We want proof of having something above that; something more than any man of the herd, any Christian slave, can perform; something above nature; portents and wonders. So they set to work to perform wonders;and succeeded, I suppose, more or less. For now one enters into a whole fairyland of those very phenomena which are puzzling us so nowadays--ecstasy, clairvoyance, insensibility to pain, cures produced by the effect of what we now call mesmerism. They are all there, these modern puzzles, in those old books of the long bygone seekers for wisdom. It makes us love them, while it saddens us to see that their difficulties were the same as ours, and that there is nothing new under the sun. Of course, a great deal of it all was "imagination." But the question then, as now is, what is this wonder-working imagination?--unless the word be used as a mere euphemi** for lying, which really, in many cases, is hardly fair. We cannot wonder at the old Neoplatonists for attributing these strange phenomena to spiritual influence, when we see some who ought to know better doing the same thing now; and others, who more wisely believe them to be strictly physical and nervous, so utterly unable to give reasons for them, that they feel it expedient to ignore them for awhile, till they know more about those physical phenomena which can be put under some sort of classification, and attributed to some sort of inductive law.
But again. These ecstasies, cures, and so forth, brought them rapidly back to the old priestcrafts. The Egyptian priests, the Babylonian and Jewish sorcerers, had practised all this as a trade for ages, and reduced it to an art. It was by sleeping in the temples of the deities, after due mesmeric manipulations, that cures were even then effected.
Surely the old priests were the people to whom to go for information.
The old philosophers of Greece were venerable. How much more those of the East, in comparison with whom the Greeks were children? Besides, if these daemons and deities were so near them, might it not be possible to behold them? They seemed to have given up caring much for the world and its course -Effugerant adytis templisque relictis Di quibus imperium steterat.
The old priests used to make them appear--perhaps they might do it again. And if spirit could act directly and preternaturally on matter, in spite of the laws of matter, perhaps matter might act on spirit.
After all, were matter and spirit so absolutely different? Was not spirit some sort of pervading essence, some subtle ethereal fluid, differing from matter principally in being less gross and dense? This was the point to which they went down rapidly enough; the point to which all philosophies, I firmly believe, will descend, which do not keep in sight that the spiritual means the moral. In trying to make it mean exclusively the intellectual, they will degrade it to mean the merely logical and abstract; and when that is found to be a barren and lifeless phantom, a mere projection of the human brain, attributing reality to mere conceptions and names, and confusing the subject with the object, as logicians say truly the Neoplatonists did, then in despair, the school will try to make the spiritual something real, or, at least, something conceivable, by reinvesting it with the properties of matter, and talking of it as if it were some manner of gas, or heat, or electricity, or force, pervading time and space, conditioned by the accidents of brute matter, and a part of that nature which is born to die.
