Munro Book 3
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.
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.
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.
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.
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.
[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.
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.
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.
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 spreadover 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.
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.
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.
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.
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.
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: 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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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?
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.
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.
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.
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?
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.
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.
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.
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.
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?
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.
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?
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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 carcases 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.
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.
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.
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.
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.
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.
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.
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?
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.
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.
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.
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.
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.
“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.
“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.
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.
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?
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?
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.