Abstract
As Bekker moved to the second part of his argument about spirits and their temporal activities, he left behind the realm of metaphysical speculation and entered perhaps the most dangerous mine field of late seventeenth-century intellectual discussion: biblical exegesis. To successfully bring home his overall argument about spirits, he had to deal with scriptural accounts of spirit activity. And deal with them he did.
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References
Balthasar Bekker, De Betoverde Weereld, Zijnde een Grondig Ondersoeck van ‘t gemeen gevoelen aangaande de geesten, deselver Aart en Vermogen, Bewind en Bedrijf, als ook t’ gene de Menschen door deselver kraght en gemeenschap doen...(Amsterdam, Daniel van Dalen, 1691), II, 43–49.
W.P.C. Knuttel, Balthasar Bekker: de Bestrijder van her Bijgeloof (Groningen-Castricum, 1979), 207–208.
Benedict Spinoza, Tractatus Theologico-Poliricus, trans. by Samuel Shirley (Leiden, 1989), 214; See also Andrew Fix, “Bekker and Spinoza,” in Disguised and Overt Spinozism Around 1700, ed. by Wim Klever and Wiep van Bunge (Leiden, E.J. Brill, 1996), 23–40.
Knuttel, 224–268, J. van Sluis, Bekkeriana: Balthasar Bekker hiografrsch en bibliografisch (Leeuwarden, 1994), 31–33.
Johannes Duijkerius, Het Leven van Philopater (Groningen, 1691), modern edition ed. and trans. by Gerardine Marechal (Amsterdam, 1991), 49.
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Fix, A. (1999). The Friesian Hercules. In: Fallen Angels. International Archives of the History of Ideas / Archives Internationales D’Histoire des Idées, vol 165. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-1531-7_4
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DOI: https://doi.org/10.1007/978-94-017-1531-7_4
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