OTHER CHARACTERISTICS
371
“It is not, however, only at the beginning of his career that the pro-
phet passes through a crisis which is clearly not self-caused. Scattered all
through the prophetic writings are expressions which speak of some strong
and irresistible impulse coming down upon the prophet, determining his
attitude to the events of his time, constraining his utterance, making his
words the vehicle of a higher meaning than their own. For instance, this
of Isaiah’s: ‘The Lord spake thus to me with a strong hand,’ — an emphatic
phrase which denotes the overmastering nature of the impulse, — ‘and
instructed me that I should not walk in the way of this people.’. . . Or
passages like this from Ezekiel: ‘The hand of the Lord God fell upon me,’
‘The hand of the Lord was strong upon me.’ The one standing character-
istic of the prophet is that he speaks with the authority of Jehovah him-
self. Hence it is that the prophets one and all preface their addresses so
confidently, ‘The Word of the Lord,’ or ‘Thus saith the Lord.’ They have
even the audacity to speak in the first person, as if Jehovah himself were
speaking. As in Isaiah: ‘Hearken unto me, O Jacob, and Israel my called;
I am He, I am the First, I also am the last,’ — and so on. The personality
of the prophet sinks entirely into the background; he feels himself for the
time being the mouthpiece of the Almighty.”
1
“We need to remember that prophecy was a profession, and that the
prophets formed a professional class. There were schools of the prophets,
in which the gift was regularly cultivated. A group of young men would
gather round some commanding figure — a Samuel or an Elisha — and
would not only record or spread the knowledge of his sayings and doings,
but seek to catch themselves something of his inspiration. It seems that
music played its part in their exercises. . . . It is perfectly clear that by no
means all of these Sons of the prophets ever succeeded in acquiring more
than a very small share in the gift which they sought. It was clearly
possible to ‘counterfeit’ prophecy. Sometimes this was done deliberately. . . .
But it by no means follows that in all cases where a false message was
given, the giver of it was altogether conscious of what he was doing.”
2
Here, to take another Jewish case, is the way in which Philo
of Alexandria describes his inspiration: —
“Sometimes, when I have come to my work empty, I have suddenly
become full; ideas being in an invisible manner showered upon me, and
implanted in me from on high; so that through the influence of divine
inspiration, I have become greatly excited, and have known neither the
1
W. S
ANDAY
: The Oracles of God, London, 1892, pp. 49–56, abridged.
2
Op. cit., p. 91. This author also cites Moses’s and Isaiah’s commissions, as given in
Exodus, chaps. iii. and iv., and Isaiah, chap. vi.
372
THE VARIETIES OF RELIGIOUS EXPERIENCE
place in which I was, nor those who were present, nor myself, nor what
I was saying, nor what I was writing; for then I have been conscious of
a richness of interpretation, an enjoyment of light, a most penetrating
insight, a most manifest energy in all that was to be done; having such
effect on my mind as the clearest ocular demonstration would have on
the eyes.”
1
If we turn to Islam, we find that Mohammed’s revelations all
came from the subconscious sphere. To the question in what way
he got them, —
“Mohammed is said to have answered that sometimes he heard a knell
as from a bell, and that this had the strongest effect on him; and when the
angel went away, he had received the revelation. Sometimes again he
held converse with the angel as with a man, so as easily to understand his
words. The later authorities, however, . . . distinguish still other kinds. In
the Itgân (103) the following are enumerated: 1, revelations with sound
of bell, 2, by inspiration of the holy spirit in M.’s heart, 3, by Gabriel,
in human form, 4, by God immediately, either when awake (as in his
journey to heaven) or in dream. . . . In Almawâhib alladunîya the kinds
are thus given: 1, Dream, 2, Inspiration of Gabriel in the Prophet’s heart,
3, Gabriel taking Dahya’s form, 4, with the bell-sound, etc., 5, Gabriel in
propriâ personâ (only twice), 6, revelation in heaven, 7, God appearing
in person, but veiled, 8, God revealing himself immediately without veil.
Others add two other stages, namely: 1, Gabriel in the form of still another
man, 2, God showing himself personally in dream.”
2
In none of these cases is the revelation distinctly motor. In the
case of Joseph Smith (who had prophetic revelations innumerable
in addition to the revealed translation of the gold plates which
resulted in the Book of Mormon), although there may have been a
motor element, the inspiration seems to have been predominantly
sensorial. He began his translation by the aid of the “peep-stones”
which he found, or thought or said that he found, with the gold
plates, — apparently a case of “crystal gazing.” For some of the
1
Quoted by A
UGUSTUS
C
LISSOLD
: The Prophetic Spirit in Genius and Madness, 1870,
p. 67. Mr. Clissold is a Swedenborgian. Swedenborg’s case is of course the palmary one of
audita et visa, serving as a basis of religious revelation.
2
N
ÖLDEKE
, Geschichte des Qorâns, 1860, p. 16. Compare the fuller account in Sir W
ILLIAM
M
UIR
’s Life of Mahomet, 3d ed., 1894, ch. iii.