Chapter IV.

Even now, as the matter refers to thy opinion on a point the more closely belonging to thee, in so far as it bears on thy personal well-being, we maintain that after life has passed away thou still remainest in existence, and lookest forward to a day of judgment, and according to thy deserts art assigned to misery or bliss, in either way of it for ever; that, to be capable of this, thy former substance must needs return to thee, the matter and the memory of the very same human being: for neither good nor evil couldst thou feel if thou wert not endowed again with that sensitive bodily organization, and there would be no grounds for judgment without the presentation of the very person to whom the sufferings of judgment were due. That Christian view, though much nobler than the Pythagorean, as it does not transfer thee into beasts; though more complete than the Platonic, since it endows thee again with a body; though more worthy of honour than the Epicurean, as it preserves thee from annihilation,—yet, because of the name connected with it, it is held to be nothing but vanity and folly, and, as it is called, a mere presumption. But we are not ashamed of ourselves if our presumption is found to have thy support.  Well, in the first place, when thou speakest of one who is dead, thou sayest of him, “Poor man”—poor, surely, not because he has been taken from the good of life, but because he has been given over to punishment and condemnation. But at another time thou speakest of the dead as free from trouble; thou professest to think life a burden, and death a blessing. Thou art wont, too, to speak of the dead as in repose,6    [This whole passage is useful as a commentary on classic authors who use these poetical expressions. Cœlo Musa beat (Hor. Ode viii. B. 4.) but the real feeling comes out in such expressions as one finds in Horace’s odes to Sextius, (B. i. Ode 4.), or to Postumus, B. ii. Od. 14.] when, returning to their graves beyond the city gates7    [The tombs, by the roadside, of which the traveller still sees specimens, used to be scenes of debauchery when the dead were honoured in this way. Now, the funeral honours (See De Corona, cap. iii.) which Christians substituted for these were Eucharistic alms and oblations: thanking God for their holy lives and perpetuating relations with them in the Communion of Saints.] with food and dainties, thou art wont to present offerings to thyself rather than to them; or when, coming from the graves again, thou art staggering under the effects of wine. But I want thy sober opinion. Thou callest the dead poor when thou speakest thine own thoughts, when thou art at a distance from them. For at their feast, where in a sense they are present and recline along with thee, it would never do to cast reproach upon their lot. Thou canst not but adulate those for whose sake thou art feasting it so sumptuously. Dost thou then speak of him as poor who feels not? How happens it that thou cursest, as one capable of suffering from thy curse, the man whose memory comes back on thee with the sting in it of some old injury?  It is thine imprecation that “the earth may lie heavy on him,” and that there may be trouble “to his ashes in the realm of the dead.” In like manner, in thy kindly feeling to him to whom thou art indebted for favours, thou entreatest “repose to his bones and ashes,” and thy desire is that among the dead he may “have pleasant rest.” If thou hast no power of suffering after death, if no feeling remains,—if, in a word, severance from the body is the annihilation of thee, what makes thee lie against thyself, as if thou couldst suffer in another state? Nay, why dost thou fear death at all? There is nothing after death to be feared, if there is nothing to be felt. For though it may be said that death is dreadful not for anything it threatens afterwards, but because it deprives us of the good of life; yet, on the other hand, as it puts an end to life’s discomforts, which are far more numerous, death’s terrors are mitigated by a gain that more than outweighs the loss.  And there is no occasion to be troubled about a loss of good things, which is amply made up for by so great a blessing as relief from every trouble. There is nothing dreadful in that which delivers from all that is to be dreaded. If thou shrinkest from giving up life because thy experience of it has been sweet, at any rate there is no need to be in any alarm about death if thou hast no knowledge that it is evil. Thy dread of it is the proof that thou art aware of its evil. Thou wouldst never think it evil—thou wouldst have no fear of it at all—if thou wert not sure that after it there is something to make it evil, and so a thing of terror.8    [Butler, Analogy, Part I. chap. i.] Let us leave unnoted at this time that natural way of fearing death. It is a poor thing for any one to fear what is inevitable. I take up the other side, and argue on the ground of a joyful hope beyond our term of earthly life; for desire of posthumous fame is with almost every class an inborn thing.9    [Horace, Book III. Ode 30.] I have not time to speak of the Curtii, and the Reguli, or the brave men of Greece, who afford us innumerable cases of death despised for after renown. Who at this day is without the desire that he may be often remembered when he is dead? Who does not give all endeavour to preserve his name by works of literature, or by the simple glory of his virtues, or by the splendour even of his tomb?  How is it the nature of the soul to have these posthumous ambitions and with such amazing effort to prepare the things it can only use after decease? It would care nothing about the future, if the future were quite unknown to it.  But perhaps thou thinkest thyself surer, after thy exit from the body, of continuing still to feel, than of any future resurrection, which is a doctrine laid at our door as one of our presumptuous suppositions. But it is also the doctrine of the soul; for if any one inquires about a person lately dead as though he were alive, it occurs at once to say, “He has gone.” He is expected to return, then.

CAP. IV. Jam nunc quod ad necessariorem sententiam 0613B tuam spectet, quantum et ad ipsum statum tuum tendit, affirmamus, te manere post vitae dispunctionem, et exspectare diem judicii, proque meritis aut cruciatui destinari, aut refrigerio, utroque sempiterno. Quibus sustinendis necessario tibi substantiam pristinam, ejusdemque hominis materiam, et memoriam reversuram, quod et nihil mali ac boni sentire possis, sine carnis passionalis facultate, et nulla ratio sit judicii sine ipsius exhibitione, qui meruit judicii passionem. Ea opinio Christiana etsi honestior multo pythagorica, quae te non in bestias transfert; etsi plenior platonica, quae tibi etiam dotem corporis reddit; etsi epicurea gratior , 0614A quae te ab interitu defendit: tamen propter suum nomen soli vanitati et stupori, et ut dicitur, praesumptioni deputatur . Sed non erubescimus, si tecum erit nostra praesumptio. Primo enim cum alicujus defuncti recordaris, misellum vocas eum: non utique quod de bono vitae ereptum, sed ut poenae et judicio jam adscriptum. Caeterum alias securos vocas defunctos. Profiteris et vitae incommodum, et mortis beneficium. Vocas porro securos, si quando extra portam cum obsoniis et matteis tibi potius parentans ad busta recedis , aut a bustis dilutior redis. At ego sobriam tuam sententiam exigo: misellos vocas mortuos, cum de tuo loqueris, cum ab eis longe es. Nam in convivio eorum quasi praesentibus et conrecumpentibus sortem suam exprobrare non possis, debes adulari propter 0614B quos laetius vivis. Misellum ergo vocas, qui nihil sentit? quid quod ut sentienti maledicis, cujus memoriam cum alicujus offensae morsu facis. Terram gravem imprecaris, et cineri penes inferos tormentum. Aeque ex bona parte, cui gratiam debes, ossibus et cineribus ejus refrigerium comprecaris, et ut bene requiescat apud inferos cupis. Si nihil passionis est tibi post mortem, si nulla sensus perseverantia, si denique nihil es ipsa ubi corpus reliquisti: cur mentiris in te, quasi aliquid ultra pati possis? Imo cur in totum times mortem, si nihil est tibi timendum post mortem, qua nec experiundum post mortem ? Nam etsi dicere potes, ideo 0615A mortem timeri, non ut aliquid minantem, sed ut commodum vitae amputantem: atquin cum et incommoda longe plura vitae pariter excedas, et lucratione gravioris partis metum diluis, nec jam timenda est amissio bonorum, quae altero bono, id est incommodorum pace, pensatur. Non est timendum , quod nos liberat ab omni timendo. Si times vita decedere, quia optimam nosti: certe mortem timere non debes, quam malam nescis. At cum times, scis malam. Non scires autem malam quia nec timeres, si non scires aliquid esse post mortem, quod eam malam faciat, ut timeas. Omittamus nunc naturalem formam timendi mortem. Nemo timeat, quod evadere non potest. Ex altera parte congredior, laetioris spei post mortem. Nam omnibus 0615B fere ingenita est famae post mortem cupido. Longum est retexere Curtios et Regulos, vel Graecos viros, quorum innumera elogia sunt contemptae mortis propter posthumam famam. Quis non hodie memoriae post mortem frequentandae ita studet, ut vel litteraturae operibus, vel simplici laude morum, vel ipsorum sepulcrorum ambitione, nomen fuum servet ? Unde anima hodie affectare aliquid, quod velit post mortem, et tantopere praeparare, quo sit usura post obitum: si nihil de postero sciret? Sed forsitan de sensu post excessum tui certiores, quam de resurrectione quandoque, cujus nos praesumptores denotamur. Atquin hoc quoque ab anima praedicatur. Nam si de aliquo jam pridem defuncto tanquam vivo quis requirat, prae 0615C manu occurrit dicere: Abiit jam , et reverti debet.