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

by Augustin Calmet

I know how little we must depend on what Lucian says on this subject; he only speaks of it to make game of it. Philostratus, Jamblicus, and some others, do not merit more consideration; therefore I quote them only to refute them, or to show how far idle and ridiculous credulity has been carried on these matters, which were laughed at by the most sensible among the heathens themselves.

The consequences which I deduce from all these stories, and these poetical fictions, and the manner in which I speak of them in the course of this dissertation, sufficiently vouch that esteem, and give as true and certain only what is so in fact; and that I do not wish to impose on my reader, by relating many things which I myself regard as false, or as doubtful, or even as fabulous. But that ought to be prejudicial to the dogma of the immortality of the soul, and to that of another life, not to the truth of certain apparitions related in Scripture, or proved elsewhere by good testimony.

The first edition of this work having been printed in my absence, and upon an incorrect copy, several misprints have occurred, and even expressions and phrases displeasing and interrupted. I have tried to remedy this in a second edition, and to cast light on those passages which they noticed as demanding explanation, and correcting what might offend scrupulous readers, and prevent the bad consequences which might be derived from what I had said. I have even done more in this third edition. I have retrenched several passages; others I have suppressed; I have profited by the advice which has been given me; and I have replied to the objections which have been made.

People have complained that I took no part, and did not come to a decision on several difficulties which I propose, and that I leave my reader in uncertainty.

I make but little defence against this reproach; I should require more justification if I decided without a perfect knowledge of causes, for one side of the question, at the risk of embracing an error, and of falling into a still greater impropriety. There is wisdom in suspending one's judgment till we have succeeded in finding the very truth.

I have also been told, that certain persons have made a joke of some facts which I have related. If I have related them as certain, and they afford just cause for pleasantry, let the condemnation pass; but if I cited them as fabulous and false, they present no subject for pleasantry; Falsum non est de ratione faceti.

There are certain persons who delight in jesting on the most serious things, and who spare nothing, either sacred or profane. The histories of the Old and New Testament, the most sacred ceremonies of our religion, the lives of the most respectable saints, are not safe from their dull, tasteless pleasantry.

I have been reproached for having related several false histories, several doubtful facts, and several fabulous events. This is true; but I give them for what they are. I have declared several times, that I did not vouch for their truth, that I repeated them to show how false and ridiculous they were, and to deprive them of the credit they might have with the people; and if I had gone at length into their refutation, I thought it right to let my reader have the pleasure of refuting them, supposing him to possess enough good sense and self-sufficiency, to form his own judgment upon them, and feel the same contempt for such stories that I do myself. It is doing too much honor to certain things to refute them seriously.

But another objection, and a much more serious one, is said to be, what I say of the illusions of the demon, leading some persons to doubt of the truth of the apparitions related in Scripture, as well as of the others suspected of falsehood.

I answer, that the consequences deduced from principles are not right, except when things are equal, and the subjects and circumstances the same; without that there can be no application of principles. The facts to which my reasoning applies are related by authors of small authority, by ordinary or common-place historians, bearing no character which deserves a belief of anything superhuman. I can, without attacking their person or their merit, advance that they may have been badly informed, prepossessed, and mistaken; that the spirit of seduction may have been of the party; that the senses, the imagination, and superstition, may have made them take that for truth, which was only seeming.