Augustin Calmet - The Phantom World; or, The philosophy of spirits, apparitions, &c, &c.

Calmet was a man of great integrity and considerable acumen, but he passed an innocent and exemplary life in studious seclusion; he mixed little with the world at large, resided remote "from courts, and camps, and strife of war or peace;" and there appears occasionally in his writings a kind of nervous apprehension lest the dogmas of the church to which he was pledged should be less capable than he could wish of satisfactory investigation. When he meets with tales like those of the vampires or vroucolacas, which concern only what he considered a heretical church, and with which, therefore, he might deal according to his own will – apply to them the ordinary rules of evidence, and treat them as mundane affairs – there he is clear-sighted, critical and acute, and accordingly he discusses the matter philosophically and logically, and concludes without fear of sinning against the church, that the whole is delusion. When, on the other hand, he has to deal with cases of demoniacal possession, in countries under the rule of the Roman hierarchy, he contents himself with the decisions of the scholastic divines and the opinions of the fathers, and makes frequent references to the decrees of various provincial parliaments. The effects of such a state of mind upon scientific and especially metaphysical investigation, may be easily imagined, and are to be traced more or less distinctly in every page of the work before us.

To conclude: books like this – the "Disquisitiones Magicæ" of Delrio, the "Demonomanie" of Bodin, the "Malleus Maleficarum" of Sprengel, and the like, are at no time to be regarded merely as subjects of amusement; they have their philosophical value; they have a still greater historical value; and they show how far even upright minds may be warped by imperfect education, and slavish deference to authority.

The edition here followed is that of 1751, which contains the latest corrections of the author, and several additional pieces, which are all included in the present volumes.

The great number of authors who have written upon the apparitions of angels, demons, and disembodied souls is not unknown to me; and I do not presume sufficiently on my own capacity to believe that I shall succeed better in it than they have done, and that I shall enhance their knowledge and their discoveries. I am perfectly sensible that I expose myself to criticism, and perhaps to the mockery of many readers, who regard this matter as done with, and decried in the minds of philosophers, learned men, and many theologians. I must not reckon either on the approbation of the people, whose want of discernment prevents their being competent judges of this same. My aim is not to foment superstition, nor to feed the vain curiosity of visionaries, and those who believe without examination everything that is related to them as soon as they find therein anything marvelous and supernatural. I write only for reasonable and unprejudiced minds, which examine things seriously and coolly; I speak only for those who assent even to known truth but after mature reflection, who know how to doubt of what is uncertain, to suspend their judgment on what is doubtful, and to deny what is manifestly false.

As for pretended freethinkers, who reject everything to distinguish themselves, and to place themselves above the common herd, I leave them in their elevated sphere; they will think of this work as they may consider proper, and as it is not calculated for them, apparently they will not take the trouble to read it.

I undertook it for my own information, and to form to myself a just idea of all that is said on the apparitions of angels, of the demon, and of disembodied souls. I wished to see how far that matter was certain or uncertain, true or false, known or unknown, clear or obscure.

In this great number of facts which I have collected I have endeavored to make a choice, and not to heap together too great a multitude of them, for fear that in the too numerous examples the doubtful might not harm the certain, and in wishing to prove too much I might prove absolutely nothing. There will, even amongst those I have cited, be found some which will not easily be credited by many readers, and I allow them to regard them as not related.

I beg those readers, nevertheless, to discern justly amongst these facts and instances; after which they can with me form their opinion – affirm, deny, or remain in doubt.

From the respect which every man owes to truth, and the veneration which a Christian and a priest owes to religion, it appeared to me very important to undeceive people respecting the opinion which they have of apparitions, if they believe them all to be true; or to instruct them and show them the truth and reality of a great number, if they think them all false. It is always shameful to be deceived; and in regard to religion, to believe on light grounds, to remain wilfully in doubt, or to maintain oneself without any reason in superstition and illusion; it is already much to know how to doubt wisely, and not to form a decided opinion beyond what one really knows.

I never had any idea of treating profoundly the matter of apparitions; I have treated of it, as it were, by chance, and occasionally. My first and principal object was to discourse of the vampires of Hungary. In collecting my materials on that subject, I found many things concerning apparitions; the great number of these embarrassed this treatise on vampires. I detached some of them, and thus have composed this treatise on apparitions: there still remains a large number of them, which I might have separated for the better arrangement of this treatise. Many persons here have taken the accessory for the principal, and have paid more attention to the first part than to the second, which was, however, the first and the principal in my design. For I own I have always been much struck with what was related of the vampires or ghosts of Hungary, Moravia, and Poland; of the vroucolacas of Greece; and of the excommunicated, who are said not to rot. I thought I ought to bestow on it all the attention in my power; and I have deemed it right to treat on this subject in a particular dissertation. After having deeply studied it, and obtaining as much information as I was able, I found little solidity and certainty on the subject; which, joined to the opinion of some prudent and respectable persons whom I consulted, had induced me to give up my design entirely, and to renounce laboring on a subject which is so contradictory, and embraces so much uncertainty.

But looking at the matter in another point of view, I resumed my pen, decided upon undeceiving the public, if I found that what was said of it was absolutely false; showing that what is uttered on this subject is uncertain, and that one ought to be very reserved in pronouncing on these vampires, which have made so much noise in the world for a certain time, and still divide opinions at this day, even in the countries which are the scene of their pretended return, and where they appear; or to show that what has been said and written on this subject is not destituteof probability, and that the subject of the return of vampires is worthy the attention of the curious and the learned, and deserves to be seriously studied, to have the facts related of it examined, and the causes, circumstances, and means sounded deeply.

I am then about to examine this question as a historian, philosopher, and theologian. As a historian, I shall endeavor to discover the truth of the facts; as a philosopher, I shall examine the causes and circumstances; lastly, the knowledge or light of theology will cause me to deduce consequences as relating to religion. Thus I do not write in the hope of convincing freethinkers and pyrrhonians, who will not allow the existence of ghosts or vampires, nor even of the apparitions of angels, demons, and spirits; nor to intimidate those weak and credulous, by relating to them extraordinary stories of apparitions. I do not reckon either on curing the superstitious of their errors, nor the people of their prepossessions; not even on correcting the abuses which arise from this unenlightened belief, nor of doing away all the doubts which may be formed on apparitions; still less do I pretend to erect myself as a judge and censor of the works and sentiments of others, nor to distinguish myself, make myself a name, or divert myself, by spreading abroad dangerous doubts upon a subject which concerns religion, and from which they might make wrong deductions against the certainty of the Scriptures, and against the unshaken dogmas of our creed. I shall treat it as solidly and gravely as it merits; and I pray God to give me that knowledge which is necessary to do it successfully.