By Max Weber, Ephraim Fischoff
Translated via Ephraim Fischoff With a brand new Foreword by means of Ann Swidler
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Consequently we must exclude him too from the conception of prophet, even though he sometimes revealed new ways of salvation. a) Ethical and Exemplary Prophecy Thus, there remain only two kinds of prophets in our sense, one represented most clearly by the Buddha, the other with especial clarity by Zoroaster and Muhammad. The prophet may be primarily, as in the last cases, an instrument for the proclamation of a god and his will, be this a concrete command or an abstract norm. As a commission from god, he demands obedience as an ethical duty.
Outwardly, the distinction is fluid. The magician is frequently an announcer of divination, and sometimes in this alone. At this stage, revelation functions continuously as oracle or dream interpretation. Without prior consultation with the magician, no innovations in social relationships could be adopted in primitive times. To this day, in certain parts of Australia, it is the dream revelations of magicians that are set before the councils of clan heads for adoption, and it is a mark of "secularization" that this practice is receding.
During the apostolic period of early Christianity and thereafter the wandering prophet was a constant phenomenon. There was always required of such prophets a proof of their possession of particular gifts of the spirit, of special magical or ecstatic abilities. c) Prophetic Age The period of the older Israelite prophecy at about the time of Elijah was an epoch of strong prophetic propaganda throughout the Near East and Greece. Perhaps prophecy in all its types arose, especially in the Near East, in connection with the rise of the great world empires in Asia, and the intensification of international commerce after a long interruption.