Lucretius - Book Three

Munro: THEE, who first was able amid such thick darkness to raise on high so bright a beacon and shed a light on the true interests of life, thee I follow, glory of the Greek race, and plant now my footsteps firmly fixed in thy imprinted marks, not so much from a desire to rival thee as that from the love I bear thee I yearn to imitate thee; for why need the swallow contend with swans, or what likeness is there between the feats of racing performed by kids with tottering limbs and by the powerful strength of the horse? Thou, father, art discoverer of things, thou furnishest us with fatherly precepts, and like as bees sip of all things in the flowery lawns, we, o glorious being, in like manner feed from out thy pages upon all the golden maxims, golden I say, most worthy ever of endless life. For soon as thy philosophy issuing from a godlike intellect has begun with loud voice to proclaim the nature of things, the terrors of the mind are dispelled, the walls of the world part asunder, I see things in operation throughout the whole void: the divinity of the gods is revealed and their tranquil abodes which neither winds do shake nor clouds drench with rains nor snow congealed by sharp frosts harms with hoary fall: an ever-cloudless ether overcanopies them, and they laugh with light shed largely round. Nature too supplies all their wants and nothing ever impairs their peace of mind. But on the other hand the Acherusian quarters are nowhere to be seen, though earth is no bar to all things being descried, which are in operation underneath our feet throughout the void. At all this a kind of godlike delight mixed with shuddering awe comes over me to think that nature by thy power is laid thus visibly open, is thus unveiled on every side.

Dunster: O Epicurus, who could first strike so clear a light from so great darkness, and direct us in the proper advantages of life, Thee, the glory of the Grecian name, I follow. Thy steps I closely trace with mine, not so much from a desire to rival thee, as from the love I bear, and the ardent passion I profess to imitate thee. For how can the swallow contend in singing with the swan? Or what can kids, with feeble limbs, perform in running with the noble horse's speed? Thou great Father, founder of philosophy! Thou with paternal precepts dost inspire thy sons, and from thy writings, most illustrious chief, as bees such honey from the flowery fields, we feed upon thy golden sentences - golden, and fit eternally to live. For when thy reason first began to prove that Nature was not formed by powers divine, the terrors of the mind all fled, the walls of this great world lie open, and I see how things are managed through the mighty void. The deity of the gods, their calm abodes appear, which neither winds disturb, nor clouds overflow with showers, nor the white-falling snow, congealed by sharpest frost, does spoil; but the unclouded air surrounds them always, and smiles on them fully with diffused light. Nature in every thing supplies their wants; nothing at any time destroys their peace. But the wide tracts of Hell are nowhere seen, nor does the interposing Earth prevent our sight, but we discover what beneath our feet is doing in the space below. In these pursuits a certain divine pleasure spreads round me, and I stand amazed, that by thy strength of mind, all nature every way lies naked to our view.

Latin: E tenebris tantis tam clarum extollere lumen qui primus potuisti inlustrans commoda vitae, te sequor, o Graiae gentis decus, inque tuis nunc ficta pedum pono pressis vestigia signis, non ita certandi cupidus quam propter amorem quod te imitari aveo; quid enim contendat hirundo cycnis, aut quid nam tremulis facere artubus haedi consimile in cursu possint et fortis equi vis? tu, pater, es rerum inventor, tu patria nobis suppeditas praecepta, tuisque ex, inclute, chartis, floriferis ut apes in saltibus omnia libant, omnia nos itidem depascimur aurea dicta, aurea, perpetua semper dignissima vita. nam simul ac ratio tua coepit vociferari naturam rerum divina mente coorta diffugiunt animi terrores, moenia mundi discedunt. totum video per inane geri res. apparet divum numen sedesque quietae, quas neque concutiunt venti nec nubila nimbis aspergunt neque nix acri concreta pruina cana cadens violat semper[que] innubilus aether integit et large diffuso lumine ridet: omnia suppeditat porro natura neque ulla res animi pacem delibat tempore in ullo. at contra nusquam apparent Acherusia templa, nec tellus obstat quin omnia dispiciantur, sub pedibus quae cumque infra per inane geruntur. his ibi me rebus quaedam divina voluptas percipit atque horror, quod sic natura tua vi tam manifesta patens ex omni parte retecta est.

Munro: And now since I have shown what-like the beginnings of all things are and how diverse with varied shapes as they fly spontaneously driven on in everlasting motion, and how all things can be severally produced out of these, next after these questions the nature of the mind and soul should methinks be cleared up by my verses and that dread of Acheron be driven headlong forth, troubling as it does the life of man from its inmost depths and over spreading all things with the blackness of death, allowing no pleasure to be pure and unalloyed. For as to what men often give out that diseases and a life of shame are more to be feared than Tartarus’ place of death, and that they know the soul to be of blood or it maybe of wind, if haply their choice so direct, and that they have no need at all of our philosophy, you may perceive for the following reasons that all these boasts are thrown out more for glory’s sake than because the thing is really believed. These very men, exiles from their country and banished far from the sight of men, live degraded by foul charge of guilt, sunk in a word in every kind of misery, and whithersoever the poor wretches are come, they yet do offer sacrifices to the dead and slaughter black sheep and make libations to the gods manes, and in times of distress turn their thoughts to religion much more earnestly. Wherefore you can better test the man in doubts and dangers and mid adversity learn who he is; for then and not till then the words of truth are forced out from the bottom of his heart: the mask is torn off, the reality is left.

Dunster: Since then I have taught what are the first seeds and principles of things, how they differ in their figures, and of themselves fly about, beaten by mutual strokes, and from them all beings are produced, the nature of the Mind and of the Soul comes next to be explained in these my lines, and all the terrors of infernal pains banished, and headlong driven quite away, that from the bottom so disturb the life of man, and cover all things with the gloom of death, and leave no place for pure and unmixed pleasure to possess. For what men vainly talk, that disease and an infamous life are more to be feared than the terrors of death, and they know that the soul consists wholly in the blood, and therefore they want no assistance from our philosophy, I would have you observe that those boasts are thrown out more for the sake of praise and popular breath (if their vanity by chance leads that way) than that they believe any such thing; for let these very men be banished from their country, and driven into a desert far from human sight, stained with the guilt of the foulest crimes, yet they live on, afflicted as they are, with all sorts of misery, and wherever the wretches come, they fall a-sacrificing, and slay black cattle, and offer victims to the infernal gods, and in this deplorable state they, with more than common zeal, apply themselves to the offices of religion. And therefore it is proper to view men rather under a doubtful fortune, and observe how they behave in circumstances of distress, for then they speak truth from the bottom of their hearts, the mask is pulled off, and the real man shows undisguised.

Latin: Et quoniam docui, cunctarum exordia rerum qualia sint et quam variis distantia formis sponte sua volitent aeterno percita motu, quove modo possint res ex his quaeque creari, hasce secundum res animi natura videtur atque animae claranda meis iam versibus esse et metus ille foras praeceps Acheruntis agendus, funditus humanam qui vitam turbat ab imo omnia suffundens mortis nigrore neque ullam esse voluptatem liquidam puramque relinquit. nam quod saepe homines morbos magis esse timendos infamemque ferunt vitam quam Tartara leti et se scire animi naturam sanguinis esse, aut etiam venti, si fert ita forte voluntas, nec prosum quicquam nostrae rationis egere, hinc licet advertas animum magis omnia laudis Iactari causa quam quod res ipsa probetur. extorres idem patria longeque fugati conspectu ex hominum, foedati crimine turpi, omnibus aerumnis adfecti denique vivunt, et quo cumque tamen miseri venere parentant et nigras mactant pecudes et manibus divis inferias mittunt multoque in rebus acerbis acrius advertunt animos ad religionem. quo magis in dubiis hominem spectare periclis convenit adversisque in rebus noscere qui sit; nam verae voces tum demum pectore ab imo eliciuntur [et] eripitur persona manet res.

Munro: Avarice again and blind lust of honors which constrain unhappy men to overstep the bounds of right and sometimes as partners and agents of crimes to strive night and day with surpassing effort to struggle up to the summit of power, these sores of life are in no small measure fostered by the dread of death. For foul scorn and pinching want in every case are seen to be far removed from a life of pleasure and security and to be a loitering so to say before the gates of death. And while men driven on by an unreal dread wish to escape far away from these and keep them far from them, they amass wealth by civil bloodshed and greedily double their riches piling up murder on murder; cruelly triumph in the sad death of a brother and hate and fear the tables of kinsfolk.

Dunster: Besides, covetousness and the blind desire of honors, which compel unhappy men to exceed the bounds of right, and urge on the partners and assistants of their crimes to strive day and night with the utmost pains to arrive at the height of wealth: these plagues of life are chiefly nourished by fear of death; for infamy, and contempt, and sharp want seem far removed from a sweet and pure state of life, and, as it were, hover about the gates of death; and wherefore will men, possessed by a false fear, labour to avoid, and stand at the remotest distance from them, they add to their heaps by civil war, and, insatiable as they are, double their riches, heaping one murder upon another. They laugh with cruel delight at the sad funeral of a brother, and hate and fear the entertainments of their nearest relations.

Latin: Denique avarities et honorum caeca cupido, quae miseros homines cogunt transcendere fines iuris et inter dum socios scelerum atque ministros noctes atque dies niti praestante labore ad summas emergere opes, haec vulnera vitae non minimam partem mortis formidine aluntur. turpis enim ferme contemptus et acris egestas semota ab dulci vita stabilique videtur et quasi iam leti portas cunctarier ante; unde homines dum se falso terrore coacti effugisse volunt longe longeque remosse, sanguine civili rem conflant divitiasque conduplicant avidi, caedem caede accumulantes, crudeles gaudent in tristi funere fratris et consanguineum mensas odere timentque.

Munro: Often likewise from the same fear envy causes them to pine: they make moan that before their very eye she is powerful, he attracts attention, who walks arrayed in gorgeous dignity, while they are wallowing in darkness and dirt. Some wear themselves to death for the sake of statues and a name. And often to such a degree through dread of death does hate of life and of the sight of daylight seize upon mortals, that they commit self-murder with a sorrowing heart, quite forgetting that this fear is the source of their cares, \[this fear which urges men to every sin\] prompts this one to put all shame to route, another to burst asunder the bonds of friendship, and in fine to overturn duty from its very base; since often ere now men have betrayed country and dear parents in seeking to shun the Acherusian quarters. For even as children are flurried and dread all things in the thick darkness, thus we in the daylight fear at times things not a whit more to be dreaded than what children shudder at in the dark and fancy sure to be. This terror therefore and darkness of mind must be dispelled not by the rays of the sun and glittering shafts of day, but by the aspect and law of nature.

Dunster: From the same cause and from the same fear, envy often becomes the tormentor of mankind; they complain that one is raised to power before their eyes, another to respect, a third distinguished by shining honors, whilst they lie buried in obscurity, and are trod upon like dirt, and so they pine themselves to death for the sake of statues and a name; and some men, from a fear of death, conceive so great a hatred for life, and the preservation of their being, that in a gloomy fit they become their own executioners; not considering that this fear of death is the source of all their cares, this breaks through all shame, dissolves the bonds of friendship, and in short overturns the foundations of all goodness; for some we see betray their country and their dear parents, striving by that means to deliver themselves from death, and the pains of Hell. For as boys tremble, and fear every thing in the dark night, so we, in open day, fear things as vain and little to be feared, as those that children quake at in the dark, and fancy advancing towards them. This terror of the mind, this darkness then, not the sun’s beams, nor the bright rays of day can scatter, but the light of Nature and the rules of reason.

Latin: Consimili ratione ab eodem saepe timore macerat invidia ante oculos illum esse potentem, illum aspectari, claro qui incedit honore, ipsi se in tenebris volvi caenoque queruntur. intereunt partim statuarum et nominis ergo. et saepe usque adeo, mortis formidine, vitae percipit humanos odium lucisque videndae, ut sibi consciscant maerenti pectore letum obliti fontem curarum hunc esse timorem: hunc vexare pudorem, hunc vincula amicitiai rumpere et in summa pietate evertere suadet: nam iam saepe homines patriam carosque parentis prodiderunt vitare Acherusia templa petentes. nam vel uti pueri trepidant atque omnia caecis in tenebris metuunt, sic nos in luce timemus inter dum, nihilo quae sunt metuenda magis quam quae pueri in tenebris pavitant finguntque futura. hunc igitur terrorem animi tenebrasque necessest non radii solis neque lucida tela diei discutiant, sed naturae species ratioque.

Munro: First then I say that the mind which we often call the understanding, in which dwells the directing and governing principle of life, is no less part of the man than hand and foot and eyes are parts of the whole living creature.

Dunster: First then, I say, the mind of man (which we commonly call the soul) in which is placed the conduct and government of life, is part of man no less than the hand, the foot, the eyes, are parts of the whole animal;

Latin: Primum animum dico, mentem quem saepe vocamus, in quo consilium vitae regimenque locatum est, esse hominis partem nihilo minus ac manus et pes atque oculei partes animantis totius extant.

Munro: [Some however affirm] that the sense of the mind does not dwell in a distinct part, but is a certain vital state of the body, which the Greeks call harmonia, because by it, they say, we live with sense, though the understanding is in no one part; just as when good health is said to belong to the body, though yet it is not any one part of the man in health. In this way they do not assign a distinct part to the sense of the mind; in all which they appear to me to be grievously at fault in more ways than one. Often times the body which is visible to sight, is sick, while yet we have pleasure in another hidden part; and oftentimes the case is the very reverse, the man who is unhappy in mind feeling pleasure in his whole body; just as if, while a sick man’s foot is pained, the head meanwhile should, be in no pain at all. Moreover when the limbs are consigned to soft sleep and the burdened body lies diffused without sense, there is yet a something else in us which during that time is moved in many ways and admits into it all the motions of joy and unreal cares of the heart.

Dunster: though many of the philosophic herd have fancied that the sense of the mind is not fixed to any particular part, but is a sort of vital habit of the whole body, which the Greeks call Harmony; and thence flows all our sense, and the Mind has no particular place for its abode. As when we say health belongs to the body, yet it is no part of the body that is in health, so no particular part, they tell us, is the residence of the mind. But in this they seem to be egregiously wrong, for often when some visible part of the body suffers pain, we feel pleasure in some other part to us unseen; and the contrary often happens in its turn, that a man disturbed in mind is perfectly well all over his body, in the same manner as when a man has the gout in his foot, his head at the same time is free from pain. Besides, when our limbs are given up to soft sleep, and the wearied body lies stretched at length without sense, there is something within that in the very time is variously affected, and receives into itself all the impressions of joy and empty cares that torment the heart.

Latin: * * * Sensum animi certa non esse in parte locatum, verum habitum quendam vitalem corporis esse, harmoniam Grai quam dicunt, quod faciat nos vivere cum sensu, nulla cum in parte siet mens; ut bona saepe valetudo cum dicitur esse corporis, et non est tamen haec pars ulla valentis, sic animi sensum non certa parte reponunt; magno opere in quo mi diversi errare videntur.

Munro: Now that you may know that the soul as well is in the limbs and that the body is not wont to have sense by any harmony, this is a main proof: when much of the body has been taken away, still life often stays in the limbs; and yet the same life, when a few bodies of heat have been dispersed abroad, and some air has been forced out through the mouth, abandons at once the veins and quits the bones: by this you may perceive that all bodies have not functions of like importance or alike uphold existence, but rather that those seeds which constitute wind and heat, cause life to stay in the limbs. Therefore vital heat and wind are within the body and abandon our frame at death.

Dunster: But to convince you that the soul is a part like other limbs, and not as a harmony, takes up the whole body, observe first that many members of the body may be cut off, yet often life remains in the rest; and again, the same life, when a few certain particles of vital heat fly off, and our last breath is blown through the mouth, immediately leaves possession of our veins and bones. And this will give you to understand that all the particles of matter are not of equal consequence to the body, nor do they equally secure our lives; but the particles of our breath, and the warm vapour, are of principal concern to preserve life to us in all our limbs. This warmth, this vapour, therefore resides in the body, and leaves our limbs as death makes approaches towards us.

Latin: Saepe itaque, in promptu corpus quod cernitur, aegret, cum tamen ex alia laetamur parte latenti; et retro fit ubi contra sit saepe vicissim, cum miser ex animo laetatur corpore toto; non alio pacto quam si, pes cum dolet aegri, in nullo caput interea sit forte dolore. Praeterea molli cum somno dedita membra effusumque iacet sine sensu corpus honustum, est aliud tamen in nobis quod tempore in illo multimodis agitatur et omnis accipit in se laetitiae motus et curas cordis inanis.

Munro: Since then the nature of the mind and that of the soul have been proved to be a part, as it were of the man, surrender the name of harmony, whether brought down to musicians from high Helicon, or whether rather they have themselves taken it from something else and transferred it to that thing which then was in need of a distinctive name; whatever it be, let them keep it: do you take in the rest of my precepts.

Dunster: But since the nature of the mind and soul is discovered to be a part of the man, give these fiddler's their favorite word, Harmony, again, take from the music of the harp, or whencesoever they borrow the name, and applied it to the soul, which then - forsooth! - had no proper name of its own; however it be, let them take it again, and do you attend what follows.

Latin: Nunc animam quoque ut in membris cognoscere possis esse neque harmonia corpus sentire solere, principio fit uti detracto corpore multo saepe tamen nobis in membris vita moretur.

Munro: Now I assert that the mind and the soul are kept together in close union and make up a single nature, but that the directing principle which we call mind and understanding is the head, so to speak ,and reigns paramount in the whole body. It has a fixed seat in the middle region of the breast: here throb fear and apprehension, about these spots dwell soothing joys; therefore here is the understanding or mind. All the rest of the soul disseminated through the whole body obeys and moves at the will and inclination of the mind. It by itself alone knows for itself, rejoices for itself, at times when the impression does not move either soul or body together with it. And as when some part of us, the head or the eye, suffers from an attack of pain, we do not feel the anguish at the same time over the whole body, thus the mind sometimes suffers pain by itself or is inspirited with joy, when all the rest of the soul throughout the limbs and frame is stirred by no novel sensation. But when the mind is excited by some more vehement apprehension, we see the whole soul feel in unison through all the limbs, sweats and paleness spread over the whole body, the tongue falter, the voice die away, a mist cover the eyes, the ears ring, the limbs sink under one; in short we often see men drop down from terror of mind; so that anybody may easily perceive from this that the soul is closely united with the mind, and, when it has been smitten by the influence of the mind, forthwith pushes and strikes the body.

Dunster: I say then that the mind and soul are united together, and so joined make up one single nature; but what we call the mind is, as it were, the head, and conducts and governs the whole body, and keeps its fixed residence in the middle region of the heart. Hear our passions live, our dread and fear beat here, here are joys make everything serene; here therefore must be the seat of the Mind. The other part, the soul, spread through the whole body, obeys this mind, and is moved by the nod and impulse of it. This mind can think of itself alone, and of itself rejoice, when the soul and body are no ways affected; as when the head or the eye is hurt by sensible pain, we are not tormented over all the body, so the mind is sometimes grieved or cheered with joy, when the other part, the soul, diffused through the limbs, is agitated with no new motion at all. But when the mind is shaking with violent fear, we see the soul through all the limbs partakes of the same disorder. Cold sweats and paleness spread all of the body over, the tongue falters, the speech fails, the eyes grow dim, the ears tingle, and the limbs quake. In short, we often see men fall down from a terror of the mind, from whence we may easily conclude that the soul is united with the mind, and when she is pressed forcibly with its impulse, then she drives on the body, and puts it in motion.

Latin: Atque eadem rursum, cum corpora pauca caloris diffugere forasque per os est editus aër, deserit extemplo venas atque ossa relinquit; noscere ut hinc possis non aequas omnia partis corpora habere neque ex aequo fulcire salutem, sed magis haec, venti quae sunt calidique vaporis semina, curare in membris ut vita moretur. est igitur calor ac ventus vitalis in ipso corpore, qui nobis moribundos deserit artus. quapropter quoniam est animi natura reperta atque animae quasi pars hominis, redde harmoniai nomen, ad organicos alto delatum Heliconi, sive aliunde ipsi porro traxere et in illam transtulerunt, proprio quae tum res nomine egebat. quidquid [id] est, habeant: tu cetera percipe dicta.

Munro: This same principle teaches that the nature of the mind and soul is bodily; for when it is seen to push the limbs, rouse the body from sleep, and alter the countenance and guide and turn about the whole man, and when we see that none of these effects can take place without touch nor touch without body, must we not admit that the mind and the soul are of a bodily nature? Again you perceive that our mind in our body suffers together with the body and feels in unison with it. When a weapon with a shudder-causing force has been driven in and has laid bare bones and sinews within the body, if it does not take life, yet there ensues a faintness and a lazy sinking to the ground and on the ground the turmoil of mind which arises, and sometimes a kind of undecided inclination to get up. Therefore the nature of the mind must be bodily, since it suffers from bodily weapons and blows.

Dunster: By this rule therefore we find that the nature of the mind and soul is corporeal; for we see it shakes the limbs, rouses the body from sleep, changes the countenance, and directs and governs the whole man. (Nothing of which can be done without touch, and there can be no Touch without body.) Should we not then allow that the mind and soul are corporeal in their nature? Besides, you see the Mind suffers with the body, and bears a share with it and all it endures; if the violent force of a dart pierces the body, and shatters the bones and nerves, though death does not instantly follow, yet a faintness succeeds, and a sort of pleasing desire of sinking into the ground, a passionate resolution to die, and then again the will fluctuates and wishes to live: the Mind therefore must needs be of a corporeal nature, because It suffers pain by the stroke of darts, which we know are bodies.

Latin: Nunc animum atque animam dico coniuncta teneri inter se atque unam naturam conficere ex se, sed caput esse quasi et dominari in corpore toto consilium, quod nos animum mentemque vocamus. idque situm media regione in pectoris haeret. hic exultat enim pavor ac metus, haec loca circum laetitiae mulcent: hic ergo mens animusquest. cetera pars animae per totum dissita corpus paret et ad numen mentis momenque movetur. idque sibi solum per se sapit et sibi gaudet, cum neque res animam neque corpus commovet una. et quasi, cum caput aut oculus temptante dolore laeditur in nobis, non omni concruciamur corpore, sic animus nonnumquam laeditur ipse laetitiaque viget, cum cetera pars animai per membra atque artus nulla novitate cietur; verum ubi vementi magis est commota metu mens, consentire animam totam per membra videmus sudoresque ita palloremque existere toto corpore et infringi linguam vocemque aboriri, caligare oculos, sonere auris, succidere artus, denique concidere ex animi terrore videmus saepe homines; facile ut quivis hinc noscere possit esse animam cum animo coniunctam, quae cum animi [vi] percussa est, exim corpus propellit et icit.

Munro: I will now go on to explain in my verses of what kind of body the mind consists and out of what it is formed. First of all I say that it is extremely fine and formed of exceedingly minute bodies. That this is so you may, if you please to attend, clearly perceive from what follows: nothing that is seen takes place with a velocity equal to that of the mind when it starts some suggestion and actually sets it a-going; the mind therefore is stirred with greater rapidity than any of the things whose nature stands out visible to sight. But that which is so passing nimble, must consist of seeds exceedingly round and exceedingly minute, in order to be stirred and set in motion by a small moving power. Thus water is moved and heaves by ever so small a force, formed as it is of small particles apt to roll. But on the other hand the nature of honey is more sticky, its liquid more sluggish and its movement more dilatory; for the whole mass of matter coheres more closely, because sure enough it is made of bodies not so smooth fine and round. A breeze however gentle and light can force, as you may see, a high heap of poppy seed to be blown away from the top downwards; but on the other hand eurus itself cannot move a heap of stones. Therefore bodies possess a power of moving in proportion to their smallness and smoothness; and on the other hand the greater weight and roughness bodies prove to have, the more stable they are. Since then the nature of the mind has been found to be eminently easy to move, it must consist of bodies exceedingly small smooth and round. The knowledge of which fact, my good friend, will on many accounts prove useful and be serviceable to you.

Dunster: I shall now go on to explain clearly of what sort of body this mind consists, and of what principles it is formed. And first I say that the mind is composed of very subtle and minute seeds; that it is so, attend closely, and you will find that nothing is accomplished with so much speed as what the mind attempts, and proposes to execute. The Mind therefore is swifter in its motion than anything in nature we can see or conceive. But that which is so exceedingly quick to move must consist of the roundest and most minute seeds, that may be set a-going by the lightest impulse. So water is moved and disposed to flow by ever so little force, because it is composed of small and slippery seeds; but the nature of Honey is more tenacious, its moisture is more unactive, and its motion slower; its principles stick closer among themselves; and for this reason, because it consists of seeds not so smooth, so subtle, and so round. And thus a large heap of poppy seeds is blown away by the gentlest breath of wind, and scattered abroad; but no blast can shake a heap of stones or darts. Therefore the smoother and smaller the principles of bodies are, the more easily they are disposed to motion, and the heavier and rougher the seeds are, the more fixed and stable they remain. Since therefore the nature of the mind is so exceedingly apt to move, it must needs consist of small, smooth, and round seeds; and your knowing this, my sweet youth, will be found of great use, and very seasonable for your future inquiries.

Latin: Haec eadem ratio naturam animi atque animai corpoream docet esse; ubi enim propellere membra, corripere ex somno corpus mutareque vultum atque hominem totum regere ac versare videtur, quorum nil fieri sine tactu posse videmus nec tactum porro sine corpore, nonne fatendumst corporea natura animum constare animamque? praeterea pariter fungi cum corpore et una consentire animum nobis in corpore cernis. si minus offendit vitam vis horrida teli ossibus ac nervis disclusis intus adacta, at tamen insequitur languor terraeque petitus suavis et in terra mentis qui gignitur aestus inter dumque quasi exsurgendi incerta voluntas. ergo corpoream naturam animi esse necessest, corporeis quoniam telis ictuque laborat. Is tibi nunc animus quali sit corpore et unde constiterit pergam rationem reddere dictis. principio esse aio persuptilem atque minutis perquam corporibus factum constare. id ita esse hinc licet advertas animum, ut pernoscere possis.

Munro: The following fact too likewise demonstrates how fine the texture is of which its nature is composed, and how small the room is in which it can be contained, could it only be collected into one mass: soon as the untroubled sleep of death has gotten hold of a man and the nature of the mind and soul has withdrawn, you can perceive then no diminution of the entire body either in appearance or weight: death makes all good save the vital sense and heat. Therefore the whole soul must consist of very small seeds and be in woven through veins and flesh and sinews; inasmuch as after it has all withdrawn from the whole body, the exterior contour of the limbs preserves itself entire and not a tittle of the weight is lost. Just in the same way when the flavor of wine is gone or when the delicious aroma of a perfume has been dispersed into the air or when the savor has left some body, yet the thing itself does not therefore look smaller to the eye, nor does aught seem to have been taken from the weight, because sure enough many minute seeds make up the savors and the odor in the whole body of the several things. Therefore, again and again I say, you are to know that the nature of the mind and the soul has been formed of exceedingly minute seeds, since at its departure it takes away none of the weight.

Dunster: This will discover clearly to you its nature, of what tenuous parts it is formed, and how small a space it might be contained, if it could be squeezed together. For when the calm of death has possession of a man, and the mind and soul are retired, you will find nothing taken away from the body as to its bulk; nothing as to its weight. Death leaves everything complete, except the vital sense and the warm breath; the whole soul therefore must needs be formed a very small seed, as it lies diffused through the veins, the bowels, and the nerves; because when it has wholly left every part of the body, the outward shape of the limbs remains entire, and they want not a hair of their weight. And this is the nature of wine, when the flavor of it is gone, and of ointments, when their sweet odors are evaporated into air. And thus it is, when any moisture perspires through the pores of the body, the bulk does not appear less to the eye, upon that account, nor is there anything taken off from the weight; for many and small are the seeds that compose the moisture and the smell in the contexture of all bodies. And therefore we may well assured that the nature of the mind and soul is formed of exceeding little principles, because when it leaves the body, it detracts nothing from the weight.

Latin: Nil adeo fieri celeri ratione videtur, quam si mens fieri proponit et inchoat ipsa; ocius ergo animus quam res se perciet ulla, ante oculos quorum in promptu natura videtur. at quod mobile tanto operest, constare rutundis perquam seminibus debet perquamque minutis, momine uti parvo possint inpulsa moveri. namque movetur aqua et tantillo momine flutat, quippe volubilibus parvisque creata figuris. at contra mellis constantior est natura et pigri latices magis et cunctantior actus: haeret enim inter se magis omnis materiai copia, ni mirum quia non tam levibus extat corporibus neque tam suptilibus atque rutundis. namque papaveris aura potest suspensa levisque cogere ut ab summo tibi diffluat altus acervus, at contra lapidum coniectum spicarumque noenu potest. igitur parvissima corpora pro quam et levissima sunt, ita mobilitate fruuntur; at contra quae cumque magis cum pondere magno asperaque inveniuntur, eo stabilita magis sunt. nunc igitur quoniamst animi natura reperta mobilis egregie, perquam constare necessest corporibus parvis et levibus atque rutundis. quae tibi cognita res in multis, o bone, rebus utilis invenietur et opportuna cluebit. Haec quoque res etiam naturam dedicat eius, quam tenui constet textura quamque loco se contineat parvo, si possit conglomerari, quod simul atque hominem leti secura quies est indepta atque animi natura animaeque recessit, nil ibi libatum de toto corpore cernas ad speciem, nihil ad pondus: mors omnia praestat, vitalem praeter sensum calidumque vaporem. ergo animam totam perparvis esse necessest seminibus nexam per venas viscera nervos, qua tenus, omnis ubi e toto iam corpore cessit, extima membrorum circumcaesura tamen se incolumem praestat nec defit ponderis hilum. quod genus est, Bacchi cum flos evanuit aut cum spiritus unguenti suavis diffugit in auras aut aliquo cum iam sucus de corpore cessit; nil oculis tamen esse minor res ipsa videtur propterea neque detractum de pondere quicquam, ni mirum quia multa minutaque semina sucos efficiunt et odorem in toto corpore rerum. quare etiam atque etiam mentis naturam animaeque scire licet perquam pauxillis esse creatam seminibus, quoniam fugiens nil ponderis aufert.

Munro: [231] We are not however to suppose that this nature is single. For a certain subtle spirit mixed with heat quits men at death, and then the heat draws air along with it; there being no heat which has not air too mixed with it: for since its nature is rare, many first beginnings of air must move about through it. Thus the nature of the mind is proved to be threefold; and yet these things all together are not sufficient to produce sense; since the fact of the case does not admit that any of these can produce sense-giving motions and the thoughts which a man turns over in mind. Thus some fourth nature too must be added to these: it is altogether without name; than it nothing exists more nimble or more fine, or of smaller or smoother elements: it first transmits the sense-giving motions through the frame; for it is first stirred, made up as it is of small particles; next the heat and the unseen force of the spirit receive the motions, then the air; then all things are set in action, the blood is stirred, every part of the flesh is filled with sensation; last of all the feeling is transmitted to the bones and marrow, whether it be one of pleasure or an opposite excitement. No pain however can lightly pierce thus far nor any sharp malady make its way in, without all things being so thoroughly disordered that no room is left for life and the parts of the soul fly abroad through all the pores of the body. But commonly a stop is put to these motions on the surface as it were of the body: for this reason we are able to retain life.

Dunster: Yet we are not to suppose this nature of the mind to be simple and unmixed; for a thin breath mingled with a warm vapor, forsakes the bodies of dying men; and this vapor draws the air along with it, for there can be no heat without air intermixed, and heat being in its nature rare, must needs have some seeds of air united with it. We find then the mind consists of three principles: of vapor, air, and heat; yet all these are not sufficient to produce sense: For we cannot conceive that either of these, or all of them united, can be the cause of sensible motions that may produce reason and thought. And therefore a fourth nature must needs be added to these (and this indeed has no name at all) but nothing can be more apt to move, nothing more subtle than this, nor consist more of small smooth seeds; and this is what first raises a sensible motion through the body: this, as it is formed of the minutest particles, is first put into motion, then the heat, and the unseen vapor receive a motion from it, and then we are and so all the limbs are set a-going; then is the blood agitated, and all the bowels become sensible, and last of all, pleasure or pain is communicated to the bones and marrow. But no pain or any violent evil can pierce so far without disordering and setting the whole into confusion, so that there is no more place for life, and the parts of the soul fly away through the pores of the body. But this motion often stops upon the surface of the body, and then the soul remains whole, and the life is preserved.

Latin: Nec tamen haec simplex nobis natura putanda est. tenvis enim quaedam moribundos deserit aura mixta vapore, vapor porro trahit aëra secum; nec calor est quisquam, cui non sit mixtus et aër; rara quod eius enim constat natura, necessest aëris inter eum primordia multa moveri. iam triplex animi est igitur natura reperta; nec tamen haec sat sunt ad sensum cuncta creandum, nil horum quoniam recipit mens posse creare sensiferos motus, quae denique mente volutat. quarta quoque his igitur quaedam natura necessest adtribuatur; east omnino nominis expers; qua neque mobilius quicquam neque tenvius extat nec magis e parvis et levibus ex elementis; sensiferos motus quae didit prima per artus. prima cietur enim, parvis perfecta figuris, inde calor motus et venti caeca potestas accipit, inde aër, inde omnia mobilitantur: concutitur sanguis, tum viscera persentiscunt omnia, postremis datur ossibus atque medullis sive voluptas est sive est contrarius ardor. nec temere huc dolor usque potest penetrare neque acre permanare malum, quin omnia perturbentur usque adeo [ut] vitae desit locus atque animai diffugiant partes per caulas corporis omnis. sed plerumque fit in summo quasi corpore finis motibus: hanc ob rem vitam retinere valemus.

Munro: Now though I would fain explain in what way these are mixed up together, by what means united, when they exert their powers, the poverty of my native speech deters me sorely against my will: yet will I touch upon them and in summary fashion to the best of my ability.

Dunster: Now, how these four principles are mixed, and in what matter they subsist, I am very desirous to explain, but the poorness of the Latin tongue prevents me, against my will; yet, as far as that permits, I will endeavor briefly to touch upon this subject.

Latin: Nunc ea quo pacto inter sese mixta quibusque compta modis vigeant rationem reddere aventem abstrahit invitum patrii sermonis egestas; sed tamen, ut potero summatim attingere, tangam.

Munro: The first-beginnings by their mutual motions are interlaced in such a way that, none of them can be separated by itself, nor can the function of any go on divided from the rest by any interval; but they are so to say the several powers of one body. Even so in any flesh of living creature you please without exception there is smell and some color and a savor, and yet out of all these is made up one single bulk of body. Thus the heat and the air and the unseen power of the spirit mixed together produce a single nature, together with that nimble force which transmits to them from itself the origin of motion; by which means sense-giving motion first takes its rise through the fleshly frame. For this nature lurks secreted in its inmost depths, and nothing in our body is farther beneath all ken than it, and more than this it is the very soul of the whole soul. Just in the same way as the power of the mind and the function of the soul are latent in our limbs and throughout our body, because they are each formed of small and few bodies: even so, you are to know, this nameless power made of minute bodies is concealed and is moreover the very soul so to say of the whole soul, and reigns supreme in the whole body.

Dunster: The seeds then of these principles move so confusedly among themselves, that no one of them can be separated from another, nor is there any place severally allotted to each, where anyone can act by itself; but they are, as it were, many powers of the same body. As in a piece of any animal there is smell, and heat, and taste, and out of all these one perfect body is composed; so heat, air, and the invisible vapor, and that fourth active quality, (which is the principle of motion to the other three), and from which all sensible motion rises through the limbs) compose by their mixture one subtle substance, or one Nature. This fourth something is deeply fixed in the inmost recesses of the body, nor is there anything in the whole body more secretly and inwardly placed; it is, as it were, the very soul of the soul itself: For as in the limbs, and through all the body, the united force and power of the mind and soul are hid and unseen, because they are formed of small and few seeds, so this something without a name, being composed of minute principals, lies deep and concealed; it is the very soul of the whole soul itself, and governs the whole body. By the same rule, it is necessary that the vapor, the air, and the heat be so properly mingled through the limbs, and be disposed either higher or lower than one another, that one certain nature may be formed from all; lest the power of the heat, the vapor, and the air, being divided and separately placed, might destroy the sense, and prevent its operation.

Latin: Inter enim cursant primordia principiorum motibus inter se, nihil ut secernier unum possit nec spatio fieri divisa potestas, sed quasi multae vis unius corporis extant. quod genus in quovis animantum viscere volgo est odor et quidam color et sapor, et tamen ex his omnibus est unum perfectum corporis augmen, sic calor atque aër et venti caeca potestas mixta creant unam naturam et mobilis illa vis, initum motus ab se quae dividit ollis, sensifer unde oritur primum per viscera motus. nam penitus prorsum latet haec natura subestque nec magis hac infra quicquam est in corpore nostro atque anima est animae proporro totius ipsa. quod genus in nostris membris et corpore toto mixta latens animi vis est animaeque potestas, corporibus quia de parvis paucisque creatast, sic tibi nominis haec expers vis, facta minutis corporibus, latet atque animae quasi totius ipsa proporrost anima et dominatur corpore toto. consimili ratione necessest ventus et aër et calor inter se vigeant commixta per artus atque aliis aliud subsit magis emineatque, ut quiddam fieri videatur ab omnibus unum, ni calor ac ventus seorsum seorsumque potestas aëris interemant sensum diductaque solvant.

Munro: On a like principle the spirit and air and heat must, as they exert their powers, be mixed up together through the frame, and one must ever be more out of view or more prominent than another, that a single substance may be seen to be formed from the union of all, lest the heat and spirit apart by themselves and the power of the air apart by itself should destroy sense and dissipate it by their disunion. Thus the mind possesses that heat which it displays when it boils up in anger and fire flashes from the keen eyes; there is too much cold spirit, comrade of fear, which spreads a shivering over the limbs and stirs the whole frame; yes and there is also that condition of still air which has place when the breast is calm and the looks cheerful. But they have more of the hot whose keen heart and passionate mind lightly boil up in anger. Foremost in this class comes the fierce violence of lions who often as they chafe break their hearts with their roaring and cannot contain within their breast the billows of their rage. Then the chilly mind of stags is fuller of the spirit and more quickly rouses through all the flesh its icy currents which cause a shivering motion to pass over the limbs. But the nature of oxen has its life rather from the still air, and never does the smoky torch of anger applied to it stimulate it too much, shedding over it the shadow of murky gloom, nor is it transfixed and stiffened by the icy shafts of fear: it lies between the other two, stags and cruel lions.

Dunster: Heat prevails in the mind when the creature is enraged, grows hot, and fire sparkles from its glowing eyes. Much vapor is cold, and the companion of fear, it excites horror in the body, and shakes the limbs; but air is of a calm and mild quality, it resides in a quiet breast, and a serene countenance. But those have most heat whose hearts are fierce, and whose angry mind are soon inflamed into passion. of this sort, in the first place, is the distracted Fury of lions, who, roaring, often burst their very breast, and are unable to contain the torrent of Rage that swells within. The cold temperature of the deer has more of vapor, and sooner incites a chillness in the limbs, which causes a trembling motion through the whole body. But the nature of the ox consists more of soft air, nor does the smoky firebrand of anger (that spreads a shade of black darkness over the mind) too much inflame him, nor is he stupefied by the darts of chilling fear, but his nature is placed between both, between the fierce lion and the deer.

Latin: Est etiam calor ille animo, quem sumit, in ira cum fervescit et ex oculis micat acrius ardor; est et frigida multa, comes formidinis, aura, quae ciet horrorem membris et concitat artus; est etiam quoque pacati status aëris ille, pectore tranquillo fit qui voltuque sereno. sed calidi plus est illis quibus acria corda iracundaque mens facile effervescit in ira, quo genere in primis vis est violenta leonum, pectora qui fremitu rumpunt plerumque gementes nec capere irarum fluctus in pectore possunt. at ventosa magis cervorum frigida mens est et gelidas citius per viscera concitat auras, quae tremulum faciunt membris existere motum. at natura boum placido magis aëre vivit nec nimis irai fax umquam subdita percit fumida, suffundens caecae caliginis umbra, nec gelidis torpet telis perfixa pavoris; interutrasque sitast cervos saevosque leones.

Munro: And thus it is with mankind: however much teaching renders some equally refined, it yet leaves behind those earliest traces of the nature of each mind; and we are not to suppose that evil habits can be so thoroughly plucked up by the roots, that one man shall not be more prone than another to keen anger, a second shall not be somewhat more quickly assailed by fear, a third shall not take some things more meekly than is right. In many other points there must be differences between the varied natures of men and the tempers which follow upon these; though at present I am unable to set forth the hidden causes of these or to find names enough for the different shapes which belong to the first-beginnings from which shapes arises this diversity of things. What herein I think I may affirm is this: traces of the different natures left behind, which reason is unable to expel from us, are so exceedingly slight that there is nothing to hinder us from living a life worthy of gods.

Dunster: The mind of man is formed of the same principles; though the discipline of philosophy may polish and correct some, yet it leaves behind the marks of the original nature of the mind, nor are we to think that the seeds of vice can be wholly rooted out. One man, we see, runs more rashly into passion, another is more disposed to fear, and a third is apt to be more merciful than just; It is impossible but the various tempers of mankind, and actions that follow them, must differ in many other instances, the reasons of which are at present out of my power to explain; nor can I find words to express that variety of figures by which the seeds are distinguished, and from which this variety of disposition is produced. This, however, may justly be asserted on this occasion: that the traces of original nature which cannot be corrected by the rules of reason are so very small that nothing hinders us from leading a life worthy of the Gods.

Latin: Sic hominum genus est: quamvis doctrina politos constituat pariter quosdam, tamen illa relinquit naturae cuiusque animi vestigia prima. nec radicitus evelli mala posse putandumst, quin proclivius hic iras decurrat ad acris, ille metu citius paulo temptetur, at ille tertius accipiat quaedam clementius aequo. inque aliis rebus multis differre necessest naturas hominum varias moresque sequacis; quorum ego nunc nequeo caecas exponere causas nec reperire figurarum tot nomina quot sunt principiis, unde haec oritur variantia rerum. illud in his rebus video firmare potesse, usque adeo naturarum vestigia linqui parvola, quae nequeat ratio depellere nobis, ut nihil inpediat dignam dis degere vitam.

Munro: Well this nature is contained by the whole body and is in turn the body’s guardian and the cause of its existence; for the two adhere together with common roots and cannot, it is plain, be riven asunder without destruction. Even as it is not easy to pluck the perfume out of lumps of frankincense without quite destroying its nature as well; so it is not easy to withdraw from the whole body the nature of the mind and soul without dissolving all alike. With first-beginnings so interlaced from their earliest birth are they formed and gifted with a life of joint partnership, and it is plain that the faculty of the body and of the mind cannot feel separately, each alone without the other’s power, but sense is kindled throughout our flesh and blown into flame between the two by the joint motions on the part of both.

Dunster: This nature therefore of the soul is contained by the whole body; it is the keeper of the body, and the cause of its safety: for they are both united closely together by mutual bonds, nor can they be torn asunder but by the destruction of both. As it is impossible to separate the odor from a lump of Frankincense, but the nature of both must perish, so it is equally difficult to part the mind and soul from the whole body, but they must all be dissolved. Of such interwoven principles are they formed, from their very beginning, that they enjoy a common life, nor have either of them, either the mind or the body in a separate state, the power of sense without the assistance of each other, but sense is incited in us by the nerves, from the common motions of both, and by their joint operations.

Latin: Haec igitur natura tenetur corpore ab omni ipsaque corporis est custos et causa salutis; nam communibus inter se radicibus haerent nec sine pernicie divelli posse videntur. quod genus e thuris glaebis evellere odorem haud facile est, quin intereat natura quoque eius, sic animi atque animae naturam corpore toto extrahere haut facile est, quin omnia dissoluantur. inplexis ita principiis ab origine prima inter se fiunt consorti praedita vita, nec sibi quaeque sine alterius vi posse videtur corporis atque animi seorsum sentire potestas, sed communibus inter eas conflatur utrimque motibus accensus nobis per viscera sensus.

Munro: Moreover the body by itself is never either begotten or grows or, it is plain, continues to exist after death. For not in the way that the liquid of water often loses the heat which has been given to it, yet is not for that reason itself riven in pieces, but remains unimpaired, – not in this way, I say, can the abandoned frame endure the separation of the soul, but riven in pieces it utterly perishes and rots away. Thus the mutual connections of body and soul from the first moment of their existence learn the vital motions even while hid in the body and womb of the mother, so that no separation can take place without mischief and ruin. Thus you may see that, since the cause of existence lies in their joint action, their nature too must be a joint nature.

Dunster: Besides, the body is never born alone, nor does it grow or continue after the soul is fled, for the water throws off of vapor when it is made hot, yet it is not by that means destroyed, but remains entire. The limbs I say, cannot with the same safety bear the separation of the soul when it retires from them, but thus divided, they must all perish and rot together. For the mutual conjunction of the soul and body from the very beginning, even as they lie in the womb of the mother, does so jointly promote the vital motions, that no separation can be made without death and dissolution; from hence you learn that, since their preservation so much depends upon each other, their Natures also are inseparably joined and united together.

Latin: Praeterea corpus per se nec gignitur umquam nec crescit neque post mortem durare videtur. non enim, ut umor aquae dimittit saepe vaporem, qui datus est, neque ea causa convellitur ipse, sed manet incolumis, non, inquam, sic animai discidium possunt artus perferre relicti, sed penitus pereunt convulsi conque putrescunt. ex ineunte aevo sic corporis atque animai mutua vitalis discunt contagia motus, maternis etiam membris alvoque reposta, discidium [ut] nequeat fieri sine peste maloque; ut videas, quoniam coniunctast causa salutis, coniunctam quoque naturam consistere eorum.

Munro: Furthermore, if any one tries to disprove that the body feels and believes that the soul mixed through the whole body takes upon it this motion which we name sense, he combats even manifest and undoubted facts. For who will ever bring forward any explanation of what the body’s feeling is, except that which the plain fact of the case has itself given and taught to us? But when the soul it is said has departed, the body throughout is without sense; yes, for it loses what was not its own peculiar property in life; ay and much else it loses, before that soul is driven out of it.

Dunster: But further, if anyone denies that the body has sense, and believes that the soul diffused through the whole body is only capable of that motion we call sense, he opposes the plainest evidence, and the truth of all experience; for who would ever pretend to say that the body has sense if the thing itself did not fully prove, and convince us of it? But it is plain, you'll say, that the body is void of all sense when the soul is gone: True, for this faculty is not peculiar to the body alone, but to the soul and body united; and we know the sense becomes weaker, and decays, as the body and soul grow old together.

Latin: Quod super est, siquis corpus sentire refutat atque animam credit permixtam corpore toto suscipere hunc motum quem sensum nominitamus, vel manifestas res contra verasque repugnat. quid sit enim corpus sentire quis adferet umquam, si non ipsa palam quod res dedit ac docuit nos? 'at dimissa anima corpus caret undique sensu.' perdit enim quod non proprium fuit eius in aevo multaque praeterea perdit quom expellitur aevo.

Munro: Again to say that the eyes can see no object, but that the soul discerns through them as through an open door, is far from easy, since their sense contradicts this; for this sense even draws it and forces it out to the pupil: nay, often we are unable to perceive shining things because our eyes are embarrassed by the lights. But this is not the case with doors; for because we ourselves see, the open doors do not therefore undergo any fatigue. Again, if our eyes are in the place of doors, in that case when the eyes are removed the mind ought it would seem to have more power of seeing things, after doors, jambs and all, have been taken out of the way.

Dunster: To say likewise, that the eyes can see nothing of themselves, but the mind looks through them as through doors laid open, this is ridiculous, when sense itself tells them the contrary, and sets it full in their view; especially when we are unable to look upon objects that dazzle the eyes, because our site is confounded by too great a lustre. This could not be, if they were mere doors, nor are open doors that we look through capable of pain. Besides, if our eyes were no more than doors, the mind would see clearer when the eyes were pulled out, and the whole frame taken away.

Latin: Dicere porro oculos nullam rem cernere posse, sed per eos animum ut foribus spectare reclusis, difficilest, contra cum sensus ducat eorum; sensus enim trahit atque acies detrudit ad ipsas, fulgida praesertim cum cernere saepe nequimus, lumina luminibus quia nobis praepediuntur. quod foribus non fit; neque enim, qua cernimus ipsi, ostia suscipiunt ullum reclusa laborem. praeterea si pro foribus sunt lumina nostra, iam magis exemptis oculis debere videtur cernere res animus sublatis postibus ipsis.

Munro: And herein you must by no means adopt the opinion which the revered judgment of the worthy man Democritus lays down, that the first-beginnings of body and mind placed together in successive layers come in alternate order and so weave the tissue of our limbs. For not only are the elements of the soul much smaller than those of which our body and flesh are formed, but they are also much fewer in number and are disseminated merely in scanty number through the frame, so that you can warrant no more than this: the first-beginnings of the soul keep spaces between them at least as great as are the smallest bodies which, if thrown upon it, are first able to excite in our body the sense-giving motions. Thus at times we do not feel the adhesion of dust when it settles on our body, nor the impact of chalk when it rests on our limbs, nor do we feel a mist at night nor a spider’s slender threads as they come against us, when we are caught in its meshes in moving along, nor the same insect’s flimsy web when it has fallen on our head, nor the feathers of birds and down of plants as it flies about, which commonly from exceeding lightness does not lightly fall, nor do we feel the tread of every creeping creature whatsoever nor each particular foot-print which gnats and the like stamp on our body. So very many first-beginnings must be stirred in us, before the seeds of the soul mixed up in our bodies feel that these have been disturbed, and by thumping with such spaces between can clash unite and in turn recoil.

Dunster: In this case it is vain to take shelter under the sacred opinion of Democritus, who says that as many parts as there are of the body, so many parts too of the soul are answerable, and are contained in them; for since the principles of the soul are not only much smaller than those of which the body and its parts consist, but are fewer in number, and are spread thinly in distant Spaces all over the limbs, you may a firm so far, that the principles of the Soul take up only so many different spaces and intervals, as may be sufficient for those little seeds that are in us to incite those motions that produce Sensation. That this sense does not affect every minute part of the body is plain; for we seldom feel the dust that sticks upon us, nor the particles of chalk that drop upon our limbs; nor do we perceive the dew by night, or the fine threads of the spider meeting us, when we are entangled by the subtle net as we pass along; nor the decaying web lighting upon our heads, nor are we sensible of the soft feathers of birds, nor of the flying down of thistles, which from their natural levity are scarce able to descend upon us; nor do we feel the motion of every creeping insect, nor the little traces of the feet which gnats and such animals make upon us. So that the many seeds which are diffused over all the limbs, must be first put into motion before the principles of the soul are agitated and made capable to feel, and before its seeds, by striking upon each other through so many distance spaces, can meet, unite, and part again, and be so variously moved as to produce sense and perception in us.

Latin: Illud in his rebus nequaquam sumere possis, Democriti quod sancta viri sententia ponit, corporis atque animi primordia singula primis adposita alternis, variare ac nectere membra. nam cum multo sunt animae elementa minora quam quibus e corpus nobis et viscera constant, tum numero quoque concedunt et rara per artus dissita sunt, dum taxat ut hoc promittere possis, quantula prima queant nobis iniecta ciere corpora sensiferos motus in corpore, tanta intervalla tenere exordia prima animai. nam neque pulveris inter dum sentimus adhaesum corpore nec membris incussam sidere cretam, nec nebulam noctu neque arani tenvia fila obvia sentimus, quando obretimur euntes, nec supera caput eiusdem cecidisse vietam vestem nec plumas avium papposque volantis, qui nimia levitate cadunt plerumque gravatim, nec repentis itum cuiusvis cumque animantis sentimus nec priva pedum vestigia quaeque, corpore quae in nostro culices et cetera ponunt. usque adeo prius est in nobis multa ciendum quam primordia sentiscant concussa animai, semina corporibus nostris inmixta per artus, et quam in his intervallis tuditantia possint concursare coire et dissultare vicissim.

Munro: The mind has more to do with holding the fastnesses of life and has more sovereign sway over it than the power of the soul. For without the understanding and the mind no part of the soul can maintain itself in the frame the smallest fraction of time, but follows at once in the other’s train and passes away into the air and leaves the cold limbs in the chill of death. But he abides in life whose mind and understanding continue to stay with him: though the trunk is mangled with its limbs shorn all roundabout it, after the soul has been taken away on all sides and been severed from the limbs the trunk yet lives and inhales the ethereal airs of life. When robbed, if not of the whole, yet of a large portion of the soul, it still lingers in and cleaves to life just as, after the eye has been lacerated if the pupil has continued uninjured, the living power of sight remains, provided always you do not destroy the whole ball of the eye and pare close round the pupil and leave only it; for that will not be done even to the ball without the entire destruction of the eye. But if that middle portion of the eye, small as it is, is eaten into, the sight is gone at once and darkness ensues, though a man have the bright ball quite unimpaired. On such terms of union soul and mind are ever bound to each other.

Dunster: But the mind it is that keeps up the defences of life, and has a more sovereign power to preserve our beings, then all the faculties of the soul; for, without the mind, the least part of the soul cannot secure its residence in the body for a moment, but follows it readily as a close companion, and vanishes into air along with it, and leaves the cold limbs in the frozen arms of death. But the man whose mind is whole and entire, remains alive, though he be mangled and all his limbs lopped-off; yet his trunk, though his soul be so far gone, and his members separated from him, still lives and breathes the vital air; the trunk, if not spoiled of the whole, yet of a great part of the soul, still continues alive and holds fast its being. So, if you tear the eye all round, if the pupil remains safe, the power of sight continues entire, so long as you do no injury to the Apple, but cut the white all around, and leave that hole, this may be done without any danger or lost to the sight; but if ever so little of the middle of the eye be pricked through, though the ball otherwise looks bright and sound, the light instantly dies away, and darkness follows. This is the case of the mind and soul, and by such bonds are they always held together.

Latin: Et magis est animus vitai claustra coërcens et dominantior ad vitam quam vis animai. nam sine mente animoque nequit residere per artus temporis exiguam partem pars ulla animai, sed comes insequitur facile et discedit in auras et gelidos artus in leti frigore linquit. at manet in vita cui mens animusque remansit, quamvis est circum caesis lacer undique membris; truncus adempta anima circum membrisque remota vivit et aetherias vitalis suscipit auras; si non omnimodis, at magna parte animai privatus, tamen in vita cunctatur et haeret; ut, lacerato oculo circum si pupula mansit incolumis, stat cernundi vivata potestas, dum modo ne totum corrumpas luminis orbem et circum caedas aciem solamque relinquas; id quoque enim sine pernicie non fiet eorum. at si tantula pars oculi media illa peresa est, occidit extemplo lumen tenebraeque secuntur, incolumis quamvis alioqui splendidus orbis. hoc anima atque animus vincti sunt foedere semper.

Munro: Now mark me: that you may know that the minds and light souls of living creatures have birth and are mortal, I will go on to set forth verses worthy of your attention, got together by long study and invented with welcome effort. Do you mind to link to one name both of them alike, and when for instance I shall choose to speak of the soul, showing it to be mortal, believe that I speak of the mind as well, inasmuch as both make up one thing and are one united substance.

Dunster: And now, for your sake, my Memmius, and to let you know that the mind and soul are born in us and die with us, I will go on to write lines worthy of thy genius, and which I have been long preparing, and have at last by sweet labor happily perfected. Observe only that you apply both names indifferently, or, more plainly, when I offered to say the soul is mortal, you are to understand I mean the mind likewise, since they are both so united together, that in this respect, they make but one and the same thing.

Latin: Nunc age, nativos animantibus et mortalis esse animos animasque levis ut noscere possis, conquisita diu dulcique reperta labore digna tua pergam disponere carmina vita. tu fac utrumque uno subiungas nomine eorum atque animam verbi causa cum dicere pergam, mortalem esse docens, animum quoque dicere credas, qua tenus est unum inter se coniunctaque res est.

Munro: First of all then since I have shown the soul to be fine and to be formed of minute bodies and made up of much smaller first-beginnings than is the liquid of water or mist or smoke: for it far surpasses these in nimbleness and is moved, when struck by a far slenderer cause; inasmuch as it is moved by images of smoke and mist; as when for instance sunk in sleep we see altars steam forth their heat and send up their smoke on high; for beyond a doubt images are begotten for us from these things: well then since you see on the vessels being shattered the water flow away on all sides, and since mist and smoke pass away into air, believe that the soul too is shed abroad and perishes much more quickly and dissolves sooner into its first bodies, when once it has been taken out of the limbs of a man and has withdrawn. For, when the body that serves for its vessel cannot hold it, if shattered from any cause and rarefied by the withdrawal of blood from the veins, how can you believe that this soul can be held by any air? How can that air which is rarer than our body hold it in?

Dunster: First then, since I have proved that the soul consists of very minute seeds, and is formed of principles much less than clear water, or mist, or smoke, because it is more apt to move, and is set a-going by a much lighter stroke (for it is moved by the very images of mist and smoke) as when, by sleep overcome, in dreams we see the lofty altars exhale a vapor, and send up smoke into the air, the images of these things no doubt produce these phantasms in us. And since you see, when the vessel is broken to pieces, the water breaks loose and flows away in a stream; and since mist and smoke vanish into air, conclude the soul likewise to be poured out, and that its principles much sooner perish, and its seeds are more easily dissolved, when it is separated and retires from all the limbs; for since the body, which is, as it were, a vessel to it, when it is bruised to pieces by any outward force, or rarefied by the blood being drawn out of the veins, cannot keep it in, how can you suppose it can be contained by subtle air? How can that which is more rare than this body of ours preserve it entire?

Latin: Principio quoniam tenuem constare minutis corporibus docui multoque minoribus esse principiis factam quam liquidus umor aquai aut nebula aut fumus;Ænam longe mobilitate praestat et a tenui causa magis icta movetur, quippe ubi imaginibus fumi nebulaeque movetur; quod genus in somnis sopiti ubi cernimus alte exhalare vaporem altaria ferreque fumum; nam procul haec dubio nobis simulacra gerunturÆ nunc igitur quoniam quassatis undique vasis diffluere umorem et laticem discedere cernis, et nebula ac fumus quoniam discedit in auras, crede animam quoque diffundi multoque perire ocius et citius dissolvi in corpora prima, cum semel ex hominis membris ablata recessit; quippe etenim corpus, quod vas quasi constitit eius, cum cohibere nequit conquassatum ex aliqua re ac rarefactum detracto sanguine venis, aëre qui credas posse hanc cohiberier ullo, corpore qui nostro rarus magis incohibens sit?

Munro: Again we perceive that the mind is begotten along with the body and grows up together with it and becomes old along with it. For even as children go about with a tottering and weakly body, so slender sagacity of mind follows along with it; then when their life has reached the maturity of confirmed strength, the judgment too is greater and the power of the mind more developed. Afterwards when the body has been shattered by the mastering might of time and the frame has drooped with its forces dulled, then the intellect halts, the tongue dotes, the mind gives way, all faculties fail and are found wanting at the same time. It naturally follows then that the whole nature of the soul is dissolved, like smoke, into the high air; since we see it is begotten along with the body and grows up along with it and, as I have shown, breaks down at the same time worn out with age.

Dunster: Besides, we perceive the soul is born with the body, grows up with it, and both wax old together. For as children are of a weak and tender body, their mind likewise is of the same frail complexion. As their age improves, and their strength is more confirmed, their judgment ripens more, and the powers of their mind are more enlarged. But when the body is shaking by the irresistible stroke of time, and the limbs fail without strength, the understanding grows lame, the tongue and the mind lose their vigor, all the faculties fail, and go away together. The whole nature of the Soul therefore must needs be dissolved, and scattered like smoke into the air, since we see it is born with the body, increases together with it, and with it, as I said before, becomes feeble by age, and decays.

Latin: Praeterea gigni pariter cum corpore et una crescere sentimus pariterque senescere mentem. nam vel ut infirmo pueri teneroque vagantur corpore, sic animi sequitur sententia tenvis. inde ubi robustis adolevit viribus aetas, consilium quoque maius et auctior est animi vis. post ubi iam validis quassatum est viribus aevi corpus et obtusis ceciderunt viribus artus, claudicat ingenium, delirat lingua [labat] mens, omnia deficiunt atque uno tempore desunt. ergo dissolui quoque convenit omnem animai naturam, ceu fumus, in altas aëris auras; quando quidem gigni pariter pariterque videmus crescere et, [ut] docui, simul aevo fessa fatisci.

Munro: Moreover we see that even as the body is liable to violent diseases and severe pain, so is the mind to sharp cares and grief and fear; it naturally follows therefore that it is its partner in death as well. Again in diseases of the body the mind often wanders and goes astray; for it loses its reason and drives in its speech and often in a profound lethargy is carried into deep and never-ending sleep with drooping eyes and head; out of which it neither hears the voices nor can recognize the faces of those who stand round calling it back to life and bedewing with tears face and cheeks. Therefore you must admit that the mind too dissolves, since the infection of disease reaches to it; for pain and disease are both forgers of death: a truth we have fully learned ere now by the death of many.

Dunster: Add to this, that has the body is subject to violent diseases and tormenting pains, so the mind is affected by sharp cares, by griefs and fear, and therefore must equally partake of death and dissolution with it. And then, in great disorders of the body, the Mind frequently grows mad, raves, and talks wildly; sometimes it is sunk into such a profound and never-ending sleep by a heavy lethargy, the eyes shut, and the head nodding, so that neither hears the words, nor is able to distinguish the face of those who stand about bedewing their cheeks with tears, and striving to recall the departing breath. Wherefore you must needs allow that the mind may be dissolved, since the infection of the disease pierces through it; for grief and diseases are both the causes of death, as we are taught by experience in a thousand instances.

Latin: Huc accedit uti videamus, corpus ut ipsum suscipere inmanis morbos durumque dolorem, sic animum curas acris luctumque metumque; quare participem leti quoque convenit esse. quin etiam morbis in corporis avius errat saepe animus; dementit enim deliraque fatur, inter dumque gravi lethargo fertur in altum aeternumque soporem oculis nutuque cadenti; unde neque exaudit voces nec noscere voltus illorum potis est, ad vitam qui revocantes circum stant lacrimis rorantes ora genasque. quare animum quoque dissolui fateare necessest, quandoquidem penetrant in eum contagia morbi; nam dolor ac morbus leti fabricator uterquest, multorum exitio perdocti quod sumus ante. [et quoniam mentem sanari corpus ut aegrum et pariter mentem sanari corpus inani]

Munro: Again, when the pungent strength of wine has entered into a man and its spirit has been infused into and transmitted through his veins, why is it that a heaviness of the limbs follows along with this, his legs are hampered as he reels about, his tongue falters, his mind is besotted, his eyes swim, shouting hiccupping, wranglings are rife, together with all the other usual concomitants, why is all this, if not because the overpowering violence of the wine is wont to disorder the soul within the body? But whenever things can be disordered and hampered, they give token that if a somewhat more potent cause gained an entrance, they would perish and be robbed of all further existence.

Dunster: And again, why is it, when the quick force of wine strikes through a man, and the insinuating heat works in all his veins, why follows a heaviness of the limbs? The legs no longer support the reeling body, the tongue falters, the mind is drowned, the eyes swim; noise, hiccups, brawlings deafen your ears, and many other evils, the consequence of such debauches; how could this be, did not the impetuous force of the wine distract the soul as it lies diffused through the body? Now whatever can be thus disturbed, and hindered in its operations, would (were the force to grow more violent) be destroyed and utterly deprived of future being.

Latin: Denique cor, hominem cum vini vis penetravit acris et in venas discessit diditus ardor, consequitur gravitas membrorum, praepediuntur crura vacillanti, tardescit lingua, madet mens, nant oculi, clamor singultus iurgia gliscunt, et iam cetera de genere hoc quae cumque secuntur, cur ea sunt, nisi quod vehemens violentia vini conturbare animam consuevit corpore in ipso? at quae cumque queunt conturbari inque pediri, significant, paulo si durior insinuarit causa, fore ut pereant aevo privata futuro.

Munro: Moreover it often happens that someone constrained by the violence of disease suddenly drops down before our eyes, as by a stroke of lightning, and foams at the mouth, moans and shivers through his frame, loses his reason, stiffens his muscles, is racked, gasps for breath fitfully, and wearies his limbs with tossing. Sure enough, because the violence of the disease spreads itself through his frame and disorders him, he foams as he tries to eject his soul, just as in the salt sea the waters boil with the mastering might of the winds. A moan too is forced out, because the limbs are seized with pain, and mainly because seeds of voice are driven forth and are carried in a close mass out by the mouth, the road which they are accustomed to take and where they have a well-paved way. Loss of reason follows, because the powers of the mind and soul are disordered and, as I have shown, are riven and forced asunder, torn to pieces by the same baneful malady. Then after the cause of the disease has bent its course back and the acrid humors of the distempered body return to their hiding-places, then he first gets up like one reeling, and by little and little, comes back into full possession of his senses and regains his soul. Since therefore even within the body mind and soul are harassed by such violent distempers and so miserably racked by sufferings, why believe that they without the body in the open air can continue existence battling with fierce winds?

Dunster: Besides, a person surprised with a sudden fit of a disease drops down before our eyes as if he were thunderstruck. He foams, he groans and trembles all over, he is distracted, stretches his nerves, is distorted; he pants, he tosses and tires his limbs with strange and unnatural postures. The reason is because the force of the disease, driven violently through the limbs, agitates and disturbs the mind, as the foaming waves of the sea are enraged by the strong blast of winds. And then groans are forced from the wretch, because the limbs are tormented with pain, and the seeds of the voice are thrown out from the bottom of the breast, and hurried in confusion, without any distinct accent through the mouth. The man raves, because the powers of the mind and soul are distracted, and their principles, as I said, broken, disjoined, and divided by the violence of the distemper. But when the cause of the disease gives way, and the black humor of the corrupt body retires into some convenient vessel, then the patient begins to rise, feeble and staggering; and by degrees returns to all his senses, and recovers life. Since therefore this soul is so tossed about with such strange disorders, and labors with such agonies in so miserable a manner, as it is enclosed in the body, how do you think it can subsist without the body in the open air, and exposed forever to the raging fury of all the winds?

Latin: Quin etiam subito vi morbi saepe coactus ante oculos aliquis nostros, ut fulminis ictu, concidit et spumas agit, ingemit et tremit artus, desipit, extentat nervos, torquetur, anhelat inconstanter, et in iactando membra fatigat, ni mirum quia vis morbi distracta per artus turbat agens animam, spumans [ut] in aequore salso ventorum validis fervescunt viribus undae. exprimitur porro gemitus, quia membra dolore adficiuntur et omnino quod semina vocis eliciuntur et ore foras glomerata feruntur qua quasi consuerunt et sunt munita viai. desipientia fit, quia vis animi atque animai conturbatur et, ut docui, divisa seorsum disiectatur eodem illo distracta veneno. inde ubi iam morbi reflexit causa, reditque in latebras acer corrupti corporis umor, tum quasi vaccillans primum consurgit et omnis paulatim redit in sensus animamque receptat. haec igitur tantis ubi morbis corpore in ipso iactentur miserisque modis distracta laborent, cur eadem credis sine corpore in aëre aperto cum validis ventis aetatem degere posse?

Munro: And since we perceive that the mind is healed like the sick body, and we see that it can be altered by medicine, this too gives warning that the mind has a mortal existence. For it is natural that whosoever essays and attempts to change the mind or seeks to alter any other nature you like, should add new parts or change the arrangement of the present, or withdraw in short some tittle from the sum. But that which is immortal wills not to have its parts transposed nor any addition to be made nor one tittle to ebb away; for whenever a thing changes and quits its proper limits, this change is at once the death of that which was before. Therefore the mind, whether it is sick or whether it is altered by medicine alike, as I have shown, gives forth mortal symptoms. So invariably is truth found to make head against false reason and to cut off all retreat from the assailant, and by a two-fold refutation to put falsehood to rout.

Dunster: And since we see the mind can be made sound, and be affected by the powers of medicine, as well as a disordered body, this is a strong evidence that the mind is mortal; for whoever attempts to make any alteration in the mind, or offers to change the nature of any other thing, must either add some new parts to it, or take off some of the old, or else transpose the former order and situation; but what is immortal can have nothing added to it, or taken from it, nor will admit of any change in the order of its parts: for whatever is so altered as to leave the limits of its first nature, is no more what it was, but instantly dies. The mind, therefore, whether it be distempered, or relieved by medicine, shows (as I observed) strong symptoms of its mortality. So evidently does the true matter of fact overthrow all false reasoning, that there is no possibility to escape its force; and the contrary opinion is either way fully refuted.

Latin: Et quoniam mentem sanari corpus ut aegrum cernimus et flecti medicina posse videmus, id quoque praesagit mortalem vivere mentem. addere enim partis aut ordine traiecere aecumst aut aliquid prosum de summa detrahere hilum, commutare animum qui cumque adoritur et infit aut aliam quamvis naturam flectere quaerit. at neque transferri sibi partis nec tribui vult inmortale quod est quicquam neque defluere hilum; nam quod cumque suis mutatum finibus exit, continuo hoc mors est illius quod fuit ante. ergo animus sive aegrescit, mortalia signa mittit, uti docui, seu flectitur a medicina. usque adeo falsae rationi vera videtur res occurrere et effugium praecludere eunti ancipitique refutatu convincere falsum.

Munro: Again we often see a man pass gradually away and limb by limb lose vital sense; first the toes of his feet and the nails turn livid, then the feet and shanks die, then next the steps of chilly death creep with slow pace over the other members. Therefore since the nature of the soul is rent and passes away and does not at one time stand forth in its entireness, it must be reckoned mortal. But if haply you suppose that it can draw itself in through the whole frame and mass its parts together and in this way withdraw sense from all the limbs, yet then that spot into which so great a store of soul is gathered ought to show itself in possession of a greater amount of sense. But as this is nowhere found, sure enough as we said before, it is torn in pieces and scattered abroad, and therefore dies. Moreover if I were pleased for the moment to grant what is false and admit that the soul might be collected in one mass in the body of those who leave the light dying piecemeal, even then you must admit the soul to be mortal; and it makes no difference whether it perish dispersed in air, or gathered into one lump out of all its parts lose all feeling, since sense ever more and more fails the whole man throughout and less and less of life remains throughout.

Dunster: Besides, we often seen men perish by degrees, and lose their vital sense limb by limb; first, the nails and toes grow black, then the feet and legs rot; at length the traces of cold death proceed on, step by step, over the other parts of the body. Since therefore the soul is divided, and does not at such a time continue whole and entire, you must pronounce it mortal. But if you think the soul retires out of the dying members into the more inward parts of the body, and contracts its seeds into one place, and so withdraws the sense from the rest of the limbs, yet that place to which the soul retreats, and where so much of it is crowded together, ought to enjoy a more lively and brisker sense; but, since there is no such place, it is plain, as we said before, it is scattered piecemeal through the air, and therefore perishes. But suppose we grant which is false in itself, and allow that the soul may be huddled up together in the bodies of those who die one limb after another, yet then the soul must be confessed to be by Nature mortal. For it signifies not whether the soul dies scattered through the air, or perishes with its parts contracted into one place, while the senses steal away from the whole body more and more, and the powers of life by degrees appear less and less.

Latin: Denique saepe hominem paulatim cernimus ire et membratim vitalem deperdere sensum; in pedibus primum digitos livescere et unguis, inde pedes et crura mori, post inde per artus ire alios tractim gelidi vestigia leti. scinditur atque animae haec quoniam natura nec uno tempore sincera existit, mortalis habendast. quod si forte putas ipsam se posse per artus introsum trahere et partis conducere in unum atque ideo cunctis sensum diducere membris, at locus ille tamen, quo copia tanta animai cogitur, in sensu debet maiore videri; qui quoniam nusquamst, ni mirum, ut diximus [ante>, dilaniata foras dispargitur, interit ergo. quin etiam si iam libeat concedere falsum et dare posse animam glomerari in corpore eorum, lumina qui lincunt moribundi particulatim, mortalem tamen esse animam fateare necesse nec refert utrum pereat dispersa per auras an contracta suis e partibus obbrutescat, quando hominem totum magis ac magis undique sensus deficit et vitae minus et minus undique restat.

Munro: And since the mind is one part of a man which remains fixed in a particular spot, just as are the ears and eyes and the other senses which guide and direct life; and just as the hand or eye or nose when separated from us cannot feel and exist apart, but in however short a time wastes away in putrefaction, thus the mind cannot exist by itself without the body and the man’s self which as you see serves for the mind’s vessel or any thing else you choose to imagine which implies a yet closer union with it, since the body is attached to it by the nearest ties.

Dunster: And since the mind is a part of man fixed in one certain place, as the ears, eyes, and other senses that preside over life, and as the hands, and eyes, and nose, when separated from the body, are incapable of sense, or even to be, but must in a very short time corrupt and putrefy; for the Mind cannot subsist of itself without the body, (or even be in the man) which is as it were a vessel to the soul, or anything else you can conceive more closely united to it; for it sticks inseparably to the body, and cannot be divided from it.

Latin: Et quoniam mens est hominis pars una locoque fixa manet certo, vel ut aures atque oculi sunt atque alii sensus qui vitam cumque gubernant, et vel uti manus atque oculus naresve seorsum secreta ab nobis nequeunt sentire neque esse, sed tamen in parvo lincuntur tempore tali, sic animus per se non quit sine corpore et ipso esse homine, illius quasi quod vas esse videtur, sive aliud quid vis potius coniunctius ei fingere, quandoquidem conexu corpus adhaeret.

Munro: Again the quickened powers of body and mind by their joint partnership enjoy health and life; for the nature of the mind cannot by itself alone without the body give forth vital motions nor can the body again bereft of the soul continue to exist and make use of its senses: just, you are to know, as the eye, itself torn away from its roots, cannot see anything when apart from the whole body, thus the soul and, mind cannot, it is plain, do anything by themselves. Sure enough, because mixed up through veins and flesh, sinews and bones, their first-beginnings are confined by all the body and are not free to bound away leaving great spaces between, therefore thus shut in they make those sense-giving motions which they cannot make after death when forced out of the body into the air by reason that they are not then confined in a like manner; for the air will be a body and a living thing if the soul shall be able to keep itself together and to enclose in it those motions which it used before to perform in the sinews and within the body. Therefore, again and again I say, when the enveloping body has been all broken up and the vital airs have been forced out, you must admit that the senses of the mind and the soul are dissolved, since the cause of destruction is one and inseparable for both body and soul.

Dunster: Further, the vital powers of the body and mind exert themselves together, and live united by the strongest bonds; neither can the nature of the Mind alone dispense the vital motions of itself without the body, nor can the body, void of soul, continue or use the faculties of sense. For as the eye, torn out by the roots and separated from the body, can see nothing, so the soul and mind cannot act of themselves, because they are spread over all the body by the veins, the bowels, the nerves, and bones. Nor could the seeds of the soul exercise those vibrations that produce sense, were they disposed at wide intervals, and enclosed by no solid body. They show those sensible motions because they are shut up close, which they cannot exert when they are forced out of the body into the wide air after death, because they are not under the same restraint as they are within the enclosure of the body; for the air would be an animal, if the soul could be confined within it, and maintain those motions of sense which before it exercised in the nerves and through the limbs. You must confess therefore, over and over, that the mind and soul (for they both make up but one substance) must needs be dissolved, as soon as they are stripped of the covering of the body, and their vital powers thrown out into the thin air.

Latin: Denique corporis atque animi vivata potestas inter se coniuncta valent vitaque fruuntur; nec sine corpore enim vitalis edere motus sola potest animi per se natura nec autem cassum anima corpus durare et sensibus uti. scilicet avolsus radicibus ut nequit ullam dispicere ipse oculus rem seorsum corpore toto, sic anima atque animus per se nil posse videtur. ni mirum quia [per] venas et viscera mixtim, per nervos atque ossa tenentur corpore ab omni nec magnis intervallis primordia possunt libera dissultare, ideo conclusa moventur sensiferos motus, quos extra corpus in auras aëris haut possunt post mortem eiecta moveri propterea quia non simili ratione tenentur; corpus enim atque animans erit aër, si cohibere sese anima atque in eos poterit concludere motus, quos ante in nervis et in ipso corpore agebat. quare etiam atque etiam resoluto corporis omni tegmine et eiectis extra vitalibus auris dissolui sensus animi fateare necessest atque animam, quoniam coniunctast causa duobus.

Munro: Moreover, even while it yet moves within the confines of life, often the soul shaken from some cause or other is seen to wish to pass out and be loosed from the whole body, the features are seen to droop as at the last hour and all the limbs to sink flaccid over the bloodless trunk: just as happens, when the phrase is used, the mind is in a bad way, or the soul is quite gone; when all is hurry and everyone is anxious to keep from parting the last tie of life; for then the mind and the power of the soul are shaken throughout and both are quite loosened together with the body; so that a cause somewhat more powerful can quite break them up. Why doubt, I would ask, that the soul when driven forth out of the body, when in the open air, feeble as it is, stripped of its covering, not only cannot continue through eternity, but is unable to hold together the smallest fraction of time? So that in ways manifold you may learn that the nature of the soul has been divided piecemeal and gone forth throughout the frame, and that it has been tom to shreds within the body, ere it glided forth and swam out into the air.

Dunster: Again, since the body cannot bear the separation of the soul, but it soon putrifies and stinks, how can you doubt but that the principles of the soul diffused through the whole body, and raised from the very inmost parts of it, flow out like smoke, and therefore the rotten body thus changed falls to pieces in so ruinous a manner, because the seeds of the soul, which preserved the whole, are moved widely from their place, and flow through the limbs, and all the winding passages of the body. And hence you are fully satisfied that the nature of the soul is spread over all the limbs, and is first broken and divided in the body itself, before it flies out into the air abroad.

Latin: Denique cum corpus nequeat perferre animai discidium, quin in taetro tabescat odore, quid dubitas quin ex imo penitusque coorta emanarit uti fumus diffusa animae vis, atque ideo tanta mutatum putre ruina conciderit corpus, penitus quia mota loco sunt fundamenta foras manant animaeque per artus perque viarum omnis flexus, in corpore qui sunt, atque foramina? multimodis ut noscere possis dispertitam animae naturam exisse per artus et prius esse sibi distractam corpore in ipso, quam prolapsa foras enaret in aëris auras.

Munro: Again since the body is unable to bear the separation of the soul without rotting away in a noisome stench, why doubt that the power of the soul gathering itself up from the inmost depths of body has oozed out and dispersed like smoke, and that the crumbling body has changed and tumbled in with so total a ruin for this reason because its foundations throughout are stirred from their places, the soul oozing out abroad through the frame, through all the winding passages which are in the body, and all openings?

Dunster: Nay morel whilst the man is still living, the soul seems often to receive a violent shock, so that the limbs are dissolving all over, the face looking pale, as if it were real death, and all the members of the body wan and ghastly, falling to pieces. This happens in a swooning fit, when the soul is going, and trembles upon the verge of life, and all the faculties strive to hold fast the chain that binds up soul and body together. The mind and all the powers of the soul are then shaken, and are so staggered with the body, that a force a little stronger would drive it to utter dissolution. Do you doubt now whether this soul thrown out of the body, abroad, destitute, into the open air, stripped naked, be so far from remaining entire to eternal ages, that it cannot subsist so much as for the least moment?

Latin: Quin etiam finis dum vitae vertitur intra, saepe aliqua tamen e causa labefacta videtur ire anima ac toto solui de corpore [tota] et quasi supremo languescere tempore voltus molliaque exsangui cadere omnia [corpore] membra. quod genus est, animo male factum cum perhibetur aut animam liquisse; ubi iam trepidatur et omnes extremum cupiunt vitae reprehendere vinclum; conquassatur enim tum mens animaeque potestas omnis. et haec ipso cum corpore conlabefiunt, ut gravior paulo possit dissolvere causa. Quid dubitas tandem quin extra prodita corpus inbecilla foras in aperto, tegmine dempto, non modo non omnem possit durare per aevom, sed minimum quodvis nequeat consistere tempus?

Munro: [607] For no one when dying appears to feel the soul go forth entire from his whole body or first mount up to the throat and gullet, but all feel it fail in that part which lies in a particular quarter; just as they know that the senses as well suffer dissolution each in its own place. But if our mind were immortal, it would not when dying complain so much of its dissolution, as of passing abroad and quitting its vesture, like a snake.

Dunster: And then no dying man ever perceived his soul go out whole from all parts of the body at once, nor felt it first creeping up his throat, and then rising up to his jaws; but he finds it fail in that part of the body wherein it is placed, as he knows that every sense expires in its proper organ. But if this mind were immortal, it would not, when dying, complain of its being dissolved, but rather rejoice that it was going freely abroad, that it had thrown off his coat as a snake, or as an old stag that casts his heavy antlers.

Latin: Nec sibi enim quisquam moriens sentire videtur ire foras animam incolumem de corpore toto, nec prius ad iugulum et supera succedere fauces, verum deficere in certa regione locatam; ut sensus alios in parti quemque sua scit dissolui. quod si inmortalis nostra foret mens, non tam se moriens dissolvi conquereretur, sed magis ire foras vestemque relinquere, ut anguis.

Munro: Again, why are the mind’s understanding and judgment never begotten in the head or feet or hands, but cling in all alike to one spot and fixed quarter, if it be not that particular places are assigned for the birth of everything, and \[nature has determined\] where each is to continue to exist after it is born? \[Our body then must follow the same law\] and have such a manifold organization of parts, that no perverted arrangement of its members shall ever show itself. So invariably effect follows cause, nor is flame wont to be born in rivers nor cold in fire.

Dunster: And why is not the mind, with all its reason and conduct, produced in the head, the feet, the hands, but that every part is fixed to one place, and to a certain situation? If proper places were not appointed to all beings in which to be born, and when produced where they might abide, and where every member might be so conveniently disposed, that there might be no preposterous order of the limbs throughout the whole? So regularly does one thing follow another that fire is never raised from water, nor cold from heat.

Latin: Denique cur animi numquam mens consiliumque gignitur in capite aut pedibus manibusve, sed unis sedibus et certis regionibus omnibus haeret, si non certa loca ad nascendum reddita cuique sunt, et ubi quicquid possit durare creatum atque ita multimodis partitis artubus esse, membrorum ut numquam existat praeposterus ordo? usque adeo sequitur res rem, neque flamma creari fluminibus solitast neque in igni gignier algor.

Munro: Again, if the nature of the soul is immortal and can feel when separated from our body, methinks we must suppose it to be provided with five senses; and in no other way can we picture to ourselves souls below flitting about Acheron. Painters therefore and former generations of writers have thus represented souls provided with senses. But neither eyes nor nose nor hand can exist for the soul apart from the body, nor can tongue, nor can ears perceive by the sense of hearing or exist for the soul by themselves apart from the body.

Dunster: Besides, if the nature of the soul be immortal, and enjoys the power of sense when separated from the body, you must, as I conceive, supply her with the use of the five senses, nor can we imagine how without them the soul can live in the shades below. The painters and the poets, many ages ago, have represented the souls indued with sense, but neither eyes nor nose, nor hands nor tongue nor ears can be separately in the soul, nor can they separately retain any sense nor even be, without it.

Latin: Praeterea si inmortalis natura animaist et sentire potest secreta a corpore nostro, quinque, ut opinor, eam faciundum est sensibus auctam. nec ratione alia nosmet proponere nobis possumus infernas animas Acherunte vagare. pictores itaque et scriptorum saecla priora sic animas intro duxerunt sensibus auctas. at neque sorsum oculi neque nares nec manus ipsa esse potest animae neque sorsum lingua neque aures; haud igitur per se possunt sentire neque esse.

Munro: And since we perceive that vital sense is in the whole body and we see that it is all endowed with life, if on a sudden any force with swift blow shall have cut it in twain so as quite to dissever the two halves, the power of the soul will without doubt at the same time be cleft and cut asunder and dashed in twain together with the body. But that which is cut and divides into any parts, you are to know disclaims for itself an everlasting nature.

Dunster: And since the vital sense, we perceive, is diffused through the body, and we see the whole body animated throughout, if any weapon cuts it in two in the middle of a sudden stroke, and divides the parts asunder, the powers of the soul, without doubt, being separated and disunited, will follow the fate of the body; but whatever is cut asunder and falls into parts can have nothing immortal in its nature.

Latin: Et quoniam toto sentimus corpore inesse vitalem sensum et totum esse animale videmus, si subito medium celeri praeciderit ictu vis aliqua, ut sorsum partem secernat utramque, dispertita procul dubio quoque vis animai et discissa simul cum corpore dissicietur.

Munro: Stories are told how scythed chariots reeking with indiscriminate slaughter often lop off limbs so instantaneously that that which has fallen down lopped off from the frame is seen to quiver on the ground, while yet the mind and faculty of the man from the suddenness of the mischief cannot feel the pain; and because his mind once for all is wholly given to the business of fighting, with what remains of his body he mingles in the fray and carnage, and often perceives not that the wheels and devouring scythes have carried off among the horses’ feet his left arm shield and all; another sees not that his right arm has dropped from him, while he mounts and presses forward. Another tries to get up after he has lost his leg, while the dying foot quivers with its toes on the ground close by. The head too when cut off from the warm and living trunk retains on the ground the expression of life and open eyes, until it has yielded up all the remnants of soul.

Dunster: Chariots, we read, armed with Scythes, and reeking with confused slaughter, would cut off a limb with so quick a force that the divided part that fell off from the body might be seen trembling upon the ground when the mind and heart of the man feel nothing of the pain, so sudden was the wound. His whole soul is so taken up with the heat of action that he pursues the fight and the intended slaughter with the remainder of his body, nor does he imagine that the wheels and mangling hooks have torn off among the horses his left had, or that he has lost his shield. Another knows nothing that his right hand is lopped off, as he scales the wall, and presses eagerly forward. Another attempts to rise with one leg, while the dying foot moves the toes as it lies by him upon the ground; and the head cut off, the trunk yet warm and heaving preserves the same fierce look in the face, and keeps the eyes open, til it has lost all remains of the soul within it.

Latin: At quod scinditur et partis discedit in ullas, scilicet aeternam sibi naturam abnuit esse. falciferos memorant currus abscidere membra saepe ita de subito permixta caede calentis, ut tremere in terra videatur ab artubus id quod decidit abscisum, cum mens tamen atque hominis vis mobilitate mali non quit sentire dolorem; et simul in pugnae studio quod dedita mens est, corpore relicuo pugnam caedesque petessit, nec tenet amissam laevam cum tegmine saepe inter equos abstraxe rotas falcesque rapaces, nec cecidisse alius dextram, cum scandit et instat. inde alius conatur adempto surgere crure, cum digitos agitat propter moribundus humi pes. et caput abscisum calido viventeque trunco servat humi voltum vitalem oculosque patentis,

Munro: To take another case, if, as a serpent’s tongue is quivering, as its tail is darting out from its long body, you choose to chop with an axe into many pieces both \[tail and body\], you will see all the separate portions thus cut off writhing under the fresh wound and bespattering the earth with gore, the fore part with the mouth making for its own hinder part, to allay with burning bite the pain of the wound with which it has been smitten. Shall we say then that there are entire souls in all those pieces? Why from that argument it will follow that one living creature had many souls in its body; and this being absurd, therefore the soul which was one has been divided together with the body; therefore each alike must be reckoned mortal, since each is alike chopped up into many pieces.

Dunster: And so divide with a sword, if you please, into many parts, the tail of a long snake, threatening, and brandishing his tongue, and you'll see every divided part wiggling with the fresh wound, and staining the ground with blood. You'll perceive the serpent turning his head about to find his divided body and bite it with his teeth, from the anguish of the pain he suffers. Shall we say that a proper soul belongs severally to all these parts? By this rule it will follow that the same creature is animated by many souls at the same time. Tis plain therefore that the soul before was one, and diffused through the whole body, is divided, and consequently they are both mortal, because they are both equally divided into many parts.

Latin: Donec reliquias animai reddidit omnes. quin etiam tibi si, lingua vibrante, minanti serpentis cauda, procero corpore, utrumque sit libitum in multas partis discidere ferro, omnia iam sorsum cernes ancisa recenti volnere tortari et terram conspargere tabo, ipsam seque retro partem petere ore priorem, volneris ardenti ut morsu premat icta dolore. omnibus esse igitur totas dicemus in illis particulis animas? at ea ratione sequetur unam animantem animas habuisse in corpore multas. ergo divisast ea quae fuit una simul cum corpore; quapropter mortale utrumque putandumst, in multas quoniam partis disciditur aeque.

Munro: Again, if the nature of the soul is immortal and makes its way into our body at the time of birth, why are we unable to remember besides the time already gone, and why do we retain no traces of past actions? If the power of the mind has been so completely changed that all remembrance of past things is lost, that methinks differs not widely from death; therefore you must admit that the soul which was before has perished and that which now is has now been formed.

Dunster: Further, if the nature of the soul be immortal, and is infused into the body when a child is born, why do we remember nothing of the life we led before? Nor retain any traces of things done long ago? For if the power of the soul be so utterly changed that all recollection of past actions is entirely gone, this kind of oblivion is (I think) not far removed from death itself. We must needs allow therefore that the soul that was before utterly perished, and that which now is was newly created.

Latin: Praeterea si inmortalis natura animai constat et in corpus nascentibus insinuatur, cur super ante actam aetatem meminisse nequimus [interisse et quae nunc est nunc esse creatam] nec vestigia gestarum rerum ulla tenemus? nam si tanto operest animi mutata potestas, omnis ut actarum exciderit retinentia rerum, non, ut opinor, id ab leto iam longius errat; qua propter fateare necessest quae fuit ante interiisse, et quae nunc est nunc esse creatam.

Munro: Again if the quickened power of the mind is wont to be put into us after our body is fully formed, at the instant of our birth and our crossing the threshold of life, it ought agreeably to this to live not in such a way as to seem to have grown with the body and together with its members within the blood, but as in a den apart by and to itself: the very contrary to what undoubted fact teaches; for it is so closely united with the body throughout the veins, flesh, sinews, and bones, that the very teeth have a share of sense; as their aching proves and the sharp twinge of cold water and the crunching of a rough stone when it has got into them out of bread. Wherefore, again and again I say, we must believe souls to be neither without a birth nor exempted from the law of death; for we must not believe that they could have been so completely united with our bodies, if they found their way into them from without, nor since they are so closely interwoven with them, does it appear that they can get out unharmed and unloose themselves unscathed from all the sinews and bones and joints.

Dunster: But when the body is completely formed, when we are born, and enter within the door of life, if then the vital power of the sou were infused, it would have nothing to do to grow up together with the body and the limbs, and be united with the very blood, but, as it were in a cage, it would live entire of itself, and so diffuse the faculties of sense all through the body. Again then and again it must be said that the soul is neither without beginning, nor exempt from the laws of death; for we cannot conceive that the soul, were it infused from without into the body, could be so nicely and closely united to the several parts of it, as the thing itself evdiently proves she is. She is indeed so diffused through the veins, the bowels, the nerves, and bones, that even the teeth are not without sense, This appears from the acute pain we feel from the chillness of cold water, or the grinding of a rough stone when we eat, The soul therefore being so closely connected with the several parts cannot be supposed to depart whole, or deliver herself entire from the bones and nerves and joints of the body.

Latin: Praeterea si iam perfecto corpore nobis inferri solitast animi vivata potestas tum cum gignimur et vitae cum limen inimus, haud ita conveniebat uti cum corpore et una cum membris videatur in ipso sanguine cresse, sed vel ut in cavea per se sibi vivere solam convenit, ut sensu corpus tamen affluat omne. quare etiam atque etiam neque originis esse putandumst expertis animas nec leti lege solutas; nam neque tanto opere adnecti potuisse putandumst corporibus nostris extrinsecus insinuatas, quod fieri totum contra manifesta docet res Ænamque ita conexa est per venas viscera nervos ossaque, uti dentes quoque sensu participentur; morbus ut indicat et gelidai stringor aquai et lapis oppressus subitis e frugibus asperÆ nec, tam contextae cum sint, exire videntur incolumes posse et salvas exsolvere sese omnibus e nervis atque ossibus articulisque,

Munro: But if haply you believe that the soul finds its way in from without and is wont to ooze through all our limbs, so much the more it will perish thus blended with the body; for what oozes through another is dissolved, and therefore dies. As food distributed throughout the cavities of the body, while it is transmitted into the limbs and the whole frame, is destroyed and furnishes out of itself the matter of another nature, thus the soul and mind, though they pass entire into a fresh body, yet in oozing through it are dissolved, whilst there are transmitted, so to say, into the frame through all the cavities those particles of which this nature of mind is formed, which now is sovereign in our body, being born out of that soul which then perished when dispersed through the frame. Wherefore the nature of the soul is seen to be neither without a birthday nor exempt from death.

Dunster: But if you think the soul is infused from without, and so spread over all the limbs, she is for this reason still more liable to perish with the body; for a thing that flows through so many passages is dissolved, and therefore dies, for she must be thus divided through all the pores. And as the food, when it is distributed through the members and the limbs, loses its first form, and take up another quite different, so the soul, though it enters whole and fresh into the body, yet, in passing through, its parts are dissolved, because the particles of soul which now rules and governs the body is produced from that which perished, and was dissolved in passing through into the limbs. The nature of the soul therefore is neither without beginning nor free from death and dissolution.

Latin: Quod si forte putas extrinsecus insinuatam permanare animam nobis per membra solere, tanto quique magis cum corpore fusa peribit; quod permanat enim, dissolvitur, interit ergo; dispertitur enim per caulas corporis omnis. ut cibus, in membra atque artus cum diditur omnis, disperit atque aliam naturam sufficit ex se, sic anima atque animus quamvis [est] integra recens [in] corpus eunt, tamen in manando dissoluuntur, dum quasi per caulas omnis diduntur in artus particulae quibus haec animi natura creatur, quae nunc in nostro dominatur corpore nata ex illa quae tunc periit partita per artus. quapropter neque natali privata videtur esse die natura animae nec funeris expers.

Munro: Again, are seeds of the soul left in the dead body or not? If they are left and remain in it, the soul cannot fairly be deemed immortal, since it has withdrawn lessened by the loss of some parts; but if when taken away from the yet untainted limbs it has fled so entirely away as to leave in the body no parts of itself, whence do carcasses exude worms from the now rank flesh and whence does such a swarm of living things, boneless and bloodless, surge through the heaving frame? But if haply you believe that souls find their way into worms from without and can severally pass each into a body and you make no account of why many thousands of souls meet together in a place from which one has withdrawn, this question at least must, it seems, be raised and brought to a decisive test, whether souls hunt out the several seeds of worms and build for themselves a place to dwell in, or find their way into bodies fully formed so to say. But why they should on their part make a body or take such trouble, cannot be explained; since being without a body they are not plagued as they flit about with diseases and cold and hunger, the body being more akin to, more troubled by such infirmities, and by its contact with it the mind suffering many ills. Nevertheless be it ever so expedient for them to make a body, when they are going to enter, yet clearly there is no way by which they can do so. Therefore souls do not make for themselves bodies and limbs; no: nor can they by any method find their way into bodies after they are full formed; for they will neither be able to unite themselves with a nice precision nor will any connection of mutual sensation be formed between them.

Dunster: Besides, in a dead body some particles of the soul remain, or they do not. If they do remain and abide in it, you can by no means properly say she is immortal, because she withdrew with her seeds divided, and with some of them left behind. But if she retired from the body with all her parts whole, how comes the carcass to breed so many worms in the corrupted bowels? And whence do such abundance of creates without bones and blood swarm over the bloated limbs? But if you fancy that souls are formed without creep into these worms, and every single worm has a particular soul, nor think it strange that so many thousand sould should flow together from without to the place from whence one departed, yet it is proper to enquire into and to examine this, whether every particular soul searches into the several seeds of the worms, and chooses for itself what seeds are most proper to make itself a body, or whether she enters into a body already formed. But there is no reason to be given why she should build a dwelling for herself, and go through such fatigue, especially since, disentangled from matter, she cannot be tormented with diseases, with cold and hunger, for body only can labor under these calamities, and the soul suffers many such distresses only by her conjunction with it. But allow it incovenient for souls to fashion out bodies for themselves to dwell in, yet there is no way possible for them to do this. They do not therefore make up bodies and limbs for themselves, nor are they infused into bodies ready made, for they could not be so nicely united as to inform every part of the body, nor could the vital motions be mutually carried on between them.

Latin: Semina praeterea linquontur necne animai corpore in exanimo? quod si lincuntur et insunt, haut erit ut merito inmortalis possit haberi, partibus amissis quoniam libata recessit. sin ita sinceris membris ablata profugit, ut nullas partis in corpore liquerit ex se, unde cadavera rancenti iam viscere vermes expirant atque unde animantum copia tanta exos et exanguis tumidos perfluctuat artus? quod si forte animas extrinsecus insinuari? vermibus et privas in corpora posse venire credis nec reputas cur milia multa animarum conveniant unde una recesserit, hoc tamen est ut quaerendum videatur et in discrimen agendum, utrum tandem animae venentur semina quaeque vermiculorum ipsaeque sibi fabricentur ubi sint, an quasi corporibus perfectis insinuentur. at neque cur faciant ipsae quareve laborent dicere suppeditat. neque enim, sine corpore cum sunt, sollicitae volitant morbis alguque fameque; corpus enim magis his vitiis adfine laborat, et mala multa animus contage fungitur eius. sed tamen his esto quamvis facere utile corpus, cum subeant; at qua possint via nulla videtur. haut igitur faciunt animae sibi corpora et artus. nec tamen est ut qui [cum] perfectis insinuentur corporibus; neque enim poterunt suptiliter esse conexae neque consensu contagia fient.

Munro: Again, why does untamed fierceness go along with the sullen brood of lions, cunning with foxes and proneness to flight with stags? And to take any other instance of the kind, why are all qualities engendered in the limbs and temper from the very commencement of life, if not because a fixed power of mind derived from its proper seed and breed grows up together with the whole body? If it were immortal and wont to pass into different bodies, living creatures would be of interchangeable dispositions; a dog of Hyrcanian breed would often fly before the attack of an antlered stag, a hawk would cower in mid air as it fled at the approach of a dove, men would be without reason, the savage races of wild beasts would have reason.

Dunster: Besides, why does fierce rage affect the sullen breed of lions? Why is craft derived to the fox, and flight to stags, from their sires, and paternal fear give wings to all their limbs? Whence comes other passions of this kind? Why do they belong to all creatures from their tender age, and seem born with them, if the peculiar powers of the soul were not produced from peculiar seeds in ever particular kind, and did not grow up together with the whole body? But were the soul immortal and used to change her body, creatures would be strangely confused in their dispositions and qualities; the fierce dog of Hircanian breed would fly the attack of the horned stag, and the fearful hawk would tremble in the air at the approach of a dove; men would be void of reason like brutes, and the savage race of beasts might become philosophers.

Latin: Denique cur acris violentia triste leonum seminium sequitur, volpes dolus, et fuga cervos? a patribus datur et [a] patrius pavor incitat artus, et iam cetera de genere hoc cur omnia membris ex ineunte aevo generascunt ingenioque, si non, certa suo quia semine seminioque vis animi pariter crescit cum corpore quoque? quod si inmortalis foret et mutare soleret corpora, permixtis animantes moribus essent, effugeret canis Hyrcano de semine saepe cornigeri incursum cervi tremeretque per auras aëris accipiter fugiens veniente columba, desiperent homines, saperent fera saecla ferarum.

Munro: For the assertion that an immortal soul is altered by a change of body is advanced on a false principle. What is changed is dissolved, and therefore dies: the parts are transposed and quit their former order; therefore they must admit of being dissolved too throughout the frame, in order at last to die one and all together with the body.

Dunster: But what is said in this case is supported by false reasoning, that the immortal soul is changed according to the different body it is united with, for what is changed is dissolved, and therefore dies, the parts are transposed, and vary in their situation. It follows therefore that the principles of it may be dissolved through the limbs, and may all perish together with the body.

Latin: Illud enim falsa fertur ratione, quod aiunt inmortalem animam mutato corpore flecti; quod mutatur enim, dissolvitur, interit ergo; traiciuntur enim partes atque ordine migrant; quare dissolui quoque debent posse per artus, denique ut intereant una cum corpore cunctae.

Munro: But if they shall say that souls of men always go into human bodies, I yet will ask how it is a soul can change from wise to foolish, and no child has discretion, and why the mare’s foal is not so well trained as the powerful strength of the horse. You may be sure they will fly to the subterfuge that the mind grows weakly in a weakly body. But granting this is so, you must admit the soul to be mortal, since changed so completely throughout the frame it loses its former life and sense.

Dunster: But they cry that the souls always pass into bodies of the same kind, the souls of men into the bodies of men. Then I would ask why a soul from being wise should become a fool, and a child is not made a privy counsellor? And why a young colt has not the paces of a full-grown horse? If the peculiar powers of the soul were not produced from peculiar seeds in every particular kind, and did they not grow up together with the whole body? They’ll say perhaps that he mind becomes equally weak in a tender body; if so, they must allow the soul to be mortal because, when infused into the body it is so much changed it loses the life and sense it enjoyed before.

Latin: Sin animas hominum dicent in corpora semper ire humana, tamen quaeram cur e sapienti stulta queat fieri, nec prudens sit puer ullus, [si non, certa suo quia semine seminioque] nec tam doctus equae pullus quam fortis equi vis. scilicet in tenero tenerascere corpore mentem confugient. quod si iam fit, fateare necessest mortalem esse animam, quoniam mutata per artus tanto opere amittit vitam sensumque priorem.

Munro: Then too in what way will it be able to grow in strength uniformly with its allotted body and reach the coveted flower of age, unless it shall be its partner at its first beginning? Or what means it by passing out from the limbs when decayed with age? Does it fear to remain shut up in a crumbling body, fear that its tenement, worn out by protracted length of days, bury it in its ruins? Why, an immortal being incurs no risks.

Dunster: And why should the powers of the soul desire passionately to grow and attain to a full maturity of age together with the body if it were not a companion with it from the very beginning? And why is she fond of flying away out of old decaying limbs? Is she afraid of being confined a close prisoner in a rotten body, and lest her old tabernacle, worn out by time and age, should all and crush her to pieces? But no danger can affect a nature that is immortal.

Latin: Quove modo poterit pariter cum corpore quoque confirmata cupitum aetatis tangere florem vis animi, nisi erit consors in origine prima? quidve foras sibi vult membris exire senectis? an metuit conclusa manere in corpore putri et domus aetatis spatio ne fessa vetusto obruat? at non sunt immortali ulla pericla.

Munro: Again for souls to stand by at the unions of Venus and the birth-throes of beasts seems to be passing absurd, for them the immortals to wait for mortal limbs in number numberless and struggle with one another in forward rivalry, which shall first and by preference have entrance in; unless haply bargains are struck among the souls on these terms, that whichever in its flight shall first come up, shall first have right of entry, and that they shall make no trial at all of each other’s strength.

Dunster: Besides, it is ridiculous to suppose that a flock of souls are ready hovering about, whilst brutes are in the act of lust, and drop their young, that they, immortal as they are, should attend upon perishing bodies, in troops without number, hurrying and coming to blows as it were, which first should get possession and enter in; unless perhaps they rather choose to agree among themselves that the first come should be first served, and there should be no further dispute about it.

Latin: Denique conubia ad Veneris partusque ferarum esse animas praesto deridiculum esse videtur, expectare immortalis mortalia membra innumero numero certareque praeproperanter inter se quae prima potissimaque insinuetur; si non forte ita sunt animarum foedera pacta, ut quae prima volans advenerit insinuetur prima neque inter se contendant viribus hilum.

Munro: Again a tree cannot exist in the ether, nor clouds in the deep sea nor can fishes live in the fields nor blood exist in woods nor sap in stones. Where each thing can grow and abide is fixed and ordained. Thus the nature of the mind cannot come into being alone without the body nor exist far away from the sinews and blood. But if (for this would be much more likely to happen than that) the force itself of the mind might be in the head or shoulders or heels or might be born in any other part of the body, it would after all be wont to abide in one and the same man or vessel. But since in our body even it is fixed and seen to be ordained where the soul and the mind can severally be and grow, it must still more strenuously be denied that it can abide and be born out of the body altogether. Therefore when the body has died, we must admit that the soul has perished, wrenched away throughout the body.

Dunster: Again, there are no trees in the sky, no clouds can be in the deep sea, nor can fish live in the fields, nor can there be blood in wood nor moisture in stones. It is fixed and established where every thing should grow and subsist. The soul therefore cannot come into being along without the body, nor can she exist separately without the nerves and the blood; if this could be, the powers of the soul you would rather feel sometimes in the head or shoulders, or even in the very bottom of the feet, or in any other part of the body, and so you would perceive it diffusing itself through the whole body, as water poured into a vessel first covers one part, then spreads over the whole. Since therefore there is a proper and determinate place in this body of ours for the mind and soul distinctly to be and increase in, we have the more reason to deny that they can continue or be born without it; and consequently when the body dies, the soul, diffused through the whole body, must be allowed to die likewise.

Latin: Denique in aethere non arbor, non aequore in alto nubes esse queunt nec pisces vivere in arvis nec cruor in lignis neque saxis sucus inesse. certum ac dispositumst ubi quicquid crescat et insit. sic animi natura nequit sine corpore oriri sola neque a nervis et sanguine longius esse. quod si posset enim, multo prius ipsa animi vis in capite aut umeris aut imis calcibus esse posset et innasci quavis in parte soleret, tandem in eodem homine atque in eodem vase manere. quod quoniam nostro quoque constat corpore certum dispositumque videtur ubi esse et crescere possit sorsum anima atque animus, tanto magis infitiandum totum posse extra corpus durare genique. quare, corpus ubi interiit, periisse necessest confiteare animam distractam in corpore toto.

Munro: To link forsooth a mortal thing with an everlasting and suppose that they can have sense in common and can be reciprocally acted upon, is sheer folly; for what can be conceived more incongruous, more discordant and inconsistent with itself, than a thing which is mortal, linked with an immortal and everlasting thing, trying in such union to weather furious storms?

Dunster: And then to join a mortal nature to an immortal, and to think that they can agree together, and mutually unite in their operations, is folly and nonsense. For what can be conceived more absurd, what can be more impracticable in itself, more disagreeing to reason, than a mortal nature joined to one eternal and immortal, and so united as to be liable to all the pains and distresses of human life?

Latin: Quippe etenim mortale aeterno iungere et una consentire putare et fungi mutua posse desiperest; quid enim diversius esse putandumst aut magis inter se disiunctum discrepitansque, quam mortale quod est inmortali atque perenni iunctum in concilio saevas tolerare procellas?

Munro: (The passage contained as 806 in Bailey and Dunster is not contained in Munro.)

Dunster: Besides, whatever is immortal must be so either because it is solid, and cannot be affected by blows, so that nothing can pierce it, and break through the close union of its parts (such are the first seeds of matter, as we proved before) or it is eternal, and lasts forever, because it is free from stroke, as a void is, which is not liable to touch, nor affected by the force of blows; or lastly, because there is no space any way about it into which its broken parts can be dispersed, (in this sense the universe is eternal; beyond which there is no place where its parts may retire, nor any bodies to fall upon it, and dissolve and break it to pieces by mighty blows from without). But, as I said, the nature of the mind is not solid, because there is empty space in all compound beings; nor yet is it a void, nor are there wanting bodies for ever beating upon it from without, and driving the whole frame of this mind by impetuous force into utter dissolution, or to distress it any other way with extremest danger; nor is there any want of place or space where the seeds of the soul may be dispersed, or where they may be dissolved by any violence whatsoever. The gate of death therefore is not barred against the soul.

Latin: Praeterea quaecumque manent aeterna necessest aut quia sunt solido cum corpore respuere ictus nec penetrare pati sibi quicquam quod queat artas dissociare intus partis, ut materiai corpora sunt, quorum naturam ostendimus ante, aut ideo durare aetatem posse per omnem, plagarum quia sunt expertia sicut inanest, quod manet intactum neque ab ictu fungitur hilum, aut etiam quia nulla loci sit copia circum, quo quasi res possint discedere dissoluique, sicut summarum summast aeterna, neque extra quis locus est quo diffugiant neque corpora sunt quae possint incidere et valida dissolvere plaga.

Munro: But if haply the soul is to be accounted immortal for this reason rather, because it is kept sheltered from death-bringing things, either because things hostile to its existence do not approach at all, or because those which do approach, in some way or other retreat discomfited before we can feel the harm they do, \[manifest experience proves that this can not be true\]. For besides that it sickens in sympathy with the maladies of the body, it is often attacked by that which frets it on the score of the future and keeps it on the rack of suspense and wears it out with cares; and when ill deeds are in the past, remorse for sins yet gnaws: then there is madness peculiar to the mind and forgetfulness of all things; then too it often sinks into the black waters of lethargy.

Dunster: But if you think she may the rather be pronounced immortal, because he is placed secure from things that may destroy her being, or that thingsopposite to her safety never come out of her, or if they do, they are diverted by some cause before you perceive they have done her any signal injury, this is a great mistake, and far from the truth. For, not to mention how she sickens with the diseases of the body, how something happens that torments her about future events, how she is disordered by fear, and vexed by cares, and how the conscience of crimes past, many years ago, pierces her through; consider the peculiar distraction that affects the mind, how she forgets everything, and is overwhelmed by the black waves of a lethargy.

Latin: Quod si forte ideo magis inmortalis habendast, quod vitalibus ab rebus munita tenetur, aut quia non veniunt omnino aliena salutis, aut quia quae veniunt aliqua ratione recedunt pulsa prius quam quid noceant sentire queamus, * * * praeter enim quam quod morbis cum corporis aegret, advenit id quod eam de rebus saepe futuris macerat inque metu male habet curisque fatigat, praeteritisque male admissis peccata remordent. adde furorem animi proprium atque oblivia rerum, adde quod in nigras lethargi mergitur undas.

Munro: Death therefore to us is nothing, concerns us not a jot, since the nature of the mind is proved to be mortal; and as in time gone by we felt no distress when the Poeni from all sides came together to do battle, and all things shaken by war’s troublous uproar shuddered and quaked beneath high heaven, and mortal men were in doubt which of the two peoples it should be to whose empire all must fall by sea and land alike, thus when we shall be no more, when there shall have been a separation of body and soul, out of both of which we are each formed into a single being, to us, you may be sure, who then shall be no more, nothing whatever can happen to excite sensation, not if earth shall be mingled with sea and sea with heaven.

Dunster: Death therefore is nothing, nor is it of the consequence of a rush to us, since the nature of the soul is certainly mortal; and as we were no way concerned at what formerly happened when the Carthaginians mustered their armies on all sides against us, and all the world trembled and shook with the dreadful alarms of war, and it was undecided under the power of which empire the land and the sea, and all things here below should be subjected; so, when we shall be no more, when the separation happens between the soul and the body, which together make up our being, nothing shall befall us when that shall nowhere be, nor affect our sense; not tho’ the earth be swallowed up by the sea, and the sea confounded with the heavens above.

Latin: Nil igitur mors est ad nos neque pertinet hilum, quandoquidem natura animi mortalis habetur. et vel ut ante acto nihil tempore sensimus aegri, ad confligendum venientibus undique Poenis, omnia cum belli trepido concussa tumultu horrida contremuere sub altis aetheris auris, in dubioque fuere utrorum ad regna cadendum omnibus humanis esset terraque marique, sic, ubi non erimus, cum corporis atque animai discidium fuerit, quibus e sumus uniter apti, scilicet haud nobis quicquam, qui non erimus tum, accidere omnino poterit sensumque movere, non si terra mari miscebitur et mare caelo.

Munro: And even supposing the nature of the mind and power of the soul do feel, after they have been severed from our body, yet that is nothing to us who by the binding tie of marriage between body and soul are formed each into one single being. And if time should gather up our matter after our death and put it once more into the position in which it now is, and the light of life be given to us again, this result even would concern us not at all, when the chain of our self-consciousness has once been snapped asunder. So now we give ourselves no concern about any self which we have been before, nor do we feel any distress on the score of that self. For when you look back on the whole past course of immeasurable time and think how manifold are the shapes which the motions of matter take, you may easily credit this too, that these very same seeds of which we now are formed, have often before been placed in the same order in which they now are; and yet we cannot recover this in memory: a break in our existence has been interposed, and all the motions have wandered to and fro far astray from the sensations they produced.

Dunster: But if the nature of the soul, and the powers of it, when divided from the body, had the faculty to think, this would signify nothing to us, who are formed and compounded by a strict and inseparable union of soul and body together. Nay, if time could collect together our scattered particles after death, and reduce them into the same frame they are now in, and the light of life were again bestowed upon us, can all this, if it were done, relate anything to us, when all the memory of past life were interrupted and gone? And now we give ourselves no trouble over what we were formerly, nor are we under any anxiety what persons the time to come will raise from our matter, when it is moulded up again; for when you look back upon that infinite space of time that is past, and consider how various are the agitations of matter, you will easily believe those seeds of ours have been often arranged in the same order they are now in, tho’ we can recollect nothing of what was then transacted; for a pause of life is thrown in between, and the seeds, so variously tossed about, took such motions as were averse and opposite to all sense.

Latin: Et si iam nostro sentit de corpore postquam distractast animi natura animaeque potestas, nil tamen est ad nos, qui comptu coniugioque corporis atque animae consistimus uniter apti. nec, si materiem nostram collegerit aetas post obitum rursumque redegerit ut sita nunc est, atque iterum nobis fuerint data lumina vitae, pertineat quicquam tamen ad nos id quoque factum, interrupta semel cum sit repetentia nostri. et nunc nil ad nos de nobis attinet, ante qui fuimus, [neque] iam de illis nos adficit angor. nam cum respicias inmensi temporis omne praeteritum spatium, tum motus materiai multimodi quam sint, facile hoc adcredere possis, semina saepe in eodem, ut nunc sunt, ordine posta haec eadem, quibus e nunc nos sumus, ante fuisse. nec memori tamen id quimus reprehendere mente; inter enim iectast vitai pausa vageque deerrarunt passim motus ab sensibus omnes.

Munro: For he whom evil is to befall must in his own person exist at the very time it comes, if the misery and suffering are haply to have any place at all; but since death precludes this, and forbids him to be, upon whom the ills can be brought, you may be sure that we have nothing to fear after death, and that he who exists not, cannot become miserable, and that it matters not a whit whether he has been born into life at any other time, when immortal death has taken away his mortal life.

Dunster: For whoever is to become wretched and miserable must exist at that very time when such misfortunes are to fall upon him; but since death puts an end to his being, and hinders the man from feeling those misfortunes which we the living endure, it is plain that we have nothing to fear in death, and none can be unhappy who are not in being; nor is it of the consequence of this whether such a one had ever been born, whose mortal life immortal death had once put an end to.

Latin: Debet enim, misere si forte aegreque futurumst; ipse quoque esse in eo tum tempore, cui male possit accidere. id quoniam mors eximit, esseque prohibet illum cui possint incommoda conciliari, scire licet nobis nihil esse in morte timendum nec miserum fieri qui non est posse, neque hilum differre an nullo fuerit iam tempore natus, mortalem vitam mors cum inmortalis ademit.

Munro: Therefore when you see a man bemoaning his hard case, that after death he shall either rot with his body laid in the grave or be devoured by flames or the jaws of wild beasts, you may be sure that his ring betrays a flaw and that there lurks in his heart a secret goad, though he himself declare that he does not believe that any sense will remain to him after death. He does not methinks really grant the conclusion which he professes to grant nor the principle on which he so professes, nor does he take and force himself root and branch out of life, but all unconsciously imagines something of self to survive. For when any one in life suggests to himself that birds and beasts will rend his body after death, he makes moan for himself: he does not separate himself from that self, nor withdraw himself fully from the body so thrown out, and fancies himself that other self and stands by and impregnates it with his own sense. Hence he makes much moan that he has been born mortal, and sees not that after real death there will be no other self to remain in life and lament to self that his own self has met death, and there to stand and grieve that his own self there lying is mangled or burnt. For if it is an evil after death to be pulled about by the devouring jaws of wild beasts, I cannot see why it should not be a cruel pain to be laid on fires and burn in hot flames, or to be placed in honey and stifled, or to stiffen with cold, stretched on the smooth surface of an icy slab of stone, or to be pressed down and crushed by a load of earth above.

Dunster: And then, when you see a man lament himself, because his rotten body shall after death putrefy in the earth, or be consumed by fire, or by the jaws of wild beasts, this man you must observe does not speak out, but has some secret sting concealed at his heart within, tho’ he pretends to say that the whole of him is deprived of life when he dies, but, like a fool, that something of himself remains still. When a man alive torments himself that birds or beasts will tear his body to pieces after death, he bemoans the misery of his fate, but does not fully distinguish, nor set himself at a proper distance from his dead carcass; he believes himself to be that, and rots with all his senses about him. Hence it is he grieves that he was born mortal, nor sees that in death there can be no other self that can survive, and mourn over him after he is dead, that can stand by him as he lies along, or suffer pain or affliction for him. For if it be an evil to be crushed after death by the teeth and jaws of wild beasts, I do not see why his fate is not equally wretched to be laid upon a burning pile, and consumed to ashes, or to be suffocated with honey, or to be stiff with cold, as he lies upon the top of a bleak rock, or pressed with a heavy weight of earth on him.

Latin: Proinde ubi se videas hominem indignarier ipsum, post mortem fore ut aut putescat corpore posto aut flammis interfiat malisve ferarum, scire licet non sincerum sonere atque subesse caecum aliquem cordi stimulum, quamvis neget ipse credere se quemquam sibi sensum in morte futurum; non, ut opinor, enim dat quod promittit et unde nec radicitus e vita se tollit et eicit, sed facit esse sui quiddam super inscius ipse. vivus enim sibi cum proponit quisque futurum, corpus uti volucres lacerent in morte feraeque, ipse sui miseret; neque enim se dividit illim nec removet satis a proiecto corpore et illum se fingit sensuque suo contaminat astans. hinc indignatur se mortalem esse creatum nec videt in vera nullum fore morte alium se, qui possit vivus sibi se lugere peremptum stansque iacentem [se] lacerari urive dolere. nam si in morte malumst malis morsuque ferarum tractari, non invenio qui non sit acerbum ignibus inpositum calidis torrescere flammis aut in melle situm suffocari atque rigere frigore, cum summo gelidi cubat aequore saxi, urgerive superne obrutum pondere terrae.

Munro: “Now no more shall thy house admit thee with glad welcome, nor a most virtuous wife and sweet children run to be the first to snatch kisses and touch thy heart with a silent joy. No more may thou be prosperous in thy doings, a safeguard to thine own. One disastrous day has taken from thee luckless man luckless wise all the many prizes of life.” This do men say, but add not thereto “and now no longer does any craving for these things beset thee withal.” For if they could rightly perceive this in thought and follow up the thought in words, they would release themselves from great distress and apprehension of mind.

Dunster: But now no more will your glad family welcome you home, nor your best of wives, nor sweet children run to meet you, and strive who shall have the first kiss, and make your heart leap with silent delight; no more shall you be a defense to yourself and your friends by your brave exploits: Ah wretch, thou criest, Ah miserable me! One woeful day has robbed me of so many blessings of my life. But in this case, he never goes on and says that the desire of these things is gone likewise. If men would well consider and accordingly express their complaints, their minds would be free from much anxiety and imaginary fear;

Latin: 'Iam iam non domus accipiet te laeta neque uxor optima, nec dulces occurrent oscula nati praeripere et tacita pectus dulcedine tangent. non poteris factis florentibus esse tuisque praesidium. misero misere' aiunt 'omnia ademit una dies infesta tibi tot praemia vitae.' illud in his rebus non addunt 'nec tibi earum iam desiderium rerum super insidet una.' quod bene si videant animo dictisque sequantur, dissoluant animi magno se angore metuque.

Munro: “Thou, even as now thou art, sunk in the sleep of death, shalt continue so to be all time to come, freed from all distressful pains; but we with a sorrow that would not be sated wept for thee, when close by thou didst turn to an ashen hue on thy appalling funeral pile, and no length of days shall pluck from our hearts our ever-during grief?” This question therefore should be asked of this speaker, what there is in it so passing bitter, if it come in the end to sleep and rest, that any one should pine in never-ending sorrow.

Dunster: for thou, sleeping in the arms of death, shalt lie forever discharged from all sorrow and pain, but we shall never cease to lament thee, reduced to ashes, near thy sad urn, and no time shall remove our never-ending grief from our minds. Now I would gladly know, if the matter be no more than sleeping and going to rest, what there is so exceeding bitter in death, that any one should upon that account pine his life away in eternal lamentation?

Latin: 'Tu quidem ut es leto sopitus, sic eris aevi quod super est cunctis privatus doloribus aegris; at nos horrifico cinefactum te prope busto insatiabiliter deflevimus, aeternumque nulla dies nobis maerorem e pectore demet.' illud ab hoc igitur quaerendum est, quid sit amari tanto opere, ad somnum si res redit atque quietem, cur quisquam aeterno possit tabescere luctu.

Munro: This too men often, when they have reclined at table, cup in hand and shade their brows with crowns, love to say from the heart, “Short is this enjoyment for poor weak men; presently it will have been and never after may it be called back!” As if after their death it is to be one of their chiefest afflictions that thirst and parching drought is to burn them up, hapless wretches, or a craving for any thing else is to beset them. What folly! No one feels the want of himself and life at the time when mind and body are together sunk in sleep; for all we care this sleep might be everlasting, no craving whatever for ourselves then moves us. And yet by no means do those first-beginnings throughout our frame wander at that time far away from their sense-producing motions, at the moment when a man starts up from sleep and collects himself. Death therefore must be thought to concern us much less, if less there can be than what we see to be nothing; for a greater dispersion of the mass of matter follows after death, and no one wakes up, upon whom the chill cessation of life has once come.

Dunster: And yet this the gayest part of mankind do, even when they sit down at their carousells, with bumpers in their hands, and their heads crowned with flowers; they turn serious and cry, “Short is the pleasure of us poor creatures, we can just say it was, and once gone, it will never return more. As if the greatest evil in death to them was that a parching thirst should scorch the wretches, and burn them up, or an insatiable desire of any thing they love should follow them beyond the grave. No man gives himself any concern about himself or his life when the soul and body are sleeping at rest together (tho we were to sleep so eternally); no appetite for any thing we love best would then affect us; and yet when the principles of the soul are alive, and are moved almost with a sensible motion within us, the man roused from his sleep soon recollects and recovers himself; death, therefore, we should imagine, would give us much less anxiety than sleep, if there can be less than what seems nothing at all; for there is in death a wider separation of the seeds, nor does the man ever awake, when once the cold pause of life comes upon him.

Latin: Hoc etiam faciunt ubi discubuere tenentque pocula saepe homines et inumbrant ora coronis, ex animo ut dicant: 'brevis hic est fructus homullis; iam fuerit neque post umquam revocare licebit.' tam quam in morte mali cum primis hoc sit eorum, quod sitis exurat miseros atque arida torrat, aut aliae cuius desiderium insideat rei. nec sibi enim quisquam tum se vitamque requiret, cum pariter mens et corpus sopita quiescunt; nam licet aeternum per nos sic esse soporem, nec desiderium nostri nos adficit ullum, et tamen haud quaquam nostros tunc illa per artus longe ab sensiferis primordia motibus errant, cum correptus homo ex somno se colligit ipse. multo igitur mortem minus ad nos esse putandumst, si minus esse potest quam quod nihil esse videmus; maior enim turbae disiectus materiai consequitur leto nec quisquam expergitus extat, frigida quem semel est vitai pausa secuta.

Munro: Once more, if the nature of things could suddenly utter a voice and in person could rally any of us in such words as these: “What hast thou: o mortal, so much at heart, that thou goest such lengths in sickly sorrows? Why bemoan and bewail death? For say thy life past and gone has been welcome to thee and thy blessings have not all, as if they were poured into a perforated vessel, run through and been lost without avail? Why not then take thy departure like a guest filled with life, and with resignation, thou fool, enter upon untroubled rest? But if all that thou hast enjoyed has been squandered and lost, and life is a grievance, why seek to make any addition, to be wasted perversely in its turn and lost utterly without avail? Why not rather make an end of life and travail? For there is nothing more which I can contrive and discover for thee to give pleasure: all things are ever the same. Though thy body is not yet decayed with years nor thy frame worn out and exhausted, yet all things remain the same, ay though in length of life thou shouldst outlast all races of things now living, nay even more if thou shouldst never die.” What answer have we to make save this, that nature sets up against us a well-founded claim and puts forth in her pleading a true indictment?

Dunster: But if the Nature of Things should offer to speak of a sudden, and upbraid the folly of any one of us in a manner like this: Prithee, Man, Why is it that thou indulgest thyself in such sharp sorrow and complaints? Why dost thou groan and weep because thou shalt die? If your life past has been agreeable to you, and all the abundant delights of it did not pass your mind as through a sieve, and perished without pleasure to you, why do not you, as a guest plentifully regaled with life, take your leave - and, fond Fool, enjoy your sweet repose with a cheerful mind? But if the good things thou has received have been idly squandered and are gone, and life is grown a burden to you, why do you covet more, that may come to the same unhappy end, and vainly die away like those that were before, and not rather put a period to thy life and all thy cares? For there is nothing further I can contrive or invent that can please thee more. Things always continue the same; if thy body was not to decay by years, nor thy limbs grow feeble by age, things will ever remain the same, tho' thou were to go on and live forever, and much more so if thou wert never to die. What could we say but that Nature gave a very just reproof, and set the case in a very proper light?

Latin: Denique si vocem rerum natura repente. mittat et hoc alicui nostrum sic increpet ipsa: 'quid tibi tanto operest, mortalis, quod nimis aegris luctibus indulges? quid mortem congemis ac fles? nam [si] grata fuit tibi vita ante acta priorque et non omnia pertusum congesta quasi in vas commoda perfluxere atque ingrata interiere; cur non ut plenus vitae conviva recedis aequo animoque capis securam, stulte, quietem? sin ea quae fructus cumque es periere profusa vitaque in offensost, cur amplius addere quaeris, rursum quod pereat male et ingratum occidat omne, non potius vitae finem facis atque laboris? nam tibi praeterea quod machiner inveniamque, quod placeat, nihil est; eadem sunt omnia semper. si tibi non annis corpus iam marcet et artus confecti languent, eadem tamen omnia restant, omnia si perges vivendo vincere saecla, atque etiam potius, si numquam sis moriturus', quid respondemus, nisi iustam intendere litem naturam et veram verbis exponere causam?

Munro: If however one of greater age and more advanced in years should complain and lament, poor wretch, his death more than is right, would she not with greater cause raise her voice and rally him in sharp accents, “Away from this time forth with thy tears, rascal; a truce to thy complaining: thou decayest after full enjoyment of all the prizes of life. But because thou ever yearnest for what is not present, and despisest what is, life has slipped from thy grasp unfinished and unsatisfying, and or ever thou thoughtest, death has taken his stand at thy pillow, before thou canst take thy departure sated and filled with good things. Now however resign all things unsuited to thy age, and with a good grace up and greatly go: thou must.” With good reason methinks she would bring her charge, with reason rally and reproach; for old things give way and are supplanted by new without fail, and one thing must ever be replenished out of other things; and no one is delivered over to the pit and black Tartarus. Matter is needed for after generations to grow; all of which though will follow thee when they have finished their term of life; and thus it is that all these no less than thou have before this come to an end and hereafter will come to an end. Thus one thing will never cease to rise out of another, life is granted to none in fee-simple, to all in usufruct. Think, too, how the bygone antiquity of everlasting time before our birth was nothing to us. Nature therefore holds this up to us as a mirror of the time yet to come after our death. Is there aught in this that looks appalling, aught that wears an aspect of gloom? Is it not more untroubled than any sleep?

Dunster: But the wretch that deplores his death beyond all bounds, may not she deservedly cry out the louder upon such a one, and chide him in sharper note: Get thee gone with thy tears, thou booby, and leave sobbing. If he be an old fellow, and far advanced, that complains: Dost thou fret thyself that hast run through all the delights of life? Because thou are reaching after absent pleasures, thou despisest the present, and so thy life passes away imperfect, and without relish, and death stares thee in the face before thou art aware, before thou has enough, and canst go off the stage satisfied and full of joy. It is high time to take thy leave of everything that does not agree with thy age; come, make way cheerfully for others, there is no help for it. I think Nature, upon such occasions, would act justly, and, by such a rebuke, use him as he deserves, for old things must be thrust off, and give way as new come, and one thing must needs be repaired by another; but nothing sinks into Hell, or descends into the dark shades. There must still be a stock of matter to produce future generations, all which likewise, when their race is run, shall follow thee, nor did things less pass away in the ages before than they do now, and so shall they do for the ages to come, for beings never cease to rise from the ruins of one another, and life was given to none for a property, but to all for use. Look back, then, how that infinite tract of time that vanished before we were in being, how it has no relation to us; and the nature of all time to come will be of the same concern to us after we are dead. And now does anything show dreadful in death? Has it anything melancholy in its appearance? Is it not more serene than the softest sleep?

Latin: Grandior hic vero si iam seniorque queratur atque obitum lamentetur miser amplius aequo, non merito inclamet magis et voce increpet acri: 'aufer abhinc lacrimas, baratre, et compesce querellas. omnia perfunctus vitai praemia marces; sed quia semper aves quod abest, praesentia temnis, inperfecta tibi elapsast ingrataque vita, et nec opinanti mors ad caput adstitit ante quam satur ac plenus possis discedere rerum. nunc aliena tua tamen aetate omnia mitte aequo animoque, age dum, magnis concede necessis?' iure, ut opinor, agat, iure increpet inciletque; cedit enim rerum novitate extrusa vetustas semper, et ex aliis aliud reparare necessest. Nec quisquam in baratrum nec Tartara deditur atra; materies opus est, ut crescant postera saecla; quae tamen omnia te vita perfuncta sequentur; nec minus ergo ante haec quam tu cecidere cadentque. sic alid ex alio numquam desistet oriri vitaque mancipio nulli datur, omnibus usu. respice item quam nil ad nos ante acta vetustas temporis aeterni fuerit, quam nascimur ante. hoc igitur speculum nobis natura futuri temporis exponit post mortem denique nostram. numquid ibi horribile apparet, num triste videtur quicquam, non omni somno securius exstat?

Munro: And those things sure enough, which are fabled to be in the deep of Acheron, do all exist for us in this life. No Tantalus, numbed by groundless terror, as the story is, fears, poor wretch, a huge stone hanging in air; but in life rather a baseless dread of the gods vexes mortals: the fall they fear is such fall of luck as chance brings to each.

Dunster: And truly, all those dreadful things that are said to be in the shades below are all felt by us whilst we are in this life; nor is there, as they tell us, such a miserable wretch, so stupified with idle fear, as Tantalus, who dreads the fall of the huge impending stone upon him from above; but rather, a vain fear of the gods torments men in this life, and terrifies them with all the ills that Fortune thinks fit to lay upon them.

Latin: Atque ea ni mirum quae cumque Acherunte profundo prodita sunt esse, in vita sunt omnia nobis. nec miser inpendens magnum timet aëre saxum Tantalus, ut famast, cassa formidine torpens; sed magis in vita divom metus urget inanis mortalis casumque timent quem cuique ferat fors.

Munro: Nor do birds eat away into Tityos laid in Acheron, nor can they, sooth to say, find during eternity food to peck under his large breast. However huge the bulk of body he extends, though such as to take up with outspread limbs not nine acres merely, but the whole earth, yet will he not be able to endure everlasting pain and supply food from his own body for ever. But he is for us a Tityos whom, as he grovels in love, vultures rend and bitter bitter anguish eats up or troubled thoughts from any other passion do rive.

Dunster: Nor do the vultures dig into the bowels of Tityus, as he lies in Hell, nor can they find in that large breast of his a liver they shall be forever tearing out, tho' his body were ever so big, tho' he not only covered nine acres with his expanded limbs, but could spread them over all the Earth; yet he would not be able to bear eternal pains, nor could he furnish an everlasting meal out of his body. But that man is Tityus, whom by love oppressed the birds of prey devour, and piercing sorrow eats through, or any other impetuous passion tears in pieces.

Latin: Nec Tityon volucres ineunt Acherunte iacentem nec quod sub magno scrutentur pectore quicquam perpetuam aetatem possunt reperire profecto. quam libet immani proiectu corporis exstet, qui non sola novem dispessis iugera membris optineat, sed qui terrai totius orbem, non tamen aeternum poterit perferre dolorem nec praebere cibum proprio de corpore semper. sed Tityos nobis hic est, in amore iacentem quem volucres lacerant atque exest anxius angor aut alia quavis scindunt cuppedine curae.

Munro: In life, too, we have a Sisyphus before our eyes who is bent on asking from the people the rods and cruel axes, and always retires defeated and disappointed. For to ask for power, which empty as it is, is never given, and always in the chase of it to undergo severe toil, this is forcing uphill with much effort a stone which after all rolls back again from the summit and seeks in headlong haste the levels of the plain.

Dunster: Sisyphys walks visibly before us in this life - it is he who sets his heart to court the people for honors, for the rods and cruel axes, and is ever repulsed, and retires sad and disappointed; for in vain to hunt after empty power which is never obtained, and to suffer the hardest labor in the pursuit of it. This is to thrust with all one's might the stone up the hill, which again tumbles down upon us from the top, and rolls swiftly into the plain below.

Latin: Sisyphus in vita quoque nobis ante oculos est, qui petere a populo fasces saevasque secures imbibit et semper victus tristisque recedit. nam petere imperium, quod inanest nec datur umquam, atque in eo semper durum sufferre laborem, hoc est adverso nixantem trudere monte saxum, quod tamen [e] summo iam vertice rusum volvitur et plani raptim petit aequora campi.

Munro: Then to be ever feeding the thankless nature of the mind, and never to fill it full and sate it with good things, as the seasons of the year do for us, when they come round and bring their fruits and varied delights, though after all we are never filled with the enjoyments of life, this methinks is to do what is told of the maidens in the flower of their age, to keep pouring water into a perforated vessel which in spite of all can never be filled full.

Dunster: And then to be always obliging an ungrateful mind, to be ever pouring favors upon it, and never satisfy it, which the seasons of the year, as they turn about, are always doing; they produce their fruits, and the whole variety of their delights, and yet we are never filled with the blessings of life. This, I think, is what they feign of the young Maids below, that they pump water into a leaky vessel, which all their labor can never raise to the top.

Latin: Deinde animi ingratam naturam pascere semper atque explere bonis rebus satiareque numquam, quod faciunt nobis annorum tempora, circum cum redeunt fetusque ferunt variosque lepores, nec tamen explemur vitai fructibus umquam, hoc, ut opinor, id est, aevo florente puellas quod memorant laticem pertusum congerere in vas, quod tamen expleri nulla ratione potestur.

Munro: Moreover, Cerberus and the furies and yon privation of light \[are idle tales, as well as all the rest, Ixion’s wheel and black\] Tartarus belching forth hideous fires from his throat: things which nowhere are nor, sooth to say ,can be. But there is in life a dread of punishment for evil deeds, signal as the deeds are signal, and for atonement of guilt, the prison and the frightful hurling down from the rock, scourgings, executioners, the dungeon of the doomed, the pitch, the metal plate, torches; and even though these are wanting, yet the conscience-stricken mind through boding fears applies to itself goads and frightens itself with whips, and sees not meanwhile what end there can be of ills or what limit at last is to be set to punishments, and fears lest these very evils be enhanced after death. The life of fools at length becomes a hell here on earth.

Dunster: Besides, Cerberus and the Furies, and Hell void of light, belching flames from its jaws; there are no such things in nature, nor ever can be; but the fear of sore punishment in this life for distinguished crimes, and the rewards of villainy affright us. The prison, the terrible fall from the Tarpeian Rock, stripes, executioners, the gallows, melted pitch, saws, and suffocating smoke; and if there be none of these, yet the mind, conscious of guilt, is ever in dread of these tortures, it stings us to the heart, and lashes us with rods not to be endured. Nor has the wretch a prospect of any end to the miseries he suffers, nor what can set limits to his punishment, and he fears lest these tortures should fall the heavier upon him in death, so that the fools live as deplorable a life as if they were really in Hell.

Latin: Cerberus et Furiae iam vero et lucis egestas, Tartarus horriferos eructans faucibus aestus! qui neque sunt usquam nec possunt esse profecto; sed metus in vita poenarum pro male factis est insignibus insignis scelerisque luela, carcer et horribilis de saxo iactus deorsum, verbera carnifices robur pix lammina taedae; quae tamen etsi absunt, at mens sibi conscia factis praemetuens adhibet stimulos torretque flagellis, nec videt interea qui terminus esse malorum possit nec quae sit poenarum denique finis, atque eadem metuit magis haec ne in morte gravescant. hic Acherusia fit stultorum denique vita.

Munro: This too you may sometimes say to yourself, “Even worthy Ancus has quitted the light with his eyes, who was far far better than thou, unconscionable man.” And since then many other king and kesars have been laid low, who lorded it over mighty nations. He too, even he who erst paved a way over the great sea and made a path for his legions to march over the deep and taught them to pass on foot over the salt pools and set at naught the roarings of the sea, trampling on them with his horses, had the light taken from him and shed forth his soul from his dying body.

Dunster: Thus you may justly reason with yourself: The good King Ancus has long-since bid adieu to life, a better man by much than such a wretch as thou, and so have many kings and potentates of the earth who ruled over mighty nations. Consider, even He that He himself who formerly made a road over the wide sea, gave a passage to his legions to march over it, and taught them to walk upon the salt Deep; who despised and insulted the waves and the roarings of the ocean: This Xerxes, covered with darkness, has breathed his soul out of his body long ago.

Latin: Hoc etiam tibi tute interdum dicere possis. 'lumina sis oculis etiam bonus Ancus reliquit, qui melior multis quam tu fuit, improbe, rebus. inde alii multi reges rerumque potentes occiderunt, magnis qui gentibus imperitarunt. ille quoque ipse, viam qui quondam per mare magnum stravit iterque dedit legionibus ire per altum ac pedibus salsas docuit super ire lucunas et contempsit equis insultans murmura ponti, lumine adempto animam moribundo corpore fudit.

Munro: The son of the Scipios, thunderbolt of war, terror of Carthage, yielded his bones to earth just as if he were the lowest menial. Think, too, of the inventors of all sciences and graceful arts, think of the companions of the Heliconian maids; among whom Homer bore the scepter without a peer, and he now sleeps the same sleep as others.

Dunster: Scipio, that thunderbolt of war and dread of Carthage, has given up his bones to the Earth, as if he had been the meanest of slaves. Add to these the founders of Arts, and the inventers of Verse; and further the companions of the Muses, the mighty Homer, the sole sovereign of them all – he sleeps quietly in the same grave with the rest.

Latin: Scipiadas, belli fulmen, Carthaginis horror, ossa dedit terrae proinde ac famul infimus esset. adde repertores doctrinarum atque leporum, adde Heliconiadum comites; quorum unus Homerus sceptra potitus eadem aliis sopitus quietest.

Munro: Then there is Democritus who, when a ripe old age had warned him that the memory-waking motions of his mind were waning, by his own spontaneous act offered up his head to death. Even Epicurus passed away when his light of life had run its course, he who surpassed in intellect the race of man and quenched the light of all, as the ethereal sun arisen quenches the stars.

Dunster: Besides, when a ripe old age gave Democritus warning that the strength of his mind decayed, he met death half-way, and cheerfully obeyed the summons. Epicurus himself, who excelled the whole world in wisdom, and darkened all about him with his superior lustre, as far as the bright mid-day sun outshines the stars, is dead, and his light of life run out.

Latin: Denique Democritum post quam matura vetustas admonuit memores motus languescere mentis, sponte sua leto caput obvius optulit ipse. ipse Epicurus obit decurso lumine vitae, qui genus humanum ingenio superavit et omnis restinxit stellas exortus ut aetherius sol.

Munro: Wilt thou then hesitate and think it a hardship to die? Thou for whom life is well nigh dead whilst yet thou livest and seest the light, who spendest the greater part of thy time in sleep and snorest wide awake and ceasest not to see visions and hast a mind troubled with groundless terror and canst not discover often what it is that ails thee, when besotted man thou art sore pressed on all sides with full many cares and goest astray tumbling about in the wayward wanderings of thy mind.

Dunster: Shalt thou then repine and grieve to die, whose life is little more than a scene of death whilst thou livest with thy eyes open? Who wearest the greater party of thy life away in sleep, who snorest and art ever dreaming whilst thou art awake, and hast thy mind always tormented with empty fear, nor art able to find what is the malady that troubles thee, when thou reelest about, born down on all sides by the severest of misery, and wanderest in the uncertain mazes of doubt and error?

Latin: Tu vero dubitabis et indignabere obire? mortua cui vita est prope iam vivo atque videnti, qui somno partem maiorem conteris aevi, et viligans stertis nec somnia cernere cessas sollicitamque geris cassa formidine mentem nec reperire potes tibi quid sit saepe mali, cum ebrius urgeris multis miser undique curis atque animo incerto fluitans errore vagaris.'

Munro: If, just as they are seen to feel that a load is on their mind which wears them out with its pressure, men might apprehend from what causes too it is produced and whence such a pile, if I may say so, of ill lies on their breast, they would not spend their life as we see them now for the most part do, not knowing any one of them what he means and wanting ever change of place as though he might lay his burden down.

Dunster: But if men would really consider, as they would be thought to do, that they are pressed down by the natural weight of their own minds, and find out the causes whence this proceeds, and whence so heavy a load of evils torment their breast, they would not spend their lives as we now see they do, not knowing their own desires, but every one striving to change his situation, as if that was the way to ease him of his burden.

Latin: Si possent homines, proinde ac sentire videntur pondus inesse animo, quod se gravitate fatiget, e quibus id fiat causis quoque noscere et unde tanta mali tam quam moles in pectore constet, haut ita vitam agerent, ut nunc plerumque videmus quid sibi quisque velit nescire et quaerere semper, commutare locum, quasi onus deponere possit.

Munro: The man who is sick of home often issues forth from his large mansion, and as suddenly comes back to it, finding as he does that he is no better off abroad. He races to his country-house, driving his jennets in headlong haste, as if hurrying to bring help to a house on fire: he yawns the moment he has reached the door of his house, or sinks heavily into sleep and seeks forgetfulness, or even in haste goes back again to town. In this way each man flies from himself, (but self from whom, as you may be sure is commonly the case, he cannot escape, clings to him in his own despite) hates too himself, because he is sick and knows not the cause of the malady. For if he could rightly see into this, relinquishing all else, each man would study to learn the nature of things, since the point at stake is the condition for eternity, not for one hour, in which mortals have to pass all the time which remains for them to expect after death.

Dunster: One, tired at home, leaves his noble seat, and goes often abroad, but returns suddenly again; for he finds no relief by shifting his place. Another hurries and drives full-speed to his country house, as if was all on fire and he came to extinguish it; he no sooner sets his foot within the doors but he presently begins to yawn, or falls heavily to sleep, and strives to forget himself, or else posts as hard back and returns to town again. Thus he tries all ways to fly himself, but that self it is, as it must be, our of his power to escape; he sticks close to him against his will, and sorely torments him. The restless fool does not know the cause of his disease; if he thoroughly did, every one would give up all other pursuits and apply chiefly to search into the nature of things; I do not mean to trouble himself about the events of the present hour, but inquire into the doubtful state of eternity after death, which is everyone’s concern, and which must be the lot of all mankind.

Latin: Exit saepe foras magnis ex aedibus ille, esse domi quem pertaesumst, subitoque [revertit>, quippe foris nihilo melius qui sentiat esse. currit agens mannos ad villam praecipitanter auxilium tectis quasi ferre ardentibus instans; oscitat extemplo, tetigit cum limina villae, aut abit in somnum gravis atque oblivia quaerit, aut etiam properans urbem petit atque revisit. hoc se quisque modo fugit, at quem scilicet, ut fit, effugere haut potis est: ingratius haeret et odit propterea, morbi quia causam non tenet aeger; quam bene si videat, iam rebus quisque relictis naturam primum studeat cognoscere rerum, temporis aeterni quoniam, non unius horae, ambigitur status, in quo sit mortalibus omnis aetas, post mortem quae restat cumque manendo.

Munro: Once more, what evil lust of life is this which constrains us with such force to be so mightily troubled in doubts and dangers? A sure term of life, is fixed for mortals, and death cannot be shunned, but meet it we must.

Dunster: Lastly, how many evils does a fond desire of life oblige us so much to apprehend though they may never happen? But there is a boundary fixed to the age of man; we cannot avoid the stroke of death; die we must.

Latin: Denique tanto opere in dubiis trepidare periclis quae mala nos subigit vitai tanta cupido? certe equidem finis vitae mortalibus adstat nec devitari letum pote, quin obeamus.

Munro: Moreover, we are ever engaged, ever involved in the same pursuits, and no new pleasure is struck out by living on; but whilst what we crave is wanting, it seems to transcend all the rest; then, when it has been gotten, we crave something else, and ever does the same thirst of life possess us, as we gape for it open-mouthed. Quite doubtful it is what fortune the future will carry with it or what chance will bring us or what end is at hand. Nor by prolonging life do we take one tittle from the time past in death nor can we fret anything away, whereby we may haply be a less long time in the condition of the dead. Therefore you may complete as many generations as you please during your life; none the less however will that everlasting death await you; and for no less long a time will he be no more in being, who beginning with today has ended his life, than the man who has died many months and years ago.

Dunster: Besides, we are ever running on in a circle of the same actions, and ever pursuing them; nor does living on afford us any new delight. The pleasure we covet eagerly exceeds everything we enjoyed before, as lot as it is different; but when we have it in possession, we long passionately for another, and the same thirst of life hangs upon us, still gaping for more; and yet we know nothing what the time to come may produce, what chance may happen to us, and how the scene will end. Nor can we, by living forward, take off a moment from the length of death; it will always show as if we had been dead ever so long. Though you live ever so many ages, the state of death will be still eternal, and he that died today is to all purposes as long dead as he that died a thousand years ago.

Latin: Praeterea versamur ibidem atque insumus usque nec nova vivendo procuditur ulla voluptas; sed dum abest quod avemus, id exsuperare videtur cetera; post aliud, cum contigit illud, avemus et sitis aequa tenet vitai semper hiantis. posteraque in dubiost fortunam quam vehat aetas, quidve ferat nobis casus quive exitus instet. nec prorsum vitam ducendo demimus hilum tempore de mortis nec delibare valemus, quo minus esse diu possimus forte perempti. proinde licet quod vis vivendo condere saecla, mors aeterna tamen nihilo minus illa manebit, nec minus ille diu iam non erit, ex hodierno lumine qui finem vitai fecit, et ille, mensibus atque annis qui multis occidit ante.