Greek religion, it is true, found expression to a large extent in mythology6; but the sanity7 of the Greek genius in its best days kept it free from excessive superstition8. Not till the invasion of the West by the cults9 of the East do we find ghosts and spirits at all common in literature.
The belief in apparitions10 existed, however, at all times, even among educated people. The younger Pliny, for instance, writes to ask his friend Sura for his opinion as to whether ghosts have a real existence, with a form of their own, and are of divine origin, or whether they are merely empty air, owing their definite shape to our superstitious11 fears.
We must not forget that Suetonius, whose superstition has become proverbial, was a friend of Pliny, and wrote to him on one occasion, begging him to procure12 the postponement13 of a case in which he was engaged, as he had been frightened by a dream. Though Pliny certainly did not possess his friend's amazing credulity, he takes the request with becoming seriousness, and promises to do his best; but he adds that the real question is whether Suetonius's dreams are usually true or not. He then relates how he himself once had a vision of his mother-in-law, of all people, appearing to him and begging him to abandon a case he had undertaken. In spite of this awful warning he persevered14, however, and it was well that he did so, for the case proved the beginning of his successful career at the Bar.[26] His uncle, the elder Pliny, seems to have placed more faith in his dreams, and wrote his account of the German wars entirely15 because he dreamt that Drusus appeared to him and implored16 him to preserve his name from oblivion.[27]
The Plinies were undoubtedly17 two of the ablest and most enlightened men of their time; and the belief in the value of dreams is certainly not extinct among us yet. If we possess Artemidorus's book on the subject for the ancient world, we have also the "Smorfia" of to-day, so dear to the heart of the lotto-playing Neapolitan, which assigns a special number to every conceivable subject that can possibly occur in a dream—not excluding "u murtu che parl'" (the dead man that speaks)—for the guidance of the believing gambler in selecting the numbers he is to play for the week.
Plutarch placed great faith in ghosts and visions. In his Life of Dion[28] he notes the singular fact that both Dion and Brutus were warned of their approaching deaths by a frightful18 spectre. "It has been maintained," he adds, "that no man in his senses ever saw a ghost: that these are the delusive19 visions of women and children, or of men whose intellects are impaired20 by some physical infirmity, and who believe that their diseased imaginations are of divine origin. But if Dion and Brutus, men of strong and philosophic21 minds, whose understandings were not affected22 by any constitutional infirmity—if such men could place so much faith in the appearance of spectres as to give an account of them to their friends, I see no reason why we should depart from the opinion of the ancients that men had their evil genii, who disturbed them with fears and distressed23 their virtues24 ..."
In the opening of the Philopseudus, Lucian asks what it is that makes men so fond of a lie, and comments on their delight in romancing themselves, which is only equalled by the earnest attention with which they receive other people's efforts in the same direction. Tychiades goes on to describe his visit to Eucrates, a distinguished25 philosopher, who was ill in bed. With him were a Stoic26, a Peripatetic27, a Pythagorean, a Platonist, and a doctor, who began to tell stories so absurd and abounding28 in such monstrous29 superstition that he ended by leaving them in disgust. None of us have, of course, ever been present at similar gatherings30, where, after starting with the inevitable31 Glamis mystery, everybody in the room has set to work to outdo his neighbour in marvellous yarns32, drawing on his imagination for additional material, and, like Eucrates, being ready to stake the lives of his children on his veracity33.
Another scoffer34 was Democritus of Abdera, who was so firmly convinced of the non-existence of ghosts that he took up his abode35 in a tomb and lived there night and day for a long time. Classical ghosts seem to have affected black rather than white as their favourite colour. Among the features of the gruesome entertainments with which Domitian loved to terrify his Senators were handsome boys, who appeared naked with their bodies painted black, like ghosts, and performed a wild dance.[29] On the following day one of them was generally sent as a present to each Senator. Some boys in the neighbourhood wished to shake Democritus's unbelief, so they dressed themselves in black with masks like skulls36 upon their heads and danced round the tomb where he lived. But, to their annoyance37, he only put his head out and told them to go away and stop playing the fool.
The Greek and Roman stories hardly come up to the standards required by the Society for Psychical38 Research. They are purely39 popular, and the ghost is regarded as the deceased person, permitted or condemned40 by the powers of the lower world to hold communication with survivors41 on earth. Naturally, they were never submitted to critical inquiry42, and there is no foreshadowing of any of the modern theories, that the phenomenon, if caused by the deceased, is not necessarily the deceased, though it may be an indication that "some kind of force is being exercised after death which is in some way connected with a person previously43 known on earth," or that the apparitions may be purely local, or due entirely to subjective44 hallucination on the part of the person beholding45 them. Strangely enough, we rarely find any of those interesting cases, everywhere so well attested46, of people appearing just about the time of their death to friends or relatives to whom they are particularly attached, or with whom they have made a compact that they will appear, should they die first, if it is possible. The classical instance of this is the well-known story of Lord Brougham who, while taking a warm bath in Sweden, saw a school friend whom he had not met for many years, but with whom he had long ago "committed the folly47 of drawing up an agreement written with our blood, to the effect that whichever of us died first should appear to the other, and thus solve any doubts we had entertained of the life after death." There are, however, a number of stories of the passing of souls, which are curiously48 like some of those collected by the Society for Psychical Research, in the Fourth Book of Gregory the Great's Dialogues.
Another noticeable difference is that apparitions in most well-authenticated modern ghost stories are of a comforting character, whereas those in the ancient world are nearly all the reverse. This difference we may attribute to the entire change in the aspect of the future life which we owe to modern Christianity. As we have seen, there was little that was comforting in the life after death as conceived by the old pagan religions, while in medieval times the horrors of hell were painted in the most lurid49 colours, and were emphasized more than the joys of heaven.
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1 essentially | |
adv.本质上,实质上,基本上 | |
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2 ingenuity | |
n.别出心裁;善于发明创造 | |
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3 sham | |
n./adj.假冒(的),虚伪(的) | |
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4 honourably | |
adv.可尊敬地,光荣地,体面地 | |
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5 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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6 mythology | |
n.神话,神话学,神话集 | |
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7 sanity | |
n.心智健全,神智正常,判断正确 | |
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8 superstition | |
n.迷信,迷信行为 | |
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9 cults | |
n.迷信( cult的名词复数 );狂热的崇拜;(有极端宗教信仰的)异教团体 | |
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10 apparitions | |
n.特异景象( apparition的名词复数 );幽灵;鬼;(特异景象等的)出现 | |
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11 superstitious | |
adj.迷信的 | |
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12 procure | |
vt.获得,取得,促成;vi.拉皮条 | |
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13 postponement | |
n.推迟 | |
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14 persevered | |
v.坚忍,坚持( persevere的过去式和过去分词 ) | |
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15 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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16 implored | |
恳求或乞求(某人)( implore的过去式和过去分词 ) | |
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17 undoubtedly | |
adv.确实地,无疑地 | |
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18 frightful | |
adj.可怕的;讨厌的 | |
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19 delusive | |
adj.欺骗的,妄想的 | |
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20 impaired | |
adj.受损的;出毛病的;有(身体或智力)缺陷的v.损害,削弱( impair的过去式和过去分词 ) | |
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21 philosophic | |
adj.哲学的,贤明的 | |
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22 affected | |
adj.不自然的,假装的 | |
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23 distressed | |
痛苦的 | |
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24 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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25 distinguished | |
adj.卓越的,杰出的,著名的 | |
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26 stoic | |
n.坚忍克己之人,禁欲主义者 | |
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27 peripatetic | |
adj.漫游的,逍遥派的,巡回的 | |
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28 abounding | |
adj.丰富的,大量的v.大量存在,充满,富于( abound的现在分词 ) | |
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29 monstrous | |
adj.巨大的;恐怖的;可耻的,丢脸的 | |
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30 gatherings | |
聚集( gathering的名词复数 ); 收集; 采集; 搜集 | |
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31 inevitable | |
adj.不可避免的,必然发生的 | |
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32 yarns | |
n.纱( yarn的名词复数 );纱线;奇闻漫谈;旅行轶事 | |
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33 veracity | |
n.诚实 | |
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34 scoffer | |
嘲笑者 | |
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35 abode | |
n.住处,住所 | |
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36 skulls | |
颅骨( skull的名词复数 ); 脑袋; 脑子; 脑瓜 | |
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37 annoyance | |
n.恼怒,生气,烦恼 | |
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38 psychical | |
adj.有关特异功能现象的;有关特异功能官能的;灵魂的;心灵的 | |
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39 purely | |
adv.纯粹地,完全地 | |
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40 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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41 survivors | |
幸存者,残存者,生还者( survivor的名词复数 ) | |
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42 inquiry | |
n.打听,询问,调查,查问 | |
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43 previously | |
adv.以前,先前(地) | |
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44 subjective | |
a.主观(上)的,个人的 | |
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45 beholding | |
v.看,注视( behold的现在分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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46 attested | |
adj.经检验证明无病的,经检验证明无菌的v.证明( attest的过去式和过去分词 );证实;声称…属实;使宣誓 | |
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47 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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48 curiously | |
adv.有求知欲地;好问地;奇特地 | |
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49 lurid | |
adj.可怕的;血红的;苍白的 | |
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