granted light, casually or indirectly, upon questions of curiosity. One sole revelation was made by Him, as to the nature of the intercourse and the relations in another world; but that was for the purpose of forestalling a vile, unspiritual notion, already current amongst the childish Jews, and sure to propagate itself even to our own days, unless an utter averruncatio were applied to it. This was its purpose, and not any purpose of gratification to unhallowed curiosity; we speak of the question about the reversionary rights of marriage in a future state. This memorable case, by the way, sufficiently exposes the gross, infantine sensualism of the Jewish mind at that period, and throws an indirect light on their creed as to demons. With this one exception, standing by itself and self-explained, there never was a gleam of revelation granted by any authorized prophet to speculative curiosity, whether pointing to science, or to the mysteries of the spiritual world. And the true argument on this subject would show that this abstinence was not accidental; was not merely on a motive of convenience, as evading any needless extension of labors in teaching, which is the furthe point attained by any existing argument; but, on the contrary, that there was an obligation of consistency, stern, absolute, insurmountable, which made it essential to withhold such revelations; and that had but one such condescension, even to a harmless curiosity, been conceded, there would have arisen instantly a rent a fracture schism in another vast and collateral purpose of Providence.

a

From all considerations of the Jewish condition at

the era of Christianity, the fathers might have seen the license for doubt as to the notions of a diabolic inspiration. Why must the prompting spirits, if really assumed to be the efficient agency behind the Oracles, be figured as holding any relation at all to moral good or moral evil? Why not allow of demoniac powers, excelling man in beauty, power, prescience, but otherwise neutral as to all purposes of man's moral nature? Or, if revolting angels were assumed, why degrade their agency in so vulgar and unnecessary a way, by adopting the vilest relation to man which can be imputed to a demon — his function of secret calumnious accusation; from which idea, lowering the Miltonic "archangel ruined" into the assessor of thieves, as a private slanderer (diabolos), proceeds, through the intermediate Italian diavolo, our own grotesque vulgarism of the devil ;* an idea which must ever be injurious, in common with all base conceptions, to a grand and spiritual religion. If the Oracles were supported by mysterious agencies of spiritual beings, it was still open to have distinguished between mere modes of power or of intelligence, and modes of illimitable evil. The results of the Oracles were beneficent: at was all which the fathers had any right to know: and their unwarranted introduction of wicked or rebel angels was as much a surreptitious fraud upon their audiences, as their neglect to distinguish between the conditions of an extinct superstition and a superstition dormant or decaying.

* But, says an unlearned man, Christ uses the word devil. Not so. The word used is diabolos. Translate v. g. "The accuser and his angels."

To leave the fathers, and to state our own views on the final question argued by Van Dale-"What was the essential machinery by which the Oracles moved?" we shall inquire,

1. What was the relation of the Oracles (and we would wish to be understood as speaking particularly of the Delphic Oracle) to the credulity of Greece?

2. What was the relation of that same Oracle to the absolute truth?

3. What was its relation to the public welfare of Greece?

Into this trisection we shall decompose the coarse unity of the question presented by Van Dale and his Vandals, as though the one sole "issue," that could be sent down for trial before a jury, were the likelihoods of fraud and gross swindling. It is not with the deceptions or collusions of the Oracles, as mere matters of fact, that we in this age are primarily concerned, but with those deceptions as they affected the contemporary people of Greece. It is important to know whether the general faith of Greece in the mysterious pretensions of Oracles were unsettled or disturbed by the several agencies at work that naturally tended to rouse suspicion; such, for instance, as these four which follow: - 1. Eminent instances of scepticism with regard to the oracular powers, from time to time circulating through Greece in the shape of bon mots; or, 2, which silently amounted to the same virtual expression of distrust, Refusals (often more speciously wearing the name of neglects) to consult the proper Oracle on some hazardous enterprize of general notoriety and interest; 3. Cases of direct failure in the event, as understood to have

been predicted by the Oracle, not unfrequently accompanied by tragical catastrophes to the parties misled by this erroneous construction of the Oracle ; 4. (which is, perhaps, the climax of the exposures possible under the superstitions of Paganism), A public detection of known oracular temples doing business on a considerable scale, as accomplices with felons.

Modern appraisers of the oracular establishments are too commonly in all moral senses anachronists. We hear it alleged with some plausibility against Southey's portrait of Don Roderick, though otherwise conceived in a spirit proper for bringing out the whole sentiment of his pathetic situation, that the king is too Protestant, and too evangelical, after the model of 1800, in his modes of penitential piety. The poet, in short, reflected back upon one who was too certain in the eighth century to have been the victim of dark popish superstitions, his own pure and enlightened faith. But the anachronistic spirit in which modern sceptics reäct upon the Pagan Oracles is not so elevating as the English poet's. Southey reflected his own superiority upon the Gothic prince of Spain. But the sceptics reflect their own vulgar habits of mechanic and compendious office business upon the large institutions of the ancient Oracles. To satisfy them, the Oracle should resemble a modern coach-office where undoubtedly you would suspect fraud, if the question "How far to Derby?" were answered evasively, or if the grounds of choice between two roads were expressed enigmatically. But the to ložov, or mysterious indirectness of the Oracle, was calculated far more to support the imag

some

inative grandeur of the unseen God, and was designed to do so, than to relieve the individual suitor in a perplexity seldom of any capital importance. In this way every oracular answer operated upon the local Grecian neighborhood in which it circulated as one of the impulses which, from time to time, renewed the sense of a mysterious involution in the invisible powers, as though they were incapable of direct correspondence or parallelism with the monotony and slight compass of human ideas. As the symbolic dancers of the ancients, who narrated an elaborate story, Saltando Hecubam, or Saltando Loadamiam, interwove the passion of the advancing incidents into the intricacies of the figure thing in the same way, it was understood by all men, that the Oracle did not so much evade the difficulty by a dark form of words, as he revealed his own hieroglyphic nature. All prophets, the true equally with the false, have felt the instinct for surrounding themselves with the majesty of darkness. And in a religion like the Pagan, so deplorably meagre and starved as to most of the draperies connected with the mysterious and sublime, we must not seek to diminish its already scanty wardrobe. But let us pass from speculation to illustrative anecdotes. We have imagined several cases which might seem fitted for giving a shock to the general Pagan confidence in Oracles. Let us review them.

The first is the case of any memorable scepticism published in a pointed or witty form; as Demosthenes avowed his suspicions "that the Oracle was Philippizing." This was about 344 years B. C. Exactly one hundred years earlier, in the 444th year