It was not wonderful, however, that Neoplatonism took the course it did. Spirit, they felt rightly, was meant to rule matter; it was to be freed from matter only for that very purpose. No one could well deny that. The philosopher, as he rose and became, according to Plotinus, a god, or at least approached toward the gods, must partake of some mysterious and transcendental power. No one could well deny that conclusion, granting the premiss. But of what power? What had he to show as the result of his intimate communion with an unseen Being? The Christian Schools, who held that the spiritual is the moral, answered accordingly. He must show righteousness, and love, and peace in a Holy Spirit. That is the likeness of God. In proportion as a man has them, he is partaker of a Divine nature. He can rise no higher, and he needs no more. Platonists had said—No, that is only virtue; and virtue is the means, not the end. 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 euphemism 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.