Greeks and Romans in all ages,1 and so also do the medicine men among uncivilized tribes, and so do the Christian scientists and mental healers and divine healers of to-day. If these men raised the dead to life, so did Polyeidus restore Glaucus to life.2 If some of the Biblical characters brought down rain from heaven, so do the Indian and Australian "rain makers."3 If Sampson had superIf Joshua pro

natural strength, so also had Hercules. longed the day, so also did the Greeks and the Romans,* and so also do the Australian Blacks of to-day. If the birth of Jesus is wrapped in mystery and wonder, so also is the birth of Etana and Rustem in the BabylonianAssyrian and Armenian and Mandaean legends and so is the birth of Zoroaster, Buddha and Mohammed." If Elijah ascended to heaven, so did many Greeks and Romans.8 In fact the whole list of miracles must be explained from a psychological standpoint upon the credulity and exaggeration of the child-age in civilization. Georg Lorenz Bauer in his volume in two parts entitled, "Hebraeische Mythologie des alten und neuen Testamentes" has shown one hundred and four years ago what many to-day cannot yet understand, that all these wonderful things belong to the field of mythology, and he arranges all the Biblical miracles under three heads: (1) Philosophical Myths; (2) Historical and HistoricalPhilosophical Myths; (3) Poetic and Mixed Myths.

1 Cf. Rohde: "Psyche," Freiburg, 1890, Vol. II, p. 76, note 1.

2

66 Bauer: Hebraeische Mythologie des Alten und Neuen Testamentes," Part II, p. 167.

3

Brinton: "Religions of Primitive Peoples," New York and London, 1897, p. 174.

4

Iliad, Book II, lines 412–417. Also Plautus and Sosia, quoted by Bauer, Book II, pp. 18 and 22.

7

"Brinton, p. 13.

"Jastrow, Morris: "Religion of Babylonia and Assyria," p. 520 ff.

8

Silberstein, M.: "Im Himmel und auf Erden," Breslau, 1896, pp. 5-19.

9 Cf. on this point Rohde on "Psyche,” Vol. II, pp. 373 ff., and notes.

And not only does he show the supernatural to be mythical, but also shows in most cases the parallel existing between Old and New Testament mythology and Greek and Roman mythology.1

To conclude, then, the Biblical miracles belong in the same class as the non-biblical miracles, and should be explained not by asking: How did they happen?, but how came the ancient writers to believe them?

(E) IS THERE A Residue of Prophetic MIRACLES NOT YET EXPLAINED?

Is there a residue of prophetic miracles not explained on the above theory? I do not hesitate to answer in the affirmative.

The objection might be raised, I am well aware, to the explanation of miracles in the last section on the ground that if the possibility of some miracles is granted, then must the possibility of all be granted. The objection would indeed be a valid one, if I granted the possibility of any miracles, but I do not grant that possibility. I have picked out one particular recorded event, so unusual and so seemingly contradictory to the laws of nature, that even to-day few would hesitate to call it a supernatural affair, a miracle, and it is quoted just because of this miraculous element in it, to show that while most miracles belong to the field of mythology or psychology, there may be some that cannot be so explained, and yet I emphasize my theory that whatever is is natural, no matter whether an explanation be forthcoming or not.

And now to the miracle! In the book of Daniel (3: 15 ff.) we read that Shadrach, Meshach and Abed

1

1 Brinton, "Religions of Primitive Peoples," groups the most prominent mythical cycles under several heads in which many of the Biblical miracles may well find their place (p. 118 ff.).

nego were cast into a fiery furnace because they would not obey Nebuchadnezzar's decree to worship the golden image, but lo and behold! they were walking around in the midst of the furnace unharmed, “not an hair of their head singed, neither were their coats changed nor had the smell of fire passed on them."

This miracle surely seems to contradict the possible, and yet I single out this one as truth, because it can be done and is done to-day by many uncivilized tribes, according to authentic reports quoted by Andrew Lang in his book "Magic and Religion," Ch. XV. His quota

He

tions are from eye-witnesses of the highest scientific standing and so convincing that I cannot reject the evidence of the possibility of the feat, in spite of the fact that I find no ready explanation, nor does he offer one. simply states that it is a subject worthy of physiological and psychological investigation. In a larger work than this thesis it would indeed be worth while to quote the entire chapter so that the facts from which I judge might be patent, but as this cannot be done here, I give a few short excerpts from one of the numerous reports there given:

AN ACCOUNT OF THE FIJI FIRE CEREMONY

BY DR. T. M. HOCKEN, F.L.S.

"The lovo, or oven, was circular, with a diameter of 25 or 30 feet; its greatest depth was perhaps 8 feet, its general shape that of a saucer, with sloping sides and a flattish bottom, the latter being filled with the white-hot stones. Near the margin of the oven and on its windward side, the thermometer marked 114°,

"And now they came on, seven or eight in number, amidst the vociferous yells of those around. The margin reached, they steadily descended the oven slope in single

file, and walked, as I think, quickly across and around the stones, leaving the oven at the point of entrance. The leader who was longest in the oven was a second or two under half a minute therein.

On

Just before the great event of the day I gained permission to examine one or two of the fire-walkers prior to their descent into the oven. This was granted without the least hesitation by the principal native magistrate of the Rewa district, N'Dabea by name, but generally known as Jonathan. This native is of great intelligence and influence, is a member of the Na Galita Clan, and has himself at various times walked through the fire. this occasion he took no other part in the ceremony than that of watching or superintending it. The two men thus sent forward for examination disclosed no peculiar feature whatever. As to dress, they were slightly garlanded round the neck and the waist; the pulse was unaffected, and the skin, legs and feet were free from any apparent application. The foot-soles were comparatively soft and flexible by no means leathery and insensible. Thus the two Suvan theories were disposed of. This careful examination was repeated immediately after egress from the oven and with the same result. To use the language of Scripture, No smell of fire had passed upon them.'

"Various natives, being interrogated for an explanation, replied, with a shrug, 'They can do this wonderful thing; we cannot. You have seen it; we have seen it.' Whilst thus unable to suggest any theory or explanation, I am absolutely certain as to the truth of the facts and the bona fides of the actors. A feature is that, wherever this power is found, it is possessed by but a limited few. I was assured, too, that any person holding the hand of one of the fire-walkers could himself pass through the oven unharmed. This the natives positively assert."

Now then, while on the one hand, I assert the impos

sibility of arriving at knowledge except through the natural channels, this section, on the other hand, is to emphasize the thought that not all objects of experience are capable of satisfactory explanation, and yet, if these phenomena are objects of experience, then are they in every sense natural. This last thought is especially important because in the chapters that follow there may perhaps be some elements in the prophetic mind not capable of exact explanation any more than the very concept " mind" is capable of exact explanation, and yet " mind,” “prophetic mind," "poetic mind," "artistic mind," though none can be exactly defined, still are each and all natural products, subject to definite, though not always explicable, laws. Nor is it necessary that the student of prophecy shall explain all the contradictions, supposed or real, of the laws of psychology in the prophetic activity, any more than the physicist is called upon to explain the supposed contradictions of physical law, as when in the presence of the 'psychic medium" the table walks and the trumpet flies up, while in every known scientific laboratory the table stands still and the course of the trumpet is always to the floor, not to the ceiling. The physicist may, if he so desires, venture an explanation of these contradictions, but his reputation as a scientist does not depend upon a correct explanation of the tricks of the medium. So also do I emphasize the fact that a study of miracles in general, and the psychology of the prophet in particular, is in no wise hindered by some of the supposed or real contradictions of the known and ascertained physical and mental laws.