancient gods Cabiri as having been the first gods of Thrace, whatever Greek names may have been afterwards given to them.

There is something, however, still more curious, respecting the history of Samothrace. We know that Greece and Thrace were formerly afflicted by many inundations. We have read of the deluges of Deucaleon and Ogyges. The isle of Samothrace boasted of a yet more ancient deluge; and its deluge corresponds, in point of time, with the period in which it is contended that the ancient king of Thrace, Xixuter, lived, whom we have spoken of under the article on "Ararat."

You may probably recollect that the gods of Xixuter, or Xissuter, who were in all probability the Cabiri, commanded him to build a vessel about thirty thousand feet long, and a hundred and twelve wide; that this vessel sailed for a long time over the mountains of Armenia during the deluge; that, having taken on board with him some pigeons and many other domestic animals, he let loose his pigeons to ascertain whether the waters had withdrawn; and that they returned covered with dirt and slime, which induced Xixuter to resolve on disembarking from his immense vessel.

You will say that it is a most extraordinary circumstance that Sanchoniathon does not make any mention of this curious adventure. I reply, that it is impossible for us to decide whether it was mentioned in his history or not, as Eusebius, who has only transmitted to us some fragments of this very ancient historian, had no particular inducement to quote any passage that might have existed in his work respecting the ship and pigeons. Berosus, however, relates the case, and he connects it with the marvellous, according to the general practice of the ancients. The inhabitants of Samothrace had erected monuments of this deluge.

What is more extraordinary and astonishing still is, as indeed we have already partly remarked, that neither Greece nor Thrace, nor the people of any other country, ever knew anything of the real and great deluge, the deluge of Noah.

How could it be possible, we once more ask, that an event so awful and appalling as that of the submersion of the whole earth should be unknown by the survivors? How could the name of our common father, Noah, who re-peopled the world, be unknown to all those who were indebted to him for life? It is the most prodigious of all progidies, that, of so many grandchildren, not one should have ever spoken of his grandfather!

I have applied to all the learned men that I have seen, and said, Have you ever met with any old work in Greek, Tuscan, Arabian, Egyptian, Chaldæan, Indian, Persian, or Chinese, in which the name of Noah is to be found? They have all replied in the negative. This is a fact that perpetually perplexes and confounds me.

But that the history of this universal inundation should be found in a single page of a book written in the wilderness by fugitives, and that this page should have been unknown to all the rest of the world till about nine hundred years after the foundation of Rome--this perfectly petrifies me. I cannot not recover from its impression. The effect is completely overpowering. My worthy reader, let us both together exclaim: "_O altitudo ignorantiarum!_"

[Illustration: Samson Destroying the Temple.]

SAMSON.

In quality of poor alphabetical compilers, collectors of anecdotes, gatherers of trifles, pickers of rags at the corners of the streets, we glorify ourselves with all the pride attached to our sublime science, on having discovered that "Samson the Strong," a tragedy, was played at the close of the sixteenth century, in the town of Rouen, and that it was printed by Abraham Couturier. John Milton, for a long time a schoolmaster of London, afterwards Latin secretary to the protector, Cromwell--Milton, the author of "Paradise Lost" and "Paradise Regained"--wrote the tragedy of "Samson Agonistes"; and it is very unfortunate that we cannot tell in what year.

We know, however, that it has been printed with a preface, in which much is boasted, by one of our brethren, the commentator named Paræus, who first perceived by the force of his genius, that the Apocalypse is a tragedy. On the strength of this discovery he divided the Apocalypse into five acts, and inserted choruses worthy of the elegance and fine nature of the piece. The author of this preface speaks to us of the fine tragedies of St. Gregory of Nazianzen. He asserts, that a tragedy should never have more than five acts, and to prove it, he gives us the "Samson Agonistes" of Milton, which has but one. Those who like elaborate declamation will be satisfied with this piece.

A comedy of Samson was played for a long time in Italy. A translation of it was made in Paris in 1717, by one named Romagnesi; it was represented on the French theatre of the pretended Italian comedy, formerly the palace of the dukes of Burgundy. It was published, and dedicated to the duke of Orleans, regent of France.

In this sublime piece, Arlequin, the servant of Samson, fights with a turkey-cock, whilst his master carries off the gates of Gaza on his shoulders.

In 1732, it was wished to represent, at the opera of Paris, a tragedy of Samson, set to music by the celebrated Rameau; but it was not permitted. There was neither Arlequin nor turkey-cock; but the thing appeared too serious; besides, certain people were very glad to mortify Rameau, who possessed great talents. Yet at that time they performed the opera of "Jephthah," extracted from the Old Testament, and the comedy of the "Prodigal Son," from the New Testament.

There is an old edition of the "Samson Agonistes" of Milton, preceded by an abridgment of the history of the hero. The following is this abridgment:

The Jews, to whom God promised by oath all the country which is between the river of Egypt and the Euphrates, and who through their sins never had this country, were on the contrary reduced to servitude, which slavery lasted for forty years. Now there was a Jew of the tribe of Dan, named Manoah; and the wife of this Manoah was barren; and an angel appeared to this woman, and said to her, "Behold, thou shalt conceive and bear a son; and now drink no wine nor strong drink, neither eat any unclean thing; for the child shall be a Nazarite to God, from the womb to the day of his death."

The angel afterwards appeared to the husband and wife; they gave him a kid to eat; he would have none of it, and disappeared in the midst of the smoke; and the woman said, We shall surely die, because we have seen God; but they died not.

The slave Samson being born, was consecrated a Nazarite. As soon as he was grown up, the first thing he did was to go to the Phœnician or Philistine town of Timnath, to court a daughter of one of his masters, whom he married.

In going to his mistress he met a lion, and tore him in pieces with his naked hand, as he would have done a kid. Some days after, he found a swarm of bees in the throat of the dead lion, with some honey, though bees never rest on carrion.

Then he proposed this enigma to his companions: Out of the eater came forth meat, and out of the strong came forth sweetness: if you guess, I will give you thirty tunics and thirty gowns; if not, you shall give me thirty gowns and thirty tunics. The comrades, not being able to guess in what the solution of the enigma consisted, gained over the young wife of Samson; she drew the secret from her husband, and he was obliged to give them thirty tunics and thirty gowns. "Ah," said he to them, "if ye had not ploughed with my heifer, ye would not have found out my riddle."

Soon after, the father-in-law of Samson gave another husband to his daughter.

Samson, enraged at having lost his wife, immediately caught three hundred foxes, tied them two together by the tails with lighted firebrands, and they fired the corn of the Philistines.