FREE BOOKS

Author's List




PREV.   NEXT  
|<   46   47   48   49   50   51   52   53   54   55   56   57   58   59   60   61   62   63   64   65   66   67   68   69   70  
71   72   73   74   75   76   77   78   79   80   81   82   83   84   85   86   87   88   89   90   91   92   93   94   95   >>   >|  
the stories of apparitions in Wesley's Arminian Magazine. If there were literary as well as legendary sources of nascent spiritualism, the sources were these. Porphyry, Iamblichus, Eusebius, and the life of Apollonius of Tyana, cannot have influenced the illiterate parents of the new thaumaturgy. This fact makes the repetition, in modern spiritualism, of Neoplatonic theories and Neoplatonic marvels all the more interesting and curious. The shortest cut to knowledge of ancient spiritualism is through the letter of Porphyry to Anebo, and the reply attributed to Iamblichus. Porphyry, the disciple of Plotinus, was a seeker for truth in divine things. Prejudice, literary sentiment, and other considerations, prevented him from acquiescing in the Christian verity. The ordinary paganism shocked him, both by its obscene and undignified myths, and by many features of its ritual. He devised non-natural interpretations of its sacred legends, he looked for a visible or tangible 'sign,' and he did not shrink from investigating the thaumaturgy of his age. His letter of inquiry is preserved in fragments by Eusebius, and St. Augustine: Gale edited it, and, as he says, offers us an Absyrtus (the brother of Medea, who scattered his mutilated remains) rather than a Porphyry. {65a} Not all of Porphyry's questions interest us for our present purpose. He asks, among other things: How can gods, as in the evocations of gods, be made subject to necessity, and _compelled_ to manifest themselves? {65b} How do you discriminate between demons, and gods, that are manifest, or not manifest? How does a demon differ from a hero, or from a mere soul of a dead man? By what sign can we be sure that the manifesting agency present is that of a god, an angel, an archon, or a soul? For to boast, and to display phantasms, is common to all these varieties. {65c} In these perplexities, Porphyry resembles the anxious spiritualistic inquirer. A 'materialised spirit' alleges himself to be Washington, or Franklin, or the lost wife, or friend, or child of him who seeks the mediums. How is the inquirer, how was Porphyry to know that the assertion is correct, that it is not the mere 'boasting' of some vulgar spirit? In the same way, when messages are given through a medium's mouth, or by raps, or movements of a table, or a planchette, or by automatic writing, how (even discounting imposture) is the source to be verified? How is the identity
PREV.   NEXT  
|<   46   47   48   49   50   51   52   53   54   55   56   57   58   59   60   61   62   63   64   65   66   67   68   69   70  
71   72   73   74   75   76   77   78   79   80   81   82   83   84   85   86   87   88   89   90   91   92   93   94   95   >>   >|  



Top keywords:

Porphyry

 

manifest

 

spiritualism

 

spirit

 

things

 

letter

 

inquirer

 

literary

 

Eusebius

 

sources


Iamblichus
 

Neoplatonic

 

present

 
thaumaturgy
 

agency

 

manifesting

 

demons

 

subject

 
necessity
 

compelled


evocations

 

purpose

 
differ
 

discriminate

 

spiritualistic

 
messages
 

medium

 

correct

 

boasting

 

vulgar


movements
 

imposture

 
source
 
verified
 

identity

 

discounting

 

planchette

 

automatic

 

writing

 

assertion


perplexities
 

resembles

 

anxious

 

varieties

 
common
 

display

 

phantasms

 

materialised

 

friend

 
mediums