Page 11 - The Spirit Book
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Andrews sat in a cabinet. Hands, arms, and busts evil. In Buddhism they would be the devas, or 

materialized outside the cabinet. When spirit “shining ones.”

faces appeared, their lips were seen to move as 
In Christianity and Judaism, and those reli- 
they spoke and many of the sitters recognized 
gions influenced by them, the term “angel” has 
departed relatives. Andrews did not go into 
come to be used for a spirit inferior to the deity 
trance, though she sat in śances almost every 
yet superior, in intellect and will, to humankind. 
day for an extended time.
References to angels—as messengers of God—are 

Another phenomenon at materialization found in the Bible mainly in the Old Testament 

śances that pleased many was the perceived in areas where it has been said that the writings 

scent of a perfume-like fragrance (clairalience). derive from more ancient documents. Belief in 
intermediaries between God and the visible uni- 
Sometimes it was recognizable as a flower, such as 
verse was common to most primitive religions, 
a rose, and sometimes as a particular lady’s per- 
fume. It was impossible to gauge the origin of the according to the Encyclopedia Britannica (1964). 

Although the Church spoke of the creation of 

angels by God, the time of their creation is 
There is little record of Mary Andrews in 
glossed over. There was some fear of confusion 
Spiritualist literature, though she is mentioned 
with Gnostic and pagan doctrines of demigods. It 
briefly in T. R. Hazard’s Eleven Days in Moravia, 
was only very gradually that Christianity arrived 
in Epes Sargent’s Proof Palpable of Immortality, 
at the concept of angels as pure spirits, because 
and in Eugene Crowell’s The Identity of Primitive 
that concept seemed too close to divinity.
Christianity and Modern Spiritualism.
A hierarchy of angels developed, with specific 

names being given to certain major angel figures: 

Awtry-Smith, Marilyn: “They” Paved the Way. New Michael, Raphael, Gabriel, etc. There was also 

York: Spiritualism & More, nd
an early belief that each person had his or her 

Crowell, Eugene: The Identity of Primitive Christianity own personal angel as a guardian. Although 

and Modern Spiritualism. New York: 1875
many speak of angels and archangels, the latter 

Fodor, Nandor: Encyclopedia of Psychic Science. Lon- term is only used twice in the Bible, in Jude 9 and 

don: Arthurs Press, 1933
in I Thessalonians 4:16. As Lewis Spence points 

Sargent, Epes: Proof Palpable of Immortality. Boston: 1880
out, “there is nothing in the whole of Scripture 

. to show that intelligent beings exist who have 

other than human attributes.”

It is generally accepted that the ancient 

Egyptian and Assyrian depictions of winged 
Angel is from the Latin angelus, and the 
beasts associated with royalty influenced the 
Greek aggelos, meaning “a messenger.” The 
graphic representations of angels, particularly the 
Hebrew word for angel is malak, a “person sent.” 
cherubim of the Old Testament. In Christianity, 
In the Bible, in Mark 1:2, it is applied to John the 
it wasn’t until the end of the fourth century that 
Baptist: “Behold I send my messenger (angel) 
wings started to be depicted on angels, and it 
before thy face..” In the corresponding prophe- 
wasn’t until the Renaissance that child angels 
cy of Malachi the word is the same (malak). It 
was applied to such men as ambassadors and began to appear in illustrations, echoing early 

other representatives. In Judaism the “angel of classical depictions of Eros or Cupid. Many of the 

the congregation” was the chief of the synagogue, angels either appear in white tunics or are naked.

according to Lewis Spence. Belief in angels is an There seems to be a common origin for Per- 

essential tenet of Islam. In ancient Greece they sian, Jewish, and Mohammedan accounts of 

were known as daimons, which could be good or
angels, as both males and females. In the


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