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THE DESTINY OF THE SOUL.
A CRITICAL HISTORY
DOCTRINE OF A FUTURE LIFE,
WILLIAM ROUNSEYILLE ALGER.
TEKTH EDITION, AVITH SIX NEW CHAPTERS.
Comjjlctc ^iWiograpIjg of tijc Subjcri
COMPRISING 4977 BOOKS RELATING TO THE NATURE, ORIGIN, AND DES-
TINY OF THE SOUL. THE TITLES CLASSIFIED, AND ARRANGED
CHRONOLOGICALLY, WITH NOTES, AND INDEXES
OF AUTHORS AND SUBJECTS.
BY EZRA ABBOT,
I.IBBABIAM OF HArVaRD COLLEGE.
UNivKi;sn'v <
CALIFUK>
NEW YORK :
W. J. WIDDLETON, PUBLISHER.
1878.
j3 r lot
I £-
.4-s-
Entered according to Act of Congress, in the year 1860, by
WILLIAM ROUNSEVILLE ALGER,
Copyright 1878, W. R. Algek.
ELECTKOTXPED BY L. JOHNSON k CO.,
PREFACE TO THE TEI^TH EDITION.
This work has passed through nine editions, and has been out of print
now for nearly a year. During the twenty years which have elapsed since
it was written, the question of immortality, the faith and opinions of men
and the drift of criticism and doubt concerning it, have been a subject of
dominant interest to me, and have occupied a large space in my reading and
reflection. Accordingly, now that my publisher, moved by the constant
demand for the volume, urges the preparation of a new edition introdac-
ing such additional materials as my continued researches have gathered or
constructed, I gladly comply with his request.
The present work is not only historic but it is also polemic; polemic,
however, not in the spirit or interest of any party or conventicle, but in
the spirit and interest of science and humanity. Orthodoxy insists on
doctrines whose irrationality in their current forms is such that they can
never be a basis for the union of all men. Therefore, to discredit these,
in preparation for more reasonable and auspicous views, is a service to the
whole liuman race. This is my justification for the controversial quality
which may frequently strike the reader.
Looking back over his pages, after nearly a quarter of a century more of
investigation and experience, the author is grateful that he finds nothing to
retract or expunge. He has but to add such thoughts and illustrations as
have occurred to him in the course of his subsequent studies. He hopes
that the supplementary chapters now published will be found more sug-
gestive and mature than the preceding ones, while the same in aim and
tone. For he still believes, as he did in h.is earlier time, that there is much
of error and superstition, bigotry and cruelty, to be purged out of the pre-
vailing theological creed and sentiment of Christendom. And lie still
hopes, as he did then, to contribute something of good influence in this
direction. The large circulation of the work, the many letters of thanks
for it received by the author from laj'men and clergymen of different de-
nominations, the numerous avowed and unavowed quotations from it in
recent publications, — all show that it has not been produced in vain, but
has borne fruit in missionary service for reason, liberty, and charity.
This ventilating and illumining function of fearless and reverential crit-
ical thought will need to be fulfilled much longer in many quarters. The
doctrine of a future life has been made so frightful by the preponderance
PREFACE.
in it of the elements of material torture and sectarian narrowness, that a
natural revulsion of generous sentiment joins with the impulse of material-
istic science to produce a growing disbelief in any life at all beyond the
grave. Nothing else will do so much to renew and extend faith in God
and immortality as a noble and beautiful doctrine of God and immortality,
freed from disfiguring terror, selfishness, and favoritism.
The most popular preacher in England has recently asked his fellow-be-
lievers, "Can we go to our beds and sleep while China, India, Japan, and
other nations are being damned?" The proprietor of a great foundry in
Germany, while he talked one day with a workman who was feeding a
furnace, accidentally stepped back, and fell headlong into a vat of molten
iron. The thought of what happened then horrifies the imagination. Yet
it was all over in two or three seconds. Multiply the individual instance
by unnumbered millions, stretch the agony to temporal infinity, and we
confront the orthodox idea of hell !
Protesting human nature hurls oif such a belief with indignant disdain,
except in those instances where the very form and vibration of its nervous
pulp have been perverted by the hardening animus of a dogmatic drill
transmitted through generations. To trace the origin of such notions, ex-
pose their baselessness, obliterate their sway, and replace them with con-
ceptions of a more rational and benignant order, is a task which still needs
to be done, and to be done in many forms, over and over, again and
again. Though each repetition tell but slightly, it tells.
Every sound argument is instantly crowned with universal victory in
the sight of God, and therefore must at last be so in the sight of mankind.
However slowly the logic of events limps after the logic of thoughts, it al-
ways follows. Let the mind of one man perceive the true meaning of the
doctrine of the general resurrection and judgment and eternal life, as a
natural evolution of history from Avithin, and it will spread to the minds
of all men; and the misinterpretation of that doctrine so long prevalent, as
a preternatural irruption of power from without, will be set aside forever.
For there is a providential plan of God, not injected by arbitrary miracle,
but inhering in the order of the world, centred in the propulsive heart of
humanity, which beats throb by throb along the web of events, removing
obstacles and clearing the way for the revelation of the completed pat-
tern. When it is done no trumpets may be blown, no rocks rent, no graves
opened. But all immortal spirits will be at their goals, and the universe
will be full of music.
New York, February 22, 1878.
PREFACE.
"Who follows truth carries his star in his brain. Even so bold
a thought is no inappropriate motto for an intellectual workman,
if his heart be filled with loyalty to God, the Author of truth and
the Maker of stars. In this double spirit of independence and
submission it has been my desire to perform the arduous task now
finished and offered to the charitable judgment of the reader.
-One may be courageous to handle both the traditions and the
novelties of men, and yet be modest before the solemn mysteries
of fate and nature. He may place no veil before his eyes and no
finger on his lips in presence of popular dogmas, and yet shrink
from the conceit of esteeming his mind a mirror of the universe.
Ideas, like coins, bear the stamp of the age and brain they were
struck in. Many a phantom which ought to have vanished at the
first cock-crowing of reason still holds its seat on the oppressed
heart of faith before the terror-stricken eyes of the multitude.
Every thoughtful scholar who loves his fellow-men must feel it an
obligation to do what he can to remove painful supei'stitions, and
to spread the peace of a cheerful faith and the wholesome light
of truth. The theories in theological systems being but philosophy,
why should they not be freely subjected to philosophical criticism '{
I have endeavored, without virulence, arrogance, or irreverence
towards any thing sacred, to investigate the various doctrines per-
taining to the great subject treated in these pages. Many persons,
of course, will find statements from which they dissent, — senti-
ments disagreeable to them. But, where thought and discussion
, are so free and the press so accessible as with us, no one but a
. bigot will esteem this a ground of complaint. May all such pass-
ages be charitably perused, fairly weighed, and, if unsound,
honorably refuted! If the work be not animated with a mean or
false spirit, but be catholic and kindly, — if it be not superficial and
iy PREFACE.
pretentious, but be marked by patience and thoroughness —is it
too much to hope that no critic will assail it with wholesale con-
demnation simply because in some parts of it there are opinions
which he dislikes ? One dispassionate argument is more valuable
than a shower of missile names. The most vehement revulsion
from a doctrine is not inconsistent, in a Christian mind, with the
sweetest kindness of feeling towards the persons who hold that
doctrine. Earnest theological debate may be carried on without
the slightest touch of ungenerous personality. Who but must feel
the pathos and admire the charity of these eloquent words of
Henry Giles ? —
" Every deep and reflective nature looking intently ' before and
after,' looking above, around, beneath, and finding silence and
mystery to all his questionings of the Infinite, cannot but conceive
of existence as a boundless problem, perhaps an inevitable dark-
ness between the limitations of man and the incomprehensibility of
God. A nature that so reflects, that carries into this sublime and
boundless obscurity ' the large discourse of Reason,' will not narrow
its concern in the solution of the problem to its own petty safety,
but will brood over it with an anxiety which throbs for the whole
of humanity. Such a nature must needs be serious ; but never will
it be arrogant : it will regard all men with an embracing pity.
Strange it should ever be otherwise in respect to inquiries which
belong to infinite relations,— that mean enmities, bitter hatreds,
should come into play in these fathomless searchings of the soul !
Bring what solution we may to this problem of measureless alter-
natives, whether by Eeason, Scripture, or the Church, faith will
never stand for fact, nor the firmest confidence for actual con-
sciousness. The man of great and thoughtful nature, therefore,
who grapples in real earnest with this problem, however satisfied
he may be with his own solution of it, however implicit may be
bis trust, however assured his convictions, will yet often bow
down before the awful veil that shrouds the endless future, put
his finger on his lips, and weep in silence."
The present work is, in a sense, an epitome of the thought of
mankind on the destiny of man. I have striven to add value to it
by comjyrehensiveness of plan —not confining myself, as most of my
predecessors have confined themselves, to one province or a few
narrow provinces of the subject, but including the entire subject :n
one volume; by carefulness of arrangement— not piling the material
together or presenting it in a chaos of facts and dreams, but group-
PREFACE. V
ing it all in its proper relations ; by clearness of explanation, — not
leaving the curious problems presented "wholly in the dark with a
mere statement of them, but as far as possible tracing the phe-
nomena to their origin and unveiling their purport ; by poetic life
of treatment, — not handling the different topics dryl}^ and coldly,
but infusing warmth and color into them; by copiousness of infor-
mation, — not leaving the reader to hunt up every thing for himself,
but referring him to the best sources for the facts, reasonings, and
hints which he may wish ; and by persevering patience of toil, — not
hastilj^ skimming here and there and hurrying the task off, but
searching and re-searching in every available direction, examining
and re-examining each mooted point, by the devotion of twelve
years of anxious labor. How far my efforts in these particulars
have been successful is submitted to the public.
To avoid the appearance of pedantry in the multiplication of
foot-notes, I have inserted many authorities incidentally in the
text itself, and have omitted all except such as I thought would
be desired by the reader. Every scholar knows how easy it
IS to increase the number of references almost indefinitely, and
also how deceptive such an ostensible evidence of wide reading
may be.
When the printing of this volume was nearly completed, and I
had in some instances made more references than may now seem
needful, the thought occurred to me that a full list of the books
published up to the present time on the subject of a future life,
arranged according to their definite topics and in chronological
order, would greatly enrich the work and could not fail often to be
of vast service. Accordingly, upon solicitation, a valued friend —
Mr. Ezra Abbot, Jr., a gentleman remarkable for his varied and
accurate scholarship — undertook that laborious task for me ; and
he has accomplished it in the most admirable manner. No reader,
however learned, but may find much important information in
the bibliographical appendix which I am thus enabled to add to
this volume. Every student who henceforth wishes to investi-
gate anj^ branch of the historical or philosophical doctrine of the
immortality of the soul, or of a future life in general, may thank
Mr. Abbot for an invaluable aid.
As I now close this long labor and send forth the result, the
oppressive sense of responsibility which fills me is relieved by the
consciousness that I have herein written nothing as a bigoted
1
^* PREFACE.
partisan, notliing in a petty spirit of opinionativeness, but have
intended every thought for the furtherance of truth, the honor
of God, the good of man.
The majestic theme of our immortality allures 3'et baffles us.
No fleshly implement of logic or cunning tact of brain can reach
to the solution. That secret lies in a tissueless realm whereof no
nerve can report beforehand. We must wait a little. Soon we
shall grope and guess no more, but grasp and know. Meanwhile,
shall we not be magnanimous to forgive and help, diligent to
study and achieve, trustful and content to abide the invisible
issue ? In some happier age, when the human race shall have
forgotten, in philanthropic ministries and spiritual worship, the
bigotries and dissensions of sentiment and thought, they may
recover, in its all-embracing unity, that garment of truth which
God made originally " seamless as the firmament," now for so
long a time torn in shreds by hating schismatics. Oh, when shall
we learn that a loving pity, a filial faith, a patient modesty, best
become us and fit our state? The pedantic sciolist, prating of
his clear explanations of the mysteries of life, is as far from feeling
the truth of the case as an ape, seated on the starry summit of
the dome of night, chattering with glee over the awful prospect
of infinitude. "What ordinary tongue shall dare to vociferate
egotistic dogmatisms where an inspired apostle whispers, with
reverential reserve, ""We see through a glass darkly"? There
are three things, said an old monkish chi-onicler, which often
make me sad. First, that I know I must die; second, that I know
not when; third, that I am ignorant where I shall then be.
" Est primum durum quod scio me moriturum :
Secundum, timeo quia hoc nescio quando :
Hinc tertium, flebo quod nescio ubi manebo."
Man is the lonely and sublime Columbus of the creation,
who, wandering on this cloudy strand of time, sees drifted waifs
and strange portents borne far from an unknown somewhere,
causing him to believe in another world. Comes not death as a
means to bear him thither? Accordingly as hope rests in heaven,
fear shudders at hell, or doubt foees the dark transition, the future
life is a sweet reliance, a terrible certainty, or a pathetic perhaps.
But hving in the present in the humble and loving discharge of
its duties, our souls harmonized with its conditions though aspiring
beyond them, why should we ever despair or be troubled over-
much? Have Ave not eternity in our thought, infinitude in our
view, and God for our guide?
CONTENTS.
|ar*t lirst.
HISTORICAL AND CRITICAL INTRODUCTORY VIEWS.
CHAPTER I.
Theories of the Soul's Origin , 1
CHAPTER II.
History of Death 17
CHAPTER IIL
Grounds of the Belief in a Future Life , 38
CHAPTER IV.
Theories of the Soul's Destination 53
|art Su0nlr.
ETHNIC THOUGHTS CONCERNING A FUTURE LIFE.
CHAPTER L
Barbarian Notions of a Future Life 68
CHAPTER II.
Druidic Doctrine of a Future Life 83
CHAPTER III.
Scandinavian Doctrine of a Future Life 87
CHAPTER IV.
Etruscan Doctrine of a Future Life 93
viii CONTENTS.
CHAPTER V. p^g^
Egyptian Doctrine of a Future Life 97
CHAPTER VI.
Brahmanic and Buddhist Doctrine of a Future Life 105
CHAPTER Vn.
Persian Doctrine of a Future Life 127
CHAPTER yill.
"^ Hebrew Doctrine op a Future Life 144
CHAPTER IX.
Rabbinical Doctrine op a Future Life 165
CHAPTER X.
-A Greek and Roman Doctrine of a Future Life 175
CHAPTER XI.
Mohammedan Doctrine op a Future Life 197
CHAPTER XII.
" Explanatory Survey of the Field and its Myths 205
NEW TESTAMENT TEACHINGS CONCERNING A FUTURE LIFE.
CHAPTER I.
Peter's Doctrine of a Future Life 218
CHAPTER II.
Doctrine of a Future Life in the Epistle to the Hebrews 229
CHAPTER m.
Doctrine op a Future Life in the Apocalypse 244
CHAPTER IV.
Paul's Doctrine of a Future Life 264
CONTENTS. ix
CHAPTER V.
John's Doctbine or a Future Life 295
CHAPTER VI.
Christ's Teachings concerning the Future Life 315
CHAPTER VII.
Resurrection of Christ 346
CHAPTER VIII.
Essential Christian Doctrine of Death and Life 373
fart iauxi\.
CHRISTIAN THOUGHTS CONCERNING A FUTURE LIFE.
CHAPTER I.
Patristic Doctrine op a Future Life 394
CHAPTER IL
Medieval Doctrine of a Future Life 407
CHAPTER in.
Modern Doctrine of a Future Life 426
iKt iiltl
HISTORICAL AND CRITICAL DISSERTATIONS CONCERNING A
FUTURE LIFE.
CHAPTER L
Doctrine of a Future Life in the Ancient Mysteries 450
CHAPTER n.
Metempsychosis; or, Transmigration of Souls 475
CHAPTER III.
BEgHRRECTION OF THE FlESH 488
X CONTENTS.
CHAPTER IV.
PAGE
Doctrine of Futcee Punishment; or, Critical History of the Idea
OF A Hell 608
CHAPTER V.
The Five Theoretic Modes of Salvation 550
CHAPTER VI.
Recognition of Friends in a Future Life 567
CHAPTER VII.
Local Fate of Man in the Astronomic Universe 579
CHAPTER VIII.
Critical History of Disbelief in a Future Life 610
CHAPTER IX.
Morality of the Doctrine of a Future Life 646
SUPPLEMENTAEY CHAPTEES.
CHAPTER I.
The End of the World 663
CHAPTER II.
The Day of Judgment 671
CHAPTER III.
The Mythological Hell and the True One ; or, The Law of Perdition... 697
CHAPTER IV.
The Gates of Heaven ; or, The Law of Salvation in all Worlds 715
CHAPTER V.
Resume op the Subject — How the Question op Immortality Now Stands. 725
CHAPTER VI.
The Transient and the Permanent in the Destiny of the Soul 753
APPENDIX.
LITERATURE OF THE DOCTRINE OF A FUTURE LIFE; or, A
CATALOGUE OF WORKS RELATING TO THE NATURE, ORIGIN,
AND DESTINY OF THE SOUL. By Ezra Abbot.
Preface 679
Classification 686
Abbreviations 688
CATALOGUE 689
Additions and Corrections 874
Index of Authors and Anonymous Works 877
Index of Subjects and Passages of Scripture Illustrated 908
1, 1 i> K A >> ^
PART FIRST.
HISTORICAL AND CRITICAL INTRODUCTORY
VIEWS.
CHAPTER I.
THEORIES OF THE SOUL's ORIGIN.
Pausing, in a thoughtful hour, on that mount of observation whence
the whole prospect of life is visible, what a solemn vision greets us ! We
see the vast procession of existence flitting across the landscape, from
the shrouded ocean of birth, over the illuminated continent of ex-
perience, to the shrouded ocean of death. Who can linger there and
listen, unmoved, to the Sublime lament of things that die? Although
the great exhibition below endures, yet it is made up of clianges, and the
spectators shift as often. Each rank of the host, as it advances from the
mists of its commencing career, wears a smile caught from the morning
light of hope, but, as it draws near to the fatal bourne, takes on a
mournful cast from the shadows of the unknown realm. The places we
occupy were not vacant before we came, and will not be deserted when
we go, but are forever filling and emptying afresh.
" still to every draught of vital breath
Kenew'd throughout the bounds of earth and ocean.
The melancholy gates of death
Respond with sympathetic motion."
We appear, — there is a short flutter of joys and pains, a bright glimmer
of smiles and tears, — and we are gone. But whence did we come? And
whither do we go? Can human thought divine the answer?
It adds no little solemnity and pathos to these reflections to remember
that every considerate person in the unnumbered successions that have
preceded us, has, in his turn, confronted the same facts, engaged in the
same inquiry, and been swept from his attempts at a theoretic solution
of the problem into the real solution itself, while the constant refrain in
the song of existence sounded behind him, " One generation passeth
away, and another generation cometh ; but the earth abideth forever."
3
THEORIES OF THE SOUL'S ORIGIN.
The evanescent phenomena, the tragic plot and scenery of human birth,
action, and death, conceived on the scale of reality, clothed in
" The sober coloring taken from an eye
Tliat hath kept watch o'er man's mortality,"
and viewed in a susceptible spirit, are, indeed, overwhelmingly impressive.
They invoke the intellect to its most piercing thoughts. They swell the
heart to its utmost capacity of emotion. They bring us upon the
bended knees of wonder and prayer.
" Between two worlds life hovers, like a star
'Twixt night and morn upon the horizon's verge.
How little do we know that which we arel
How less what we may be ! The eternal surge
Of time and tide rolls on, and bears afar
Our bubbles : as the old burst, new emerge,
Lash'd from the foam of ages : while the graves
Of empires heave but like some passing waves."
Widely regarding the history of human life from the beginning, what
a visionary spectacle it is ! How miraculously permanent in the whole !
how sorrowfully ephemeral in the parts! What pathetic sentiments it
awakens ! Amidst what awful mysteries it hangs !
The subject of the derivation of the soul has been copiously discussed
by hundreds of philosophers, physicians, and poets, from Vyasa to Des
Cartes, from Galen to Ennemoser, from Orpheus to Henry More, from
Aristotle to Frohschammer. German literature during the last hundred
years has teemed with works treating of this question from various points
of view. The present chapter will present a sketch of these various
speculations concerning the commencement and fortunes of man ere his
appearance on the stage of this world.
The first theory to account for the origin of souls is that of emanation.
This is the analogical theory, constructed from the results of sensible
observation. There is, it says, one infinite Being, and all finite spirits
are portions of his substance, existing a while as separate individuals,
and then reassimilated into the general soul. This form of faith, assert-
ing the efflux of all subordinate existence out of one Supreme Being,
seems sometimes to rest on an intuitive idea. It is spontaneously sug-
gested whenever man confronts the phenomena of creation with re-
flective observation, and ponders the eternal round of birth and death.
Accordingly, we find traces of this belief all over the world ; from the
ancient Hindu metaphysics whose fundamental postulate is that the
necessary life of God is one constant process of radiation and resorption,
"letting out and drawing in," to that modern English poetry which
apostrophizes the glad and winsome child as
"A silver stream
Breaking with laughter from the lake Divine
Whence all things flow."
The conception that souls are emanations from God is the most obvious
way of accounting for the prominent facts that salute our inquiries. It
THEORIES OF THE SOUL'S ORIGIN.
plausibly answers some natural questions, and boldly eludes others. For
instance, to the early student demanding the cause of the mysterious
distinctions between mind and body, it says, the one belongs to the
system of passive matter, the other comes from the living Fashioner of
the Universe. Again: this theory relieves us from the burden that per-
plexes the finite mind when it seeks to understand how the course of
nature, the succession of lives, can be absolutely eternal without involving
an alternating or circular movement. The doctrine of emanation has,
moreover, been supported by the supposed analytic similarity of the soul
to God. Its freedom, consciousness, intelligence, love, correspond with
what we regard as the attributes and essence of Deity. The inference,
however unsound, is immediate, that souls are consubstantial with God,
dissevered fiagments of Him, sent into bodies. But, in actual eflFect, the
chief recommendation of this view has probably been the variety of
analogies and images under which it admits of presentation. The
annual developments of vegetable life from the bosom of the earth,
drops taken from a fountain and retaining its properties in their removal,
the separation of the air into distinct breaths, the soil into individual
atoms, the utterance of a tone gradually dying away in reverberated
echoes, the radiation of beams from a central light, the exhalation of
particles of moisture from the ocean, the evolution of numbers out of
an original unity, — these are among the illustrations by which an ex-
haustless ingenuity has supported the notion of the emanation of souls
from God. That "something cannot come out of nothing" is an axiom
resting on the ground of our rational instincts. And seeing all things
within our comprehension held in the chain of causes and eflects, one
thing always evolving from another, we leap to the conclusion that it is
precisely the same with things beyond our comprehension, and that God
is the aboriginal reservoir of being from which all the rills of finite ex-
istence are emitted.
Against this doctrine the current objections are these two. First, the
analogies adduced are not applicable. The things of spirit and those
of matter have two distinct sets of predicates and categories. It is, for
example, wholly illogical to argue that because the circuit of the waters
is from the sea, through the clouds, over the land, back to the sea again,
therefore the derivation and course of souls from God, through life, back
to God, must be similar. There are mysteries in connection with the
soul that baffle the most lynx-eyed investigation, and on which no
known facts of the physical world can throw light. Secondly, the
scheme of emanation depends on a vulgar error, belonging to the in-
fancy of philosophic thought, and inconsistent with some necessary
truths. It implies that God is separable into parts, and therefore both
corporeal and finite. Divisible substance is incompatible with the first
predicates of Deity, — namely, immateriality and infinity. Before the
conception of the illimitable, spiritual unity of God, the doctrine of the
emanation of souls from Him fades away, as the mere figment of a
6 THEORIES OF THE SOUL'S ORIGIN.
dreaming mind brooding over the suggestions of phenomena and appa-
rent correspondences.
The, second explanation of the origin of souls is that which says they
come from a previous existence. This is the theory of imagination, framed
in the free and seductive realm of j^oetic thought. It is evident that
this idea does not propose any solution of the absolute origination of the
soul, but only offers to account for its appearance on earth. The pre-
existence of souls has been most widely affirmed. Nearly the whole
world of Oriental thinkers have always taught it. Many of the Greek
philosophers held it. No small proportion of the early Church Fathers
believed it.' And it is not without able advocates among the scholars
and thinkers of our own age. There are two principal forms of this
doctrine; one asserting an ascent of souls from a previous existence
below the rank of man, the other a descent of souls from a higher sphere.
Generation is the true Jacob's ladder, on which souls are ever ascending
or descending. The former statement is virtually that of the modern
theory of develojDment, which argues that the souls known to us, ob-
taining their first organic being out of the ground-life of nature, have
climbed up through a graduated series of births, from the merest element-
ary existence, to the plane of human nature. A gifted author. Dr.
Hedge, has said concerning pre-existence in these two methods of con-
ceiving it, writing in a half-humorous, half-serious, vein, "It is to be
considered as exjaressing rather an exceptional than a universal fact. If
here and there some pure liver, or noble doer, or prophet-voice, suggests
the idea of a revenant who, moved with pity for human kind, and
charged with celestial ministries, has condescended to
' Soil his pure ambrosial weeds
With the rank vapors of this sin-worn mould,'
or if, on the other hand, the 'superfluity of naughtiness' displayed by
some abnormal felon seems to warrant the supposition of a visit from
the Pit, the greater portion of mankind, we submit, are much too green
for any plausible assumption of a foregone training in good or evil. This
planet is not their missionary station, nor their Botany Bay, but their
native soil. Or, if we suppose they pre-existed at all, we must rather
believe they pre-existed as brutes, and have travelled into humanity by
the fish-fowl-quadruped road with a good deal of the habitudes and dust
of that tramp still sticking to them." The theory of development,
deriving human souls by an ascension from the lower stages of rudiment-
ary being, considered as a fanciful hypothesis or speculative toy, is in-
teresting, and not destitute of plausible aspects. But, when investigated
as a severe thesis, it is found devoid of joroof. It is enough here to say
that the most authoritative voices in science reject it, declaring that,
though there is a development of progress in the plan of nature, from
' Keil, Opuscula; De Pre-cxistentia Animarum. Beausobre, Hist, du Manicheisme, lib. vii. cap. ir.
THEORIES OF THE SOUL'S ORIGIN.
the more general to the more specific, yet there is no advance from one
type or race to another, no hint that the same individual ever crosses the
guarded boundaries of genus from one rank and kingdom to another.
Whatever progress there may be in the upward process of natural crea-
tion or the stages of life, yet to suppose that the life-powers of insects
and brutes survive the dissolution of their bodies, and, in successive
crossings of the dea,th-gulf, ascend to humanity, is a bare assumption.
It befits the delirious lips of Beddoes, who says, —
*' Had I been born a four-legg'd child, methinks
I might have found the steps from dog to maa
And crept into his nature. Are there not
Those that fall down out of humanity
Into the story where the four-legg'd dwell ?"
The doctrine that souls have descended from an anterior life on high
may be exhibited in three forms, each animated by a different motive.
The first is the view of some of the Manichean teachers, that spirits were
embodied by a hostile violence and cunning, the force and fraud of the
apostatized Devil. Adam and Eve were angels sent to observe the doings
of Lucifer, the rebel king of matter. He seized these heavenly spies and
encased them in fleshly prisons. And then, in order to preserve a per-
manent union of these celestial natures with matter, he contrived that
their race should be propagated by the sexes. Whenever by the pro-
creative act the germ-body is prepared, a fiend hies from bale, or an
angel stoops from bliss, or a demon darts from his hovering in the air, to
inhabit and rule his growing clay-house for a term of earthly life. The
spasm of impregnation thrills in fatal summons to hell or heaven, and re-
sistlessly drags a spirit into the appointed receptacle. Shakspeare,
whose genius seems to have touched every shape of thought with adorn-
ing phrase, makes Juliet, distracted with the momentary fancy that
Eomeo is a murderous villain, cry, —
"' Nature! what hadst thou to do in bell
When thou didst bower the spirit of a flend
In mortal paradise of such sweet flesh ?"
The second method of explaining the descent of souls into this life is
by the supposition that the stable bliss, the uncontrasted peace and
sameness, of the heavenly experience, at last wearies the people of Para-
dise, until they seek relief in a fall. The perfect sweetness of heaven
cloys, the utter routine and safety tire, the salient spirits, till they long
for the edge and hazard of earthly exposure, and wander down to dwell
in fleshly bodies and breast the tempest of sin, strife, and sorrow, so as
to give a fresh charm once more to the repose and exempted joys of the
celestial realm. In this way, by a series of recurring lives below and
above, novelty and change with larger experience and more vivid con-
tentment are secured, the tedium and satiety of fixed happiness and
protection are modified by the relishing opposition of varied trials
of hardship and pain, the insufiFerable monotony of immortality broken
THEORIES OF THE SOUL'S ORIGIN.
up and interpolated by epochs of surprise and tingling dangers of pro-
bation.
" Mortals, behold ! the very angels quit
Their mansions unsusceptible of change,
Amid your dangerous bowers to sit
And through your sharp vicissitudes to range!"
Thus round and round we run through an eternity of lives and deaths.
Surfeited with the unqualified pleasures of heaven, we " straggle down to
this terrene nativity." When, amid the sour exposures and cruel storms
of the world, we have renewed our appetite for the divine ambrosia of
peace and sweetness, we forsake the body and ascend to heaven; this
constant recurrence illustrating the great truths, that alternation is the
law of destiny, and that variety is the spice of life.
But the most common derivation of the present from a previous life is
that which explains the descent as a punishment for sin. In that earlier
and loftier state, souls abused their freedom, and were doomed to expiate
their offences by a banished, imprisoned, and burdensome life on the
earth. "The soul," Plutarch writes, "has removed, not from Athens to
Sardis, or from Corinth to Lemnos, but from heaven to earth ; and here,
ill at ease, and troubled in this new and strange place, she hangs her head
like a decaying plant." Hundreds of passages to the same purport might
easily be cited from as many ancient writers. Sometimes this fall of
souls from their original estate was represented as a simultaneous event:
a part of the heavenly army, under an apostate leader, having rebelled,
were defeated, and sentenced to a chained bodily life. Our whole race
were transported at once from their native shores in the sky to the con-
vict-land of this world. Sometimes the descent was attributed to the
fresh fault of each individual, and was thought to be constantly happen-
ing. A soul tainted with impure desire, drawn downwards by corrupt
material gravitation, hovering over the fumes of matter, inhaling the
effluvia of vice, grew infected with carnal longings and contagions,
became fouled and clogged with gross vapors and steams, and finally
fell into a body and pursued the life fitted to it below. A clear human
child is a shining seraph from heaven sunk thus low. Men are degraded
cherubim.
" Our birth is but a sleep and a forgetting :
The soul that rises with us, our life's star.
Hath had elsewhere its setting.
And Cometh from afar."
The theory of the pre-existence of the soul merely removes the mystery
one stage further back, and there leaves the problem of our origin as
hopelessly obscure as before. It is sufficiently refuted by the open fact
that it is absolutely destitute of scientific basis. The explanation of its
wide prevalence as a belief is furnished by two considerations. First,
there were old authoritative sages and poets who loved to speculate and
dream, and who published their speculations and dreams to reign over
THEORIES OF THE SOUL'S ORIGIN.
9
the subject fancies of credulous mankind. Secondly, the conception was
intrinsically harmonious, and bore a charm to fascinate the imagination
and the heart. The fragmentary visions, broken snatches, mystic strains,
incongruous thoughts, fading gleams, with which imperfect recollection
comes laden from our childish years and our nightly dreams, are referred
by self-pleasing fancy to some earlier and nobler existence. We solve
the mysteries of experience by calling them the veiled vestiges of a
bright life departed, pathetic waifs drifted to these intellectual shores
over the surge of feeling from the wrecked orb of an anterior existence.
It gratifies our pride to think the soul " a star-travelled stranger," a dis-
guised prince, who has passingly alighted on this globe in his eternal
wanderings. The gorgeous glimpses of truth and beauty here vouchsafed
to genius, the wondrous strains of feeling that haunt the soul in tender
hours, are feeble reminiscences of the prerogatives v/e enjoyed in those
eons when we trod the planets that sail ai'ound the upper world of the
gods. That ennui or plaintive sadness which in all life's deep and lone-
some hours seems native to our hearts, what is it but the nostalgia of
the soul remembering and pining after its distant home? Vague and
forlorn airs come floating into our consciousness, as from an infinitely
remote clime, freighted with a luxury of depressing melancholy.
" Ah ! not the nectarous poppy lovers use.
Not daily labor's dull Lethean spring.
Oblivion in lost angels can infuse
Of the soil'd glory and the trailing wing."
How attractive all this must be to the thoughts of men, how fascinating
to their retrospective and aspiring reveries, it should be needless to repeat.
How baseless it is as a philosophical theory demanding sober belief, it
should be equally superfluous to illustrate further.
The third answer to the question concerning the origin of the soul is
that it is directly created by the voluntary power of God. This is the
theory of faith, instinctively shrinking from the difficulty of the problem
on its scientific grounds, and evading it by a wholesale reference to Deity.
Some writers have held that all souls were created by the Divine fiat at
the beginning of the world, and laid up in a secret repository, whence
they are drawn as occasion calls. The Talmudists say, "All souls were
made during the six days of creation ; and therefore generation is not by
traduction, but by infusion of a soul into body." Others maintain that
this production of souls was not confined to any past period, but is con-
tinued still, a new soul being freshly created for every birth. Whenever
certain conditions meet, —
"Then God smites his hands together,
And strikes out a soul as a spark,
Into the organized glory of things,
From the deeps of the dark."
This i^ the view asserted by Vincentius Victor in opposition to the
dogmatism of Tertullian on the one hand and to the doubts of Augustine
10 THEORIES OF THE SOUL'S ORIGIN.
on tYie other.2 It is called the theory of Insufflation, because it affirms
that God immediately breathes a soul into each new being : even as in
the case of Adam, of whom we read that "God breathed into his nostrils
the breath of life, and he became a living soul." The doctrine drawn
from this Mosaic text, that the soul is a divine substance, a breath of
God, miraculously breathed by Him into every creature at the com-
mencement of its existence, often reappears, and plays a prominent part
in the history of psychological opinions. It corresponds with the beauti-
ful Greek myth of Prometheus, who is fabled to have made a human
image from the dust of the ground, and then, by fire stolen from heaven,
to have animated it with a living soul. So man, as to his body, is made
of earthly clay; but the Promethean sj^ark that forms his soul is the
fresh breath of God. There is no objection to the real ground and
essence of this theory, only to its form and accompaniments. It is purely
anthropomorphitic ; it conceives God as working, after the manner of a
man, intermittently, arbitrarily. It insulates the origination of souls
from the fixed course of nature, severs it from all connection with that
common process of organic life which weaves its inscrutable web through
the universe, that system of laws which expresses the unchanging wili
of God, and which constitutes the order by whose solemn logic alone He
acts. The objection to this view is, in a word, that it limits the creative
action of God to human souls. "We suppose that He creates our bodies
as well ; that He is the immediate Author of all life in the same sense
in which He is the immediate Author of our souls. The opponents of the
creation-theory, who strenuously fought it in the seventeenth century,
were accustomed to urge against it the fanciful objection that " it puts
God to an invenust employment scarce consistent with his verecundious
holiness ; for, if it be true, whenever the lascivious consent to unclean-
ness and are pleased to join in unlawful mixture, God is forced to stand
a spectator of their vile impurities, stooping from his throne to attend
their bestial practices, and raining down showers of souls to animate
the emissions of their concupiscence."^
A fourth reply to the inquiry before us is furnished in Tertullian's
famous doctrine of Traduction, the essential import of which is that all
human souls have been transmitted, or brought over, from the soul of
Adam. This is the theological theory: for it arose from an exigency in
tlie dogmatic system generally held by the patristic Church. The uni-
versal depravity of human nature, the inherited corruption of the whole
race, was a fundamental point of belief. But how reconcile this propo-
sition with the conception, entertained by many, that each new-born
soul is a fresh creation from the "substance," "spirit," or "breath" of
God? Augustine writes to Jerome, asking him to solve this question.*
Tertullian, whose fervid mind was thoroughly imbued with materialistio
a Augustine, De Anima et ejus Origine, lib. iv. » Edward Warren, No Pre-Exi|f ence, p. 74.
♦ Epistola CLXVI.
THEORIES OF THE SOUL'S ORIGIN. H
notions, unhesitatingly cut this Gordian knot by asserting that our first
parent bore witliin him the undeveloped germ of all mankind, so that
sinfulness and souls were propagated together.* Thus the perplexing
query, " how souls are held in the chain of original sin," was answered.
As Neander says, illustrating TertuUian's view, "The soul of the first
man was the fountain-head of all human souls: all the varieties of in-
d ividual human nature are but modifications of that one sjiiritual sub.
stance." In the light of such a thought, we can see how Nature might,
when solitary Adam lived, fulfil Lear's wild conjuration, and
" All the germens spill
At once that make ingrateful man."
In the seventh chapter of the Koran it is written, "The Lord drew
forth their posterity from the loins of the sons of Adam." The com-
mentators say that God passed his hand down Adam's back, and extracted
all the generations which should come into the world until the resurrec-
tion. Assembled in the presence of the angels, and endued with under-
standing, they confessed their dependence on God, and were then caused
to return into the loins of their great ancestor. This is one of the most
curious doctrines within the whole range of philosophical history. It
implies the strict corporeality of the soul ; and yet how infinitely fine
must be its attenuation when it has been diffused into countless thou-
sands of millions! Der Urkeim theilt sich ins Unendliche.
" What ! will the line stretch out to the crack of doom ?"
The whole thought is absurd. It was not reached by an induction of
facts, a study of phenomena, or any fair process of reasoning, but was
arbitrarily created to rescue a dogma from otherwise inevitable rejection.
It was the desperate clutch of a heady theologian reeling in a vortex of
hostile argument, and ready to seize any fancy, however artificial, to save
himself from falling under the ruins of his system. Henry Woolner
published in London, in 1655, a book called "Extraction of Soul: a sober
and judicious inquiry to prove that souls are propagated; because, if they
are created, original sin is impossible."
The theological dogma of traduction has been presented in two forms.
First, it is declared that all souls are developed out of the one substance
of Adam's soul ; a view that logically implies an ultimate attenuating
difiusion, ridiculously absurd. Secondly, it is held that " the eating of the
forbidden fruit corrupted all the vital fluids of Eve ; and this corruption
carried vicious and chaotic consequences into her ova, in which lay the
souls of all her posterity, with infinitely little bodies, already existing."^
This form is as incredible as the other ; for it equally implies a limitless
distribution of souls from a limited deposit. As Whewell says, "This
successive inclusion of germs (Einschachtelungs-Theorie) implies that
each soul contains an infinite number of germs."'' It necessarily ex-
• De Anima, cap. x. et xix. o Hennings, Geschichte von den Seelen der Men8chen,s. 500.
' Philosophy of the Inductive Sciences, vol. I. b. ix. ch. iv. sect. 4.
12 THEORIES OF THE SOUL'S ORIGIN.
eludes the formation of new spiritual substance : else original transmitted
Bin is excluded. The doctrine finds no parallelism anywhere else in
nature. Who, no matter how wedded to the theology of original sin
and transmitted death, would venture to stretch the same thesis over
the animal races, and affirm that the dynamic principles, or animating
souls, of all serpents, eagles, and lions, were once compressed in the first
patriarchal serpent, eagle, or lion ? That the whole formative power of
all the simultaneous members of our race was concentrated in the first
cell-germ of our original progenitor, is a scientific impossibility and in-
credibleness. The fatal sophistry in the traducian account of the trans-
mission of souls may be illustrated in the following manner. The germs
of all the apple-trees now in existence did not lie in the first apple-seed.
All the apple-trees now existing were not derived by literal development
out of the actual contents of the first apple-seed. No: but the truth is
this. There was a power in the first apple-seed to secure certain con-
ditions ; that is, to organize a certain status in which the plastic vegetative
life of nature would posit new and similar powers and materials. So not
all souls were latent in Adam's, but only an organizing power to secure
the conditions on which the Divine Will that first began, would, in
accordance with His creative plan, forever continue. His spirit-creation.
The distinction of this statement from that of traduction is the differ-
ence between evolution from one original germ or stock and actual pro-
duction of new beings. Its distinction from the third theory — the theory
of immediate creation — is the difference between an intermittent inter-
position of arbitrary acts and the continuous working of a plan accord-
ing to laws scientifically traceable.
There is another solution to the question of the soul's origin, which
has been propounded by some philosophers and may be called the specu-
lative theory. Its statement is that the germs of souls were created
simultaneously with the formation of the material universe, and were
copiously sown abroad through all nature, waiting there to be successively
taken up and furnished with the conditions of development.* These
latent seeds of souls, swarming in all places, are drawn in with the first
breath or imbibed with the earliest nourishment of the new-born child
into the already-constructed body which before has only a vegetative
life. The Germans call this representation panspermismus, or the dissemi-
nation-theory. Leibnitz, in his celebrated monadologj'^, carries the same
view a great deal further. He conceives the whole created universe,
visible and invisible, to consist of monads, which are not particles of
matter, but metaphysical points of power. These monads are all souls.
They are produced by what he calls /ulcruratmis of God. The distinction
between fulguration and emanation is this: in the latter case the proces-
sion is historically defined and complete; in the former case it is moment-
aneous. The monads are radiated from the Divine Will, forth through
■ Ploucquet, De Origine atque Generatione Animse Humanas ex Principiis Monadologicls stability.
THEORIES OF THE SOUL'S ORIGIN. 13
the creation, by the constant flashes of His volition. All nature is com-
posed of them, and nothing is depopulated and dead. Their naked
being is force, and their indestructible predicates are perception, desire,
tendency to develop. While they lie dormant, their potential capacities
all inwrapped, they constitute what we entitle matter. When, by the
rising stir of their inherent longing, they leave their passive state and
reach a condition of obscure consciousness, they become animals.
Finally, they so far unwind their bonds and evolve their facultative po-
tencies as to attain the rank of rational minds in the grade of humanity.
Generation is merely the method by which the aspiring monad lays the
organic basis for the grouped building of its body. Man is a living union
of monads, one regent-monad presiding over the whole organization.
That king-monad which has attained to full apperception, the free exer-
cise of perfect consciousness, is the immortal human soul.^ Any labored
attempt to refute this ingenious doctrine is needless, since the doctrine
itself is but the developed structure of a speculative conception with no
valid basis of observed fact. It is a sheer hypothesis, spun out of the
self-fed bowels of a priori assumption and metaphysic fancy. It solves
the problems only by changes of their form, leaving the mysteries as
numerous and deej) as before. It is a beautiful and sublime piece of
latent poetry, the evolution and architecture of which well display the
wonderful genius of Leibnitz. It is a more subtle and powerful process
of thought than Aristotle's Organon, a more pure and daring work of
imagination than Milton's Paradise Lost. But it spurns the tests of ex-
perimental science, and is entitled to rank only among the splendid
curiosities of j^hilosophy ; a brilliant and plausible theorem, not a sober
and solid induction.
One more method of treating the inquiry before us will complete the
list. It is what we may properly call the scientijic theory, though in truth
it is hardly a theory at all, but rather a careful statement of the observed
facts, and a modest confession of inability to explain the cause of them.
Those occupying this position, when asked what is the origin of souls, do
not pretend to unveil the final secret, but simply say, everywhere in the
world of life, fi-om bottom to top, there is an organic growth in accord-
ance with conditions. This is what is styled the theory of epigenesis,
and is adopted by the chief physiologists of the present day. Swam-
merdam, Malebranche, even Cuvier, had defended the doctrine of suc-
cessive inclusion ; but Wolf, Blumenbach, and Von Baer established in
its place the doctrine of epigenesis.'" Scrupulously confining themselves
to the mass of collected facts and the course of scrutinized phenomena,
they say there is a natural production of new living beings in conformity
to certain laws, and give an exposition of the fixed conditions and
sequences of this production. Here they humbly stop, acknowledging
» Leibnitz, Monadologie. 1" Eniiemoser, Ilistorisch-psychologisclio Untersuchungen
den Urspning der menschliohen Seelen. zweite Auflage.
2
14 THEORIES OF THE SOUL'S ORIGIN.
that the causal root of jiower, which produces all these consequences,
is an inexplicable mystery. Their attitude is well represented by Swe-
denborg when he says, in reference to this very subject, " Any one may
form guesses ; but let no son of earth pretend to penetrate the mysteries
of creation.""
Let us notice now the facts submitted to us. First, at the base of the
various departments of nature, we see a mass of apparently lifeless
matter. Out of this crude substratum of the outward world Ave observe
a vast variety of organized forms produced by a variously-named but
unknown Power. They spring in regular methods, in determinate
shapes, exist on successive stages of rank, with more or less striking de-
marcations of endowment, and finally fall back again, as to their physical
constituents, into the inorganic stuff from which they grew. This myste-
rious organizing Power, pushing its animate and builded receptacles up
to the level of vegetation, creates the world of plants.
" Every clod feels a stir of might,
An instinct within it that reaches and towers,
And, grasping blindlj' above it for light.
Climbs to a soul in grass and flowers."
On the level of sensation, where the obscure rudiments of will, under-
standing, and sentiment commence, this life-giving Power creates the
world of animals. And so, on the still higher level of reason and its
concomitants, it creates the. world of men. In a word, the great general
fact is that an unknown Power — call it Avhat we may. Nature, Vital Force,
or God — creates, on the various planes of its exercise, different families
of organized beings. Secondly, a more special fact is, that when we have
overleaped the mystery of a commencement, every being yields seed ac-
cording to its kind, wherefrom, when properly conditioned, its species is
perpetuated. How much, now, does this second fact imply? It is by
adding to the observed phenomena an indefensible hypothesis that the
error of traduction is obtained. We observe that human beings are be-
gotten by a deposit of germs through the generative process. To affirm
that these germs are transmitted down the generations from the original
progenitor of each race, in whom they all existed at first, is an un-
warranted assertion and involves absurdities. It is refuted both by
Geoffroy St. Hilaire's famous experiments on eggs, and by the crossing
of species.'^ In opposition to this theological figment, observation and
science require the belief that each being is endowed independently with
a germ-forming power.
Organic life requires three things: a fruitful germ; a quickening im-
pulse; a nourishing medium. Science plainly shows us that this primal
nucleus is given, in the human species, by the union of the contents of a
sperm-cell with those of a germ-cell; that this dynamic start is imj^arted
11 Tract on the Origin and Propagation of the Soul. chap. i.
12 Flourens, Amouut of Life on the Globe, part ii. ch. iii. sect. ii.
THEORIES OF THE SOUL'S ORIGIN. 15
from the life-force of the parents; and that this feeding environment is
furnished by the circle of co-ordinated relations. That the formative
■power of the new organism comes from, or at least is wholly conditioned
by, the jjarent organism, should be believed, because it is the obvious
conclusion, against which there is nothing to militate. That the soul of
the child comes in some way from the soul of the parent, or is stamped
by it, is also ,implied by the normal resemblance of children to parents,
not more in bodily form than in spiritual idiosyncrasies. This fact alone
furnishes the proper qualification to the acute and significant lines of
the Platonizing jjoet : —
" Wherefore who thinks from souls new souls to bring,
The same let presse the sunne-beames in his fist
And squeeze out drops of light, or strongly wring
The rainbow till it die his hands, well prest."
"That which is born of the flesh is flesh: that which is born of the
spirit is spirit." As the body of the child is the derivative of a germ
elaborated in the body of the parent, so the soul of the child is the
derivative of a develo2)ing impulse of power imparted from the soul of
the parent. And as the body is sustained by absorbing nutrition from
matter, so the soul is sustained by assimilating the spiritual substances of
the invisible kingdom. The most ethereal elements must combine to
nourish that consummate plant whose blossom is man's mind. This repre-
sentation is not materialism; for spirit belongs to a different sphere and
is the subject of different predicates from matter, though equally under
a constitution of laws. Nor does this view pretend to explain what is
inherently transcendent: it leaves the creation of the soul within as wide
a depth and margin of mystery as ever. Neither is this mode of ex-
posing the problem atheistic. It refers the forms of life, all growths, all
souls, to the indefinable Power that works everywhere, creates each
thing, vivifies, governs, and contains the universe. And, however that
Power be named, is it not God ? And thus we still reverently hold that
it is God's own hands
" That reach through nature, moulding men."
The ancient heroes of Greece and India were fond of tracing their
genealogy up directl}"^ to their deities, and were proud to deem that in
guarding them the gods stooped to watch over a race of kings, a puissant
and immortal stock, —
" Whose glories stream'd from the same cloud-girt founts
Whence their own dawn'd upon the infant world."
After all the researches that have been made, we yet find the
secret of the beginning of the soul shrouded among the fathomless
mysteries of the Almighty Creator, and must ascribe our birth to the
Will of God as piously as it was done in the eldest mythical ejiochs of
the world. Notwithstanding the careless frivolity of skepticism and the
garish light of science abroad in this modern time, there are still
16 THEORIES OF THE SOUL'S ORIGIN.
stricken and yearning depths of wonder and sorrow enough, profound
and awful shadows of night and fear enough, to make us recognise, in
the golden joys that visit us rarely, in the illimitable visions that emanci-'
pate us often, in the unearthly thoughts and dreams that ravish our
minds, enigmatical intimations of our kinship with God, prophecies of
a super-earthly destiny whose splendors already break through the
clouds of ignorance, the folds of flesh, and the curtains of time in which
our spirits here sit pavilioned. Augustine pointedly observes, " It is no
evil that the origin of the soul remains obscure, if only its redemption be
made certain. "^^ Non est periculum si origo animce lateat, dum redemptio clareat.
No matter how humanity originates, if its object be to produce fruit,
and that fruit be immortal souls. When our organism has perfected its
intended product, willingly will we let the decaying body return into
the ground, if so be we are assured that the ripened spirit is borne into
the heavenly garner.
Let us, in close, reduce the problem of the soul's origin to its last
terms. The amount of force in the universe is imiform.'* Action and
reaction being equal, no new creation of force is possible : only its direc-
tions, deposits, and receptacles may be altered. No combination of
physical joroccsses can produce a previouslj' non-existent subject: it can
only initiate the modification, development, assimilation, of realities
already in being. Something cannot come out of nothing. The quicken-
ing formation of a man, therefore, implies the existence, first, of a material
germ, the basis of the body ; secondly, of a power to impart to that germ
a dynamic impulse, — in other words, to deposit in it a spirit-atom, or
monad of life-force. Now, the fresh body is originally a detached pro-
duct of the parent body, as an apple is the detached product of a tree.
So the fresh soul is a transmitted force imparted by the parent soul,
either directly from itself, or else conditioned by it and drawn from the
ground-life of nature, the creative power of God. If filial soul be be-
gotten by procession and severance of conscious force from parental soul,
the spiritual resemblance of offspring and progenitors is clearly explained.
This phenomenon is also equally well explained if the parent soul, so
called, be a die striking the creative substance of the universe into indi-
vidual form. The latter supposition seems, upon the whole, the more
plausible and scientific. Generation is a reflex condition moving the
life-basis of the world to produce a soul, as a physical impression moves
the soul to produce a perception.'*
But, however deep the mystery of the soul's origin, whatever our
conclusion in regard to it, let us not forget tliat the inmost essence
and verity of the soul is conscious power ; and that all power defies
annihilation. It is an old declaration that what begins in time must
end in time ; and with the metaphysical shears of that notion more than
"Epist. CLVI. "Faraday, Conservation of Force, Phil. M.<»g., April, 1857.
Bcliammer, XJrsprung der menschlichen Seelen, sect. 115.
HISTORY OF DEATH,
once the burning faith in eternal life has been snufTed out. Yet how
obvious is its soj^jhistry ! A being beginning in time need not cease in
time, if the Power which originated it intends and provides for its per-
petuity. And that such is the Creative intention for man appears from
the fact that the grand forms of belief in all ages issuing from his mental
organization have borne the stami) of an e.xpected immortality. Our ideas
may disappear, but they are always recoverable. If the souls of men
are ideas of God, must they not be as enduring as his mind ?
The naturalist who so immerses his thoughts m the physical phases of
nature as to lose hold on indestructible centres of personality, should
beware lest he lose the motive which propels man to begin here, by
virtue and culture, to climb that ladder of life whose endless sides are
affections, but whose discrete rounds are thoughts.
CHAPTER II.
HISTORY OF DEATH.
Dkath is not an entity, but an event ; not a force, but a state. Life is
the positive experience, death the negation. Yet in nearly every litera-
ture death has been personified, while no kindred prosopopoeia of life is
anywhere to be found. With the Greeks, Thanatos was a god ; with the
Eomans, Mors was a goddess: but no statue was ever moulded, no altar ever
raised, to Zoe or Vita. At first thought, we should anticipate the reverse
of this ; but, in truth, the fact is quite naturally as it is. Life is a con-
tinuous process ; and any one who makes the effort will find how diflScult
it is to conceive of it as an individual being, with distinctive attributes,
functions, and will. It is an inward possession which we familiarly ex-
perience, and in the quiet routine of custom we feel no shock of surprise
at it, no impulse to give it imaginative shape and ornament. On the
contrary, death is an impending occurrence, something which we antici-
pate and shudder at, something advancing toward us in time to strike
or seize us. Its externality to our living experience, its threatening
approach, the mystery and alarm enwrapping it, are provocative con-
ditions for fanciful treatment, making personifications inevitable.
With the old Aryan race of India, death is Yama, — the soul of the
first man, departed to be the king of the subterranean realm of the sub-
sequent dead, and returning to call after him each of his descendants in
turn. To the good he is mild and lovely, but to the impious he is clad
in terror and acts with severity. The purely fanciful character of this
thought is obvious ; for, according to it, death was before death, since
Yama himself died. Yama does not really represent death, but its
arbiter and messenger. lie is the ruler over the dead, who himself
carries the summons to each mortal to become his subject.
18 HISTORY OF DEATH.
In the Hebrew conception, death was a majestic angel, named Sam-
mael, standing in the court of heaven, and flying thence over the earth,
armed with a sword, to obey the behests of God. The Talmudists
developed and dressed up the thought with many details, half sublime,
half fantastic. He strides through the world at a step. Fi-om the
soles of his feet to his shoulders he is full of eyes. Every person in
the moment of dying sees him; and at the sight the soul retreats,
running through all the limbs, as if asking permission to depart from
them. From his naked sword fall three drops : one pales the counte-
nance, one destroys the vitality, one causes the body to decay. Some
Eabbins say he bears a cup from which the dying one drinks, or that
he lets fall from the point of his sword a single acrid drop upon the
suflFerer's tongue : this is what is called " tasting the bitternes.s of death."
Here again, we see, it is not strictly death that is personified. The
embodiment is not of the mortal act, but of the decree determining
that act. The Jewish angel of death is not a picture of death in itself,
but of God's decree coming to the fiited individual who is to die.
The Greeks sometimes depicted death and sleep as twin boys, one
black, one white, borne slumbering in the arms of their mother, night.
In this instance the phenomenon of dissolving unconsciousness which
falls on mortals, abstractly generalized in the mind, is then concretely
symbolized. It is a bold and hapj^y stroke of artistic genius; but it in no
way expresses or suggests the scientific facts of actual death. There is
also a classic representation of death as a winged boy with a pensive
brow and an inverted torch, a butterfly at his feet. This beautiful
image, with its affecting accompaniments, conveys to the beholder not
the verity, nor an interpretation, of death, but the sentiments of the sur-
vivors in view of their bereavement. The sad brow denotes the grief of
the mourner, the winged insect the disembodied psyche, the reversed
torch the descent of the soul to the under-world; but the reality of death
itself is nowhere hinted.
The Romans give descriptions of death as a female figure in dark
robes, with black wings, with ravenous teeth, hovering everywhere, dart-
ing here and there, eager for prey. Such a view is a personification of
the mysteriousness, suddenness, inevitableness, and fearfulness, con-
nected with the subject of death in men's minds, rather than of death
itself. These thoughts are grouped into an imaginary being, whose sum
of attributes are then ignorantly both associated with the idea of the
unknown cause and confounded with the visible effect. It is, in a word,
mere poetry, inspired by fear and unguided by philosophy.
Death has been shoAvn in the guise of a fowler spreading his net,
setting his snares for men. But this image concerns itself with the
accidents of the subject, — the unexpectedness of the fatal blow, the
treacherous springing of the trap, — leaving the root of the matter un-
touched. The circumstances of the mortal hour are infinitely varied,
the heart of the experience is unchangeably the same: there are a
HISTORY OF DEATH. 19
thousand modes of dying, but there is only one death. Ever so com-
plete an exhibition of the occasions and accompaniments of an event is
no explanation of what the inmost reality of the event is.
The Norse conception of death as a vast, cloudy presence, darkly-
sweeping on its victims, and bearing them away wrap^jed in its sable
folds, is evidently a free product of imagination brooding not so much
on the distinct phenomena of an individual case as on the melancholy
mystery of the disappearance of men from the familiar places that knew
them once but miss them now. In a somewhat kindred manner, the
startling magnificence of the sketch in the Apocalypse, of death on the
pale horse, is a product of pure imagination meditating on the wholesale
slaughter which was to deluge the earth when God's avenging judgments
fell upon the enemies of the Christians. But to consider this murderous
warrior on his white charger as literally death, would be as erroneous as
to imagine the bare-armed executioner and the guillotine to be themselves
the death which they inflict. No more ai^palling picture of death has
been drawn than that by Milton, whose dire image has this stroke of
truth in it, that its adumbrate formlessness typifies the disorganizing
force which reduces all cunningly-built bodies of life to the elemental
wastes of being. The incestuous and miscreated progeny of Sin is thus
delineated : —
" The shape, —
If shape it might be call'd that shape had none
Distinguishable in member, joint, or limb.
Or substance might be call'd that shadow seem'd,
For each seem'd either, — black it stood as night,
Fierce as ten furies, terrible as hell.
And shook a dreadful dart : what seem'd his head
The likeness of a kingly crown had on."
But the most common personification of death is as a skeleton brandish-
ing a dart ; and then he is called the grisly king of terrors ; and people
tremble at the thovight of him, as children do at the name of a
bugbear in the dark. What sophistry this is! It is as if we should
identify the trophy with the conqueror, the vestiges left in the track
of a traveller with the traveller himself. Death literally makes a
skeleton of man ; so man metaphorically makes a skeleton of Death !
All these representations of death, however beautiful, or patlietic, or
horrible, are based on superficial appearances, misleading analogies, arbi-
trary fancies, perturbed sensibilities, not on a firm hold of realities, in-
sight of truth, and philosophical analysis. They are all to be bi'ushed
aside as phantoms of nightmare or artificial creations of fiction. Poetry
has mostly rested, hitherto, on no veritable foundation of science, but on
a visionary foundation of emotion. It has wrought upon flitting, sensible
phenomena rather than upon abiding substrata of facts. For example,
a tender Greek bard personified the life of a tree as a Hamadryad, the
moving trunk and limbs her undulating form and beckoning arms, the
drooping boughs her hair, the rustling foliage her voice. A modern poet,
20 HISTORY OF DEATH.
endowed with the same strength of sympathy, but acquainted with vege^
table chemistry, might personify sap as a pale, liquid maiden, ascending
through the roots and veins to meet air, a blue boy robed in golden
warmth, descending through the leaves, with a whisper, to her embrace.
So the personifications of death in literature, thus far, give us no pene-
trative glance into what it really is, help us to no acute definition of it, but
poetically fasten on some feature, or accident, or emotion, associated with it.
There are in popular usage various metaphors to express what is meant
by death. The principal ones are, extinction of the vital spark, depart-
ing, expiring, cutting the thread of life, giving up the ghost, falling
asleep. These figurative modes of speech spring from extremely imperfect
correspondences. Indeed, the unlikenesses are more important and
more numerous than the likenesses. They are simply artifices to in-
dicate what is so deeply obscure and intangible. They do not lay the
secret bare, nor furnish us any aid in reaching to the true essence of the
question. Moreover, several of them, when sharjjly examined, involve a
fatal error. For example, upon the admitted supposition that in every
case of dying the soul departs from the body, still, this separation of the
soul from the body is not what constitutes death. Death is the state of the
body when the soul has left it. An act is distinct from its effects. We
must, therefore, turn from the literary inquiry to the metaphysical and
scientific method, to gain any satisfactory idea and definition of death.
A German writer of extraordinary acumen and audacity has said,
"Only before death, but not in death, is death death. Death is so unreal
a being that he only is when he is not, and is not when he is."' This —
paradoxical and puzzling as it may appear — is susceptible of quite lucid
iifterpretation and defence. For death is, in its naked significance, the
state of not-being. Of course, then, it has no existence save in the con-
ceptions of the living. We comjiare a dead person with what he was when
living, and instinctively personify the difference as death. Death, strictly
analyzed, is only this abstract conceit or metaphysical nonentity. Death,
therefore, being but a conception in the mind of a living person, when
that person dies death ceases to be at all. And thus the realization of
death is the death of death. He annihilates himself, dying with the
dart he drives. Having in this manner disposed of the personality or
entity of death, it remains as an effect, an event, a state. Accordingly, the
question next arises, What is death when considered in this its true aspect?
A positive must be understood before its related negative can be intel-
ligible. Bicliilt defined life as the sum of functions by which death is
resisted. It is an identical proposition in verbal disguise, with the fault
that it makes negation affirmation, passiveness action. Death is not
a dynamic agency warring against life, but simply an occurrence. Life
is the operation of an organizing force producing an organic form accord-
ing to an ideal type, and persistently preserving that form amidst the
1 Feuerbach, Gedanken fiber Tod und Unsterbliclikeit, sect. 84.
HISTORY OF DEATH. 21
incessant molecular activity and change of its constituent substance.
That oi)eration of the organic force which thus constitutes life is a con-
tinuous process of waste, casting off the old exhausted matter, and of
replacement by assimilation of new material. The close of this process
of organific metamorphosis and desquamation is death, whose finality is
utter decomposition, restoring all the bodily elements to the original
inorganic conditions from which they were taken. The organic force
with which life begins constrains chemical affinity to work in special
modes for the formation of special products: when it is spent or dis-
appears, chemical affinity is at liberty to work in its general modes ; and
that is death. " Life is the co-ordination of actions ; the imperfection of
the co-ordination is disease, its arrest is death." In other words, " life is
the continuous adjustment of relations in an organism with relations in
its environment." Disturb that adjustment, and you have malady; de-
stroy it, and you have death. Life is the performance of functions by
an organism ; death is the abandonment of an organism to the forces of
the universe. No function can be performed without a waste of the
tissue through which it is performed : that waste is repaired by the assi-
milation of fresh nutriment. In the balancing of these two actions life
consists. The loss of their equipoise soon terminates them both; and
that is death. Upon the whole, then, scientifically speaking, to cause
death is to stop " that continuous differentiation and integration of tissues
and of states of consciousness" constituting life.^ Death, therefore, is
no monster, no force, but the act of completion, the state of cessation ;
and all the bugbears named death are but poor phantoms of the fright-
ened and childish mind.
Life consisting in the constant differentiation of the tissues by the
action of oxygen, and their integration from the blastema furnished by
the blood, why is not the harmony of these processes preserved for-
ever? Why should the relation between the integration and disintegra-
tion going on in the human organism ever fall out of correspondence
with the relation between the oxygen and food supplied from its environ-
ment? That is to say, whence originated the sentence of death upon
man? Why do we not live immortally as we are? The current reply is,
we die because our first parent sinned. Death is a penalty inflicted upon
the human race because Adam disobeyed his Maker's command. We
must consider this theory a little.
The narrative in Genesis, of the creation of man and of the events in
the Garden of Eden, cannot be traced further back than to the time of
Solomon, three thousand years after the alleged occurrences it describes.
This portion of the book of Genesis, as has long been shown, is a distinct
document, marked by many peculiarities, which was inserted in its pre-
sent place by the compiler of the elder Hebrew Scriptures somewhere
» Spencer, Principles of Psychology, pp. 334-37
22 HISTORY OF DEATH.
between seven and ten centuries before Christ.^ Ewaid has fully demon-
strated that the book of Genesis consists of many separate fragmentary
documents of different ages, arranged together by a comparatively late
hand. Among the later of these pieces is the account of the primeval
pair in paradise. Grotefend argues, with much force and variety of evi-
dence, that this story was dei'ived from a far more ancient legend-book,
only fragments of which remained when the final collection was made
of this portion of the Old Testament.* Many scholars have thought the
account was not of Hebrew origin, but was borrowed from the literary
traditions of some earlier Oriental nation. Rosenmuller, Von Bohlen,
and others, say it bears unmistakable relationship to the Zendavesta
which tells how Ahriman, the old Serpent, beguiled the first pair into sin
and misery. These correspondences, and also that between the tree of
life and the Zoroastrian plant horn, which gives life and will produce the
resurrection, are certainly striking. Buttmann sees in God's declaration
to Adam, "Behold, I have given you for food every herb bearing seed,
and every tree in which is fruit bearing seed," traces of a prohibition of
animal food. This was not the vestige of a Hebrew usage, but the vege-
tarian tradition of some sect eschewing meat, a tradition drawn from
South Asia, whence the fathers of the Hebrew race came.* Gesenius
says, "Many things in this narrative were drawn from older Asiatic tradi-
tion."® Knobel also affirms that numerous matters in this relation were
derived from traditions of East Asian nations.'' Still, it is not necessary
to suppose that the wa-iter of the account in Genesis borrowed any thing
from abroad. The Hebrew may as well have originated such ideas as
anybody else. The Egyptians, the Phoenicians, the Chaldeans, the Per-
sians, the Etruscans, have kindred narratives held as most ancient and
sacred.* The Chinese, the Sandwich Islanders, the North American
Indians, also have their legends of the origin and altered fortunes of the
human race. The resemblances between many of these stories are better
accounted for by the intrinsic similarities of the subject, of the mind, of
nature, and of mental action, than by the supposition of derivation from
one another.
Eegarding the Hebrew narrative as an indigenous growth, then, how
shall we exjjlain its origin, purport, and authority? Of course we cannot
receive it as a miraculous revelation conveying infallible truth. The
Bible, it is now acknowledged, was not given in the providence of God
to teach astronomy, geology, chronology, and the operation of organic
forces, but to help educate men in morality and piety. It is a religious,
not a scientific, work. Some unknown Hebrew poet, in the early dawn
S Tuch, Kommentar iiber Genesis, s. xcviii. * Zur altesten Sageupoesie des Orients.
Zeitschrift der deutschen Morgcnlandischen Gesellschaft, band viii. ss. 772-779.
B Mythologus, (Schopfung und Sundenfall.) band i. s. 137.
« .\rticle "Adam," in Encyclopaedia by Ersch and Giuber.
' Die Genesis erklart, s. 28. 8 Palfrey's Academical Lectures, toI. ii. pp. 21-28.
HISTORY OF DEATH. 23
of remembered time, knowing little metaphysics and less science, musing
upon the fortunes of man, his wickedness, sorrow, death, and impressed
with an instinctive conviction that things could not always have been so
casting about for some solution of the dim, jjathetic problem, at last
struck out the beautiful and sublime poem recorded in Genesis,
which has now for many a century, by Jews, Christians, Mohammedans,
been credited as authentic history. With his own hands God moulds
from earth an image in his own likeness, breathes life into it, — and new-
made man moves, lord of the scene, and lifts his face, illuminated with
soul, in submissive love to his Creator. Endowed with free-will, after a
while he violated his Maker's command: the divine displeasure was
awakened, punishment ensued, and so rushed in the terrible host of ills
under which we suffer. The problem must early arise : the solution is,
to a certain stage of thought, at once the most obvious and the most
satisfactory conceivable. It is the truth. Only it is cast in imaginative,
not scientific, form, arrayed in emblematic,- not literal, garb. The
Greeks had a lofty poem by some early unknown author, setting forth
how Prometheus formed man of clay and animated him with fire from
heaven, and how from Pandora's box the horrid crew of human vexa-
tions were let into the world. The two narratives, though most unequal
in depth and dignitj^ belong in the same literary and philosophical cate-
gory. Neither was intended as a plain record of veritable history, each
word a naked fact, but as a symbol of its author's thoughts, each phrase
the metajahorical dress of a speculative idea.
Eichhorn maintains, with no slight plausibility, that the whole account
of the Garden of Eden was derived from a series of allegorical pictures
which the author had seen, and which he translated from the language
of painting into the language of words. At all events, we must take the
account as symbolic, a succession of figvirative expressions. Many of the
best minds have always so considered it, from Josephus to Origen, from
Ambrose to Kant. What, then, are the real thoughts which the author
of this Hebrew poem on the primal condition of man meant to convey
beneath his legendary forms of imagery ? These four are the essential
ones. First, that God created man ; secondly, that he created him in a
state of freedom and happiness surrounded by blessings ; third, that the
favored subject violated his Sovereign's order; fourth, that in con-
sequence of this offence he was degraded from his blessed condition,
beneath a load of retributive ills. The composition shows the charactei--
istics of a philosopheme or a myth, a scheme of conceptions deliberately
wrought out to answer an inquiry, a story devised to account for an exist-
ing fact or custom. The picture of God jDerforming his creative work in
six days and resting on the seventh, may have been drawn after the sep-
tenary division of time and the religious separation of the Sabbath, to
explain and justify that observance. The creation of Eve out of the side
of Adam was either meant by the author as an allegoric illustration that
the love of husband and wife is the most powerful of social bonds, or as
24 HISTORY OF DEATH.
a pure myth seeking to explain the incomparable cleaving together of
husband and wife by the entirely poetic supposition that the fii-st woman
was taken out of the first man, bone of his bone, flesh of his flesh. All
early literatures teem with exemplifications of this process, — a sponta-
neous secretion by the imagination to account for some presented phe-
nomenon. Or perhaps this part of the relation — "and he called her
woman [manness], because she was taken out of man" — may be an in-
stance of those etymological myths with which ancient literature
abounds. Woman is named Isha because she was taken out of man,
whose name is Ish. The barbarous treatment the record under considera-
tion has received, the utter baselessness of it in the light of truth as
foundation for literal belief, find perhaps no fitter exposure than in the
fact that for many centuries it was the prevalent faith of Christendom
that every woman has one rib more than man, a permanent memorial
of the Divine theft from his side. Unquestionably, there are many good
persons now who, if Richard Owen should tell them that man has the
same number of ribs as woman, would think of the second chapter of
Genesis and doubt his word !
There is no reason for supposing the serpent in this recital to be in-
tended as a representative of Satan. The earliest trace of such an inter-
pretation is in the Wisdom of Solomon, an anonymous and apocryphal
book composed probably a thousand years later. What is said of the
snake is the most plainly mythical of all the portions. What caused
the snake to crawl on his belly in the dust, while other creatures walk on
feet or fly with wings ? Why, the sly, winding creature, more subtle, more
detestable, than any beast of the field, deceived the first woman; and
this is his punishment! Such was probably the mental process in the
writer. To seek a profound and true theological dogma in such a state-
ment is as absurd as to seek it in the classic myth that the lapwing with 11
his sharp beak chases the swallow because he is the descendant of the
enraged Tereus who pursued jioor Progne with a drawn sword. Or, to
cite a more apposite case, as well might we seek a reliable historical
narrative in the following Greek myth. Zeus once gave man a remedy H
against old age. He put it on the back of an ass and followed on foot. |<
It being a hot day, the ass grew thirsty, and would drink at a fount which h
a snake guarded. The cunning snake knew what precious burden the hi
ass bore, and would not, except at the price of it, let him drink. He lii
obtained the prize ; but with it, as a punishment for his trick, he inces- p
santly suffers the ass's thirst. Thus the snake, casting his skin, annually fflj
renews his youth, while man is borne down by old age.^ In all theseljti
cases the mental action is of the same kind in motive, method, and result, jfci
The author of the poem contained in the third chapter of Genesisjij
does not say that man was made immortal. The implication plainly isjl^
• ^lian, De Nat. Animal., lib. vi. cap. 51.
1
HISTORY OF DEATH. 25
that he was created mortal, taken from the dust and naturally to return
again to the dust. But by the power of God a tree was provided whose
fruit would immortalize its partakers. The penalty of Adam's sin
was directly, not physical death, but being forced in the sweat of his
brow to wring his subsistence from the sterile ground cursed for his sake;
it was indirectly literal death, in that he was prevented from eating the
fruit of the tree of life. "God sent him out of the garden, lest he eat
and live forever." He was therefore, according to the narrative, made
originally subject to death ; but an immortalizing antidote was j^repared
for him, which he forfeited by his transgression. That the writer
made use of the trees of life and knowledge as embellishing alle-
gories is most probable. But, if not, he was not the only devout poet
who, in the early times, with sacred reverence believed the wonders the
inspiring muse gave him as from God. It is not clear from the Biblical
record that Adam was imagined the first man. On the contrary, the
statement that Cain was afraid that those who met him would kill him,
also that he went to the land of Nod and took a wife and builded a
city, implies that there was another and older race. Father Peyrere
wrote a book, called " Prseadamitse," more than two hundred years ago,
pointing out this fact and arguing that there really were men before
Adam. If science should thoroughly establish the truth of this view,
religion need not suffer; but the common theology, inextricably built
upon and intertangled with the dogma of "original sin," would be hope-
lessly ruined. But the leaders in the scientific world will not on that
account shut their eyes nor refuse to reason. Christians should follow
their example of truth-seeking, with a deeper faith in God, fearless of
results, but resolved upon reaching reality.
It is a very singular and important fact that, from the appearance in
Genesis of the account of the creation and sin and punishment of the first
pair, not the faintest explicit allusion to it is subsequently found anywhere
in literature until about the time of Christ. Had it been all along credited
in its literal sense, as a divine revelation, could this be so ? Philo Judseus
gives it a thoroughly figurative meaning. He says, "Adam was created
mortal in body, immortal in mind. Paradise is the soul, piety the tree of
life, discriminative wisdom the tree of knowledge ; the serpent is pleasure,
the flaming sword turning every way is the sun revolving round the
world."'" Jesus himself never once alludes to Adam or to any part of the
story of Eden. In the whole New Testament there are but two import-
ant references to the tradition, both of which are by Paul. He says, in
effect, "As through the sin of Adam all are condemned unto death, so by
the righteousness of Christ all shall be justified unto life." It is not
a guarded doctrinal statement, but an unstudied, rlietorical illustration
of the affiliation of the sinful and unhappy generations of the past with
their offending progenitor, Adam, of the believing and blessed family of
W De Mundi Opificio, liv-lvi. De Cherub, viii.
26 HISTORY OF DEATH.
the chosen vrith their redeeming head, Christ. He does not use the
word death in the Epistle to the Romans prevailingly in the narrow
sense of physical dissolution, but in a broad, spiritual sense, as appears,
for example, in these instances: — "To be carnally-minded is death ;" "The
law of the spirit of life in Christ hath made me free from the law of sin
and death." For the spiritually-minded were not exempt from bodily
death. Paul himself died the bodily death. His idea of the relations
of Adam and Christ to humanity is more clearly expressed in the other
passage already alluded to. It is in the Epistle to the Corinthians, and
appears to be this. The first man, Adam, was of the earth, earthy, the
head and repi-esentative of a corruptible race whose flesh and blood were
never meant to inherit the kingdom of God. The second man, Christ
the Lord, soon to return from heaven, was a quickening spirit, head and
representative of a risen spiritual race for whom is prepared the eternal
inheritance of the saints in light. As by the first man came death, whose
germ is transmitted with the flesh, so by the second man comes the resur-
rection of the dead, whose type is seen in his glorified ascension from
Hades to heaven. "As in Adam all die, even so in Christ shall all be
made alive." Upon all the line of Adam sin has entailed, what other-
wise Avould not have been known, moral death and a disembodied descent
to the under-world. But the gospel of Christ, and his resurrection as the
first-fruits of them that slept, proclaim to all those that are his, at his
speedy coming, a kindred deliverance from the lower gloom, an inves-
titure with spiritual bodies, and an admission into the kingdom of God.
According to Paul, then, physical death is not the retributive conse-
quence of Adam's sin, but is the will of the Creator in the law of nature,
the sowing of terrestrial bodies for the gathering of celestial bodies, the
putting off of the image of the earthy for the putting on of the image
of the heavenly. The specialty of the marring and punitive inter-
ference of sin in the economy is, in addition to the penalties in moral
experience, the interpolation, between the fleshly " unclothing" and the
spiritual "clothing upon," of the long, disembodied, subterranean resi-
dence, from the descent of Abel into its palpable solitude to the ascent
of Christ out of its multitudinous world. From Adam, in the flesh,
humanity sinks into the grave-realm ; from Christ, in the spirit, it shall
rise into heaven. Had man remained innocent, death, considered as
change of body and transition to heaven, would still have been his por-
tion ; but all the suffering and evil now actually associated with death
would not have been.
Leaving the Scriptures, the first man appears in literature, in the
history of human thought on the beginning of our race, in three forms.
There is the IMythical Adam, the embodiment of poetical musings, fanci-
ful conceits, and speculative dreams ; there is the Theological Adam, the
central postulate of a groujD of dogmas, the support of a fabric of con-
troversial thought, the lay-figure to fill out and wear the hypothetical
dresses of a doctrinal system ; and there is the Scientific Adam, the first
HISTORY OP DEATH. 27
specimen of the genus man, the supposititious personage who, as the
earliest product, on this grade, of the Creative organic force or Divine
energy, commenced the series of human generations. The first is a
hypostatized legend, the second a metaphysical personification, the third
a philosophical hypothesis. The first is an attractive heap of imagina-
tions, the next a dialectic mass of dogmatisms, the last a modest set of
theories.
Philo says God made Adam not from any chance earth, but from a
carefully-selected portion of the finest and most sifted clay, and that,
as being directly created by God, he Avas superior to all others generated
by men, the generations of whom deteriorate in each remove from him,
as the attraction of a magnet weakens from the iron ring it touches along
a chain of connected rings. The Rabbins say Adam was so large that
when he lay down he reached across the earth, and when standing his
head touched the firmament : after his fall he waded through the ocean,
Orion-like. Even a French Academician, Nicolas Fleurion, held that
Adam was one hundred and twenty-three feet and nine inches in height.
All creatures except the angel Eblis, as the Koran teaches, made obeis-
ance to him. Eblis, full of envy and pride, refused, and was thrust into
hell by God, where he began to plot the ruin of the new race. One effect
of the forbidden fruit he ate was to cause rotten teeth in his descendants.
He remained in Paradise but one day. After he had eaten from the
prohibited tree. Eve gave of the fruit to the other creatures in Eden,
and they all ate of it, and so became mortal, with the sole exception
of the phoenix, who refused to taste it, and consequently remained
immortal.
The Talmud teaches that Adam would never have died had he not
sinned. The majority of the Christian fathers and doctors, from Tertul-
lian and Augustine to Luther and Calvin, have maintained the same
opinion. It has been the orthodox — that is, the prevailing — doctrine of
the Church, affirmed by the Synod at Carthage in the year four hundred
and eighteen, and by the Council of Trent in the year fifteen hundred
and forty-five. All the evils which afflict the world, both moral and
material, are direct results of Adam's sin. He contained all the souls
of men in himself; and they all sinned in him, their federal head and
legal representative. When the fatal fruit was plucked, —
"Earth felt the wound, and Nature from her seat,
Sighing through all her works, gave signs of woe
That all was lost."
Earthquakes, tempests, pestilences, poverty, war, the endless brood of
distress, ensued. For then were
" Turn'd askance
The poles of earth twice ten degrees and more
From the sun's axle, and with labor push'd
Oblique the centric globe."
Adam's transcendent faculties and gifts were darkened and diminished
28 HISTOrtY OF DEATH.
in his depraved posterity, and all base propensities let loose to torment,
confuse, and degrade them. We can scarcely form a conception of the
genius, the beauty, the blessedness, of the first man, say the theologians in
chorus." Augustine declares, " The most gifted of our time must be con-
sidered, when compared with Adam in genius, as tortoises to birds in
speed." Adam, writes Dante, " was made from clay, accomplished with
every gift that life can teem with." Thomas Aquinas teaches that " he
was immortal by grace though not by nature, had universal knowledge,
fellowshippcd with angels, and saw God." . South, in his famous sermon
on "Man the Image of God," after an elaborate panegyric of the wondrous
majesty, wisdom, peacefulness, and bliss of man before the fall, exclaims,
"Aristotle was but the rubbish of an Adam, and Athens the rudiments of
Paradise!" Jean Paul has amusingly burlesqued these conceits. "Adam,
in his state of innocence, possessed a knowledge of all the arts and
sciences, universal and scholastic history, the several penal and other
codes of law, and all the old dead languages, as well as the living. He
was, as it were, a living Pegasus and Pindus, a movable lodge of sublime
light, a royal literary society, a pocket-seat of the Muses, and a short
golden age of Louis the Fourteenth !"
Adam has been called the Man without a Navel, because, not being
born of woman, there could be no umbilical cord to cut. The thought
goes deep. In addition to the mythico-theological pictures of the mecha-
nical creation and superlative condition of the first man, two forms of
statement have been advanced by thoughtful students of nature. One
is the theory of chronological progressive development ; the other is the
theory of the simultaneous creation of organic families of different spe-
cies or typical forms. The advocate of the former goes back along the
interminable vistas of geologic time, tracing his ancestral line through
the sinking forms of animal life, until, with the aid of a microscope, he
sees a closed vesicle of structureless membrane ; and this he recognises
as the scientific Adam. This theory has been brought into fresh dis-
cussion by Mr. Darwin in his rich and striking work on the Origin of
Species.'^ The other view contrasts widely with this, and is not essentially
different from the account in Genesis. It shows God himself creating
by regular methods, in natural materials, not by a vicegerent law, not
with the anthropomorphitic hands of an external potter. Every organized
fabric, however complex, originates in a single physiological cell. Every
individual organism — from the simple plant known as red snow to the
oak, from the zoophyte to man — is developed from such a cell. This is
unquestionable scientific knowledge. The phenomenal process of organic
advancement is through growth of the cell by selective appropriation of
11 Strauss gives a multitude of apposite quotations in his Christliche Glaubenskhre, band i. s. 691,
sect. 51, ff.
12 Tlie most forcible defence of this hypothesis is that made by Herbert Spencer. See, in his
volume of Essays, No. 2 of the Haythorne Papers. Also see Oken, Entstehung des ersten Menschen,
Isis, 1819, 88. 1117-1123.
HISTORY OF DEATH. 29
material, self-multiplication of the cell, chemical transformations of the
pabulum of the cell, endowment of the muscular and nervous tissues
l^roduced by those transformations with vital and psychical properties.
But the essence of the problem lies in the question. Why does one of
these simple cells become a cabbage, another a rat, another a whale,
another a man ? Within the limits of known observation during historic
time, every organism yields seed or bears progeny after its own kind,
Between all neighboring species there are impassable, discrete chasms.
The direct reason, therefore, why one cell stops in completion at any
given vegetable stage, another at a certain animal stage, is that its pro-
ducing parent was that vegetable or that animal. Now, going back
to the tirst individual of each kind, which had no determining parent
like itself, the theory of the gradually ameliorating development of
one species out of the next below it is one mode of solving the
problem. Another mode — more satisfactory at least to theologians
and their allies — is to conclude that God, the Divine Force, by
whom the life of the universe is given, made the world after an ideal
plan, including a systematic arrangement of all the possible modifica-
tions. This plan was in his thought, in the unity of all its parts, from the
beginning ; and the animate creation is the execution of its diagrams in
organic life. Instead of the lineal exti'action of the complicated scheme
out of one cell, there has been, from epoch to epoch, the simultaneous
production of all included in one of its sections. The Creator, at his
chosen times, calling into existence a multitude of cells, gave each one
the amount and type of organic force which would carry it to the destined
grade and form. In this manner may have originated, at the same time,
the first sparrow, the first horse, the first man, — in short, a whole circle
of congeners.
" The grassy clods now calved ; now half appear'd
The tawny lion, pawing to get free
His hinder parts, then springs as broke from bonds,
And rampant shakes his brinded mane."
Each creature, therefore, would be distinct from others from the first.
" Man, though rising from not-man, came forth sharply defined." The
races thus originated in their initiative representatives by the creative
power of God, thenceforth possess in themselves the power, each one, in
the generative act, to put its typical dynamic stamp upon the primordial
cells of its immediate descendants. Adam, then, was a wild man, cast
in favoring conditions of climate, endowed with the same faculties as
now, only not in so high a degree. For, by his peculiar power of form-
ing habits, accumulating experience, transmitting acquirements and
tendencies, he has slowly risen to his present state with all its wealth of
wisdom, arts, and comforts.
By either of these theories, that of Darwin, or that of Agassiz, man,
the head of the great organic family of the earth, — and it matters not
at all whether there were only one Adam and Eve, or whether each
so HISTORY OF DEATH.
separate race had its own Adams and Eves," not merely a solitary pair,
but simultaneous hundreds, — man, physically considered, is indistinguish-
ably included in the creative plan under the same laws and forces, and
A'isibly subject to the same destination, as the lower animals. He starts
with a cell as they do, grows to maturity by assimilative organization and
endowing transformation of foreign nutriment as they do, his life is a
continuous i:)rocess of waste and repair of tissues as theirs is, and there
is, from the scientific point of view, no conceivable reason why he should
not be subject to physical death as they are. They have always been
subject to death, — which, therefore, is an aboriginal constituent of the
Creative j^lan. It has been estimated, upon data furnished by scientific
observation, that since the appearance of organic life on earth, millions
of years ago, animals enough have died to cover all the lands of the
globe with their bones to the height of three miles. Consequently, the
historic commencement of death is not to be found in the sin of man,
AVe shall discover it as a necessity in the first organic cell that was ever
formed.
The spherule of force which is the primitive basis of a cell spends
itself in the discharge of its work. In other words, " the amount of
vital action which can be performed by each living cell has a definite
limit." "When that limit is reached, the exhausted cell is dead. To
state the fact difierently : no function can be performed without " the
disintegration of a certain amount of tissue, whose components are then
removed as efiete by the excretory processes." This final expenditure
on the part of a cell of its modification of force is the act of molecular
death, the germinal essence of all decay. That this organic law should
rule in every living structure is a necessity inherent in the actual con-
ditions of the creation. And wherever we look in the realm of physical
man, even "from the red outline of beginning Adam" to the amorphous
adipocere of the last corpse when fate's black curtain falls on our ra<;e,
we shall discern death. For death is the other side of life. Life and
death are the two hands with which the organic power works.
The threescore simple elements known to chemists die, — that is, sur-
render their peculiar powers and properties, and enter into new com-
binations to produce and support higher forms of life. Otherwise these
inorganic elemental wastes would be all that the material universe could
show. The simple plant consists of single cells, which, in its develop- i
ment, give up their independent life for the production of a more exalted jf
vegetable form. The formation of a perfectly organized plant is made M
possible only through the continuous dying and replacement of its cells. |
Similarly, in the development of an animal, the constituent cells die for '?!
the good of the whole creature; and the more perfect the animal the,
greater the subordination of the jDarts. The cells of the human body
13 The Diversity of Origin of the Human Eaccs, by Louis Agassiz, Christian Examiner, July.
1850.
HISTORY OF DEATH. 31
.are incessantly dying, being borne off and replaced. The epidermis or
scarf-skin is made of millions of insensible scales, consisting of former
cells which have died in order with their dead bodies to build this
guardian wall around the tender inner parts. Thus, death, operating
within the individual, seen in the light of natural science, is a necessity,
is purely a form of self-surrendering beneficence, is, indeed, but a hidden
and indirect process and completion of life.'*
And is not the death of the total organism just as needful, just as
benignant, as the death of the component atoms ? Is it not the same
law, still expressing the same meaning? The chemical elements wherein
individuality is wanting, as Wagner says, die that vegetable bodies may
live. Individual vegetable bodies die that new individuals of the species
may live, and that they may supply the conditions for animals to live.
The individual beast dies that other individuals of his species may live,
and also for the good of man. The plant lives by the elements and by
other jilants: the animal lives by the elements, by the plants, and by
other animals : man lives and reigns by the service of the elements, of
the plants, and of the animals. The individual man dies — if we may
trust the law of analogy — for the good of his species, and that he may
furnish the conditions for the development of a higher life elsewhere.
It is quite obvious that, if individuals did not die, new individuals could
not live, because there would not be room. It is also equally evident that,
if individuals did not die, they could never have any other life than the
present. The foregoing considerations, fathomed and appreciated, trans-
form the institution of death from caprice and punishment into necessity
and benignity. In the timid sentimentalist's view, death is horrible.
Nature unrolls the chart of organic existence, a convulsed and lurid list
of murderers, from the spider in the window to the tiger in the jungle,
from the shark at the bottom of the sea to the eagle against the floor of
the sky. As the jierfumed fop, in an interval of reflection, gazes at the
spectacle through his dainty eyeglass, the jjrospect swims in blood and
glares with the ghastly phosphorus of corruption, and lie shudders with
sickness. In the philosophical naturalist's view, the dying jianorama is
wholly different. Carnivorous violence prevents more pain than it in-
flicts ; the wedded laws of life and death wear the solemn beauty and
wield the merciful functions of God; all is balanced and ameliorating;
above the slaughterous struggle safely soar the dove and the rainbow ; out
of the charnel blooms the rose to which the nightingale sings love ; nor
is there poison which helj^s not health, nor destruction which supplies
not creation with nutriment for greater good and joy.
By painting such pictures as that of a woman with "Sin" written on
her forehead in great glaring letters, giving to Death a globe entwined by
a serpent, — or that of Death as a skeleton, waving a black banner over
the world and sounding through a trumpet, " Woe, woe to the inhabit-
1* Hermann Wagner, Der Tod, beleuchtet vom Standpunkte diT Xaturwissenschaften.
g2 HISTORY OF DEATH.
ants of the earth!" by interpreting the great event as punishment in-
stead of fulfilment, extermination instead of transition,-men have ela-
borated in the faith of their imaginations, a melodramatic death which
nature never made, l^ruly, to the capable observer, death bears the
double aspect of necessity and benignity: necessity, because it is an
ultimate fact, as the material world is made, that, since organic action
implies expenditure of force, the modicum of force given to any physical
or.^anization must finally be spent; benignity, because a bodily immor-
tality on earth would both prevent all the happiness of perpetually-rismg
millions and be an unspeakable curse upon its possessors.
The benevolence of death appears from this fact,-that it boundlessly
multipUes the numbers who can enjoy the prerogatives of life. It calls
up ever fresh generations, with wondering eyes and eager appetites, to the
perennial banquet of existence. Had Adam not sinned and been ex-
pelled from Paradise, some of the Christian Fathers thought, the fixed
number of saints foreseen by God would have been reached and then no
more would have been born.'* Such would have been the necessity,
there being no death. But, by the removal of one company as they grow
tired and sated, room is made for a new company to approach and enjoy
the ever-renewing spectacle and feast of the world. Thus all the delight-
ful boons life has, instead of being cooped within a little stale circle, are
ceaselessly diffused and increased. Vivacious claimants advance, see
what is to be seen, partake of what is furnished, are satisfied, and retire;
and their places are immediately taken by hungry successors. Thus the
torch of life is passed briskly, with picturesque and stimulating effect,
aloncr the manifold race of running ages, instead of smouldering stag-
nantly forever in the moveless grasp of one. The amount of enjoyment,
the quantity of conscious experience, gained from any given exhibition
by a million persons to. each of whom it is successively shown for one
hour, is, beyond all question, immensely greater and keener than one
person could have from it in a million hours. The generations of men
seem like fire-flies glittering down tlie dark lane of History; but each
swarm had its happy turn, fulfilled its hour, and rightfully gave way to
its followers. The disinterested beneficence of the Creator ordains that
the same plants, insects, men, shall not unsurrenderingly monopolize and
stop the bliss of breath. Death is the echo of the voice of love rever-
berated from the limit of life. ,
The cumulative fund of human experience, the sensitive affiliatmg
line of history, like a cerebral cord of personal identity traversing the
centuries, renders a continual succession of generations equivalent to the
endless existence of one generation ; but with this mighty difference --
that it preserves all the edge and spice of novelty. For consider what
would be the result if death were abolished and men endowed with an;
earthly immortality. At first they might rejoice, and think their last,:
15 Augustine, Op. Imp. iii.
HISTORY OF DEATH. 33
dreadest enemy destroyed. But what a mistake ! In the first jilace,
since none are to be removed from the earth, of course none must come
into it. The space and material are all wanted by those now in pos-
session. All are soon mature men and women, — not anotlier infant
ever to hang upon a mother's breast or be lifted in a father's arms. All
the prattling music, fond cares, yearning love, and gushing joys and
hopes associated with the rearing of children, gone ! What a stupendous
fragment is stricken from the fabric of those enriching satisfactions
which give life its truest value and its purest charm ! Ages roll on. They
see the same everlasting faces, confront the same returning phenomena,
engage in the same worn-out exercises, or lounge idly in the unchange-
able conditions which bear no stimulant which they have not exhausted.
Thousands of years pass. They have drunk every attainable spring of
knowledge dry. Not a prize stirs a pulse. All pleasures, permutated till
ingenuity is baffled, disgust them. No terror startles them. No possible
experiment remains untried; nor is there any unsounded fortune left.
No dim marvels and boundless hopes beckon them with resistless lures
into the future. They have no future. One everlasting now is their all.
At last the incessant repetition of identical phenomena, the unmitigated
sameness of things, the eternal monotony of affairs, become unutterably
burdensome and horrible. Full of loathing and immeasurable fatigue, a
weariness like the weight of a univei-se oppresses them ; and what would
they not give for a change ! any thing to break the nightmare-spell
of ennui, — to fling off the dateless flesh, — to die, — to pass into some un-
guessed realm, — to lie down and sleep forever : it would be the infinite
boon !
Take away from man all that is dependent on, or interlinked with, the
appointment of death, and it would make such fundamental alterations
of his constitution and relations that he would no longer be man. It
would leave us an almost wholly different race. If it is a divine boon
that men should be, then death is a good to us ; for it enables us to be
men. Without it there would neither be husband and wife, nor parent
and child, nor family hearth and altar ; nor, indeed, would hardly any
thing be as it is now. The existent phenomena of nature and the soul
would comprise all. And when the jaded individual, having mastered
and exhausted this finite sum, looked in vain for any thing new or
further, the world would be a hateful dungeon to him, and life an awful
doom ; and how gladly he would give all that lies beneath the sun's golden
round and top of sovereignty to migrate into some untried region and
state of being, or even to renounce existence altogether and lie down
forever in the attractive slumber of the grave ! Without death, man-
kind would undergo the fate of Sisyphus, — no future, and in the present
the oj^pression of an intolei-able task with an aching vacuum of motive.
The certainty and the mystery of death create the stimulus and the
romance of life. Give the human race an earthly immortality, and
you exclude them from every thing greater and diviner than the earth
34 HISTORY OF DEATH.
affords. Who could consent to that? Take away death, and a brazen
wall girds in our narrow life, against which, if we remained men, we
should dash and chafe in the climax of our miserable longing, as the
caged lion or eagle beats against his bars.
The gift of an earthly immortality conferred on a single person — a boon
which thoughtless myriads would clasp with frantic triumph — would
prove, perhaps, a still more fearful curse than if distributed over the whole
species. Retaining his human affections, how excruciating and remediless
his grief must be, to be so cut off" from all equal community of experience
and destiny with mankind, — to see all whom he loves, generation after
generation, fading away, leaving him alone, to form new ties again to be
dissolved, — to watch his beloved ones growing old and infirm, while he
stands without a change! His love would be left, in agony of melan-
choly grandeur, "a solitary angel hovering over a universe of tombs"
on the tremulous wings of memory and grief, those wings incapacitated,
by his madly-coveted prerogative of deathlessness, ever to move from
above the sad rows of funereal urns. Zanoni, in Bulwer's magnificent
conception, says to Viola, "The flower gives perfume to the rock on
whose breast it grows. A little while, and the flower is dead ; but the rock
still endures, the snow at its breast, the sunshine on its summit." A
deathless individual in a world of the dying, joined with them by ever-
bereaved affections, would be the wretchedest creature conceivable. As
no man ever yet prayed for any thing he would pray to be released, to
embrace dear objects in his arms and float away with them to heaven, or
even to lie down with them in the kind embrace of mother earth. And
if he had no affections, but lived a stoic existence, exempt from eveiy
sympathy, in impassive solitude, he could not be happy, he would not be
man : he must be an intellectual marble of thought or a monumental
mystery of woe.
Death, therefore, is benignity. "When men wish there Avere no such
appointed event, they are deceived, and know not what they wish.
Literature furnishes a strange and profound, though wholly uninten-
tional, confirmation of this view. Every form in which literary genius
has set forth the conception of a^n earthly immortality represents
it as an evil. This is true even down to Swift's painful account of
the Struldbrugs in the island of Laputa. The legend of the Wandering
Jew,'® one of the most marvellous products of the human mind in ima-
ginative literature, is terrific with its blazoned revelation of the contents
of an endless life on earth. This story has been embodied, with great
variety of form and motive, in more tlian a hundred works. Every one
is, without the writer's intention, a disguised sermon of gigantic force
on the benignity of death. As in classic fable poor Tithon became im-
mortal in the dawning arms of Eos only to lead a shrivelled, joyless,
ic Bibliographical notice of the legend of tho Wandering Jew, by Paul Lacroix ; trans, into
English by G. W. Thornbury. Grasse, Der ewige Jude.
HISTORY OF DEATH. 35
repulsive existence ; and the fair young witch of CumjB had ample cause
to regret that ever Apollo granted her request for as many years as she
held grains of dust in her hand ; and as all tales of successful alchemists
or Rosicrucians concur in depicting the result to be utter disappoint-
ment and revulsion from the accursed prize ; we may take it as evidence
of a spontaneous conviction in the depths of human nature — a conviction
sure to be brought out whenever the attempt is made to describe in
life an opposite thought — that death is benign for man as he is constituted
and related on earth. The voice of human nature speaks truth through
the lips of Cicero, saying, at the close of his essay on Old Age, " Quodsi
nnn minus immortales futuri, iame>i exstinyid hoinini suo tempore optuhile est"
In a conversation at the house of. Sappho, a discussion once arose ui^on
the question whether death was a blessing or an evil. Some maintained
the former alternative; but Sappho victoriously closed the debate by
saying. If it were a blessing to die, the immortal gods would experience
it. The gods live forever: therefore, death is an evil." The reasoning
was plausible and brilliant. Yet its sophistry is complete. To men,
conditioned as they are in this world, death may be the greatest blessing ;
while to the gods, conditioned so differently, it may have no similar
application. Because an earthly eternity in the flesh would be a fright-
ful calamity, is no reason why a heavenly eternity in the spirit would be
other than a blissful inheritance. Thus the remonstrance which may be
fallaciously based on some of the foregoing considerations — namely, that
they would equally make it appear that the immortality of man in any
condition would be undesirable — is met. A conclusion drawn from the
iacts of the present scene of things, of course, will not apply to a scene
inconceivably difl'erent. Those whose only bodies are their minds may
be fetterless, hapijy, leading a wondi-ous life, beyond our deepest dream
and farthest fancy, and eternally free from trouble or satiety.
Death is to us, while we live, what we think it to be. If we confront
it with analytic and defiant eye, it is that nothing which ever ceases in
beginning to be. If, letting the superstitious senses tyrannize over us
and cow our better part of man, we crouch before the imagination of it,
it assumes the shape of the skeleton-monarch who takes the world for
his empire, the electric fluid for his chariot, and time for his sceptre.
In the contemplation of death, hitherto, fancy inspired by fear has been
by far too much the prominent faculty and impulse. The literature of
the subject is usually ghastly, appalling, and absurd, with i>oint of view
varying from that of the credulous Hindu, ji^rsonifying death as a
monster with a million mouths devouring all creatures and licking them
in his flaming lips as a fire devours the moths or as the sea swallows the
torrents,'* to that of the atheistic German dreamer, who converts nature
into an immeasurable corpse worked by galvanic forces, and that of the
'T Fragment X. Quoted in Slure'a Hist. Lit. Greece, book iii. chap. v. sect. 18.
18 Tliomson's trans, of Bhagavad Gita, p. 77.
36 HISTORY OF DEATH.
bold French philosopher, Carnot, whose speculations have led to the
theory that the sun will finally expend all its heat, and constellated life
cease, as the solar system hangs, like a dead orrery, ashy and spectral,
the ghost of what it was. So the extravagant author of Festus says, —
" God tore tlie glory from tlie sun's broad brow
And flung the flaming scalp away."
The subject should be viewed by the unclouded intellect, guided by
serene faith, in the light of scientific knowledge. Then death i.s re-
vealed, first, as an organic necessity in the primordial life-cell ; secondly,
as the cessation of a given form of life in its completion; thirdly, as a
benignant law, an expression of the Creator's love; fourthly, as the inaugu-
rating condition of another form of Jife. What we are to refer to sin
is all the seeming lawlessness and untimeliness of death. Had not men
sinned, all would reach a good age and j^ass away without suffering.
Death is benignant necessity ; the irregularity and pain associated with
it are an inherited punishment. Finally, it is a condition of improve-
ment in life. Death is the incessant touch with which the artist,
Nature, is bringing her works to perfection.
Physical death is exjoerienced by man in common with the brute.
Upon grounds of physiology there is no greater evidence for man's
spiritual survival through that overshadowed crisis than there is for the
brute's. And on grounds of sentiment man ought not to shrink from
sharing his open future with these mute comrades. Des Cartes and
Malebranche taught that animals are mere machines, without souls,
worked by God's arbitrary power. Swedenborg held that "the souls of
brutes are extinguished with their bodies."'^ Leibnitz, by his doctrine
of eternal monads, sustains the immortality of all creatures. Coleridge
defended the same idea. Agassiz, with much jjower and beauty, advocates
the thouglit that animals as well as men have a future life.^ Tlie old
traditions affirm that at least four beasts have been translated to heaven;
namely, the ass that spoke to Balaam, the white foal that Christ rode
into Jerusalem, the steed Borak that bore Mohammed on his famous
night-journey, and the dog that wakened the Seven Sleepers. To recognise,
as Goethe did, brothers in the green-wood and in the teeming air, — to
sympathize with all lower forms of life, and hope for them an open
range of limitless iwssibilities in the hospitable home of God, — is surely
more becoming to a philosopher, a poet, or a Christian, than that careless
scorn which commonly excludes them from regard and contemptu-
ously leaves them to annihilation. This subject has been genially treated
by Richard Dean in his " Essay on the Future Life of Brutes."
But on moral and psychological grounds the distinction is vast between
the dying man and the dying brute. Bretschneider, in a beautiful ser-
mon on this point, specifies four particulars. Man foresees and provides
19 Outlines of the Infinite, chap. ii. sect. iv. 13.
so Contributions to the Natural History of the United States, vol. i. pp. 64-C6.
HISTORY OF DEATH. 37
for his death : the brute does not. Man dies with unrecompensed merit
and guilt : the brute does not. Man dies with faculties and powers fitted
for a more perfect state of existence: the brute does not. Man dies
with the expectation of another life: the brute does not. Three con-
trasts may be added to these. Fii'st, man desires to die amidst his fel-
lows : the brute creeps away by himself, to die in solitude. Secondly,
man inters his dead with burial-rites, rears a memorial over them, che-
rishes recollections of them which often change his subsequent character :
but who ever heard of a deer watching over an expiring comrade, a deer-
funeral winding along the green glades of the forest ? The barrows of
Norway, the mounds of Yucatan, the mummy-pits of Memphis, the rural
cemeteries of our own day, speak the human thoughts of sympathetic
reverence and jjosthumous survival, typical of something superior to
dust. Thirdly, man often makes death an active instead of a passive
experience, his will as it is his fate, a victory instead of a defeat.-^ As
Mirabeau sank towards his end, he ordered them to pour perfumes and
roses on him, and to bring music ; and so, with the air of a haughty
conqueror, amidst the volcanic smoke and thunder of reeling France,
his giant spirit went forth. The patriot is proud to lay his body a sacrifice
on the altar of his country's weal. The philanthropist rejoices to spend
himself without pay in a noble cause, — to offer up his life in the service
of his fellow-men. Thousands of generous students have given their
lives to science and clasped death amidst their trophied achievements.
Who can count the confessors who have thought it bliss and glory to be
martyrs for truth and God ? Creatures capable of such deeds must in-
herit eternity. Their transcendent souls step from their rejected man-
sions through t"he blue gateway of the air to the lucid palace of the stars.
Any meaner allotment would be discordant and unbecoming their rank.
Contemplations like these exorcise the spectre-host of the brain and
quell the horrid brood of fear. The noble purpose of self-sacrifice
enables us to smile upon the grave, " as some sweet clarion's breath stirs
the soldier's scorn of danger." Death parts with its false frightfulness,
puts on its true beauty, and becomes at once the evening star of memory
and the morning star of hope, the Hesper of the sinking flesh, the Phos-
phor of the rising soul. Let the night come, then : it shall be welcome.
And, as we gird our loins to enter the ancient mystery, we will exclaim,
with vanishing voice, to those we leave behind, —
" Though I stoop
Into a dark tremendous sea of cloud.
It is but fur i ti J13 ] press 3oiVs lamp
Close to my breast : its splendor, soon or late,
Will pierce the glooin : I shall emerge somewhere."
^ Umbreit, liber das Sterben als einen Akt menschlicU-personlicher Selbststandigkeit. Studien
nnd Kritiken, 1837.
UN IV K lis IT V ol'
38 GROUNDS OF THE BELIEF IN A FUTURE LIFE.
CHAPTER III.
GROUNDS OF THE BELIEF IN A FUTURE LIFE.
It Is the j^urpose of the following chapter to describe the originating
supports of the common belief in a future life ; not to probe the depth
and test the value of the various grounds out of which the doctrine
grows, but only to give a descriptive sketch of what they are, and a view
of the process of growth. The objections urged by unbelievers belong
to an open discussion of the question of immortality, not to an illustra-
tive statement of the suggesting grounds on which the popular belief
rests. When, after sufficient investigation, we ask ourselves from what
causes the almost univei'sal expectation of another life sjarings, and by
what influences it is nourished, we shall not find adequate answer in less
than four words: feeling, imagination, faith, and reflection. The doc-
trine of a future life for man has been created by the combined force of
instinctive desire, analogical observation, prescriptive authority, and
philosophical speculation. These are the four pillars on which the soul
builds the temple of its hopes; or the four glasses through which it
looks to see its eternal heritage.
First, it is obvious that man is endowed at once with foreknowledge of
death and with a powerful love of life. It is not a love of being here ;
for he often loathes the scene around him. It is a love of self-possessed
existence ; a love of his own soul in its central consciousness and
bounded royalty. This is an inseparable element of his very entity.
Crowned Avith free will, walking on the crest of the world, enfeoffed
with individual faculties, served by vassal nature with tributes of various
joy, he cannot bear the thought of losing himself, of sliding into the general
abyss of matter. His interior consciousness is permeated with a self-pre-
serving instinct, and shudders at every glimpse of danger or hint of
death. The soul, pervaded with a guardian instinct of life, and seeing
death's steady approach to destroy the body, necessitates the conception
of an escape into another state of existence. Fancy and reason, thus set
at work, speedily construct a thousand theories filled with details.
Desire first fathers thought^ and then thought woos belief.
Secondly, man, holding his conscious being precious beyond all things,
and shrinking with pervasive anxieties from the moment of destined
dissolution, looks around through the realms of nature, with thoughtful
eye, in search of parallel phenomena further developed, significant :
sequels in other creatures' fates, whose evolution and fulfilment may
GROUNDS OF THE BELIEF IN A FUTURE LIFE. 39
hajjly throw light on his own. With eager vision and heart-prompted
imagination he scrutinizes whatever ajjpears related to his object. See-
ing the snake cast its old slough and glide forth renewed, he conceives,
so in death man but sheds his fleshly exuvife, while the spirit emerges,
regenerate. He beholds the beetle break from its filthy sepulchre and
commence its summer work ; and straightway he hangs a golden scara-
bseus in his temples as an emblem of a future life. After vegetation's
wintry deaths, hailing the returning spring that brings resurrection and
life to the graves of the sod, he dreams of some far-off" spring of
Humanity, yet to come, when the frosts of man's untoward doom shall
relent, and all the costly seeds sown through ages in the great earth-
tomb shall shoot up in celestial shapes. On the moaning sea-shore,
weeping some dear friend, he perceives, now ascending in the dawn,
the planet which he lately saw declining in the dusk; and he is cheex'ed
by the thought that
"As sinks the day-star in the ocean-bed,
And yet anon repairs his drooping head,
And tricks his beams, and with new-spangled ore
Flames in the forehead of the morning sky,
So Lycidas, sunk low, shall mount on high."
Some traveller or poet tells him fabulous tales of a bird which, grown
aged, fills its nest with spices, and, spontaneously burning, soai's frona the
aromatic fire, rejuvenescent for a thousand years; and he cannot but take
the phoenix for a miraculous type of his own soul springing, free and
eternal, from the ashes of his corpse. Having watched the silkworm, as
it wove its cocoon and lay down in its oblong grave apparently dead,
until at length it struggles forth, glittering with rainbow colors, a winged
moth, endowed with new faculties and living a new life in a new sphere,
he conceives that so the human soul may, in the fulness of time, dis-
entangle itself from the imprisoning meshes of this world of larvae, a
thing of sjiirit-beauty, to sail through heavenly airs ; and henceforth he
engraves a butterfly on the tombstone in vivid prophecy of immortality.
Thus a moralizing observation of natural similitudes teaches man to hope
for an existence beyond death.
Thirdly, the prevailing belief in a future life is spread and upheld by
the influence of authority. The doctrine of the soul's survival and
transference to another world, where its experience depends on conditions
observed or violated here, conditions somewhat within the control of a
select class of men here, — such a doctrine is the very hiding-place of the
power of priestcraft, a vast engine of interest and sway which the shrewd
insight of priesthoods has often devised and the cunning policy of states
subsidized. In most cases of this kind the asserted doctrine is placed on
the basir; of a divine revelation, and must be implicitly received. God
proclaims it through his anointed ministers: therefore, to doubt it or
logically criticize it is a crime. History bears witness to such a pro-
cedure wherever an organized priesthood has flourished, from primeval
40 GROUNDS OF THE BELIEF IN A FUTURE LIFE.
pagan India to modern papal Rome. It is traceable from the dark
Osirian shrines of Egypt and the initiating temple at Eleusis to the
funeral fires of Gaul and the Druidic conclave in the oak-groves of
Mona; from the reeking altars of Mexico in the time of Montezuma to
the masses for souls in Purgatory said this day in half the churches of
Christendom. Much of the popular faith in immortality which has pre-
vailed in all ages has been owing to the authority of its promulgators, a
deep and honest trust on the part of the people in the authoritative
dicta of their religious teachers.
In all the leading nations of the earth, the doctrine of a future life is a
tradition handed down from immemorial antiquity, embalmed in sacred
books which are regarded as infallible revelations from God. Of course
the thoughtless never think of questioning it; the reverent piously em-
brace it ; all are educated to receive it. In addition to the i^roclamation
of a future life by the sacred books and bj' the priestly hierarchies, it
has also been affirmed by countless individual saints, philosophers, and
prophets. Most persons readily accejit it on trust from them as a de-
monstrated theory or an inspired knowledge of theirs. It is natural for
modest unspeculative minds, busied with worldlj' cares, to say, These
learned sages, these theosophic seers, so much more gifted, educated, and
intimate with the divine counsels and plan than we are, with so much
deeper experience and purer insight than we have, must know the truth:
we cannot in any other way do so well as to follow their guidance and
confide in their assertions. Accordingly, nmltitudes receive the belief in
a life to come on the authority of the world's intellectual and religious
leaders.
Fourthly, the belief in a future life results from philosophical medita-
tion, and is sustained by rational proofs.' For the completion of the
present outline, it now remains to give a brief exposition of these argu-
ments. For the sake of convenience and clearness, we must arrange
these reasonings in five classes ; namely, the physiological, the analogical,
the psychological, the theological, and the moral.
There is a group of considerations drawn from the phenomena of our
bodily organization, life and death, which compose the ■physiological argu-
ment for the sejiarate existence of the soul. In the first place, it is con-
tended that the human organization, so wondrously vitalized, developed,
and ruled, could not have grown up out of mere matter, but implies a
pre-existent mental entity, a spiritual force or idea, which constituted
the primeval impulse, grouj^ed around itself the organic conditions of
our existence, and constrained the material elements to the subsequent
processes and results, according to a prearranged plan.^ This dynamic
agent, this ontologieal cause, may naturally survive when the fleshly
iWohlfarth, Triumph des Glaubens an Unsterblichkeit nnd Wiedcrsehen tiber jeden ZweifeL
Oporinus, Ilistoria Critica Doctrinae de Tniinortalitate Mortalium.
* Mliller, Elements of Physiologj-, book vi. sect. i. cb. 1.
GROUNDS OP THE BELIEF IN A FUTURE LIFE. 41
organization which it has built around itself dissolves. Its independence
before the body began involves its indejjendence after the body is ended.
Stahl has especially illustrated in physiology this idea of an independent
soul-monad.
Secondly, as some potential being must have preceded our birth, to
assimilate and construct the physical system, so the great phenomena
attending our conscious life necessitate, both to our instinctive apprehen-
sion and in our philosophical conviction, the distinctive division of man
into body and soul, tabernacle and tenant. The illustrious Boerhaave
wrote a valuable dissertation on the distinction of the mind from the
body, which is to be found among his works. Every man knows that he
dwells in the flesh but is not flesh. He is a free, j^ersonal mind, occupy-
ing and using a material body, but not identified with it. Ideas and
passions of purely immaterial origin pervade every nerve with terrific in-
tensity, and shake his encasing corporeity like an earthquake. A thought,
a sentiment, a fancy, may prostrate him as effectually as a blow on his
brain fi'om a hammer. He wills to move a palsied limb: the soul is vni-
affected by the paralysis, but the muscles refuse to obey his volition: the
distinction between the person willing and the instrument to be wielded
is unavoidable.
Thirdly, the fact of death itself irresistibly suggests the duality of
flesh and spirit. It is the removal of the energizing mind that leaves
the frame so empty and meaningless. Think of the undreaming sleep
of a corpse which dissolution is winding in its chemical embrace. A
moment ago that hand was uplifted to clasp yours, intelligent accents
were vocal on those lips, the light of love beamed in that eye. One
shuddering sigh, — and how cold, vacant, forceless, dead, lies the heap of
clay! It is imi^ossible to prevent the conviction that an invisible power
has been liberated; that the flight of an animating principle has pro-
duced this awful change. Why may not that untraceable something
which has gone still exist ? Its vanishing from our sensible cognizance
is no proof of its perishing. Not a shadow of genuine evidence has ever
been afforded that the real life-powers of any creature are destroyed.'
In the absence of that proof, a multitude of considerations urge us to
infer the contrary. Surely there is room enough for the contrary to be
true ; for, as Jacobi profoundly observes, "life is not a form of body; but
body is one form of life." Therefore the soul which now exists in this
form, not appearing to be destroyed on its departure hence, must be
supposed to live hereafter in some other form.'*
A second series of observations and reflections, gathered from partial
similarities elsewhere in the world, are combined to make the analogical
argument for a future life. For many centuries, in the literature of many
■nations, a standard illustration of the thought that the soul survives the
decay of its earthy investiture has been drawn from the metamorphosis
' Sir Humphry Davy, Proteus or Immortality. ^ Bakcwell, Natural Evidence of a Future State.
42 GROUNDS OF THE BELIEF IN A FUTURE LIFE.
of the caterpillar into the hutterily.* This world is the scene of our
grub-state. The body is but a chrysalis of soul. When the preliminary
experience and stages are finished and the transformation is complete,
the spirit emerges from its cast-off cocoon and broken cell into the more
ethereal air and sunnier light of a higher world's eternal day. The
emblematic correspondence is striking, and the inference is obvious and
beautiful. Nor is the change, the gain in endowments and privileges,
greater in the supposed case of man than it is from the slow and loath-
some worm on the leaf to the swift and glittering insect in the air.
Secondly, in the material world, so far as we can judge, nothing is ever
absolutely destroyed. There is no such thing as annihilation. Things
are changed, transformations abound; but essences do not cease to be.
Take a given quantity of any kind of matter ; divide and subdivide it in
ten thousand ways, by mechanical violence, by chemical solvents. Still
it exists, as the same quantity of matter, Avith unchanged qualities as to
its essence, and will exist when Nature has manipulated it in all her labo-
ratories for a billion ages. Now, as a solitary exception to this, are minds
absolutely destroyed? are will, conscience, thought, and love annihilated?
Personal intelligence, affection, identity, are inseparable components of
the idea of a soul. And what method is there of crushing or evaporating
these out of being? What force is there to compel them into nothing?
Death is not a substantive cause working effects. It is itself merely an
effect. It is simply a change in the mode of existence. That this change
puts an end to existence is an assertion against analogy, and wholly
unsupported.
Thirdly, following the analogy of science and the visible order of being,
we are led to the conception of an ascending series of existences rising
in regular gradation from coarse to fine, from brutal to inental, from
earthly composite to simply spiritual, and thus pointing up the rounds
of life's ladder, through all nature, to the angelic ranks of heaven. Then,
feeling his kinship and common vocation Avith supernal beings, man is
assured of a loftier condition of existence reserved for him. There are
no such immense, vacantly yawning chasms, as that would be, between
our fleshly estate and the Godhead. Nature takes no such enormous
jumps. Her scaling advance is by staid and normal steps,
" There's lifeless matter. Add the power of shaping,
And you've the crystal : add again the organs
Wherewith to subdue sustenance to the form
And manner of one's self, and you've the plant :
Add power of motion, senses, and so forth.
And you've all kinds of beasts : suppose a pig.
To pig add reason, foresight, and such stuff,
Then you have man. What shall we add to man
To bring him higher?"
Freedom from the load of clay, emancipation of the spirit into the full
range and masterdom of a spirit's powers !
6 Butler, Analogy, part i. ch. 1.
GROUNDS OF THE BELIEF IN A FUTURE LIFE. 43
Fourthly, many strong similarities between our entrance into this
world and our departure out of it would make us believe that death is
but another and higher birth.® Any one acquainted with the state of
an unborn infant — deriving its sole nutriment, its very existence, from
its vascular connection with its mother — could hardly imagine that its
separation from its mother would introduce it to a new and independent
life. He would rather conclude that it would perish, like al\vi£_wrer
from its parent limb. So it may be in the separation of the soul
from the body. Further, as our latent or dimly-groping senses were
useless while we were developing in embryo, and then implied this life,
so we now have, in rudimentary condition, certain powers of reason,
imagination, and heart, which prophesy heaven and eternity ; and mys-
terious intimations ever and anon reach us from a diviner sphere, —
" Like hints and echoes of the world
To spirits folded in the womb."
The Persian jjoet, Buzurgi, says on this theme, —
" What is tlie soul ? The seminal principle from the loins of destiny.
This world is the womb : the body, its enveloping membrane :
The bitterness of dissolution, dame Fortune's pangs of childbirth.
What is death ? To be born again, an angel of eternity."
Fifthly, many cultivated thinkers have firmly believed that the soul
is not so j'oung as is usually thought, but is an old stager on this
globe, having lived through many a previous existence, here or else-
where.'' They sustain this conclusion by various considerations, either
drawn from premises presupposing the necessary eternity of spirits, or
resting on dusky reminiscences, " shadowy recollections," of visions and
events vanished long ago. Now, if the idea of foregone conscious lives,
personal careers oft repeated with unlost being, be admitted, — as it fre-
quently has been by such men as Plato and Wordsworth, — all the con-
nected analogies of the case carry us to the belief that immortality awaits
us. We shall live through the next transition, as we have lived through
the past ones.
Sixthly, rejecting the hypothesis of an anterior life, and entertaining
the supposition that there is no creating and overruling God, but that all
things have arisen by spontaneous development or by chance, still, we
are not consistently obliged to expect annihilation as the fate of the
soul. Fairly reasoning from the analogy of the past, across the facts of
the present, to the impending contingencies of the future, we may say that
the next stage in the unfolding processes of nature is not the destruction
of our consciousness, but issues in a purer life, elevates us to a spiritual
rank. It is just to argue that if mindless law or boundless fortuity made
this world and brought us here, it may as well make, or have made,
another world, and bear us there. Law or chance — excluding God from
« Bretschneider, Predigten liber Tod, Unsterblichkeit, und Auferstehung.
' James Parker, Account of the Divine Goodness concerning the Pre-existence of Souls.
44 GROUNDS OF THE BELIEF IN A FUTURE LIFE.
"hjK
the question — may as easily make us immortal as mortal. Reasoning by
analogy, we may affirm that, as life has been given us, so it will be given
us again and forever.
Seventhly, faith in immortality is fed by another analogy, not based on
reflection, but instinctively felt. Every change of material in our organ-
ism, every change of consciousness, is a kind of death. We partially die
as often as we leave behind forgotten experiences and lost states of being.
We die successively to infancy, childhood, youth, manhood. The past
is the dead : but our course is still on, forever on. Having survived so
many deaths, we expect to survive all others and to be ourselves eter-
nally.
/There is a third cluster of reasonings, deduced from the distinctive
J^-l^'^'nature of spirit, constituting ihe psychological argument for the existence of
the soul independent of the body. In the outset, obviously, if the
soul be an immaterial entity, its natural immortality follows ; because
death and decay can only be sujjposed to take efiect in dissoluble com-
binations. Several ingenious reasons have been advanced in proof of
the soul's immateriality, — reasons cogent enough to have convinced a
large class of philosophers.* It is sufficient here to notice the following
one. All motion implies a dynamic mover. Matter is dormant. Power
is a reality entirely distinct from matter in its nature. But man is
essentially an active power, a free will. Consequently there is in him an
immaterial principle, since all power is immaterial. That principle is
immortal, because subsisting in a sphere of being whose categories exclude
the possibility of dissolution.^
Secondly, should we admit the hviman soul to be material, yet if it be
an ultimate monad, an indivisible atom of mind, it is immortal still,
defying all the forces of destruction. And that it actually is an uncom-
r Jr- pounded unit may be thus proved. Consciousness is simple, not collective.
Ja^ A Lilence the power of consciousness, the central soul, is an absolute integer.
U(M^^'^^^/Fov a living perceptive whole cannot be made of dead imperceptive parts.
( "^^^^^^/^f^ yf the soul were composite, each component part would be an individual,
a distinguishable consciousness. Such not being the fact, the conclusion
results that the soul is one, a simple substance.^" Of course it is not
liable to death, but is naturally eternal.
Thirdly, the indestructibleness of the soul is a direct inference from
its ontological characteristics. Reason, contemplating the elements of
the soul, cannot but embrace the conviction of its perpetuity and its
essential independence of the fleshly organization. Our life in its inner-
most substantive essence is best defined as a conscious force. Our present
existence is the organic correlation of that personal force with the phy-
8 Astnic. Dissertation siir rimmaterialite et I'Tmmortalite de I'Ame. Broiighton, Dcfenco of tlie
Doctrine of ttie Human .''nul ms an Immaterial and Naturally Immortal Principle. Marstaller, Von
der Unsterblichkeit dor Menselilichen Seele.
9 Andrew Baxter. Inquiry into the Nature of the Soul.
'0 Herbart, Lehrbuch znr Psychologle, sect. 150.
GROUNDS OF THE BELIEF IN A FUTURE LIFE. 45
sical materials of the body, and with other forces. The cessation of that
correlation at death by no means involves, so far as we can see, the destruc-
tion or the disindividualization of the primal personal force. It is a fact of
strikmg significance, often noticed by i^sychologists, that we are unable
to conceive ourselves as dead. The negation of itself is impossible to
consciousness. The reason we have such a dread of death is that we
conceive ourselves as still alive, only in the grave, or wandering through
horrors and shut out from wonted pleasures. It belongs to material
growths to ripen, loosen, decay ; but what is there in sensation, reflection,
memory, volition, to crumble in pieces and rot away ? Why should the
230wer of hope, and joy, and faith, change into inanity and oblivion?
What crucible shall burn up the ultimate of force? What material
processes shall ever disintegrate the simplicity of spirit? Earth and
plant, muscle, nerve, and brain, belong to one sphere, and are subject to
the temjioral fates that rule there ; but reason, imagination, love, will,
belong to another, and, immortally fortressed there, laugh to scorn the
fretful sieges of decay.
Fourthly, the surviving superiority of the soul, inferred from its con-
trast of qualities to those of its earthy environment, is further shown by
another fact, — the mind's dream-power, and the ideal realm it freely soars
or walks at large in when it pleases." This view has often been enlarged
upon, especially by Bonnet and Sir Henry Wotton. The unhappy Achilles,
exhausted with weeping for his friend, lay, heavily moaning, on the shore
of the far-sounding sea, in a clear spot where the waves washed in upon
the beach, when sleep took possession of him. The ghost of miserable
Patroclus came to him and said, " Sleepest thou anil art forgetful of me,
Achilles?" And the son of Peleus cried, "Come nearer: let us em-
brace each other, though but for a little while." Then he stretched out
his friendly hands, but caught him not ; for the spirit, shrieking, vanished
beneath the earth like smoke. Astounded, Achilles started up, clasped his
hands, and said, dolefully, "Alas! there is then indeed in the subter-
ranean abodes a spirit and image, but there is no body in it.'"'' The
realm of dreams is a world of mystic realities, intangible, yet existent,
and all-prophetic, through which the soul nightly floats while the gross
body slumbers. It is everlasting, because there is nothing in it for cor-
ruption to take hold of. The appearances and sounds of that soft inner
sphere, veiled so remote from sense, are reflections and echoes from the
spirit-world. Or are they a direct vision and audience of it? The soul
really is native resident in a world of truth, goodness, and beauty, fel-
low-citizen with divine ideas and affections. Through the senses it has
knowledge and communionwith the hard outer-world of matter. When
the senses fall away, it is left, imperishable denizen of its own appro-
priate world of idealities.
" Schubert, Die Symbolik des Traumes. 12 Iliad, lib. xxUi. 11. 60-105.
4
46 GROUNDS OF THE BELIEF IN A FUTURE LIFE.
Another assemblage of views, based on the character of God, form the
theological argument for the future existence of man." Starting with the
idea of a God of infinite perfections, the immortality of his children is
an immediate deduction from the eternity of his purposes. For what-
ever purpose God originally gave man being, — for the disinterested dis-
tribution of happiness, for the increase of his own glory, or whatever else, —
will he not for that same purpose continue him in being forever? In the
absence of any reason to the contrary, we must so conclude. In view
of the unlimited perfections of God, the fact of conscious responsible
creatures being created is sufficient warrant of their perpetuity. Other-
wise God would be fickle. Or, as one has said, he would be a mere
drapery-painter, nothing within the dress.
Secondly, leaving out of sight this illustration of an eternal purpose in
eternal fulfilment, and confining our attention to the analogy of the
divine works and the dignity of the divine Worker, we shall be freshly
led to the same conclusion. Has God moulded the dead clay of the
material universe into gleaming globes and ordered them to fly through
the halls of space forever, and has he created, out of his own omnipo-
tence, mental personalities reflecting his own attributes, and doomed
them to go out in endless night after basking, poor ephemera, in the sun-
shine of a momentary life? It is not to be imagined that God ever works
in vain. Yet if a single consciousness be extinguished in everlasting
nonentity, so far as the production of that consciousness is concerned he
has wrought for nothing. His action was in vain, because all is now, to
that being, exactly the same as if it had never been. God does nothing
in sport or unmeaningly : least of all would he create filial spirits, dig-
nified with the solemn endowments of humanity, without a high and
serious end." To make men, gifted with such a transcendent largess of
powers, wholly moi-tal, to rot forever in the grave after life's swift day,
were work far more unworthy of God than the task was to Michael
Angelo — set him in mockery by Pietro, the tyrant who succeeded Lorenzo
the Magnificent in the dukedom of Florence, — that he should scoop up
the snow in the Via Larga, and with his highest art mould a statue from
it, to dissolve ere night in the glow of the Italian sun.
Thirdly, it is an attribute of Infinite Wisdom to proportion powers to
results, to adapt instruments to ends with exact fitness. But if we are
utterly to die with the ceasing breath, then there is an amazing want of
symmetry between our endowments and our opportunity ; our attain-
ments are most superfluously superior to our destiny. Can it be that an
earth house of i5ix feet is to imprison forever the intellect of a La Place,
whose telescopic eye, piercing the unfenced fields of immensity, systema-
tized more worlds than there are grains of dust in this globe ? — the heart
13 ArWi. Unsterliliclikoit rier mensclilichcn Peole, spchster Brief.
" Ulrici, Unstciblichkoit dor mcnschliclien Seele aus dcm Wesen Gottes erwiesen.
GROUNDS OF THE BELIEF IN A FUTURE LIFE. 47
of a Borromeo, whose seraphic love expanded to the limits of symi^a-
thetic being? — the soul of a Wycliffe, whose undaunted will, in faithful
consecration to duty, faced the fires of martyrdom and never blenched? —
the genius of a Shakspeare, whose imagination exhausted worlds and
then invented new? There is vast incongruity between our faculties and
the scope given them here. On all it sees below the soul reads "Inade-
quate," and rises dissatisfied from every feast, craving, with divine hunger
and thirst, the ambrosia and nectar of a fetterless and immortal world.
"Were we fated to perish at the goal of threescore, God would have har-
monized our 230vvers with our lot. He would never have set such mag-
nificent conceptions over-against such poor possibilities, nor have kindled
so insatiable an ambition for so trivial a prize of — dust to dust.
Fourthly, one of the weightiest supports of the belief in a future life is
that yielded by the benevolence of God. Annihilation is totally irrecon-
cilable with this. That He whose love for his creatures is infinite will
absolutely destroy them after their little span of life, when they have
just tasted the sweets of existence and begun to know the noble delights
of spiritual progress, and while illimitable heights of glory and blessed-
ness are beckoning them, is incredible. We are unable to believe that
while his children turn to him with yearning faith and gratitude, with fer-
vent prayer and expectation, he will spurn them into unmitigated night,
blotting out those capacities of happiness which he gave them with a
virtual promise of endless increase. Will the affectionate God permit
humanity, ensconced in the field of being, like a nest of ground-
sparrows, to be trodden in by the hoof of annihilation? Love watches
to preserve life. It were Moloch, not the universal Father, that could
crush into death these multitudes of loving souls supplicating him for life,
dash into silent fragments these miraculous personal harps of a thousand
strings, each capable of vibrating a celestial melody of praise and bliss.
Fifthly, the apparent claims of justice afford presumptive proof, hard ^ r- JL
to be resisted, of a future state wherein there are compensations for the '''Vv^f
unmerited ills, a complement for the fragmentary experiences, and rectifi- ^J)^
cation for the wrongs, of the present life.'^ God is just; but he works -•x>tXc.OUi
without impulse or caprice, by laws whose progressive evolution requires ^^^ -tt'-'-ai '
time to show their perfect results. Through the brief space of this exist-
ence, where the encountering of millions of free intelligences within the
fixed conditions of nature causes a seeming medley of good and evil, of
discord and harmony, wickedness often triumphs, villany often out-
reaches and tramples ingenuous nobility and helpless innocence. Some
saintly spirits, victims of disease and penury, drag out their years in
agony, neglect, and tears. Some bold minions of selfishness, with seared
consciences and nerves of iron, pluck the coveted fruits of pleasure,
wear the diadems of society, and sweep through the world in jjomp.
15 M. Jules Simon, La Religion Naturelle, liv. iii. : L'lmmortalitS.
48 GROUNDS OF THE BELIEF IN A FUTURE LIFE.
The virtuous suffer undeservedly from the guilty. The idle thrive on
the industrious. All these things sometimes happen. In spite of the
compensating tendencies which ride on all spiritual laws, in spite of the
mysterious Nemesis which is throned in every bosom and saturates the
moral atmosphere with influence, the world is full of wrongs, sufferings,
and unfinished justice.'^ There must be another world, where the remu-
nerating processes interiorly begun here shall be openly consummated.
Can it be that Christ and Herod, Paul and Nero, Timour and Fenelon,
drop through the blind trap of death into precisely the same condition
of unwaking sleep? Not if there be a God!
There is a final assemblage of thoughts pertaining to the likelihood of
another life, which, arranged together, may be styled the 7noral argument
in behalf of that belief." These considerations are drawn from the
seeming fitness of things, claims of parts beseeching completion, vatici-
nations of experience. They form a cumulative array of probabilities
whose guiding forefingers all indicate one truth, whose consonant voices
swell into a powerful strain of promise. First, consider the shrinking
from annihilation naturally felt in every breast. If man be not destined
for perennial life, why is this dread of non-existence woven into the
soul's inmost fibres? Attractions are co-ordinate with destinies, and
every normal desire foretells its own fulfilment. Man fades unwillingly
from his natal haunts, still longing for a life of eternal remembrance
and love, and confiding in it. All over the world grows this pathetic
race of forget-me-nots. Shall not Heaven pluck and wear them on her
bosom ?
Secondly, an emphatic presumption in favor of a second life arises
from the premature mortality prevalent to such a fearful extent in the
human family. Nearly one-half of our race perish before reaching the
age of ten years. In that period they cannot have fulfilled the
total purposes of their creation. It is but a part we see, and not the
whole. The destinies here seen segmentary will appear full circle be-
yond the grave. The argument is hardly met by asserting that this un-
timely mortality is the punishment for non-observance of law ; for, deny-
ing any further life, would a scheme of existence have been admitted
establishing so awful a proportion of violations and penalties ? If there
be no balancing sphere beyond, then all should pass through the ex-
perience of a ripe and rounded life. But there is the most perplexing
inequality. At one fell swoop, infant, sage, hero, reveller, martyr, are
snatched into the invisible state. There is, as a noble thinker has said,
an apparent "caprice in the dispensation of death strongly indicative
of a hidden sequel." Immortality unravels the otherwige inscrutable
mystery.
1» Dr. Chalmers, Bridgewater Treatise, chap. 10.
"Crombie, Natural Theology, Essay IV.: The Arguments for Immortality. Bretschneider, I)io
Religiose Gluiibcnsrelire, sect. 20-21.
GROUNDS OP THE BELIEF IN A FUTURE LIFE. 49
Thirdly, the function of conscience furnishes another attestation to
the continued existence of man. This vicegerent of God in the breast, t''-^<t/»'V«^
arrayed in splendors and terrors, which shakes and illumines the whole '^'j <^^~*^-i
circumference of our being with its thunders and lightnmgs, gives the -y^-e*-^"^
good man, amidst oppressions and woes, a serene confidence in a future
justifying reward, and transfixes the bad man, through all his retinue of
guards and panoplied defences, with icy pangs of fear and with a horrid
looking for judgment to come. The sublime grandeur of moral freedom,
the imperilling dignities of j^robation, the tremendous responsibilities
and hazards of man's felt power and position, are all inconsistent with
the supposition that he is merely to cross this petty stage of earth and
then wholly expire. Such momentous endowments and exposures imply
a coi-responding arena and career. After the trial comes the sentence ;
and that would be as if a palace were built, a prince born, trained,
crowned, solely that he might occupy the throne five minutes ! The
consecrating, royalizing idea of duty cannot be less than the core of
eternal life. Conscience is the sensitive corridor along which the mutual
whispers of a divine communion pass and repass. A moral law and a
free will are the root by which we grow out of God, and the stem by
which we are grafted into him.
Fourthly, all probable surmisings in favor of a future life, or any other
moral doctrine, are based on that primal postulate which, by virtue of
our rational and ethical constitution, we are authorized and bound to ac-
cept as a commencing axiom, — namely, that the scheme of creation is as
a whole the best possible one, impelled and controlled by wisdom and
benignity. Whatever, then, is an inherent part of the plan of nature
cannot be erroneous nor malignant, a mistake nor a curse. Essentially
and in the finality, every fundamental portion and element of it must be o 4-
good and perfect. So far as science and philosophy have penetrated, -^ ^^^^^^
they confirm by facts this d priori principle, telling us that there is no
pure and uncompensated evil in the universe. Now, death is a regular
ingredient in the mingled world, an ordered step in the plan of life. If
death be absolute, is it not an evil? What can the everlasting de-
privation of all good be called but an immense evil to its subject? Such
a doom would be without possible solace, standing alone in steep contra-
diction to the whole parallel moral universe. Then might man utter
the most moving and melancholy paradox ever expressed in human
speech -. —
" What good came to my mind I did deplore,
Because it perish must, and not live evermore."
Fifthly, the soul, if not outwardly arrested by some hostile agent,
seems capable of endless progress without ever exhausting either its own
capacity or the perfections of infinitude.^^ There are before it unlimited
'8 Addison, Spectator,
50 GROUNDS OF THE BELIEF IN A FUTURE LIFE.
truth, beauty, power, nobleness, to be contemplated, mastered, acquired
With indefatigable alacrity, insatiable faculty and desire, it responds to
the infinite call. The obvious inference is that its destiny is unendmg
advancement. Annihilation would be a sequel absurdly incongruous with
the facts. True, the body decays, and all manifested energy fails; but
that is the fault of the mechanism, not of the spirit. Were we to live many
thousands of years, as Martineau suggests, no one supposes new souls, but
only new organizations, would be needed. And what period can we
imagine to terminate the unimpeded spirit's abilities to learn, to enjoy,
to expand ? Kant's famous demonstration of man's eternal life on the
grounds of practical reason is similar. The related ideas of absolute
virtue and a moral being necessarily imply the infinite progress of the
latter towards the former. That progress is impossible except on con-
dition of the continued existence of the same being. Therefore the soul
is immortal.'^
Sixthly, our whole life here is a steady series of growing preparations
for a continued and ascending life hereafter. All the spiritual powers
we develop are so much athletic training, all the ideal treasures we
accumulate are so many preliminary attainments, for a future life. They
have this appearance and superscription. Man alone foreknows his own
death and expects a succeeding existence; and that foresight is given to pre-
pare him. There are wondrous impulses in us, constitutional convictions
prescient of futurity, like those prevising instincts in birds leading them
to take preparatory flights before their actual migration. Eternity is the
stuff of which our love, flying forward, builds its nest in the eaves of
the universe. If we saw wings growing out upon a young creature, we
should be forced to conclude that he was intended some time to fly. It
is so with man. By exploring thoughts, disciplinary sacrifices, supernal
prayers, holy toils of disinterestedness, he fledges his soul's pinions, lays
up treasures in heaven, and at last migrates to the attracting clime.
" Here sits he, shaping wings to fly :
His heart forebodes a mystery ;
He names the name eternity."
Seventhly, in the degree these preparations are made in obedience to
obscure instincts and the developing laws of experience, they are accom-
panied by significant premonitions, lucid signals of the future state looked
to, assuring witnesses of its reality. The more one lives for immortality,
the more immortal things he assimilates into his spiritual substance, the
more confirming tokens of a deathless inheritance his faith finds. He
becomes conscious of his own eternity.™ When hallowed imagination
weighs anchor and spreads sail to coast the dim shores of the other world,
it hears cheerful voices of welcome from the headlands and discerns
beacons burning in the port. When in earnest communion with our
19 Jacob, Beweis fUr die TJnsterblichkeit der Seele aus dem Begriffe der Pflicht.
20 Tlieodore Parker, Sermon of Immortal Life.
GROUNDS OF THE BELIEF IN A FUTURE LIFE. 51
inmost selves, solemn meditations of God, mysterious influences shed
from unseen spheres, fall on our souls, and many a "strange thought,
transcending our wonted themes, into glory peeps." A vague, constrain-
ing sense of invisible beings, by whom we are engirt, fills us. "We blindly
feel that our rank and destination are with them. Lift but one thin
veil, we think, and the occult Universe of Spirit would break to vision
with cloudy crowds of angels. Thousand "hints chance-dropped from
nature's sphere," pregnant with friendly tidings, reassure us. " Strange,"
said a gifted metaphysician once, " that the barrel-organ, man, should
terminate every tune with the strain of immortality!" Not strange, but
divinely natural. It is the tentative prelude to the thrilling music of our
eternal bliss written in the score of destiny. When at night we gaze far
out into immensity, along the shining vistas of God's abode, and are
almost crushed by the overwhelming prospects that sweep upon our
vision, do not some pre-monitions of our own unfathomed greatness also
stir within us? Yes: "the sense of Existence, the ideas of Eight and
Duty, awful intuitions of God and immortality, — these, the grand facts
and substance of the spirit, are independent and indestructible. The
bases of the Moral Law, they shall stand in every tittle, although the
stars should pass away. For their relations and root are in that which
upholds the stars, even with worlds unseen from the finite, whose majestic
and everlasting arrangements shall burst upon us — as the heavens do
through the night — when the light of this garish life gives place to the
solemn splendors of eternity."
Eighthly, the belief in a life beyond death has virtually prevailed "yx^^J^f
everywhere and always. And the argument from universal consent, as
it is termed, has ever been esteemed one of the foremost testimonies, n ,-^^^J
if not indeed the most convincing testimony, to the truth of the doc- -^^^ocw^
trine. Unless the belief can be shown to be artificial or sinful, it must '^^^'U^v^
seem conclusive. Its innocence is self-evident, and its naturalness is
evidenced by its universality. The rudest and the most polished, the
simplest and the most learned, unite in the expectation, and cling to it
through every thing. It is like the ruling presentiment implanted in
those insects that are to undergo metamorphosis. This believing instinct,
so deeply seated in our consciousness, natural, innocent, universal, whence
came it, and why was it given ? There is but one fair answer. God and
nature deceive not.
Ninthly, the conscious, practical faith of civilized nations, to-day, in
a future life, unquestionably, in a majority of individuals, rests directly
on the basis of authority, trust in a foreign announcement. There are
two forms of this authority. The authority of revelation is most promi-
nent and extensive. God has revealed the truth from heaven. It has
been exemplified by a miraculous resurrection. It is written in an
infallible book, and sealed with authenticating credentials of super-
natural purport. It is therefore to be accepted with implicit trust.
Secondly, with some, the authority of great minds, renowned for scientific
52 GROUNDS OF THE BELIEF IN A FUTURE LIFE.
knowledge and speculative acumen, goes far. Thousands of such men,
ranking among the highest names of history, have positively affirmed
the immortality of the soul as a reliable truth. For instance, Goethe says,
on occasion of the death of Wieland, "The destruction of such high
powers is something which can never, and under no circumstances, even
come into question." Such a dogmatic expression of conviction resting
on bare philosophical grounds, from a mind so equipped, so acute, and so
free, has great weight, and must influence a modest student who hesitates
in confessed incompetence." The argument is justly powerful when but
humanly considered, and when divinely derived, of course, it absolutely
forecloses all doubts.
Tenthly, there is another life, because a belief in it is necessary to
/yi^^ — order this Avorld, necessary as a comfort and an inspiration to man now.
^2^2^ -y- A good old author writes, " the very nerves and sinews of religion is
If'^'^ hope of immortality." The conviction that there is a retributive life
hereafter is the moral cement of the social fabric. Take away this truth,
and one great motive of patriots, martyrs, thinkers, saints, is gone.
Take it away, and to all low-minded men selfishness becomes the law,
earthly enjoyment the only good, suffering and death the only evil.
Life then is to be supremely coveted and never put in risk for any
stake. Self-indulgence is to be secured at any hazard, little matter by
what means. Abandon all hope of a life to come, and "from that
instant there is nothing serious in mortality." In order that the world
should be governable, ethical, happy, virtuous, magnanimous, is it pos-
sible that it should be necessary for the world to believe in an untruth?
" So, thou hast immortality in mind ?
Hast grounds that will not let thee doubt it?
The strongest ground herein I find : —
That we could never do without it 1"
Finally, the climax of these argumentations is capped by that grand
closing consideration which we may entitle the force of congruity, the
convincing results of a confluence of harmonious reasons. The hypo-
thesis of immortality accords with the cardinal facts of observation,
meets all points of the case, and satisfactorily answers every requirement.
It is the solution of the problem, — as the fact of Neptune explained the
perturbations of the adjacent planets. Nothing ever gravitates towards
nothing ; and it must be an unseen orb that so draws our yearning souls.
If it be not so, then what terrible contradictions stagger us, and what a
^^__ h chilling doom awaits us ! Oh, what mocking irony then runs through
%^^Ji ^^^the loftiest promises and hopes of the world! Just as the wise and good
^ AJSj-. y have learned to live, they disappear amidst the unfeeling waves of
\>i^ M ^~ oblivion, like snow-flakes in the ocean. " The super-earthly desires of
y man are then created in him only, like swallowed diamonds, to cut
Blowly through his material shell" and destroy him.
«i Lewis, Influence of Authority in Matters of Opinion.
THEORIES OF THE SOUL'S DESTINATION.
The denial of a future life introduces discord, grief, and despair in "h^^
every direction, and, by making each step of advanced culture the .J/) jf^
ascent to a wider survey of tantalizing glory and experienced sorrow, as
well as the preparation for a greater fall and a sadder loss, turns faithful
affection and heroic thought into " blind furies slinging flame." Unless
immortality be true, man appears a dark riddle, not made for that
of which he is made capable and desirous : every thing is begun, nothing
ended; the facts of the present scene are unintelligible; the plainest
analogies are violated ; the delicately-rising scale of existence is broken
off abrupt; our best reasonings concerning the character and designs of
God, also concerning the implications of our own being and experience,
are futile ; and the soul's proud faculties tell glorious lies as thick as
stars. Such, at least, is the usual way of thinking.
However formidable a front may be presented by the spectral array of
doubts and difficulties, seeming impediments to faith in immortality, the
faithful servant of God, equipped with philosophical culture and a
saintly life, will fearlessly advance upon them, scatter them right and
left, and win victorious access to the prize. So the mariner sometimes,
off Sicilian shores, sees a wondrous island ahead, apparently stopping his
way with its cypress and cedar groves, glittering towers, vine-wreathed
balconies, and marble stairs sloping to the water's edge. He sails straight
forward, and, severing the jjillared porticos and green gardens of Fata
Morgana, glides far on over a glassy sea smiling in the undeceptive sun.
CHAPTER IV.
THEORIES OF THE SOUL's DESTINATION.
Before examining, in their multifarious detail, the special thoughts
and fancies respecting a future life prevalent in different nations and
times, it may be well to take a sort of bird's-eye view of those general
theories of the destination of the soul under which all the individual
varieties of opinion may be classified. Vast and incongruous as is the
heterogeneous mass of notions brought forth by the history of this province
of the world's belief, the whole may be systematized, discriminated,
and reduced to a few comprehensive heads. Such an architectural
grouping or outlining of the chief schemes of thought on this subject
will yield several advantages.
Showing how the different views arose from natural speculations on
the correlated phenomena of the outward world and facts of human
experience, it affords an indispensable help towards a philosophical
analysis and explanation of the popular faith as to the destiny of man
54 THEORIES OF THE SOUL'S DESTINATION.
after death, in all the immense diversity of its contents. An orderly
arrangement and exposition of these cardinal theories also form an
ei^itome holding a bewildering multitude of particulars in its lucid
and separating grasp, changing the fruits of learned investigation from
a cmnbersome burden on the memory to a small number of connected
formularies in the reason. These theories serve as a row of mirrors
hung in a line of historic perspective, retlecting every relevant shape
and hue of meditation and faith humanity has known, from the ideal
visions of the Athenian sage to the instinctive superstitions of the Fejee
savage. When we have adequately defined these theories, — of which
there are seven, — traced their origin, comprehended their significance
and bearings, and dissected their supjwrting pretensions, then the whole
field of our theme lies in light before us ; and, however grotesque or
mysterious, simple or subtle, may be the modes of thinking and feeling
in relation to the life beyond death revealed in our subsequent researches,
we shall know at once where to refer them and how to explain them.
The precise object, therefore, of the pi-esent chapter is to set forth the
comprehensive theories devised to solve the problem. What becomes of
man when he dies ?
But a little while man flourishes here in the bosom of visible nature.
Soon he disappears from our scrutiny, missed in all the places that knew
him. Whither has he gone ? What fate has befallen him ? It is an
awful question. In comparison with its concentrated interest, all other
affairs are childish and momentary. Whenever that solemn question is
asked, earth, time, and the heart, natural transformations, stars, fancy,
and the brooding intellect, are full of vague oracles. Let us see what
intelligible answers can be constructed from their responses.
The first theory which we shall consider propounds itself in one
terrible word, annihilation. Logically this is the earliest, historically the
latest, view. The healthy consciousness, the eager fancy, the controlling
sentiment, the crude thought, — all the uncurbed instinctive conclusions
of primitive human nature, — jjoint forcibly to a continued existence for
the soul, in some way, when the body shall have perished. And so
history shows us in all the savage nations a vivid belief in a future life.
But to the philosophical observer, who has by dint of speculation freed
himself from the constraining tendencies of desire, faith, imagination,
and authority, the thought that man totally ceases with the destruction
of his visible organism must occur as the first and simplest settlement
of the question.^ The totality of manifested life has absolutely disap-
peared : why not conclude that the totality of real life has actually lost
its existence and is no more? That is the natural inference, unless by
some means the contrary can be proved. Accordingly, among all civilized
people, every age has had its skeptics, metaphysical disputants who have
mournfully or scoffingly denied the separate survival of the soul. This
1 LalanJo, I/ictionii;i;ii; Jl-s Atliet-s Aiiciens ot Modt-rues.
THEORIES OF THE SOUL'S DESTINATION. 55
is a necessity in the inevitable sequences of observation and theory;
because, when the skeptic, suppressing or escaping his biassed wishes,
the trammels of traditional opinion, and the spontaneous convi«tion3
prophetic of his own uninterrupted being, first looks over the wide scene
of human life and death, and reflectingly asks, What is the sequel of
this strange, eventful history ? obviously the conclusion suggested by the
immediate phenomena is that of entire dissolution and blank oblivion.
This result is avoided by calling in the aid of deeper philosophical con-
siderations and of inspiring moral truths. But some will not call in that
aid ; and the whole superficial appearance of the case — regarding that
alone, as they then will — is fatal to our imperial hopes. The primordial
clay claims its own from the disanimated frame; and the vanished life,
like the flame of an outburnt taper, has ceased to be. Men are like
bubbles or foam-flakes on the world's streaming surface: glittering in
a momentary ray, they break and are gone, and only the dark flood re-
mains still flowing forward. They are like tones of music, commencing
and ending with the unpurposed breath that makes them. Nature is
a vast congeries of mechanical substances pervaded by mindless forces
of vitality. Consciousness is a production which results from the fer-
mentation and elaboration of unconscious materials ; and after a time it
deceases, its conditions crumbling into their inorganic grounds again.
From the abyss of silence and dust intelligent creatures break forth, shine,
and sink back, like meteor-flashes in a cloud. The generations of sen-
tient being, like the annual growths of vegetation, by spontaneity of
dynamic development, spring from dead matter, flourish through their
destined cycle, and relapse into dead matter. The bosom of nature is,
therefore, at once the wondrous womb and the magnificent mausoleum
of man. Fate, like an iron skeleton seated at the summit of the world
on a throne of fresh-growing grass and mouldering skulls, presides over
all, and annihilation is the universal doom of individual life. Such is
the atheistic naturalist's creed. However indefensible or shocking it is,
it repeatedly appears in the annals of speculation ; and any synopsis of
the possible conclusions in which the inquiry into man's destiny may
rest that should omit this, would be grossly imperfect.
This scheme of disbelief is met by insuperable objections. It excludes
some essential elements of the case, confines itself to a wholly empirical
view ; and consequently the relentless solution it announces applies only
to a mutilated problem. To assert the cessation of the soul because its
physical manifestations through the body have ceased, is certainly to
affirm without just warrant. It would appear impossible for volition and
intelligence to originate save from a free parent mind. Numerous cogent
evidences of design seem to prove the existence of a God by whose will
all things are ordered according to a plan. Many powerful impressions
and arguments, instinctive, critical, or moral, combine to teach that ni
the wreck of matter the spirit emerges, deathless, from the closing
waves of decay. The confirmation of that truth becomes irresistible when
56 THEORIES OF THE SOUL'S DESTINATION.
we see how reason and conscience, with delighted avidity, seize upon its
adaptedness alike to the brightest features and the darkest defects of
the present life, whose imperfect symmetries and segments are harmo-
niously filled out by the adjusting complement of a future state. ^
The next representation of the fate of the soul disposes of it by re-
ahsorption into the essence from which it emanated. There is an eternal
fountain of unmade life, from which all individual, transient lives flow,
and into which they return. This conception arose in the outset from
a superficial analogy which must have obtruded itself upon primitive
notice and speculation ; for man is led to his first metaphysical inquiries
by a feeling contemplation of outward j^henomena. Now, in the mate-
rial world, when individual forms perish, each sensible component re-
lapses into its original element and becomes an undistinguishable portion
of it. Our exhaled breath goes into the general air and is united with
it : the dust of our decaying frames becomes part of the ground and
vegetation. So, it is strongly suggested, the lives of things, the souls
of men, when they disappear from us, are remerged in the native spirit
whence they came. The essential longing of every part for union with
its whole is revealed and vocal throughout all nature. Water is sullen in
stillness, murmurs in motion, and never ceases its gloom or its com-
plaining until it sleeps in the sea. Like spray on the rock, the stranding
generations strike the sepulchre and are dissipated ipto universal vapor.
As lightnings slink back into the charged bosom of the thunder-cloud,
as eager waves, spent, subside in the deep, as furious gusts die away in
the great atmosphere, so the gleaming ranks of genius, the struggling
masses of toil, the pompous hosts of war, fade and dissolve away into the
peaceful bosom of the all-engulfing Soul. This simplest, earliest philo-
sophy of mankind has had most extensive and permanent prevalence.'
For immemorial centuries it has possessed the mind of the countless
millions of India. Baur thinks the Egyptian identification of each
deceased person with Osiris and the burial of him under that name, were
meant to denote the reception of the individual human life into the
universal nature-life. The doctrine has been implicitly held wherever
pantheism has found a votary, from Anaximander, to whom finite crea-
tures were "disintegrations or decompositions from the Infinite," to
Alexander Pope, affirming that
" All are but parts of one stupendous whole,
AVhose body nature is, and God the soul."
The first reasoners, who gave such an ineradicable direction and tinge
to the thinking of after-ages, were furthermore driven to the supposition
of a final absorption, from the impossibility, in that initiatory stage of
thought, of grasping any other theory which would apparently meet the
2 Drossbach, Die Ilarmonie der Ergebuisse der Xaturforsclning luit den Forderungcn dcs Mensch-
lichen Gemilthes.
s riouut, Anima Mundi; or, The Opinions of the Ancients concerning Man's Soul after this Life.
THEORIES OF THE SOUL'S DESTINATION. 57
case so well or be more satisfactory. They, of course, had not yet arrived
at the idea that God is a joersonal Spirit whose nature is revealed in the
constitutive characteristics of the human soul, and who carries on his
works from eternity to eternity without monotonous repetition or weari-
some stagnancy, but with perpetual variety in never-ceasing motion.
Whatever commences must also terminate, they said, — forgetting that
number begins with one but has no end. They did not conceive of the
universe of being as an eternal line, making immortality desirable for its
endless novelty, but imaged it to themselves as a circle, making an ever-
lasting individual consciousness dreadful for its intolerable sameness, —
an immense round of existence, phenomena, and experience, going forth
and returning into itself, over and over, forever and ever. To escape so
repulsive a contemplation, they made death break the fencing integu-
ment of consciousness and empty all weary personalities into the abso-
lute abyss of being.
Again: the extreme difficulty of apprehending the truth of a Creator
literally infinite, and of a limitless creation, would lead to the same
result in another way. Without doubt, it seemed to the naive thinkers
of antiquity, that if hosts of new beings were continually coming into
life and increasing the number of the inhabitants of the future state, the
fountain from which they proceeded would some time be exhausted, or
the universe grow plethoric with population. There would be no more
substance below or no more room above. The easiest method of sur-
mounting this problem would be by the hypothesis that all spirits come
out of a great World-Spirit, and, having run their mortal careers, are
absorbed into it again. Many — especially the deepest Oriental dreamers —
have also been brought to solace themselves with this conclusion by a
course of reasoning based on the exposures, and assumed inevitable
sufferings, of all finite being. They argue that every existence below
the absolute God, because it is set around with limitations, is necessarily
obnoxious to all sorts of miseries. Its pleasures are only " honey-drops
scarce tasted in a sea of gall." This conviction, with its accompanying
sentiment, runs through the sacred books of the East, is the root and
heart of their theology, the dogma that makes the crudest penances
pleasant if a renewed existence may thus be avoided. The sentiment is
not alien to human longing and surmise, as witnesses the night-thought
of the English poet who, world-sated, and sadly yearning, cries through
the starry gloom to God, —
"When shall my soul her incarnation quit.
And, readopted to thy blest embrace,
Obtain her apotheosis in thee ?"
Having stated and traced the doctrine of absorption, it remains to in-
vestigate the justice of its grounds. The doctrine starts from a premise
partly true and ends in a conclusion partly false. We emanate from
the creative power of God, and are sustained by the in-flowing presence
58 THEORIES OF THE SOUL'S DESTINATION.
of his life, but are not discerptions from his own being, any more than
beams of light are distinct substances shot out and shorn off from the
sun to be afterwards drawn back and assimilated into the parent orb. We
are destined to a harmonious life in his unifying love, but not to be fused
and lost as insentient parts of his total consciousness. We are products
of God's will, not component atoms of his soul. Souls are to be in God
as stai-s are in the firmament, not as lumps of salt are in a solvent. This
view is confirmed by various arguments.
In the first place, it is supported by the philosophical distinction be-
tween emanation and creation. The conception of creation gives us a
personal God who wills to certain ends ; that of emanation reduces the
Supreme Being to a ghastly array of laws, revolving abysses, galvanic
forces, nebular star-dust, dead ideas, and vital fluids. According to the
latter supposition, finite existences flow from the Infinite as conse-
quences from a principle, or streams from a fountain ; according to the
former, they proceed as effects from a cause, or thoughts from a mind.
That is pantheistic, fatal, and involves absorption by a logical necessity ;
this is creative, free, and does not presupjiose any circling return.
Material things are thoughts which God transiently contemplates and
dismisses ; spiritual creatures are thoughts which he permanently ex-
presses in concrete immortality. The soul is a thought; the body is the
word in which it is clothed.
Secondly, the analogy which first leads to belief in absorption is falsely
interpreted. Taken on its own ground, rightly appreciated, it legitimates
a different conclusion. A grain of sand thrown into the bosom of
Sahara does not lose its individual existence. Distinct drops are not
annihilated as to their simple atoms of water, though sunk in the midst
of the sea. The final particles or monads of air or granite are not dis-
solvingly blended into contiimity of unindividualized atmosphere or
rock when united with their elemental masses, but are thrust unap-
proachably apart by molecular repulsion. Now, a mind, being, as we
conceive, no composite, but an ultimate unity, cannot be crushed or
melted from its integral pereistence of personality. Though plunged
into the centre of a surrounding wilderness or ocean of minds, it must
still retain itself unlost in the multitude. Therefore, if we admit the
existence of an inclusive mundane Soul, it by no means follows that
lesser sotils received into it are deprived of their individuality. It is
"one not otherwise than as the sea is one, by a similarity and contiguity
of parts, being composed of an innumerable host of distinct spirits, as
that is of aqueous particles ; and as the rivers continually discharge into
the sea, so the vehicular people, upon the disruption of their vehicles,
discharge and incorporate into that ocean of spirits making the mundane
Soul."*
* Tucker, Light of Nature, Part 11. chap. xxii.
THEORIES OF THE SOUL'S DESTINATION. 59
r
Thirdly, every consideration furnished by the doctrine of final causes
as api^lied to existing creatures makes us ask, What use is there in call-
ing forth souls merely that they may be taken back again ? To justify
their creation, the fulfilment of some educative aim, and then the lasting
fruition of it, appear necessary. Why else should a soul be drawn from
out the unformed vastness, and have its being struck into bounds, and
be forced to pass through such appalling ordeals of good and evil, pleasure
and agony ? An individual of any kind is as important as its race ; for it
contains in possibility all that its tyi^e does. And the purposes of things,
so far as we can discern them, — the nature of our spiritual constitution,
the meaning of our circumstances and probation, the resulting tendencies
of our experience, — all seem to prophesy, not the destruction, but the
perfection and jDerpetuation, of individual being.
Fourthly, the same inference is yielded by applying a similar considera-
tion to the Creator. Allowing him consciousness and intentions, as we
must, what object could he have either in exerting his creative j^ower or
in sending out portions of himself in new individuals, save the pro-
duction of so many immortal personalities of will, knowledge, and love,
to advance towards the perfection of holiness, wisdom, and blessedness,
— filling his mansions with his children ? By thus multijjlying his own
image he adds to the number of happy creatures who are to be bound
together in bands of glory, mutually receiving and returning his affec-
tion, and swells the tide of conscious bliss which fills and rolls forever
through his eternal universe.
Nor, finally, is it necessary to expect personal oblivion in God in order
to escape from evil and win exuberant happiness. Those ends are as
well secured by the fruition of God's love in us as by the drowning of
our consciousness in his plenitude of delight. Precisely herein consists
the fundamental distinction of the Christian from the Brahmanic doc-
trine of human destiny. The Christian hopes to dwell in blissful union
with God's will, not to be annihilatingly sunk in his essence. To borrow
an illustration from Scotus Erigena,^ as the air when thoroughly illumined
by sunshine still keeps its aerial nature and does not become sunshine,
or as iron all red in the flame still keeps its metallic substance and
does not turn to fire itself, so a soul fully possessed and moved by God
does not in consequence lose its own sentient and intelligent being. It
is still a bounded entity, though recipient of boundless divinity. Thus
evil ceases, each personality is preserved and intensely glorified, and, at
the same time, God is all in all. The totality of perfected, enraptured,
immortalized humanity in heaven may be described in this manner,
adopting the masterly expression of Coleridge:—
" And as one body seems the aggregate
Of atoms numberless, each organized.
* Philosophy and Doctrines of Erigena, Universali^t Quarterly Review, vol. vii. p. 100.
60 THEORIES OF THE SOUL'S DESTINATION.
So, by a strange and dim similitude,
Infinite myriads of self-conscious minds
In one containing Spirit live, who fills
With absolute ubiquity of thought
All his involved monads, that yet seem
Each to pursue its own self-centring end."
A third mode of answering the question of human destiny is by the
conceiition of a general resurrection. Souls, as fast as they leave the body,
are gathered in some intermediate state, a starless grave-world, a ghostly
limbo. When the present cycle of things is completed, when the clock
of time runs down and its lifeless weight falls in the socket, and " Death's
empty helmet yawns grimly over the funeral hatchment of the world,"
the gates of this long-barred receptacle of the deceased will be struck
open, and its pale prisoners, in accumulated hosts, issue forth, and enter
on the immortal inheritance reserved for them. In the sable land of Hades
all departed generations are bivouacking in one vast army. On the resur-
rection-morning, striking their shadowy tents, they will scale the walls
of the abyss, and, reinvested with their bodies, either plant their banners
on the summits of the earth in permanent encampment, or storm the
battlements of the sky and colonize heaven with flesh and blood. All
advocates of the doctrine of psychopannychism, or the sleep of souls
from death till the last day, in addition to the general body of orthodox
Christians, have been supporters of this conclusion.®
Three explanations are possible of the origination of this belief. First,
a man musing over the affecting jjanorama of the seasons as it rolls
through the year, — budding life alternating with deadly desolation,
spring still bringing back the freshness of leaves, flowers, and carolling
birds, as if raising them from an annual interment in winter's cold
grave, — and then thinking of the destiny of his own race, — how many
generations have ripened and decayed, how many human crops have
been harvested from the cradle and planted in the tomb, might naturally
— especially if he had any thing of the poet's associating and creative
mind — say to himself. Are we altogether perishable dust, or are we seed
sown for higher fields, — seed lying dormant now, but at last to sprout
into swift immortality when God shall make a new sunshine and dew
omnipotently penetrate the dry mould where we tarry ? No matter
how partial the analogy, how forced the process, how false the result,
such imagery would sooner or later occur ; and, having occurred, it is no
more strange that it should get literal acceptance than it is that many
other popular figments should have secured the firm establishment they
have.
Secondly, a mourner just bereaved of one in whom his whole love
was garnered, distracted with grief, his faculties unbalanced, his soul a
chaos, is of sorrow and fantasy all compact; and he solaces himself with
* Baumgarten, Beantwortung des Sendschrcibcns Ileyns vom Schlafe der abgeschiedcnen Peelen.
Chalmers, Astronomical Discourses, iv.
THEORIES OF THE SOUL'S DESTINATION. 61
the ideal embodiment of his dreams, half seeing what he thinks, half
believing what he wishes. Ilis desires pass through unconscious volition
into supposed facts. Before the miraculous power of his grief-wielded
imagination the world is fluent, and fate runs in the moulds he conceives.
The adored form on which corruj^tion now banquets, he sees again, ani-
mated, beaming, clasped in his arms. He cries. It cannot be that those
lioly days are forever ended, that I shall never more realize the blissful
dream in which we trod the sunny world together! Oh, it must be that
some time God will give me back again that beloved one ! the sej^ulchre
closed so fast shall be unsealed, the dead be restored, and all be as it was
before ! The conception thus once born out of the delirium of busy
thought, anguished love, and regnant imagination, may in various ways
win a fixed footing in faith.
Thirdly, the notion which we are now contemplating is one link in a
chain of thought which, in the course of time and tlie range of specula-
tion, the theorizing mind could not fail to. forge. The concatenation
of reflections is this. Death, is the separation of soul and body. That
separation is repulsive, an. evil. Therefore it was not intended by the
Infinite Goodness, but was introduced by a foe, and is a foreign, marring
element. Finally God will vanquish his antagonist, and banish from the
creation all his thwarting interferences with the primitive perfection
of harmony and hapi^iness. Accordingly, the souls which Satan has
caused to be separated from their bodies are reserved apart until the
fulness of time, when there shall be a universal resurrection and restora-
tion. So far as reason is competent to pronounce on this view considered
as a sequel to the disembodying doom of man, it is an arbitrary piece of
fancy. Philosophy ignores it. Science gives no hint of it. It sprang
from unwarranted metaphors, perverted, exaggerated, based on analogies
not parallel. So far as it assumes to rest on revelation it will be examined
in another place.
Fourthly, after the notion of a great, epochal resurrection, as a reply to
the inquiry. What is to become of the soul ? a dogma is next encountered
which we shall style that of a local and irrevocable conveyance. The dis-
embodied spirit is conveyed to some fixed region,' a penal or a blissful
abode, where it is to tarry unalterably. This idea of the banishment or
admission of souls, according to their deserts, or according to an elective
grace, into an anchored location called hell or heaven, a retributive or
rewarding residence for eternity, we shall pass by, with. few words, because
it recurs for fuller examination in other chapters. In the first place, the
whole picture is a gross simile drawn, from; occurrences of this outward
world and unjustifiably applied to the fortunes of the mind in the invi-
sible sphere of the future. The figment of a judicial transportation of
the soul from one place or planet to another, as if by a Charon's boat, is
a clattering and- repulsive conceit,. inadmissible by one who apprehends
' Lange, Daa Laud der Herrlicbkeit.
5
THEORIES OF THE SOUL'S DESTINATION.
the noiseless continuity of God's self-executing laws. It is a jarring
mechanical clash thrust amidst the smooth evolution of spiritual des-
tinies. It compares with the facts as the supposition that the planets
are swung around the sun bj"- material chains compares with the law
of gravitation. Moral compensation is no better secured by imprison-
ment or freedom in separate localities than it is, in a common envi-
ronment, by the fatal working of their interior forces of character, nnd
their relations with all things else. Moreover, these antagonist kingdoms,
Tartarean and Elysian, defined as the everlasting habitations of dej^arted
souls, have been successively driven, as dissipated visions, from their
assumed latitudes and longitudes, one after another, by progressive dis-
covery, until now the intelligent mind knows of no assignable spot for
them. Since we are not acquainted with any fixed locations to which
the soul is to be carried, to abide there forever in appointed joy or woe,
and since there is no scientific necessity nor moral use for the supposi-
tion of such places and of the transferrence of the departed to them, we
cannot hesitate to reject the associated belief as a deluding mistake.
The truth, as we conceive it, is not that different souls are borne by con-
stabulary apparitions to two immured dwellings, manacled and hurried
into Tophet or saluted and ushered into Paradise, but that all souls
spontaneously pass into one immense empii'e, drawn therein by their
appropriate attractions, to assimilate a strictly discriminative experience.
But, as to this, let each thinker form his own conclusion.
The fifth view of the destination of the soul may be called the theory
of recurrence.^ When man dies, his surviving spirit is immediately born
again in a new body. Thus the souls, assigned in a limited number to
each world, continually return, each one still forgetful of his previous
lives. This seems to be the specific creed of the Druses, who affirm that
all souls were created at once, and that the number is unchanged, while
they are born over and over. A Druse boy, dreadfully alarmed by the
discharge of a gun, on being asked by a Christian the cause of his fear,
replied, " I was born murdered ;" that is, the soul of a man who had
been shot passed into his body at the moment of his birth.' The young
mountaineer would seem, from the sudden violence with which he was
snatched out of his old house, to have dragged a trail of connecting con-
sciousness over into his new one. As a general rule, in distinction from
such an exception, memory is like one of those passes which the con-
ductors of railroad-trains give their passengers, " good for this trip only."
The notion of an endless succession of lives on the familiar stage of this
dear old world, commencing each with clean-wiped tablets, possesses for
some minds a fathomless allurement; but others wish for no return-
pass on their ticket to futurity, preferring an adventurous abandon-
ment " to fresh fields and pastures new," in unknown immensity, to a
8 Pohmidiiis, Piss, fie Multiplici Aninianim Reditu in Corpora.
« CInirtliill. Mount Lebanon, vol. ii. ill. 12.
THEORIES OF THE SOUL'S DESTINATION. 63
renewed excursion through landscapes already traversed and experiences
drained before.
Fourier's doctrine of immortality belongs here. According to his
idea, the Great Soul of this globe is a composite being, comprising about
ten billions of individual souls. Their connection with this planet will be
for nearly eighty thousand years. Then the whole sum of them will
swarm to some higher jilanet, — Fourier himself, jjerhaps, being the old
gray gander that will head the flock, pilot-king of their flight. Each
man is to enjoy about four hundred births on earth, poetic justice leading
him successively through all the grades and phases of fortune, from
cripplehood and beggary to paragonshij) and the throne. The invisible
residence of spirits and the visible are both on this globe, the former in
the Great Soul, the latter in bodies. In the other life the soul becomes
a sharer in the woes of the Great Soul, which is as unhappy as seven-
eighths of the incarnated souls ; for its fate is a compound of the fates
of the human souls taken collectively. Coming into this outward scene
at birth, we lose anew all memory of past existence, but wake up again
in the Great Soul with a perfect recollection of all our previous lives both
in the invisible and in the visible world. These alternating passages
between the two states will continue until the final swooping of total
humanity from this exhausted planet in search of a better abode.'"
The idea of the recurrence of souls is the simplest means of meeting
a difficulty stated thus by the ingenious Abraham Tucker in his "Light
of Nature Pursued." "The numbers of souls daily pouring in from hence
upon the next world seem to require a proportionable drain from it
somewhere or other ; for else the country might be overstocked." The
objection urged against such a belief from the fact that we do not re-
member having lived before is rebutted by the assertion that
" Some draught of Lethe doth await.
As old mythologies relate,
The slipping through from state to state."
The theory associated with this Lethean draught is confirmed by its
responsive correspondence with many unutterable experiences, vividly
felt or darkly recognised, in our deepest bosom. It seems as if occa-
sionally the poppied drug or other oblivious antidote administered by
nature had been so much diluted that reason, only half baffled, struggles
to decipher the dim runes and vestiges of a foregone state ; —
" A nd ever something is or seems
That touches lis with mystic gleams,
Like glimpses of forgotten dreams."
In those excursive reveries, fed by hope and winged with dream, which
scour the glens and scale the peaks of the land of thought, this nook of
hypothesis must some time be discovered. And, brought to light, it has
1' Fourier, Passions of the Human Soul, (Morell's translation,) Introduction, vol. i. pp. 14-18; also
pp. 233-23&
64 THEORIES OF THE SOUL'S DESTINATION.
much to interest and to please ; but it is too destitute of tangible proof
to be successfully maintained against assault.^^
There is another faith as to the fate of souls, best stated, perhaps, in the
phrase perpetual migration. The soul, by successive deaths and births, tra-
verses the universe, an everlasting traveller through the rounds of being
and the worlds of sjaace, a transient sojourner briefly inhabiting each.^^
All reality is finding its way up towards the attracting, retreating Godhead.
Minerals tend to vegetables, these to animals, these to men. Blind but
yearning matter aspires to spirit, intelligent spirits to divinity. In every
grain of dust sleep an army of future generations. As every thing below
man gropes upward towards his conscious estate, " the trees being imi^er-
fect men, that seem to bemoan their imprisonment, rooted in the ground,"
so man himself shall climb the illimitable ascent of creation, every step
a star. The animal organism is a higher kind of vegetable, whose develop-
ment begins -with those substances with the production of which the lif«
of an ordinary vegetable ends.^^ The fact, too, that embryonic man passes
through ascending stages undistinguishable from those of lower crea-
tures, is full of meaning. Does it not betoken a preserved epitome of
the long history of slowly-rising existence? What unplummeted abysses
of time and distance intervene from the primary rock to the Victoria
Regia ! and again from the first crawling spine to the fetterless
mind of a Schelling I But, snail-pace by snail-pace, those immeasurable
separations have been bridged over; and so everj'' thing that now lies at
the dark basis of dust shall finally reach the transplendent apex of
intellect. The objection of theological prejudice to this developing
succession of ascents — that it is degrading — is an unhealthy mistake.
Whether we have risen or fallen to our present rank, the actual rank
itself is not altered. And in one respect it is better for man to be an ad-
vanced oyster than a degraded god ; for in the former case the path is
upwards, in the latter it is downwards. " We wake," observes a profound
thinker, "and find ourselves on a stair: there are other stairs below us,
which we seem to have ascended ; there are stairs above us, many a one,
which go upward and out of sight." Such was plainly the trust of the
author of the following exhortation : —
" Be worthy of death ; and so learn to live
That every incarnation of thy soul
In other realms, and worlds, and firmaments
Shall be more pure and high."
Bulwer likewise has said, "Eternity may be but an endless series of
those emigrations which men call deaths, abandonments of home after
home, ever to fairer scenes and loftier heights. Age after age, the spirit —
that glorious nomad — may shift its tent, fated not to rest in the dull
n Bertram, Priifung der Meinung von der PrSexistenz der menschlichen Seele.
K NUmberger, Still-Leben. odcr Ubcr die Unsterblichkeit der Seele.
1* Licbig, Animal Chemistry, cli. ix.
THEORIES OF THE SOUL'S DESTINATION. 65
Elysium of the heathen, but carrying with it evermore its twin elements,
activity and desire."
But there is something unsatisfactory, even sad and dreary, in this
prospect of incessant migration. Must not the pilgrim pine and tire for
a goal of rest? Exhausted with wanderings, sated with experiments,
will he not pray for the exempted lot of a contented fruition in repose ?
One must weary at last of being even so sublime a vagabond as he whose
nightly hostelries are stars. And, besides, how will sundered friends and
lovers, between whom, on the road, races and worlds interpose, ever over-
take each other, and be conjoined to journey hand in hand again or build
a bower together by the way ? A poet of finest mould, in happiest mood,
once saw a leaf drop from a tree which overhung a mirroring stream.
The reflection of the leaf in the watery sky-hollow far below seemed to
rise from beneath as swiftly as the object fell from above ; and the two,
encountering at the surface, became one. Then he sang, — touching with
his strain the very marrow of deepest human desire, —
" How speeds, from in the river's thought.
The spirit of the leaf that falls,
Its heaven in that calm bosom wrought,
As mine among yon crimson walls 1
From the dry bough it spins, to greet
Its shadow on the placid river :
So might I my companions meet,
Nor roam the countless worlds forever !"
Moreover, some elements of this theory are too grotesque, are the too
rash inferences from a too crude induction, to win sober credit to any
extent. It is easy to devise and carry out in consistent descriptive details
the hypothesis that the soul has risen, through ten thousand transitions,
from the condition of red earth or a tadpole to its present rank, and
that,—
" As it once crawl'J upon the sod,
It yet shall grow to be a god ;"
but what scientific evidence is there to confirm and establish the sup-
position as a truth ? Why, if it be so, — to borrow the humorous satire of
good old Henry More, —
" Then it will follow that cold-stopping curd
And harden'd moldy cheese, when they have rid
Due circuits through the heart, at last Shall speed
Of life and sense, look thorough our thin eyes
And view the close wherein the cow did feed
Whence they were milk'd : grosse pie-crust will grow wise,
And pickled cucumbers sans doubt philosophize!"
The form of this general outline stalks totteringly on stilts of fancy, and
sprawls headlong with a logical crash at the first critical probe.
The final theory of the destination of souls, now left to be set forth,
may be designated by the word transition}^ It affirms that at death they
W Taylor, Physical Theory of Another Life, ch. xii.
60 THEORIES OF THE SOUL'S DESTINATION.
pass from the separate material worlds, which are their initiating nur-
series, into the common spiritual world, which is everywhere present.
Thus the visible peoples the invisible, each person in his turn consciously
rising from this world's rudimentary darkness to that world's universal
light. Dwelling here, free souls, housed in frames of dissoluble clay, —
" We hold a middle rank 'twixt heaven and earth,
On the last verge of mortal being stand.
Close to the realm where angels have their birth,
Just on the boundaries of the spirit-land."
Why has God " broken up the solid material of the universe into innume-
rable little globes, and swung each of them in the centre of an impassable
solitude of space," unless it be to train up in the various spheres separate
households for final union as a single diversified family in the boundless
spiritual world ?^* The surmise is not unreasonable, but recommends
itself strongly, that, —
" If yonder stars be fill'd with forms of breathing clay like ours.
Perchance Vie space which spreads between is for a spirit's powers."
The soul encased in flesh is thereby confined to one home, its natal
nest; but, liberated at death, it wanders at will, unobstructed, through
every Avorld and cerulean deep; and wheresoever it is, there, in pro-
portion to its own capacity and fitness, is heaven and is God.^^ All
those world-spots so thickly scattered through tlie Yggdrasill of universal
space are but the brief sheltering-places where embryo intelligences
clip their shells, and whence, as soon as fledged through the discipline
of earthly teaching and essays, the broodlet souls take wing into the
mighty airs of immensity, and thus enter on their eternal emanciijation.
This conjecture is, of all which have been offered yet, perhaps the
completest, least perplexed, best recommended by its harmony witli
our knowledge and our hope. And so one might wish to rest in it with
humble trust.
The final destiny of an immortal soul, after its transition into the other
world, must be either unending progress towards infinite perfection, or
the reaching of its perihelion at last and then revolving in uninterrupted
fruition. In the former case, pursuing an infinite aim, with each degree
of its attainment the flying goal still recedes. In the latter case, it will
in due season touch its bound and there be satisfied, —
" 'When weak Time shall be pour'd out
Into Eternity, and circular joys
Dance in an endless round."
This result seems the more probable of the two; for the assertion of
countless decillions of personalities all progressing beyond every conceiv-
able limit, on, still on, forever, is incredible. If endless linear progress
were the destiny of each being, the whole universe would at last become
15 Taylor, Saturday Evening, pp. 95-111.
w Taylor, Physical Theory of Another Life, ch. xvii.
THEORIES OF THE SOUL'S DESTINATION. G7
a line ! And though it is true that the idea of an ever-novel chase attracts
and refreshes the imagination, while the idea of a monotonous revolution
repels and wearies it, this is simijly because we judge after our poor
earthly experience and its flagging analogies. It will not be so if that
revolution is the vivid realization of all our being's possibilities.
Annihilation, absorption, resurrection, conveyance, recurrence, migra-
tion, transition, — these seven answers to the question of our fate, and of
its relation to the course of natui-e, are thinkable in words. We may
choose from among them, but can construct no real eighth. First, there
is a constant succession of growth and decay. Second, there is a per-
petual flow and ebb of personal emanation and impersonal resumption.
Third, there is a continual return of the same persistent entities.
Fourth, all matter may be sublimated to spirit, and souls alone remain
to occupy boundless space. Fifth, the power of death may cease, all
the astronomic orbs be populated and enjoyed, each by one generation
of everlasting inhabitants, — the present order continuing in each earth
until enough have lived to fill it, then all of them, physically restored,
dwelling on it, with no more births or deaths. Sixth, if matter be not
transmutable to soul, when that peculiar reality from which souls are
developed is exhausted, and the last generation of incarnated beings,
have risen from the flesh, the material creation may, in addition to the
inter-stellar region, be eternally appropriated by the spirit- races to their
own free range and use, through adaptations of faculty unknown to us
now ; else it may vanish as a phantasmal spectacle. Or, finally, souls
may be absolutely created out of nothing by the omnipotence of God,
and the universe may be infinite : then the process may proceed forever.
But men's beliefs are formed rather by the modes of thought they have
learned to adopt than by any proofs they have tested; not by argumen-
tation about a subject, but by the way of looking at it. The moralist re-
gards all creation as the work of a personal God, a theatre of moral ends,
— a just Providence watching over the parts, and the conscious immortal-
ity of the actors an inevitable accompaniment. The physicist contem-
plates the universe as constituted of atoms of attraction and repulsion,
which subsist in perfect mobility through space, but are concreted in the
molecular masses of the planets. The suns are vast engines for the dis-
tribution of heat or motion, the equivalent of all kinds of force. This, in.
its diffusion, causes innumerable circulations and combinations of the ori-
ginal atoms. Organic growth, life, is the fruition of a force derived from
the sun. Decay, death, is the rendering up of that force in its equiva-
lents. Thus, the universe is a composite unity of force, a solidarity of ul-
timate unities which are indestructible, though in constant circulation of
new groupings and journeys. To the religious faith of the moralist, man
is an eternal person, reaping what he has sowed. To the speculative
intellect of the physicist, man is an atomic force, to be liberated into the
ethereal medium until again harnessed in some organism. In both cases
he is immortal : but in that, as a free citizen of the ideal world ; in this,
as a flying particle of the dynamic immensity.
PART SECOND.
ETHNIC THOUGHTS CONCERNING A FUTURE LIFE.
CHAPTER I.
BARBARIAN NOTIONS OF A FUTURE LIFE.
Proceeding now to give an account of the fancies and opinions in re-
gard to a future life which have been prevalent, in different ages, in
various nations of the earth, it will be best to begin by presenting, in a
rapid series, some sketches of the conceits of those uncivilized tribes who
did not^ — so far as our knowledge reaches — possess a doctrine sufficiently
distinctive and full, or important enough in its historical relations, to
warrant a detailed treatment in sej^arate chapters.
We will glance first at the negroes. According to all accounts, while
there are, among the numerous tribes, diversities and degrees of supersti-
tion, there is yet, throughout the native pagan population of Africa, a
marked general agreement of belief in the survival of the soul, in
spectres, divination, and witchcraft ; and there is a general similarity of
fimeral usages. Early travellers tell us that the Bushmen conceived the
soul to be immortal, and as impalpable as a shadow, and that they were
much afraid of the return of deceased sjiirits to haunt them. They were
accustomed to pray to their departed countrymen not to molest them,
but to stay away in quiet. They also employed exorcisers to lay these ill-
omened ghosts. Meiners relates of some inhabitants of the Guinea coast
that their fear of ghosts and their childish credulity reached such a pitch
that they threw their dead into the ocean, in the expectation of thus
drowning soul and body together.
Superstitions as gross and lawless still have full sway. Wilson, whose
travels and residence there for twenty years have enabled him to furnish
the most reliable information, says, in his recent work,i "A native
African would as soon doubt his present as his future state of being."
Every dream, every stray suggestion of the mind, is interpreted, with un-
1 Western Africa, ch. xU.
BARBARIAN NOTIONS OF A FUTURE LIFE. 69
questioning credence, as a visit from the dead, a whisper from a departed
soul. If a man wakes up with pains in his bones or muscles, it is because
his spirit has wandered abroad in the night and been flogged by some
other spirit. On certain occasions the whole community start up at
midnight, with clubs, torches, and hideous yells, to drive the evil
spirits out of the village. They seem to believe that the souls of dead
men take rank with good or bad spirits, as they have themselves been
good or bad in this life. They bury with the deceased clothing, orna-
ments, utensils, and statedly convey food to the grave for the use of the
revisiting spirit. With the body of king Weir of the Cavalla towns, who
was buried in December of 1854, in presence of several missionaries, was
interred a quantity of rice, palm-oil, beef, and rum : it was supposed the
ghost of the sable monarch would come back and consume these
articles. The African tribes, where their notions have not been modified by
Christian or by Mohammedan teachings, appear to have no definite idea
of a heaven or of a hell ; but future reward or punishment is considered
under the general conception of an association, in the disembodied state,
with the benignant or with the demoniacal powers.
The New Zealanders imagine that the souls of the dead go to a place
beneath the earth, called Reinga. The path to this region is a precipice
qlose to the sea-shore at the North Cape. It is said that the natives who
live in the neighborhood can at night hear sounds caused by the passing
of spirits thither through the air. After a great battle they are thus
warned of the event long before the news can arrive by natural means.^
It is a common superstition with them that the left eye of every chief,
after his death, becomes a star. The Pleiades are seven New Zealand
chiefs, brothers, who were slain together in battle and are now fixed in
the sky, one eye of each, in the shape of a star, being the only part of
them that is visible. It has been observed that the mythological doc-
trine of the glittering host of heaven being an assemblage of the departed
heroes of earth never received a more ingenious version.^ Certainly it is
a magnificent piece of insular egotism. It is noticeable here that, in the
Norse mythology, Thor, having slain Thiasse, the giant genius of winter,
throws his eyes up to heaven, and they become stars. Shungie, a cele-
brated New Zealand king, said he had on one occasion eaten the left eye
of a great chief whom he had killed in battle, for the purpose of thus
increasing the glory of his own eye when it should be transferred to the
firmament. Sometimes, apparently, it was thought that there was a
separate immortality for each of the eyes of the dead, — the left ascending
to heaven as a star, the right, in the form of a spirit, taking flight for
Reinga.
The custom, common in Africa and in New Zealand, of slaying the
slaves or the wives of an important person at his death and burying
* Shortland, Traditions of the New Zealanders, cli. vii.
s Library of Ent. Knowl. : The New Zealahders, pp. 22
70 BARBARIAN NOTIONS OF A FUTURE LIFE.
them with him, prevails also among the inhabitants of the Feejee Islands.
A chief's wives are sometimes strangled on these occasions, sometimes
buried alive. One cried to her brother, "I wish to die, that I may accom-
pany my husband to the land where he has gone. Love me, and make
haste to strangle me, that I may overtake him."* Departing souls go to
the tribunal of Ndengei, who either receives them into bliss, or sends
them back, as ghosts, to haunt the scenes of their former existence, or
distributes them as food to devils, or imprisons them for a period and
then dooms them to annihilation. The Feejees are also very much afraid
of Samiulo, ruler of a subterranean world, who sits at the brink of a
huge fiery cavern, into which he hurls the souls he dislikes. In the road
to Ndengei stands an enormous giant, armed with an axe, who tries to
maim and murder the passing souls. A powerful chief, whose gun was
interred with him, loaded it, and, when he came near the giant, shot at
him, and ran by while the monster was dodging the bullet.
The people of the Sandwich Islands held a confused medley of notions
as to another life. In different persons among them were found, in re-
gard to this subject, superstitious terror, blank indifference, positive un-
belief. The current fancy was that the souls of the chiefs were led, by a
god whose name denotes the "eyeball of the sun," to a life in the
heavens, while plebeian souls went down to Akea, a lugubrious under-
ground abode. Some thought spirits were destroyed in this realm of
darkness ; others, that they were eaten by a stronger race of spirits there;
others still, that they survived there, subsisting upon lizards and butter-
flies.* What a piteous life they must have led here whose imaginations
could only soar to a future so unattractive as this !
The Kamtschadales send all the dead alike to a subterranean ely-
sium, where they shall find again their wives, clothes, tools, huts, and
where they shall fish and hunt. All is there as here, except that there
are no fire-spouting mountains, no bogs, streams, inundations, and im-
passable snows ; and neither hunting nor fishing is ever pursued in vain
there. This lower paradise is but a beautified Kamtschatka, freed from
discommoding hardships and cleansed of tormenting Cossacks and
Russians. They have no hell for the rectification of the present wrong
relations of virtue and misery, vice and happiness. The only distinction
they appear to make is that all who in Kamtschatka are poor, and have
few small and weak dogs, shall there be rich and be furnished with strong
and fat dogs. The power of imagination is very remarkable in this raw
people, bringing the future life so near, and awakening such an impatient
longing for it and for their former companions that they often, the
sooner to secure a habitation there, anticipate the natural time of their
death by suicide.®
* Wilkes, Narrative of the U. S. Exploring Expedition, yo\. iii. cli.
6 .Tarvea, Hist, of the Sandwich Islands, p. 42.
•Chrjstopb Meiners, Vermischto Schriften, thl. i. sects. 169-173.
BARBARIAN NOTIONS OF A FUTURE LIFE. 71
The Esquimaux betray the influence of their clime and habits, in the
formation of their ideas of the life to come, as plainly as the Kamtscha-
dales do. The employments and enjoyments of their future state are
rude and earthy. They say the soul descends through successive places
of habitation, the first of n-hich is full of pains and horrors. The good,
— that is, the courageous and skilful, those who have endured severe
hardships and mastered many seals, — passing through this first residence,
find that the other mansions regularly improve. They finally reach an
abode of perfect satisfaction, far beneath the storms of the sea, where
the sun is never obscured by night, and where reindeer wander in great
droves beside waters that never congeal, and wherein the whale, the
walrus, and the best sea-fowls always abound.'' Hell is deep, but heaven
deeper still. Hell, they think, is among the roots, rocks, monsters, and
cold of the frozen or vexed and suffering waters ; but
'^Beneath tempestuous seas and fields of ice
Their creed has placed a lowlier paradise."
The Greenlanders, too, located their elysium beneath the abysses of
the ocean, where the good Spirit Torngarsuk held his reign in a happy
and eternal summer. The wizards, who pretended to visit this region at
will, described the disembodied souls as pallid, and, if one sought to
seize them, unsubstantial.^ Some of these people, however, fixed the
site of pai-adise in the sky, and regarded the aurora borealis as the play-
ing of happy souls. So Coleridge pictures the Laplander
" Marking the streamy banners of the North,
And thinking he those spirits soon should join
Who there, in floating robes of rosy light,
Dance sportively."
But others believed this state of restlessness in the clouds was the fate
only of the worthless, who were there pinched with hunger and plied
with torments. All agreed in looking for another state of existence,
where, under diverse circumstances, happiness and misery should be
awarded, in some degree at least, according to desert.^
The Peruvians taught that the reprobate were sentenced to a hell
situated in the centre of the earth, where they must endure centuries of
toil and anguish. Their paradise was away in the blue dome of heaven.
There the spirits of the worthy would lead a life of tranquil luxury. At
tiie death of a Peruvian noble his wives and servants frequently were slain,
to go with him and wait on him in that happy region.^" Many authors,
including Prescott, yielding too easy credence to the very questionable
assertions of the S2->anish chroniclers, have attributed to the Peruvians a
belief in the resurrection of the body. Various travellers and writers
have also predicated this belief of savage nations in Central Africa, of
T Prichard, Physical Hist, of Mankind, vol. i. ch. 2. 8 Egede, Greenland, ch. 18.
•Dr. Karl Andree, Grunland. w Prescott, Conquest of Peru, vol. i. ch. 3.
72 BARBARIAN NOTIONS OF A FUTURE LIFE.
certain South Sea islanders, and of several native tribes in North America.
In all these cases the supposition is probably erroneous, as we think for
the following reasons. In the iirst place, the idea of a resurrection of
the body is either a late conception of the associative imagination, or
else a doctrine connected with a speculative theory of recurring epochs
in the destiny of the world ; and it is in both instances too subtle and
elaborate for an uncultivated people. Secondly, in none of the cases re-
ferred to has any reliable evidence been given of the actual existence of
the belief in question. It has merely been inferred, by persons to whose
minds the doctrine was previously familiar, from phenomena by no
means necessarily implying it. For example, a recent author ascribes to
the Feejees the belief that there will be a resurrection of the body just
as it was at the time of death. The only datum on which he founds this
astounding assertion is that they often seem to prefer to die in the full
vigor of manhood rather than in decrepit old age !" Thirdly, we know
that the observation and statements of the Spanish monks and historians,
in regard to the religion of the pagans of South America, were of the
most imperfect and reckless character. They perpetrated gross frauds,
such as planting in the face of high precipices white stones in the shape
of the cross, and then pointing to them in proof of their assertion that,
before the Christians came, the Devil had here parodied the rites and
doctrines of the gospel.^^ They said the Mexican goddess, wife of the
sun, was Eve, or the Virgin Mary, and QuetzalcoatI was St. Thomas P^
Such afRrmers are to be cautiously followed. Finally, it is a quite signifi-
cant fact that while some point to the pains which the Peruvians took in
embalming their dead as a proof that they looked for a resurrection of
the body, Acosta expressly says that they did not believe in the rei^urrec-
tion, and that this unbelief was the cause of their embalming.'* Garci-
laso de la Vega, in his "Royal Commentaries of the Peruvian Incas," says
that when he asked some Peruvians why, they took so great care to pre-
serve in the cemeteries of the dead the nails and hair which had been
cut off, they replied that in . the day of resurrection the dead would
come forth with whatever of their bodies was left, and there would be
too great a press of business in that day for them to afford time to go
hunting round after their hair and nails !^* The fancy of a Christian is
too plain here. If the answer were really made by the natives, they
were playing a joke on their credulous questioner, or seeking to please
him with distorted echoes of his own faith.
The conceits as to a future life entertained by the Mexicans varied
considerably from those of their neighbors of Peru. Souls neither good
nor bad, or whose virtues and vices balanced each other, were to enter a
11 Erskine, Islands of the Western Pacific, p. 248.
12 Schoolcraft, History, &c. of the Indian Tribes, part v. p. 93.
13 Squier, Serpent-Symbol in America, p. 13.
1* Acosta, Natural and Moral History of the Indies, book v. ch. 7. 1' Book ii. ch. 7.
BARBARIAN NOTIONS OF A FUTURE LIFE. 73
medium state of idleness and empty content. The wicked, or those
dj'ing in any of certain enumerated modes of death, went to Mictlan,
a dismal hell within the earth. The souls of those struck by light-
ning, or drowned, or dying by any of a given list of diseases, — also
tlie souls of children, — were transferred to a remote elysium, Tlalocan.
There was a place in the chief temple where, it was supposed,
once a year the spirits of all the children who had been sacrificed to
Tlaloc invisibly came and assisted in the ceremonies. The ultimate
heaven was reserved /or warriors who bravely fell in battle, for women
who died in labor, for those offered up in the temples of the gods, and
for a few others. These passed immediately to the house of the sun,
their chief god, whom they accompanied for a term of years, with songs,
dances, and revelry, in his circuit around the sky. Then, animating the
forms of birds of gay plumage, they lived as beautiful songsters among
the flowers, now on earth, now in heaven, at their pleasure.^® It was the
Mexican custom to dress the dead man in the garb appropriated to the
guardian deity of his craft or condition in life. They gave him a jug of
water. They placed with him slips of paper to serve as passports through
guarded gates and perilous defiles in the other world. They made a fire
of his clothes and utensils, to warm the shivering soul while traversing a
region of cold winds beyond the grave.'^ The following sentence occurs
in a poem composed by one of the old Aztec monarchs: — "Illustrious
nobles, loyal subjects, let us aspire to that heaven where all is eternal
and corruption cannot come. The horrors of the tomb are but the
cradle of the sun, and the shadows of death are brilliant lights for the
stars."^*
Amidst the mass of whimsical conceptions entering into the faith of
the widely-spread tribes of North America, we find a ruling agreement in
the cardinal features of their thought concerning a future state of exist-
ence. In common with nearly all barbarous nations, they felt great fear
of apparitions. The Sioux were in the habit of addressing the deceased
at his burial, and imploring him to stay in his own place and not come to
distress them. Their funeral customs, too, from one extremity of the
continent to the other, were very much alike. Those who have reported
their opinions to us, from the earliest Jesuit missionaries to the latest
investigators of their mental characteristics, concur in ascribing to them
a deep trust in a life to come, a cheerful view of its conditions, and a re-
markable freedom from the dread of dying. Charlevoix says, "The best-
established opinion among the natives is the immortality of the soul."
On the basis of an account written by William Penn, Pope composed the
famous passage in his " Essay on Man :" —
" Lo ! the poor Indian, whose untutor'd mind
Sees God in clouds and hears him in the wind.
WCIavigero, History of Mexico, book vi. sect. 1. " Ibid. sect. 39.
M Prescott, Conquest of Mexico, toI. i. ch. 6.
74 BARBARIAN NOTIONS OF A FUTURE LIFE.
His soul proud Science never taught to stray-
Far as the solar walk or milky way :
Yet simple nature to his faith hath given,
Behind the cloud-topp'd hill, an humbler heaven,
Some safer world in depth of woods embraced,
Or happier island in the watery waste.
To be, contents his natural desire :
He asks no angel's wiug, no seraph's fire.
But thinks, admitted to that equal sky,
His faithful dog shall bear him company."
Their rude instinctive belief in the soul's survival, and surmises as to its
destiny, are implied in their funeral rites, which, as already stated, wei-e,
with some exceptions, strikingly similar even in the remotest tribes.^'
In the bark coffin, with a dead Indian the Onondagas buried a kettle
of provisions, a pair of moccasins, a piece of deer-skin and sinews of
the deer to sew patches on the moccasins, which it was supposed the
deceased would wear out on his journey. They also furnished him with
a bow and arrows, a tomahawk and knife, to procure game with to live
on while pursuing his way to the land of spirits, the blissful regions of
lia-wah-ne-u.™ Several Indian nations, instead of burying the food, sus-
pended it above the grave, and renewed it from time to time. Some writers
have explained this custom by the hypothesis of an Indian belief in two
souls, one of which departed to the realm of the dead, while the other
tarried by the mound until the body was decayed, or until it had itself
found a chance to be born in a new body.^^ The supposition seems forced
and extremely doubtful. The truth probably lies in a simpler explana-
tion, which will be offered further on.
The Winnebagoes located paradise above, and called the milky way
the " Road of the Dead."^'^ It was so white with the crowds of journey-
ing ghosts ! But almost all, like the Ojibways, imagined their elysium to
lie far in the West. The soul, freed from the body, follows a wide beaten
path westward, and enters a country abounding with all that an Indian
covets. On the borders of this blessed land, in a long glade, he finds his
relatives, for many generations back, gathered to welcome him.^^ The
Chippewas, and several other important tribes, always kindled fires on
the fresh graves of their dead, and kept them burning four successive
nights, to light the wandering souls on their way."* An Indian myth
represents the ghosts coming back from Ponemah, the land of the Here-
after, and singing this song to the miraculous Hiawatha : —
"Do not lay such heavy burdens
On the graves of those you bury,
Not such weight of furs and wampum,
'9 Baumgarten, Geschichte der Volker von America, xiii. haupts. : vom Tod, Vergrttbniss, und
Traucr.
20 Clarke, Onondaga, vol. i. p. 51.
*i Miiller, Geschichte der Amerihanischen Urreligionen, sect. 66.
M Schoolcraft, History, Ac. of tho Indian Tribes, part iv. p. 240.
M Ibid, part ii. p. 135. «< Ibid.' part v. p. 64 ; part iv. p. 55.
BARBARIAN NOTIONS OF A FUTURE LIFE. 75
Not such weight of pots and kettles ;
For the spirits faint beneath them. ,
Only give them food to carry,
Only give them fire to light them.
Four days is the spirit's journey
To the land of ghosts and shadows,
Four its lonely night-encampments.
Therefore, when the dead are buried,
Let a fire, as night approaches,
Four times on the grave be kindled,
That the soul upon its journey
May not grope about in darkness."25
The subject of a future state seems to have been by far the most pro-
minent one in the Indian imagination. They relate many traditions of
persons who have entered it, and returned, and given descriptions of it.
A young brave, having lost his betrothed, determined to follow her to the
land of souls. Far South, beyond the region of ice and snows, he came
to a lodge standing before the entrance to wide blue plains. Leaving
his body there, he embarked in a white stone canoe to cross a lake. He
saw the souls of wicked Indians sinking in the lake ; but the good gained
an elysian shore, where all was warmth, beauty, ease, and eternal youth,
and where the air was food. The Master of Breath sent him back, but
promised that he might at death return and stay.'^* The Wyandots tell of
a dwarf, Tcha-ka-bech, who climbed a tree which grew higher as often as
he blew on it. At last he reached heaven, and discovered it to be an
excellent place. He descended the tree, building wigwams at inter-
vals in the branches. He then returned with his sister and nephew,
resting each night in one of the wigwams. He set his traps up there to
catch animals. Rising in the night to go and examine his traps, he
saw one all on fire, and, upon approaching it, found that he had caught
the sun !
Where the Indian is found believing in a Devil and a hell, it is the re-
sult of his intercourse with Europeans. These elements of horror were
foreign to his original religion." There are in some quarters faint traces
of a single purgatorial or retributive conception. It is a representation
of paradise as an island, the ordeal consisting in the passage of the dark
river or lake which surrounds it. The worthy cross with entire facility,
the unworthy only after tedious struggles. Some say the latter are
drowned ; others, that they sink up to their chins in the water, where
they pass eternity in vain desires to attain the alluring land on which
they gaze.^^ Even this notion may be a modification consequent upon
European influence. At all events, it is subordinate in force and only
occasional in occurrence. For the most part, in the Indian faith mercy
swallows up the other attributes of the Great Spirit. The Indian dies
«5 Longfellow, Song of Hiawatha, xix. : The Ghosts.
2* Schoolcraft, Indian in his Wigwam, p 79.
27 Loskiel, Hist. Mission of United Brethren to N. A. Indians, part i. ch. 3.
S8 Schoolcraft, Indian iu his Wigwam, p. 202. History, <fec. of Indian Tribes, part iv. p. 173.
(6 BARBARIAN NOTIONS OF A FUTURE LIFE.
without fear, looking for no punishments, only for rewards.^' He regards
the Master of Breath not as a holy judge, but as a kind father. He
welcomes death as opening the door to a sweet land. Ever charm-
ingly on his closing eyes dawns the prospect of the aboriginal elysium,
a gorgeous region of soft shades, gliding streams, verdant groves wav-
ing in gentle airs, warbling birds, herds of stately deer and buffalo
browsing on level plains. It is the earth in noiseless and solemn meta-
morphosis.^"
We shall conclude this chapter by endeavoi'ing to explain the pur-
port and origin of the principal ceremonies and notions which have now
been set forth pertaining to the disembodied state. The first source of
these particulars is to be sought, not in any clear mental perceptions, or
conscious dogmatic belief, but in the natural workings of affection,
memory, and sentiment. Among almost every people, from the Chinese
to the Araucanians, from the Ethiopians to the Dacotahs, rites of honor
have been paid to the dead, various offerings have been placed at their
graves. The Vedas enjoin the offering of a cake to the ghosts of ances-
tors back to the third generation. The Greeks were wont to pour wine,
oil, milk, and blood into canals made in the graves of their dead. The
early Christians adopted these " Feasts of the Dead" — as Augustine and
Tertullian call them — from the heathen, and celebrated them over the
graves of their martyrs and of their other deceased friends. Such customs
as these among savages like the Shillooks or the Choctaws are usually
supposed to imply the belief that the souls of the deceased remain about
the places of sepulture and physically partake of the nourishment thus
furnished. The interpretation is farther fetched than need be, and is
unlikely ; or, at all events, if it be true in some cases, it is not the whole
truth. In the first place, these people see that the food and drink re-
main untouched, the weapons and utensils are left unused in the grave.
Secondly, there are often certain features in the barbaric ritual obviously
metaphorical, incapable of literal acceptance. For instance, the Winne-
bagoes light a small fire on the grave of a deceased warrior to light him
on his journey to the land of souls, although they say that journey extends
to a distance of four days and nights and is wholly invisible. They light
and tend that watch-fire as a memorial of their departed companion and a
rude expression of their own emotions ; as an unconscious emhlcm of their own
struggling faith, not as a beacon to the straying ghost. Again, the Indian
mother, losing a nursing infant, spurts some of her milk into the fire,
that the little spirit may not want for nutriment on its solitary path."
Plato approvingly quotes Hesiod's statement that the souls of noble men
become guardian demons coursing the air, messengers and agents of the
gods in the world. Therefore, he adds, "we should reverence their
tombs and establish solemn rites and offerings there ;" though by his very
» Schoolcraft, History of Indian Tribes, part ii. p^ 68. » Ibid. pp. 403, 404.
*i Andree, North America, p. 240.
BARBARIAN NOTIONS OF A FUTURE LIFE.
statement these places were not the dwellings or haunts of the freely-
circuiting spirits.^''
Not by an intellectual doctrine, but by an instinctive association, when
not resisted and corrected, we connect the souls of the dead in our
thoughts with the burial-places of their forms. The New Zealand priests
jiretend by their spells to bring wandering souls within the enclosed
graveyards.^' These sepulchral folds are full of ghosts. A sentiment
native to the human breast draws pilgrims to the tombs of Sliakspeare
and Washington, and, if not restrained and guided by cultivated thought,
would lead them to make offerings there. Until the death of Louis XV.,
the kings of France lay in state and were served as in life for forty days
after they died.'* It would be ridiculous to attem^Dt to wring any doc-
trinal significance from these customs. The same sentiment which, in one
form, among the Alfoer inhabitants of the Arru Islands, when a man
dies, leads his relatives to assemble and destroy whatever he has left,
— which, in another form, causes the Papist to offer burning candles,
wreaths, and crosses, and to recite prayers, before the shrines of the dead
saints, — which, in still another form, moved Albert Dlirer to place all the
pretty playthings of his child in the coffin and bury them with it, — this
same sentiment, in its undefined spontaneous workings, impelled the
Peruvian to embalm his dead, the Blackfoot to inter his brave's hunting-
equipments with him, and the Cherokee squaw to hang fresh food above
the totem on her husband's grave-post. What should we think if we
could foresee that, a thousand years hence, when the present doctrines
and customs of France and America are forgotten, some antiquary,
seeking the reason why the mourners in Pfere-la-Chaise and Mount
Auburn laid clusters of flowers on the graves of their lamented ones,
should deliberately conclude that it was believed the souls remained in
the bodies in the tomb and enjoyed the perfume of the flowers? An
American traveller, writing from Vienna on All-Saints' Day, in 1855, de-
scribes the avenues of the great cemetery filled with people hanging fes-
toons of flowers on the tombstones, and placing burning candles of wax
on the graves, and kneeling in devotion ; it being their childish belief, he
says, that their prayers on this day have efficacy to release their deceased
relatives from purgatory, and that the dim taper flickering on the sod
lights the unbound soul to its heavenly home. Of course these rites are
not literal expressions of literal beliefs, but are symbols of ideas, emblems
of sentiments, figurative and inadequate shadows of a theological doc-
trine, although, as is well known, there is, among the most ignorant per-
sons, scarcely any deliberately-apprehended distinction between image
and entity, material representation and spiritual verity.
If a member of the Oneida tribe died when they were away from home,
they buried him with great solemnity, setting a mark over the grave ; and
«2 Republic, book v. ch. 15. » R. Taylor, New Zealand, ch. 7.
»* Meiners, Kritische Geschichte der Religionen, biich iii. absch. 1.
6
BARBARIAN NOTIONS OF A FUTURE LIFE.
whenever they passed that way afterwards they visited the spot, singing
a mournful song and casting stones upon it, thus giving symbolic expres-
sion to their feelings. It would be absurd to suppose this song an incan-
tation to secure the repose of the buried brave, and the stones thrown to
prevent his rising ; yet it would not be more incredible or more remote
from the facts than many a commonly-current interpretation of bar-
barian usages. An amusing instance of error — well enforcing the need of
extreme caution in drawing inferences — is afforded by the example of
those explorers who, finding an extensive cemetery where the aborigines
had buried all their children apart from the adults, concluded they had
discovered the remains of an ancient race of pigmies !^'
The influence of unspeculative affection, memory, and sentiment goes
far towards accounting for the funeral ritual of the barbarians. But it
is not sufficient. We must call in further aid ; and that aid we find in
the arbitrary conceits, the poetic associations, and the creative force of
unregulated fancy and imagination. The poetic faculty which, supplied
with materials by observation and speculation, constructed the complex
mythologies of Egypt and Greece, and which, turning on its own re-
sources, composed the Arabian tales of the genii and the modern litera
ture of pure fiction, — is particularly active, fertile, and tyrannical
though in a less continuous and systematic form, in the barbarian mind
Acting by wild fits and starts, there is no end to the extravagant conjee
tures and visions it bodies forth. Destitute of philosophical definitions,
totally unacquainted with critical distinctions or analytic reflection,
absurd notions, sober convictions, dim dreams, and sharp perceptions
run confusedly together in the minds of savages. There is to them no
clear and permanent demarcation between rational thoughts and crazy
fancies. Now, no phenomenon can strike more deeply or work more
powerfully in human nature, stirring up the exploring activities of intel-
lect and imagination, than the event of death, with its bereaving stroke
and prophetic appeal. Accordingly, we should expect to find among
uncultivated nations, as we actually do, a vast medley of fragmentary
thoughts and pictures — plausible, strange, lovely, or terrible — relating to
the place and fate of the disembodied soul. These conceptions would
naturally take their shaping and coloring, in some degree, from the
Bcenery, circumstances, and experience amidst which they were conceived
and born. Sometimes these figments were consciously entertained as
wilful inventions, distinctly contemplated as poetry. Sometimes they
were superstitiously credited in all their grossness with full assent of soul.
Sometimes all coexisted in vague bewilderment. These lines of separa-
tion unquestionably existed : the difficulty is to know where, in given
instances, to draw them. A few examples will serve at once to illustrate
the operation of the principle now laid down, and to present still further
specimens of the barbarian notions of a future life.
■*5 Smithsonian Contributions, vol. ii. Squier's Aboriginal Monuments, appendix, pp. 127-131.
BARBARIAN NOTIONS OF A FUTURE LIFE. 79
Some Indian tribes made offerings to the spirits of their dejiarted
heroes by casting the boughs of various trees around the ash, saying that
the branches of this tree were eloquent with the ghosts of their warrior
sires, who came at evening in the chariot of cloud to fire the young to
deeds of war.'* There is an Indian legend of a witch who wore a mantle
composed of the scalps of murdered women. Taking this off, she shook
it, and all the scalps uttered shrieks of laughter. Another describes a
magician scudding across a lake in a boat whose ribs were live rattle-
snakes." An exercise of mind virtually identical with that which gave
these strokes made the Philippine Islanders say that the souls of those
who die struck by lightning go up the beams of the rainbow to a happy
place, and animated Ali to declare that the pious, on coming out of
their sepulchres, shall find awaiting them white-winged camels with
saddles of gold. The Ajetas suspended the bow and arrows of a deceased
Papuan above his grave, and conceived him as emerging from beneath
every night to go a-hunting.'* The fisherman on the coast of Lapland
was interred in a boat, and a flint and combustibles were given him to
light him along the dark cavernous passage he was to traverse. The
Dyaks of Borneo believe that every one whose head they can get posses-
sion of here will in the future state be their servant : consequently, they
make a business of "head-hunting," accumulating the ghastly visages of
their victims in their huts.'' The Caribs have a sort of sensual paradise
for the "brave and virtuous," where, it is promised, they shall enjoy the
sublimated experience of all their earthly satisfactions ; but the " de-
generate and cowardly" are threatened with eternal banishment beyond
the mountains, where they shall be tasked and driven as slaves by their
enemies.*** The Hispaniolians locate their elysium in a pleasant valley
abounding with guava, delicious fruits, cool shades, and mui"muring
rivulets, where they expect to live again with their departed ancestors
and friends.*^ The Patagonians say the stars are their translated coun-
trymen, and the milky way is a field where the departed Patagonians
hunt ostriches. Clouds are the feathers of the ostriches they kill.*'' The
play is here seen of the same mythological imagination which, in Italy,
pictured a writhing giant beneath Mount Vesuvius, and, in Greenland,
looked on the Pleiades as a group of dogs surrounding a white bear, and
on the belt of Orion as a company of Greenlanders placed there because
they could not find the way to their own country. Black Bird, the re-
doubtable chief of the 0-Ma-Haws, when dying, said to his people, "Bury
me on yonder lofty bluff on the banks of the Missouri, where I can see
the men and boats passing by on the river."*' Accordingly, as soon as he
ceased to breathe, they set him there, on his favorite steed, and heaj^ed
the earth around him. This does not imply any believed doctrine, in
S6 Browne, Trees of America, p. 328. 37 Schoolcraft, Hist. ic. part i. pp. 32-34.
»8 Earl, The Papuans, p. 132. 39 Earl, The Eastern Seas, ch. 8.
« Edwards, Hist, of the West Indies, book i. ch. 2. ■'l Ibid. ch. 3.
*» Falkner, Patagonia, ch. 5. « Catlin, North American Indians, vol. ii. p. 6.
80 BARBARIAN NOTIONS OF A FUTURE LIFE.
our sense of the term, but is plainly a spontaneous transference for the
moment, by the poetic imagination, of the sentiments of the living man
to the buried body.
The unhappy Africans who were snatched from their homes, enslaved
an,d cruelly tasked in the far "West India islands, pined under their fate
with deadly homesickness. The intense longing moulded their plastic
belief, just as the sensation from some hot bricks at the feet of a sleep-
ing man shaped his dreams into a journey up the side of ^tna. They
fancied that if they died they should immediately live again in their
fatherland. They committed suicide in great numbers. At last, when
other means had failed to check this epidemic of self-destruction, a
cunning overseer brought them ropes and every facility for hanging,
and told them to hang themselves as fast as they pleased, for their
master had bought a great jjlantation in Africa, and as soon as they got
there they would be set to work on it. Their helpless credulity took
the impression ; and no more suicides occurred."
The mutual formative influences exerted upon a people's notions con-
cerning the future state, by the imagination of their poets and the pecu-
liarities of their clime, are perhaps nowhere more conspicuously exhil)ited
than in the case of the Caledonians who at an early period dwelt in North
Britain. They had picturesque traditions locating the habitation of
ghosts in the air above their fog-draped mountains. They jiromised
rewards for nothing but valor, and threatened punishments for nothing
but cowardice; and even of these they speak obscurely. Nothing is said
of an under-world. They supposed the ghosts at death floated upward
naturally, true children of the mist, and dwelt forever in the air, where
they spent an inane existence, indulging in sorrowful memories of the
past, and, in unreal imitation of their mortal occupations, chasing boars
of fog amid hills of cloud and valleys of shadow. The authority for
these views is Ossian, "whose genuine strains," Dr. Good observes, "as-
sume a higher importance as historical records than they can claim when
considered as fragments of exquisite poetry."
" A dark red stream comes down from the hill. Crugal sat upon the
beam ; he that lately fell by the hand of Swaran striving in the battle of
heroes. His face is like the beam of the setting moon ; his robes are of
the clouds of the hill ; his eyes are like two decaying flames ; dark is
the wound on his breast. The stars dim-twinkled through his form, and
his voice was like the sound of a distant stream. Dim and in tears he
stood, and stretched his pale hand over the hero. Faintly he raised his
feeble voice, like the gale of the reedy Lego. ' My ghost, O'Connal, is on
my native hills, but my corse is on the sands of Ullin. Thou shalt never
talk with Crugal nor find his lone steps on the heath. I am light as the
blast of Cromla, and I move like the shadow of mist. Connal, son of
Colgar, I see the dark cloud of death. It hovers over the plains of Lena.
** Meiners, Geschichto der Keligionen, buch xiv. sect. 7C5.
BARBARIAN NOTIONS OF A FUTURE LIFE. 81
The sons of green Erin shall fall. Remove from the field of ghosts.'
Like the darkened moon, he retired in the midst of the whistling blast."
We recognise here several leading traits in all the early unspeculative
faiths, — the vapory form, the echoless motion, the marks of former wounds,
the feeble voice, the memory of the past, the mournful aspect, and the
prophetic words. But the rhetorical imagery, the scenery, the location
of the spirit-world in the lower clouds, are stamped by emphatic climatic
peculiarities, whose origination, easily traceable, throws light on the
growth of the whole mass of such notions everywhere.
Two general sources have now been described of the barbarian con-
ceptions in relation to a future state. First, the natural operation of an
earnest recollection of the dead ; sympathy, regret, and reverence for
them leading the thoughts and the heart to grope after them, to brood
over the possibilities of their fate, and to express themselves in rites and
emblems. Secondlj-, the mythological or arbitrary creations of the
imagination when it is set sti'ongly at work, as it must be by the solemn
phenomena associated with death. But beyond these two comprehen-
sive statements there is, directly related to the matter, and worthy of
separate illustration, a curious action of the mind, which has been very
extensively experienced and fertile of results. It is a peculiar example
of the unconscious impartation of objective existence to mental ideas.
With the death of the body the man does not cease to live in the
remembrance, imagination, and heart of his surviving friends. By an
unphilosophical confusion, this internal image is credited as an external
existence. The dead pass from their customary haunts in our society to
the imperishable domain of ideas. This visionary world of memory and
fantasy is projected outward, located, furnished, and constitutes the
future state apprehended by the barbarian mind. Feuerbach says in his
.'subtle and able Thoughts on Death and Immortality, "The Realm of
Memory is the Land of Souls." Ossian, amid the midnight mountains,
thinking of departed warriors and listening to the tempest, fills tlie gale
with tJie impersonations of his thoughts, and exclaims, "I hear the steps of the
dead in the dark eddying blast."
The barbarian brain seems to have been generally impregnated with
the feeling that every thing else has a ghost as well as man. The Gauls
lent money in this world upon bills payable in the next. They threw
letters upon the funeral-pile to be read by the soul of the deceased.''*
As the ghost was thought to retain the scars of injuries inflicted upon
the body, so, it appears, these letters were thought, when destroyed, to
leave impressions of what had been written on them. The custom of
burning or burying things with the dead probably arose, in some cases
at least, from the supposition that every object has its manes. The obolus
for Charon, the cake of honey for Cerberus, — the shadows of these articles
would be borne and used by the shadow of the dead man. Leonidas
^ Pomponius Mela, De Orbis Situ, iii. 2,
BARBARIAN NOTIONS OF A FUTURE LIFE.
saying, "Bury me on my shield: I will enter even Hades as a Lacedae-
monian, ''*^ must either have used the word Hades by metonymy for the
grave, or have imagined that a shadowy /uc-S(»i(7t; of what was interred in
the grave went into the grim kingdom of Pluto. It was a custom with
some Indian tribes, on the new-made grave of a chief, to slay his chosen
horse ; and when he fell they supposed
" That then, upon the dead man's plain.
The rider grasp"d his steed again."
The hunter chases the deer, each alike a shade. A Feejee once, in
presence of a missionary, took a weapon from the grave of a buried
companion, saying, " The ghost of the club has gone with him." The
Iroquois tell of a woman who was chased by a ghost. She heard his
faint war-whoop, his spectre-voice, and only escaped with her life because
his war-club was but a shadow wielded by an arm of air. The Slavo-
nians sacrificed a warrior's horse at his tomb." Nothing seemed to the
Northman so noble as to enter Valhalla on horseback, with a numerous
retinue, in his richest apparel and finest armor. It was firmly believed,
Mallet says, that Odin himself had declared that whatsoever was burned
or buried with the dead accompanied them to his palace.*^ Before the
Mohammedan era, on the death of an Arab, the finest camel he had
owned was tied to a stake beside his grave, and left to expire of hunger
over the body of his master, in order that, in the region into which death
had inti'oduced him, he should be supplied with his usual bearer.^^ The
Chinese — who surpass all other people in the offerings and worship paid
at the sepulchres of their ancestors — make little paper houses, fill them
with images of furniture, utensils, domestics, and all the appurtenances
of the family economy, and then burn them, thus passing them into the
invisible state for the use of the deceased whom they mourn and honor .^
It is a touching thought with the Greenlanders, when a child dies, to bury
a dog with him as a guide to the land of souls ; for, they say, the dog is
able to find his way anywhere.^^ The shadow of the faithful servant
guides the shadow of the helpless child to heaven. In fancy, not with-
out a moved heart, one sees this sijiritual Bernard dog bearing the ghost-
child on his back, over the spectral Gothard of death, safe into the
sheltering hospice of the Greenland paradise.
It is strange to notice the meeting of extremes in the rude antithe-
tical correspondence between Plato's doctrine of archetypal ideas, the
immaterial patterns of earthly things, and the belief of savages in the
ghosts of clubs, arrows, sandals, and provisions. The disembodied soul
of the philosopher, an eternal idea, turns from the empty illusions of
matter to nourish itself with the substance of real truth. The spectre
« Translation of Greek Anthology, in Bohn's Library, p. 58.
« Wilkinson, Dalmatia and Montenegro, vol. i. ch. 1. <» Northern Antiquities, ch. 10,
« Lamartine, History of Turkey, book i. ch. 10. 60 Kidd, China, sect. 3.
S' Crantz, History of Greenland, book iii. ch. 6, sect. 47.
DRUIDIC DOCTRINE OF A FUTURE LIFE.
of the Mohawk devours the spectre of tlie haunch of roast venison hung
over his grave. And why should not the two shades be conceived, if
either ?
" Pig, bullock, goose, must have their goblins too,
Else ours would have to go without their dinners:
• If that stai-vation-doctrine were but true,
How hard the fate of gormandizing sinners I"
The conception of ghosts has been still further introduced also into the
realm of mathematics in an amusing manner. Bishop Berkeley, bantered
on his idealism by Halley, retorted that he too was an idealist ; for his
ultimate ratios — terms only appearing with the disappearance of the
forms in whose relationship they consist — were but the ghosts of departed
quantities ! It may be added here that, according to the teachings of
physiological jisychology, all memories or recollected ideas are lit^ally
the ghosts of departed sensations. "^t^-^A^^A^^^ - ^^'"^'^^'^'^^^^^t^iixt^/ors^ ^^'^U-u
We have thus seen that the conjuring force of fear, with its dread ^veio,-*^^
apparitions, the surmising, half-articulate struggles of affection, the dreams '^'^y"-^'^
of memory, the lights and groups of poetry, the crude germs of meta-
physical speculation, the deposits of the inter-action of human experience
and phenomenal nature, — now in isolated fragments, again, huddled indis-
criminately together — conspire to compose the barbarian notions of a
future life.
CHAPTER II.
DRUIDIC DOCTRINE OP A FUTURE LIPfiT^-- __ "^'^^'A.
^^^ii^'OH^U
That strange body of men, commonly known as the Druids, who con-
stituted what may, with some correctness, be called the Celtic priesthood,
were the recognised religious teachers throughout Gaul, Armorica, a
small imrt of Germany on the southern border, all Great Britain, and
some neighboring islands. The notions in regard to a future life put
forth by them are stated only in a very imperfect manner by the Greek
and Eoman authors in whose surviving works we find allusions to the
Druids or accounts of the Celts. Several modern writers — especially
Borlase, in his Antiquities of Cornwall^ — have collected all these refer-
ences from Diodorus, Strabo, Procopius, Tacitus, Csesar, Mela, Valerius
Maximus, and Marcellinus. It is therefore needless to cite the passages
here, the more so as, even with the aid of all the analytic and construct-
ive comments which can be fairly made upon them, they afford us only
a few general views, leaving all the details in profound obscurity. The
1 Book ii. ch. 14.
84 DRUIDIC DOCTRINE OF A FUTURE LIFE.
Bubstance of what we learn from these sources is this. First, that the
Druids possessed a body of science and speculation comprising the doC'
trine of immortality, which they taught with clearness and authority.
Secondly, that they inculcated the belief in a future life in inseparable
connection with the great dogma of metempsychosis. Thirdly, that
the people held such cheerful and attractive views of the future state,
and held them with such earnestness, that they wept around the new-
born infant and smiled around the corpse ; that they encountered death
without fear or reluctance. This reversal of natural sentiments shows
the tampering of a priesthood who had motives.
A somewhat more minute conception of the Druidic view of the
future life is furnished us by an old mythologic tale of Celtic origin.^
Omitting the story, as irrelevant to our purpose, we derive from it
the following ideas. The soul, on being divested of its earthly envelop,
is borne aloft. The clouds are composed of the souls of lately-deceased
men. They fly over the heads of armies, inspiring courage or striking
terror. Not yet freed from terrestrial affections, they mingle in the pas-
sions and affairs of men. Vainly they strive to soar above the atmo-
sphere ; an impassable wall of sapphire resists their wings. In the moon,
millions of souls traverse tremendous plains of ice, losing all perception
but that of simple existence, forgetting the adventures they have passed
through and are about to recommence. During eclipses, on long tubes
of darkness they return to the earth, and, revived by a beam of light
from the all-quickening sun, enter newly-formed bodies, and begin again
the career of life. The disk of the sun consists of an assemblage of pure
souls swimming in an ocean of bliss. Souls sullied with earthly impurities
are to be jDurged by repeated births and probations till the last stain
is removed, and they are all finally fitted to ascend to a succession of
spheres still higher than the sun, whence they can never sink again to
reside in the circle of the lower globes and grosser atmosphere. These
representations are neither Gothic nor Eoman, but Celtic.
But a far more adequate exposition of the Druidic doctrine of the
soul's destinies has been presented to us through the translation of some
of the preserved treasures of the old Bardic lore of Wales. The Welsh
bards for hundreds of years were the sole surviving representatives of the
Druids. Their poems — numerous manuscripts of which, with apparent
authentication of their genuineness, have been published and explained
— contain quite full accounts of the tenets of Druidism, which was
nowhere else so thoroughly systematized and established as in ancient
Britain.^ The curious reader will find this whole subject copiously treated,
and all the materials furnished, in the " Myvyrian Archaeology of Wales,"
a work in two huge volumes, published at London at the beginning
2 Davies, Celtic Researches, appendix, pp. 558-501.
8 Sketch of British Bardism, prefixed to Owen's translation of the Ileroic Elegies of Llywarch
DRUIDIC DOCTRINE OF A FUTURE LIFE. 85
of the present century. After the introduction and triumph of Chris-
tianity in Britain, for several centuries the two systems of thought and
ritual mutually influenced each other, corrupting and corrupted.* A
striking example in point is this. The notion of a punitive and remedial
transmigration belonged to Druidism. Now, Taliesin, a famous Welsh
bard of the sixth century, locates this purifying metempsychosis in the
Hell of Chrislianity, whence the soul gradually rises again to felicity, the
way for it having been opened by Christ ! Cautiously eliminating the
Christian admixtures, the following outline, which we epitomize from the
pioneer^ of modern scholars to the "Welsh Bardic literature, affords a
pretty clear knowledge of that portion of the Druidic theology relating
to the future life.
There are, says one of the Bardic triads, three circles of existence.
First, the Circle of Infinity, where of living or dead there is nothing but
God, and which none but God can traverse. Secondly, the Circle of
Metempsychosis, where all things that live are derived from death. This
circle has been traversed by man. Thirdly, the Circle of Felicity, where
all things spring from life. This circle man shall hereafter traverse. All
animated beings originate in the lowest point of existence, and, by regu-
lar gradations through an ascending series of transmigrations, rise to the
highest state of jjerfection j^ossible for finite creatures. Fate reigns in
all the states below that of humanity, and they are all necessarily evil.
In the states above liumanity, on the contrary, unmixed good so prevails
that all are necessarily good. But in the middle state of humanitj^ good
and evil are so balanced that liberty results ; and free will and conse-
quent responsibility are born. Beings who in their ascent have arrived
at the state of man, if, by purity, humility, love, and righteousness, they
keep the laws of the Creator, will, after death, rise into more glorious
spheres, and will continue to rise still higher, until they reach the final
destination of complete and endless happiness. But if, while in the
state of humanity, one perverts his reason and will, and attaches himself
to evil, he will, on dying, fall into such a state of animal existence as
corresponds with the baseness of his soul. This baseness may be so
great as to precipitate him to the lowest point of being ; but he shall
climb thence through a series of births best fitted to free him from his
evil propensities. Eestored to the probationary state, he may fall again ;
but, though this should occur again and again for a million of ages, the
path to happiness still remains open, and he shall at last infollibly arrive
at his preordained felicity, and fall nevermore. In the states superior
to humanity, the soul recovers and retains the entire recollection of its
former lives.
We will quote a few illustrative triads. There are three necessary pur-
poses of metempsychosis: to collect the materials and properties of
< Herbert, Essay on tlie \eo-Druidic Heresy in Britannia.
6 Poems, Lyric and Pastoral, by Edward Williams, vol. ii. notes, pp. 194-250.
DRUIDIC DOCTRINE OF A FUTURE LIFE.
every nature ; to collect the knowledge of every thing ; to collect power
towards removing whatever is pernicious. The knowledge of three
things will subdue and destroy evil : knowledge of its cause, its nature,
and its operation. Three things continually dwindle away: the Dark,
the False, the Dead. Three things continually increase : Light, Truth,
Life.
These will prevail, and finally absorb every thing else. The soul is an
inconceivably minute particle of the most refined matter, endowed with
indestructible life, at the dissolution of one body passing, according to its
merits, into a higher or lower stage of existence, where it expands itself
into that form which its acquired propensities necessarily give it, or into
that animal in which such propensities naturally reside. The ultimate
states of happiness are ceaselessly undergoing the most delightful reno-
vations, without which, indeed, no finite being could endure the tedium
of eternity. These are not, like the death of the lower states, accom-
panied by a suspension of memory and of conscious identity. All the
innumerable modes of existence, after being cleansed from every evil,
will forever remain as beautiful varieties in the creation, and will be
equally esteemed, equally happy, equally fathered by the Creator. The
successive occupation of these modes of existence by the celestial inhabit-
ants of the Circle of Felicity will be one of the waj^s of varying what
would otherwise be the intolerable monotony of eternity. The creation
is yet in its infancy. The progressive operation of the providence of God
will bring every being up from the great Deep to the point of liberty,
and will at last secure three things for them: namely, what is most bene-
ficial, what is most desired, and what is most beautiful. There are three
stabilities of existence: what cannot be otherwise, what should not be
otherwise, what cannot be imagined better ; and in these all shall end, in
the Circle of Felicity.
Such is a hasty synopsis of what here concerns us in the theology of
the Druids. In its ground-germs it was, it seems to us, unquestionably
imported into Celtic thought and Cymrian song from that prolific and im-
memorial Hindu mind which bore Brahmanism and Buddhism as its
fruit. Its ethical tone, intellectual elevation, and glorious climax are not
unworthy that free hierarchy of minstrel-priests whose teachings were
proclaimed, as their assemblies were held, "in the face of the sun and
in the eye of the light," and whose thrilling motto was, "The Truth
AGAINST THE WoRLD."
The latest publication on the subject of old Welsh literature is
" Taliesin ; or, The Bards and Druids of Britain." The author, D. W.
Nash, is obviously familiar with his tlieme, and he throws much light on
many points of it. His ridicule of the arbitrary tenets and absurdities
which Davies, Pughe, and others have taught in all good faith as Druidic
lore and practice is richly deserved. But, despite the learning and
acumen displayed in his able and valuable volume, we must think Mr.
Nash goes wholly against the record in denying the doctrine of metem-
SCANDINAVIAN DOCTRINE OF A FUTURE LIFE. 87
ps3'chosis to the Druiclic system, and goes clearly beyond the record
in charging Edward Williams and others with forgery and fraud in their
representations of ancient Bardic doctrines.* In support of such grave
charges direct evidence is needed ; only suspicious circumstances are ad-
duced. The non-existence of public documents is perfectly reconcilable
with the existence of reliable oral accounts preserved by the initiated
few, one of whom "Williams, with seeming sincerity, claimed to be.
CHAPTER III.
SCANDINAVIAN DOCTRINE OF A FUTURE LIFE.
Many considerations combine to make it seem likely that at an
early period a migration took place from Southern Asia to Northern
Europe, which constituted the commencement of what afterwards grew
to be the great Gothic family. The correspondence of many of the lead-
ing doctrines and symbols of the Scandinavian mythology with well-
known Persian and Buddhist notions — notions of a purely fanciful and
arbitrary character — is too peculiar, apparently, to admit of any other
explanation.^ But the germs of thought and imagination transplanted
thus from the warm and gorgeous climes of the East to the snowy moun-
tains of Norway and the howling ridges of Iceland, obtained a fresh de-
velopment, with numerous modifications and strange additions, from the
new life, climate, scenery, and customs to which they were there exposed.
The temptation to predatory habits and strife, the necessity for an in-
tense though fitful activity arising from their geographical situation,
the fierce spirit nourished in them by their actual life, the tremendous
phenomena of the Arctic world around them, — all these influences
break out to our view in the poetry, and are reflected by their results in
the religion, of the Northmen.
From the flame-world, Muspelheim, in the south, in which Surtur, the
dread fire-king, sits enthronedTTlowed down streams of heat. From
the mist-world, Nifll^im, in the north, in whose central caldron,
Hvergelmir, dwells the gloomy dragon Nidhogg, rose floods of cold vapor.
The fire and mist meeting in the yawning abyss, Ginungagap, after
various stages of transition, formed the earth. There were then three
principal races of beings : men, whose dwelling was Midgard; Jijtuns, who
occupied Utgard ; and the ^sir, whose home was Asgard. The JiJtuns,
or demons, seem to have been originally personifications of darkness,
cold, and storm, — the disturbing forces of nature, — whatever is hostile to
• Taliosin, ch. iv. i Vans Kennedy, Ancient and Hindu Mythology, pp. 452, 4C3-464.
88 SCANDINAVIAN DOCTRINE OF A FUTURE LIFE.
fruitful life and peace. They were frost-giants ranged in the outer wastes
around the habitable fields of men. The JEsir, or gods, on the other
hand, appear to have been personifications of light, and law, and benig-
nant power, — the orderly energies of the universe. Between the Jotuijs
and the -^Esir there is an implacable contest.* The rainbow, Bifrijst, is a
bridge leading from earth up to the skyey dwelling-place of the ^sir ;
and their sentinel, Heimdall, — whose senses are so acute that he can
hear the grass spring in the meadows and the wool grow on the backs of
the sheep, — keeps incessant watch upon it. Their chief deity, the father
Zeus of the ISTorthern pantheon, was Odin, the god of war, who wakened
the spirit of battle by flinging his spear over the heads of the people, its
inaudible hiss from heaven being as the song of Ate let loose on earth.
Next in rank was Thor, the personification of the exploding tem-
pest. The crashing echoes of the thunder are his chariot-wheels rattling
through the cloudy halls of Thrudheim. Whenever the lightning strikes
a cliff or an iceberg, then Thor has flung his hammer, Mjolnir, at a
Jcitun's head. Balder was the god of innocence and gentleness, fairest,
kindest, purest of beings. Light emanated from him, and all things
loved him. After Christianity was established in the North, Jesus was
called the White Christ, or the new Balder. The appearance of Balder
amidst the frenzied and bloody divinities of the Norse creed is beautiful
as the dew-cool moon hanging calmly over the lurid storm of Vesuvius.
He was entitled the " Band in the Wreath of the Gods," because with
his fate that of all the rest was bound up. His death, ominously foretold
from eldest antiquity, would be the signal for the ruin of the universe.
Asa-Loki was the Momus-Satan or Devil-Buffoon of the Scandinavian
mythology, the half-amusing, half-horrible embodiment of wit, treachery,
and evil ; now residing with the gods in heaven, now accompanying
Thor on his frequent adventures, now visiting and plotting with his own
kith and kin in frosty Jcitunheim, beyond tlie earth-environing sea, or in
livid Helheim deep beneath the domain of breathing humanity.^
With a Jotun woman, Angerbode, or Messenger of Evil, Loki begets
three fell children. The first is Fenris, a savage wolf, so large that
nothing but space can hold him. The second is Jormungandur, who, with
his tail in his mouth, fills the circuit of the ocean. He is described by
Sir Walter Scott as
"Tliat great sea-snake, tremendous ciirl'd,
Whose monstrous circle girds the world."
The third is Hela, the grim goddess of death, whose ferocious aspect is
half of a pale blue and half of a ghastly white, and whose empire,
stretching below the earth through Niflheim, is full of freezing vapors
* Thorpe, Nortlieru Mythology, vol. ii.
3 OehIenschla!j;er, Gods of the North. This celebrated and brilliant poem, with the copious notes
in Frye's translation, affords the English reader a full conception of the Norse pantheon and its
salient adventures.
SCANDINAVIAN DOCTRINE OF A FUTURE LIFE. gQ
and discomfortable sights. Her residence is the spacious under-world ;
her court-yard, faintness ; her threshold, precipice; her door, abyss; her
liall, pain ; her table, hunger ; her knife, starvation ; her man-servant,
delay ; her handmaid, slowness ; her bed, sickness ; her pillow, anguish ;
and her canopy, curse. Still lower than her house is an abode yet more
fearful and loathsome. In Nastrond, or strand of corpses, stands a hall,
the concejition of which is prodigiously awful and enormously disgust-
ing. It is plaited of serpents' backs, wattled together like wicker-work,
whose heads turn inwards, vomiting poison. In t'.ie lake of venom thus
deposited within these immense wriggling walls of snakes the worst of
the damned wade and swim.
High up in the sky is Odin's hall, the magnificent Valhalla, or temple
of the slain. The columns supporting its ceiling are spears. It is roofed
with shields, and the ornaments on its benches are coats of mail. The
Valkyrs are Odin's battle-maids, choosers of heroes for his banquet-
rooms. With helmets on their heads, in bloody harness, mounted on
shadowy steeds, surrounded by meteoric lightnings, and wielding
flaming swords, they hover over the conflict and point the way to Val-
halla to the warriors who fall. The valiant souls thus received to Odin's
presence are called Einheriai', or the elect. The Valkyrs, as white-clad
virgins with flowing ringlets, wait on them in the capacity of cup-bearers.
Each morning, at the crowing of a huge gold-combed cock, the well-
armed Einheriar rush through Valhalla's five hundred and forty doors
into a great court-yard, and pass the day in merciless fighting. However
pierced and hewn in pieces in these fearful encounters, at evening every
wound is healed, and they return into the hall whole, and are seated,
according to their exploits, at a luxurious feast. The perennial boar
Sehrimnir, deliciously cooked by Andrimnir, though devoured every
night, is whole again every morning and ready to be served anew. The
two highest joys these terrible berserkers and vikings knew on earth
composed their experience in heaven: namely, a battle by day and a
feast by night. It is a vulgar error, long prevalent, that the Valhalla
heroes drink out of the skulls of their enemies- This notion, though
often refuted, still lingers in the pojDular mind. It arose from the false
translation of a phrase in the death-song of Ragnar Lodbrok, the famous
sea-king, — "Soon shall we drink from the curved trees of the head," —
which, as a figure for the usual drinking-horns, was erroneously rendered
by Olaus Wormius, "Soon shall we drink from the hollow cups of
skulls." It is not the heads of men, but the horns of beasts, from which
the Einheriar quaff Heidrun's mead.*
No women being ever mentioned as gaining admission to Valhalla or
joining in the joys of the Einheriar, some writers have affirmed that,
accoi'ding to the Scandinavian faith, women liad no immortal souls, or, at
all events, were excluded from heaven. The charge is as baseless in this
< Pigfitt, Manual of Scandinavian Mytliology, p. 65.
90 SCANDINAVIAN DOCTRINE OF A FUTURE LIFE.
instance as when brought against Mohammedanism. Valhalla was the
exclusive abode of the most daring champions; but Valhalla was not the)
whole of heaven. Vingolf, the Hall of Fi-iends, stood beside the Hall oft
the Slain, and was the assembling-place of the goddesses.* There, in the
palace of Freya, the souls of noble women were received after death. The
elder Edda says that Thor guided Roska, a swift-footed peasant-girl who
had attended him as a servant on various excursions, to Freya"s bower,
where she was welcomed, and where she remained forever. The virgin
goddess Gefjone, the Northern Diana, also had a residence in heaven,
and all who died maidens repaired thither.* The presence of virgin
throngs with Gefjone, and the society of noble matrons in Vingolf, shed
a tender gleam across the carnage and carousal of Valhalla. More is said
of the latter — the former is scarcely visible to us now — because the only
record we have of the Norse faith is that contained in the fragmentary
strains of ferocious Skalds, who sang chiefly to warriors, and the staple
matter of whose songs was feats of martial prowess or entertaining mytho-
logical stories. Furthermore, there is above the heaven of the ^sir a
yet higher heaven, the abode of the far-removed and inscrutable being,
the rarely-named Omnipotent One, the true All-Father, who is at last to
come forth above the ruins of the universe to judge and sentence all
creatures and to rebuild a better world. In this highest region towers
the imperishable gold-roofed hall, Gimle, brighter than the sun. There
is no hint anywhere in the Skaldic strains that good women are repulsed
from this dwelling.
According to the rude morality of the people and the time, the con-
trasted conditions of admission to the upper paradise or condemnation
to the infernal realm were the admired virtues of strength, open-handed
frankness, reckless audacity, or the hated vices of feebleness, cowardice,
deceit, humility. Those who have won fame by puissant feats and who
die in battle are snatched by the Valkyrs from the sod to Valhalla. To
die in arms is to be chosen of Odin, —
" In whose hall of gold
The steel-clad ghosts their wonted orgies hold.
Some taunting jest begets the war of words:
In clamorous fray thej' grasp their gleamy swords,
And, as upon the earth, with fierce delight
By turns renew the banquet and the fight."
All, on the contrary, who, after lives of ignoble labor or despicable ease,
die of sickness, sink from their beds to the dismal house of Hela. In
this gigantic vaulted cavern the air smells like a newly-stirred grave ;
damp fogs rise, hollow sighs are heard, the only light comes from funeral
tapers held by skeletons ; the hideous queen, whom Thor eulogizes as the
Scourger of Cowards, sits on a throne of skulls, and sways a sceptre,
6 Keyser, Religion of the Northmen, trans, by Pcnnock, p. 149.
I'isott, p. 245.
SCANDINAVIAN DOCTRINE OF A FUTURE LIFE. 91
made of a dead man's bone bleached in the moonlight, over a countless
multitude of shivering ghosts.'' But the Norse moralists plunge to a yet
darker doom those guilty of perjury, murder, or adultery. In Nastrond's
grisly hall, which is shaped of serpents' spines, and through whose loop-
holes drops of poison drip, where no sunlight ever reaches, they welter in
a venom-sea and are gnawed by the dragon Nidhogg.* In a word, what
to the crude moral sense of the martial Goth seemed piety, virtue, led to
heaven ; what seemed blasphemy, baseness, led to hell.
The long war between good and evil, light and darkness, order and
discord, the ^sir and the Jotuns, wns at last to reach a fatal crisis and end
in one universal battle, called Raguarokur, or the "Twilight of the Gods,"
whose result would be the toial destruction of the present creation. Por-
tentous inklings of this dread encounter were abroad among all beings.
A shuddering anticipation of it sat in a lowering frown of shadow on the
brows of the deities. In preparation for Eagnarokur, both parties anx-
iously secured all the allies they could. Odin therefore joyously welcomes
every valiant warrior to Valhalla, as a recruit for his hosts on that day
when Fenris shall break loose. When Hakon Jarl fell, the Valkyrs
shouted, " Now does the force of the gods grow stronger when they have
brought Hilkon to their home." A Skald makes Odin say, on the death
of King Eirik Blood-Axe, as an excuse for permitting such a hero to be
slain, " Our lot is uncertain : the gray wolf gazes on the host of the
gods;" that is, we shall need help at Eagnarokur. But as all the brave
and magnanimous champions received to Valhalla were enlisted on the
side of the JEsir, so all the miserable cowards, invalids, and wretches
doomed to Hela's house would fight for the Jotuns. From day to day
the opposed armies, above and below, increase in numbers. Some grow
impatient, some tremble. When Balder dies, and the ship Nagelfra is
completed, the hour of infinite suspense will strike. Nagelfra is a vessel
for the conveyance of the hosts of frost-giants to the battle. It is to be
built of dead men's nails: therefore no one should die with unpaired
nails, for if he does he furnishes materials for the construction of that
ship which men and gods wish to have finished as late as possible.'
At length Loki treacherously compasses the murder of Balder. The
frightful foreboding which at once flies through all hearts finds voice in
the dark " Raven Song"- of Odin. Having chanted this obscure wail
in heaven, he mounts his horse and rides down the bridge to Ilelheim,
With resistless incantations he raises from the grave, where she has been
interred for ages, wrapt in snows, wet with the rains and the dews, an
aged vala or prophetess, and forces her to answer his questions. With
appalling replies he returns home, galloping up the sky. And now the
crack of doom is at hand. Ileimdall hurries up and down the bridge
Bifrost, blowing his horn till its rousing blasts echo through the universe.
' Pigott, pp. 137, 138. 8 The Toluspa, strophes 34, ;
» Grimm, Deutsche Mythologie, 8. 776, note.
SCANDINAVIAN DOCTRINE OF A FtTURE LIFE.
The wolf Skull, from whose pursuit the frightened sun has fled round
the heavens since the first dawn, overtakes and devours his bright prey.
Nagelfra, with the Jiitun hosts on board, sails swiftly from Utgard. Loki
advances at the head of the troops of Hela. Fenris snaps his chain and
rushes forth with jaws so extended that the upper touches the firma-
ment, while the under rests on the earth ; and he would open them
wider if there were room. Jijrmungandur writhes his entire length
around Midgard, and, lifting his head, blows venom over air and sea.
Suddenly, in the south, heaven cleaves asunder, and through the breach
the sons of Muspel, the flame-genii, ride out on horseback with Surtur
at their head, his sword outflashing the sun. Now Odin leads forward
the ^sir and the Einheriar, and on the predestined plain of Vigrid the
strife commences. Heimdall and Loki mutually slay each other. Thor
kills Jcirmungandur; but as the monster expires he belches a flood of
venom, under which the matchless thunder-god staggers and falls dead.
Fenris swallows Odin, but is instantly rent in twain by Vidar, the strong
silent one, Odin's dumb son, who well avenges his father on the wolf by
splitting the jaws that devoured him. Then Surtur slings fire abroad,
and the reek rises around all things. Iggdrasill, the great Ash-Tree of
Existence, totters, but stands. All below perishes. Finally, the un-
namable Mighty One appears, to judge the good and the bad. The ,
former hie from fading Valhalla to eternal Gimle, where all joy is to be i
theirs forever; the latter are stormed down from Hela to Nastrond, there, /
"under curdling mists, in a snaky marsh whose waves freeze black and
thaw in blood, to be scared forever, for punishment, with terrors ever
new." All strife vanishes in endless peace. By the power of All-Father,
a new earth, green and fair, shoots up from the sea, to be inhabited by a
new race of men free from sorrow. The foul, spotted dragon Nidhogg
flies over the plains, bearing corpses and Death itself away upon his wings,
and sinks out of sight.'"
It has generally been asserted, in consonance with the foregoing view,
that the Scandinavians believed that the good and the bad, respectively in
Gimle and Nastrond, would experience everlasting rewards and punish-
ments. But Blackwell, the recent editor of Percy's translation of Mallet's
Northern Antiquities as published in Bohn's Antiquarian Library,
argues with great force against the correctness of the assertion." The
point is dubious; but it is of no great importance, since we know that
the spirit and large outlines of their faith have been reliably set
forth. That faith, rising from the impetuous blood and rude mind of
the martial race of the North, gathering wonderful embellishments from
the glowing imagination of the Skalds, reacting, doubly nourished the
fierce valor and fervid fancy from which it sprang; It drove the dragon-
prows of the Vikings marauding over the seas. It rolled the Golhs'
conquering squadrons across the nations, from the shores of Finland and
10 Kejser, Rclision of the ::oitlimcn, part i. ch. vi. " Pp. 497-503.
ETRUSCAN DOCTRINE OF A FUTURE LIFE. 93
Skager-Eack to the foot of the Pyrenees and the gates of Eome. The
very ferocity with which it blazed consumed itself, and the conquest of
the flickering faith by Christianity was easy. During the dominion of
this religion, the earnest sincerity with which its disciples received it
appears alike from the fearful enterprises it prompted them to, the iron
hardihood and immeasurable contempt of death it inspired in them,
and the superstitious observances which, with pains and expenses, they
scrupulously kept. They buried, with the dead, gold, useful implements,
ornaments, that they might descend, furnished and shining, to the
halls of Ilela. With a chieftain they buried a pompous horse and splendid
armor, that he might ride like a warrior into Valhalla. The true Scandi-
navian, by age or sickness deprived of dying in battle, ran himself
through, or flung himself from a precipice, in this manner to make
amends for not expiring in armed strife, if haply thus he might snatch
a late seat among the Einheriar. With the same motive the dying sea-
king had himself laid on his ship, alone, and launched away, with out-
stretched sails, with a slow fire in the hold, which, when he was fairly out
at sea, should flame up and, as Carlyle says, "worthily bury the old hero
at once in the sky and in the ocean." Surely then, if ever, " the king-
dom of heaven suffered violence, and the violent took it by force."
CHAPTER IV.
ETRUSCAN DOCTRINE OP A FUTURE LIFE.
Although the living form and written annals of Etruria perished
thousands of years ago, and although but slight references to her affairs
have come down to us in the documents of contemporary nations, yet,
through a comparatively recent acquisition of facts, we have quite a
distinct and satisfactory knowledge of her condition and experience
when her power was palmiest. We follow the ancient Etruscans from
the cradle to the tomb, perceiving thoir various national costumes, pecu-
liar i^hysiognomies, names and relationships, houses, furniture, ranks,
avocations, games, dying scenes, burial-processions, and funeral festivals.
And, further than this, we follow their souls into the world to come,
behold them in the hands of good or evil spirits, brought to judgment
and then awarded their deserts of bliss or woe. This knowledge has been
derived from their sepulchres, which still resist the corroding hand of
Time when nearly every thing else Etruscan has mingled with the ground.'
They hewed their tombs in the living rock of cliffs and hills, or reared them
1 Mrs. Gray, Sepulchres of Etruria.
7
94 ETRUSCAN DOCTRINE OF A FUTURE LIFE.
of massive masonry. They painted or carved the walls with descriptive
and symbolic scenes, and crowded their interiors with sarcophagi, cine-
rary urns, vases, goblets, mirrors, and a thousand other articles covered
with paintings and sculptures rich in information of their authors. From
a study of these things, lately disinterred in immense quantities, has been
constructed, for the most part, our present acquaintance with this ancient
people. Strange that, when the whole scene of life has passed away, a
sepulchral world should survive and open itself to reveal the past and in-
struct the future ! We seem to see, rising from her tombs, and moving
solemnly among the mounds where all she knew or cared for has for so
many ages been inurned, the ghost of a mighty people. "With dejected
air she leans on a ruined temple and muses ; and her shadowy tears fall
silently over what was and is not.
The Etruscans were accustomed to bury their deceased outside their
walls ; and sometimes the city of the living was thus surrounded by a
far-reaching city of the dead. At this day the decaying fronts of the
houses of the departed, for miles upon miles along the road, admonish
the living traveller. These stone-hewn sepulchres crowd nearly every
hill and glen. "Whole acres of them are also found ujion the plains,
covered by several feet of earth, where every spring the plough passes
over them, and every autumn the harvest waves ; but the dust beneath
reposes well, and knows nothing of this.
" Time buries graves. How strange! a buried grare !
Death cannot from more death its own dead empire sare."
The houses of the dead were built in imitation of the houses of the living,
only on a smaller scale ; and the interior arrangements were so closely
copied that it is said the resemblance held in all but the light of day
and the sound and motion of life. The images painted or etched on the
urns and sarcophagi that fill the sepulchres were portraits of the deceased,
accurate likenesses, varying with age, sex, features, and expression.
These personal portraits were taken and laid up here, doubtless, to
preserve their remembrance when the original had crumbled to ashes.
"What a touching voice is this from antiquity, telling us that our poor,
fond human nature was ever the same ! The heart lonaed to be kept
still in remembrance when the mortal frame was gone. But how vain
the wish beyond the vanishing circle of hearts that returned its love !
For, as we wander through those sepulchres now, thousands of faces
thus preserved look down upon us with a mute plea, when every
vestige of their names and characters is forever lost, and their very dust
scattered long ago.
Along the sides of the burial-chamber were ranged massive stone
shelves, or sometimes benches, or tables, upon which the dead were laid
in a reclining posture, to sleep their long sleep. It often liappens that
on these rocky biers lie the helmet, breastplate, greaves, signet-ring, and
weapons, — or, if it be a female, the necklace, ear-rings, bracelet, and other
ETRUSCAN DOCTRINE OF A FUTURE LIFE. 95
ornaments, — each in its relative place, when the body they once encased
or adorned has not left a single fragment behind. An antiquary once,
digging for discoveries, chanced to break through the ceiling of a tomb.
He looked in; and there, to quote his own words, "I beheld a warrior
stretched on a couch of rock, and in a few minutes I saw him vanish
under my eyes ; for, as the air entered the cemetery, the armor, thoroughly
oxydized, crumbled away into most minute particles, and in a short time
scarcely a trace of what I had seen was left on the couch. It is im-
possible to express the oflect this sight produced upon me."
An important element in the religion of Etruria was the doctrine
of Genii, a system of household deities who watched over the fortunes
of individuals and families, and who are continually shown on the
engravings in the sepulchres as guiding, or actively interested in, all
the incidents that hapjien to those under their care. It was supposed
that every person had two genii allotted to him, one inciting him to good
deeds, the other to bad, and both accompanying him after death to the
judgment to give in their testimony and turn the scales of his fate.
This belief, sincerely held, would obviously wield a powerful influence
over their feelings in the conduct of life.
The doctrine concerning the gods that prevailed in this ancient nation
is learned partly from the classic authors, partly from sepulchral monu-
mental remains. It was somewhat allied to that of Egypt, but much
more to that of Rome, who indeed derived a considerable portion of her
mythology from this source. As in other pagan countries, a multitude
of deities were worshipped here, each having his peculiar office, form of
representation, and cycle of traditions. It would be useless to specify
all.'^ The goddess of Fate was pictured with wings, showing her swift-
ness, and with a hammer and nail, to typify that her decrees were un-
alterably fixed. The name of the supreme god was Tinia. He was the
central power of the world of divinities, and was always represented,
like Jupiter Tonans, with a thunderbolt in his hand. There were twelve
great "consenting gods," composing the council of Tinia, and called
" The Senators of Heaven," They were pitiless beings, dwelling in the
inmost recesses of heaven, whose names it was not lawful to pronounce.
Yet they were not deemed eternal, but were supposed to rise and fall
together. There was another class, called "The Shrouded Gods," still
more awful, potent, and mysterious, ruling all things, and much like the
inscrutable Necessity that filled the dark background of the old Greek
religion. Last, but most feared and most prominent in the Etruscan
mind, were the rulers of the lower regions, Mantus and Mania, the king
and queen of the under-world. Mantus was figured as an old man,
wearing a crown, witli wings at his shoulders, and a torch reversed in his
hand. Mania was a fearful personage, frequently propitiated with human
sacrifices. Macrobius says boys were offered up at her annual festival for
2 Miiller, Die Etrusker, buch iii. kap. iv. sects. 7-14.
96 ETRUSCAN DOCTRINE OF A FUTURE LIFE.
a long time, till the heads of onions and poppies were substituted.' Inti-
mately connected with these divinities was Charun, their chief minister,
the conductor of souls into the realm of the future, whose dread image,
hideous as the imagination could conceive, is constantly introduced in
the sepulchral pictures, and who with his attendant demons well illustrates
the terrible character of the superstition which first created, then deified,
and then trembled before him. Who can become acquainted with such
horrors as these without drawing a freer breath, and feeling a deeper
gratitude to God, as he remembers how, for many centuries now, the
religion of love has been i-edeeming man from subterranean darkness,
hatred, and fright, to the happiness and peace of good-will and trust in
the sweet, sunlit air of day !
That a belief in a future existence formed a prominent and con-
trolling feature in the creed of the Etruscans* is abundantly shown by
the contents of their tombs. They would never have produced and
preserved paintings, tracings, types, of such a chai-acter and in such
quantities, had not the doctrines they shadow forth possessed a ruling
hold ujjon their hopes and fears. The symbolic representations con-
nected with this subject may be arranged in several classes. First, there
is an innumerable variety of death-bed scenes, — many of them of the
most touching and pathetic character, such as witnesses say can scarcely
be looked upon without tears, others of the most appalling nature, show-
ing perfect abandonment to fright, screams, sobbing, and despair. The
last hour is described under all circumstances, coming to all sorts of
persons, prince, priest, peasant, man, mother, and child. Patriarchs are
dying surrounded by groups in every posture of grief ; friends are waving
a mournful farewell to their weeping lovers; wives are torn from the
embrace of their husbands ; some seem resigned and willingly going,
others reluctant and driven in terror.
The next series of engravings contain descriptions and emblems of
the departure of the soul from this world, and of its jDassage into the
next. There are various symbols of this mysterious transition: one is
a snake with a boy riding upon its back, its amphibious nature
plainly typifying the twofold existence allotted to man. The soul is
also often shown muffled in a veil and travelling-garb, seated upon a
horse, and followed by a slave carrying a large sack of provisions, — an
emblem of the long and dreary journey about to be taken. Horses are
depicted harnessed to cars in which disembodied spirits are seated, — •
a token of the swift ride of the dead to their doom. Sometimes the
soul is gently invited, or led, by a good spirit, sometimes beaten, or
dragged away, by the squalid and savage Charun, the horrible death-
king, or one of his ministers ; sometimes a good and an evil spirit are
seen contending for the soul ; sometimes the soul is seen, on its knees,
beseeching the- aid of its good genius and grasping at his departing wing,
* Saturniil. lib. i. cap. 7. * Dennis, Cities and Cemeteries of Etruria, ch. xli.
EGYPTIAN DOCTRINE OF A FUTURE LIFE. 97
as, with averted face, he is retiring ; and sometimes the good and the
evil spirits are leading it away together, to abide the sentence of the tri-
bunal of Mantus. Whole companies of souls are also set forth marching
in procession, under the guidance of a winged genius, to their subter-
ranean abode.
Finally, there is a class of representations depicting the ultimate fate
of souls after judgment has been jiassed. Some are shown seated at
banquet, in full enjoyment, according to their ideas of bliss. Some are
shown undergoing punishment, beaten with hammers, stabbed and torn
by black demons. There are no proofs that the Etruscans believed in
the translation of any soul to the abode of the gods above the sky, no
signs of any path rising to the supernal heaven ; but they clearly ex-
pected just discriminations to be made in the under-world. Into that
realm many gates are shown leading, some of them peaceful, inviting,
surrounded by apparent emblems of deliverance, rest, and blessedness ;
others yawning, terrific, engirt by the heads of gnashing beasts and
furies threatening their victim.
" Shown is the progress of the guilty soul
From earth's worn threshold to the throne of doom;
Here the black genius to the dismal goal
Drags the wan spectre from the unsheltering tomb,
While from the side it never more may warn
The better angel, sorrowing, flees forlorn.
There (closed the eighth) seven yawning gates reveal
The sevenfold anguish that awaits the lost.
Closed the eighth gate,-^for there the happy dwell.
No glimpse of joy beyond makes horror less."
In these lines, from Bulwer's learned and ornate epic of King Arthur,
the dire severity of the Etruscan doctrine of a future life is well indi-
cated, with the local imagery of some parts of it, and the impenetrable
obscurity which enwraps the great sequel.
CHAPTER V.
EGYPTIAN DOCTRINE OF A FUTURE LIFE.
In attempting to understand the conceptions of the ancient inhabit-
ants of Egypt on the subject of a future life, we are first met by the
inquiry why they took such great pains to preserve the bodies of their
dead. It has been supposed that no common motive could have ani-
mated them to such lavish expenditure of money, time, and labor as
the process of embalming required. It has been taken for granted that
only some recondite theological consideration could explain this jiheno-
98 EGYPTIAN DOCTRINE OF A FUTURE LIFE.
menon. Accordingly, it is now the popular belief that the Egyptians
were so scrupulous in embalming their dead and storing them in repo-
sitories of eternal stone, because they believed that the departed souls
would at some future time come back and revivify their former bodies,
if these were kept from decay. This hypothesis seems to us as false as it
is gratuitous. In the first place, there is no evidence of it whatever, —
neither written testimony nor circumstantial hint. Herodotus tells us,
" The Egyptians say the soul, on the dissolution of the body, always
enters into some other animal then born, and, having passed in rotation
through the various terrestrial, aquatic, and serial beings, again enters
the body of a man then born."^ There is no assertion that, at the end
of the three thousand years occuj^ied by this circuit, the soul will re-enter
its former body. The plain inference, on the contrary, is that it will be
born in a new body, as at each preceding stejD in the series of its trans-
migrations. Secondly, the mutilation of the body in embalming forbids
the belief in its restoration to life. The brain was extracted, and the
skull stuffed with cotton. The entrails were taken out, and sometimes,
according to Porphyry^ and Plutarch,^ thrown into the Nile ; sometimes,
as modern examinations have revealed, bound up in four packages and
either replaced in the cavity of the stomach or laid in four vases beside
the mummy. It is absurd to attribute, without clear cause, to an en-
lightened people the belief that these stacks of brainless, eviscerated
mummies, dried and shrunken in ovens, coated with pitch, bound up^
in a hundredfold bandages, would ever revive, and, inhabited by the
same souls that fled them thirty centuries before, again walk the streets
of Thebes ! Besides, a third consideration demands notice. By the
theory of metempsychosis — universally acknowledged to have been
held by the Egyptians — it is taught that souls at death, either imme-
diately, or after a temporary sojourn in hell or heaven has struck the
balance of their merits, are born in fresh bodies ; never that they return
into their old ones. But the point is set bej'ond controversy by the
discovery of inscriptions, accompanying pictures of scenes illustrating
the felicity of blessed souls in heaven, to this effect: — "Their bodies
shall repose in their tombs forever ; they live in the celestial regions
eternally, enjoying the presence of the Supreme God."* A writer on
this subject says, " A people who believed in the transmigration of souls
would naturally take extraordinary pains to preserve the body from
putrefaction, in the hope of the soul again joining the body it had
quitted." The remark is intrinsically untrue, because the doctrine of
transmigration coexists in reconciled belief with the observed law of
birth, infancy, and growth, not with the miracle of transition into re-
viving corpses. The notion is likewise historically refuted by the fact
that the believers of that doctrine in the thronged East have never pre-
1 Ilerod. lib. ii. cap. 123. * De Abstinentia, lib. iv. cap. 10. 3 Banquet of the Seven Wise Men.
* ChampoUion, Descr. de I'^Cgypte, Antiq. torn ii. p. 132. Stuart's Trans, of Greppo's Essay, p. 2C2.
EGYrTIAN DOCTRINE OF A FUTURE LIFE. 99
served the bod}-, but cat once buried or burned it. The whole Egyptian
theology is much more closely allied to the Hindu, which excluded, than
to the Persian, which emphasized, the resurrection of the body.
Another theory which has been devised to explain the j^urpose of
Egyptian embalming, is that " it was to unite the soul permanently to
its body, and keep the vital principle from perishing or transmigrating:
tlie body and soul ran together through the journey of the dead and its
dread ordeal."' This arbitrary guess is incredible. The preservation of
the body does not appear in any way — not even to the rawest fancy — to
detain or unite the soul with it; for the thought is unavoidable that it
is precisely the absence of the soul which constitutes death. Again: such
an explanation of the motive for embalming cannot be correct, because
in the hieroglyphic representations of the passage to the judgment the
separate soul is often depicted as hovering over the body,® or as kneeling
before the judges, or as pursuing its adventures through the various
realms of the creation, "When the body is represented," Champollion
says, " it is as an aid to the sjjectator, and not as teaching a bodily resur-
rection. Sharpe's opinion that the picture of a bird poised over the
mouth of a mummy, with the emblems of breath and life in its claws,
implies the doctrine of a general physical resurrection, is an inferential
leap of the most startling character. What proof is there that the symbol
denotes this ? Hundreds of paintings in the tombs show souls undergoing
their respective allotments in the other world while their bodily mum-
mies are quiet in the sepulchres of the present. In his treatise on "Isis
and Osiris," Plutarch writes, "The Egyptians believe that while the
bodies of eminent men are buried in the earth their souls are stars
shining in heaven." It is equally nonsensical in itself and unwarranted
by evidence to imagine that, in the Egyptian faith, embalming either
retained the soul in the body or preserved the body for a future return
of the soul. Who can believe that it was for either of those jjurposes
that they embalmed the multitudes of animals whose mummies the ex-
plorer is still turning up ? They preserved cats, hawks, bugs, crocodiles,
monkeys, bulls, with as great pains as they did men.'^ When the Canary
Islands were first visited, it was found that their inhabitants had a cus-
tom of carefully embalming the dead. The same was the case among the
Peruvians, whose vast cemeteries remain to this day crowded with mum-
mies. But the expectation of a return of the souls into these preserved
bodies is not to be ascribed to those peoples. Herodotus informs us that
" the Ethiopians, having dried the bodies of their dead, coat them with
white plaster, which they paint with colors to the likeness of the
deceased and encase in a transparent substance. The dead, thus kejjt
from being offensive, and yet plainly visible, are retained a whole year in
the houses of their nearest relatives. Afterwards they are carried out
and placed upright in the tombs around the city."* It has been argued,
because the Egyptians expended so much in preparing lasting tombs
s Boiiomi and Arundel on Egyptian Antiq., p 46. « PI, xxxiii. in Lepslus' Todtenb. der .a^gypter.
' Pettigiew, Hist of Egyptian Muinmie.s, ch. xii. 8 Lib. iii.cap. 21.
100 EGYPTIAN DOCTRINE OF A FUTURE LIFE.
and in adorning their walls with varied embellishments, that they must
have thought the soul remained in the body, a conscious occupant of the
dwelling-place provided for it.^ As well might it be argued that, because
the ancient savage tribes on the coast of South America, who obtained
their support by fishing, buried fish-hooks and bait with their dead, they
supposed the dead bodies occupied themselves in their graves by fishing!
The adornment of the tomb, so lavish and varied with the Egyptians,
was a gratification of the spontaneous workings of fancy and affection,
and needs no far-fetched explanation. Every nation has its funeral
customs and its rites of sepulture, many of which would be as difficult
of exj^lanation as those of Egypt. The Scandinavian sea-king was some-
times buried, in his ship, in a grave dug on some headland overlooking
the ocean. The Scythians buried their dead in rolls of gold, sometimes
weighing forty or fifty solid pounds. Diodorus the Sicilian says, " The
Egyptians, laying the embalmed bodies of their ancestors in noble monu-
ments, see the true visages and expressions of those who died ages before
them. So they take almost as great pleasure in viewing their bodily
proportions and the lineaments of their faces as if they were still living
among them."^" That instinct which leads us to obtain portraits of those
we love, and makes us unwilling to part even with their lifeless bodies,
was the cause of embalming. The bodies thus prepared, we know from
the testimony of ancient authors, were kept in the houses of their chil-
dren or kindred, until a new generation, "who knew not Joseijh," re-
moved them. Then nothing could be more natural than that the priest-
hood should take advantage of the custom, so associated with sacred
sentiments, and throw theological sanctions over it, shroud it in mystery,
and secure a monopoly of the jaower and profit arising from it. It is not
improbable, too, as has been suggested, that hygienic considerations, ex-
pressing themselves in political laws and priestly precepts, may at first
have had an influence in establishing the habit of embalming, to prevent
the pestilences aj^t to arise in such a climate from the decay of animal
substances.
There is great diversity of oj^inion among Egyptologists on this point.
One thinks that embalming was supposed to keep the soul in the body
until after the funeral judgment and interment, but that, when the corpse
was laid in its final receptacle, the soul proceeded to accompany the sun
in its daily and nocturnal circuit, or to transmigrate through various
animals and deities. Another imagines that the process of embalming
was believed to secure the repose of the soul in the other world, exempt
from transmigrations, so long as the body was kept from decay." Per-
haps the different notions on this subject attributed by modern authors
to the Egyptians may all have prevailed among them at different times
or among distinct sects. But it seems most likely, as we have said, that
9 Keiirick, Ancient Egypt, vol. i. ch. xxi. sect. iii.
10 Lib. i. cap. 7. n Library of Entertaining Knowledge, vol. u. ch. iii.
EGYPTIAN DOCTRINE OF A FUTURE LIFE. 101
embalming first arose from physical and sentimental considerations
naturally ojierating, rather than from any theological doctrine carefully
devised ; although, after the priesthood appropriated the business, it is
altogether probable that they interwove it with an artificial and elaborate
system of sacerdotal dogmas, in which was the hiding of the national
power.
The second question that arises is. What was the significance of the
funeral ceremonies celebrated by the Egyjitians over their dead? When
the body had been embalmed, it was presented before a tribunal of forty-
two judges sitting in state on the eastern borders of the lake Acherusia.
They made strict inquiry into the conduct and character of the deceased.
Any one might make complaint against him, or testify in his behalf. If
it was found that he had been wicked, had died in debt, or was other-
wise unworthy, he was deprived of honorable burial and ignominiously
thrown into a ditch. This was called Tartar, from the wailings the sen-
tence produced among his relatives. But if he was found to have led an
upright life, and to have been a good man, the honors of a regular inter-
ment were decreed him. The cemetery — a large plain environed with trees
and lined with canals — lay on the western side of the lake, and was
named Elisout, or rest. It w^as reached by a boat, the funeral barge, — in
which no one could cross without an order from the judges and the pay-
ment of a small fee. In these and other particulars some of the scenes
supposed to be awaiting the soul in the other world were dramatically
shadowed forth. Each rite was a symbol of a reality existing, in solemn
correspondence, in the invisible state. What the priests did over the
body on earth the judicial deities did over the soul in Amenthe. It
seems plain that the Greeks derived many of their notions concerning
the fate and state of the dead from Egypt. Hades corresponds with
Amenthe; Pluto, with the subterranean Osiris; Mercury psychopompos,
with Anubis, "the usher of souls ;"^acus, Minos, and Ehadamanthos,
with the three assistant gods who help in weighing the soul and present
the result to Osiris; Tartarus, to the ditch Tartar; Charon's ghost-boat
over the Styx, to the barge conveying the mummy to the tomb ; Cerberus,
to 0ms; Acheron, to Acherusia; the Elysian Fields, to Elisout.'^ Ken-
rick thinks the Greeks may have developed these views for themselves,
without indebtedness to Egypt. But the notions were in existence
among the Egyptians at least twelve hundred years before they can be
traced among the Greeks.^* And they are too arbitrary and system-
atic to have been independently constructed by two nations. Besides,
Herodotus positively affirms that they were derived from Egypt. Several
other ancient authors also state this ; and nearly every modern writer on
the subject agrees in it.
The triumphs of modern investigation into the antiquities of Egypt,
'^Spineto on Egyptian Antiq, Lectures lA'., V.
13 Wilkinson, Manners and Customs of the Ancient Kgyptians, 2d Series, vol. i. ch. 12.
102 EGYPTIAN DOCTRINE OF A FUTURE LIFE.
unlocking the hieroglyphics and lifting the curtain from the secrets of
ages, have unveiled to us a far more full and satisfactory view of the
Egyptian doctrine of the future life than can be constructed from the
narrow glimiDses afforded by the accounts of the old Greek authorities.
Three sources of knowledge have been laid open to us. First, the
pa2:)yrus rolls, one of whicli was placed in the bosom of every mummy.
This roll, covered with hieroglyphics, is called the funeral ritual, or
book of the dead. It served as a passport through the burial-rites.
It contained the names of the deceased and his parents, a series of
prayers he was to recite before the various divinities he would meet on
his journey, and representations of some of the adventures awaiting
him in the unseen state.^* Secondly, the ornamental cases in which the
mummies are enclosed are painted all over with scenes setting forth the
realities and events to which the soul of the dead occupant has pdssed in
the other life.*" Thirdly, the various fates of souls are sculptured and
painted on the walls in the tombs, in charactei's which have been de-
cijjhered during the present century:*^ —
"Those mystic, stony volumes on the walls long writ,
Whose sense is late reveal'd to searching modern wit."
Combining the information thus obtained, we learn that, according to
the Egyptian representation, the soul is led by the god Thoth into
Amenthe, the infernal world, the entrance to which lies in the extreme
west, on the farther side of the sea, where the sun goes down under the
earth. It was in accordance with this supposition that Herod caused to
be engraved, on a magnificent monument erected to his deceased wife,
the line, "Zeus, this blooming woman sent beyond the ocean."" At the
entrance sits a wide-throated monster, over whose head is the inscription,
"This is the devourer of many who go into Amenthe, the lacerator of
the heart of him who comes with sins to the house of justice." The
soul next kneels before the forty-two assessors of Osiris, with deprecating
asseverations and intercessions. It then comes to the final trial in the
terrible Ilall of the two Truths, the approving and the condemning ; or,
as it is differently named, the Hall of the double Justice, the rewarding
and the punishing. Here the three divinities Horus, Anubis, and Thoth
proceed to weigh the soul in the balance. In one scale an image of
Thmei, the goddess of Truth, is placed ; in the other, a heart-shaped
vase, symbolizing the heart of the deceased with all the actions of his
earthly life. Then happy is he
" Who, weighed 'gainst Truth, down dips the awful scale."
l*Das Todtenbuch dor iEgypter, edited with an introduction hy Dr. Lepsius.
15 Ch. ix. of Pettigrew's History of Egyptian Mummies.
1" CliampolUon's Letter, dated Thebes, May 16, 1829. An abstract of this letter may be found in
Stuart's trans, of Greppo's Essay on ChampoUion's Hieroglyphic System, appendix, note N.
1' Basnage, Hist, of the Jews, lib. ii. ch. 12, sect. 19.
EGYPTIAN DOCTRINE OF A FUTURE LIFE. 103
Thotli notes the result on a tablet, and the deceased advances with it
to the foot of the throne on which sits Osiris, lord of the dead, king of
Amenthe. He pronounces the decisive sentence, and his assistants see
that it is at once executed. The condemned soul is either scourged back
to the eartli straightway, to live again in the form of a vile animal, — as
some of the emblems ajipear to denote ; — or plunged into the tortures of
a horrid hell of fire and devils below, — as numerous engravings set forth; —
or driven into the atmosphere, to be vexed and tossed by tempests,
violently whirled in blasts and clouds, till its sins are expiated, and
another probation granted through a renewed existence in human form.
We have two accounts of the Egyptian divisions of ' the universe.
According to the first view, they conceived the creation to consist of
three grand departments. First came the earth, or zone of trial, where
men live on probation. Next was the atmosphere, or zone of temporal
punishment, where souls are afflicted for their sins. The ruler of this
girdle of storms was Pooh, the overseer of souls in penance. Such a notion
is found in some of the later Greek philosophers, and in the writings of
the Alexandrian Jews, who undoubtedly drew it from the priestly science
of Egypt. Every one will recollect how Paul speaks of "the prince of
the power of the air." And Shakspeare makes the timid Claudio shrink
from the verge of death with horror, lest his soul should, through ages,
" Be imprison'd in the viewless winds,
And blown with restless violence round about
The pendent world."
After their purgation in this region, all the souls live again on earth
by transmigration.^^ The third realm was in the serene blue sky among
the stars, the zone of blessedness, where the accepted dwell in immortal
peace and joy. Eusebius says, " The Egyptians represented the universe
by two circles, one within the other, and a serpent with the head of a
hawk twining his folds around them," thus forming three spheres, earth,
firmament, divinity.
But the representation most frequent and imposing is that which pic-
tures the creation simply as having the earth in the centre, and the sun
with his attendants as circulating around it in the brightness of the
superior, and the darkness of the infernal, firmament. Souls at death
pass down through the west into Amenthe, and are tried. If condemned,
they are either sent back to the earth, or confined in the nether space
for punishment. If justified, they join the blissful company of the Sun-
God, and rise with him through the east to journey along his celestial
course. The upper hemisphere is divided into twelve equal parts, cor-
responding with the twelve hours of the day. At the gate of each of
these golden segments a sentinel god is stationed, to whom the newly-
arriving soul must give its credentials to secure a passage. In like
18 Libor Metempsychosis Veterum .Tigyptiorum, edited and translated into Latin from the funeral
papyri by II. Brugsch.
104 EGYPTIAN DOCTBINE OF A FUTURE LIFE.
manner, the lower hemisphere is cut into the same number of gloomy
sections, corresponding with the twelve hours of the night. Daily the
chief divinity, in robes of light, traverses the beaming zones of the
blessed, where they hunt and fish, or jjlough and sow, reap and gather,
in the Fields of the Sun on the banks of the heavenly Nile. Nightly,
arrayed in deep black from head to foot, he traverses the dismal zones of
the damned, where they undergo appropriate retributions. Thus the
future destiny of man was sublimely associated with the march of the
sun through the upper and lower hemispheres.^' Astronomy was a part
of the Egyptian's theology. He regarded the stars not figuratively, but
literally, as spirits and pure genii ; the great planets as deities. The
calendar was a religious chart, each month, week, day, hour, being the
special charge and stand-point of a god.™
There w^as much poetic beauty and ethical power in these doctrines
and symbols. The necessity of virtue, the dread ordeals of the grave,
the certainty of retribution, the mystic circuits of transmigration, a glo-
rious immortality, the paths of planets and gods and souls through crea-
tion, — all were impressively enounced, dramatically shown.
"The Egyptain soul sail'd o'er the skyey sea
In ark of crystal, niann'd by beamy gods.
To drag the deeps of space and net the stars.
Where, in their nebulous shoals, they shore the void
And through old Night's Typhonian blindness shine.
Then, solarized, he press'd towards the sun,
And, in the heavenly Hades, hall of God,
Had final welcome of the firmament."
This solemn linking of the fate of man with the astronomic universe,
this grand blending of the deepest of moral doctrines with the most
august of physical sciences, plainly betrays the brain and hand of that
hereditary hierarchy whose wisdom was the wonder of the ancient
world. Osburn thinks the localization of Amenthe in the west may have
arisen in the following way. Some suiDerstitious Egyptians, travelling
westwards, at twilight, on the great marshes haunted by the strange
gray-white ibis, saw troops of these silent, solemn, ghostlike birds,
motionless or slow stalking, and conceived them to be souls waiting for
the funeral rites to be paid, that they might sink with the setting sun to
their destined abode.^^
That such a system of belief was too complex and elaborate to have
been a popular development is evident. But that it was really held by
the people there is no room to doubt. Parts of it were publicly enacted
on festival-days by multitudes numbering more than a hundred thou-
sand. Parts of it were dimly shadowed out in the secret recesses of
temples, surrounded by the most astonishing accompaniments that un-
1' Ti'Univera, £gypte Ancienne, par CliampoUion-Figeac, pp 123-145.
20 .T:pyptische Glaubenslchre von Fr. Ed. Fiith. ss. 171, 174.
21 Monumental History of Egypt, vol. i. eh. S.
BRAIIMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 105
rivalled learning, skill, wealth, and jiower could contrive. Its authority
commanded the allegiance, its charm fascinated the imagination, of the
people. Its force built the pyramids, and enshrined whole generations
of Egypt's embalmed population in richly-adorned sepulchres of evei"-
lasting rock. Its substance of esoteric knowledge and faith, in its form
of exoteric imj^osture and exhibition, gave it vitality and endurance
long. In the vortex of change and decay it sank at last. And now it is
only after its secrets have been buried for thirty centuries that the ex-
ploring genius of modern times has brought its hidden hieroglyphics
to light, and taught us what were the doctrines originally contained in i
the altar-lore of those priestly schools which once dotted the plains of(
the Delta and studded the banks of eldest Nile, where now, disfigured
and gigantic, the solemn
" Old Syhinxes lift their countenances bland
Athwart the river-sea and sea of sand."
CHAPTER VI.
BEAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
In the Hindu views of the fate of the human soul, metaphysical sub-
tlety and imaginative vastness, intellect and fancy, slavish tradition and
audacious speculation, besotted ritualism and heaven-storming sj^irituality,
are mingled together on a scale of grandeur and intensity wholly without
a parallel elsewhere in the literature or faith of the world. Brahman-
ism, with its hundred million adherents holding sway over India, — and
Buddhism, with its four hundred million disci2:)les scattered over a dozen
nations, from Java to Japan, and from the Ceylonese to the Samoyedes,
— practically considered, in reference to their actually-received dogmas
and aiins pertaining to a future life, agree sufficiently to warrant us
in giving them a general examination together. The chief diflerence
between them will be explained in the sequel.
The most ancient Hindu doctrine of the future fate of man, as given
in the Vedas, was simi^le, rude, and very unlike the forms in which it
has since prevailed. Professor Wilson says, in the introduction to his
translation of the Rig Veda, that the references to this subject in the
l^rimeval Sanscrit scriptures are sparse and incomplete. But no one
has so thoroughly elucidated this obscure question as Roth of Tubingen,
in his masterly paper on the Morality of the Vedas, of which -there is
a translation, by Professor AVhitney, in the Journal of the American
106 BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
Oriental Society.^ The results of his researches may be stated in few
words.
AVhen a man dies, the earth is invoked to wrap his body up, as a
mother wraps her child in her garment, and to lie lightly on him. He
himself is addressed thus: — "Go forth, go forth on the ancient paths
which our fathers in old times have trodden: the two rulers in bliss,
Yama and Varuna, shalt thou behold." Varuna judges all. He thrusts
the wicked down into darkness ; and not a hint or clew further of their
doom is furnished. They were supposed either to be annihilated, as
Professor Roth thinks the Vedas imply, or else to live as demons, in
sin, blackness, and woe. The good go up to heaven and are glorified
with a shining spiritual body like that of the gods. Yama, the first man,
originator of the human race on earth, is the beginner and head of
renewed humanity in another world, and is termed the Assembler of
Men. It is a poetic and grand conception that the first one who died,
leading the way, should be the patriarch and monarch of all who follow.
The old Vedic hymns imply that the departed good are in a state of
exalted felicity, but scarcely picture forth any particulars. The follow-
ing passage, versified with strict fidelity to the original, is as full and
explicit as any : —
Where glory never-fading is, where is the world of htavenly light,
The world of immortality, — the everlasting. — set me there!
Where Yama reigns, Vivasvat's son, in the inmost sphere of heaven bright.
Where those abounding waters flow,^h, make me but immortal there!
Where there is freedom unrestrained, where the triple vault of heaven's in sight,
Where worlds of brightest glory are, — oh, make me but immortal there!
Where pleasures and enjoyments are, where bliss and raptures ne'er take flight,
Where all desires are satisfied, — oh, make me but immortal there I
But this form of doctrine long ago passed from the Hindu remembrance,
lost in the multiplying developments and specifications of a mystical
philosophy, and a teeming superstition nourished by an unbounded
imagination.
Both Brahmans and Buddhists conceive of the creation on the most
enormous scale. Mount Meru rises from the centre of the earth to
the height of about two millions of miles. On its summit is the city of
Brahma, covering a space of fourteen thousand leagues, and surrounded
by the stately cities of the regents of the spheres. Between Meru and
the wall of stone forming the extreme circumference of the earth are
seven concentric circles of rocks. Between these rocky bracelets are
continents and seas. In some of the seas wallow single fishes thousands
of miles in every dimension. The celestial sjjaces are occupied by a
large number of heavens, called "dewa-lokas," increasing in the glory
and bliss of their prerogatives. The worlds below the earth are hells,
called " naraka." The description of twenty-eight of these, given in the
Vishnu Purana,^ makes the reader "sup full of horrors." The Buddhist
1 VoL iii. pp. 342-346. s Wilson's trans, pp. 207-209.
BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 10";
"Books of Ceylon"' tell of twenty-six heavens placed in regular order
above one another in the sky, crowded with all imaginable delights.
They also depict, in the abyss underneath the earth, eight great hells,
each containing sixteen smaller ones, the whole one hundred and thirty-
six composing one gigantic liell. The eight chief hells are situated over
one another, each partially enclosing and overlapping that next beneath;
and the sufferings inflicted on their unfortunate occupants are of the
most terrific character. But these poor hints at the local apparatus of re-
ward and punishment afford no conception whatever of the extent of
their mythological scheme of the universe.
They call each comi:)lete solar system a sahwala, and say that, if a wall
were erected around the space occupied by a million millions of sakwalas,
reaching to the highest heaven, and the entire space were filled with
mustard-seeds, a god might take these seeds, and, looking towards any one
of the cardinal points, throAV a single seed towards each sakwala until all
the seeds were gone, and still there would be more sakwalas, in the same
direction, to which no seed had been thrown, without considering those
in the other three quarters of the heavens. In comparison with this
Eastern vision of the infinitude of worlds, the wildest Western dreamer over
the vistas opened by the telescope may hide his diminished head ! Their
other conceptions are of the same crushing magnitude. Thus, when the
demons, on a certain occasion, assailed the gods, Siva — using the Himalaya
range for his bow, Vasuke for the string, Vishnu for his arrow, the earth
for his chariot with the sun and moon for its wheels and the Vedas for
its horses, the starry canopy for his banner with the tree of Paradise for
its staff, Brahma for his charioteer, and the mysterious monosyllable Om
for his whip — reduced them all to ashes.*
The five hundred million Brahmanic and Buddhist believers hold that
all the gods, men, demons, and various grades of animal life occupying
this immeasurable array of worlds compose one cosmic family. The
totality of animated beings, from a detestable gnat to thundering Indra,
from the meanest worm to the sujareme Buddha, constitute one fraternal
race, by the unavoidable effects of the law of retribution constantly
interchanging their residences in a succession of rising and sinking exist-
ences, ranging through all the earths, heavens, and hells of the universe,
bound by the terrible links of merit and demerit in the phantasmagoric
dungeon of births and deaths. The Vishnu Purana declares, " The
universe, this whole egg of Brahma, is everywhere swarming with living
creatures, all of whom are captives in the chains of acts."^
The one prime postulate of these Oriental faiths — the ground-prin-
ciple, never to be questioned any more than the centi-al and stationary
position of the earth in the Ptolemaic system — is that all beings below
the Infinite One are confined in the circle of existence, the whirl of
' Upham's trans, vol. iii. pp. 8, 66, 159.
* Vans Kennedy, Ancient and Hindu Mythology, p. 429.
108 BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
births and deaths, by the consequences of their virtues and vices. When
a man dies, if he has an excess of good desert, he is born, as a superior
being, in one of the heavens. According to the nature and degree of
his merit, his heavenly existence is prolonged, or perhaps repeated many
times in succession ; or, if his next birth occurs on earth, it is under
happy circumstances, as a sage or a king. But when he expires, should
there, on the other hand, be an overbalance of ill desert, he is born as a
demon in one of the hells, or may in repeated lives run the circuit of
the hells ; or, if he at once returns to the earth, it is as a beggar, a leprous
outcast, a wretched cripple, or in the guise of a rat, a snake, or a louse.
" The lIlu.striou8 souls of great and virtuous men
In godlike beings shall revive again ;
But base and vicious spirits wind tlieir way
In scorpions, vultures, sharks, and beasts of prey.
The fair, Ihe gay, the witty, and the brave,
The fool, the coward, courtier, tyrant, slave,
Each one in a congenial form, shall find
A proper dwelling for his wandering mind."
A specific evil is never cancelled by being counterbalanced by a greater
good. The fruit of that evil must be experienced, and also of that
greater good, by appropriate births in the hells and heavens, or in the
higher and lower grades of earthly existence. The two courses of action
must be run through independently. This is what is meant by the phrases,
so often met with in Oriental works, "eating the fruits of former acts,"
" bound in the chains of deeds." Merit or demerit can be balanced or
neutralized only by the full fruition of its own natural and necessary
consequences.* The law of merit and of demerit is fate. It works irre-
sistibly, through all changes and recurrences, from the beginning to the
end. The cessation of virtue or of vice does not put an end to its effects
until its full force is exhausted; as an arrow continues in flight until all
its imparted power is spent. A man faultlessly and scrupulously good
through his present life may be guilty of some foul crime committed a
hundred lives before and not yet expiated. Accordingly, he may now
suffer for it, or his next birth may take place in a hell. On the contrary,
he may be credited with some great merit acquired thousands of gene-
rations ago, whose fruit he has not eaten, and which may bring him good
fortune in spite of present sins, or on the rolling and many-colored wheel
of metempsychosis may secure for him next a celestial birthplace. In
short periods, it will be seen, there is moral confusion, but, in the long
run, exact compensation.
The exuberant jDrodigiousness of the Hindu imagination is strikingly
manifest in its descriptions of the rewards of virtue in the heavens and
of the punishments of sin in the hells. Visions pass before us of beauti-
ful groves full of fragrance and music, abounding in delicious fruits, and
birds of gorgeous plumage, crystal streams embedded with pearls, un-
_ • Journal of the American "Oriental Society, vol. iv. p. 87.
BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 109
ruffled lakes where tlie lotus blooms, palaces of gems, crowds of friends
and lovers, endless revelations of truth, boundless graspings of power, —
all that can stir and enchant intellect, will, fancy, and heart. In some
of the heavens the residents have no bodily form, but enjoy purely
spiritual pleasures. In others they are self-resplendent, and traverse the
ether. They are many miles in height, one being described whose crown
was four miles high and who wore on his person sixty wagon-loads of
jewels. The ordinary lifetime of the inhabitants of the dewa-loka named
Wasawartti equals nine billions two hundred and sixteen millions of
our years. They breathe only once in sixteen hours.
The reverse of this picture is still more vigorously drawn, highly
colored, and diversified in contents. The walls of the Hindu hell are
over a hundred miles thick; and so dazzling is their brightness that
it bursts the eyes which look at them anywhere within a distance of
four hundred leagues.' The poor creatures here, wrapped in shrouds of
fire, writhe and yell in frenzy of pain. The very revelry and ecstasy of
terror and anguish fill the whole region. The skins of some wretches
are taken off" from head to foot, and then scalding vinegar is poured
over them. A glutton is punished thus : experiencing an insatiable
hunger in a body as large as three mountains, he is tantalized with a mouth
no larger than the eye of a needle.* The infernal tormentors, throwing
their victims down, take a flexible flame in each hand, and with these
lash them alternately right and left. One demon, Riihu, is seventy-six
thousand eight hundred miles tall : the palm of his hand measures
fifty thousand acres ; and when he is enraged he rushes up the sky
and swallows the sun or the moon, thus causing an eclipse ! In the
Asiatic Journal for 1840 is an article on "The Chinese Judges of the
Dead," which describes a series of twenty-four paintings of hell found in
a Buddhist temple. Devils in human shapes are depicted jiuUing out
the tongues of slanderers with redhot wires, pouring molten lead down
the throats of liars, with burning prongs tossing souls upon mountains
planted with hooks of iron reeking with the blood of those who have
gone before, screwing the damned between planks, pounding them in
husking-mortars, grinding them in rice-mills, while other fiends, in the
shape of dogs, lap up their oozing gore. But the hardest sensibility must
by this time cry, Hold !
With the turmoil and pain of entanglement in the vortex of births,
and all the repulsive exposures of finite life, the Hindus contrast the idea
of an infinite rest and bliss, an endless exemption from evil and struggle,
an immense receptivity of reposing power and quietistic contemplation.
In consequence of their endlessly varied, constantly recurring, intensely
earnest speculations and musings over -this contrast of finite restlessness
and pain with infinite peace and blessedness, — a contrast which con-
stitutes the preacliing of their priests, saturates their sacred books, fills
I Hardy, Manual of Buddhism, p. 26. « Coleman, Mythology of the Hindus, p. 198.
110 BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
their thoughts, and broods over all their life, — the Orientals are j^ervaded
with a profound horror of individual existence, and with a jirofound desire
for absor^jtion into the Infinite Being. A few quotations from their own
authors will illustrate this : —
" A sentient being in the repetition of birth and death is like a worm
in the midst of a nest of ants, — like a lizard in the hollow of a bamboo
that is burning at both ends."® " Emancipation from all existence is
the fulness of felicit3\"^" "The being who is still subject to birth may
now sport in the beautiful gardens of heaven, now be cut to pieces in
hell ; now be Maha Brahma, now a degraded outcast ; now sip nectar,
now drink blood ; now repose on a couch with gods, now be dragged
through a thicket of thorns ; now reside in a mansion of gold, now be
exposed on a mountain of lava ; now sit on the throne of the gods, now
be impaled amidst hungry dogs; now be a king glittering with countless
gems, now a mendicant taking a skull from door to door to beg alms ;
now eat ambrosia as the monarch of a dewa-loka, now writhe and die as
a bat in the shrivelling flame."" "The Supreme Soul and the human
soul do not differ, and pleasure or pain ascribable to the latter arises
from its imprisonment in the body. The water of the Ganges is the
same whether it run in the river's bed or be shut up in a decanter ; but
a drop of wine added to the water in the decanter imparts its flavor to
the whole, whereas it would be lost in the river. The Supreme Soul,
therefore, is beyond accident ; but the human soul is afflicted by sense
and passion. Happiness is only obtained in reunion with the Supreme
Soul, when the dispersed individualities combine again with it, as the
drops of water with the parent stream. Hence the slave should remepiber
that he is separated from God by the body alone, and exclaim, per-
petually, ' Blessed be the moment when I shall lift the veil from off that
face ! the veil of the face of my Beloved is the dust of my body.'"^^ "A
pious man was once born on earth, who, in his various transmigrations,
had met eight hundred and twenty-five thousand Buddhas. He re-
membered his former states, but could not enumerate how many times
he had been a king, a beggar, a beast, an occupant of hell. He uttered
these Avords : — 'A hundred thousand years of the highest happiness on
earth are not equal to the happiness of one day in the dewa-lokas ; and
a hundred thousand years of the deepest misery on earth are not equal
to the misery of one day in hell ; but the misery of hell is reckoned by
millions of centuries. Oh, how shall I escape, and obtain eternal bliss?' "^'
The literary products of the Eastern mind wonderfully abound with
painful descriptions of the compromises, uncleannesses, and afflictions
inseparably connected with existence. Volumes would be required to
furnish an adequate representatioh of the vivid and inexhaustible ampli-
» Eastern Monachism, p. 247. "> Vishnu Turana, p. 568.
11 Hardy, Slanual of Buddhism, p. 454. i- Asiatic Researches, vol. xvli. p. 298.
13 Journ.al of the American Oriental Society, ■vol. iv. p. 114.
BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. HI
fication with which they set forth the direful disgusts and loatlasome
terrors associated with the series of ideas expressed by the words con-
ception, birth, life, death, hell, and regeneration. The fifth chapter in
the sixth book of the Vishnu Parana affords a good specimen of these
details ; but, to appreciate them fully, one must peruse dispersed passages
in a hundred miscellaneous works : —
"As long as man lives, he is immersed in afBictions, like the seed of
the cotton amidst the down. . . . Where could man, scorched by the
fires of the sun of this world, look for felicity, were it not for the shade
afforded by the tree of emancipation? . . . Travelling the jiath of the
world for manj' thousands of births, man attains only the weariness of
bewilderment, and is smothered by the dust of imagination. When that
dust is washed away by the bland water of real knowledge, tlien the
weariness is removed. Then the internal man is at peace, and obtains
supreme felicity."^*
The result of these views is the awakening of an unquenchable desire
to "break from the fetters of existence," to be "delivei-ed from the
whirlpool of transmigration." Both Brahmanism and Buddhism are in
essence nothing else than methods of securing release from the chain of
incarnated lives, and attaining to identification wuth the Infinite. There
is a text in the Apocalypse which may be strikingly applied to this ex-
emption from further metempsychosis: — "Him that overcometh I will
make a pillar in the temple of my God, and he shall go no more out for-
ever." The testimony of all who have investigated the subject agrees
with the following assertion by Professor Wilson : — " The common end of
every system studied by the Hindus is the ascertainment of the means
by which perpetual exemption from the necessity of repeated births may
be won."^* In comparison with this aim, every thing else is utterly insig-
nificant. Prahlada, on being offered by Vishnu any boon ho might ask,
exclaimed, "Wealth, virtue, love, are as nothing ; for even liberation is in
his reach whose faith is firm in thee." And Vishnu replied, "Thou shalt,
therefore, obtain freedom from existence."^® All true Orientals, however
favored or persecuted by earthly fortune, still cry night and day ujDwards
into the infinite, with outstretched arms and 3^earning voice, —
" Lord, our separate lives destroy !
Merge in thy gold our souls' alloy :
Pain is our own, and Thou art Joy !"
According to the system of Brahmanism, the creation is regularly
called into being and again destroyed at the beginning and end of cer-
tain stupendous epochs called kalpas. Four thousand thi-ee hvmdred
and twenty million years make a day of Brahma. At the end of this
day the lower worlds are consvimed by fire ; and Brahma sleeps on the
abyss for a night as long as his daJ^ During this night the saints, who in
high Jana-loka have survived the dissolution of the lower portions of the
1* Vishnu Purana, p. 650. 15 Sankhya Karika, preface, p. 3. 16 Vishnu Purana, p. 144.
112 BRAIIMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
universe, contemplate the slumbering deity until he wakes and restores
the mutilated creation. Three hundred and sixty of these days and
nights compose a year of Brahma; a hundred such years measure his
whole life. Then a complete destruction of all things takes place,
every thing merging into the Absolute One, until he shall rouse him-
self renewedly to manifest his energies." Although created beings
who have not obtained emancipation are destroyed in their individual
forms at the periods of the general dissolution, yet, being affected by tlie
good or evil acts of former existence, they are never exempted from
their consequences, and when Brahma creates the world anew they are
the progeny of his will, in the fourfold condition of gods, men, animals,
and inanimate things.^* And Buddhism embodies virtually the same
doctrine, declaring " the whole universe of sakwalas to be subject alter-
nately to destruction and renovation, in a series of revolutions to which
neither beginning nor end can be discovered."
What is the Brahmanic method of salvation, or secret of emancipa-
tion? Eightly apprehended in the depth and purity of the real doc-
trine, it is this. There is in reality but One Soul : every thing else is
error, illusion, misery. Whoever acquires the knowledge of this truth
by personal perception is thereby liberated. He has won the absolute
perfection of the unlimited Godhead, and shall never be born again.
" Whosoever views the Supreme Soul as manifold, dies death after death."
God is formless, but seems to assume form ; as moonlight, impinging upon
various objects, appears crooked or straight.'' Bharata says to the king
of Sauriva, " The great end of all is not union of self with the Supreme
Soul, because one substance cannot become another. The true wisdom,
the genuine aim of all, is to know that Soul is one, uniform, perfect,
exempt from birth, omnipresent, undecaying, viade of true knowledge, dis-
sociated with unrealities. "-° " It is ignorance alone which enables
Maya to impress the mind with a sense of individuality ; for as soon as
that is dispelled it is known that severalty exists not, and that there
is nothing but one undivided Whole."-^ The Brahmanic scriptures
say, " The Eternal Deity consists of true knowledge." " Brahma that
is Supreme is produced of reflection. "^•^ The logic runs thus. There is
only One Soul, the absolute God. All beside is empty deception. That
One Soul consists of true knowledge. Whoever attains to true know-
ledge, therefore, is absolute God, forever freed from the sphere of sem-
blances.
The foregoing exposition is philosophical and scriptural Brahmanism.
But there are numerous schismatic sects which hold opinions diverging
from it in regard to the nature and destiny of the human soul. They
may be considered in two classes. First, there are some who defend the
IT Vishnu Pvirana, p. 25. Hardy, Manual of Buddhism, p. 33, note.
18 A'islinii Purana, pp. 39, 116. 19 Culebrooke, Essays, vol. i. p. 359. =" Vishnu Piirana. p. 252.
D Vans Kennedy, Ancient and Hindu Mythology, p. 201. — Vislinu Purana, jip. 546, 612.
BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 113
idea of the personal immortality of the soul. The Siva Gnana-Potham
" establishes the doctrine of the soul's eternal existence as an individual
being."^* The Saiva school teach that when, at the close of every great
period, all other developed existences are rendered back to their primor-
dial state, souls are excepted. These, once developed and delivered
from the thraldom of their merit and demerit, will ever remain inti-
mately united with Deity and clothed in the resplendent wisdom.^*
Secondly, there are others — and probably at the present time they in-
clude a large majority of the Brahmans — who believe in the real being
both of the Supreme Soul and of separate finite souls, conceiving the
latter to be individualized parts of the former and their true destiny to
consist in securing absorption into it. The relation of the soul to God,
they maintain, is not that of ruled and ruler, but that of part and whole.
"As gold is one substance still, however diversified as bracelets, tiaras,
ear-rings, or other things, so Vishnu is one and the same, although modi-
fied in the forms of gods, animals, and men. As the drops of water
raised from the earth by the wind sink into the earth again when the
wind subsides, so the varietj^ of gods, men, and animals, which have been
detached by the agitation of the qualities, are reunited, when the dis-
turbance ceases, with the Eternal. "^^ "The whole obtains its destruction
in God, like bubbles in water." The Madhava sect believe that tliere is
a personal All-Soul distinct from the human soul. Their jjroofs are de-
tailed in one of the Midia-Upanishads."* These two groups of sects,
however, agree perfectly with the ancient orthodox Brahmans in accept-
ing the fundamental dogma of a judicial metempsychosis, wherein each
one is fastened by his acts and compelled to experience the uttermost
consequences of his merit or demerit. They all coincide in one common
aspiration as regards the highest end, namely, emancipation from the
necessity of repeated births. The difference between the three is, that
the one class of dissenters expect the fruition of that deliverance to be a
finite personal immortality in heaven ; the other interpret it as an un-
walled absorption in the Over-Soul, like a breath in the air ; while the
more orthodox believers regard it as the entire identity of the soul with
the Infinite One.
Against the opinion that there is only one Soul for all bodies, as one
string supports all the gems of a necklace, some Hindu philosophers
argue that the plurality of souls is proved by the consideration that, if
there were but one soul, then when any one was born, or died, or was
lame, or deaf, or occupied, or idle, all would at once be born, die, be
lame, deaf, occupied, or idle. But Professor Wilson says, " This doctrine
of the multitudinous existence or individual incorporation of Soul clearly
contradicts the Vedas. They affirm one only existent soul to be dis-
S3 Journal of the American Oriental Society, vol. ii. p. 141. 24 ihiil. vol. iv. p. 15.
** Vishnu Purana, p. '2S7.
26 Weber, Akademische Vorlesungen Uber Indische Literaturgeschichte, s. IGO.
114 BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
tributed in all beings. It is beheld collectively or dispersedly, like the
reflection of the moon in still or troubled water. Soul, eternal, omni^
present, undisturbed, pure, one, is multiplied by the power of delusion,
not of its own nature.""
All the Brahmanic sects unite in thinking that liberation from the net
of births is to be obtained and the goal of their wishes to be reached by
one means only ; and that is knowledge, real wisdom, an adequate sight
of the tnith. Without this knowledge there is no possible emancipa-
tion : but there are three ways of seeking the needed knowledge. Some
strive, by direct intellectual abstraction and effort, by metaphysical
speculation, to grasp the true principles of being. Others try, by volun-
tary penance, self-abnegation, and pain, to accumulate such a degree of
merit, or to bring the soul into such a state of preparedness, as will com-
pel the truth to reveal itself. And still others devote themselves to the
worship of some chosen deity, by ritual acts and fervid contemplation, to
obtain by his favor the needed wisdom. A few quotations may serve to
illustrate the Brahmanic attempts at winning this one thing needful, the
knowledge which yields exemption from all incarnate lives.
The Sankhya philosophy is a regular system of metaphysics, to be
studied as one would study algebra. It presents to its disciples an
exhaustive statement of the forms of being in twenty-five categories, and
declares, "He who knows the twenty-five principles, whatever order of
life he may have entered, and whether he wear braided hair, a top-knot
only, or be shaven, he is liberated." " This discriminative wisdom re-
leases forever from worldly bondage."^* " The virtuous is born again in
heaven, the wicked is born again in hell ; the fool wanders in error, the
wise man is set free." " By ignorance is bondage, by knowledge is de-
liverance." " When Nature finds that soul has discovered that it is to
. her the distress of migration is owing, she is put to shame by the detec-
tion, and will suffer herself to be seen no more."^' "Through knowledge
the sage is absorbed into Supreme Spirit."^" "The Supreme Spirit
attracts to itself him who meditates upon it, as the loadstone attracts the
iron,"^^ " He who seeks to obtain a knowledge of the Soul is gifted with
it, the Soul rendering itself conspicuous to him." " Man, having known
that Nature which is without a beginning or an end, is delivered from
the grasp of death." "Souls are absorbed in the Supreme Soul as the
reflection of the sun in water returns to him on the removal of the
water."^'^
The thought underlying the last statement is that there is only one
Soul, every individual consciousness being but an illusory semblance, and
that the knowledge of this fact constitutes the all-coveted emancipation.
As one diffusive breath passing through the perforations of a flute is distin-
n Sankhya Karika, p. 70. 2* Ibid. pp. 1, 16. » Ibid. pp. 48, 142, 174.
80 Vishnu Parana, p. 57. 2i Ibid. p. 651.
« Kammoliun Roy, Translations from the Veds, 2d ed., Loudon. 1832, pp. 69, 39, 10-
BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 115
guished as the several notes of the scale, so the Supreme Spirit is single,
•tliougli, in consequence of acts, it seems manifold. As every placid
lakelet holds an vinreal image of the one real moon sailing above, so each
human soul is but a deceptive reflection of the one veritable Soul, or God.
It may be worth while to observe that Plotinus, as is well known, taught
the doctrine of the absolute identity of each soul with the entire and
indistinguishable entity of God: —
" Though GoiJ extends beyond creation's rim.
Yet every being liolds the whole of him."
It belongs to an unextended substance, an immateriality, to be every-
where by totality, not by portions. If God be omnipresent, he cannot
be so dividedly, a part of him here and a part of him there ; but the
whole of him must be in every particle of matter, in every point of
space, in all infinitude.
The Brahmanic religion is a philosophy ; and it keeps an incomi^arably
strong hold on the minds of its devotees. Its most vital and compre-
hensive principle is expressed in the following sentence : — " The soul
itself is not susceptible of pain, or decay, or death ; the site of these
things is nature ; but nature is unconscious ; the consciousness that pain
exists is restricted to the soul, although the soul is not the actual seat of
pain." This is the reason why every Hindu yearns so deeply to be freed
from the meshes of nature, why he so anxiously follows the light of faith
and penance, or the clew of speculation, through all mazes of mystery.
It is that he may at last gaze on the central Truth, and through that
sight seize the fruition of the supreme and eternal good of man in the
unity of his selfhood with the Infinite, and so be born no more and
experience no more trouble. It is very striking to contrast with this
profound and gorgeous dream of the East, whatever form it assumes,
the more practical and definite thought of the "West, as expressed in
these lines of Tennyson's "In Memoriam:" —
" That each, who seems a separate whole,
Should move his rounds, and, fusing all
The skirts of self again, should fall
Kemerging in the general Soul,
" Is faith as vague as all unsweet :
Eternal form shall still divide
The eternal soul from all beside.
And I shall know him when we meet."
But is it not still more significant to notice that, in the lines which imme-
diately succeed, the love-inspired and deep-musing genius of the English
thinker can find ultimate repose only by recurring to the very faith of
the Hindu theosophist ? —
" And wo shall sit at endless feast,
Enjoying each the other's good:
What vaster dream can hit the mood
Of Love on earth ? He seeks at least <
116 BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
" Upon the last and s/iaipeU height.
Before the spirits fade away.
Some landing-place, to cUi^p and say,
Fareivell! We lose ourselves in light!"
We turn now to the Buddhist doctrine of a future life as distinguished
from the Brahmanic. The " Four Sublime Truths" of Buddhism, as
they are called, are these : — first, that there is sorrow ; secondly, that
every living person necessarily feels it ; thirdly, that it is desirable to be
freed from it ; fourthly, that the only deliverance from it is by that pure
knowledge which destroys all cleaving to existence. A Buddha is a
being who, in consequence of having reached the Buddhaship, — which
implies the possession of infinite goodness, infinite power, and infinite
wisdom, — is able to teach men that true knowledge which secures eman-
cipation.
The Buddhaship — that is, the possession of Supreme Godhead — is open
to every one, though few ever acquire it. Most wonderful and tremen-
dous is the process of its attainment. Upon a time, some being, perhaps
then incarnate as a mosquito alighting on a muddy leaf in some swamp,
pauses for a while to muse. Looking up through infinite stellar systems,
with hungry love and boundless ambition, to the throne and sceptre of
absolute immensity, he vows within himself, " I will become a Buddha."
The total influences of his past, the forces of destiny, conspiring with
his purpose, omnipotence is in that resolution. Nothing shall ever turn
him aside from it. He might soon acquire for himself deliverance from
the dreadful vortex of births ; but, determined to achieve the power of
delivering others from their miseries as sentient beings, he voluntarily
throws himself into the stream of successive existences, and with divine
patience and fortitude undergoes every thing.
From that moment, no matter in what form he is successively born,
whether as a disgusting bug, a white elejihant, a monarch, or a god, he
is a Bodhisat, — that is, a candidate pressing towards the Buddhaship. He
at once begins practising the ten primary virtues, called paramitas, neces-
sary for the securing of his aim. The period required for the full exer-
cise of one of these virtues is a bhumi. Its duration is thus illustrated.
Were a Bodhisat once in a thousand births to shed a single drop of blood,
he would in the space of a bhumi shed more blood than there is water
in a thousand oceans. On account of his merit he might always be born
amidst the pleasures of the heavens ; but smce he could there make no
progress towards his goal, he prefers being born in the world of men.
During his gradual advance, there is no good he does not perform, no
hardship he does not undertake, no evil he does not willingly suffer ; and all
for the benefit of others, to obtain the means of emancipating those whom
he sees fastened by ignorance in the afflictive circle of acts. Wlierever
born, acting, or suffering, his eye is still turned towards that Empty
Throne, at the apex of the universe, from which the last Buddha has
vaulted into Nirwina. The Buddhists have many scriptures, especially
BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 117
one, called the "Book of the Five Hundred and Fifty Births," detailing
the marvellous adventures of the Bodhisat during his numei'ous trans-
migrations, wherein he exhibits for each species of being to which he
belongs a model character and life.
At length the momentous day dawns when the unweariable Bodhisat
enters on his well-earned Buddhaship. From that time, during the rest
of his life, he goes about lareaching discourses, teaching every prepared
creature he meets the method of securing eternal deliverance. Leaving
behind in these discourses a body of wisdom sufficient to guide to salva-
tion all who will give attentive ear and heart, tlie Buddha then — his
sublime work of disinterested love being comi^leted — receives the fruition
of his toil, the super-essential prize of the universe, the Infinite Good.
In a word, he dies, and enters Nirwt'ina. There is no more evil of any
sort for him at all forever. The final fading echo of sorrow has ceased
in the silence of perfect blessedness ; the last undulation of the wave of
change has rolled upon the sliore of immutability.
The only historic Buddha is Sakya Muni, or Gotama, who was born at
Kapila about six centuries before Christ. His teachings contain many
principles in common with those of the Brahmans. But he revolted
against their insufferable conceit and cruelty. He protested against
their claim that no one could obtain emancipation until after being born
as a Brahman and passing through the various rites and degrees of their
order. In the face of the most powerful and arrogant priesthood in the
world, he preached the j^erfect equality of all mankind, and the conse-
quent abolition of castes. Whoever acquires a total detachment of affec-
tion from all existence is thereby released from birth and misery ; and
the means of acquiring that detachment are freely offered to all in his
doctrine. Thus did Gotama preach. He took the monopoly of religion
out of the hands of a caste, and proclaimed emancipation to every
creature that breathes. He established his system in the valley of the
Ganges near the middle of the sixth century before Christ. It soon
overran the whole country, and held sway until about eight hundred
years after Christ, when an awful persecution and slaughter on the part
of the uprising Brahmans drove it out of the land with sword and fire.
"The colossal figure which for fourteen centuries had bestridden the
Indian continent vanished suddenly, like a rainbow at sunset."^^
Gotama's philosophy, in its ontological profundity, is of a subtlety and
vastness that would I'ack the brain of a Fichte or a Schelling; but, popu-
larly stated, so far as our present purpose demands, it is this. Existence
is the one all-inclusive evil ; cessation of existence, or Nirwana, is the
infinite good. The cause of existence is ignorance, which leads one to
cleave to existing objects; and this cleaving leads to reproduction. If
one would escape from the chain of existence, he must destroy the cause
of his confinement in it, — that is, evil desire, or the cleaving to existing
33 Major Cunningham, Bhilsa Topes, or Buddhist Monuments of Central India, p. 1G8.
118 BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
objects. The method of salvation in Gotama's system is to vanquish and
annihilate all desire for existing things. IIow is this to be done? By
acquiring an intense perception of the miseries of existence, on the one
hand, and an intense perception, on the other hand, of the contrasted
desirableness of the state of emancipation, or Nirwdna. Accordingly,
the discourses of Gotama, and the sacred books of the Buddhists, are
filled with vivid accounts of every thing disgusting and horrible con-
nected with existence, and with vivid descriptions, consciously faltering
with inadequacy, of every thing supremely fascinating in connection
with Nirwana. " The three reflections on the impermanency, suffering,
and unreality of the body are three gates leading to the city of Nirwdna."
The constant claim is, that whosoever by adequate moral discipline and
philosophical contemplation attains to a certain degree of wisdom, a
certain degree of intellectual insight, instead of any longer cleaving to
existence, will shudder at the thought of it, and, instead of shrinking
from death, will be ravished with unfathomable ecstasy by the prospect
of Nirwdna. Then, when he dies, he is free from all liability to a return.
When Gotama, early in life, had accidentally seen in succession a
wretchedly decrepit old man, a loathsomely diseased man, and a decom-
posing dead man, then the three worlds of passion, matter, and spirit
seemed to him like a house on fire, and he longed to be extricated from
the dizzy whirl of existence, and to reach the still haven of Nirwdna.
Finding ere long that he had now, as the reward of his incalculable en-
durances through untold seons past, become Buddha, he said to himself,
" You have borne the misery of the whole round of transmigrations,
and have arrived at infinite wisdom, which is the highway to Nirwdna,
the city of peace. On that road you are the guide of all beings. Begin
your work and pursue it with fidelity." From that time until the day of
his death he preached "the three laws of mortality, misery, and muta-
bility." Every morning he looked through the world to see who should
be caught that day in the net of truth, and took his measures accordingly
to i^reach in the hearing of men the truths by whicli alone they could
climb into Nirwiina. When he was expiring, invisible gods, with huge
and splendid bodies, came and stood, as thick as they could be packed,
for a hundred and twenty miles around the banyan-tree under which he
awaited Nirwana, to gaze on him who had broken the circle of trans-
migration.^*
The system of Gotama distinguishes seven grades of being : six sub-
ject to repeated death and birth ; one — the condition of the rahats and
the Buddhaship — exempt therefrom. " Who wins this has reached the
shore of the stormy ocean of vicissitudes, and is in safety forever."
Baur says, " The aim of Buddhism is that all may obtain unity with the
original empty Space, so as to unpeople the worlds."^' This end it seeks
M Life of GOtama in Journal of the American Oriental Society, vol. iii.
» Symbolik und Slythologic, th. ii. abth. 2, s. 407.
BRAIIMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 119
by purification from all modes of cleaving to existing objects, and 6y
contemplative discrimination, but never by the fanatical and austere
methods of Brahmanism. Edward Upham, in his History of Buddhism,
declares this earth to be the only ford to Nirwdna. Others also make
the same representation : —
" For all that live and breathe have once been men,
And in succession will be such again."
But the Buddhist authors do not always adhere to this statement. "We
sometimes read of men's entering the paths to Nirwana in some of the
heavens, likewise of their entering the final fruition through a decease
in a dewa-loka. Still, it is the common view that emancipation from all
existence can be secured only by a human being on earth. The last
birth must be in that form. The emblem of Buddha, engraved on most
of his monuments, is a wheel, denoting that he has finished and escaped
from the circle of existences. Henceforth he is named Tathdgata, — he
who has gone.
Let us notice a little more minutely what the Buddhists say of
Nirwi'ma ; for herein to them hides all the power of their philosophy
and lies the absorbing charm of their religion.
" The state that is peaceful, free from body, from passion, and from
fear, where birth or death is not, — that is Nirwana." " Nirwtlna puts an
end to coming and going, and there is no other happiness." " It is a
calm wherein no wind blows." "There is no difference in Nirwdna."
" It is the annihilation of all the principles of existence." " Nirwana is
the completion and opposite shore of existence, free from decay, tran-
quil, knowing no restraint, and of great blessedness." " Nirwana is un-
mixed satisfaction, entirely free from sorrow." "The wind cannot be
squeezed in the hand, nor can its color be told. Yet the wind is. Even
so Nirwana is, but its properties cannot be told." " Nirwana, like space,
is causeless, does not live nor die, and has no locality. It is the abode
of those liberated from existence." "Nirwana is not, except to the
being who attains it."^
Some scholars maintain that the Buddhist Nirwdna is nothing but the
atheistic Annihilation. The subject is confessedly a most difficult one.
But it seems to us that the opinion just stated is the very antithesis
of the true interpretation of Nirwdna. In the first place, it should be
remembered that there are various sects of Buddhists. Now, the word
Nirwdna may be used in different senses by different schools." A few
jjersons — a small party, represented perhaps by able writers — may believe
in annihilation in our sense of the term, just as has happened in Chris-
tendom, while the common doctrine of the people is the opposite of
that. In the second place, with the Oriental horror of individuated
^ For those quotations, and others similar, see Hardy's valuable work, " Eastern Slonachism,"
cha)!. xxii., on " Nirwana, its Paths and Fruition."
2' Uuriiouf, Iiitrwluctiou a Vllistoire du lUiddhisme Indicn, Appeadice No. I., Du mot Nirvana.
120 BRAHMANIC AND BrODHIST DOCTRINE OF A FUTURE LIFE.
existence, and a highly-poetical style of writing, nothing could be more
natural, in depicting their ideas of the most desirable state of being,
than that they should carry their metaphors expressive of repose, freedom
from action and emotion-, to- a pitch conveying to our cold and literal
thought the conceptions of blank unconsciousness and absolute nothing-
ness.
Colebrooke says, " NirvvAna is not annihilation, but unceasing apathy.
The notion of it as a happy state seems derived from the experience of
ecstasies ; or else the pleasant, refreshed feeling with which one wakes
from profound repose is referred to the period of actual sleep."^^ A
Buddhist author speculates thus : — " That the soul feels not during pro-
found trance, is not for want of sensibility, but for want of sensible
objects." Wilson, Hodgson, and Vans Kennedy — three able thinkers, as
well as scholars, in this field — agree that Nirwilna is not annihilation as
we understand that word. Mr. Hodgson believes that the Buddhists
expect to be " conscious in Nirwana of the eternal bliss of rest, as they
are in this world of the ceaseless pain of activity." Forbes also argues
against the nihilistic explanation of the Buddhist doctrine of futurity,
and says he is compelled to conclude that Nirwana denotes imperishable
being in a blissful quietude.^* Many additional authorities in favor of
this view might be adduced, — enough to balance, at least, the names on
the other side. Koeppen, in his very fresh, vigorous, and lucid work,
just i:)ublished, entitled "The Ileligion of Buddha, and its Origin," says,
" NirwAna is the blessed Nothing. Buddhism is the Gospel of Annihila-
tion." But he forgets that the motto on the title-page of his volume is
the following sentence quoted from Sakya Muni himself: — " To those who
know the concatenation of causes and effects, there is neither being nor
nothing." To them Nirwana is. Considering it, then, as an open ques-
tion, unsettled by any authoritative assertion, we will weigh the proba-
bilities of the case.
No definition of NirwAna is more frequent than the one given by the
Kalpa Stitra,*" namely, " cessation from action and freedom from desire."
But this, like many of the other representations, — such, for instance, as
the exclusion of succession, — very plainly is not a denial of all being,
but only of our present modes of experience. The dying Gotama is said
to have " passed through the several states, one after another, until he
arrived at the state where there is no i^ain. He then continued to enter
the other higher states, and from the highest entered Nirwana." Can
literal annihilation, the naked emptiness of nonentity, be better than
the highest state of being? It can be so only when we view Nothing on
the positive side as identical with All, make annihilating deprivation
equivalent to universal bestowment, regard negation as affirmation, and,
in the last synthesis of contradictions, see the abysmal Vacuum as a
38 Colebrooke, Essays, vol. i. p. 353. 3^ Eleven' Years in Ceylon, vol. ii. chap. ix.
<" Translation by Dr. Stovunson, p. 23.
,BRAHMAN1C AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 121
Plenum of fruition. As Oken says, "The ideal zero is absolute unity;
not a singularity, as the number one, but an indivisibility, a num-
berlessness, a homogeneity, a translucency, a j^ure identity. It is
neither great nor small, quiescent nor moved ; but it is, and it is not, all
this."*i
Furthermore, if some of the Buddhist representations would lead us
to believe that Nirwana is utter nothingness, others apparently imply
the opposite. " The discourses of Buddha are a charm to cure the poison
of evil desire ; a succession of fruit-bearing trees placed here and there
to enable the traveller to cross the desert of existence ; a power by which
every sorrow may be appeased ; a door of entrance to the eternal city of
Nirwana." " The mind of the rahat" (one who has obtained assurance
of emancipation and is only waiting for it to arrive) " knows no disturb-
ance, because it is filled with the pleasure of Nirwana." "The sight of
Nirwana bestows perfect happiness." " The rahat is emancipated from
existence in Nirwdna, as the lotus is separated from the mud out of
which it springs." " Fire may be produced by rubbing together two
sticks, though previously it had no locality : it is the same with Nirwana."
" Nirwana is free from danger, jjeaceful, refreshing, hajjpy. When a
man who has been broiled before a huge fire is released, and goes quickly
into some open space, he feels the most agreeable sensation. All the
evils of existence are that fire, and Nirwana is that open sjoace." These
passages indicate the cessation in Nirwana of all sufferings, perhaps of
all present modes of existence, but not the total end of being. It may
be said that these are but figurative expressions. The reply is, so are the
contrasted statements metaphors, and it is probable that the expres-
sions which denote the survival of i^ure being in Nirwana are closer
approximations to the intent of their authors than those which hint at
an unconscious vacancy. If Nirwdna in its original meaning was an
utter and infinite blank, then, "out of that very Nothing," as Max
Mliller says, " human nature made a new paradise."
There is a scheme of doctrine held by some Buddhist philosophers
which may be thus stated. There are five constituent elements of
sentient existence. They are called khandas, and are as follows : — the
organized body, sensation, i^erception, discrimination, and consciousness.
Death is the dissolution and entire destruction of these khandas, and
apart from them there is no synthetical unit, soul, or personality. Yet
in a certain sense death is not the absolute annihilation of a human
existence, because it leaves a potentiality inherent in that existence.
There is no identical ego to survive and be born again ; but karma — that
is, the sum of a man's action, his entire merit and demerit — produces at
his death a new being, and so on in continued series until Nirwana is
attained. Thus the succession of being is kept up with transmitted
responsibility, as a flame is transfei-red from one wick to another. It is
*1 Elements of Physiophilosophy, Tulk's trans, p. 9.
122 BRAiniAXTC AND BUDDniST DOCTRINE OF A FUTURE LIFE.
evident enough, as is justly cliiimecl by TTardy and others, that the
limitation of existence to the five khandas, excluding tlie idea of any
independent individuality, makes death annihilation, and renders the
very conception of a future life for those now living an absurdity. But
we are convinced that this view is the speculative peculiarity of a sect,
and by no means the common belief of the Buddhist populace or the
teaching of Gotama himself. This appears at the outset from the fact
that Gotama. is represented as having lived through millions of exist-
ences, in different states and worlds, with preserved identify and memory.
The history of his concatenated advance towards the Buddhaship is the
supporting basis and the saturating spirit of documentary Buddhism.
And the same idea pervades the whole range of narratives relating to the
repeated births and deaths of the innumerable Buddhist heroes and
saints who, after so many residences on earth, in the hells, in the dewa-
lokas, have at last reached emancipation. They recollect their adven-
tures ; they recount copious portions of their experience stretching
through many lives.
Again: the arguments cited from Buddha seem aimed to prove, not
that there is absolutely no self in man, but that the five khandas are not
the self, — that the real self is something distinct from all that is exposed
to misery and change, something deep, wondrous, divine, infinite. For
instance, the report of a debate on this subject between Buddha and
Sachaka closes with these words : — " Thus was Sachaka forced to confess
that the five khandas are impermanent, connected with sorrow, unreal,
not the self."" These terms appear to imply the reality of a self, only
that it is not to be confounded with the apprehensible elements of exist-
ence. Besides, the attainment of Nirwdna is held up as a prize to be
laboriously sought by personal effort. To secure it is a positive triumph
quite distinct from the fated dissolution of the khandas in death. Now,
if there be in man no personal entity, what is it that with so much joy
attains Nirwana ? The genuine Buddhist notion, as seems most probable,
is that the conscious essence of the rahat, when the exterior elements of
existence fall from around him, jiasses by a transcendent climax and
discrete leap beyond the outermost limits of appreciable being, and be-
comes that Infinite which knows no changes and is susceptible of no
definitions. In the Ka-gyur collection of Tibetan sacred books, com-
prising a hundred volumes, and now belonging to the Cabinet of Manu-
scripts in the Eoyal Library of Paris, there are two volumes exclusively
occupied by a treatise on Nirwiina. It is a significant fact that the title
of these volumes is " Nirwiina, or Deliverance from Pain." If Nirwdna
be simply annihilation, why is it not so stated ? Why should recourse be
had to a phrase partially descriptive of one feature, instead of compre-
hensively announcing or implying the whole case?
Still further: it deserves notice that, according to the unanimous aflBrma-
*2 Hardy, Manual, p. 42".
BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 123
tion of Buddhist authors, if any Birddhist were offered the alterna-
tive of an existence as king of a dewa-loka, keeping his personahty for
a hundred miUion years in the uninterrupted enjoyment of perfect
happiness, or of translation into Nirwana, he Avould spurn the former as
defilement, and would with vmutterable avidity choose the latter. We
must therefore suppose that by Nirwana he understands, not naked
destruction, but some mj^sterious good, too vast for logical comprehen-
sion, too obscure to Occidental thought to find expression in Occidental
language. At the moment when Gotama entered upon the Buddhaship,
like a vessel overflowing with honey, his mind overflowed with the nectar
of oral instruction, and he uttered these stanzas : —
"Through many different births
I have run, vainly seeking
The architect of the desire-resembling house.
Painful are repeated births.
house-builder ! I have seen thee.
Again a house thou canst not build for me.
1 have broken thy rafters and ridge-pole;
I have arrived at the extinction of evil desire;
My mind is gone to Nirwana.''
Hardy, who stoutly maintains that the genuine doctrine of Buddha's
philosophy is that there is no transmigrating individuality in man, but
that the karma creates a new person on the dissolution of the former
one, confesses the difficulties of this dogma to be so great tliat " it is
almost universally repudiated." M. Obry published at Paris, in 1856, a
small volume entirely devoted to this subject, under the title of " The
Indian Nirwdna, or the Enfranchisement of the Soul after Death." His
conclusion, after a careful and candid discussion, is, that Nirwana had
different meanings to the minds of the ancient Aryan priests, the orthodox
Brahmans, the Sankhya Brahmans, and the Buddhists, but had not to
any of them, excepting possibly a few atlieists, the sense of strict anni-
hilation. He thinks that Burnouf and Barthelemy Saint-IIilaire them-
selves would have accepted this view if they had j^aid particular attention
to the definite inquiry, instead of merely touching upon it in the course
of their more comprehensive studies.
What Spinoza declares in the following sentence — "God is one, sim-
ple, infinite ; his modes of being are diverse, complex, finite" — strongly
resembles what the Buddhists say of Nirwana and the contrasted vicis-
situdes of existence, and may perhaps throw light on their meaning.
The supposition of immaterial, unlimited, absolutely unalterable being
— the scholastic etis sine quaUtate — answers to the descriptions of it much
more satisfactorily than the idea of unqualified nothingness does. " Nir-
wtlna is real ; all else is phenomenal." The Sankhyas, who do not hold to
the nonentity nor to the annihilation of the soul, but to its eternal identifi-
cation with the Infinite One, use nevertheless nearly the same phrases m
describing it that the Buddhists do. For example, they say, " The soul
124 BRAHMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
is neither a production nor produotive, neither matter nor form."*' The
Vishnu Purana says, " The mundane egg, containing the whole creation,
was surrounded by seven envelops, — water, air, fire, ether, egotism, intel-
ligence, and finally the indiscrete principle."** Is not this Indiscrete
Principle of the Brahmans the same as the Nirwdna of the Buddhists?
The latter explicitly claim that " man is capable of enlarging his facul-
ties to infinity."
Nsigasena says to the king of Sagal, " Keither does Nirwfma exist pre-
viously to its reception, nor is that which was not, brought into exist-
ence : still, to the being who attains it, there is Nirwana." According to
this statement, taken in connection with the hundreds similar to it, Nir-
w^ma seems to be a simple mental perception, most difficult of acquirement,
and, when acquired, assimilating the whole conscious being perfectly to
itself. The Asangkrata-Sutra, as translated by Mr. Hardy, says, " From
the joyful exclamations of those who have seen Nirwana, its character
may be known by those who have not made the same attainment." The
superficial thinker, carelessly scanning the recorded sayings of Gotama
and his expositors in relation to Nirwdna, is aware only of a confused
mass of metaphysical hieroglyphs and poetical metaphors ; but the
Buddhist sages avow that whoso, by concentrated study and training of
his faculties, pursues the inquiry with adequate perseverance, will at last
elicit and behold the real meaning of Nirwdna, the achieved insight and
revelation forming the widest horizon of rapturous truth ever contem-
plated by the human mind. The memorable remark of Sir William
Hamilton, that " capacity of thought is not to be constituted into the
measure of existence," should show the error of those who so unjusti-
fiably affirm that, since Nirwdna is said to be neither corporeal nor in-
corporeal, nor at all describable, it is therefore absolutely nothing. A
like remark is also to be addressed to those who draw the same unwar-
rantable conclusion of the nothingness of Nirwana from the fact that it
has no locality, or from the fact that it is sometimes said to exclude con-
sciousness. Plato, in the Timseus, stigmatizes as a vulgar error the
notion that what is not in any place is a nonentity. Many a weighty
philosopher ha^ followed him in this opinion. The denial of place is by
no means necessarily the denial of being. So, too, with consciousness.
It is conceivable that there is a being superior to all the modes of con-
sciousness now known to us. We are, indeed, unable to define this, yet
itmaybe^^' The profoundest analysis shows that consciousness consists
of co-ordinated changes.*^ " Consciousness is a succession of changes
combined and arranged in special ways." Now, in contrast to the Occi-
dental thinker, who covets alternation because in his cold climate action
is the means of enjoyment, the Hindu, in the languid East, where repose
is the condition of enjoyment, conceives the highest blessedness to con-
« Sankhy.a Karika, pp. 16-18. ** Vishnu Purana, p. 19.
** Herbert Spencer, Principles of Psychology, eh. xxv.
BRAIIMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE. 125
sist in exemption from every disturbance, in an unruffled unity exclud-
ing all clianges. Therefore, while in some of its forms his dream of Nir-
■\v:ina admits not consciousness, still, it is not inconsistent with a homo-
geneous state of being, which he, in his metaphysical and theosophic
soarings, apprehends as the grandest and most ecstatic of all.
The etymological force of the word Nirwdna is extinction, as when the
sun has set, a fire has burned out, or a lamp is extinguished. The fair
laws of interpretation do not compel us, in cases like this, to receive the
severest literal significance of a word as conveying the meaning which a
popular doctrine holds in the minds of its believers. There is almost
always looseness, vagueness, metaphor, accommodation. But take the
term before us in its strictest sense, and mark the result. When a fire is
extinguished, it is obvious that, while the flame has disappeared, the
substance of the flame, whatever it was, has not ceased to be, has not
been actually annihilated. It has only ceased to be in a certain visible ^'^"^-r^ <2^'- _
form in which it existed before; but it still survives under altered condi- •''-^^•(j-o^^
tions. Now, to compare the putting out of a lamp to the death of a man, -^rf^^-v^,
extinction is not actual destruction, but a transition of the flame into t^i^^-^X^.
another state of being. That other state, in the case of the soul, is '^^^"■^*>>'^«(i^
Nirwana, />rs;'' ^
There is a final consideration, possibly of some worth in dealing with l^^^*-"^^
this obscure theme. We will approach it through a preliminary query ^^ ^v^^t*-
and quotation. That nothing can extend beyond its limits is an identical ^v-jjL^^^'
proposition. How vast, then, must be the soul of man in form or in ^^ ^ ^7"
power !
" If souls be substances corporeal, ~^
Be they as big just as the body is ?
X Or shoot they out to the height ethereal? C,-'**-a->^-y /
Doth it not seem the impression of a seal ,^^^ '
Can be no larger than the wax ?
The soul with that vast latitude must move .
Which measures the objects that it doth descry.
So must it be upstretch'd unto the sky
And rub against the stass."
Cousin asserts that man is conscious of infinity, that " the unconditional,
the absolute, the infinite, is immediately known in consciousness by dif-
ference, pluralitj', and relation." Now, does not the consciousness of in-
finity imply the infinity of consciousness ? If not, we are compelled into
the contradiction that a certain entity or force reaches outside of its
outermost boundary. The Buddhist ideal is not self-annihilation, but
self-universalization. It is not the absorption of a drop into the sea, but
the dilatation of a drop to the sea. Each droji swells to the whole ocean,
each soul becomes the Boundless One, each rahat is identified with the
total Nirwdna. The rivers of emancipated men neither disembogue into
the ocean of spirit nor evaporate into the abyss of nonentity, but are
blended with infinitude as an ontological integer. Nirwdna is unexposed
and illinaitable space. Buddhism is perfect disinterestedness, absolute
self-surrender. It is the gospel of everlasting emancipation for all. It
9
12G BRAIIMANIC AND BUDDHIST DOCTRINE OF A FUTURE LIFE.
cannot be that a deliberate suicide of soul is the ideal holding the deep-
est desire of four hundred millions of people. Nirwana is not negation,
but a pure positive without alternation or foil.
Some light may be thrown on the subject by contemplating the suc-
cessive states through which the dying Gotama passed. Max Mliller de-
scribes them, after the Buddhist documents, thus . — " He enters into the
first stage of meditation when he feels freedom from sin, acquires a
knowledge of the nature of all things, and has no desire except that of
Nirvana. But he still feels pleasure ; he even uses his reasoning and
discriminating powers. The use of these powers ceases in the second
stage of meditation, when nothing remains but a desire after Nirvana, and
a general feeling of satisfaction arising from his intellectual perfection.
That satisfaction, also, is extinguished in the third stage. Indifference
succeeds ; yet there is still self-consciousness, and a certain ainount of
physical jilcasure. In the fourth stage these last remnants are destroyed;
memory fades away, all jileasure and pain are gone, and the doors of
Nirvana now open before him. We must soar still higher, and, though
we may feel giddy and disgusted,*® we must sit out the tragedy till the
curtain falls. After the four stages of meditation are j^assed, the Buddha
(and every being is to become a Buddha) enters first into the infinity of
space, then into the infinity of intelligence, and thence he passes into
the third region, the realm of nothing. But even here there is no rest.
There is still something left, — the idea of the nothing in which he re-
joices. That also must be destroyed ; and it is destroyed in the fourth
and last region, where there is not even the idea of a nothing left, and
where there is complete rest, undisturbed by nothing, or what is not
nothing."" Analyze away all particulars until you reach an uncolored
boundlessness of pure immateriality, free from every predicament ; and
that is Nirwana. This is one possible way of conceiving the fate of the
soul ; and the speculative mind must conceive it in every possible way.
However closely the result resembles the vulgar notion of annihilation,
the difference in method of approach and the difference to the contem-
plator's feeling are immense. The Buddhist apprehends Nirwiina as in-
finitude in absolute and eternal equilibrium: the atheist finds Nirwa'na
in a coifin. That is thought of with rapture, this, with horror.
It should be noticed, before we close this chapter, that some of the
Hindus give a spiritual interpretation to all the gross physical details of
their so highly-colored and extravagant mythology. One of their sacred
books says, "Pleasure and pain are states of the mind. Heaven is that
which delights the mind, hell is that which gives it pain. Hence vice is
called hell, and virtue is called heaven." Another author says, "The
fire of the angry mind produces the fire of hell, and consumes its pos-
sessor. A wicked person causes his evil deeds to impinge upon himself.
4« Not dispiist, hut wonder and awe. fathomless intellectual emotion, at so unparalleled a phe-
nomenon of our miraculous human nature.
*1 Buddhism and Buddhist Pilgrims, p. 19.
PERSIAN DOCTRINE OP A FUTURE LIFE. 127
and that is hell." The various sects of mystics, allied in faith and feeling
to the Sufis, which are quite numerous in the East, agree in a deep meta-
phorical explanation of the vulgar notions pertaining to Deity, judgment,
heaven, and hell.
In conclusion, the most remarkable fact in this whole field of inquiry
is the contrast of the Eastern horror of individuality and longing for
absorption with the Western clinging to personality and abhorrence of
dissolution.*^ The true Orientalist, whether Brahman, Buddhist, or Sufi, is
in love with death. Through this gate he expects to quit his frail and
pitiable consciousness, losing himself, with all evil, to be born anew and
find himself, with all good, in God. All sense, passion, care, and grief
shall cease with deliverance from the spectral semblances of this false
life. All pure contemplation, perfect repose, unsullied and unrippled
joy shall begin with entrance upon the true life beyond. Thus thinking,
he feels that death is the avenue to infinite expansion, freedom, peace,
bliss ; and he longs for it with an intensity not dreamed of by more
frigid natures. He often compares himself, in this world aspiring towards
another, to an enamored moth drawn towards the fire, and he exclaims,
with a sigh and a thrill, —
" Highest nature wills the capture , ' Light to light !' the instinct cries ;
And in agonizing rapture falls the moth, and bravely dies.
Think not what thou art, Believer; think but what thou mayst become
For the World is thy deceiver, and the Light thy only home.''«
The Western mind approaches the subject of death negatively, strip-
ping off the attributes of finite being; the Eastern mind, positively,
putting on the attributes of infinite being. Negative acts, denying
function, aa-e antipathetic, and lower the sense of life; positive acts,
affirming function, are sympathetic, and raise the sense of life. There-
fore the end to which those look, annihilation, is dreaded; that to which
these look, Nirwana, is desired. To become nothing, is measureless
horror; to become all, is boundless ecstasy.
CHAPTER VII.
PERSIAN DOCTRINE OF A FUTURE LIFE.
The name of Zoroaster is connected, either as author or as reviser,
with that remarkable system of rites and doctrines which constituted the
religion of the ancient Iranians, and which yet finds adherents in the
Ghebers of Persia and the Parsees of India. Pliny, following the affirm-
ation of Aristotle, asserts that he flourished six thousand years before
Plato. Moyie, Gibbon, Yolney, Rhode, concur in throwing him back
into this vast antiquity. Foucher, Ilolty, Heeren, Tychsen, Guizot, assign
<8 Burnouf, Le Bhagavata PurS.na, tome i. livre iii. ch. 28 : Acquisition de la Delivrance, ch. 31.
Maroho de I'ame individuelle.
*9 Milnes, Palm Leaves.
128 PERSIAN DOCTRINE OF A FUTURE LIFE.
his birth to the beginning of the seventh century before Christ. Hyde,
Prideaux, Du Perron, Kleuker, Herder, Klaproth, and others, bring him
down to about a hundred and fifty years later. Meanwhile, several weighty
names press the scale in favor of the hypothesis of two or three Zoro-
asters, living at separate epochs. So the learned men differ, and the
genuine date in question cannot, at present at least, be decided. It is com-
paratively certain that, if he was the author of the work attributed to him,
he must have flourished as eai'ly as the sixth century before Christ.
The probabilities seem, upon the whole, that he lived four or five cen-
turies earlier than that, even, — " in the pre-historic time," as Spiegel says.
However, the settlement of the era of Zoroaster is not a necessary condi-
tion of discovering the era when the religion commonly traced to him
was in full prevalence as the established faith of the Persian empire.
The latter may be conclusively fixed without clearing up the former.
And it is known, without disputation, that that religion — whether it was
primarily Persian, Median, Assyrian, or Chaldean — was flourishing at
Babylon in the maturity of its power in the time of the Hebrew prophets
Ezekiel, Jeremiah, and Daniel, twenty-five hundred years ago.
The celebrated work on the religion of the ancient Medes and Persians
by Dr. Hyde, published in 1700, must be followed with much caution and
be taken with many qualifications. The author was biassed by unsound
theories of the relation of the Hebrew theology to the Persian, and was,
of course, ignorant of the most authoritative ancient documents after-
wards brought to light. His work, therefore, though learned and valu-
able, considering the time when it was written, is vitiated by numerous
mistakes and defects. In 1762, Anquetil du Perron, returning to France
from protracted journeying and abode in the East, brought home, among
the fruits of his researches, manuscripts purporting to be parts of the old
Persian Bible composed or collected by Zoroaster. It was written in a
language hitherto unknown to European scholars, — one of the primitive
dialects of Persia. This work, of which he soon published a French
version at Paris was entitled by him the "Zend-Avesta." It confirmed
all that was previously known of the Zoroastrian religion, and, by its
allusions, statements, and implications, threw great additional light upon
the subject.
A furious controversy, stimulated by personal rivalries and national
jealousy, immediately arose. Du Perron was denounced as an impostor
or an ignoramus, and his publication stigmatized as a wretched forgery
of his own, or a gross imposition palmed upon him by some lying pundit.
Sir William Jones and John Richardson, both distinguished English
()rientalists, and Meiners in Germany, were the chief impugners of the
document in hand. Richardson obstinately went beyond his data, and
did not live long enough to retract ; but Sir William, upon an increase
of information, changed his views, and regretted his first inconsiderate zeal
and somewhat mistaken championship. Tlie ablest defender of Du Perron
was Kleuker, who translated the whole work from French into German,
PERSIAN DOCTRINE OF A FUTURE LIFE. 129
adding many corrections, new arguments, and researches of great ability.
His work was printed at Riga, in seven quarto volumes, from 1777 to
1783. The progress and results of the whole discussion are well enough
indicated in the various papers which the subject drew forth in the
volumes of the " Asiatic Researches" and the numbers of the " Asiatic
Journal." The conclusion was that, while Du Perron had indeed
betrayed partial ignorance and crudity, and had committed some glaring
errors, thei'e was not the least ground for doubt that his asserted dis-
covery was in every essential what it claimed to be. It is a sort of
litany ; a collection of prayers and of sacred dialogues held between
Ormuzd and Zoroaster, from which the Persian system of theology may
be inferred and constructed with some approach to completeness.
The assailants of the genuineness of the " Zend-Avesta" were effect-
ually silenced when, some thirty years later, Professor Rask, a well-
known Danish linguist, during his inquiries in the East, found other
copies of it, and gave to the world such information and proofs as could
not be suspected. He, discovering the close affinities of the Zend with
Sanscrit, led the way to the most brilliant triumph yet achieved by com-
parative philology. Portions of the work in the original character were
published in 1829, under the supervision of Burnouf at Paris and of
Olshausen at Hamburg. The question of the genuineness of the dialect
exhibited in these specimens, once so freely mooted, has been discussed,
and definitively settled in the affirmative, by several eminent scholars,
among whom may be mentioned Bopp, whose " Comparative Grammar
of the Sanscrit, Zend, Greek, Latin, Lithuanian, Gothic, and German
Languages" is an astonishing monument of erudition and toil. It is the
conviction of Major Rawlinson that the Zoroastrian books of the Parsees
were imported to Bombay from Persia in their present state in the
seventh century of our era, but that they were written at least twelve
centuries earlier.'
But the two scholars whose opinions upon any subject within this
department of learning are now the most authoritative are Professor
Spiegel of Erlangen, and Professor Westergaard of Copenhagen. Their
investigations, still in pi'ogress, made with all the aids furnished by their
predecessors, and also with the advantage of newly-discovered materials
and processes, are of course to be relied on in preference to the earlier,
and in some respects necessarily cruder, researches. It appears that the
proper Zoroastrian Scriptures— namely, the Yasna, the Vispered, the
Vendidad, the Yashts, the Nyaish-, the Afrigans, the Gahs, the Sirozah,
and a few other fragments — were composed in an ancient Iranian dialect,
which may — as Professor W. D. Whitney suggests in his very lucid and
able article in vol. v. of the Journal of the American Oriental Society —
most fitly be called the Avestan dialect. (No other book in this dialect,
we believe, is known to be in existence now.) It is difficult to say when
1 Wil6on, Parsi Religion Unfolded, p. 405.
130 PERSIAN DOCTRINE OF A FUTURE LIFE.
these documents were written ; but in view of all the relevant informa-
tion now possessed, including that drawn from the deciphered cuneiform
inscriptions, the most probable date is about a thousand years before
Clirist. Professor R. Roth of Tubingen — whose authority herein as an
original investigator is perhaps hardly second to any other man's — says
the books of the Zoroastrian faith were written a considerable time before
the rise of the Achsemenian dynasty. He is convinced that the whole
substantial contents of the Zend-Avesta are many centuries older than
the Christian era.^ Professor Muller of Oxford also holds the same
ojjinion.' And even those who set the date of the literary record a few
centuries later, as Spiegel does, freely admit the great antiquity of the
doctrines and usages then first committed to manuscript. In the fourth
century before Christ, Alexander of Macedon overi'an the Persian empire.
With the new rule new influences prev.ailed, and the old national faith
and ritual fell into decay and neglect. Early in the third century of the
Christian era, Ardeshir overthrew the Parthian dominion in Persia and
established the Sassanian dynasty. One of his first acts was, stimulated
doubtless by the surviving Magi and the old piety of the people, to
reinaugurate the ancient religion. A fresh zeal of loyalty broke out,
and all the prestige and vigor of the long-suppressed worship were
restored. The Zoroastrian Scriptures were now sought for, whether in
manuscript or in the memories of the priests. It would seem that only
remnants were found. The collection, such as it was, was in the Avestan
dialect, which had grown partially obsolete and unintelligible. The
authorities accordingly had a translation of it made in the speech of
the time, Pehlevi. This translation — most of which has reached us
written in with the original, sentence after sentence — forms the real Zend
language, often confounded by the literary public with Avestan. The
translation of the Avestan books, probably made under these circum-
stances as early as a.d. 350, is called the Huzvfiresch. In regard to some
of these particulars there are questions still under investigation, but
upon which it is not worth our while to pause here. For example, Spiegel
thinks the Zend identical with the Pehlevi of the fourth century ;
"VVestergaard believes it entirely distinct from Pehlevi, and in truth only
a disguised mode of writing Parsee, the oldest form of the modern Per-
sian language.
The source from which the fullest and clearest knowledge of the
Zoroastrian faith, as it is now held by the Parsees, is drawn, is the Desatir
and the Bundehesh. The former work is the unique vestige of an extinct
dialect called the Mahabadian, accompanied by a Persian translation and
commentary. It is impossible to ascertain the centurj- when the Maha-
* Ueber die Ileiligen Schriftcn der Aricr. Jahrbticlier fUr Deutsche Theologie, 1857, band ii. ss.
146, 147.
s Essay on tlie Veda and the Zend-Avesta, p. 24. See also Bunsen's Christianity and Mankind,
vol. iii. p. 114.
TERSIAN DOCTRINE OF A FUTURE LIFE. 131
badian text was written ; but the translation into Persian was, most pro-
bably, made in the seventh century of the Christian era.* Spiegel, in
1847, says there can be no doubt of the spuriousness. of the Desatir; but
he gives no reasons for the statement, and we do not know that it is
based on any other arguments than those which, advanced by De Sacyj
were refuted by Von Hammer. The Bundehesh is in the Pehlevi or Zend
language, and was written, it is thought, about the seventh century, but
was derived, it is claimed, from a more ancient work.^ The book entitled
" Eevelations of Ardai-Viraf " exists in Pehlevi probably of the fourth
century, according to Troyer,^ and is believed to have been originally
written in the Avestan tongue, though this is extremely doubtful. It
gives a detailed narrative of the scenery of heaven and hell, as seen by
Ardai-Viraf during a visit of a week which his soul — leaving his body
for that length of time — paid to those regions. Manjr later and enlarged
versions of this have appeared. One of them, dating from the sixteenth
century, was translated into English by T. A. Pope and published in
1816. Sanscrit translations of several of the before-named writings are
also in existence. And several other comparatively recent works, scarcely
needing mention here, although considered as somewhat authoritative
by the modern followers of Zoroaster, are to be found in Guzeratee, the
present dialect of the Indian Parsees. A full exposition of the Zoroas-
trian religion, with satisfactoi'y proofs of its antiquity and documentary
genuineness, is presented in the Preliminary Discourse and Notes to the
Dabistdn. This curious and entertaining work, a fund of strange and
valuable lore, is an historico-critical view of the principal religions of the
world, especially of the Oriental sects, schools, and manners. It was
composed in Persian, apparently by Mohsan Fani, about the year 1645.
An English translation, with elaborate explanatory matter, by David
Shea and Anthony Troyer, was published at London and at Paris in
1843.'
In these records there are obscurities, incongruities, and chasms, as
might naturally be anticipated, admitting them to be strictly what they
would pass for. These faults may be accounted for in several ways.
First, in a rude stage of philosophical culture, incompleteness of theory,
inconsistent conceptions in different parts of a system, are not unusual,
but are rather to be expected, and are slow to become troublesome to its
adherents. Secondly, distinct contemporary thinkers or sects may give
expression to their various views in literary productions of the same date
and possessing a balanced authority. Or, thirdly, the heterogeneous
conceptions in sonie particulars met with in these scriptu'i'es may be a
result of the fact that the collection contains writings of distinct ages.
* Baron Ton Hammer, in Ileidelberger Jahrblicher der Literatnr, 1823. — Id. in Journal Asiatique,
Juillet, 1833. Dabistan, Preliminary Discourse, pp. xix.-Ixv.
5 Dabistan, vol. i. p. 226, note. 6 ibid. p. 185, note.
1 Reviewed in Asiatic Journal, 1844, pp. 582-595.
1
132
PERSIAN DOCTRINE OF A FUTURE LIFE.
when tlie same problems had been differently approached and had given
birth to opposing or divergent speculations. The later works of course
cannot have the authority of the earlier in deciding questions of ancient
belief: they are to be taken rather as commentaries, interpreting and
carrying out in detail many points that lie only in obscure hints and
allusions in the primary documents. But it is a significant fact that, in
the generic germs of doctrine and custom, in the essential outlines of
substance, in rhetorical imager}-, in practical morals, the statements of
all these books are alike : they only vary in subordinate matters and in
degrees of fulness.
The charge has repeatedly been urged that the materials of the more
recent of the Parsee Scriptures — the Desatir and the Bundehesh — were
drawn from Christian and Mohammedan sources. No evidence of value
for sustaining such assertions has been adduced. Under the circum-
stances, scarcely any motive for such an imposition appears. In view
of the whole case, the reverse supjiosition is rather to be credited. In
the first place, we have ample evidence for the existence of the general
Zoroastrian system long anterior to the rise of Christianity. The testi-
mony of the classic authors — to say nothing of the known antiquity of
the language in which the system is preserved — is demonstrative on this
point. Secondly, the striking agreement — in regard to fundamental
doctrines, jiervading spirit, and ritual forms — between the accounts in
the classics and those in the Avestan books, and of both these with the
later writings and traditional practice of the Parsees, furnishes j^owerful
presumption that the religion was a connected development, possessing
the same essential features from the time of its national establishment.
Thirdly, we have unquestionable proofs that, during the period from
the Babylonish captivity to the advent of Christ, the Jews borrowed and
adapted a gi-eat deal from the Persian theologj% but no proof that the
Persians took any thing from the Jewish theology. This is abundantly
confessed by such scholars as Gesenius, Rosenmiiller, Stuart, Liicke, De
Wette, Neander ; and it will hardly be challenged by any one who has
investigated the subject. But the Jewish theology being thus impreg-
nated with germs from the Persian faith, and being in a sense the historic
mother of Christian theology, it is far more reasonable, in seeking the
origin of dogmas common to Parsees and Christians, to trace them
through the Pharisees to Zoroaster, than to imagine them suddenly
foisted upon the former by forgery on, the part of the latter at a late
period. Fourthly, it is notorious that Mohammed, in forming his re-
ligion, made* wholesale draughts upon previously existing faiths, that
their adherents might more readily accept his teachings, finding them
largely in unison with their own. It is altogether more likely, aside from
historic evidence which we possess, that he drew from the tenets and
imagery of the Ghebers, than that they, when subdued by his armies and
persecuted by his rule from their native land, introduced new doctrines
from the Koran into the ancestral creed which they so revered that
PERSIAN DOCTRINE OF A FUTURE LIFE. 133
neither exile nor death could make them abjure it. For, driven by
those fierce proselj'tes, the victorious Arabs, to the mountains of Kirman
and to the Indian coast, they clung with unconquerable tenacity to their
religion, still scrupulously practising its rites, proudly mindful of the
time when every village, from the shore of the Caspian Sea to the outlet
of the Persian Gulf, had its splendid fire-temple, —
" And Iran like a sunflower turn'd
Where'er the eye of Mithra buru'd."
We therefore see no reason for believing that important Christian or
Mohammedan ideas have been interpolated into the old Zoroastrian
religion. The influence has been in the other direction. Relying then,
though with caution, on what Dr. Edward Eoth says, that "the certainty
of our possessing a correct knowledge of the leading ancient doctrines
of the Persians is now beyond all question," we will try to exhibit so
much of the system as is necessary for appreciating its doctrine of a
future life.
In the deep background of the Magian theology looms, in mysterious
obscurity, the belief in an infinite First Principle, Zeruana Akerana. Ac-
cording to most of the scholars who have investigated it, tlie meaning
of this term is "Time without Bounds," or absolute duration. But Bohlen
says it signifies the "Uncreated Whole ;" and Schlegel thinks it denotes
the ■■' Indivisible One." The conception seems to have been to the people
mostly an unapplied abstraction, too vast and remote to become pro-
minent in their speculation or influential in their faith. Spiegel, indeed,
thinks the conception was derived from Babylon, and added to the
system at a later period than the other doctrines. The beginning of
vital theology, the source of actual ethics to the Zoroastrians, was in the
idea of the two antagonist powers, Ormuzd and Ahriman, the first ema-
nations of Zeruana, who divide between them in unresting strife the
empire of the universe. The former is the Principle of Good, — the per-
fection of intelligence, beneficence, and light, the source of all reflected
excellence. The latter is the Principle of Evil, — the contriver of misery
and death, the king of darkness, the instigator of all wrong. With
sublime beauty the ancient Persian said, "Light is the body of Ormuzd;
Darkness is the body of Ahriman." There has been much dispute
whether the Persian theology grew out of the idea of an essential and
eternal dualism, or was based on the conception of a partial and tem-
porary battle ; in other words, whether Ahriman was originally and
necessarily evil, or fell from a divine estate. In the fragmentary docu-
ments which have reached us, the whole subject lies in confusion. It is
scarcely possible to unravel the tangled mesh. Sometimes it seems to
be taught that Ahriman was at first good, — an angel of light who, through
envy of his great compeer, sank from liis primal purity, darkened into
hatred, and became the rancorous enemy of truth and love. At other
times he appears to be considered as the pure primordial essence of evil.
134 PERSIAN DOCTRINE OF A FUTURE LIFE.
The various views may have prevailed in different ages or in different
schools. Upon the whole, however, we hold the opinion that the real
Zoroastrian idea of Ahriman was moral and free, not lihysical and fatal.
The whole basis of the universe was good ; evil' was an after-pervei'sion,
a foreign interjjolation, a battling mixture. First, the perfect Zeruana
was once all in all : Ahriman, as well as Ormuzd, proceeded from liim ;
and the inference that he was pure would seem to belong to the idea of
his origin. Secondly, bo far as the account of Satan given in the book
of Job — perhaps the earliest appearance of the Persian notion in Jewish
literature — warrants any inference or supposition at all, it would lead to
the image of one who was originally a prince in heaven, and who must
have fallen thence to become the builder and potentate of hell. Thirdly,
that matter is not an essential core of evil, the utter antagonist of spirit,
and that Ahriman is not evil by an intrinsic necessity, will appear from
the two conceptions lying at the base and crown of the Persian system :
— that the creation, as it first came from the hands of Ormuzd, was per-
fectly good ; and that finally the jiurified material world shall exist again
unstained by a breath of evil, Ahriman himself becoming like Ormuzd.
He is not, then, aboriginal and indestructible evil in substance. The
conflict between Ormuzd and him is the temporary ethical struggle of
light and darkness, not the internecine ontological war of spirit and
matter. Eoth says, "Ahriman was originally good: his fall was a deter-
mination of his will, not an inherent necessity of his nature."* What-
ever other conceptions may be found, whatever inconsistencies or con-
tradictions to this may appear, still, we believe the genuine Zoroastrian
view was such as we have now stated. The opposite doctrine arose from
the more abstruse lucubrations of a more modern time, and is Mani-
chsean, not Zoroastrian.
Ormuzd created a resplendent and happy world. Ahriman instantly
made deformity, impurity, and gloom, in opposition to it. All beavity,
virtue, harmony, truth, blessedness, were the work of the former. All
ugliness, vice, discord, falsehood, wretchedness, belonged to the latter.
They grappled and mixed in a million hostile shapes. This universal
battle is the ground of ethics, the clarion-call to marshal out the hostile
hosts of good and ill ; and all other war is but a result and a symbol of
it. The strife thus indicated between a Deity and a Devil, both subor-
dinate to the unmoved Eterxal, was the Persip.n solution of the problem
of evil, — their answer to the staggering question, why pleasure and pain,
benevolence and malignity, are so conflictingly mingled in the works of
nature and in the soul of man. In the long struggle that ensued, Ormuzd
created multitudes of co-operant angels to assail his foe, stocking the
clean empire of Light with celestial allies of his holy banner, who hang
from heaven in great numbers, ready at the prayer of the righteous man
to hie to his aid and work him a thousandfold good. Ahriman, like-
8 Zoroastrisohe Glaubenslehre, ss. 397, 398,
PERSIAN DOCTRINE OF A FUTURE LIFE. 135
wise, created an equal number of assistant demons, peopling tlie filthy
domain of Darkness with counteibalancing swarms of infernal followers
of his pirate flag, who lurk at the summit of hell, watching to snatch
every opportunity to ply their vocation of sin and ruin. There are such
hosts of these invisible antagonists sown abroad, and incessantly active,
that every star is crowded and all space teems with them. Each man has
a good and a bad angel, a ferver and a dev, who are endeavoring in every
manner to acquire control over his conduct and possession of his soul.
The Persians curiously personified the source of organic life in the
world under the emblem of a primeval bull. In this symbolic beast
were packed the seeds and germs of all the creatures afterwards to
people the earth. Ahriman, to ruin the creation of which this animal
was the life-medium, sought to kill him. lie set upon him two of his
devs, who are called "adepts of death." They stung him in the breast,
and plagued him until he died of rage. But, as he was dying, from his
right shoulder sprang the androgynal Kaiomorts, who was the stock-root
of humanity. His body was made from fire, air, water, and earth, to
which Ormuzd added an immortal soul, and bathed him with an elixir
which rendered him fair and glittering as a youth of fifteen, and would
have preserved him so perennially had it not been for the assaults of the
Evil One.' Ahriman, the enemy of all life, determined to slay him, and
at last accomplished his object ; but, as Kaiomorts fell, from his seed,
through the power of Ormuzd, originated Meschia and Meschiane, male
and female, the first human pair, from whom all our race have descended.
They would neyer have died,"* but Ahriman^ in the guise of a serpent,
seduced them, and they sinned and fell. This account is partly drawn
from that later treatise, the Bundehesh, whose mythological cosmogony
reminds us of the Scandinavian Ymer. But we conceive it to be strictly
reliable as a representation of the Zoroastrian faith in its essential
doctrines ; for the earlier documents, the Yasna, the Yeshts, and the
Vendidad, contain the same things in obscure and undeveloped ex-
pressions. They, too, make repeated mention of the mysterious bull,
and of Kaiomorts." They invariably represent death as resulting from
the hostility of Ahriman. The earliest Avostan account of the earthly
condition of men describes them as living in a garden which Yima or
Jemschid had enclosed at the command of Ormuzd.'^ During the golden
age of his reign they were free from heat and cold, sickness and death.
"In the garden which Yima made they led a most beautiful life, and
they bore none of the marks which Ahriman has since made upon men."
But Ahriman's envy and hatred knew no rest until he and his devs had,
by their wiles, broken into tliis paradise, betrayed Yima and his people
into falsehood, and so, by introducing corruption into their hearts, put
9 Klcuker, Zend-Avesta, band i. anhang 1, s. 263. W Ibid, band i. a. 27. " Yasna, 24th Hfi.
12 Die Piige von Dschemscliid. Von Professor K. Both. In Zeitschrift der Deutschen Morgenian-
dischen Gesellschaft, band iv. ss. 417-431.
136 PERSIAN DOCTRINE OF A FUTURE LIFE.
an end to their glorious earthly immortality. This view is set forth in
the opening fargards of the Vendidad ; and it has been clearly illustrated
in an elaborate contribution upon the " Old Iranian Mythology" by
Professor Westergaard.^' Death, like all other evils, was an after-effect,
thrust into the purely good creation of Ormuzd by the cunning malice
of Ahriman. The Vendidad, at its commencement, recounts the various
products of Ormuzd's beneficent power, and adds, after each particular,
" Thereupon Ahriman, who is full of death, made an opposition to the
same."
According to the Zoroastrian modes of thought, what would have been
the fate of man had Aliriman not existed or not interfered ? Plainly,
mankind would have lived on forever in innocence and joy. They would
have been blessed with all placid delights, exempt from hate, sickness,
pain, and every other ill; and, when the earth was full of them, Ormuzd
would have taken his sinless subjects to his own realm of light on high.
But when they forsook the true service of Ormuzd, falling into deceit
and defilement, they became subjects of Ahriman ; and he would in-
flict on them, as the creatures of his hated rival, all the calamities in
his power, dissolve the masterly workmanship of their bodies in death,
and then take their souls as prisoners into his own dark abode. " Had
Meschia continued to bring meet praises, it would have happened that
when the time of man, created pure, had come, his soul, created pure
and immortal, would immediately have gone to the seat of bliss."'*
" Heaven was destined for man upon condition that he was humble of
heart, obedient to the law, and pure in thought, word, and deed." But
" by believing the lies of Ahriman they became smners, and their souls
must remain in his nether kingdom until the resurrection of their
bodies."'" Ahriman's triumph thus culminates in the death of man
and that banishment of the disembodied soul into hell which takes the
place of its originally-intended reception into heaven.
The law of Ormuzd, revealed through Zoroaster, furnishes to all who
faithfully observe it in purity of thought, speech, and action, " when body
and soul have separated, attainment of paradise in the next world,"**
while the neglecters of it "will pass into the dwelling«of the devs,"" —
" after death will have no part in paradise, but will occupy the place of
darkness destined for the wicked."'^ The third day after death, the soul
advances upon " the way created by Ormuzd for good and bad," to be
examined as to its conduct. The pure soul passes up from this evanescent
world, over the bridge Chinevad, to the world of Ormuzd, and joins the
angels. The sinful soul is bound and led over the way made for the
godless, and finds its place at the bottom of gloomy hell.'* An Avestan
13 Weber, Indische Studien, band iii. s. 411.
H Yesht LXXXVII. Kleuker, band ii. sect. 211. 15 Biindcliesh, ch. xv.
16 Avesta die Ileiligen Schriftcn der Parsen. Von Dr. P. Spiegel, band i. B. 171.
" Ibid. s. 158. 18 n,i(]. B, 127. 19 Ibid. ss. 24S-252. Vendidad, Fargard XIX.
]
PERSIAN DOCTRINE OF A FUTURE LIFE. 137
fragment^" and the Viraf-Nameh give the same account, only with more
picturesque fulness. On the soaring bridge the soul meets Rashne-rast,
the angel of justice, who tries those that present themselves before him.
If the merits prevail, a figure of dazzling substance, radiating glory and
fragrance, advances and accosts the justified soul, saying, " I am thy
good angel : I was pure at the first, but thy good deeds have made me
purer ;" and the happy one is straightway led to Paradise. But when
the vices outweigh the virtues, a dark and frightful image, featured with
ugliness and exhaling a noisome smell, meets the condemned soul, and
cries, " I am thy evil spirit : bad myself, thy crimes have made me
worse." Then the culprit staggers on his uncertain foothold, is hurled
from the dizzy causeway, and precipitated into the gulf which yawns
horribly below. A sufficient reason for believing these last details no
late and foreign interpolation, is that the Vendidad itself contains all
that is essential in them, — Garotman, the heaven of Ormuzd, open to
the pure, — Dutsakh, the abode of devs, ready for the wicked, — Chinevad,
the bridge of ordeal, upon which all must enter. '^
Some authors have claimed that the ancient disciples of Zoroaster be-
lieved in a purifying, intermediate state for the dead. Passages stating
such a doctrine are found in the Yeshts, Sades, and in later Parsee
'works. But whether the translations w^e now possess of these passages
fare accurate, and whether the passages themselves are authoritative to
•establish the ancient prevalence of such a belief, we have not yet the
I means for deciding. There was a yearly solemnity, called the "Festival
/ for the Dead," — still observed by the Parsees, — held at the season when
it was thought that that portion of the sinful departed who had ended
their penance were rais(?d from Dutsakh to earth, from earth to Garot-
man. Du Perron says that this took place only during the last five days
of the year, when the souls of all the deceased sinners who Avere under-
going punishment had permission to leave their confinement and visit
their relatives ; after which, those not yet purified were to return, but
those for whom a sufficient atonement had been made were to proceed
to Paradise. For proof that this doctrine was held, reference is made
to the following passage, with others: — "During these five days Ormuzd
empties hell. The imprisoned souls shall be freed from Ahriman's
plagues when they pay penance and are ashamed of their sins ; and
they shall receive a heavenly nature ; the meritorious deeds of them-
selves and of their families cause this liberation: all the rest must return
to Dutsakh."-- Rhode thinks this was. a part of the old Persian faith,
and the source of the Roman Catholic doctrine of purgatory.-' But,
whether so or not, it is certain that the Zoroastrians regarded the whole
residence of the departed souls in hell as temporary.
The duration of the present order of the world was fixed at twelve
» Kleuker, band i. as. xxxi.-xxxT. =l Spiegel, Vendidad, 63. 207, 229, 233, 250.
a Kleuker, band ii. s. 173. "^ Rhode, Ileilige Sage des Zendvolks, s. ilO.
138 PERSIAN DOCTRINE OF A FUTURE LIFE.
thousand j-ears, divided into four equal epochs. In the first three thou-
sand years, Ormuzd creates and reigns triumphantly over his empire.
Through the next cycle, Ahriman is constructing and carrying on his
hostile works. The third epoch is occupied with a drawn battle between
the upper and lower kings and their adherents. During the fourth
period, Ahriman is to be victorious, and a state of things inconceivably
dreadful is to prevail. The brightness of all clear things will be shrouded,
the happiness of all joyful creatures be destroyed, innocence disappear,
religion be scoffed from the world, and crime, horror, and war be ram-
pant. Famine will spread, pests and plagues stalk over the earth, and
showers of black rain fall. But at last Ormuzd will rise in his might
and put an end to these awful scenes. He will send on earth a savior,
Sosiosch, to deliver mankind, to wind up the final period of time, and to
bring the arch-enemy to judgment. At the sound of the voice of Sosiosch
the dead will come forth. Good, bad, indifferent, all alike will rise, each
in his order. Kaiomorts, the original single ancestor of men, will be the
firstling. Next, Meschia and Meschiane, the primal jmrent pair, will
appear. And then the whole multitudinous family of mankind will
throng up. The genii of the elements will render up the sacred mate-
rials intrusted to them, and rebuild the decomposed bodies. Each soul
will recognise, and hasten to reoccupy, its old tenement of flesh, now re-
newed, improved, immortalized. Former acquaintances will then know
each other. " Behold, my father ! my mother! my brother! my wife! —
they shall exclaim."-*
In this exposition we have — following the guidance of Du Perron,
Foucher, Kleuker, J. G. Mliller, and other earlj- scholars in this field —
attributed the doctrine of a general and bodily resurrection of the dead
to the ancient Zoroastrians. The subsequent researches of Burnouf,
Roth, and others, have shown that several, at least, of the passages which
Anquetil supposed to teach such a doctrine were erroneously translated
by him, and do not really contain it. And recently the ground has been
often assumed that the doctrine of the resurrection does not belong to
the Avesta, but is a more modern dogma, derived by the Parsees from
the Jews or the Christians, and only forced upon the old text by mis-
interpretation through the Pehlevi version and the Parsee commentary.
A question of so grave importance demands careful examination. In
the absence of that reliable translation of the entire original documents,
and that thorough elaboration of all the extant materials, which we are
awaiting from the hands of Professor Spiegel, whose second volume has
long been due, and Professor Westergaard, whose second and third
volumes are eagerly looked for, we must make the best use of the re-
sources actually available, and then leave the point in such plausible light
as existing testimony and fair reasoning can throw upon it.
In the first place, it should be observed that, admitting the doctrine
*♦ Buudehesh, ch. xxxi.
PERSIAN DOCTRINE OF A FUTURE LIFE. 139
to be nowhere mentioned in the Avesta, still, it does not follow that the
belief was not jirevalent when the Avesta was written. We know that
the Christians of the first two centuries believed a great many things of
which there is no statement in the New Testament. Spiegel holds that
the doctrine in debate is not in the Avesta, the text of Avhich in its
jjresent form he thinks was written after the time of Alexander.^^ But
he confesses that the resurrection-theory was in existence long before
that time.'* Now, if the Avesta, committed to writing three hundred
years before Christ, at a time when the doctrine of the resurrection is
known to have been believed, contains no reference to it, the same re-
lation of facts may just as well have existed if we date the record seven
centuries earlier. We possess only a small and broken portion of the
original Zoroastrian Scriptures ; as Roth says, "songs, invocations, prayers,
snatches of traditions, parts of a code, — the shattered fragments of a
once stately building." If we could recover the complete documents in
their earliest condition, it might appear that the now lost parts contained
the doctrine of the general resurrection fully formed. We have many
explicit references to many ancient Zoroastrian books no longer in
existence. For example, the Parsees have a very early account that the
Avesta at first consisted of twenty-one Nosks. Of these but one has
been preserved complete, and small parts of three or four others. The
rest are utterly wanting. The fifth Nosk, whereof not any portion re-
mains to us, was called the Do-az-ah Hamast. It contained thirty-two
chapters, treating, among other things, " of the upper and nether world,
of the resurrection, of the bridge Chinevad, and of the fate after death. "^^
If this evidence be true, — and we know of no reason for not crediting
it, — it is perfectly decisive. But, at all events, the absence from the
extant parts of the Zend-Avesta of the doctrine under examination
would be no proof that that doctrine was not received when those docu-
ments were penned.
Secondly, we have the unequivocal assertion of Theopompus, in the
fourth century before Christ, that the Magi taught the docti'ine of a
general resurrection.** "At the appointed epoch Ahriman shall be sub-
dued," and " men shall live again and shall be immortal." And Diogenes
adds, " Eudemus of Rhodes affirms the same things." Aristotle calls
Ormuzd Zeus, and Ahriman Ilaides, the Greek names respectively of the
lord of the starry Olympians above, and the monarch of the Stygian
ghosts beneath. Another form also in which the early Greek authors
betray their acquaintance with the Persian conception of a conflict
between Ormuzd and Ahriman is in the idea — expressed by Xenophon
in his Cyropa^dia, in the dialogue between Araspes and Cyrus— of two
25 Studien iiber das Zind-Avesta, in Zeitschrift der Deutschen Morgeniandischen Gesellschaft,
1855, band ix. s. 192.
26 Spiegel, Avesta, band i. g. 16. ^ Dabistan. vol. 1. pp. 272-274.
28 Diogenes Lacrtius, Lives of the Philosophers, Introduction, sect. vi. Plutarch, concerning Isig
and Osiris.
140 PERSIAN DOCTRINE OF A FUTURE LIFE.
souls in man, one a bi-illiant efflux of good, the other a dusky emanation
of evil, each bearing the likeness of its parent.'^' Since we know from
Theopomjjus that certain conceptions, illustrated in the Bundehesh and
not contained in the fragmentary Avestan books which have reached us,
were actually-received Zoroastrian tenets four centuries before Christ,
we are strongly supported in giving credence to the doctrinal statements
of that book as afiording, in spite of its lateness, a correct epitome of
the old Persian theology.
Thirdly, we are still further warranted in admitting the antiquity of
the Zoroastrian system as including the resurrection-theory, when we
consider the internal harmony and organic connection of parts in it;
how the doctrines all fit together, and imply each other, and could
scarcely have existed apart. Men were the creatures of Ormuzd. They
should have lived immortally under his favor and in liis realm. But
Ahriman, by treachery, obtained possession of a large portion of them.
Now, when, at the end of the fourth period into which the world-course
was divided by the Magian theory, as Theopompus testifies, Ormuzd over-
comes this arch-adversary, will he not rescue his own unfortunate crea-
tures from the realm of darkness in which they have been imprisoned ?
When a king storms an enemy's castle, he delivers from the dungeons
his own soldiers who were taken captives in a former defeat. The ex-
pectation of a great prophet, Sosiosch, to come and vanquish Ahriman
and his swarms, unquestionably appears in the Avesta itself.^" With this
notion, in inseparable union, the Parsee tradition, running continuously
back, as is claimed, to a very remote time, joins the doctrine of a general
resurrection ; a doctrine literally stated in the Vendidad,^' and in many
other places in the Avesta,^- where it has not yet been shown to be an
interpolation, but only supposed so by very questionable constructive
inferences. The consent of intrinsic adjustment and of historic evidence
would, therefore, lead to the conclusion that this was an old Zoroastrian
dogma. In disproof of this conclusion we believe there is no direct
positive evidence whatever, and no inferential argument cogent enough
to produce conviction.
There are sufficient reasons for the belief that the doctrine of a resur-
rection was quite early adoi^ted from the Persians by the Jews, not bor-
rowed at a much later time from the Jews by the Parsees. The concep-
tion of Ahriman, the evil serpent, bearing death, {die Schlange Angra-
maivi/vs dcr voll Tod ist.) is interwrought from the first throughout the
Zoroastrian scheme. In the Hebrew records, on the contrary, such an idea
appears but incidentally, briefly, rarely, and only in the later books. The
account of the introduction of sin and death by the serpent in the gar-
den of Eden dates from a time subsequent to the commencement of the
Captivity. Von Bohlen, in his Introduction to the Book of Genesis, says
29 Lib. vi. cap. i. sect. 41. so Spiegel, Avesta, band i. ss. 16, 244.
« Fargaid XVIII., .Siiiegera rubeisctzun--, s. 236. ^ Kleuker, band ii. ss. 123, 124, 164.
PERSIAN DOCTRINE OF A FUTURE LIFE. 141
the narrative was drawn from the Zend-Avesta. Kosenmliller, in his
commentary on the passage, says the narrator had in view the Zoroas-
trian notions of the serpent Ahriman and his deeds. Dr. Martin Ilaug —
an acute and learned writer, whose opinion is entitled to great weight,
as he is the freshest scholar acquainted with this whole field in the light
of all that others have done — thinks it certain that Zoroaster lived in a
remote antiquity, from fifteen hundred to two thousand years before Christ,
lie says that Judaism after the exile — and, through Judaism, Christianity
afterwards — received an important influence from Zoroastrianism, an in-
fluence which, in regard to the doctrine of angels, Satan, and the resur-
rection of the dead, cannot be mistaken.^ The Hebrew theology had no
demonology, no Satan, until after the residence at Babylon. This is ad-
mitted. Well, is not the resurrection a pendant to the doctrine of
Satan ? Without the idea of a Satan there would be no idea of a retri-
butive banishment of souls into hell, and of course no occasion for a
vindicating restoration of them thence to their former or a superior
state.
On this point the theory of Rawlinson is very important. He argues,
Avith various proofs, that the Dualistic doctrine was a heresy which
broke out very early among the primitive Aryans, who then were the
single ancestry of the subsequent Iranians and Indians. This heresy was
forcibly suppressed. Its adherents, driven out of India, went to Persia,
and, after severe conflicts and final admixture with the Magians, there
established their faith.^* The sole passage in the Old Testament teaching
the resurrection is in the so-called Book of Daniel, a book full of Chal-
dean and Persian allusions, written less than two centuries before Christ,
long after we know it was a received Zoroastrian tenet, and long after the
Hebrews had been exposed to the whole tide and atmosphere of the tri-
umphant Persian power. The unchangeable tenacity of the Medes and
Persians is a proverb. How often the Hebrew people lapsed into idolatry,
accepting Pagan gods, doctrines, and ritual, is notorious. And, in par-
ticular, how completely subject they were to Persian influence appears
clearly in large parts of the Biblical history, especially in the Books
of Esther and Ezekiel. The origin of the term Beelzebub, too, in
the New Testament, is plain. To say that the Persians derived the doc-
trine of the resurrection from the Jews seems to us as arbitrary as it
would be to affirm that they also borrowed from them the cu.stom, men-
tioned by Ezekiel, of weeping for Tammuz in the gates of the temple.
In view of the whole case as it stands, until further researches either
strengthen it or put a different aspect upon it, we feel forced to think that
the docti-ine of a general resurrection was a component element in the
ancient Avestan religion. A further question of considerable interest
" Bie Lehre Zoroasters naeh den alten Liedera des ZendaTesta. Zeitschrift der Morgenlandiscben
Gesellschaft, band ix. ss. 286, 683-692.
** Rawlinson's Herodotus, vol. i. pp. 426-131.
10
142 PERSIAN DOCTRINE OF A FUTURE LIFE.
arises as to the nature of this resurrection, — whether it was conceived as
physical or as spiritual. We have no data to furnish a determinate
answer. Plutarch quotes from Theopompus the opinion of the Magi,
that when, at the subdual of Ahriman, men are restored to life, "they
will need no nourishment and cast no shadow." It would appear, then,
that they must be spirits. The inference is not reliable ; for the idea
may be that all causes of decay will be removed, so that no food will be
necessary to supply the wasting processes which no longer exist ; and that
the entire creation will be so full of light that a shadow will be impossible.
It miglit be thought that the familiar Persian conception of angels, both
good and evil, fervers and devs, and the reception of departed souls into
their company, with Ormuzd in Garotman, or with Ahriman in Dutsakh,
would exclude the belief in a future bodily resurrection. But Christians
and Mohammedans at this day believe in immaterial angels and devils,
and in the immediate entrance of disembodied souls upon reward or
punishment in their society, and still believe in their final return to the
earth, and in a restoration to them of their former tabernacles of flesh.
Discordant, incoherent, as the two beliefs may be, if their coexistence is
a fact with cultivated and reasonable people now, much more was it pos-
sible with an undisciplined and credulous populace three thousand years
in the past. Again, it has been argued that the indignity with which the
ancient Persians treated the dead body, refusing to bur)' it or to burn it,
lest the earth or the fire should be polluted, is incompatible with the sup-
position that they expected a resurrection of the flesh. In the first place,
it is difficult to reason safely to any dogmatic conclusions from the funeral
customs of a people. These usages are so much a matter of capricious
priestly ritual, ancestral tradition, imreasoning instinct, blind or morbid
superstition, that any consistent doctrinal construction is not fairly to be
put upon them. Secondly, the Zoroastrians did not express scorn or
loathing for the corpse by their manner of disposing of it. The greatest
pains were taken to keep it from disgusting decay, bj' placing it in " the
driest, purest, openest place," upon a summit where fresh winds blew,
and where certain beasts and birds, accounted most sacred, might eat
the corruptible portion : then the clean bones were carefully buried.
The dead body had yielded to the hostile working of Ahriman, and be-
come his possession. The priests bore it out on a bed or a carpet, and
exposed it to the light of the sun. The demon was thus exorcised ;
and the body became further purified in being eaten by the sacred
animals, and no putrescence was left to contaminate earth, water, or
fire.^^ Furthermore, it is to be noticed that the modern Parsees dispose
of their dead in exactly the same manner depicted in the earliest
accounts ; yet they zealously hold to a literal resurrection of the body.
If the giving of the flesh to the dog and the vulture in their case
exists with this belief, it may have done so with their ancestors before
35 Spiegel, Avesta, ss. 82, 104, 109, 111, 122.
PERSIAN DOCTRINE OF A FUTURE LIFE. 143
Nebuchadnezzar swept the Jews to Babylon. Finally, it is quite reason-
able to conclude that the old Persian doctrine of a resurrection did in-
clude the physical body, when we recollect that in the Zoroastrian
scheme of thought there is no hostility to matter or to earthly life, but
all is regarded as pure and good excej^t so far as the serpent Ahriman
has introduced evil. The expulsion of this evil with his ultimate over-
throw, the restoration of all as it was at first, in purity, gladness, and
eternal life, would be the obvious and consistent carrying out of the sys-
tem. Hatred of earthly life, contempt for the flesh, the notion of an
essential and irreconcilable warfare of soul against body, are Brahmanic
and Manichfean, not Zoroastrian. Still, the ground-plan and style of
thought may not have been consistently adhered to. The expectation
that the very same body would be restored was known to the Jews a cen-
tury or two before Christ. One of the martyrs whose history is told in
the Second Book of Maccabees, in the agonies of death plucked out his
own bowels, and called on the Lord to restore them to him again at the
resurrection. Considering the notion of a resurrection of the body as a
sensuous burden on the idea of a resurrection of the soul, it may have
been a later development originating with the Jews. But it seems to us
decidedly more probable that the Magi held it as a part of their creed
before they came in contact with the children of Israel. Such an opinion
may be modestly held until further information is afforded^^or some new
and fatal objection brought.
After this resurrection a thorough separation will be made of the good
from the bad. " Father shall be divided from child, sister from brother,
friend from friend. The innocent one shall weep over the guilty one, the
guilty one shall weep for himself. Of two sisters one shall be pure, one
corrupt: they shall be treated according to their deeds.'"*' Those who
have not, in the intermediate state, fully expiated their sins, will, in
sight of the whole creation, be remanded to the pit of punishment. But
the author of evil shall not exult over them forever. Their prison-house
will soon be thrown open. The pangs of three terrible days and nights,
equal to the agonies of nine thousand years, will purify all, even the
worst of the demons. The anguished cry of the damned, as they writhe
in the lurid caldron of torture, rising to heaven, will find pity in the soul
of Ormuzd, and he will release them from their sufferings. A blazing
star, the comet Gurtzscher, will fall upon the earth. In the heat of its
conflagration, great and small mountains will melt and flow together as
liquid metal. Through this glowing flood all human kind must pass. To
the righteous it will prove as a pleasant bath, of the temperature of milk ;
but on the wicked the flame will inflict terrific pain. Ahriman will run
up and down Chineva<l in the perplexities of anguish and despair. The
earth-wide stream of fire, flowing on, will cleanse every spot and every
thing. Even the loathsome realm of darkness and torment shall be bur-
35 M'iiuliRcliniann has now (1S63) fully proved this, in his Zoroastriscbe Studien. Spiegel frankly
avows it ■ Avcsta, band iii., cinleitung, s. Ixxv. 37 Rhode, Ileilige Sage des Zendvolks, 8.4C7.
144 HEBREW DOCTRINE OF A FUTURE LIFE.
nished and made a part of the all-inclusive Paradise. Ahriman himself,
reclaimed to virtue, replenished with primal light, abjuring the memories
of his envious ways, and furling thenceforth the sable standard of his re-
bellion, shall become a ministering spirit of the Most High, and, together
with Ormuzd, chant the praises of Time-without-Bounds. All darkness,
falsehood, suffering, shall flee utterly away, and the whole universe be
filled by the illumination of good spirits blessed with fruitions of eternal
delight. In regard to the fate of man, —
Such are the parables Zartusht address'd
To Iran's faith, in the ancient Zend-Avest.
CHAPTER VIII.
HEBREW DOCTRINE OF A FUTURE LIFE.
On the one extreme, a large majority of Christian scholars have asserted
that the doctrine of a retributive immortality is clearly taught through-
out the Old Testament. Able writers, like Bishop Warburton, have main-
tained, on the other extreme, that it says nothing whatever about a
future life, but rather implies the total and eternal end of men in death.
But the most judicious, trustworthy critics hold an intermediate
position, and affirm that the Hebrew Scriptures show a general belief in
the separate existence of the spirit, not indeed as experiencing rewards
and punishments, but as surviving in the common silence and gloom of
the under-world, a desolate empire of darkness yawning beneath all
graves and peopled with dream-like ghosts.^
A number of important passages have been cited from different parts
of the Old Testament by the advocates of the view first mentioned
above. It will be well for us to notice these and their misuse before pro-
ceeding farther.
The translation of Enoch has been regarded as a revelation of the im-
mortality of man. It is singular that Dr. Priestley should suggest, as the
probable fact, so sheer and baseless a hypothesis as he does in his notes
upon the Book of Genesis. He says, " Enoch was probably a prophet
authorized to announce the reality of another life after this ; and he
might be removed into it without dying, as an evidence of the truth of
his doctrine." The gross materialism of this supposition, and the failure
of God's design which it implies, are a. sufficient refutation of it. And,
I CoottcUer, De Inferis Uebusque post mortem futuris ex Hebroeorum et Grascornm Opinionibus.
HEBREW DOCTRINE OF A FUTURE LIFE. I45
besides the utter unlikelihood of the thought, it is entirely destitute of
support in the premises. One of the most curious of the many strange
things to be found in Warburton's argument for the Divine Legation of
Moses — an argument marked, as is well known, by profound erudition,
and, in many respects, by consummate ability — is the use he makes of
this account to prove that Moses believed the doctrine of immortality,
but purposelj^ obscured the fact from which it might be drawn by the
people, in order that it might not interfere with his doctrine of the tem-
poral special providence of Jehovah over the Jewish nation. Such a
course is inconsistent with sound morality, much more with the cha-
racter of an inspired prophet of God.
The only history we have of Enoch is in the fifth chapter of the Book
of Genesis. The substance of it is as follows : — " And Enoch walked
with God during his appointed years ; and then he was not, for God took
him." The author of the Epistle to the Hebrews, following the example
of those Eabbins who, several centuries before his time, began to give
mystical interpretations of the Scriptures, infers from this statement that
Enoch was boi-ne into heaven without tasting death. But it is not cer-
tainly known who the author of that epistle was ; and, whoever he was,
his opinion, of course, can have no authority upon a subject of criticism
like this. Replying to the supposititious argument furnished by this pass-
age, we say. Take the account as it reads, and it neither asserts nor im-
plies the idea commonly held concerning it. It says nothing about
translation or immortality ; nor can any thing of the kind be legiti-
mately deduced from it. Its plain meaning is no more nor less than
this : Enoch lived three hundred and sixty-five years, fearing God and
keeping his commandments, and then he died. Many of the Rabbins, fond
as they are of finding in the Pentateuch the doctrine of future blessed-
ness for the good, interpret this narrative as only signifying an immature
death; for Enoch, it will be recollected, reached but about half the ave-
rage age of the others whose names are mentioned in the chapter. Had
this occurrence been intended as the revelation of a truth, it would have
been fully and clearly stated ; otherwise it could not answer any purpose.
As Le Clerc observes, " If the writer believed so important a fact as that
Enoch was immortal, it is wonderful that he relates it as secretly and ob-
scurely as if he wished to hide it." But, finally, even admitting that the
account is to be regarded as teaching literally that God took Enoch, it by
no means proves a revelation of the doctrine of general immortality. It
does not show that anybody else would ever be translated or would in
any way enter u^jon a future state of existence. It is not put forth as a
revelation ; it says nothing whatever concerning a revelation. It seems
to mean either that Enoch suddenly died, or that he disappeared, nobody
knew whither. But, if it really means that God took him into heaven,
it is more natural to think that that was done as a special favor than
as a sign of what awaited others. No general cause is stated, no conse-
quence deduced, no principle laid down, no reflection added. How,
146 HEBREW DOCTRINE OF A FUTURE LIFE.
then, can it be said that the doctrine of a future life for man is revealed
by it or implicated in it ?
The removal of Elijah in a chariot of fire, of which we read in the
second chapter of the Second Book of Kings, is usually supposed to have
served as a miraculous proof of the fact that the faithful servants of
Jehovah were to be rewarded with a life in the heavens. The author of
this book is not known, and can hardly be guessed at with any degree of
plausibility. It was unquestionably written, or rather compiled, a long
time — probably sevei-al hundred years — after the prophets whose won-
derful adventures it recounts had passed away. The internal evidence is
sufficient, both in quality and quantity, to demonstrate that the book is
for the most part a collection of traditions. This characteristic applies
with particular force to the ascension of Elijah. But grant the literal
truth of the account: it will not prove the point in support of which it is
advanced, because it does not purport to have been done as a revelation
of the doctrine in question, nor did it in any way answer the purpose of
such a revelation. So far from this, in fact, it does not seem even to have
suggested the bare idea of another state of existence in a single instance.
For when Elisha returned without Elijah, and told the sons of the pro-
phets at Jericho that his master had gone up in a chariot of fire, — which
event they knew beforehand was going to happen, — they, instead of ask-
ing the particulars or exulting over the revelation of a life in heaven,
calmly said to him, " Behold, there be with thy servants fifty sons of
strength : let them go, we pray thee, and seek for Elijah, lest peradven-
ture a whirlwind, the blast of the Lord, hath caught him up and cast
him upon one of the mountains or into one of the valleys. And he said.
Ye shall not send. But when they urged him till he was ashamed, he
said, Send." This is all that is told us. Had it occurred as is stated, it
would not so easily have passed from notice, but mighty inferences,
never to be forgotten, would have been drawn from it at once. The
story as it stands reminds one of the closing scene in the career of
Romulus, sjieaking of vrhom the historians say, " In the thirty-seventh
year of his reign, while he was reviewing an army, a tempest arose, in the
midst of which he was suddenly snatched from the eyes of men. Hence
some thought he was killed by the senators, others, that he was borne
aloft to the gods."^ If the ascension of Elijah to heaven in a chariot of fire
did really take place, and if the books held by the Jews as inspired and
sacred contained a history of it at the time of our Savior, it is certainly
singular that neither he nor any of the apostles allude to it in connection
with the subject of a future life.
The miracles performed by Elijah and by Elisha in restoring the dead
children to life — related in the seventeenth chapter of the First Book of
Kings and in the fourth chapter of the Second Book — are often cited in
proof of the position that the doctrine of immortality is revealed in the
2 Livy, i. 16; Dion. Hal. ii. 56.
HEBREW DOCTRINE OF A FUTURE LIFE. 147
Old Testament. The narration of these events is found in a record of
unknown authorship. The mode in which the miracles were efiected,
if they were miracles, — the prophet measuring himself upon the child,
his eyes upon his eyes, his mouth upon his mouth, his hands upon his
hands, and in one case the child sneezing seven times, — looks dubious.
The two accounts so closely resemble each other as to cast still greater
suspicion upon both. In addition to these considerations, and even
fully granting the reality of the miracles, they do not touch the real con-
troversy, — namely, whether the Hebrew Scriptures contain the reA-ealed
doctrine of a conscious immortality or of a future retribution. The pro-
phet said, " Lord my God, let this child's soul, I pray thee, come into
his inward parts again." " And the Lord heard the voice of Elijah, and
the soul of the child came into him again, and he revived." Now, the
most this can show is that the child's soul was then existing in a separate
state. It does not prove that the soul was immortal, nor that it was ex-
periencing retribution, nor even that it was conscious. And we do not
deny that the ancient Jews believed that the spirits of the dead retained
a, nerveless, shadowy being in the solemn vaults of the under-world. The
Hebrew word rendered soul in the text is susceptible of three meanings :
first, the shade, which, upon the dissolution of the body, is gathered to its
fathers in the great subterranean congregation ; second, the breath of a
person, used as synonymous with his life; third, a part of the vital breath
of God, which the Hebrews regarded as the source of the life of all
creatures, and the withdrawing of which they supposed was the cause of
death. It is clear that neither of these meanings can prove any thing in
regard to the real point at issue, — that is, concerning a future life of
rewards and punishments.
One of the strongest arguments brought to support the proposition
which we are combating — at least, so considered by nearly all the Rabbins,
and by not a few modern critics — is the account of the vivification of the
dead recorded in the thirty-seventh chapter of the Book of Ezekiel. The
prophet " was carried in the spirit of Jehovah" — that is, mentally, in a
prophetic ecstasy — into a valley full of dry bones. " The bones came
together, the flesh grew on them, the breath came into them, and they
lived and stood on their feet, an exceeding great army." It should first
be observed that this account is not given as an actual occurrence, but,
after the manner of Ezekiel, as a prophetic vision meant to symbolize
something. Now, of what was it intended as the symbol ? — a doctrine, or
a coming event? — a general truth to enlighten and guide uncertain men,
or an approaching deliverance to console and encourage the desponding
Jews ? It is fair to let the prophet be his own interpreter, without aid
from the glosses of prejudiced theorize*. It must be borne in mind
that at this time the prophet and his countrymen were bearing the
grievous burden of bondage in a foreign nation. " And Jehovah said to
me. Son of man, these bones denote the whole house of Israel. Behold,
they say, Our bones are dried, and our hope is lost, and we are cut off."
148 HEBREW DOCTRINE OF A FUTURE LIFE.
This plainly denotes their present suffering in the Babylonish captivity,
and their despair of being delivered from it. " Therefore prophesy, and
say to them, Thus saith the Lord Jehovah, Behold, I will open your
graves and cause you to come up out of your graves, my people, and
bring you into the land of Israel." That is, I will rescue you from your
slavery and restore you to freedom in your own land. The dry bones
and their subsequent vivification, therefore, clearly symbolize the misery
of the Israelites and their speedy restoration to happiness. Death is fre-
quently used in a figurative sense to denote misery, and life to signify
hajipiness. But those who maintain that the doctrine of the resurrection
is taught as a revealed truth in the Hebrew Scriptures are not willing to
let this passage pass so easily. Mr. Barnes says, "The illustration proves
that the doctrine was one with which the people were familiar." Jerome
states the argument more fully, thus: — "A similitude drawn from the
resurrection, to foreshadow the restoration of the people of Israel, would
never have been employed unless the resurrection itself were believed to
be a fact of future occurrence ; for no one thinks of confirming what is
uncertain by what has no existence."
It is not difficult to reply to these objections with convincing force.
First, the vision was not used as proof or confirmation, but as symbol
and prophecy. Secondly, the use of any thing as an illustration does by
no means imply that it is commonly believed as a fact. For instance, we
are told in the ninth chapter of the Book of Judges that Jotham related
an allegory to the people as an illustration of their conduct in choosing
a king, saying, " The trees once on a time went forth to anoint a king
over them ; and they said to the olive-tree, Come thou and reign over
us ;" — and so on. Does it follow that at that time it was a common
belief that the trees actually went forth occasionally to choose them a
king ? Thirdly, if a given thing is generally believed as a fact, a person
who uses it expressly as a symbol, of course does not thereby give his
sanction to it as a fact. And if a belief in the resurrection of the dead
was generally entertained at the time of the prophet, its origin is not
imj^lied, and it does not follow that it was a doctrine of revelation, or
even a true doctrine. Finally, there is one consideration which shows
conclusively that this vision was never intended to typify the resurrec-"
tion; namely, that it has nothing corresponding to the most essential
part of that doctrine. When the bones have come together and are
covered with flesh, God does not call up the departed spirits of these
bodies from Sheol, does not bring back the vanished lives to animate
their former tabernacles, now miraculously renewed. No : he but
breathes on them with his vivifying breath, and straightway they live
and move. This is not a resui#ection, but a new creation. The common
idea of a bodily restoration implies — and, that any just retribution be
compatible with it, it necessarily implies — the vivification of the dead
frame, not by the introduction of new life, but by the reinstalment of
the very same life or spirit, the identical consciousness that before ani-
HEBREW DOCTRINE OF A FUTURE LIFE. 149
raated it. Such is not represented as being the case in Ezekiel's vision
of the valley of drj^ bones. That vision had no reference to the future
state.
In this connection, the revelation made by the angel in his prophecy,
recorded in the twelfth chapter of the Book of Daniel, concerning the
things which should happen in the Messianic times, must not be passed
without notice. It reads as follows : — " And many of the sleepers of the
dust of the ground shall awake, those to life everlasting, and these to
shame, to contempt everlasting. And they that are wise shall shine as
the brightness of the firmament, and they that turn many to righteous-
ness, as the stars for ever and ever." No one can deny that a judg-
ment, in which reward and punishment shall be distributed according to
merit, is here clearly foretold. The meaning of the text, taken with the
connection, is, that when the Messiah appears and establishes his king-
dom the righteous shall enjoy a bodily resurrection upon the earth to
honor and happiness, but the wicked shall be left below in darkness
and death.' This seems to imply, fairly enough, that until the advent
of the Messiah none of the dead existed consciously in a state of
retribution. The doctrine of the passage, as is well known, was held by
some of the Jews at the beginning of the Christian era, and, less
distinctly, for about two centuries previous. Before that time no traces
of it can be found in their history. Now, had a doctrine of such intense
interest and of such vast importance as this been a matter of revelation,
it seems hardly possible that it should liave been confined to one brief
and solitary text, that it should have flashed up for a single moment so
brilliantly, and then vanished for three or four centuries in utter dark-
ness. Furthermore, nearly one-half of the Book of Daniel is written in
the Chaldee tongue, and the other half in the Hebrew, — indicating that
it had two authors, who wrote their respective portions at different
periods. Its critical and minute details of events are history rather than
prophecy. The greater part of the book was undoubtedly written as late
as about a hundred and sixty years before Christ, long after the awful
simplicity and solitude of the original Hebrew theology had been marred
and corrupted by an intermixture of the doctrines of those heathen
nations with whom the Jews had been often brought in contact. Such
being the facts in the case, the text is evidently without force to prove
a divine revelation of the doctrine it teaches.
In the twenty-second chapter of the Gospel by Matthew, Jesus says to
the Sadducees, " But as touching the resurrection of the dead, have ye
not read that which was spoken unto you by God, saying, I am the God
of Abraham, and the God of Isaac, and the God of Jacob ? God is not
the God of the dead, but of the living." The passage to which reference
is made is written in the third chapter of the Book of Exodus. In order
to ascertain the force of the Savior's argument, the extent of meaning
3 Wood, The Last Things, p. 45.
150 HEBREW DOCTRINE OF A FUTURE LIFE.
it had in liis mind, and the amount of knowledge attributed by it to
Moses, it will be necessary to determine first the definite purpose he
had in view in his reply to the Sadducees, and how he proposed to
accomplish it. We shall find that the use he made of the text does not
imply that Moses had the slightest idea of any sort of future life for
man, much less of an immortal life of blessedness for the good and of
suffering for the bad. We should suppose, beforehand, that such would
be the case, since upon examining the declaration cited, with its con-
text, we find it to be simply a statement made by Jehovah explaining
who he was, — that he was the ancient national guardian of the Jews, the
Lord God of Abraham, Isaac, and Jacob. This does not seem to contain
the most distant allusion to the immortality of man, or to have suggested
any such thought to the mind of Moses. It should be distinctly under-
stood from the outset that Jesus did not quote this passage from the
Pentateuch as proving any thing of itself, or as enabling him to prove
any thing by it directly, but as being of acknowledged authority to
the Sadducees themselves, to form the basis of a process of reasoning. The
purjjose he had in view, jilainly, was to convince the Sadducees either of
the possibility or of the actuality of the resurrection of the dead : — its
possibilit}-, if we assume that by resurrection he meant the Jewish doc-
tj-ine of a material restoration, the reunion of soul and body ; its actual-
ity, if we suppose he meant the conscious immortality of the soul
separate from the body. If the resurrection was physical, Christ demon-
strates to the Sadducees its possibility, bj^ refuting the false notion
upon which they based their denial of it. They said. The resurrection
of the body is impossible, because the principle of life, the conscious-
ness, has utterly perished, and the body cannot live alone. He replied,
It is possible, because the soul has an existence separate from the body,
and, consequently, may be reunited to it. You admit that Jehovah
said, after they were dead, I am the God of Abraham, Isaac, and Jacob :
but he is the God of the living, and not of the dead, for all live unto
him. You must confess this. The soul, then, survives the body, and a
resurrection is possible. It will be seen that this implies nothing concern-
ing the nature or duration of the separate existence, but merely the fact
of it. But, if Christ meant by the resurrection of the dead — as we think
he did — the introduction of the disembodied and conscious soul into a
state of eternal blessedness, the Sadducees denied its reality by main-
taining that no such thing as a soul existed after bodily dissolution. He
then proved to them its reality in the following manner. You believe —
for Moses, to whose authority you implicitly bow, relates it — that God
said, " I am the God of Abraham, Isaac, and Jacob," and this, long after
they died. But evidently he cannot be said to be the God of that which
does not exist : therefore their souls must have been still alive. And if
Jehovah was emphatically their God, their friend, of course he will show
them his loving-kindness. They are, then, in a conscious state of blessed-
ness. The Savior does not imply that God said so much in substance,
HEBREW DOCTRINE OF A FUTURE LIFE. 151
nor that Moses intended to teach, or even knew, any thing like it, but
that, by adding to the j^assage cited a premise of his own, which his
hearers granted to be true, he could deduce so much from it by a train
of new and unanswerable reasoning. His opponents were compelled to
admit the legitimacy of his argument, and, impressed by its surpassing
beauty and force, were silenced, if not convinced. The credit of this
cogent proof of human immortality, namely, that God's love for man is a
pledge and warrant of his eternal blessedness — a proof whose originality
and significance set it far beyond all j^arallel — is due to the dim gropings
of no Hebrew proi:)het, but to the inspired insight of the great Founder
of Christianity.
The various passages yet unnoticed which purport to have been uttered
by JehoA^ah or at his command, and which are urged to show that the
reality of a retributive life after death is a revealed doctrine of the Old
Testament, will be found, upon critical examination, either to owe their
entire relevant force to mistranslation, or to be fairly refuted by the
reasonings already advanced. Professor Stuart admits that he finds only
one consideration to show that Moses had any idea of a future retribu-
tion ; and that is, that the Egyptians expressly believed it; and he is not
able to comprehend how Moses, who dwelt so long among them, should
be ignorant of it.* The reasoning is obviously inconsequential. It is not
certain that the Egyptians held this doctrine in the time of Moses : it
may have prevailed among them before or after, and not during, that
period. If they believed it at that time, it may have been an esoteric
doctrine, with which he did not become acquainted. If they believed
it, and he knew it, he might have classed it with other heathen doctrines,
and supposed it false. And, even if he himself believed it, he might
possibly not have inculcated it upon the Israelites ; and the question is,
what he did actually teach, not what he knew.
The opinions of the Jews at the time of the Savior have no bearing
upon the point in hand, because they were acquired at a later period
than that of the writing of the records we are now considering. They
were formed, and gradually grew in consistency and favor, either by the
natural progress of thought among the Jews themselves, or, more pro-
bably, by a blending of the intimations of the Hebrew Scriptures with
Gentile speculations, — the doctrines of the Egyptians, Hindus, and Per-
sians. We leave this portion of the subject, then, with the following
proposition. In the canonic books of the Old Dispensation there is
not a single genuine text, claiming to come from God, which teaches
explicitly any doctrine whatever of a life beyond the grave,* That doc-
trine as it existed among the Jews was no part of their pure religion, but
was a part of their philosophy. It did not, as they held it, imply any
thing like our present idea of the immortality of the soul reaping in the
spiritual world what it has sowed in the physical. It simply declared
♦Exegetical Essays, (Andover, 1S30,) p. 108.
152 HEBREW DOCTRINE OF A FUTURE LIFE.
the existence of human ghosts amidst unbroken gloom and stillness in
the cavernous depths of the earth, without reward, without punishment,
without employment, scarcely with consciousness, — as will immediately
appear.
We proceed to the second general division of the subject. What does
the Old Testament, apart from the revelation claimed to be contained
in it, and regarding only those portions of it which are confessedly a col-
lection of the poetry, history, and philosophy of the Hebrews, intimate
concerning a future state of existence ? Examining these writings with
an unbiassed mind, we discover that in different portions of them there
are large variations and opposition of opinion. In some books we trace
an undoubting belief in certain rude notions of the future condition of
souls ; in other books we encounter unqualified denials of every such
thought. " Man lieth down and riseth not," sighs the despairing Job.
" The dead cannot praise God, neither any that go down into darkness,"
wails the repining Psalmist. "All go to one place," and "the dead
know not any thing," asserts the disbelieving Preacher. These inconsis-
tencies we shall not stop to point out and comment upon. They are
immaterial to our present purpose, which is to bring together, in their
general agreement, the sum and substance of the Hebrew ideas on this
subject.
The separate existence of the soul is necessarily implied by the dis-
tinction the Hebrews made between the grave, or sepulchre, and the
under-world, or abode of shades. The Hebrew words bor and kcber mean
simply the narrow place in which the dead body is buried ; while Sheol
represents an immense cavern in the interior of the earth where the
ghosts of the deceased are assembled. When the patriarch was told
that his son Joseph was slain by wild beasts, he cried aloud, in bitter
sorrow, " I will go down to Sheol unto my son, mourning." He did not
expect to meet Joseph in the grave; for he supposed his body torn in
pieces and scattered in the wilderness, not laid in the family tomb. The
dead are said to be " gathered to their people," or to " sleep with their
fathers," and this whether they are interred in the same place or in a
remote region. It is written, "Abraham gave up the ghost, and was
gathered unto his people," notwithstanding his body was laid in a cave
in the field of Machpelah, close by Hebron, while his people were buried \
in Chaldea and Mesopotamia. " Isaac gave up the ghost and died, and
was gathered unto his people ;" and then we read, as if it were done ■
afterwards, " His sons, Jacob and Esau, buried him." These instances
might be multiplied. They prove that "to be gathered unto one's
fathers" means to descend into Sheol and join there the hosts of the de-
parted. A belief in the separate existence of the soul is also involved in
the belief in necromancy, or divination, the prevalence of which is
shown by the stern laws against those who engaged in its unhallowed
rites, and by the history of the witch of Endor. She, it is said, by j'
magical spells evoked the shade of old Samuel from below. It must \-
HEBREW DOCTRINE OF A FUTURE LIFE. 153
have been the spirit of the prophet that was supposed to rise ; for his
body was buried at Eamah, more than sixty miles from Endor. The
faith of the Hebrews in the separate existence of the soul is shown,
furthermore, by the fact that the language they employed expresses, in
every instance, the distinction of body and spirit. They had particular
words appropriated to each. " As thy soul liveth," is a Hebrew oath.
" With my spirit within me will I seek thee early." " I, Daniel, was
grieved in my spirit in the midst of my body:" the figure here repre-
sents the soul in the body as a sword in a sheath. " Our bones are
scattered at the mouth of the under-world, as when one cutteth and
cleaveth wood upon the earth ;" that is, the soul, expelled from its case
of clay by the murderer's weapon, flees into Sheol and leaves its exuvim at
the entrance. " Thy voice shall be as that of a si^irit out of the ground:"
the word aov here used signifies the shade evoked by a necromancer
from the region of death, which was imagined to sjieak in a feeble
whisper.
The term rephaim is used to denote the manes of the departed. The
etymology of the word, as well as its use, makes it mean the weak, the
relaxed. "I am counted as them that go down into the under-world; I
am as a man that hath no strength." This faint, powerless condition
accords with the idea that they were destitute of flesh, blood, and animal
hfe, — mere umbrcc. These ghosts are described as being nearly as destitute
of sensation as they are of strength. They are called " the inhabitants
of the land of stillness." They exist in an inactive, partially-torpid
state, with a dreamy consciousness of past and present, neither suffering
nor enjoying, and seldom moving. Herder says of the Hebrews, " The
sad and mournful images of their ghostly realm disturbed them, and
were too much for their self-possession." Respecting these images, he
adds, "Their voluntary force and energy were destroyed. They were
feeble as a shade, without distinction of members, as a nerveless breath.
They wandered and flitted in the dark nether world." This " wander-
ing and flitting," however, is rather the spirit of Herder's poetry than
of that of the Hebrews ; for the whole tenor and drift of the representa-
tions in the Old Testament show that the state of disembodied souls is
deep quietude. Freed from bondage, pain, toil, and care, they repose in
silence. The ghost summoned from beneath by the witch of Endor
said, "Why hast thou disquieted me to bring me up?" It was, indeed,
in a dismal abode that they took their long quiet ; but then it was in a
place " where the wicked ceased from troubling and the weary were at
rest."
Those passages which attribute active employments to the dwellers in
the under-world are specimens of j^oetic license, as the context always
shows. When Job says, " Before Jehovah the shades beneath tremble,"
he likewise declares, "The pillars of heaven tremble and are confounded
at his rebuke." When Isaiah breaks forth in that stirring lyric to the
King of Babylon, —
154 HEBREW DOCTRINE OF A FUTURE LIFE.
"Tlie under- world is in commotion on account of thee,
To meet thee at thy coming;
It stirreth up before thee the shades, all the mighty of the earth;
It arouseth from their thrones all the kings of the nations ;
They all accost thee, and say,
Art thou too become weak as we?" —
he also exclaims, in the same connection, —
" Even the cypress-trees exult over thee,
And the cedars of Lebanon, saying,
Since thou art fallen.
No man coraeth up to cut us down."
The activity thus vividly described is evidently a mere figure of speech :
so is it in the other instances which picture the rephaim as employed and
in motion. " Why," complainingly sighed the afflicted patriarch, — "why
died I not at my birth ? For now should I lie down and be quiet ; I
should slumber ; I should then be at rest." And the wise man says, in
his preaching, "There is no work, nor device, nor knowledge, nor wisdom,
in Sheol." What has already been said is sufficient to establish the fact
that the Hebrews had an idea that the souls of men left their bodies at
death and existed as dim shadows, in a state of undisturbed repose, in
the bowels of the earth.
iSheol is directly derived from a Hebrew word, signifying, first, to dig or
excavate. It means, therefore, a cavity, or empty subterranean place. Its
derivation is usually connected, however, with the secondary meaning
of the Hebrew word referred to, namely, to ask, to desire, from the notion
of demanding, since rapacious Orcus lays claim unsparingly to all ; or, as
others have fancifully construed it, the object of universal inquiry, the
unknown mansion concerning which all are anxiously inquisitive. The
place is conceived on an immense scale, shrouded in accompaniments
of gloomy grandeur and peculiar awe : — an enormous cavern in the earth,
filled with night ; a stupendous hollow kingdom, to which are poetically
attributed valleys and gates, and in which are congregated the slumber-
ous and shadowy hosts of the rephaim, never able to go out of it again
forever. Its awful stillness is unbroken by noise. Its thick darkness is
uncheered by light. It stretches far down under the ground. It is
wonderfully deep. In language that reminds one of Milton's description
of hell, where was
" No light, but rather darkness visible,"
Job describes it as " the land of darkness, like the blackness of death-
shade, where is no order, and where the light is as darkness*." The
following passages, selected almost at random, will show the ideas enter-
tained of the place, and confirm and illustrate the foregoing statements.
" But he considers not that in the valleys of Sheol are her guests."
"Now shall I go down into the gates of Sheol." "The ground clave
asunder, and the earth opened her mouth, and swallowed them up, and
their houses, and all their men, and all their goods: they and all that
appertained to them went down ahve into Sheol, and the earth closed
i
HEBREW DOCTRINE OF A FUTURE LIFE, 155
upon them." Its depth is contrasted with the height of the sky.
"Though they dig into Sheol, thence shall mine hand take them;
though they climb up to heaven, thence will I bring them down." It
is the destination of all ; for, though the Hebrews believed in a world
of glory above the solid ceiling of the dome of day, where Jehovah
and the angels dwelt, there was no promise, hope, or hint that any man
could ever go there. The dirge-like burden of their poetry was literally
these words: — "What man is he that liveth and shall not see death?
Shall he deliver his spirit from the hand of Sheol?" The old Hebrew
graves were crypts, wide, deep holes, like the habitations of the trog-
lodytes. In these subterranean caves they laid the dead down ; and so
the Grave became the mother of Sheol, a rendezvous of the fathers, a
realm of the dead, full of eternal ghost-life.
This under-world is dreary and altogether undesirable, save as an
escape from extreme anguish. But it is not a place of retribution. Jahn
says, "That, in the belief of the ancient Hebrews, there were different
situations in Sheol for the good and the bad, cannot be proved."^ The
sudden termination of the present life is the judgment the Old Testa-
ment threatens upon sinners ; its happy prolongation is the reward it
promises to the righteous. Texts that prove this might be quoted in
numbers from almost every page. " The wicked shall be turned into
Sheol, and all the nations that forget God," — not to be punished there,
but as a punishment: It is true, the good and the bad alike pass into
that gloomy land; but the former go down tranquilly in a good old age
and full of days, as a shock of corn fully ripe cometh in its season, while
the latter are suddenly hurried there by an untimely and miserable fate.
The man that loves the Lord shall have length of days ; the unjust,
though for a moment he flourishes, yet the wind bloweth, and where
is he ?
We shall perhaps gain a more clear and adequate knowledge of the
ideas the Hebrews had of the soul and of its fate, by marking the different
meanings of the words they used to denote it. Neshamah, primarily
meaning breath or airy effluence, next expresses the Spirit of God as
imparting life and force, wisdom and love ; also the spirit of man as its
emanation, creation, or sustained object. The citation of a few texts in
which the word occurs will set this in a full light. " The Lord God
formed man of the dust of the ground, and breathed into his nostrils
the spirit of existence, and man became a conscious being." " It is the
divine spirit of man, even the inspiration of the Almighty, that giveth
him understanding." " The Spirit of God made me, and his breath
gave me life."
Ruah signifies, originally, a breathing or blowing. Two other mean-
ings are directly connected with this. First, the vital spirit, the prin-
ciple of life as manifested in the breath of the mouth and nostrils.
6 Biblical Archaeology, sect. 314.
156 HEBREW DOCTRINE OF A FUTURE LIFE.
"And they went in unto Noah into the ark, two and two of all flesh 'in
whose nostrils was the breath of life." Second, the wind, the motions
of the air, which the Hebrews suj^posed caused by the breath of God.
"By the blast of thine anger the waters were gathered on an heap."
" The channels of waters were seen, and the foundations of the world
were discovered, Lord, at the blast of the breath of thy nostrils." So
they regarded the thunder as his voice. " The voice of Jehovah cutteth
out the fiery lightnings," and "shaketh the wilderness of Kadesh."
This word is also frequently placed for the rational spirit of man, the
seat of intellect and feeling. It is likewise sometimes representative
of the character and disposition of men, whether good or bad. Hosea
speaks of "a spirit of vile lust." In the Second Book of Chronicles we
read, "There came out a spirit, and stood before Jehovah, and said, I
will entice King Ahab to his destruction. I will go out and be a lying
spirit in the mouth of all his prophets." Belshazzar says to Daniel, " I
know that the spirit of the holy gods is in thee." Finally, it is applied
to Jehovah, signifying the divine spirit, or power, by which all animate
creatures live, the universe is filled with motion, all extraordinary gifts
of skill, genius, strength, or virtue are bestowed, and men incited to
forsake evil and walk in the paths of truth and piety. "Thou sendest
forth thy spirit, they are created, and thou renewest the face of the
earth ; thou takest away their breath, they die and return to their dust."
" Jehovah will be a spirit of justice in them that sit to administer judg-
ment." It seems to be implied that the life of man, having emanated
from the spirit, is to be again absorbed in it, when it is said, " Then shall
the dust return to the earth as it was, and the spirit shall return unto
God who gave it."
Nephesh is but partially a synonym for the word whose significations
we have just considered. The different senses it bears are strangely in-
terchanged and confounded in King James's version. Its first meaning
is breath, the breathing of a living being. Next it means the vital spirit,
the indwelling life of the body. "If any mischief follow, thou shalt
take life for life." The most adequate rendering of it would be, in a
great majority of instances, bj^ the term life. " In jeopardy of his life
[not soul] hath Adonijah spoken this." It sometimes represents the
intelligent soul or mind, the subject of knowledge and desire. "My
soul knoweth right well."
Lev also, or the heart, is often used — more frequently perhaps than
any other term — as meaning the vital principle, and the seat of con-
sciousness, intellect, will, and affection. Jehovah said to Solomon, in
answer to his prayer, " Lo, I have given thee a wise and an understand-i
ing heart." The later Jews speculated much, with many cabalistic
refinements, on these different words. They said many persons were
supplied with a Nephesh without a Euah, much more without a Nesha-'
mah. They declared that tlie Nephesh (Psyche) was the soul ofj
the body, the Ruah (Pneuma) the soul of the Nephesh, and the!
HEBREW DOCTRINE OF A FUTURE LIFE. 157
Neshamali (Nous) the soul of the Ruali. Some of the Eabbins assert
that the destination of the Nepliesh, when the body dies, is Sheol ; of
the Ruah, the air; and of the Neshamah, heaven.*
The Hebrews used all those words in speaking of brutes, to denote
their sensitive existence, that they did in reference to men. They held
that life was in every instance an emission, or breath, from the Spirit of
God. But they do not intimate of brutes, as they do of men, that they
have surviving shades. The author of the Book of Ecclesiastes, how-
ever, bluntly declares that "all have one breath, and all go to one
l^lace, so that a man hath no pre-eminence above a beast." As far as
the words used to express existence, soul, or mind, legitimate any in-
ference, it would seem to be, either that the essential life is poured out
at death as so much air, or else that it is received again by God, — in both
cases implying naturally, though not of philosophic necessity, the close
of conscious, individual existence. But the examination we have made
of their real opinions shows that, however obviously this conclusion
might flow from their pnevimatology, it was not the expectation they
cherished. They believed there was a dismal empire in the earth where
the rephaim, or ghosts of the dead, reposed forever in a state of semi-
sleep.
"It is a land of shadows: yea, the land
Itself is but a shadow, and the race
That dwell therein are voices, forms of forms.
And echoes of themselves."
That the Hebrews, during the time covered by their sacred records,
had no conception of a retributive life beyond the present, knew nothing
of a blessed immortality, is shown by two conclusive arguments, in addi-
tion to the positive demonstration afforded by the views which, as we have
seen, they did actually hold in regard to the future lot of man. First, they
were puzzled, they were troubled and distressed, by the moral phenomena
of the present life, — the misfortunes of the righteous, the prosperity of the
wicked. Read the Book of Ecclesiastes, the Book of Job, some of the
Psalms. Had they been acquainted with future reward and punishment,
they could easily have solved these problems to their satisfaction.
Secondly, they regarded life as the one blessing, death as the one evil.
Something of sadness, we may suppose, was in the wise man's tones when
he said, "A living dog is better than a dead lion.!' Obey Jehovah's
laws, that thy days may be long in the land he giveth thee ; the wicked
shall not live out half his days: such is the burden of the Old Testament.
It was reserved for a later age to see life and immortality brought to
light, and for the disciples of a clearer faith to feel that death is gain.
There are many passages in the Hebrew Scriptures generally supposed
— and really appearing, upon a slight examination, not afterwards — to
teach doctrines different from those here stated. We will give two
• Tractatus de Anima a R. Moschch Korducro. In Kabbala Denudata, tom. i. pars ii.
11
158 HEBREW DOCTRINE OF A FUTURE LIFE.
examples in a condensed form. " Thou wilt not leave my sovil in Sheol :
... at thy right liand are pleasures for evermore." This text, properly
translated and explained, means, Thou wilt not leave me to misfortune
and untimely death : ... in thy royal favor is prosperity and length of
days. " I know that my Eedeemer liveth : ... in my flesh I shall see
God." The genuine meaning of this triumphant exclamation of faith is,
I know that God is the Vindicator of the upright, and that he will yet
justify me before I die. A particular examination of the remaining pass-
ages of this character with which erroneous conceptions are generally
connected would show, first, that in nearly every case these passages are
not accurately translated ; secondly, that they may be satisfactorily
interpreted as referring merely to this life, and cannot by a sound
exegesis be explained otherwise ; thirdly, that the meaning usually
ascribed to them is inconsistent with the whole general tenor, and with
numberless positive and explicit statements, of the books in which they
are found ; fourthly, that if there are, as there dubiously seem to be in
some of the Psalms, texts implying the ascent of souls after death to a
heavenly life, — for example, "Thou shalt guide me w'ith thy counte-
nance, and afterward receive me to glorj'," — ^they were the product of a
late period, and reflect a faith not native to the Hebrews, but first known
to them after their intercourse with the Persians.
Christians reject the allegorizing of the Jews, and yet traditionally
accept, on their authority, doctrines which can be deduced from their
Scrii^tures in no other way than by the absurd hypothesis of a double or
mystic sense. For example, scores of Christian authors have taught the
dogma of a general resurrection of the dead, deducing it from such pass-
ages as God's sentence u23on Adam : — " From the dust wast thou taken,
and unto the dust shalt thou return ;" as Joel's patriotic picture of the
Jews victorious in battle, and of the vanquished heathen gathered in the
valley of Jehoshaphat to witness their installation as rulers of the earth ;
and as the declaration of the God of battles: — "I am he that kills and
that makes alive, that wounds and that heals." And they maintain that
the doctrine of immortality is inculcated in such texts as these : — when
Moses asks to see God, and the reply is, " No man can see me and live ;"
when Bathsheba bows and says, " Let my lord King David live for-
ever ;" and when the sacred poet praises God, saying, " Thou hast de-
livered my soul from death, mine eyes from tears, and my feet from fall-
ing." Such interpretations of Scripture are lamentable in the extreme;
their context sliows them to be absurd. The meanmg is forced into the
words, not derived from them.
Such as we have now seen were the ancient Hebrew ideas of the future
state. To those who received them the life to come was cheerless, offer-
ing no attraction save that of peace to the weary sufferer. On the other
hand, it had no terror save the natural revulsion of the human heart
from everlasting darkness, silence, and dreams. In view of deliverance
front so dreary a fate, by translation through Jesus Christ to the splen-
HEBREW DOCTRINE OF A FUTURE LIFE 159
dors of the world above the firmament, there are many exultations in the
Epistles of Paul, and in other portions of the New Testament.
The Hebrew views of the soul and its destiny, as discerned through
the intimations of their Scrii3tures are very nearly what, from a fair con-
sideration of the case, we should suppose they would be, agreeing in the
main with the natural speculations of other early nations upon the same
subject. These opinions underwent but little alteration until a century
or a century and a half before the dawn of the Christian era. This is
shown by the phraseology of the Septuagint version of the Pentateuch,
and by the allusions in the so-called Apocryphal books. In these, so far
as there are any relevant statements or implications, they are of the same
character as those which we have explained from the more ancient
writings. This is true, with the notable exceptions of the Wisdom of
Solomon and the Second Maccabees, neither of which documents can be
dated earlier than a hundred and twenty years before Christ. The for-
mer contains the doctrine of transmigration. The author says, " Being
wise, I came into a body undefiled."^ But, with the exception of this
and one other passage, there is little or nothing in the book which is
definite on the subject of a future life. It is difRcult to tell what the
author's real faith was : his words seem rather rhetorical than dogmatic.
Tie says, " To be allied unto wisdom is inTmortality ;" but other expres-
sions would appear to show that by immortality he means merely a death-
less posthumous fame, " leaving an eternal memorial of himself to all
who shall come after him." Again he declares, " The spirit when it is
gone forth returneth not; neither the soul received up cometh again."
And here we find, too, the famous text, " God created man to be immor-
tal, and made him to be an image of his own eternity. Nevertheless,
through envy of the devil came death into the world, and they that hold
of his side do find it."* Upon the whole, it is pretty clear that the writer
believed in a future life ; but the details are too partially and obscurely
shadowed to be drawn forth. We may, however, hazard a conjecture on
the jxassage last quoted, especially with the help of the light cast upon it
from its evident Persian origin. What is it, expressed by the term
"death," which is found by the adherents of the devil distinctively?
" Death" cannot here be a metaphor for an inward state of sin and woe,
because it is contrasted with the plainly literal phrases, " created to be
immortal," "an image of God's eternity." It cannot signify simply
physical dissolution, because this is found as well by God's servants as by
the devil's. Its genuine meaning is, most probably, a descent into the
black kingdom of sadness and silence under the earth, while the souls
of the good were " received up."
The Second Book of Maccabees -with emphasis repeatedly asserts future
retribution and a bodily resurrection. In the seventh chapter a full
account is given of seven brothers and their mother who suffered martyr-
f Cap. viiL 20. a Cap. li. 23, 24.
160 HEBREW DOCTRINE OF A FUTURE LIFE.
dom, firmly sustained by faitli in a glorious reward for their heroic
fidelity, to be reaped at the resurrection. One of them says to the tyrant
by whose order he was tortured, " As for thee, thou shalt have no resur-
rection to life." Nicanor, bleeding from many horrible wounds,
"plucked out his bowels and cast them vipon the throng, and, calling
upon the Lord of life and spirit to restore him those again, [at the day
of resurrection,] he thus died."^ Other passages in this book to the same
effect it is needless to quote. The details lying latent in those we have
quoted will soon be illuminated and filled out when we come to treat of
the opinions of the Pharisees.^"
There lived in Alexandria a very learned Jew named Philo, the author
of voluminous writings, a zealous Israelite, but deeply imbued both with
the doctrines and the spirit of Plato. He was born about twenty years
before Christ, and survived him about thirty years. The weight of his
character, the force of his talents, the fascinating adaptation of his pecu-
liar jjhilosophical speculations and of his bold and subtle allegorical
expositions of Scriptui-e to the mind of his age and of the succeeding
centuries, together with the eminent literary position and renown early
secured for him by a concurrence of causes, have combined to make him
exert — according to the expressed convictions of the best judges, such as
Llicke and Norton — a greater influence on the history of Christian
opinions than any single man, Avith the exception of the Apostle Paul,
since the days of Christ. It is important, and will be interesting, to see
some explanation of his views on the subject of a future life. A synopsis
of them must suffice.
Philo was a Platonic Alexandrian Jew, not a Zoroastrian Palestinian
Pharisee. It was a current saying among the Christian Fathers, " Vel
Plato Philonizat, vel Philo Platonizat." He has little to say of the Messiah,
nothing to say of the Messianic eschatology. We speak of him in this
connection because he was a Jew, flourishing at the commencement of
the Christian epoch, and contributing much, by his cabalistic interpreta-
tions, to lead Christians to imagine that the Old Testament contained the
doctrine of a spiritual immortality connected with a system of rewards
and punishments.
Three principal points include the substance of Philo's faith on the
subject in hand. He rejected the notion of a resurrection of tlie body
and held to the natural immortality of the soul. He entertained the ^ i\
most profound and spiritual conceptions of the intrinsically deadly (I
nature and wretched fruits of all sin, and of the self-contained welfiire n
and self-rewarding results of every element of virtue, in themselves, in- i«
dependent of time and place and regardless of external bestowments of ' j j
» Cap. xiv. 46.
10 Sec a very able discussion of the relation between the ideas concerning immortality, resurrec- I
tion, judgment, and retribution, contained in the Old Testament Apocrypha, and those in the New j • i
Testament, by Frisch, inserted in Eicbhorn'a AUgemeine Bibliotliek der Biblischen Literal ur, band . 1^
IT. stuck iv. I
HEBREW DOCTRINE OF A FUTURE LIFE. 161
woe or joy. He also believed at the same time in contrasted localities
above and below, appointed as the residences of the disembodied souls
of good and of wicked men. We will quote miscellaneously various
passages from him in j^roof and illustration of these statements : —
"Man's bodily form is made from the ground, the soul from no created
thing, but from the Father of all ; so that, although man was mortal as
to his body, he was immortal as to his mind."" " Complete virtue is the
tree of immortal life."^- "Vices and crimes, rushing in through the gate
of sensual pleasure, changed a happy and immortal life for a wretched
and mortal one."^' Referring to the allegory of the garden of Eden, he
says, " The death threatened for eating the fruit was not natural, the
separation of soul and body, but penal, the sinking of the soul in the
body."" " Death is twofold, one of man, one of the soul. The death of
man is the separation of the soul from the body ; the death of the soul
is the corruption of virtue and the assumption of vice."^* " To me,
death with the pious is preferable to life with the impious. For those so
dying, deathless life delivers ; but those so living, eternal death seizes."'*
He writes of "three kinds of life, " one of Avhich neither ascends nor
cares to ascend, groping in the secret recesses of Hades and rejoicing in
the most lifeless life."" Commenting on the promise of the Lord to
Abram, that he should be buried in a good old age, Philo observes that
" A polished, purified soul does not die, but emigrates : it is of an inex-
tinguishable and deathless race, and goes to heaven, escaping the dis-
solution and corruption which death seems to introduce."'^ " A vile life
is the true Hades, despicable and obnoxious to every sort of execra-
tion. "'* " Different regions are set apart for different things, — heaven for
the good, the confines of the earth for the bad."-" He thinks the ladder
seen by Jacob in his dream "is a figure of the air, which, reaching from
earth to heaven, is the house of unembodied souls, the image of a popu-
lous city having for citizens immortal souls, some of whom descend into
mortal bodies, but soon return aloft, calling the body a sepulchre from
which they hasten, and, on light wings seeking the lofty ether, pass eter-
nity in sublime contemplations."^' " The wise inherit the Olympic and
heavenly region to dwell in, always studying to go above; the bad, the
innermost parts of Hades, always laboring to die."^'-* He literally accredits
tlie account, in the sixteenth chapter of Numbers, of the swallowing of
Korah and his company, saying, "The earth opened and took them alive
into Hades. "^* " Ignorant men regard death as the end of punishments,
whereas in the Divine judgment it is scarcely the beginning of them."^*
He describes the meritorious man as "fleeing to God and receiving the
most intimate honor of a firm place in heaven ; but the reprobate man is
dragged below, down to the very lowest place, to Tartarus itself and pro-
" Mangey's edition of Philo's WorUs, vol. i. p. 32. 1= Ibid. p. 38. w Ibid. p. 37.
i« Ibid. p. 65. 15 Ibid. p. 65. 16 Ibid. p. 233. " Ibid. p. 479.
18 Ibid. p. 513. 19 Ibid. p. 527. » Ibid. p. 555. 21 Ibid. pp. 641, 642.
82 Ibid. p. 643. 23 Ibid. vol. 11. p. 178. 2* Ibid. p. 419.
162 HEBREW DOCTRINE OF A FUTURE LIFE.
found darkness."'* " He who is not firmly held by evil may by repent,
ance return to virtue, as to the native land from which he has wandered.
But he who suffers from incurable vice must endure its dire penalties,
banished into the place of the impious until the whole of eternity."-^
Such, then, was the substance of Philo's opinions on the theme before
us, as indeed many more passages, which we have omitted as superfluous,
might be cited from him to show. Man was made originally a mortal
body and an immortal soul. He should have been happy and pure
while in the body, and on leaving it have soared up to the realm of light
and bliss on high, to join the angels. " Abraham, leaving his mortal
part, was added to the people of God, enjoying immortality and made
similar to the angels. For the angels are the army of God, bodiless and
happy souls,"" But, through the power of evil, all who yield to sin and
vice lose that estate of bright and blessed immortality, and become dis-
cordant, wretched, desi:)icable, and, after the dissolution of the body, are
thrust down to gloom and manifold just retribution in Hades. He be-
lieved in the pre-existence, and in a limited transmigration, of souls.
Here he leaves the subject, saying nothing of a resurrection or final re-
storation, and not speculating as to any other of the details.'^
We pass on to speak of the Jewish sects at the time of Christ.
There were three of these, cardinally differing from each other in their
theories of the future fate of man. First, there were the skeptical,
materialistic Sadducees, wealthy, proud, few. They openly denied the
existence of any disembodied souls, avowing that men utterly perished
in the grave. "The cloud faileth and passeth away: so he that goeth
down to the grave doth not return. "^^ We read in the Acts of the
Apostles, "The Sadducees say there is no resurrection, neither angel
nor spirit." At the same time they accepted the Pentateuch, only reject-
ing or explaining away those portions of it which relate to the separate
existence of souls and to their subterranean abode. They strove to con-
found their opponents, the advocates of a future life, by such perplexing
questions as the one they addressed to Jesus, asking, in the case of a
woman who had had seven successive husbands, which one of them
shoyld be her husband in the resurrection. All that we can gather con-
cerning the Sadducees from the New Testament is amply confirmed
by Josephus, who explicitly declares, " Their doctrine is that souls die
with the bodies."
The second sect was the ascetical and jjhilosophical Essenes, of whom
the various information given by Philo in his celebrated paper on the
Therapeutoe agrees with the account in Josephus and with the scattered
gleams in other sources. The doctrine of the Essenes on the subject of
our present inquiry was much like that of Philo himself; and in some par-
25 Mangey's edition of Philo's Works, toI. ii. p. 433. 26 ibid. vol. i. p. 139. ^ Ibid. p. 164.
S8 See, in the Analekten of Keil and Tzschirnor, band i. stiiek ii., an article by Dr. Schreiter, en-
titled Philo's Ideen liber Unsterblichkei^ Auferstehung, und Vergeltung.
» Lightfoot in Matt. xxn. 23.
i
HEBREW DOCTRINE OF A FUTURE LIFE. 163
ticulars it remarkably resembles that of many Christians. They rejected
the notion of the resurrection of the body, and maintained the inherent
immortality of the soul. They said that " the souls of men, coming out
of the most subtle and pure air, are bound up in their bodies as in so
many prisons ; but, being freed at death, they do rejoice, and are borne
aloft where a state of happy life forever is decreed for the virtuous ; but
the vicious are assigned to eternal punishment in a dark, cold place."^°
Such sentiments appear to have inspired the hei'oic Eleazar, whose
speech to his followers is reported by Josephus, when they were besieged
at Masada, urging them to rush on the foe, " for death is better than
life, is the only true life, leading the soul to infinite freedom and joy
above. "^^
But by far the most numerous and powerful of the Jewish sects at that
time, and ever since, were the eclectic, traditional, formalist Pharisees:
eclectic, inasmuch as their faith was formed by a jiartial combination of
various systems ; traditional, since they allowed a more imperative sway
to the authority of the Fathers, and to oral legends and precepts, than
to the plain letter of Scripture; formalist, for they neglected the
weightier spiritual matters of the law in a scrupulous tithing of mint,
cumin, and anise-seed, a pretentious wearing of broad phylacteries, an
uttering of long jirayers in the streets, and the various other hypocritical
priestly paraphernalia of a severe mechanical ritual.
From Josephus we learn that the Pharisees believed that the souls of
the faithful — that is, of all who punctiliously observed the law of Moses
and the traditions of the elders — would live again by transmigration into
new bodies ; but that the souls of all others, on leaving their bodies, were
doomed to a jalace of confinement beneath, where they must abide for-
ever. These are his words : — " The Pharisees believe that souls have an
immortal strength in them, and that in the under-world they will ex-
perience rewards or punishments according as they have lived well or ill
in this life. The righteous shall have power to live again, but sinners
shall be detained in an everlasting prison. "^^ Again, he writes, " The
Pharisees say that all souls are incorruptible, but that only the souls of
good men are removed into other bodies."^^ The fragment entitled
"Concerning Hades," formerly attributed to Josephus, is now acknow-
ledged on all sides to be a gross forgery. The Greek culture and philo-
sophical tincture with which he was imbued led him to reject the doc-
trine of a bodily resurrection ; and this is probably the reason why he
makes no allusion to that doctrine in his account of the Pharisees. That
such a doctrine was held among them is plain from passages in the New
Testament, — passages which also shed light upon the statement actually
made by Josephus. Jesus says to Martha, "Thy brother shall rise
again." She replies, " I know that he shall rise in the resurrection, at
30 Josephus, De Bell. lib. ii. cap. 8. 3i Ibid. lib. vii. cap. 8.
32 Antiq. lib. xviii. cap. 1. S3 De Bell. lib. ii. cap. I
164 HEBREW DOCTRINE OF A FUTURE LIFE.
the last day." Some of the Pharisees, furthermore, did not confine the
privilege or penalty of transmigration, and of the resun-ection, to the
righteous. They once asked Jesus, " Who did sin, this man or his
parents, that he was born blind?" Plainly, he could not have been born
blind for his own sins unless he had known a previous life. Paul, too,
says of them, in his speech at Ceesarea, " They themselves also allow that
there shall be a resurrection of the dead, both of the just and of the un-
just." This, however, is very probably an exception to their prevailing
belief. Their religious intolerance, theocratic pride, hereditary national
vanity, and sectarian formalism, often led them to despise and overlook
the Gentile world, haughtily restricting the boon of a renewed life to the
legal children of Abraham.
But the grand source now open to us of knowledge concerning the
prevailing opinions of the Jews on our present subject at and subsequent
to the time of Christ is the Talmud. This is a collection of the tradi-
tions of the oral law, (Mischna,) with the copious precepts and comments
(Gemara) of the most learned and authoritative Rabbins. It is a
wonderful monument of myths and fancies, profound speculations and
ridiculous puerilities, antique legends and cabalistic subtleties, crowned
and loaded with the national peculiarities. The Jews reverence it
extravagantly, saying, " The Bible is salt, the Mischna pepper, the
Gemara balmy spice." Rabbi Solomon ben Joseph sings, in our poet's
version, —
" The Kabbala and Talmud hoar
Than all the Prophets prize 1 more;
For water is all Bible lore.
But Mischna is pure wine."
The rambling character and barbarous dialect of this work have joined
with various other causes to withhold from it far too much of the atten-
tion of Christian critics. Saving by old Lightfoot and Pocock, scarcely
a contribution has ever been offered us in English from this important
field. The Germans have done far better; and numerous huge volumes,
the costly fruits of their toils, are standing on neglected shelves. The
eschatological views derived from this source are authentically Jewish,
however closely they may resemble some portion of the popular Christian
conceptions upon the same subject. The correspondences between some
Jewish and some Christian theological dogmas betoken the influx of an
adulterated Judaism into a nascent Christianity, not the reflex of a pure
Christianity upon a receptive Judaism. It is important to show this; and
it appears from several considerations. In the first place, it is demon-
strable, it is unquestioned, that at least the germs and outlines of the
dogmas referred to were in actual existence among the Pharisees before
the conflict between Christianity and Judaism arose. Secondly, in the
Rabbinical writings these dogmas are most fundamental, vital, and per-
vading, in relation to the whole system ; but in the Christian they seem
subordinate and incidental, have every appearance of being ingrafts, not
RABBINICAL DOCTRINE OF A FUTURE LIFE. 165
outgrowths. Thirdly, in the apostolic age Judaism was a consolidated,
petrified sj'stem, defended from outward influence on all sides by an in-
vulnerable bigotry, a haughty exclusiveness ; while Christianity was in a
young and vigorous, an assimilating and formative, state. Fourthly, the
overweening sectarian vanity and scorn of the Jews, despising, hating,
and fearing the Christians, would not permit them to adopt peculiarities
of belief from the latter ; but the Christians were undeniably Jews in
almost every thing except in asserting the Messiahship of Jesus : they
claimed to be the genuine Jews, children of the law and realizers of the
promise. The Jewish dogmas, therefore, descended to them as a natural
lineal inheritance. Finally, in the Acts of the Apostles, the letters of
Paul, and the progress of the Ebionites, (which sect included nearly all
the Christians of the first century,) we can trace step by step the actual
workings, in reliable history, of the process that we affirm, — namely, the
assimilation of Jewish elements into' the popular Christianity.
CALlFO]>vr ,
CHAPTER IX.
RABBINICAL DOCTRINE OF A FUTURE LIFE.
The starting-point in the Talmud on this subject is with the effects of
sin upon the human race. Man was made radiant, pure, immortal, in
the image of God. By sin he was obscured, defiled, burdened with mortal
decay and judgment. In this representation that misery and death were
an after-doom brought into the world by sin, the Rabbinical authorities
strikingly agree. The testimony is irresistible. We need not quote
confirmations of this statement, as every scholar in this department will
accept it at once. But as to what is meant precisely by the term " death,"
as used in such a connection, there is no little obscurity and diversity of
opinion. In all probability, some of the Pharisaical fathers — perhaps the
majority of them — conceived that, if Adam had not sinned, he and his
posterity would have been physically immortal, and would either have
lived forever on the earth, or have been successively transferred to the
home of Jehovah over the firmament. They call the devil, who is
the chief accuser in the heavenly court of justice, the angel of death,
by the name of " Sammael." Eabbi Reuben says, " When Sammael
saw AcLam sin, he immediately sought to slay him, and went to the
heavenly council and clamored for justice against him, pleading thus: —
'God made this decree, " In the day thou eatest of the tree thou shalt
surely die." Therefore give him to me, for he is mine, and I will kill
him ; to this end was I created ; and give me power over all his descend-
166 RABBINICAL DOCTRINE OF A FUTURE LIFE.
ants.' When the celestial Sanhedrim perceived that his petition was
just, tliey decreed that it sliould be granted."^ A great many expressions
of kindred tenor might easily be adduced, leaving it hardly possible to
doubt — as indeed we are not aware that any one does doubt — that
many of the Jews literally held that sin was the sole cause of bodily
dissolution. But, on the other hand, there were as certainly others who
did not entertain that idea, but understood and explained the terms
in which it was sometimes conveyed in a different, a partially figurative,
sense. Rabbi Samuel ben David writes, "Although the first Adam had
not sinned, yet death would have been ; for death was created on the
first day." The reference here is, as Rabbi Berechias explains, to the
account in Genesis where we read that "darkness was upon the face
of the deeji," "by which is to be understood the angel of death, who
has darkened the face of man,"^ The Talmudists generally be-
lieved also in the pre-existence of souls in heaven, and in a spiritual
body investing and fitting the soul for heaven, as the present carnal body
invests and fits it for the earth. Schoettgen has collected numerous
illustrations in point, of which the following may serve as specimens.'
" When the first Adam had not sinned, he was every way an angel of
the Lord, perfect and spotless, and it was decreed that he should live
forever like one of the celestial ministers." " The soul cannot ascend
into Paradise excej^t it be first invested with a clothing adapted to that
world, as the pi'esent is for this world." These notions do not harmonize
with the thought that man was originally destined for a physical eternity
on this globe. All this diflSculty disappears, we think, and the true
metaphorical force often intended in the word " death" comes to view,
t^irough the following conception, occupying the minds of a portion of
the Jewish Rabbins, as we are led to believe by the clews furnished in
the close connection between the Pharisaic and the Zoroastrian eschato-
logy, by similar hints in various parts of the New Testament, and by some
quite explicit declarations in the Talmud itself, which we shall soon cite
in a different connection. God at first intended that man should live for
a time in pure blessedness on the earth, and then without pain should
undergo a glorious change making him a perfect peer of the angels, and
be translated to tlieir lofty abode in his own presence ; but, when he
sinned, God gave him over to manifold suffering, and on the destruction
of his body adjudged his naked soul to descend to a doleful imprison-
ment below the grave. The immortality meant for man was a timely
ascent to heaven in a paradisal clothing, without dying. The doom
brought on him by sin was the alteration of that desirable change of
bodies and ascension to the supernal splendors, for a permanent disem-
bodiment and a dreaded descent to the subterranean glooms. It is a Tal-
1 Sclioettgen, Dissertatio de Ilierosolyma Coelesti, cap. iii. sect. 9.
2 Schoettgen, I£oras Biblicae et Talmudica?, in Rom. v. 12, et in Johan. iii.
» Ibid, in 2 Cor. v. 2.
I
RABBINICAL DOCTRINE OF A FUTURE LIFE. 167
mudical as much as it is a Pauline idea, that the triumi)hant power of
. the Messiah would restore what the unfortunate fall of Adam forfeited,
Now, if we can show — as we think we can, and as we shall try to do in a
later part of this article — that the later Jews expected the Messianic
resui-rection to be the prelude to an ascent into heaven, and not the
beginning of a gross earthly immortality, it will powerfully confirm the
theory which we have just indicated. " When," says one of the old
. Eabbins, " the dead in Israelitish earth are restored alive," their bodies
•will be "as the body of the first Adam before he sinned, and they shall
all fly into the air like birds."*
At all events, whether the general Rabbinical belief was in the primi-
tive destination of man to a heavenly or to an earthly immortality, —
whether tlie "death" decreed upon him in consequence of sin was the
dissolution of the body or the wretchedness of the soul, — they all agree
that the banishment of souls into the realm of blackness under the grave
was a part of the penalty of sin. Some of them maintained, as we think,
that, had there been no sin, souls would have passed to heaven in glorified
bodies ; others of them maintained, as we think, that, had there been no
sin, they would have lived eternally upon earth in their present bodies ;
but all of them agreed, it is undisputed, that in consequence of sin souls
were condemned to the under-world. No man would have seen the
dismal realm of the sepulchre had there not been sin. The earliest
Hebrew conception was that all souls went down to a common abode,
to spend eternity in dark slumber or nerveless groping. This view
was first modified soon after the Persian captivity, by the expectation
that there would be discrimination at the resurrection which the Jews
had learned to look for, when the just should rise but the wicked should
be left.
The next alteration of their notions on this subject was the subdivision
of the under-world into Paradise and Gehenna, — a concejition known
among them probably as early as a century before Christ, and very pro-
minent with them in the apostolic age. " When Rabbi Jochanan was
dying, his disciples asked him, ' Light of Israel, main pillar of the right,
thou strong hammer, why dost thou weep V He answered, ' Two paths
open before me, the one leading to bliss, the other to torments ; and I
know not which of them will be my doom.'"^ "Paradise is separated
from hell by a distance no greater than the width of a thread."^ So, in
Christ's parable of Dives and Lazarus, Abraham's bosom and hell are two
divisions. " There are three doors into Gehenna: one in the wilderness,
where Korah and his company were swallowed ; one in the sea, where
Jonah descended when he ' cried out of the belly of hell ;' one in Jeru-
salem, for the Lord says, ' My furnace is in Jerusalem.' '" " The under-
* Schoettgen, in 1 Cor. xv. 44. 6 Talmud, tract. Berachoth.
* Eisenmenger. Entdecktes Judenthum, th. ii. cap. v. 8. 315.
1 Lightfoot, in Matt. v. 22.
168 RABBINICAL DOCTRINE OF A FUTURE LIFE.
world is divided into palaces, each of which is so large that it would take
a man three hundred years to roam over it. There are distinct apart-
ments where the hell-punishments are inflicted. One place is so dark
that its name is 'Night-of-Horrors.'"* "In Paradise there are certain
mansions for the pious from the Gentile peoples, and for those mundane
kings who have done kindness to the Israelites."' "The fire of Gehenna
was kindled on the evening of the first Sabbath, and shall never be ex-
tinguished."^" The Egyptians, Persians, Hindus, and Greeks, with all
of whom the Jews held relations of intercourse, had, in their popular
representations of the under-world of the dead, regions of peace and
honor for the good, and regions of fire for the bad. The idea may have
been adopted from them by the Jews, or it may have been at last deve-
loped among themselves, first by the imaginative poetical, afterwards
by the literally believing, transference below of historical and local
imagery and associations, such as those connected with the ingulfing of
Sodom and Gomorrah in fire and sulphur, and with the loathed fires in
the valley of Hinnom.
Many of the Rabbins believed in the transmigration or revolution of
souls, an immemorial doctrine of the East, and developed it into the most
ludicrous and marvellous details.^^ But, with the exception of those who
adopted this Indian doctrine, the Rabbins supposed all departed souls
to be in the under-world, some in the division of Paradise, others in that
of hell. Here they fancied these souls to be longingly awaiting the advent
of the Messiah. " Messiah and the i^atriarchs weep together in Paradise
over the delay of the time of the kingdom."'- In this quotation the
Messiah is represented as being in the under-world, for the Jews expected
that he would be a man, very likely some one who had already lived.
For a delegation was once sent to ask Jesus, " Art thou Elias ? art thou
the Messiah? art thou that prophet?" Light is thus thrown upon the
Rabbinical saying that "it was doubted whether the Messiah would
come from the living, or the dead."'* Borrowing some Persian modes
of thinking, and adding them to their own inordinate national pride, the
Rabbins soon began to fancy that the observance or non-observance of
the Pharisaic ritual, and kindred particulars, must exert a great eft'ect in
determining the destination of souls and their condition in the imder-
world. Observe the following quotations from the Talmud. "Abraham
sits at the gate of hell to see that no Israelite enters." " Circumcision is
so agreeable to God, that he swore to Abraham that no one who was
circumcised should descend into hell."^* " What does Abraham to those
circumcised who have sinned too much ? He takes the foreskins from
Gentile boys who died without circumcision, and places them on those
8 SchrSder, Satzungen und Gebrauche des Talmudisch-Kabbinischen Judenthums, s. 408.
9 Schoettgen, in Jolian. xiv. 2. lo Nov. Test, ex Talmude, etc. illustratum a J. G. Meuschen, p. 125.
11 Basuage, Hist, of Jews, lib. iv. cap. 30. Also, Traditions of the Rabbins, in Blackwood for April,
1833.
12 Eisenmenger, th. ii. s. 304. w Lightfoot, in Matt. ii. 16. i* Schroder, 8. 332.
RABBINICAL DOCTRINE OF A FUTURE LIFE. 169
Jews who were circumcised but have become godless, and then kicks
them into hell."^" Hell here denotes that division in the under-world
where the condemned are punished. The younger Buxtorf, in a pre-
face to his father's "Synagoga Judaica," gives numerous specimens
of Jewish representations of "the efficacy of circumcision being so great
that no one who has undergone it shall go down into hell." Children
can help their deceased parents out of hell by their good deeds, prayers,
and offerings.'^ "Beyond all doubt," says Gfrorer, "the ancient Jewish
synagogue inculcated the doctrine of supererogatory good works, the
merit of which went to benefit the departed souls. "^''' Here all souls
were, in the under-world, — either in that part of it called Paradise, or
in that named Gehenna, — according to certain conditions. But in
whichever place they were, and under whatever circumstances, they
were all tarrying in expectation of the advent of the Messiah.
How deeply rooted, how eagerly cherished, the Jewish belief in the
approaching appearance of the Messiah was, and what a splendid group
of ideas and imaginations they clustered around his reign, are well-known
facts. He was to be a descendant of royal David, an inspired prophet,
priest, and king, was to subdue the whole earth beneath his Jewish sceptre
and establish from Jerusalem a theocratic empire of unexampled glory,
holiness, and delight. In so much the consent was general and ear-
nest; though in regard to many further details there would seem to have
been an incongruous diversity of opinions. They supposed the coming
of the Messiah would be preceded by ten frightful woes,^^ also by the
appearance of the prophet Elias as a forerunner." There are a few
passages in the Rabbinical writings which, unless they were forged and
interpolated by Christians at a late period, show that there were in the
Jewish mind anticipations of the personal descent of the Messiah into
the under-world.^" "After this the Messiah, the son of David, came to
the gates of the under-world. But when the bound, who are in Gehenna,
saw the light of the Messiah, they began rejoicing to receive him, saying,
' He shall lead us up from this darkness.' " " The captives shall ascend
from the under-world, Schechinah at their head."-' Gfrorer derives the
origin of the doctrine that Christ rescued souls out of the under-world,
from a Jewish notion, preserved in the Talmud, '^^ that the just patriarchs
sometimes did it.^^ Bertholdt adduces Talmudical declarations to show
that through the Messiah "God would hereafter liberate the Israelites
i» Eisenmenger, th. ii. kap. vi. s. G40. i* Ibid. s. 35S.
" Geschichte des Urchristenthums, zweit. abth. 8. 186. Maimonides also asserts the doctrine
of supererogatory works : see p. 237 of H. H. Bernard's Selections from the Yad Hachazakah of
Maimonides.
18 Surenhiisius, Mischna, pars tertia, p. 308. 1» LIghtfoot, in Matt. xvii. 10.
^ For a general view of the Jewisli escliatology, see Gfrorer, Geschichte des Urcliristenthums,
kap. X. ; Eisenmcnger, Entdecktes Judenthum, th. ii. kap. xv.-xvii.
21 Schoettgen, De Messia, lib. vi. cap. v. sect. 1. ~ Eisenmenger, th. ii. ss. 343, 364.
83 Geschichte Urchrist. k.ap. viii. s. 184.
170 RABBINICAL DOCTRINE OF A FUTURE LIFE.
from the under-world, on account of the merit of circumcision."'*
Schoettgen quotes this statement from the Sohar: — " Messia shall die, and
shall remain in the state of death a time, and shall rise."^* The so-called
Fourth Book of Ezra says, in the seventh chapter, " My son, the Christ,
shall die : then follow the resurrection and the judgment." Although
it is clear, from various other sources, as well as from the account in
John xii. 34, that there was a prevalent expectation among the Jews
that "the Messiah would abide forever," it also seems quite certain
that there were at the same time at least obscure presentiments, based
on prophecies and traditions, that he must die, — that an important part
of his mission was connected with his death. This appears from such
passages as we have cited above, found in early Rabbinical writers, who
would certainly be very unlikely to borrow and adapt a new idea of such
a character from the Christians ; and from the manner in which Jesus
assumes his death to be a part of the Messianic fate and interprets the
Scriptures as necessarily pointing to that effect. He charges his disciples
with being "fools and blind" in not so understanding the doctrine; thus
seeming to imply that it was plainly known to some. But this question —
the origin of the idea of a suffering, atoning, dying Messiah — is con-
fessedly a very nice and obscure one. The evidence, the silence, the
inferences, the presumptions and doubts on the subject are such, that
some of the most thorough and impartial students say they are unable to
decide either way.
However the foregoing question be decided, it is admitted by all that
the Jews earnestly looked for a resurrection of the dead as an accom-
paniment of the Messiah's coming. Whether Christ was to go down into
the under-world, or to sit enthroned on Mount Zion, in either case the
dead should come up and live again on earth at the blast of his summon-
ing trumpet. Rabbi Jeremiah commanded, " When you bury me, put
shoes on my feet, and give me a staff in my hand, and lay me on one
side, that when the Messiah comes I may be ready. "'^ Most of the
Rabbins made this resurrection partial. " Whoever denies the resur-
rection of the dead shall have no part in it, for the very reason that
he denies it."-' Rabbi Abbu says, "A day of rain is greater than the
resurrection of the dead ; because the rain is for all, while the resur-
rection is only for the just."'® "Sodom and Gomorrah shall not rise
in the resurrection of the dead."'' Rabbi Chebbo says, " The patri-
archs so vehemently desired to be buried in the land of Israel,
because those who are dead in that land shall be the first to revive
and shall devour his years, [the years of the Messiah.] But for those
just who are interred beyond the holy land, it is to be understood
2* Cliristologia Judaeorum Jesu Apostolorumque ^tate, sect. 34, (De Descensii Messiae ad Inferos.)
S5 De Messia, lib. vi. cap. v. sect. 2.
2" Lightfoot, in Matt, xxvii. 52. 27 Witsius, Dissertatio de Seciilo, etc. sect. 9.
88 Nov. Test. Illustratuin, etc. a Meuschen, p. 62, 2* Schoettgen, in Johan. vi. 39.
RABBINICAL DOCTRINE OF A FUTURE LIFE. 171
that God will make a passage in the earth, through which they will
be rolled until they reach the land of Israel.'""' Rabbi Jochanan
says, " Moses died out of the holy land, in order to show that in the
same way that God will raise up Moses, so he will raise all those who
observe his law." The national bigotry of the Jews reaches a pitch of
extravagance in some of their views that is amusing. For instance, they
declare that " one Israelitish soul is dearer and more important to God
than all the souls of a whole nation of the Gentiles !" Again, they say,
"When God judges the Israelites, he will stand, and make the judgment
brief and mild ; when he judges the Gentiles, he will sit, and make it
long and severe !" They affirm that the resurrection will be effected by
means of a dew ; and they quote to that eifect this verse from Canticles : ■
— " I sleep, but my heart waketh ; my head is filled with dew, and my
locks with drops of the night." Some assert that "the resurrection will
be immediately caused by God, who never gives to any one the three
keys of birth, rain, and the resurrection of the dead." Others say that
the power to raise and judge the dead will be delegated to the Messiah,
and even go so far as to assert that the trumpet whose formidable blasts
will then shake the universe is to be one of the horns of that ram which
Abraham offered up instead of his son Isaac ! Some confine the resur-
rection to faithful Jews, some extend it to the whole Jewish nation, some
think all the righteous of the earth will have part in it, and some stretch
its pale around all mankind alike.^^ They seem to agree that the repro-
bate would either be left in the wretched regions of Sheol when the just
arose, or else be thrust back after the judgment, to remain there forever.
It was believed that the righteous after their resurrection would never
die again, but ascend to heaven. The Jews after a time, when the
increase of geographical knowledge had annihilated from the earth their
old Eden whence the sinful Adam was expelled, changed its location
into the sky. Thither, as the later fables ran, Elijah was borne in his
chariot of fire by the horses thereof. Rabbi Pinchas says, "Carefulness
leads us to innocence, innocence to purity, purity to sanctity, sanctity
to humility, humility to fear of sins, fear of sins to piety, piety to the
holy spirit, the holy spirit to the resurrection of the dead, the resurrec-
tion of the dead to the prophet Elias."^- The writings of the early
Christian Fathers contain many allusions to this blessed habitation of
saints above the clouds. It is illustrated in the following quaint Rabbi-
nical narrative. Rabbi Jehosha ben Levi once besought the angel of
death to take him up, ere he -died, to catch a glimpse of Paradise.
Standing on the wall, he suddenly snatched the angel's sword and sprang
over, swearing by Almighty God that he would not come out. Death
was not allowed to enter Paradise, and the son of Levi did not restore
*• Schoettgen, De Mcssia, lib. vi. cap. vi. sect. 27.
" See an able dissertation on Jewish Notions of the Resurrection of the Dead, prefixed to Humph-
rey's Translation of Athenagoras on the Resurrection.
" Surenhusius, Mischna, pars tertia, p. 309.
172 RABBINICAL DOCTRINE OF A FUTURE LIFE.
his sword until he had promised to be more gentle towards the dying.^'
The righteous were never to return to the dust, but " at the end of the
thousand years," — the duration of the Messiah's earthly reign, — " when
the Lord is lifted up, God shall fit wings to the just, like the wings of
eagles.'"* In a word, the Messiah and his redeemed ones would ascend
into heaven to the right hand of God. So Paul, who said, " 1 am a
Pharisee, the son of a Pharisee," declares that when the dead have
risen "we shall be caught up in the clouds to be forever with the Lord."
We forbear to notice a thousand curious details of speculation and
fancy in which individual Rabbins indulged ; for instance, their common
notion concerning the bone luz, the single bone which, withstanding
dissolution, shall form the nucleus of the resurrection-body. It was a
prevalent belief with them that the resurrection would take place in the
valley of Jehoshaphat, in proof of which they qviote this text from Joel : —
" Let the heathen be wakened and come up to the valley of Jehoshaphat ;
for there will I sit to judge the nations around." To this day, wherever
scattered abroad, faithful Jews cling to the expectation of the Mes-
siah's coming, and associate with his day the resurrection of the dead.^
The statement in the Song of Solomon, " The king is held in the galle-
ries," means, says a Eabbinical book, "that the Messiah is detained in
Paradise, fettered by a woman's hair !" Every day, throughout the
world, every consistent Israelite repeats the words of Moses Maimonides,
the peerless Rabbi, of whom it is a proverb that " from Moses to Moses
thei-e arose not a Moses:" — " I believe with a perfect faith that the Mes-
siah will come, and though he delays, nevertheless, I will always exj^ect
him till he come." Then shall glory cover the living, and the risen,
children of Israel, and confusion fall on their Gentile foes. In almost
every inch of the beautiful valley of Jehoshaphat a Jew has been buried.
All over the slopes of the hill-sides around lie the thick-clustering
sepulchral slabs, showing how eagerly the chosen people seek to sleep in
the very spot where the first rising of the dead shall be. Entranced
and mute,
" In old Jelioshaphat's valley, they
Of Israel think the assembled world
Will stand upon that awful day,
When the Ark's light, aloft unfurl'd,
Among the opening clouds shall shine,
Divinity's own radiant shrine."
Any one familiar with the Persian theology^ will at once notice a
striking resemblance between many of its dogmas and those, first, of
Pharisaism, secondly, of the popular Christianity. Some examination of
this subject properly belongs here. There is, then, as is well known, a
S3 Schroder, s. 419. 3< Schoettgen, de Messia, lib. vi. cap. vi. sect. 23 ; cap. vii. ss. 3, 4.
*5 John Allen, Modern Judaism, eh. vi. and xv.
3« See Abriss der Religion Zoroasters nach den Zendbiichem, Ton Abbe Foucher,iii Klenker's Zend-
Avesta, band i. zweit. anhaug, ss. 323-342.
RABBINICAL DOCTRINE OF A FUTURE LIFE.
circle or group of ideas, particularly pertaining to escliatology, which
appear in the later Jewish writings, and remarkably correspond to those
held by the Parsees, the follovvei-s of Zoroaster. The sanle notions also
reappear in the early Christianitj'^ as popularly understood. We will
specify some of these correspondences. The doctrine of angels, received
by the Jews, — their names, offices, rank, and destiny, — was borrowed and
formed by them during and just after the Babylonish captivity, and is much
like that which they found among their enslavers.^^ The guardian angels
ai^pointed over nations, spoken of by Daniel, are Persian. The angels
called in the Apocalypse " the seven spirits of God sent forth into all the
earth," in Zechariah " the seven eyes of God which run to and fro
through all the earth," are the Amschaspands of the Persian faith. The
wars of the angels are described as minutely by the old Persians as
by Milton. The Zend-Avesta pictures Ahriman pregnant with Death,
[die alle hoUcnschlanr/e, tockchwangere Ahriman,) as Milton describes the womb
of Sin bearing that fatal monster. The Gahs, or second order of angels,
the Persians supposed,-"** were employed in preparing clothing and laying
it up in heaven to clothe the rigliteous after the resurrection.^a fancy
frequent among the Rabbins and repeatedly alluded to in the New Tes-
tament. With both the Persians and the Jews, all our race — both sexes
— ^sprang from one original man. With both, the first pair were seduced
and ruined by means of fruit which the devil gave to them. With both,
there was a belief in demoniacal possessions, devils or bad spirits enter-
ing human bodies. With both, there was the expectation of a great
Deliverer, — the Persian Sosiosch, the Jewish Messiah, — whose coming
would be preceded by fearful woes, who would triumph over all evil,
raise the dead, judge the Avorld, separate the righteous and the wicked,
purge the earth with fire, and install a reign of glorious blessedness.^'
" The conception of an under-world," says Dr. Rtith, " was known centuries
before Zoroaster ; but probably he was the first to add to the old belief
the idea that the under-world was a place of jiurification, wherein souls
were purged from all traces of sin."''" Of this belief in a subterranean
purgatory there are numerous unmistakable evidences and examples in
the Rabbinical writings.*^
These notions and others the Pharisees early adopted, and wrought
into the texture of what they called the "Oral Law," that body of
verbally-transmitted legends, precepts, and dogmas, afterwards written
out and collected in the Mischna, to which Christ repeatedly alluded
with such severity, saying, " Ye by your traditions make the command^
ments of God of none effect." To some doctrines of kindred character
'' Schriider, p. 3S5. 38 Yagna, Ha 411. Kleuker, zweit. auf. s. 198.
* Die Heiligpn Schriften der Parscn, Ton Dr. V. Spiegel, k:ip. ii. ss. 32-37. Studien und Kritiken,
1835, b.ind i., "Ist die Lehre von der Auferstehiing des Leibes nicht ein alt-Persische Lehre?" F.
Nork, Mythen der Alten Perser als Quellen Christlicher Glaubenslehren und Ritualien.
■ *> Die Zoroastrischen Glaubenslehre, von Dr. Kduard PiOth. 8. 450.
<i See, in torn. i. Kabbala Denudata, Synopsis Bostmatum Libri Soliar, pp. 108, 109, 113.
12
174 RABBINICAL DOCTRINE OF A FUTURE LIFE.
and origin with these Paul refers when he warns his readers against
"the worshipijing of angels," " endless genealogies," "philosophy falsely
so called," and various besetting heresies of the time. But others were
so woven and assimilated into the substance of the popular Judaism of
the age, as inculcated by the Rabbins, that Paul himself held them, the
lingering vestiges of his earnest Pharisaic education and organized ex-
perience. They naturally found their way into the Apostolic Church,
principally composed of Ebionites, Christians who had been Jews ; and
from it they were never sej.ai'ated, but have come to us in seeming
orthodox garb, and are generally retained now. Still, they were errors.
They are incredible to the thinking minds of to-day. It is best to get
rid of them by the truth, that they are pagan growths introduced into
Christianity, but to be discriminated from it. By removing these anti-
quated and incredible excrescences from the real religion of Christ, we
shall save the essential faith from the suspicion which their association
with it, their fancied identity with it, invites and provokes.
The corresijondences between the Persian and the Pharisaic faith, in
regard to doctrines, are of too arbitrary and peculiar a character to allow
us for a moment to suppose them to have been an independent product
spontaneously developed in the two nations ; though even in that case
the doctrines in question have no sanction of authority, not being Mosaic
nor Prophetic, but only Rabbinical. One must have received from the
other. Which was the bestower and which the recipient is quite plain.**
There is not a whit of evidence to show, but, on the contrarj% ample pre-
sumption to disprove, that a certain cycle of notions were known among
the Jews previous to a period of most intimate and constant intercourse
between them and the Persians. But before that period those notions
were an integral part of the Persian theology. Even Prideaux admits
that the first Zoroaster lived and Magianism flourished at least a
thousand years before Christ. And the dogmas we refer to are funda-
mental features of the religion. These dogmas of the Persians, not
derived from the Old Testament nor known among the Jews before the
captivity, soon after that time began to show themselves in their litera-
ture, and before the opening of the New Testament were prominent
elements of the Pharisaic belief. The inference is unavoidable that the
confluence of Persian thought and feeling with Hebrew thought and
feeling, joined with the materials and flowing in the channels of the
subsequent experience of the Jews, formed a mingled deposit about the
age of Christ, which deposit was Pharisaism. Again : the doctrines
common to Zoroastrianism and Pharisaism in the former seem to be
prime sources, in the latter to be late products. In the former, they
compose an organic, complete, inseparable system ; in the latter, they
are disconnected, mixed piecemeal, and, to a considerable extent, his-
torically traceable to an origin beyond the native, national mind. It is
« Liicke, Liiileitung in die Oftenbaning des Johanius, kap. 2, sect. 8.
t
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 175
a significant fact that the abnormal symbolic beasts described by several
of the Jewish prophets, and in the Apocalypse, were borrowed from
Persian art. Sculptures representing these have been brought to light
by the recent researches at Persepolis. Finally, all early ecclesiastical
history incontestably shows that Persian dogmas exerted on the Chris-
tianity of the first centuries an enormous influence, a pervasive and per-
verting power unspent yet, and which it is one of the highest tasks of
honest and laborious Christian students in the present day to explain,
define, and separate. What was that Manichseanism which nearly filled
Christendom for a hundred years, — what was it, in great part, but an
influx of ti'adition, speculation, imagination, and sentiment, from Persia?
The Gnostic Christians even had a scripture called " Zoroaster's Apoca-
lypse."*' The " wise men from the east," who knelt before the infant
Christ, "and opened their treasures, and gave him gifts, gold, frank-
incense, and myrrh," were Persian Magi. We may imaginatively regard
that sacred scene as an emblematical figure of the far different tributes
which a little later came from their country to his religion, — the unfor-
tunate contributions that permeated and corrupted so much of the form
in which it thenceforth appeared and spread. In the pure gospel's
pristine day, ere it had hardened into theological dogmas or become
encumbered with speculations and comments, from the lips of God's
Anointed Son repeatedly fell the earnest warning, " Beware of the leaven
of the Pharisees." There is far more need to have this warning intelli-
gently heeded now, coming with redoubled emphasis from the Master's
own mouth, " Beware of the leaven of the Pharisees." For, as the
gospel is now generally set forth and received, that leaven has leavened
well-nigh the whole lump of it.
CHAPTER X.
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
The disembodied soul, as conceived by the Greeks, and after them by
the Romans, is material, but of so thin a, contexture that it cannot be
felt with the hands. It is exhaled with the dying breath, or issues
through a warrior's wounds. The sword passes through its uninjured form
as through the air. It is to the body what a dream is to waking action.
Retaining the shape, lineaments, and motion the man had in life, it is
immediately recognised upon appearing. It quits the body with much
*3 Kleuker, Zend-Avesta, band ii. anhang i. s. 12.
176 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
reluctance, leaving that warm and vigorous investiture for a chill and
forceless existence. It glides along without noise and very swiftly, like a
shadow. It is unable to enter the lower kingdom and be at peace until
its deserted body has been buried with sacred rites : meanwhile, naked
and sad, it flits restlessly about the gates, uttering doleful moans.
The early Greek authors describe the creation as a stupendous hollow
globe cut in the centre by the plane of the earth. The upper hemi-
si^here is lighted by beneficent luminaries ; the lower hemisphere is filled
•with unvarying blackness. The top of the higher sphere is Heaven, the
bright dwelling of the Olympian gods ; its bottom is the surface of the
earth, the home of living men. The top of the lower sphere is Hades,
the abode of the ghosts of the dead ; its bottom is Tai'tarus, the prison
of the Titans, rebellious giants vanquished by Zeus. Earth lies half-way
from the cope of Heaven to the floor of Tartarus. This distance is so
gi-eat that, according to Hesiod, it would take an anvil nine days to fall
from the centre to the nadir. Some of the ancients seem to have sur-
mised the sphericity of the earth, and to have thought that Hades was
simply its dark side, the dead being our antipodes. In the Odj'ssey,
Ulysses reaches Hades by sailing across the ocean-stream and passing the
eternal night-land of the Cimmerians, whereupon he comes to the edge
of Acheron, the moat of Pluto's sombre house. Virgil also says, "One
pole of the earth to us always jjoints aloft; but the other is seen by black
Styx and the infernal ghosts, where either dead night forever reigns or
else Aurora returns thither from us and brings them back the day."'
But the prevalent notion evidently was that Hades was an immense holr
low region not far under the surface of the ground, and that it was to be
reached by descent through some cavern, like that at Avernus.
This subterranean place is the destination of all alike, rapacious Orcus
sparing no one, good or bad. It is wrapped in obscurity, as the etymology
of its name implies,^-a place where one cannot see.
"No sun e'er gilds the gloomy horrors there; I
No cheerful gales refresh the stagnant air." ]
The dead are disconsolate in this dismal realm, and the living shrink H
from entering it, except as a refuge from intolerable afflictions. The j
shade of the princeliest hero dwelling there — the swift-footed Achilles— i
says, " I would wish, being on earth, to serve for hire another man of I-
-poor estate, rather than rule over all the dead." Souls carry there their
physical peculiarities, the fresh and ghastly likenesses of the wounds
which have despatched them thither, so that they are known at sight.
Companies of fellow-countrymen, knots of friends, are together there,
preserving their remembrance of earthly fortunes and beloved relatives ■
left behind, and eagerly questioning each newly-arriving soul for tidings ,
from above. When the soul of Achilles is told of the glorious deeds of .
» Georg. lib. i. 11. 242-250. L
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 177
Neoptolemus, " he goes away taking mighty steps through the meadow
of asphodel in joyfulness, because he had heard that his son was very
illustrious."^ Sophocles makes the dying Antigone say, " Departing, I
strongly cherish the hope that I shall be fondly welcomed by my father,
and by my mother, and by my brother."* It is important to notice that,
according to the early and popular view, this Hades, the "dark dwelling ]
of the joyless images of deceased mortals," is the destination of universal I
humanity. In opposition to its dolorous gloom and repulsive inanity are
vividly pictured the glad light of day, the glory and happiness of life. »
" Not worth so much to me as my life," says the incomparable son of |
Peleus, "are all the treasures which populous Troy possessed, nor all
which the stony threshold of Phoebus Apollo contains in rocky Pytho.
Oxen, and fat sheep, and trophies, and horses with golden manes, may be
acquired by effort ; but the breath of man to return again is not to be
obtained by plunder nor by purchase, when once it has passed the barrier
of his teeth."
It is not probable that all the ornamental details associated by the
poets with the fate and state of the dead— as they are set forth, for in-
stance, by Virgil in the sixtli book of the ^neid — were ever credited as
literal truth. But there is no reason to doubt that the essential features
of this mythological scenery were accepted in the vulgar belief. For in-
stance, that the popular mind honestly held that, in some vague sense or
other, the ghost, on leaving the body, flitted down to the dull banks of
Acheron and offered a shadowy obolus to Charon, the slovenly old ferrj-^-
man, for a passage in his boat, seems attested not only by a thousand
averments to that effect in the current literature of the time, but also by
the invariable custom of placing an obolus in the dead man's mouth for
that purpose when he was buried.
The Greeks did not view the banishment of souls in Hades as a punish- I
inent for sin, or the result of any broken law in the plan of things. It
was to them merely the fulfilment of the inevitable fate of creatures I
who must die, in the order of nature, like successive growths of flowers, ^
and whose souls were too feeble to rank with gods and climb into I
Olympus. That man should cease from his substantial life on the bright |
eartli and subside into sunless Hades, a vapid form, with nerveless limbs (
and faint voice, a ghostly vision bemoaning his existence with idle |
lamentation, or busying himself with the misty mockeries of his former
pursuits, was melancholy enough ; but it was his natural destiny, and not |
an avenging judgment.
But that powerful instinct in man which desires to see villany
punished and goodness rewarded could not fail, among so cultivated a
people as the Greeks, to develop a doctrine of future compensation for
the contrasted deserts of souls. The earliest trace of the idea of retri-
bution which we find carried forward into the invisible world is the
2 Odyssey, lib. xi. 11. 538, 539. s Antigone, II. 87:2-874.
178 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
punishment of the Titans, those monsters who tried by piling up moun-
tains to storm the heavenly abodes, and to wrest the Thunderer's bolts
from his hand. This germ is slowly exj^anded ; and next we read of a few
specified criminals, who had been excessively impious, personally offending
Zeus, condemned by his direct indignation to a severe expiation in Tar-
tarus. The insulted deity wreaks his 'vengeance on the tired Sisyplius,
the mocked Tantalus, the gnawed Tityus, and others. Afterwards we
meet the statement that condign retribution is always inflicted for the
two flagrant sins of perjury and blasphemy. Finally, we discern a gene-
ral prevalence of the belief that punishment is decreed, not by vindic-
tive caprice, but on the gi-ounds of universal morality, all souls being
obliged in Hades to pass before Rhadamanthus, Minos, or jEacus, — three
upright judges, — to be dealt with, according to their merits, with impar-
tial accuracy. The distribution of poetic justice in Hades at last be-
came, in many authors, so melodramatic as to furnish a fair subject for
burlesque. Some ludicrous examples of this may be seen in Lucian'a
Dialogues of the Dead. A fine instance of it is also furnished in the
Emperor Julian's Symposium. The gods prepare for the Roman empe-
rors a banquet, in the air, below the moon. The good emperors are ad-
mitted to the table with honors ; but the bad ones are hurled headlong
down into Tartarus, amidst the derisive shouts of the spectators.
As the notion that the wrath of the gods would pursue their enemies
in the future state gave rise to a belief in the punishments of Tartarus,
so the notion that the distinguishing kindness of the gods would follow
their favorites gave rise to the myth of Elysium. The Elysian Fields
were earliest portrayed lying on the western mai'gin of the earth, stretch-
ing from the verge of Oceanus, where the sun set at eve. They were
fringed with perpetual green, perfumed with the fragrance of flowers,
and eternally fanned by refreshing breezes. They were rejiresented
merely as the select abode of a small number of living men, who were
either the mortal relatives or the special favorites of the gods, and who
were transported thither without tasting death, there to pass an immor-
tality which was described, with great inconsistency, sometimes as purely
happy, sometimes as joyless and wearisome. To all except a few chosen
ones this region Avas utterly inaccessible. Homer says, " But for you,
O Menelaus, it is not decreed by the gods to die ; but the immortals will
send you to the Elj^sian plain, because you are the son-in-law of Zeus."*
Had the inheritance of tliis clime been proclaimed as the reward of
heroic merit, had it been really believed attainable by virtue, it would
have been held up as a prize to be striven for. The whole account, as it
was at first, bears the impress of imaginative fiction as legibly upon its
front as the story of the dragon-watched garden of Hesperus's daughters,
whose trees bore golden apples, or the story of the enchanted isle in
the Arabian tales.
* Odyssey, lib. iv. 11. 555-570.
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. I79
The early location of Elysium, and the conditions of admission to it,
were gradually changed ; and at length it reappeared, in the under-world,
as the abode of the just. On one side of the primitive Hades Tartarus
had now been drawn up to admit the condemned into its penal tortures,
and on the other side Elysium was lowered down to reward the justified
by receiving them into its peaceful and perennial happiness; while, be-
tween the two, Erebus remained as an intermediate state of negation and
gloom for unsentenced shades. The highly-colored descriptions of this
subterranean heaven, frequently found thenceforth, it is to be sup-
posed were rarely accepted as solid verities. They were scarcely ever
used, to our knowledge, as motives in life, incitement in difficulties, con-
solation in sorrow. They were mostly set forth in poems, works even
professedly fictitious. They were often denied and ridiculed in speeches
and writings received with public applause. Still, they unquestionably
exerted some influence on the common modes of thought and feeling,
had a shadowy seat in the popular imagination and heart, helped men to
conceive of a blessed life hereafter and to long for it, and took away
something of the artificial horror with which, under the power of rooted
Buperstition, their departing ghosts hailed the dusky limits of futurity : —
" Umbrae
Non tacitas Erebi sedes, Ditisque profundi
Pallida regna petunt."
First, then, from a study of the Greek mythology we find all the dead
— a dull populace of ghosts — fluttering through the jieutral melancholy
of Hades without discrimination. And finally we discern in the world
of the dead a sad middle region, with a Paradise on the right and a Hell
on the left, the whole presided over by three incorruptible judges, who
appoint the new-comers their places in accordance with their deserts.
The question now arises. What did the Greeks think in relation to the
ascent of human souls into heaven among the gods ? Did they except
none from the remediless doom of Hades ? Was there no path for the
wisest and best souls to climb starry Olympus ? To dispose of this inquiry
fairly, four distinct considerations must be examined. First, Ulysses sees
in the infernal regions the image of Herakles shooting the shadows of
the Stymphalian birds, while his soul is said to be rejoicing with fair-
legged Hebe at the banquets of the immortal gods in the skies. To ex-
plain this, we must remember that Herakles was the son of Alcmene, a
mortal woman, and of Zeus, the king of the gods. Accordingly, in the
flames on Mount Oeta, the surviving ghost which he derived from his
mother descends to Hades, but the purified soul inherited from his father
has_ the proper nature and rank of a deity, and is received into the
Olympian synod.* Of course no blessed life in heaven for the generality
of men is here implied. Herakles, being a son and favorite of Zeus, has
a corresponding destiny exceptional from that of other men,
5 Ovid, Met. lib. ix. 11. 245-272.
ISO GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
. Secondly, another double representation, somewhat similar, but having
an entirely different interpretation, occurs in the case of Orion, the
handsome Hyrian hunter whom Artemis loved. At one time he is de-
ecribed, like the spectre of the North American Indian, chasing over the
Stygian plain the disembodied animals he had in his lifetime killed on
the mountains : —
" Swift tlirough the gloom a giant hunter flies :
A ponderous brazen mace, with direful sway,
Aloft he whirls to crush the savage prey;
Grim beasts in trains, that by his truncheon fell,
Now, phantom forms, shoot o'er the lawn of hell."
In the common belief this, without doubt, was received as actual fact.
But at another time Orion is deified and shown as one of the grandest
constellations of the sky, —
"A belted giant, who, with arm uplift,
Threatening the throne of Zeus, forever stands.
Sublimely impious."
This, obviously, is merely a poetic symbol, a beautiful artifice employed
by the poets to perpetuate a legend by associating it with the imperish-
able hieroglyphs of the galaxy. It is not credible that men imagined
that group of stars — only outlined in such shape by the help of arbitrary
fancy — to be literally the translated hunter himself. The meaning
simply was that he was immortalized through the eternal linking of his
name and form wit^ a stellar cluster which would always shine upon men.
" The reverence and gratitude of a weak world for the heroes and bene-
factors they could not comprehend, named them divinities, whom they
did star together to an idolatrous immortality which nationalized the
heavens" with the shining shaj^es of the great and brave. These types
of poetry, symbols lent to infant science, were never meant to indicate a
literal translation and metamorphosis of human souls, but were honors
paid to the memories of illustrious men, emblems and pledged securities
of their unfading fame. With what glorious characters, with what forms
of deathless beauty, defiant of decay, the sky was written over ! Go out
this evening beneath the old rolling dome, when the starry scroll is out-
spread, and you may still read the reveries of the marvelling minds of
■the antique woi-ld, as fresh in their magic loveliness as when the bards
and seers of Olympus and the iEgean first stamped them in heaven.
There "the gi'eat snake binds in hi,s bright coil half the mighty host."
There is Arion with his harp and the charmed dolphin. The fiiir Andro-
meda, still chained to her eternal rock, looks mournfully towards the
delivering hero whose conquering hand bears aloft the petrific visage of
Medusa. Far off in the north the gigantic Bootes is seen driving towards
the Centaur and the Scorpion. And yonder, smiling benignantly upon
the crews of many a home-bound ship, are revealed the twin-brothers,
joined in the embrace of an undying friendship.
Thirdly, it is asserted by several Latin authors, in general terms, that
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 181
the ghost goes to Hades but the soul ascends to heaven ; and it has been
inferred — most erroneously — that this statement contains the doctrine of
an abode for men after death on high with the gods. Ovid expresses the
real thought in full, thus:-^
"Terra tegit carnem; tumiilum circumvolat umbra;
Orcus habet manes ; gpirltus astra petit."
"The earth conceals the flesh; the shade flits round the tomb; the under-
world receives the image ; the spirit seeks the stars." Those conversant
with the opinions then prevalent will scarcely doubt that these words
were meant to express the return of the composite man to the primordial
elements of which he was made. The particulars of the dissolving indi-
vidual are absorbed in the general elements of the universe. Earth goes
back to earth, ghost to the realm of ghosts, breath to the air, fiery
essence of soul to the lofty ether in whose pure radiance the stars burn.
Euripides expressly says that when man dies each part goes whence
it came, — "the body to the ground, the spirit to the ether."® There-
fore the often-misunderstood phrase of the Roman writers, "the soul
seeks the stars," merely denotes the impersonal mingling after death
of the divine portion of man's being with the parent Divinity, who was
supposed indeed to pervade all things, but more especially to reside
beyond the empyrean.
Fourthly: what shall be said of the apotheosis of their celebrated
heroes and emperors by the Greeks and Romans, whereby these were
elevated to the dignity of deities, and seats were assigned them in
heaven? What was the meaning of this ceremony? It does .not sig-
nify that a celestial immortality awaits all good men ; because it appears
as a thing attainable by very few, is only allotted by vote of the Senate.
Neither was it supposed actually to confer on its recipients equality of
attributes with the great gods, making them peers of Zeus and Apollo.
The homage I'eceived as gods by Alexander and others during their lives,
the deification of Julius Csesar during the most learned and skeptical
age of Rome, with other obvious considerations, render such a supposi-
tion inadmissible. In view of all the direct evidence and collateral jjro-
babilities, we conclude that the genuine import of an ancient apotheosis
was this : that the soul of the deceased person so honored was admitted,
in deference to his transcendent merits, or as a special favor on the part
of the gods, into heaven, into the divine societ}^ He was really a human
soul still, but was called a god because, instead of descending, like the
multitude of human souls, to Hades, he was taken into the abode and
company of the gods above the sky. This interpretation derives sup-
port from the remarkable declaration of Aristotle, that "of two friends
one must be unwilling that the other should attain apotheosis, because
in such case they must be forever sej^arated.'" One would be in Olympus,
• The Suppliants, 1. 533. ' Nicomachean Ethics, lib. viii. cap. 7. -
182 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
tlie other in Hades. The belief that any, even a favored few, could ever
obtain this blessing, was of quite limited development, and probably
sjDrang from the esoteric recesses of the Mysteries. To call a human
soul a god is not so bold a speech as it may seem. Plotinus says.
" Whoever has wisdom and true virtue in soul itself differs but little
from superior beings, in this alone being inferior to them, — that he is
in body. Such an one, dying, may therefore properly say, with Empe-
docles, —
' Farewell! a god immortal now am I.' "
The expiring Vespasian exclaimed, " I shall soon be a god."® Mure
says that the doctrine of apotheosis belonged to the Grseco-Pelasgic race
through all their history.* Seneca severely satirizes the ceremony, and
the popular belief which i^)held it, in an elaborate lampoon called Apo-
colocyntosis, or the reception of Claudius among the pumpkins. The
broad travesty of Deification exhibited in Pumpkinification obviously
measures the distance from the honest credulity of one class and period
to the keen infidelity of another.
One of the most important passages in Greek literature, in whatever
aspect viewed, is composed of the writings of the great Theban lyrist.
Let us see what representation is there made of the fate of man in the
unseen world. The ethical perception, profound feeling, and searching
mind of Pindar could not allow him to remain satisfied with the undis-
criminating views of the future state prevalent in his time. Upon such a
man the problem of death must weigh as a conscious burden, and his
reflecticyis would naturally lead him to improved conclusions. Accord-
ingly, we find him representing the Blessed Isles not as the haven of a
few favorites of the gods, but as the reward of virtue ; and the punish-
ments of the wicked, too, are not dependent on fickle inclinations, but
are decreed by immutable right. He does not describe the common
multitude of the dead, leading a dark sad existence, like phantoms in a
dream : his references to death and Hades seem cheerful in comparison
with those of many other ancient Greek authors. Dionysius the Rhetori-
cian, speaking of his Threnes, — dirges sung at funerals, — says, " Simonides
lamented the dead pathetically, Pindar magnificently."
His conceptions of the life to come were inseparably connected with
certain definite locations. He believed Hades to be the destination of
all our mortal race, but conceived it subdivided into a Tartitrus for tlie
impious and an Elysium for the righteous. He thought that the starry
firmament was the solid floor of a world of splendor, bliss, and immor-
tality, inhabited by the gods, but fatally inaccessible to man. When he
thinks of this place, it is with a sigh, — a sigh that man's aspirations
towards it are vain and his attempts to reach it irreverent. This latter
thought he enforces by an earnest allusion to the myth of Bellerophon,
who, daring to soar to the cerulean seat of the gods on the winged steed
> Suetonius, cap. xxiii. » Hist. Greek Literature, vol. 1. ch. 2, sect. 5.
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 183
Pegasus, was punished for his arrogance by being hurled down headlong.
These assertions are to be sustained by citations of his own words.
The references made are to Donaldson's edition.
In the second Pythian Ode'" Pindar repeats, and would appear to
endorse, the old monitory legend of Ixion, who for his outrageous
crimes was bound to an ever-revolving wheel in Hades and made to
utter warnings against such offences as his own. In the first Pythian we
read, "Hundred-headed Typhon, enemy of the gods, lies in dreadful
Tartarus."'^ Among the preserved fragments of Pindar the one num-
bered two hundred and twenty-three reads thus: — "The bottom of
Tartarus shall j^ress thee down with solid necessities." The following is
from the first Isthmian Ode: — " He who, laying up private wealth, laughs
at the poor, does not consider, that he shall close up his life for Hades
without honor. "'^ The latter part of the tenth Nemean Ode recounts,
with every appearance of devout belief, the history of Castor and Pollux,
the god-begotten twins, who, reversing conditions with each other on
successive days and nights, spent their interchangeable immortality each
alternaiely in heaven and in Hades. The astronomical interpretation
of this account maybe correct; but its applicability to the wondering
faith of the earlier poets is extremely doubtful.
The seventh Isthmian contains this remarkable sentence: — "Unequal
is the fate of man: he can think of great things, but is too ephemeral^a
creature to reach the brazen-floored seat of the gods."'* A similar senti-
ment is expressed in the sixth Nemean: — "Men are a mere nothing;
while to the gods the brazen heaven remains a firm abode forever.'"*
The one hundred and second fragment is supi^osed to be a part of the
dirge composed by Pindar on the death of the grandfather of Pericles.
It runs in this way : — " Whoso by good fortune has seen the things in the
hollow under the earth knows indeed the end of life : he also knows the
beginning vouchsafed by Zeus." It refers to initiation in the Eleusinian
Mysteries, and means that the initiate understands the life which follows
death. It is well known that a clear doctrine of future retribution Avas
inculcated in the Mysteries long before it found general publication..
The ninety-fifth fragment is all that remains to us of a dirge which ap-
pears, from the allusion in the first line, to have been sung at a funeral
service performed at midnight, or at least after sunset. "While it is
night here with us, to those below shines the might of the sun ; and the
red-rosied meadows of their suburbs are filled with the frankincense-
tree, and \Yith golden fruits. Some delight themselves there with steeds
and exercises, others with games, others with lyres ; and among them all
fair-blossoming fortune blooms, and a fragrance is distilled through the
lovely region, and they constantly mingle all kinds of offerings with the
far-shining- fire on the altars of the gods." This evidently is a picture
of the happy scenes in the fields that stretch around the City of the
184 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
Blessed in the under-world, and is introduced as a comfort to the
mourners over the dead body.
The ensuing passage — the most important one on our subject^ — is from
the second Olj'mpic Ode.'' " An honorable, virtuous man may rest
assured as to his future fate. The souls of the lawless, departing from
this life, suffer punishment. One beneath the earth, pronouncing sen-
tence by a hateful necessity imposed upon him, declares the doom for
offences committed in this realm of Zeus. But the good lead a life
without a tear, among those honored by the gods for having always de-
lighted in virtue: the others endure a life too dreadful to look upon.
"Whoever has had resolution thrice in both worlds to stand firm, and to
keep his soul pure from evil, has found the path of Zeus to the tower of
Kronos, where the airs of the ocean breathe around the Isle of the
Blessed, and where — some frona resplendent trees, others from the water —
glitter golden flowers, with garlands of which they wreathe their wrists
and brows in the righteous assemblies of Rhadamanthus, whom father
Kronos has as his willing assistant." The " path of Zeus," in the above
quotation, means the path which Zeus takes when he goes to visit his
father Kronos, whom he originally dethroned and banished, but with
whom he is now reconciled, and who has become the ruler of the de-
parted spirits of the just, in a peaceful and joyous region.
The following passage constitutes the ninety-eighth fragment. "To
those who descend from a fruitless and ill-starred life Persephone [the
Queen of the Dead] will grant a compensation for their former misfor-
tune, after eight years [the judicial j^eriod of atonement and lustration
for great crimes] granting them their lives again. Then, illustrious
kings, strong, swift, wise, they shall become the mightiest leaders ; and
afterwards thej^ shall be invoked by men as sacred heroes." In this
piece, as in the preceding one where reference is made to the thrice-
living man, is contained the doctrine, early brought from the East, that
souls may repeatedly return from the dead and in new bodies lead new
lives. One other fragment, the ninety-sixth, added to the foregoing, will
make up all the important genuine passages in Pindar relating to the
future life. " By a beneficent allotment, all travel to an end freeing
from toil. The body indeed is subject to the power of death; but the
eternal image is left alive, and this alone is allied to the gods. When
we are asleep, it shows in many dreams the approaching judgment con-
cerning happiness and misery." When our physical limbs are stretched
in insensible repose, the inward spirit, rallying its sleepless and prophetic
powers, foretells the balancing awards of another world.
We must not wholly confound with the mythological schemes of the
vulgar creed the belief of the nobler philosophers, many of whom, as is
well known, cherished an exalted faith in the survival of the conscious
soul and in a just retribution. "Strike!" one of them said, with the
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 185
dauntless courage of an immortal, to a tyrant who had threatened to
have him brayed in a mortar: "strike! you may crush the shell of Anax-
archus: you cannot touch his life." Than all the maze of fabulous
fancies and physical rites in which the dreams of the jjoets and the
guesses of the people were entangled, how much more
" Just was the prescience of the eternal goal
That gleamed, 'mid Cyprian shades, on Zeno's soul.
Or shone to Plato in the lonely cave,—
God in all space, and life in every grave I"
An account of the Greek views on the subject of a future life which
should omit the doctrine of Plato would be defective indeed. The in-
fluence of this sublime autocrat in the realms of intellect has transcended
calculation. However coldly his thoughts may have been regarded by
his contemporary countrymen, they soon obtained cosmopolitan audience,
and — surviving the ravages of time and ignorance, overleaping the bars
of rival schools and sects, appreciated and diffused by the loftiest spirits
of succeeding ages, closely blended with their own speculations by many
Christian theologians — have held an almost unparalleled dominion over
the minds of millions of men for more than fifty generations.
In the various dialogues of Plato, written at difi'erent periods of his
life, there are numerous variations and inconsistencies of doctrine.
There are also many mythical passages obviously intended as symbolic
statements, poetic drapery, by no means to be handled or looked at
as the severe outlines of dialectic truth. Furthermore, in these works
there are a vast number of opinions and expressions introduced by the
interlocutors, who often belong to antagonistic schools of jjliilosophy, and
for which, of course, Plato is not to be held responsible. Making allowance
for these facts, and resolutely grappling with the many other difficulties
of the task, we shall now attempt to exhibit vvhat we consider were the
real teachings of Plato in relation to the fate of the soul. This exposi-
tion, sketchy as it is, and open to question as it may be in some particu-
lars, is the carefully-weighed result of earnest, patient, and repeated
study of all the relevant passages.
In the first place, it is plain that Plato had a firm religious and phi-
losophical faith in the immortality of the soul, which was continually
attracting his thoughts,* making it a favorite theme with him and exert-
ing no faint influence on his life. This faith rested both on ancient tra-
ditions, to which he frequently refers with invariable reverence, and on
metaphysical reasonings, which he over and over presents in forms of
conscientious elaboration. There are two tests of his sincerity of faith :
first, that he always' treats the subject with profound seriousness;
secondly, that he always uses it as a practical motive. "I do not think,"
said Socrates, " that any one who should now hear us, even though he
were a comic poet, would say that I am talking idly."'* Again, referring
i« Phaedo, 40.
186 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE, j
to Homer's description of the judgments in Hades, he says, "I, therefore,
Callicles, am persuaded by these accounts, and consider how I may ex-
hibit my soul before the judge in the most healthy condition."" " To a
base man no man nor god is a friend on earth while living, nor under it
when dead," say the souls of their ancestors to the lix-ing ; " but live
honorably, and when your destined fate brings you below you shall come
to us as friends to friends."^* " We are plants, not of earth, but of
heaven."^' We start, then, with the affirmation that Plato honestly and
cordially believed in a future life.
Secondly, his ethical and spiritual beliefs, like those of nearly all the
ancients, were closely interwoven with physical theories and local re-
lations. The world to him consisted of two parts, the celestial region
of ideas, and the mundane region of material phenomena, — corresponding
pretty well, as Lewes suggests, to our modern conception of heaven and
earth. Near the close of the Phfedo, Socrates says that the earth is not
of the kind and magnitude usually supposed. "We dwell in a decayed
and corroded, muddy and filthy region in the sediment and hollows of
the earth, and imagine that we inhabit its upper parts; just as if one
dwelling in the bottom of the sea should think that he dwelt on the sea,
and, beholding the sun through the water, should imagine that the sea
was the heavens. So, if we could fly up to the summit of the air — as
fishes emerging from, the sea to behold what is on the earth here — and
emerge hence, we should know that the true earth is there. The people
there dwell with the gods, and see things as thej'' really are; and what
the sea is to us the air is to them, and what the air is to us the ether is
to them." Again, in the tenth book of the Republic, eleventh chapter,
the soul is metaphoi-ically said in the sea of this corporeal life to get
stones and shell-fish attached to it, and, fed on earth, to be rendered to
a great extent earthy, stony, and savage, like the marine Glaucus, some
■Darts of whose body were broken off and others worn away by the waves,
while such quantities of shells, sea-weed, and stones had grown to him
that he more resembled a beast than a man. In keeping with the whole
tenor of the Platonic teaching, this is a fine illustration of the fallen
state of man in his vile environment of flesh here below. The soul, in
its earthly sojourn, embodied here, is as much mutilated and degraded
from its equipped and pure condition in its lofty natal home, the arche-
typal world of Truth above the base Babel of material existence, as
Glaucus was on descending from his human life on the sunny shore to
his encrusted shape and blind prowling in the monstrous deep.
At another time Plato contrasts the situation of the soul on earth with
its situation in heaven by the famous comparison of the dark cave. He
supposes men, unable to look upwards, dwelling in a cavern which has
an opening towards the light extending lengthwise through the top of
the cavern. A great many images, carrying various objects and talking
" Gorgias, 173. W Menexenus, 19.
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 187
aloud, pass and repass along the edge of the opening. Their shadows
fall on the side of the cave below, in front of the dwellers there ; also
the echoes of their talk sound back from the wall. Now, the men, never
having been or looked out of the cave, would suppose these shadows to
be the real beings, these echoes the real voices. As respects this figure,
says Plato, we must compare ourselves witli such persons. The visible
region around us is the cave, the sun is the light, and the soul's ascent
into the region of mind is the ascent out of the cave and the contem-
plation of things above. ^^
Still again, Plato describes the ethereal paths and motions of the gods,
who, in their chariots, which are the planets and stars, ride through the
universe, accompanied by all pure souls, "the family of true science,
contemplating things as they really are." " Eeaching the summit, they
proceed outside, and, standing on the back of heaven, its revolution
carries them round, and they behold that supercelestial region which no
poet hei-e can ever sing of as it deserves." In this archetypal world all
souls of men have dwelt, though "few have memory enough left," "after
their fall hither," " to call to mind former things from the present."
" Now, of justice and temperance, and whatever else souls deem precious,
there are here but faint resemblances, dull images ; but beauty was then
splendid to look on when we, in company with the gods, beheld that
blissful spectacle, and wei-e initiated into that most blessed of all mys-
teries, which we celebrated when we were unaffected by the evils that
awaited us in time to come, and when we beheld, in the pure light,
perfect and calm visions, being ourselves pure and as yet unmasked with
this shell of a body to which we are now fettered. "■^^
To suppose all this employed by Plato as mere fancy and metaphor is
to commit an egregious error. In studying an ancient author, we must
forsake the modern stand-point of analysis, and envelop ourselves in
the ancient atmosphere of thought, where poetry and science were
as indistinguishably blended in the personal beliefs as oxygen and
•nitrogen afe in the common air. We have not a doubt that Plato
means to teach, literally, that the soul was always immortal, and that
in its anterior states of existence, in the realm of ideas oj^ high, it was
in the midst of those essential realities whose shifting shadows alone
it can behold in its lapsed condition and bodily imprisonment here.
That he closely intertwisted ethical with physical theories, spiritual des-
tinies with insphering localities, the fortunes of men with the revolutions
of the earth and stars, is a fact which one can hardly read the Timteus
and fail to see; a fact which continually reappears. It is strikingly
shown in his idea of the consummation of all things at regular epochs
determined by the recurrence of a graiid revolution of the universe, — a
period vulgarly known under the name of the " Platonic Year."^^ The
second point, therefore, in the present explanation of Plato's doctrine
» Republic, lib. vii. cap. 1-4. 2» Phaedrus, 56-68, 63, 64. 22 Statesman, 14, 15.
188 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
of another life, is the conception that there is in the empyrean a glo-
rious world of incorruptible truth, beauty, and goodness, the place of
the gods, the native haunt of souls ; and that human souls, having yielded
to base attractions and sunk into bodies, are but banished sojourners in
this phenomenal world of evanescent shadows and illusions, where they
are " stung with resistless longings for the skies, and only solaced by the
vague and broken reminiscences of their former state."
Thirdly, Plato taught that after death an unerring judgment and com-
pensation await all souls. Every soul bears in itself the plain evidence
of its quality and deeds, its vices and virtues ; and in the unseen state it
will meet inevitable awards on its merits. " To go to Hades with a soul
full of crimes is the worst of all evils."^^ " When a man dies, he pos-
sesses in the other world a destiny suited to the life which lie has led in
this."^* In the second book of the Republic he says, " We shall in Hades
suffer the punishment of our misdeeds here ;" and he argues at much
length the absolute impossibility of in any way escaping this. The fact
of a full reward for all wisdom and justice, a full retribution for all
folly and vice, is asserted unequivocally in scores of passages, most of
them expressly connecting the former with the notion of an ascent to
the bright region of truth and intellect, the latter with a descent to the
black penal realm of Hades. Let the citation of a single further example
suffice. "Some souls, being sentenced, go to places of punishment
beneath the earth ; others are borne uj^ward to some region in heaven."^
He proves the genuineness of his faith in this doctrine by continually
urging it, in the most earnest, unaffected manner, as an animating motive
in the formation of character and the conduct of life, saying, " He who
neglects his soul will j^ass lamely through existence, and again pass into
Hades, aimless and unserviceable."-®
The fourth and last step in this exposition is to show the particular
form in which Plato held his doctrine of future retribution, — the way in
which he supposed the consequences of present good and evil would
.appear hereafter. He received the Oriental theory of traHsmigration.
Souls are born over and over. The banishment of the wicked to Tar-
tarus is provisional, a preparation for their return to incarnate life. The
residence of " the good in heaven is contingent, and will be lost the
moment they yield to carelessness or material solicitations. The circum-
stances under which they are reborn, the happiness or misery of their
renewed existence, depend on their character and conduct in their pre-
vious career ; and thus a poetic justice is secured. At the close of the
Timseus, Plato describes the whole animal kingdom as consisting of de-
graded human souls, from " the tribe of birds, which were light-minded
souls, to the tribe of oysters, which have received the most remote habita-
tions as a punishment of their extreme ignorance." "After this manner,
then, both formerly and now, animals transmigrate, exjieriencing their
S3 Gorgias, 165. =< Kepublic, lib. vi. cap. i. S5 Phsedrus, 61. » Ximteus, 18.
I
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 189
changes through the loss or acquisition of intellect and folly." The
general doctrine of metempsychosis is stated and implied very frequently
in many of the Platonic dialogues. Some recent writers have tried to
explain these representations as figures of speech, not intended to por-
tray the literal facts, but merely to hint their moral equivalents. Such
persons seem to us to hold Plato's pages in the full glare of the nineteenth
century and read them in the philosophic spirit of Bacon and Comte,
instead of holding them in the old shades of the Academy and ponder-
ing them in the marvelling spirit of Pythagoras and Emijedocles.
We are led by the following considerations to think that Plato really
meant to accredit the transmigration of souls literally. First, he often
makes use of the current poetic imagery of Hades, and of ancient tradi-
tions, avowedly in a loose metaphorical way, as moral helps, calling them
" fables." But the metempsychosis he sets forth, without any such quali-
fication or guard, with so much earnestness and frequency, as a promise
and a warning, that we are forced, in the absence of any indication to
the contrary, to suppose that he meant the statements as sober fact and
not as mythical drapery. As with a parable, of course we need not inter-
pret all the ornamental details literally ; but we must accept the central
idea. And in the present case the fundamental thought is that of re-
peated births of the soul, each birth trailing retributive effects from the
foregone. For examjjle, the last four chapters of the tenth book of the
Republic contain the account of Erus, a Pamphylian, who, after lying
dead on the battle-field ten days, revived, and told what he had seen in
the other state. Plato in the outset explicitly names this recital an
" apologue." It recounts a multitude of moral and physical particulars.
These details may fairly enough be considered in some degree as
mythical drapery, or as the usual traditional painting ; but the essential
conception running through the account, for the sake of which it is told,
we are not at liberty to explain away as empty metaphor. Now, that
essential conception is precisely this: — that souls after death are adjudged
to Hades or to heaven as a recompense for their sin or virtue, and that,
after an appropriate sojourn in those places, they are born again, the for-
mer ascending, squalid and scarred, from beneath the earth, the latter
descending, pure, from the sky. In perfect consonance with this con-
clusion is the moral drawn by Plato from the whole narrative. He simply
says, " If tlie company will be persuaded by me, considering the soul to
be immortal and able to bear all evil and good, we shall always persevere
in the road which leads upwards."
Secondly, the conception of the metempsychosis is thoroughly coherent
with Plato's whole philosophy. If he was in earnest about any doctrine,
it was the doctrine that all knowledge is reminiscence. The following
declarations are his. "Soul is older than body." "Souls are continually
born over again from Hades into this life." " To search and learn is
simply to revive the images of what the soul saw in its pre-existent state
13
190 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
of being in tlie world of realities."-' Why should we hesitate to attribute
a sincere belief in the metemi^sychosis to the acknowledged author of
the doctrine that the soul lived in another world before appearing here,
and that its knowledge is but reminiscence? If born from the other
world once, we may be many times ; and then all that is wanted to com-
plete the dogma of transmigration is the idea of a presiding justice. Had
not Plato that idea ?
Thirdly, the doctrine of a judicial metempsychosis was most profoundly
rooted in the pojjular faith, as a strict verity, throughout the great East,
ages before the time of Plato, and was familiarly known throughout
Greece in his time. It had been imported thither by Musseus and
Orpheus at an early period, was afterwards widely recommended and
established by the Pythagoreans, and was unquestionably held by many
of Plato's contemporaries. He refers once to those "who strongly believe
that murderers who have gone to Hades will be obliged to come back .
and end their next lives by suffering the same fate which they had before
inflicted on others."-* It is also a remarkable fact that he states the con-
ditions of transmigration, and the means of securing exemption from it,
in the same way that the Hindus have from immemorial time : — " The
soul which has beheld the essence of truth remains free from harm until .
the next revolution ; and if it can preserve the vision of the truth it
shall always remain free from harm," that is, be exempt from birth ; but
"when it fails to behold the field of truth it falls to the earth and is im-
planted in a body."'^ This statement — and several others in the context
— corresponds precisely with Hindu theology, which proclaims that the
soul, upon attaining real wisdom, — that is, upon penetrating beneath illu-
sions and gazing on reality, — is freed from the painful necessity of re-
peated births. Now, since the Hindus and the Pythagoreans held the :
doctrine as a severe truth, and Plato states it in the identical forms
which they employed, and never implies that he is merely poetizing, we
naturally conclude that he, too, veritably inculcates it as fact.
Finally, we are the more confirmed in this supposition when we find
that his lineal disciples and most competent expounders, such as Proclus, ;
and nearly all his later commentators, such as Ritter, have so understood ■
him. The great chorus of his interpreters, from Plotinus to Leroux, with
scarcely a dissentient voice, approve the opinion pronounced by the
learned German historian of philosophy, that " the conception of the
metempsychosis is so closely interwoven both with his physical system
and with his ethical as to justify the conviction that Plato looked upon it
as legitimate and valid, and not as a merely figurative exposition of the
soul's life after death." To sum up the whole in one sentence: Plato-
taught with grave earnestness the immortality of the soul, subject to a
discriminating retribution, which opened for its temporary residences
three local regions, heaven, earth, and Hades, and which sometimes led
27 Meuexenus, 15. « The Laws, b. ix. ch. 10. « Phaurus, dO-ti2.
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 191
it through different grades of embodied being. "O thou youth who
thinkest that thou art neglected by the gods, the person who has become
more wicked departs to the more wicked souls ; but he who has become
better departs to the better souls, both in life and in all deatlis."^"
Whether Aristotle taught or denied the immortality of the soul has
been the subject of innumerable debates from his own time until now.
It is certainly a most ominous fact that his great name has been cited as
authority for rejecting the doctrine of a future life by so many of his
keenest followers ; for this has been true of weighty representatives of
every generation of his discijiles. Antagonistic advocates have collected
from his works a large number of varying statements, endeavoring to dis-
tinguish between the literal and the figurative, the esoteric and the popu-
lar. It is not worth our while here, either for their intrinsic interest or
for their historic importance, to quote the passages and examine the argu-
ments. All that is required for our purpose may be expressed in the
language of Ritter, who has carefully investigated the whole subject: —
" No passage in his extant works is decisive ; but, from the general con-
text of his doctrine, it is clear that he had no conception of the immor-
tality of any individual rational entity."^'
It would take a whole volume instead of a chapter to set forth the
multifarious contrasting tenets of individual Greek philosophers, from
the age of Pherecydes to that of lamblichus, in relation to a future life.
Not a few held, with Empedocles, that human life is a penal state, the
doom of such immortal souls as for guilt have been disgraced and ex-
pelled from heaven. "Man is a fallen god condemned to wander on the
earth, sky-aspiring but sense-clouded." Purged by a sufficient penance,
he i-eturns to his former godlike existence. " When, leaving this body,
thou comest to the free ether, thou shalt be no longer a mortal, but an
undying god." Notions of this sort fairly represent no small proportion
of the speculations upon the fate of the soul which often reappear
throughout the course of Greek literature. Another class of philosophers
are represented by such names as Marcus Antoninus, who, comparing
death to disembarkation at the close of a voyage, says, "If you land upon
another life, it will not be empty of gods: if you land in nonentity, you
will have done with pleasures, pains, and drudgery."'- And again he
writes, " If souls survive, how has ethereal space made room for them all
from eternity? How has the earth found room for all the bodies buried
in it? The solution of the latter pi-oblem will solve the former. The
corpse turns to dust and makes space for another : so the spirit, let loose
into the air, after a while dissolves, and is either renewed into another
soul or absorbed into the universe. Thus room is made for succession."^
Those passages, it will be observed, leave the survival of the soul at all
entirely hypothetical, and, even supposing it to survive, allow it but a
^ The Laws, lib. x. cap. 13. i Hist. Anc. PhiL p. lii. b. ix. ch. 4.
»2 Mfditationes, lib. iii. cap. 3. 33 ibid. lib. iv. cap. 21.
192 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
temporarj' duration. Such was the common view of the great sect of the
Stoics. They all agreed that there was no real immortality for the soul ;
but they differed greatly as to the time of its dissolution. In the words
of Cicero, "Diu mansuros aiunt animos ; semper, negant:" thej'^ say souls
endure for a long time, but not forever. Cleanthes taught that the
intensity of existence after death would depend on the strength or weak-
ness of the particular soul. Chrysippus held that only the souls of the
wise and good would survive at all.^* Pantetius said the soul always died
with the body, because it was born with it, — which he proved by the re-
semblances of children's souls to those of their parents.^' Seneca has a
great many contradictory passages on this subject in his works ; but his
preponderant authority, upon the whole, is that the soul and the body
perish together.^® At one time he says, " The day thou fearest as the last
is the birthday of eternity." " As an infant in the womb is preparing
to dwell in this world, so ought we to consider our present life as a pre-
paration for the life to come."^' At another time he says, with stunning
bluntness, " There is nothing after death, and death itself is nothing."
Post mortem nihil est, ipsaque mors nihil.^s
Besides the mystics, like Plotinus, who affirmed the strict eternity of
the soul, and the Stoics, like Poseidonius, who believed that the soul,
having had a beginning, must have an end, although it might endure for
a long period after leaving the body, there were among the Greeks and
Romans two other classes of believers in a future life, — namely, the igno-
rant body of the people, who credited, more or less fully, the common fables
concerning Hades; and an educated body of select minds, who, while
casting off the jiopular superstitions, yet clung tenaciously to the great
fact of immortality in some form or other, without attempting to define
the precise mode of it.
There was among the illiterate populace, both Greek and Roman, even
from the age of Eumolpus to that of Augustus, a good deal of firm faith
in a future life, according to the gross scheme and particulars preserved
to us still in the classic mythology. A thousand current allusions and
statements in the general literature of those times prove the actual
existence of a common and literal belief in Hades with all its accompani-
ments. This was far from being, in the average apjjrehension, a mere
myth. Plato says, " Many, of their own accord, have wished to descend
into Hades, induced by the hope of there seeing and being with those |
they have loved. "^^ He also says, " When a man is about to die, the ii
stories of future punishment which he had formerly ridiculed trouble j
him with fears of their truth. "^ And that frightful accounts of hell
really swayed and terrified the people, even so late as the time of the
s« riutarch, Ptac. Phil. iv. 7. 33 Xusc. Qn,TSt. lib. i. cap. 32.
-36 Cliristoph Meiners, Vermischte Philosophische Schriften. Commentarius quo Stoiconim Sen-
tentire do Animorum post mortem Statu satis illustrantur.
" Epist. 102 S8 Troades, 1. 397. 39 i>hsedo, 34. *« Kepublic, lib. i. cap. 5.
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 193
Roman republic, appears from the earnest and elaborate arguments em-
ployed by various writers to refute them.
The same thing is shown by the religious ritual enacted at funerals
and festivals, the forms of public and private worship observed till after
the conversion of Constantine. The cake of rice and honey borne in
the dead hand for Cerberus, the periodical offerings to the ghosts of the
departed, as at the festivals called Feralia and Parentalia," the pictures
of the scenery of the under-world, hung in the temples, of which there
was a famous one by Polygnotus,*^ — all imply a literal crediting of the
vulgar doctrine. Altars were set up on the spots where Tiberius and
Caius Gracchus were murdered, and services were there performed in
honor of their manes. Festus, an old Roman lexicographer who lived
in the second or third century, tells us there was in the Comitium a
stone-covered pit which was supposed to be the mouth of Orcus, and was
opened three days in the year for souls to rise out into the upper world.''^
Apuleius describes, in his treatise on " the god of Socrates," the Roman
conceptions of the departed spirits of men. They called all disembodied
human souls "lemures." Those of good men were "lares," those of bad
men "larvje." And when it was uncertain whether the specified soul
was a lar or a larva, it was named " manes." The lares were mild house-
hold gods to their posterity. The larvse were wandering, frightful shapes,
harmless to the pious, but destructive to the reprobate."
The belief in necromancy is well known to have prevailed extensively
among the Greeks and Romans. Aristophanes represents -th« coward^
Pisander, going to a necromancer and asking to "see his own soul, which
had long departed, leaving him a man with breath alone. "*^ In Latin
literature no popular terror is more frequentlj^ alluded to or exemplified
than the dread of seeing ghosts. Every one will recall the story of the
phantom that appeared in the tent of Brutus before the battle of Philippi.
It pervades the " Haunted House" of Plautus. Callimachus wrote the
following couplet as an epitaj^h on the celebrated misanthrope: —
" Timon, hat'st thou the world or Hades worse? Speak clear!
Hades, fool, because there are more of us here !''^
Pythagoi'as is said once to have explained an earthquake as being caused
by a synod of ghosts assembled under ground ! It is one of the best of
the numerous jokes attributed to the great Samian ; a good nut for the
spirit-rappers to crack. There is an epigram by Diogenes Laertius, on
one Lycon, who died of the gout : —
" He who before could not so much as walk alone,
The whole long road to Hades travell'd in one night !''
Philostratus declares that the shade of Apollonius appeared to a skeptical
disciple of his and said, "The soul is immortal."*^ It is unquestionable
« Ovid, Fasti, lib. ii. 11. 530-580. « Pausanias, lib. x. cap. 28.
*^ De Significatione Vurborum, verbum " Manalis." ** Lessing, Wie die Alten den Tod gebildet.
*i Aves, 1. 14S5. <» Epigram IV. « Vita ApoUonii, lib. viii. cap. 31.
194 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
that the superstitious fables about the under-world and ghosts had a
jjowerful hold, for a very long period, upon the Greek and Eoman
imagination, and were widely accepted as facts.
At the same time, there were many persons of more advanced culture
to whom such coarse and fanciful representations had become incredible,
but who still held loyally to the simj^le idea of the survival of the soul.
They cherished a strong expectation of another life, although they rejected
the revolting form and drapery in which the doctrine was usually set
forth. Xenophon puts the following speech into the mouth of the ex-
r)iring Cyrus: — "I was never able, my children, to persuade myself that
;he soul, as long as it was in a mortal body, lived, but when it was removed
from this, that it died ; neither could I believe that the soul ceased to
think when separated from the unthinking and senseless body ; but it
seemed to me most probable that when pure and free from any union
with the body, then it became most wise."*^ Every one has read of the
young man whose faith and curiosity were so excited by Plato's writings
that he committed suicide to test the fact of futurity. Callimachus tells
the story neatly: —
'■ Cleombrotns, the Anibracian, having said, ' Farewell,
sun !' leap"d from a lofty wall into the world
Of ghosts. No deadly ill had chanced to him at all ;
But he had read in Plato's book upon the soul.'«
The falling of Cato on his sword at Utica, after carefully perusing the
Pheedo, is equally familiar.
In the case of Cicero, too, — notwithstanding his fluctuations of feeling
and the obvious contradictions of sentuuent in some of his letters and
his more deliberate essays, — it is, upon the whole, plain enough that,
while he always regarded the vulgar notions as puerile falsehoods, the
hope of a glorious life to come was powerful in him. This may be stated
as the result of a patient investigation and balancing of all that he says
on the subject, and of the circumstances under which he says it. To cite
and criticize the passages here would occupy too much space to too little
I)rofit.
At the siege of Jerusalem, Titus made a speech to his soldiers, in the
course of it saying to them, " Those souls which are severed from their
fleshly bodies by the sword in battle, are received by the pvire ether and
joined to that company which are placed among the stars."^ The
beautiful story of Cupid and Psyche, that loveliest of all the myths con-
cerning the immortality of the soul, was a creation by no means foreign
to the prevalent ideas and feelings of the time when it was written.
The " Dissertations" of Maximus Tyrius abound with sentences like the
following. "This very thing which the multitude call death is the birth
of a new life, and the beginning of immortality."^^ "When Pherecydes
lay sick, conscious of spiritual energy, he cared not for bodily disease,
*» Cyropaeilia, lib. viii. cap. 7. « Epigram XXIV. w Josephus, De Bell. lib. vi. cap. 1. 'i Diss. XXV.
GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE. 195
his soul standing erect and looking for release from its cumbersome
vestment. So a man in chains, seeing the walls of his prison crumbling,
waits for deliverance, that from the darkness in which he has been buried
he may soar to the ethereal regions and be filled with glorious light."^^
The conception of man as a member of the cosmic family of gods and
■genii was known to all the classic philosophers, and was cherished by the
larger portion of them. Pindar affirms one origin for gods and men.
Plato makes wise souls accompany the gods in their excursions about the
sky. Cicero argues that heaven, and not Hades, is the destination of the
soul at death, because the soul, being lighter than the earthly elements
surrounding it here, would rise aloft through the natural force of gravi-
tation.^ Plutarch says, " Demons are the spies and scouts of the gods,
wandering and circuiting around on their commands." Disembodied
souls and demons were the same. The prevalence of such ideas as these
produced in the Greek and Roman imagination a profound sense of
invisible beings, a sense which was further intensified by the popular
personifications of all natural forces, as in fountains and trees, full of
lapsing naiads and rustling dryads. An illustrative fact is furnished
by an effect of the tradition that Thetis, snatching the body of Achilles
from the funeral-pile, conveyed him to Leuke, an island in the Black
Sea. The mariners sailing by often fancied they saw his mighty shade
flitting along the shore in the dusk of evening.^* But a passage in Hesiod
yields a more adequate illustration : — "When the mortal remains of those
who flourished during the golden age were hidden beneath the earth,
their souls became beneficent demons, still hovering over the world they
once inhabited, and still watching, clothed in thin air and gliding
rapidly through every region of the earth, as guardians over the affairs
of men."^
But there were always some who denied the common doctrine of a
future life and scoffed at its physical features. Through the absurd
extravagances of poets and augurs, and through the growth of critical
thought, this unbelief went on increasing from the days of Anaxagoras,
when it was death to call the sun a ball of fire, to the days of Catiline,
when Julius Csesar could be chosen Pontifex Maximus, almost before the
Senate had ceased to reverberate his voice openly asserting that death
was the utter end of man. Plutarch dilates upon the wide skepticism
of the Greeks as to the infernal world, at the close of his essay on the
maxim, " Live concealed." The portentous growth of irreverent un-
belief, the immense change of feeling from awe to ribaldry, is made
obvious by a glance from the known gravity of Hesiod's " Descent of
Theseus and Pirithous into Hades," to Lucian's " Kataplous," which re-
presents the cobbler Mycillus leaping from the banks of the Styx, swim-
ming after Charon's boat, climbing into it upon the shoulders of the
^- Diss. XLI. 63 xusc. Quest, lib i. cap. 17. ** Miiller, Greek Literature, ch. Ti.
" Works and Days, lib. i. 11. 120-125.
196 GREEK AND ROMAN DOCTRINE OF A FUTURE LIFE.
tyrant Megapenthes and tormenting him the whole way. Pliny, in his
Natural History, affirms that death is an everlasting sleep.^ The whole
great sect of the Epicureans united in supporting that belief by the
combined force of ridicule and argument. Their views are the most fully
and ably defended by the consummate Lucretius, in his masterly poem on
the " Nature of Things." Horace,^' Juvenal,^® Persius,^' concur in scout-
ing at the tales which once, when recited on the stage, had made vast
audiences perceptibly tremble.*" And Cicero asks, " What old woman is
so insane as to fear these things?"*^
There were two classes of persons who sought differently to free man-
kind from the terrors which had invested the whole prospect of death
and another world. The first were the materialists, who endeavored to
prove that death was to man the absolute end of every thing. Secondly,
there were the later Platonists, who maintained that this world is the
only Hades, that heaven is our home, that all death is ascent to better
life. " To remain on high with the gods is life ; to descend into this
world is death, a descent into Orcus," they said. The following couplet,
of an unknown date, is translated from the Greek Anthology : —
" Diogenes, whose tub stood by the road.
Now, being dead, has the stars for his abode."
Macrobius writes, in his commentary on the "Dream of Scipio," "Here,
on earth, is the cavern of Dis, the infernal region. The river of oblivion
is the wandering of the mind forgetting the majesty of its former life
and thinking a residence in the body the only life. Phlegethon is the
fires of wrath and desire. Acheron is retributive sadness. Cocytus is
wailing tears. Styx is the whirlpool of hatreds. The vvilture eternally
tearing the liver is the torment of an evil conscience."®^
To the ancient Greek in general, death was a sad doom. When he lost
a friend, he sighed a melancholy farewell after him to the faded shore
of ghosts. Summoned himself, he departed with a lingering look at the
sun, and a tearful adieu to the bright day and the green earth. To the
Roman, death was a grim reality. To meet it himself he girded up his
loins with artificial firmness. But at its ravages among his friends he
wailed in anguished abandonment. To his dying vision there was indeed
a future ; but shapes of distrust and shadow stood upon its disconsolate
borders ; and, when the prospect had no horror, he still shrank from its
poppied gloom.
5« Lib. ii. cap. 7. " Lib. i. epist. 16. 68 gat. IL '^ Sat. II.
•0 Tusc. Quest. Ub. i. cap. 16. 6i Ibid. cap. 21. 62 Lib. i. cap. 9, 10.
MOHAMMEDAN DOCTRINE OF A FUTURE LIFE. 197
CHAPTER XI.
MOHAMMEDAN DOCTRINE OF A FUTURE LIFE.
Islam has been a mighty power in the earth since the middle of the
seventh century. A more energetic and trenchant faith than it was for eight
hundred years has not appeared among men. Finally expelled from its
startling encampments in Spain and the Archipelago, it still rules with
tenacious hold over Turkey, a part of Tartary, Palestine, Persia, Arabia,
and large portions of Africa. At this moment, as to adherence and
influence, it is subordinate only to the two foremost religious systems
in the world, — Buddhism and Christianity. The dogmatic structure of
Islam as a theology and its practical jiower as an experimental religion
offer a problem of the gravest interest. But we must hasten on to give
an exposition of merely those elements in it which are connected with
its doctrine of a future life.
It is a matter of entire notoriety that there is but the least amount
of originality in the tenets of the Mohammedan faith. The blending
together of those tenets was distinctive, the unifying soul breathed into
them was a new creation, and the great aim to which the whole was
subordinated was peculiar; but the component doctrines themselves,
with slight exception, existed before as avowed principles in the various
systems of belief and practice that prevailed around. Mohammed
adopted many of the notions and customs of the pagan Arabs, the
central dogma of the Jews as to the unity of God, most of the tradi-
tions of the Hebrew Scriptures, innumerable fanciful conceits of the
Eabbins,' whole doctrines of the Magians with their details, some views
of the Gnostics, and extensive portions of a corrupted Christianity,
grouping them together with many modifications of his own, and such
additions as his genius afforded and his exigencies required. The motley
strangely results in 'a compact and systematic working faith.
The Islamites are divided into two great sects, — the Sunnees and the
Sheeahs. The Arabs, Tartars, and Turks are Sunnees, are dominant in
numbers and authority, are strict literalists, and are commonly con-
sidered the orthodox believers. The Persians are Sheeahs, are inferior
in point of numbers, are somewhat freer in certain interpretations,
placing a mass of tradition, like the Jewish Mischna, on a level with the
Koran,^ and are usually regarded as heretical. To apply our own eccle-
1 Rabbi Abraham Geiger, Prize Essay upon the question, proposed by the University of Uonn,
"Was hat Mohammed aus dem Judentlium aufgcnomnien ?"
* Merrick, Trauslatioii of the Sheeah Traditions of Mohammed iu the IIvat-ul-Kuloob, note x.
198 MOHAMMEDAN DOCTRINE OF A FUTURE LIFE.
siastical phraseology to them, the latter are the Moslem Protestants, the
former the Moslem Catholics. Yet in relation to almost every thing
which should seem at all fundamental or vital they agree in their
teachings. Their differences in general are upon trivial opinions, or
esi^ecially upon ritual particulars. For instance, the Sheeahs send all
the Sunnees to hell because in their ablutions they wash from the elbow
to the finger-tips ; the Sunnees return the compliment to their rival
sectarists because they wash from the finger-tijis to the elbow. Within
these two grand denominations of Sheeah and Sunnee are found a mul-
titude of petty sects, separated from each other on various questions of
speculative faith and ceremonial practice. Some take the Koran alone,
and that in its plain literal sense, as their authority. Others read the
Koran in the explanatory light of a vast collection of parables, proverbs,
legends, purporting to be from Mohammed. There is no less than a
score of mystic allegorizing sects^ who reduce almost every thing in the
Koran to symbol, or spiritual signification, and some of whom — as the
Sufis — are the most rapt and imaginative of all the enthusiastic devotees
in the world.
A cardinal point in the Mohammedan faith is the asserted existence
of angels, celestial and infernal. Eblis is Satan. He was an angel of
lofty rank ; but when God created Adam and bade all the angels worship
him, Eblis refused, saying, "I was created of fire, he of clay: I am more
excellent and will not bow to him."'' Upon this God condemned Eblis
and expelled him from Paradise. lie then became the unappeasable foe
and seducing destroyer of men. He is the father of those swarms of
jins, or evil spirits, who crowd all hearts and space with temptations and
pave the ten thousand paths to hell wuth lures for men.
The next consideration preliminary to a clear exhibition of our special
subject, is the doctrine of predestination, the unflinching fatalism which
pervades and crowns this religion. The breath of this appalling faith is
saturated with fatality, and its vei-y name of Islam means," Submission."
In heaven the prophet saw a prodigious wax tablet, called the "Pre-
served Table," on which were written the decrees of all events between
the morning of creation and the day of judgment. The burning core
of Mohammed's jjreaching was the proclamation of the one true God
•whose volition bears the irresistible destiny of the universe ; and in-
separably associated with this was an intense hatred of idolatry, fanned
by the wings of God's wrath and producing a fanatic sense of a divine
commission to avenge him on his insulters and vindicate for him his
rightful worship from every nation. There is an apparent conflict
between the Mohammedan representations of God's absolute predestina-
tion of all things, and the abundant exhortations to all men to accept the
true faith and bring forth good works, and thus make sure of an accept-
able account in the day of judgment. The former make God's irreversi-
» Churchill, Mouut Lebanon, vol. i. ch. xv. * Stile's Translation of the Koran, ch. vli.
MOHAMMEDAN DOCTRINE OF A FUTURE LIFE. 199
ble will all in all. The latter seem to place alternative conditions be-
fore men, and to imply in them a power of choice. But this is a contra-
diction inseparable from the discussion of God's infinite sovereignty and
man's individual freedom. The inconsistency is as gross in Augustine
and Calvinism as it is in the Arabian lawgiver and the creed of the
Sunnees. The Koran, instead of solving the difficulty, boldly cuts it, and
does that in exactly the same way as the thorough Calvinist. God has
resjjectivelj^ elected and reprobated all the destined inhabitants of
heaven and hell, unalterably, independently of their choice or action.
At the same time, reception of the true faith, and a life conformed to it,
are virtually necessary for salvation, because it is decreed that all the
.elect shall profess and obey the true faith. Their obedient reception of
it proves them to be elected. On the other hand, it is foreordained that
:none of the rejjrobate shall become disciples and followers of the Pro-
phet. Their rejection of him, their wicked misbelief, is the evidence of
.their original reprobation. As the Koi'an itself expresses it, salvation is
for "all who are willing to be warned; but they shall not be warned un-
less God i^lease:"^ "all who shall be willing to walk uprightly; but they
.shall not be willing unless God willeth."*
But such fine-drawn distinctions are easily lost from sight or spurned
in the eager affray of affairs and the imminent straits of the soul.
While in dogma and theory the profession of an orthodox belief, together
with scrupulous prayer, fasting, alms, and the pilgrimage to Mecca, or
the absence of these things, simply denotes the foregone determinations
of God in regard to the given individuals, in practice and feeling the
contrasted beliefs and courses of conduct are held to obtain heaven and
hell. And we find, accordingly, that Mohammed spoke as if God's
primeval ordination had fixed all things forever, whenever he wished to
awaken in his followers reckless valor and imi^licit submission. " Whole
armies cannot slay him who is fated to die in his bed." On the contrarj',
when he sought to win converts, to move his hearers by threatenings and
persuasions, he spoke as if every thing pertaining to human weal and
woe, present and future, rested on conditions within the choice of men.
Say, " 'There is but one God, and Mohammed is his jjrophet,' and heaven
shall be your portion ; but cling to your delusive errors, and you shall be
companions of the infernal fire." Practically speaking, the essence of
propagandist Islam was a sentiment like this. All men who do not
follow Mohammed are accursed misbelievers. We are God's chosen
avengers, the commissioned instruments for reducing his foes to submis-
sion. Engaged in that work, the hilts of all our scimitars are in his
hand. He snatches his servant-martyr from the battle-field to heaven.
Thus the weapons of the unbelievers send their slain to jjaradise, while
the weapons of the believers send their slain to hell. Up, then, with
the crescent banner, and, dripping with idolatrous gore, let it gleam over
'" Konin, ch. Ix.-civ. * Ibid. ch. Ixx.xi.
200 MOHAMMEDAN DOCTRINE OF A FUTURE LIFE.
mountain and plain till our sickles have reaped the earth ! " The sword
is the key of heaven and the key of hell. A drop of blood shed in the
cause of Allah, a night spent in arms, is of more avail than two months
of fasting and prayer. Whoever falls in battle, his sins are forgiven. In
the day of judgment his wounds shall be resplendent as vermilion and
odoriferous as musk."' An infuriated zeal against idolaters and un-
believers inflamed the Moslem heart, a fierce martial enthusiasm filled
the Moslem soul, and tangible visions of paradise and hell floated, illu-
minate, through the Moslem imagination. And so from the Persian
Gulf to the Caucasus, from Sierra Leone to the Pyrenees, the polity of
Mohammed overran the nations, with the Koran in its left hand, the
exterminating blade in its right, one thunder-shout still breaking from
its awful lips: — "Profess Islam, and live, with the clear prospect of eternal
bliss beyond life ; reject it, and die, with the full certainty of eternal
anguish beyond death." When the crusading Christians and the Sara-
cenic hosts met in battle, the conflict was the very frenzy of fanaticism.
" There the question of salvation or damnation lay on the ground between
the marshalled armies, to be fought for and carried by the stronger."
Christ and Allah encountered, and the endless fate of their opposed
followers hung on the swift-turning issue. " Never have the appalling
ideas of the invisible world so much and so distinctly mingled with the
fury of mortal strife as in this instance. To the eyes of Turk and Arab
the smoke of the infernal pit appeared to break up from the ground in
the rear of the infidel lines. As the squadrons of the faithful moved on
to the charge, that pit yawned to receive the miscreant host; and in
chasing the foe the prophet's chamiaions believed they were driving
their antagonists down the very slopes of perdition. When at length
steel clashed upon steel and the yell of death shook the air, the strife
was not so much between arm and arm as between spirit and spirit, and
each deadly thrust was felt to pierce the life at once of the body and of
the soul."*
That terrible superstition prevails almost universally among the Mus-
sulmans, designated the '* Beating in the Sepulchre," or the examina-
tion and torture of the body in the grave. As soon as a cori^se is
interred, two black and livid angels, called the Examiners, whose names
are Munkeer and Nakeer, appear, and order the dead person to sit uj) and
answer certain questions as to his faith. If he give satisfactory replies,
they suffer him to rest in peace, refreshed by airs from paradise ; but if
he prove to have been an unbeliever or heretic, they beat him on the
temples with iron maces till he roars aloud with pain and terror. They
then press the earth on the body, which remains gnawed and stung by
dragons and scorpions until the last day. Some sects give a figurative
explanation of these circumstances. The utter denial of the whole
representation is a schismatic peculiarity of the sect of Motozallites,
' Gibbon, Decline and Fall of Home, ch. 1. * Taylor, Ilist. of Fanaticism, sect. vii.
MOHAMMEDAN DOCTRINE OF A FUTURE LIFE. 201
But all true believers, both Sunnee and Shceali, devoutly accept it lite-
rally. The commentators declare that it is implied in the following verse
of the Koran itself: — "How, therefore, will it be with them when they
die and the angels shall strike their faces and their backs ?"^
The intermediate state of souls from the time of death until the resur-
rection has been the subject of extensive speculation and argument
with the Islamites. The souls of the 2)rophets, it is thought, are admitted
directly to heaven. The souls of martyrs, according to a tradition re-
ceived from Mohammed, rest in heaven in the crops of green birds who
eat of the fruits and drink of the rivers there. As to the location of the
souls of the common crowd of the faithful, the conclusions are various.
Some maintain that they and the souls of the impious alike sleep in the
dust until the end, when Israfil's blasts will stir them into life to be
judged. But the general and orthodox impression is that they tarry in
one of the heavens, enjoying a pre'paratory blessedness. The souls of
the wicked, it is commonly held, after being refused a place in the tomb
and also being repulsed from heaven, are carried down to the lower
abyss, and thrown into a dungeon under a green rock, or into the jaw
of Eblis, there to be treated with foretastes of their final doom until
summoned to the judgment.^"
A very prominent doctrine in the Moslem creed is that of the resur-
rection of the body. This is a central feature in the orthodox faith. It
is expounded in all the emphatic details of its gross literality by their
authoritative doctors, and is dwelt upon with unwearied reiteration by
the Koran. True, some minor heretical sects give it a spiritual inter-
pretation ; but the great body of believers accept it unhesitatingly in its
most physical shape. The intrinsic unnaturalness and improbability of
the dogma were evidently felt by Mohammed and his expositors ; and all
the more they strove to bolster it up and enforce its reception by vehe-
ment affirmations and elaborate illustrations. In the second chapter of
the Koran it is related that, in order to remove the skepticism of Abraham
as to the resurrection, God wrought the miracle of restoring four birds
which had been cut in pieces and scattered. In chapter seventh, God
says, "We bring rain upon a withered country and cause the fruits to
spring forth. Thus will we bring the dead from their graves." The
prophet frequently rebukes those who reject this belief. " What aileth
them, that they believe not the resurrection?"'^ "Is not He who created
man able to quicken the dead ?"'^ " The scoffers say, ' Shall we be raised
to life, and our forefathers too, after we have become dust and bones?
This is nothing but sorcery.' "'^ First, Israfil will blow the blast of con-
sternation. After an interval, he will blow the blast of examination, at
which all creatures will die and the material universe will melt in horror.
Thirdly, he will blow the blast of resurrection. Upon that instant, the
' Ch. xlvii. 10 Sale, rrelimiuary Discourse, sect. iv. " Ch. Ixxxiv.
'■ Ch. IxxT. " Ch. xzixvii., Ivt
202 MOHAMMEDAN DOCTRINE OF A FUTURE LIFE.
assembled souls of mankind will issue from his trumpet, like a swarm of
bees, and fill the atmospliere, seeking to be reunited to their former
bodies, which will then be restored, even to their very hairs.
The day of judgment immediately follows. This is the dreadful day
for which all other days were made; and it will come with blackness and
consternation to unbelievers and evil-doers, but with peace and delight
to the faithful. The total race of man will be gathered in one place.
Mohammed will first advance in front, to the right hand, as intercessor
for the professors of Islam. The preceding prophets will appear with
their followers. Gabriel will hold suspended a balance so stupendous
that one scale will cover paradise, the other hell. " Hath the news of
the overwhelming day of judgment reached thee?"" "Whoever hath
wrought either good or evil of the weight of an ant shall in that day
behold the same."^^ An infallible scrutiny shall search and weigh every
man's deeds, and exact justice shall be done, and no foreign help can
avail any one. " One soul shall not be able to obtain any thing in
behalf of another soul."^* " Every man of them on that day shall
have business enough of his own to employ his thoughts."" In all the
Mohammedan representations of this great trial and of the principles
which determine its decisions, no reference is made to the doctrine of
predestination, but all turns on strict equity. Reckoning a reception or
rejection of the true faith as a crowning merit or demerit, the only
question is, Do his good works outweigh, by so much as a hair, his evil
w^orks? If so, he goes to the right ; if not, he must take the left. The
solitarj^ trace of fatalism — or rather favoritism — is this : that no idolater,
once in hell, can ever possibly be released, while no Islamite, however
wicked, can be damned eternally. The punishment of unbelievers is
everlasting, that of believers limited. The opposite of this opinion is a
great heresy with the generality of the Moslems. Some say the judg-
ment will require but the twinkling of an ej-e ; others that it will occupy
fifty thousand years, during which time the sun will be drawn from its
sheath and burn insufierably, and the wicked will stand looking up,
their feet shod with shoes of fire, and their skulls boiling like pots. At
last, when sentence has been passed on them, all souls are forced to try
the passage of al Sirat, a bridge thinner than a hair, sharjjer than a razor,
and hotter than flame, spanning in one frail arch the immeasurable
distance, directly over hell, from earth to paradise. Some affect a meta-
phorical solution of this air-severing causeway, and take it merely as a
symbol of the true Sirat, or bridge of this world, — namely, the true faith
and obedience ; but every orthodox Mussulman firmly holds it as a
physical fact to be surmounted in the last day.'* Mohammed leading
the way, the faithful and righteous will traverse it with ease and as
quickly as a flash of lightning. The thin edge broadens beneath their'
1* Koran, ch. Ixxxviii. 15 ibid. ch. xcix. '^ Ibid. ch. Ixxxii.
K Ibid. ch. Ixxx. '8 w'. C. Taylor, Mohammedanism and its Sects.
MOHAMMEDAN DOCTRINE OF A FUTURE LIFE. 203
Bteps, the surrounding support of convoying angels' wings hides the fire-
hike below from their sight, and they are swiftly enveloped in paradise.
But as the infidel with his evil deeds essays to cross, thorns entangle
his steps, the lurid glare beneath blinds him, and he soon topples over
and whirls into the blazing abyss. In Dr. Frothingham's fine translation
from RUckert, —
"When the wicked o'er it goes, stands the bridge all sparkling;
And his mind bewilder'd grows, and his eye swims darkling.
Wakening, giddying, then conies in, with a deadly fright,
Memory of all his sin, rushing on his sight.
But when forward steps the just, he is safe e'en here:
Round him gathers holy trust, and drives back his fear.
Each good deed 's a mist, that wide, golden boj-ders gets ;
And for him the bridge, each side, shines with parapets."
Between hell and paradise is an impassable wall, — al Araf, — separating
the tormented from the happy, and covered with those souls whose good
works exactly counterpoise their evil works, and who are, consequently,
fitted for neither place. The prophet and his expounders have much to
say of this narrow intermediate abode.'* I'^^ lukewarm denizens are con-
temptuously spoken of. It is said that Araf seems hell to the blessed
but paradise to the damned ; for does not every thing depend on the
point of view?
The Mohammedan descriptions of the doom of the wdcked, the tor-
ments of hell, are constantly repeated and o,re copious and vivid. Refer-
ence to chapter and verse would be superfluous, since almost every page
of the Koran abounds in such tints and tones as the following. " The
unbelievers shall be companions of hell-fire forever." " Those who dis-
believe we will surely cast to be broiled in hell-fire : so often as their'
skins shall be well burned we will give them other skins in exchange,
that they may taste the sharper torment." " I will fill hell 'entirely full
of genii and men." "They shall be dragged on their faces into hell, and
it shall be said unto them, 'Taste ye that torment of hell-fire which ye
rejected as a falsehood.' " " The unbelievers shall be driven into hell by
troops," " They shall be taken by the forelocks and the feet and flung
into hell, where they shall drink scalding water." " Their only enter-
tainment shall be boiling water, and they shall be fuel for hell." " The
smoke of hell shall cast forth sparks as big as towers, resembling yellow
camels in color." " They who believe not shall have garments of fire
fitted on them, and they shall be beaten with maces of red-hot iron."
" The true believers, lying on couches, shall look down upon the infidels
in hell and laugh them to scorn."
There is a tradition that a door shall be shown the damned opening
into paradise, but when they approach it, it shall be suddenly shut, and
the believers within will laugh. Pitiless and horrible as these expres-
sions from the Koran are, they are merciful compared with the pictures
19 Koran, ch. viii. Sale, rreliminary Discourse, p. 125.
204 MOHAMMEDAN DOCTRINE OF A FUTURE LIFE.
in the later traditions, of women suspended by their hair, their brains
boiling, suspended by their tongues, molten copper poured down their
throats, bound hands and feet and devoured piecemeal by scorpions,
hung up by their heels in flaming furnaces and their flesh cut off on all
sides with scissors of fire.^" Their popular teachings divide hell into
seven stories, sunk one under another. The first and mildest is for the
wicked among the true believers. The second is assigned to the Jews. The
third is the special apartment of the Christians. The fourth is allotted
to the Sabians, the fifth to the Magians, and the sixth to the most aban-
doned idolaters ; but the seventh — the deepest and worst — belongs to the
hypocrites of all religions. The first hell shall finally be emptied and de-
stroyed, on the release of the wretched believers there ; but all the other
hells will retain their victims eternally.
If the visions of hell which filled the fixncies of the faithful were mate-
rial and glowing, equally so were their conceptions of paradise. On this
world of the blessed were lavished all the charms so fascinating to the
Oriental luxuriousness of sensual languor, and which the poetic Oriental
imagination l^new so well how to depict. As soon as the righteous have
passed Sirat, they obtain the first taste of their approaching felicity by a
refreshing draught from "Mohammed's Pond." This is a square lake, a
month's journey in circuit, its water whiter than milk or silver and more
fragrant than to be comparable to any thing known by mortals. As many
cups are set around it as there are stars in the firmament ; and whoever
drinks from it will never thirst more. Then comes paradise, — an ecstatic
dream of pleasure, filled with sparkling streams, honeyed fountains,
shady groves, precious stones, all flowers and fruits, blooming youths,
circulating goblets, black-eyed houris, incense, brilliant birds, delight-
some music, unbroken peace. ^' A Sheeah tradition makes the prophet
promise to Ali twelve palaces in paradise, built of gold and silver bricks
laid in a cement of musk and amber. The pebbles around them are dia-
monds and rubies, the earth saffron, its hillocks camphor. Rivers of
honey, wine, milk, and water flow through the court of each palace,
their banks adorned with various resi^lendent trees, interspersed with
bowers consisting each of one hollow transparent pearl. In each of these
bowers is an emerald throne, with a houri upor> it arrayed in seventy
green robes and seventy yellow robes of so fine a texture, and she her-
self so transparent, that the marrow of her ankle, notwithstanding robes,
flesh, and bone, is as distinctly visible as a flame in a glass vessel. Each
houri has seventy locks of hair, every one under the care of a maid, who
perfumes it Avith a censer which God has made to smoke with incense
without the presence of fire ; and no mortal has ever breathed such fra-
grance as is there exhaled."''
Such a doctrine of the future life as that here set forth, it is plain, was
strikingly adapted to win and work fervidly on the minds of the imagina-
^ Ilyat-ul-KuIoob, cli. x. p. 20G. 21 Koran, ch. Iv. cli. Ivi. 22 Ilyat-ul-Kuloob, ch. xvi. p. 2SG.
EXPLANATORY SURVEY OF THE FIELD. 205
tive, voluptuous, indolent, passionate races of the Orient. It possesses a
nucleus of just and natural moral conviction and sentiment, around
which is grouped a composite of a score of superstitions afloat before the
rise of Islam, set oil' with the arbitrary drapery of a poetic fancy, colored
by the peculiar idiosyncrasies of Mohammed, emphasized to suit his spe-
cial ends, and all inflamed with a vindictive and propagandist animus.
Any word further in explanation of the origin, or in refutation of the
soundness, of this system, of belief — once so imminently aggressive and
Btill so widely established — would seem to be superfluous.
CHAPTER XII.
EXPLANATORY SURVEY OF THE FIELD AND ITS MYTHS.
Surveying the thought of mankind upon the subject of a future life,
as thus far examined, one can hardly fail to be struck by the multi-
tudinous variety of opinions and pictures it presents. Whence and how
arose this heterogeneous mass of notions ?
In consequence of the endowments with which God has created man,
the doctrine of a future life arises as a normal fact in the develop-
ment of his experience. But the forms and accompaniments of the
doctrine, the immense diversity of dress and colors it appears in, are
subject to all the laws and accidents that mould and clothe the pro-
ducts within any other department of thought and literature. We must
refer the ethnic conceptions of a future state to the same sources to
which other portions of poetry and philosophy are referred, — namely, to
the action of sentiment, fancy, and reason, first; then to the further
action, reaction, and interaction of the pictures, dogmas, and reasonings
of authoritative poets, priests, and philosophers on one side, and of the
feeling, faith, and thought of credulous multitudes and docile pupils on
the other. In the light of these great centres of intellectual activity,
parents of intellectual products, there is nothing pertaining to the sub-
ject before us, however curious, which may not be intelligibly explained,
seen naturally to spring out of certain conditions of man's mind and
experience as related with the life of society and the phenomena of the
world.
So far as the views of the future life set forth in the religions of the
ancient nations constitute systematically developed and arranged schemes
of doctrine and symbol, the origin of them therefore needs no further
explanation than is furnished by a contemplation of the regulated exer-
cise of the speculative and imaginative faculties. But so far as those
U
206 EXPLANATORY SURVEY OF THE FIELD.
representations contain unique, grotesque, isolated particulars, their pro-
duction is accounted for by this general law: — In the early stages of
human culture, when the natural sensibilities are intensely prepon-
derant in power, and the critical judgment is in abeyance, whatever
strongly moves the soul causes a poetical secretion on the part of the
imagination.' Thus the rainbow is personified ; a waterfall is supposed
to be haunted by spiritual beings : a volcano with fiery crater is seen as
a Cyclops with one flaming eye in the centre of his forehead. This law
holds not only in relation to impressive objects or appearances in nature,
but also in relation to occurrences, traditions, usages. In this way
innumerable myths arise, — explanatory or amplifying thoughts secreted
by the stimulated imagination and then narrated as events. Sometimes
these tales are given and received in good faith for truth, as Grote
abundantly proves in his volume on Legendary Greece; sometimes they
are clearly the gleeful play of the fancy, as when it is said that the hated
infant Herakles having been jsut to Hera's breast as she lay asleep in
heaven, she, upon waking, thrust him away, and the lacteal fluid, stream-
ing athwart the firmament, originated the Milky Way I To apply this
law to our special subject: What would be likely to work more power-
fully on the minds of a crude, sensitive people, in an early stage of the
world, with no elaborate discipline of religious thought, than the facts
and phenomena of death? Plainly, around this centre there must be
deposited a vast quantity of ideas and fantasies. The task is to discrimi-
nate them, trace their individual origin, and classify them.
One of the most interesting and diificult questions connected with the
subject before us is this: — What, in any given time and place, were the
limits of the popular belief? How much of the current representations
in relation to another life were held as strict verity? What portions
were regarded as fable or symbolism ? It is obvious enough that among
the civilized nations of antiquity the distinctions of literal statement,
allegory, historic report, embellished legend, satire, poetic creation, phi-
losophical hypothesis, religious myth, were more or less generally known.
For example, when iEschylus makes one of his characters say, " Yonder
comes a herald : so Dust, Clay's thirsty sister, tells me," the personifica-
tion, unquestionably, was as purposed and conscious as it is when a poet
in the nineteenth century says, "Thirst dived from the brazen glare of the
sky and clutched me by the throat." So, too, when Homer describes the
hag of iEolus, the winds, in possession of the sailors on board Ulysses' ship,
the half-humorous allegory cannot be mistaken for religious faith. It is
equally olrvious that these distinctions were not always carefully observed,
but were often confounded. Therefore, in respect to the faith of primi-
tive times, it is impossible to draw any broad, fixed lines and say con-
clusively that all on this side was consciously considered as fanciful play
or emblem, all on that side as earnest fact. Each particular in each case
iChambers's Papers for the People, vol. i.: The Myth, p. 1.
EXPLANATORY SURVEY OF THE FIELD. 207
must be examined by itself and be decided on its own merits by the light
and weight of the moral probabilities. For example, if there was any
historic basis for the myth of Herakles dragging Cerberus out of Hades,
it was that this hero forcibly entered the Mysteries and dragged out'to
light the enactor of the part of the three-headed dog. The aged North-
man, committing martial suicide rather than die in his peaceful bed,
undoubtedly accepted the ensanguined picture of Valhalla as a truth.
Virgil, dismissing vEneas from the Tartarean realm through " the ivory
gate by which false dreams and fictitious visions are wont to issue,"
plainly wrought as a poet on imaginative materials.
It should be recollected that most of the early peoples had no rigid
formularies of faith like the Christian creeds. The writings preserved to
us are often rather fragments of individual speculations and hopes than
rehearsals of public dogmas. Plato is far from revealing the contem-
poraneous belief of Greece in the sense in which Thomas Aquinas reveals
the contemporaneous belief of Christendom. In Egypt, Persia, Rome, —
among every cultured people, — there were different classes of minds, —
the philosophers, the priests, the poets, the warriors, the common multi-
tude, — whose modes of thinking were in contrast, whose methods of inter-
preting their ancestral traditions and the phenomena of human destiny
were widely apart, whose respective beliefs had far different boundaries.
The openly skeptical Euripides and Lucian are to be borne in mind as
well as the apparently credulous Hesiod and Homer. Of course the
Fables of ^sop were not literally credited. Neither, as a general thing,
were the Metamorphoses of Ovid. With the ancients, while there was a
general national cast of faith, there were likewise varieties of individual
and sectarian belief and unbelief, skepticism and credulity, solemn reason
and recreative fancy.
The people of Lystra, as we read in the Acts of the Apostles, actually
thought Barnabas and Paul were Zeus and Hermes, and brought oxen
and garlands to offer them the sacrifices appropriate to those deities.
Peisistratus obtained rule over Athens by dressing a stately woman, by
the name of Phye, as Athene, and passing off her commands as those of
the tutelary goddess. Herodotus ridicules the people for unsuspiciously
accepting her.^ The incredibleness of a doctrine is no obstacle to a
popular belief in it. Whosoever thinks of the earnest reception of the
dogma of transubstantiation — the conversion of a wheaten wafer into the
infinite God — by nearly three-quarters of Christendom at this moment,
must permit the paradox to pass unchallenged. Doubtless the closing eye
of many an expiring Greek reflected the pitiless old oarsman plying his
frost-cold boat across the Stygian ferry, and his failing ear caught the
rush of the Phlegethonian surge. It is equally certain that, at the same
time, many another laughed at these things as childish fictions, fitted
only to scare " the baby of a girl."
2 Lib. i. cap. CO.
20& EXPLANATORY SURVEY OF THE FIELD.
Stricken memory, yearning emotion, kindled fancy, a sensitive and
timorous observation of natural phenomena, — rustling leaves, wavering
shadows, apparent eti'ects of unknown causes, — each is a superstitious
mother of beliefs. The Sonora Indians say that departed souls dwell
among the caves and rocks of the cliffs, and that the echoes often heard
there are their voices. Euskin suggests that the cause of the Greeks sui--
rounding the lower-world residence of Persejihone with poplar groves was
that "the frailness, fragility, and inconstancy of the leafage of the pop-
lar-tree resembled the fancied ghost-people." We can very easily imagine
how, in the breeze- at the entrance to some subterranean descent, —
'• A ghostly rank
Of poplars, like a halted train of shades,
TremJjled."
The operations of fierce passions, hate, fright, and rage, in a brain boil-
ing with blood and fire, make pictui-es which the savage afterwards holds
in remembrance as facts. He does not by reflection consciously distin-
guish the internal acts" and sights of the mind from objective verities.
Barbarians — as travellers and psychologists have repeatedly observed —
usually pay great attention to the vagaries of madmen, the doings and
utterances of the insane. These persons are regarded as possessed by
higher beings. Their words are oracles: the horrible shapes, the gro-
tesque scenes, which their disordered and inflamed faculties conjure up,
are eagerly caught at, and, such accounts of them as they are able to
make out are treasured up as revelations. This fact is of no slight im-
portance as an element in the hinting basis of the beliefs of uncultivated
tribes. Many a vision of delirium, many a raving medley of insanity,
has been accepted as truth.^ Another phenomenon, closely allied to the
former, has wrought in a similar manner and still more widely. It has
been a common superstition with barbarous nations in every part of the
world, from Timbuctoo. to Siberia, to suppose that dreams are real adven-
tures which the soul jiasses through, flying abroad while the body lies,
a dormant shell, wrapped in slumber. The power of this influence in
nourishing a cojiious credulity may easily be imagined.
The origin of many notions touching a futm-e state, found in literature,
is to be traced to those rambling thoughts and poetic reveries with which
even the most philosophical minds, in certain moods, indulge them-
selves. Fo'r example. Sir Isaac Newton " doubts whether there be not
superior intelligencies who, subject to the Supreme, oversee and control
the revolutions of the heavenly bodies." And Goethe, filled with sorrow
by the death of Wieland, musing on the fate of his departed friend,
solemnJj" surmised that he had become the soul of a world in some far
realm of space. The same mental exercises which supply the barbarian
superstitions reappear in disciplined minds, on a higher plane and in
SDe Boismont, Rational IKstory of Hallucinations, ch. 15: Of HallucinationB considered in a
Psychological, Historical, and Religious Point of View.
EXPLANATORY SURVEY OF THE FIELD. 209
more refined forms. Culture and science do not deliver us from all illu-
sion and secure us sober views conformed to fact. Still, what we think
amid the solid realities of waking life, fancy in her sleep disjointedly re-
verberates from hollow fields of dream. The metaphysician or theologian,
instead of resting contented with mere snatches and glimpses, sets him-
self deliberately to reason out a complete theory. In these elaborate
efforts many an opinion and metaphor, plausible or absurd, sweet or dire-
ful, is born and takes its place. There is in the human mind a natural
passion for congruity and completeness, — a passion extremely fertile in
complementary products. For example, the early Jewish notion of lite-
rally sitting down at table with Abraham and Isaac and Jacob, in the
resurrection, was gradually developed by accretion of assisting particulars
into all the details of a consummate banquet, at which Leviathan was to
be the fish. Behemoth the roast, and so on.* In the construction of doc-
trines or of discourses, one thought suggests, one premise or conclusion
necessitates, another. This genetic application is sometimes plainly to
be seen even in parts of incoherent schemes. For instance, the concep-
tion that man has returned into this life from anterior experiences of it
is met by the opposing fact that he does not remember any preceding
career. The explanatory idea is at once hit upon of a fountain of
oblivion — a river Lethe — from which the disembodied soul drinks ere it
reappears. Once establish in the popular imagination the conception of
the Olympian synod of gods, and a thousand dramatic tales of action
and adventure, appropriate to the characters of the divine personages,
will inevitably follow.
The interest, cunning, and authority of priesthoods are another source
of prevailing opinions concerning a life to come. Many nations, early
and late, have been quite under the spiritual direction of priests, and
have believed almost every thing they said. Numerous motives conspire to
make the priest concoct fictions and exert his power to gain credence for
them. He must have an alluringly-colored elysium to reward his obedient
disciples. When his teachings are rejected and his authority mocked,
his class-isolation and incensed pride find a natural satisfaction in threat-
ening the reprobate aliens that a rain of fire will one day wash them
down the smoking gulfs of sulphur. The Maronites, a sect of Catholic
Christians in Syria, purchase of their priests a few yards of land in
heaven, to secure a residence there when they die." The Siamese
Buddhists accumulate silver and bury it- in secret, to supply the needs
of the soul during its wandering in the separate state. "This foolish
opinion robs the state of immense sums. The lords and rich men erect
pyramids over these treasures, and for their greater security place them
in chan/e of the talapoins!"^ When, for some reason or other, — either as a
matter of neatness and convenience, or as a preventive of mutual claw-
♦ Corrodi, Gesch. des Chiliasmiis, th. i. abschn. 15: Gastmahl des Leviathan.
5 Clinrchill, Mt. Lebanon, vol. iii. ch. 7.
* Pallcgoix, Description du Royaumc de Siam, ch. xx. p. 113.
210 EXPLANATORY SURVEY OF THE FIELD.
ing, or for some to us unimaginable end, — the autlioritative Skald wished
to induce the Northmen to keep their nails close-cut, he devised the
awful myth of the shiij Nagelfra, and made his raw-minded people
swallow it as truth. The same process was followed unquestionably in
a thousand other cases, in diffei-ent particulars of thought and aim, in
different parts of the world.
In a bird's-eye survey of the broad field we have traversed, one cannot
help noticing the marked influence of the present scenery and habits,
history and associations, of a people in deciding the character of their
anticipations of the future. The Esquimaux paradise is surrounded by
great pots full of boiled walrus-meat. The Turk's heaven is a gorgeously
idealized pleasure-garden or celestial harem. As the apijarition of a man
wanders into the next state, a shadow of his present state floats over into
the future with him. The Hereafter is the image flung by the Now.
Heaven and hell are the upward and downward echoes of the earth.
Like the spectre of the Brocken on the Hartz Mountains, our ideas
of another life are 'a reflection of our present experience thrown
in colossal on the cloud-curtains of futurity. Charles Lamb, pushing
this elucidating observation much further, says, "The shapings of
our heavens are the modifications of our constitutions." A tribe of
savages has been described who hoped to go after death to their
forefathers in an under-ground elysium whose glory consisted in
eternal drunkenness, that being their highest conception of bliss and
glory. What can be more piteous than the contemplation of those bar-
barians whose existence here is so wretched that even their imagination
and faith have lost all rebound, and who conceive of the land of souls
only as poorer and harder than this, expecting to be tasked and beaten
there by stronger spirits, and to have nothing to eat? The relation of
master and servant, the tyranny of class, is reflected over into the other
life in those aristocratic notions which break out frequently in the history
of our subject. The Pharisees — some of them, at least — excluded the
raVjble from the resurrection. The Peruvians confined their heaven to
the nobility. The New Zealanders said the souls of the Ataas, the nobles,
wei'e immortal, biit the Cookees perished entirely. Meiners declares
that the Eussians, even so late as the times of Peter the Great, believed
that only the Czar and the boyars could reach heaven. It was almost a
universal custom among savage nations when a chieftain died to slay his
wives and servants, that their ghosts might accompany his to paradise,
to wait on him there as here. Even among the Greeks, as Buhver has
well remarked, "the Hades of the ancients was not for the many; and
the dwellers of Elysium are chiefly confined to the oligarchy of earth."
The coarse and selfish assumption on the part of man of superiority
over woman, based on his brawniness and tyranny, has sometimes ap-
peared in the form of an assertion that women have no souls, or at least
cannot attain to the highest heaven possible for man. The former state-
ment has been vulgarly attributed to the Moslem creed, but with utter
EXPLANATORY SURVEY OF THE FIELD. 211
falsity. A pious and aged female disciple once asked Mohammed con-
cerning lier future condition in heaven. The prophet replied, " There
\vill not be any old women in heaven." She wept and bewailed her fate,
but was comforted upon the gracious assurance fi'om the prophet's lips,
"They will all be young again when there." The Buddhists relate that
Gotama once directed queen Prajdpati, his foster-mother, to prove by a
miracle the error of those who supposed it impossible for a woman to
attain Nirwd,na. She immediately made as many repetitions of her own
form as filled the skies of all the sakwalas, and, after performing various
wonders, died and rose into Nirwana, leading after her five hundred
virtuous princesses.'
How spontaneously the idiosyncrasies of men in the present are flung
across the abysm into the future state is exhibited amusingly, and with a
rough pathos, in an old tradition of a dialogue between Saint Patrick
and Ossian. The bard contrasts the apostle's pitiful psalms with his own
magnificent songs, and says that the virtuous Fingal is enjoying the re-
wards of his valor in the aerial existence. The saint rejoins. No matter
for Fingal's worth ; being a pagan, assuredly he roasts in hell. In hot
wrath the honest Caledonian poet cries, " If the children of Morni and
the tribes of the clan Ovi were alive, we would force brave Fingal out of
hell, or the same habitation should be our own."*
Many of the most affecting facts and problems in human experience
and destiny have found expression, hypothetic solution, in striking
myths preserved in the popular traditions of nations. The mutual re-
semblances in these legends in some cases, though among far-separated
peoples, are very significant and impressive. They denote that, moved
by similar motives and exercised on the same soliciting themes, human
desire and thought naturally find vent in similar theories, stories, and
emblems. The imagination of man, as Gfrorer says, runs in ruts which
not itself but nature has beaten.
The instinctive shrinking from death felt by man would, sooner or
later, quite naturally suggest the idea that death was not an original
feature in the divine plan of the world, but a retributive additional dis-
cord. Benignant nature meant her children should live on in hajipy
contentment here forever; but sin and Satan came in, and death was the
vengeance that followed their doings. The Persians fully developed this
speculation. The Hebrews either also originated it, or borrowed it from
the Persians ; and afterwards the Christians adopted it. Traces of the
same conception appear among the remotest and rudest nations. The
Caribbeans have a myth to the effect that the whole race of men were
doomed to be mortal because Carus, the first man, offended the great
god Tiri. The Cherokees ascribe to the Great Spirit the intention of
making men immortal on earth ; but, they say, the sun when he passed
over told them there was not room enough, and that people had better
' Hardy, Manual of Buddhism, p. 314. 8 Logan, Scottish Gael, ch. xir.
212 EXPLANATORY SURVEY OF THE FIELD.
die ! They also say that the Creator attempted to make the first man
and woman out of two stones, but failed, and afterwards fashioned them
of clay ; and therefore it is that they are perishable.^ The Indians of
the Oronoco declare that the Great Spirit dwelt for a while, at first, among
men. As he was leaving them, he turned around in his canoe and said,
" Ye shall never die, but shall shed your skins." An old woman would
not believe what he said ; he therefore recalled his promise and vowed
that they should die.
The thought of more than one death — that the composite man is sim-
plified by a series of separating deaths — has repeatedly found place. The
New Testament speaks of "the second death ;" but that is a metaphorical
phrase, descriptive, as there employed, of condemnation and suffering.
It is a thought of Plato that the Deity put intellect in soul, and soul in a
material envelope. Following this hint, Plutarch says, in his essay on
the Face in the Moon, that the earth furnishes the body, the moon the
soul, the sun the mind. The first death we die, he continues, makes us
two from three; the second makes us one from two. The Feejees tell
how one of their warriors, seeing the spectre of a recently-deceased
enemy of his, threw his war-club at it and killed it. They believed the
spirit itself was thus destroyed. There is something pathetic in this
accumulation of dissolution upon dissolution, this pursuit of death after
death. We seem to hear, in this thin succession of the ghosts of ghosts,
the fainter-growing echoes of the bodj- fade away.
Many narratives reveal the fond hovering of the human mind over
the problem of avoiding death altogether. The Hebrew Scriptures have
made us familiar with the translation of Enoch and the ascension of
Elijah without tasting death. The Hindus tell of Divadassa, who, as a
reward for his exceeding virtue and piety, was permitted to ascend to
heaven alive.^" They also say that the good Trisanku, having pleased a
god, was elevated in his living body to heaven. ^^ The Buddhists of Ceylon
preserve a legend of the elevation of one of the royal descendants of
Maha Sammata to the superior heavens without undergoing death. '^
There are Buddhist traditions, furthermore, of four other persons who
were taken up to Indra's heaven in their bodies without tasting death, —
namely, the musician Gattila, and the kings Sadhina, Nirni, and Mand-
hatu.'* A beautiful myth of the translation of Cyrus is found in Firdousi's
Shah Nameh : —
" Ky Khosrn bow'd himself before his God :
In the bright water he wash'd his lie.id and his limbs;
And he spake to himself the Zend-Avesta's prayers;
And he tum'd to the friends of his life and exelaim'd,
' Fare ye well, fare ye well for evermore !
9 Squier, Serpent-Symbol, p. 67, note c.
'0 Vans Kennedy, Ancient and Hindu Mythology, p. 431.
11 Vishnu Purana, p. 371.
12 Upham, Sacred Books of Ceylon, vol. i. Introduction, p. 17.
13 Uardy, Manual of Buddhism, p. 25, note.
EXPLANATORY SURVEY OF THE FIELD. 213
When to-morrow's sun lifts Its blazing banner,
And the sea is gold, and the land is purple.
This world and I shall be parted forever.
Yo will never see mo again, save in Memory's dreams.'
When the sun uplifted his head from the mountain,
The king had vanish'd from the eyes of his nobles.
They roam'd around in vain attempts to find him ;
And every one, as he came back to the place.
Bade a long farewell to the king of the world.
Never hath any one seen such a marvel —
No, though he live long in the world —
That a man should go alive into the presence of God."
There is a Greek story that Empedocles, "after a sacred festival, was
drawn up to heaven in a splendor of celestial effulgence.'"* Philostratus
relates a tradition of the Cretans, affirming that, Apollonius having
entered a temple to worship, a sound was heard as of a chorus of vii-gins
singing, "Come from the earth; come into heaven; come." And he was
taken up, nevei" having been seen afterwards. Here may be cited also
the exquisite fable of Endymion. Zeus promised to gi*ant what he should
request. He begged for immortality, eternal sleep, and never-fading
youth. Accordingly, in all his surpassing beauty he slumbers on the
summit of Latmus, where every night the enamored moon stoops to kiss
his spotless forehead. One of the most remarkable fragments in the tra-
ditions of the American aborigines is that concerning the final departure
of Tarenyawagon, a mythic chief of supernatural knowledge and ];)ower,
who instructed and united the Iroquois. He sprang across vast chasms
between the cliffs, and shot over the lakes with incredible speed, in a
spotless white canoe. At last the Master of Breath summoned him.
Suddenly the sky was filled with melody. While all eyes were turned
up, Tarenyawagon was seen, seated in his snow-white canoe, in mid-air,
rising with every burst of the heavenly music, till he vanished beyond
the summer clouds, and all was still. ^^
Another mythological method of avoiding death is by bathing in some
immortal fountain. The Greeks tell of Glaucus, who by chance dis-
covered and plunged in a spring of this charmed virtue, but was so
chagrined at being unable to point it out to others that he flung himself
into the ocean. He could not die, and so became a marine deity, and
was annually seen off the headlands sporting with whales. The search
for the " Fountain of Youth" by the Spaniards who landed in Florida
is well known. How with a vain eagerness did Ponce de Leon, the
battered old warrior, seek after the magic wave beneath which he should
sink to emerge free from scars and stains, as fresh and fair as when first
he donned the knightly harness ! Khizer, the "Wandering Jew of the
East, accompanied Iskander Zulkarnain (the Oriental name for Alex-
ander the Great) in his celebrated expedition to find the fountain of
5* Lewes, Biographical History of Philosophy, vol. i. p. 135, (1st Eng. edit.)
16 Schoolcraft, Notes on the Iroquois, ch. ix.
214 EXPLANATORY SURVEY OF THE FIELD.
life." Zulkarnain, coming to a place where there were three hundred
and sixty fountains, despatched three hundred and sixty men, ordering
each man to select one of tlie fountains in which to wash a dry salted
fish wherewith he was furnished. The instant Khizer's fish touched the
water of the fountain which he had chosen, it sprang away, alive. Khizer
leaped in after it and drank. Therefore he cannot die till the last trump
sounds. Meanwhile, clad in a green garb, he roams through the world,
a personified spring of the year.
The same influences which have caused death to be interpreted as
a punitive after-piece in the creation, and which have invented cases
wherein it was set aside, have also fabricated tales of returns from its
shrouded realm. The Thracian lover's harp, "drawing iron tears down
Pluto's cheek," won his mistress half-way to the upper light, and
would have wholly redeemed her had he not in impatience looked
back. The grim king of Hades, yielding to passionate entreaties, re-
lented so far as to let the hapless Protesilaus return to his mourning
Laodameia for three hours. At the swift end of this poor i^eriod he died
again ; and this time she died with him. Erus, who was killed in battle,
and Timarchus, whose soul was rapt from him in the cave of Tropho-
nius, both returned, as we read in Plato and Plutarch, to relate with
circumstantial detail what they saw in the other world. Alcestis, who
so nobly died to save her husband's life, was brought back from the
region of the dead, by the interposition of Herakles, to spend happy
years with her grateful Admetus. The cunning Sisyphus, who was so
notorious for his treachery, by a shrewd plot obtained leave, after his
death, to visit the earth again. Safely up in the light, he vowed he
would stay ; but old Hermes psychopompus forcibly dragged him down.
"When Columbus landed at San Salvador, the natives thought he had
descended from the sun, and by signs inquired if he had not. The
Hawaiians took Captain Cook for the god Lono, who was once their king
but was afterwards deified, and who had prophesied, as he was dying,
that he should in after-times return. Te Wharewara, a New Zealand
youth, relates a long account of the return of his aunt from the other
world, with a minute description of her adventures and observations
there.^^ Schoolcraft gives a picturesque narrative of a journey made by
a Wyandot brave to and from the land of souls. ^^
There is a group of strangeh^-pleasing myths, closely allied to the two
preceding classes, showing how the popular heart and imagination glorify
their hei-oes, and, fondly believing them too godlike to die, fancy them
only removed to some secret place, where they still live, and whence in
the time of need they will come again to rescue or to bless their people.
Greece dreamed that her swift-footed Achilles was yet alive in the White
Island. Denmark long saw king Holger lingering on the old war-
is Adventures of Ilatim Tiii, p. 125. i? Shortland, Traditions of the Xew Zcalanders, p. 128.
W History, ic. of Indian Tribes, part ii. p. 235.
EXPLANATORY SURVEY UF THE FIELD. 215
rior-cairns of liis country. Portugal trusted that her beauteous prince
Sebastian had escaped from the fatal field to the East and would one
day return to claim his usurped realm.'* So, too, of Roderick the Goth,
who fell in disastrous battle with the Arabs, the Visiogothic traditions
and faith of the people long insisted that he would reappear. The
Swiss licrdsmen believe the founders of their confederacy still sleep in a
cavern on the shores of Lucerne. When Switzerland is in peril, the
Three Tells, slumbering there in their antique garb, will wa-ke to save
her. Sweetly and often, the ancient British lays allude to the puissant
Arthur borne away to the mystic vales of Avalon, and yet to be hailed
in his native kmgdom, Excalibur once more gleaming in his hand. The
strains of the Troubadours swell and ring as they tell of Charlemagne
sleeping beneath the Untersberg, biding his appointed time to rise,
resume his unrivalled sceptre, and glorify the Frank race. And what
grand and weird ballads picture great Barbarossa seated in the vaults
of KyfTliiiuser, his beard grown through the stone table in front of him,
tarrying till he may come forth, with his minstrels and knights around
him, in the crisis-hour of Germany's fortunes! The Indians of Pecos,
in New Mexico, still anxiously expect the return of Montezuma; while in
San Domingo, on the Rio Grande, a sentinel every morning ascends to
the top of the highest house, at sunrise, and looks out eastward for the
coming of the great chief.^" The peasants of Brittany maintain — as a
recent traveller testifies — that Napoleon is still alive in concealment
somewhere, and will one day be heard of or seen in pomp and victory.
One other dead man there has been who was expected to retin-n, — the
hated Nero, the popular horror of whom shows itself in the shuddering
belief — expressed in the Apocalypse and in the Sibylline Oracles — that
he was still alive and would reappear.^'
J^^lian, in his Various History, recounts the following singular circum-
stances concerning the Meropes who inhabited the valley of Anostan.''*
It would seem to prove that no possible conceit of speculation pertaining
to our subject has been unthought of. A river of grief and a river of
pleasure, he says, lapsed through the valley, their banks covered with
trees. If one ate of the fruit growing on the trees beside the former
stream, he burst into a flood of tears and wept till he died. But if he
partook of that hanging on the shore of the latter, his bliss was so great
that he forgot all desires ; and, strangest of all, he returned over the
track of life to youth and infancy, and then gently expired. He turned
"Into his yesterdays, and wander'd back
To distant childliood, and went out to God
By the gate of birth, not death."
Mohammed, during his night-journey, saw, in the lower heaven, Adam,
the father of mankind, a majestic old man, with all his posterity who
'9 There is a fanatic seot of Sebastianists in Brazil now. See "Brazil and the Brazilians," by Kidder
and Fletcher, pp. 519-521.
20 Abbe Domenecirs Seven Years' Kcsidenco in the Great Deserts of North America; Vol. I. ch. viii.
'1 Stuart, Commentary on the Apocalypse : Excursus upon eh. xiii. v. 18. 22 Lib. iii. cap. 18.
216 EXPLANATORY SURVEY OF THE FIELD.
were destined for paradise on one side, and all who were destined for
hell on the other. When he looked on the right he smiled and re-
joiced, but as often as he looked on the left he mourned and wept.
How finely this reveals the stupendous pathos there is in the theological
conception of a Federal Head of humanity !
The idea of a great terminal crisis is met with so often in reviewing
the history of human efforts to grasp and solve the problem of the
world's destiny, that we must consider it a normal concomitant of such
theorizings. The mind reels and loses itself in trying to conceive of the
everlasting continuance of the present order, or of any one fixed course
of things, but finds relief in the notion of a revolution, an end, and a
fresh start. The Mexican Cataclysm or universal crash, the close of the
Hindu Calpa, the Persian Resurrection, the Stoic Conflagration, the
Scandinavian Ragnarokur, the Christian Day of Judgment, all embody
this one thought. The Drama of Humanity is played out, the curtain
falls, and when it rises again all is commenced afresh. The clock of
creation runs down and has to be wound up anew. The Brahmans
are now expecting the tenth avatar of Vishnu. The Parsees look for
Sosiosch to come, to consummate the triumph of good, and to raise the
dead upon a renewed earth. The Buddhists await the birth of Maitri
Buddha, who is tarrying in the dewa-loka Tusita until the time of his
advent upon earth. The Jews are praying for the appearance of the
Messiah. And many Christians affirm that the second advent of Jesus
draws nigh.
One more fact, even in a hasty survey of some of the most peculiar
opinions current in bygone times as to a futui'e life, can scarcely fail to
attract notice. It is the so constant linking of the soul's fate with the
skyey spaces and the stars, in fond explorings and astrologic dreams.
Nowhere are the kingly greatness and the immortal aspiring of man
more finely shown. The loadstone of his destiny and the prophetic !
gravitation of his thoughts are upward, into the eternal bosom of heaven's '
infinite hospitality.
" Ye stars, which are the poetrj' of heaven ! )
If in your bright leaves we would read the fate
Of men and empires, 'tis to be forgiven.
That, in our aspirations to be great,
Our destinies o'erleap their mortal state
And claim a kindred with you; for ye are
A beauty and a mystery, and create
In us such love and reverence from afar ' ,'
That fortune, fame, power, life, have named themselves a star." i
What an immeasurable contrast between the dying Cherokee, who . -\
would leap into heaven with a war-whoop on his tongue and a string of ^
scalps in his hand, and the dying Christian, who sublimely murmurs, i
" Father, into thy hands I commit my spirit !" What a sweep of j <]
thought, from the poor woman whose pious notion of heaven was I / (
that it was a place where she could sit all day in a clean white apron i
and sing psalms, to the far-seeing and sympathetic natural philo- j
EXPLANATORY SURVEY OF THE FIELD. 217
sopher whose loving faith embraces all ranks of creatures and who
conceives of paradise as a spiritual concert of the combined worlds
with all their inhabitants in jjresence of their Creator ! Yet from the
explanatory considerations which have been set forth we can understand
the derivation of the multifarious swarm of notions afloat in the world, —
as the fifteen hundred varieties of apple now known have all been derived
from the solitary white crab. Differences of fancy and opinion among
men are as natural as fancies and opinions are. The mind of a people
grows from the earth of its deposited history, but breathes in the air of
its living literature.*^ By his philosophic learning and poetic sympathy
the cosmopolitan scholar wins the last victory of mind over matter, frees
himself from local conditions and temporal tinges, and, under the light
of universal truth, traces, through the causal influences of soil and clime
and history, and the colored threads of great individualities, the forma-
tion of peculiar national creeds. Through sense the barbarian mind
feeds on the raw pabulum furnished by the immediate phenomena of
the world and of its own life. Through culture tlie civilized mind feeds
on the elaborated substance of literature, science, and art. Plants eat
inorganic, animals eat organized, material. The ignorant man lives on
sensations obtained directly from nature ; the educated man lives also
on sensations obtained from the symbols of other people's sensations.
The illiterate savage hunts for his mental living in the wild forest of
consciousness ; the erudite philosopher lives also on the psychical stores
of foregone men.
SB Schouw, Earth, Plants, and Man, ch. xix.
PART THIRD.
NEW TESTAMENT TEACHINGS CONCERNING A
FUTURE LIFE.
CHAPTER I.
Peter's doctrine of a future life.
In entering upon an investigation of the thouglits of the New Testa^
ment writers concerning the fate of man after his bodily dissolution, we
may commence by glancing at the various allusions contained in the
record to opinions on this subject prevalent at the time of the Savior or
immediately afterwards, but which formed no part of his religion, or were
mixed with mistakes.
There are several incidents recorded in the Gospels which show that a
belief in the transmigration of the soul was received among the Jews. As
Jesus was passing near Siloam with his disciples, he saw a man who had
been blind from his birth ; and the discij^les said to him, " Master, who
did sin, this man or his parents, that he was born blind ?" The drift of
this question is, Did the parents of this man commit some great crime,
for which they were punished by having their child born blind, or did he
come into the world under this calamity in expiation of the iniquities of
a previous life? Jesus denies the doctrine involved in this interrogation,
— at least, as far as his reply touches it at all ; for he rarely enters into
any discussion or refutation of incidental errors. He says, Neither hath
this man sinned nor his parents as the cause of his blindness ; but the
regular workings of the laws of God are made manifest in him : more-
over, it is a providential occasion offered me that I should show the
divinity of my mission by giving him sight.
When Ilerod heard of the miracles and the fame of Jesus, he said,
This is John the Baptist, whom I beheaded : he is risen from the dead;
and therefore mighty works are wrought by him. This brief statement
plainly shows that the belief in the reappearance of a departed spirit, in
bodily form, to run another career, was extant in Judea at that period.
The Evangelists relate another circumstance to the same effect. Jesus
218
PETER'S DOCTRINE OF A FUTURE LIFE. 219
asked his disciples who the people thought he was. And they replied,
Some think that thou art John the Baptist, some Elias, and some Jere-
miah or some other of the old prophets, a forerunner of the Messiah.
Then Jesus asked, But who think ye that I am ? And Simon Peter
said, Thou art the promised Messiah himself. There was a prophetic
tradition among the Jews, drawn from the words of Malachi, that before
the Messiah was revealed Elias would appear and proclaim his coming.
Therefore, when the disciples of Christ recognised him as the great
Anointed, they were troubled about this jjrophecy, and said to their
Master, Why do the Scribes say that Elias must first come ? He replies
to them, in substance. It is even so : the prophet's words shall not fail :
they are already fulfilled. But you must interpret the prophecy aright.
It does not mean that the ancient prophet himself, in physical form,
shall come upon earth, but that one Avith his office, in his spirit and
power, shall go before me. If ye are able to understand the true import
of the promise, it has been realized. John the Baptist is the Elias which
was to come. The New Testament, therefore, has allusions to the doc-
trine of transmigration, but gives it no warrant.
The Jewish expectations in regard to the Messiah, the nature of his
kingdom, and the events which they supposed would attend his coming
or transpire during his reign, were the source and foundation of the
phraseology of a great many passages in the Christian Scriptures and of
the sense of not a few. The national ideas and hopes of the Jews at that
time were singularly intense and extensive. Their influence over the
immediate disciples of Jesus and the authors of the New Testament is
often very evident in the interpretations they put upon his teachings, and
in their own words. Still, their intellectual and spiritual obtuseness to
the true drift of their Master's thoughts was not so great, their mistakes
are neither so numerous nor so gross, as it is frequently supposed they
were. This is proved by the fact that when they use the language of the
Messianic expectations of the Jews in their writings they often do it, not
in the material, but in a spiritual sense. When they first came under the
instruction of Jesus, they were fully imbued with the common notions
of their nation and age. By his influence their ideas were slowly and
with great difficulty spiritualized and made to approach his own in some
degree. But it is unquestionably true that they never — not even after his
death — arrived at a clear appreciation of the full sublimity, the pure spi-
rituality, the ultimate significance, of his mission and his words. Still,
they did cast off and rise above the grossly carnal expectations of their
countrymen. Partially instructed in the spiritual nature of Christ's king-
dom, and partially biassed by their Jewish prepossessions, they inter-
preted a part of his language figuratively, according to his real meaning,
and a part of it literally, according to their own notions. The result of
this was several doctrines neither taught by Christ nor held by the Jews,
but formed by conjoining and elaborating a portion of the conceptions
of both. These doctrines are to be found in the New Testament; but it
220 PETER'S DOCTRINE OF A FUTURE LIFE.
should be distinctly understood that the religion of Christ is not re-
sponsible for them, is to be separated from them.
The fundamental and pervading aim of that epistle of Peter the genu-
ineness of which is unquestioned — and the same is true in a great degree
of his speeches recorded in tlie A<;ts of the Apostles — is to exhort the
Christians to whom it is written to purify themselves by faith, love, and
good works ; to stand firmly amidst all their tribulations, supported by
the expectations and prepared to meet the conditions of a glorious life in j^
heaven at the close of this life. Eschatology, — the doctrine of the Last
Things, — with its practical inferences, all inseparably interwoven with I ;
the mission of Christ, forms the basis and scope of the whole document. ,
Peter believed that when Christ had been put to death his spirit, sur- ] I
viving, descended into the separate state of departed souls. Having i 1
cited from the sixteenth Psalm the declaration, " Thou wilt not leave my I j
soul in the under-world," he says it was a prophecy concerning Christ, \
which was fulfilled in his resurrection. " The soul of this Jesus was not j ,
left in the under-world, but God hath raised him up, whereof we all are j ;
witnesses." "When it is written that his soul was not left in the subter- j i
ranean abode of disembodied spirits, of course the inference cannot be j \
avoided that it was supposed to have been there for a time. I (j
In the next place, we are warranted by several considei'ations in assert^ ,' J
ing that Peter believed that down there, in the gloomy realm of shades, j k
were gathered and detained the souls of all the dead generations. We j j{
attribute this view to Peter from the combined force of the following i ^
reasons : because such was, notoriously, the belief of his ancestral and ' \
contemporary countrymen ; because he speaks of the resurrection of ; i
Jesus as if it were a wonderful i^rophecy or unparalleled miracle, a signal ! .
and most significant exception to the universal law ; because he says ex- ] ,
pressly of David that " he is not yet ascended into the heavens," — and if : ;
David was still retained below, undoubtedly all were ; because the same
doctrine is plainly inculcated by other of the New Testament writers ; ;
and, finally, because Peter himself, in another part of this epistle, de- i i
clares, in unequivocal terms, that the soul of Christ went and preached i
to the souls confined in the under-world, — for such is the perspicuous <
meaning of the famous text, " being put to death in the body, but kept i
alive in the soul, in which also he went and preached [went as a herald] I
to the spirits in prison." The meaning we have attributed to this cele- i
brated passage is the simple and consistent explanation of the words and j
the context, and is what must have been conveyed to those familiar with i
the received opinions of that time. Accordingly, we find that, with the j
exception of Augustine, it was so understood and interpreted by the
whole body of the Fathers.^ It is likewise so held now by an immense ■ i
majority of the most authoritative modern commentators. Rosenmiiller I
1 See, for example, Clem. Alex. Stromata, lib. vi. ; Cyprian, Test. adv. Judseos, lib. ii. cap. 27 ,• \
Likctantius, Divio. Instit. lib. vii. cap. 20. ' J
PETER'S DOCTRINE OF A FUTURE LIFE. 221
says, in his commentary on this text, " That by the spirits in prison is
meant souls of men separated from tlieir bodies and detained as in cus-
tody in the under-world, which the Greeks call Hades, the Hebrews
Sheol, can hardly be doubted," [vix dubitari posse videtur.) Such has ever
been and still is the common conclusion of nearly all the best critical
theologians, as volumes of citations might easily be made to show. The
reasons which led Augustine to give a different exposition of the text
before us are such as should make, in this case, even his great name
have little or no weight. He firmly held, as revealed and unquestionable
truth,^ the whole doctrine which we maintain is implied in the present
passage ; but he was so perplexed by certain difficult queries' as to
locality and method and circumstance, addressed to him with reference
to this text, that he, waveringly, and at last, gave it an allegorical inter-
pretation. His exegesis is not only arbitrary and opposed to the catholic
doctrine of the Church ; it is also so far-fetched and forced as to be des-
titute of plausibility. He says the spirits in prison may be the souls of
men confined in their bodies here in this life, to preach to whom Christ
came from heaven. But the careful reader will observe that Peter speaks
as if the spirits were collected and kept in one common custody, refers
to the spirits of a generation long ago dej^arted to the dead, and repre-
sents the preaching as taking j^lace in the interval between Christ's
death and his resurrection. A glance from the eighteenth to the twenty-
second verse inclusive shows indisputably that the order of events nar-
rated by the apostle is this : First, Christ was put to death in the flesh,
suffering for sins, the just for the unjust ; secondly, he was quickened in
the spirit ; thirdly, he went and preached to the spirits in prison ;
fourthly, he rose from the dead ; fifthly, he ascended into heaven. How
is it possible for any one to doubt that the text under consideration
teaches his subterranean mission during the period of his bodily burial?
In the exposition of the Apostles' Creed put forth by the Church of
England under Edward VI., this text in Peter was referred to as an
authoritative proof of the article on Christ's descent into the under-
world ; and when, some years later, that reference was stricken out, noto-
riously it was not because the Episcopal rulers were convinced of a mis-
take, but because they had become afraid of the associated Romish doc-
trine of purgatory.
If Peter believed — as he undoubtedly did — that Christ after his cruci-
fixion descended to the j^lace of departed spirits, what did he suppose
was the object of that descent? Calvin's theory was that he went into
hell in order that he might there suffer vicariously the accumulated
agonies due to the Lost, thus placating the just wrath of the Father
and purchasing the release of the elect. A sufficient refutation of that
dogma, as to its philosophical basis, is found in its immorality, its forensic
technicality. As a mode of explaining the Scriptures, it is refuted by the
» Epist. XCIX. 8 Ibid.
222: PETER'S DOCTRINE OF A FUTURE LIFE.
fact that it is nowhere plainly stated in the New Testament, but is arbi-t
trarily constructed by forced and indirect inferences from various obscure;
texts, which texts can be perfectly explained without involving it at all.
For what purpose, then, was it thought that Jesus went to the imprisoned
souls of the under-world? The most natural supposition — the concep-
tion most in harmony with the character and details of the rest of the
scheme and with the prevailing thought of the time— would be that he
went there to rescue the cajitives from their sepulchral bondage, to con-
quer death and the devil in their own domain, open the doors, break the
chains, proclaim good tidings of coming redemption to the spirits in
prison, and, rising thence, to ascend to heaven, preparing the way for
them to follow with him at his expected return. This, indeed, is the
doctrine of the Judaizing apostles, the unbroken catholic doctrine of the
Church. Paul writes to the Colossians, and to the Ejihesians, that, when;
Christ "had spoiled the principalities and powers" of the world of the-
dead, "he ascended up on high, leading a multitude of captives." Peter;
himself declares, a little farther on in his epistle, "that the glad tidings
were preached to the dead, that, though they had been persecuted and>
condemned in the flesh by the Avill of men, they might be blessed in the'
spirit by the will of God."* Christ fulfilled the law of death,* descending
to the place of separate spirits, that he might declare deliverance 'to the;
quick and the dead by coming triumphantly back and going into heaven,-
an evident token of the removal of the penalty of sin which hitherto had'-
fatally doomed all men to the under-world.®
Let us see if this will not enable us to explain Peter's language satis-
factorily. Death, with the lower residence succeeding it, let it be remem-
bered, was, according to the Jewish and apostolic belief, the fi-uit of sin, — '■■ \ f,
the judgment pronounced on sin. But Christ, Peter says, was sinless, i »
" He was a lamb without blemish and without spot." " He did no sin,! j 'h
neither was guile found in his mouth." Therefore he was not exposed to , i
death and the under-world on his own account. Consequently, when it' j |u
is written that "he bore our sins in his own body on the tree,'^that "he' 1 1'
suffered for sins, the just for the unjust," in order to give the words their' i n
clear, full meaning it is not necessary to attribute to them the sense of a i ; i
vicarious sacrifice offered to quench the anger of God or to furnish com- ; iH
pensation for a broken commandment; but this sense, — namely, that I I
< Seo Roscnm filer's explanation in 7ioc ?o''o.
'&See King's History of the Apostles' Creed, 3d cd., pp. 234-239. "The purpose of Christ's ]
deBcent was to undergo tlie laws of death, pass througli,the whole experience of man, conrpicr tlie
(levil:, break (he fetters of the captives, and fix a time for their resurrection." To the same effect, •
rid Hilary, Bishop of Poictiers, in liis commentary on Psalm cxxxviii., says, "It is a law of human ,
I'iOceSSity that, the body being buried, the soul should descend ad inferns." ;
C 6 Ambrose, Do Ficle, etc., lib. iv. cap. 1, declares th.it '• no one ascended to heaven until Christ, b7> j
the pledgeof his resurrection, solved the chains of the under-world and translated the souls of they ;
pious."' Also Cyril, Uishop of JerusaKm, in his fourth catechetical lecture, sect. 11, affirms "that |
OfrfsT dt'scehd<'d into the under-world to deliver those who, from Adam downwards, had bceu im-
\jrisoned there." . '
PETER'S DOCTRINE OF A FUTURE LIFE. 223
although in his sinlessness he was exempt from death, yet he " suffered
for us," he voluntarily died, thus undergoing for our sakes that which
was to others the penalty of their sin. The object of his dying was
not to conciliate the alienated Father or to adjust the unbalanced law:
it v,-as to descend into the realm of the dead, heralding God's pardon to
the captives, and to return and rise into heaven, opening and showing
to his disciples the way thither. For, owing to his moral sinlessness,
or to his delegated omnipotence, if he were once in the abode of the
dead, he must return: nothing could keep him there. Epijihanius de-
scribes the devil complaining, after Christ had burst through his nets
and dungeons, "Miserable me! what shall I do? I did not know God
was concealed in that body. The son of Mary has deceived me. I
imagined he was a mere man."'' In an apocryphal writing of very early
date, which shows some of the opinions abroad at that time, one of the
chief devils, after Christ had appeared in hell, cleaving its grisly prisons
from top to bottom and releasing the captives, is represented upbraiding
Satan in these terms : — " O prince of all evil, author of death, why didst
thou crucify and bring down to our regions a person righteous and sin-
less? Thereby thou hast lost all the sinners of the world."* Again, in
an ancient treatise on the Apostles' Creed, we read as follows : — " In the
bait of Christ's flesh was secretly inserted the hook of his divinity.
This the devil knew not, but, supposing he must stay when he was de-
voured, greedily swallowed the corpse, and the bolts of the nether world
were wrenched asunder, and the ensnared dragon himself dragged from
the abyss."^ Peter himself explicitly declares, " It was not possible that
he should be held by death." Theodoret says, " Whoever denies the
resurrection of Christ rejects his death."'" If he died, he must needs
rise again. And his resurrection would demonstrate the forgiveness of
sins, the opening of heaven to men, showing that the bond which had
bound in despair the captives in the regions of death for so many voice-
less ages was at last broken. Accordingly, "Gocl, having loosed the
chains of the under-world, raised him up and set Km at his own right
hand."" "
And now the question, narrowed down 1:0 the smallest compass, is
this : — What is the precise, real signification of the sacrificial and other
connected terms employed by Peter, — those phrases which now, by the
intense associations of a long time, convey so strong a Calvinistic sense to
most readers? Peter says, "Ye know that ye were redeemed with the
precious blood of Christ." If there were not so much indeterminateness
of thought, so much unthinking reception of traditional, confused im-
» In Assumptioncm Cliristi. 8 Evan. Nicodemi, cap. xviii.
« Uuffinus, Kxpos. in Synib. Apost. lo Comm. in 2 Tim. ii. 19.
i '1 By a mistake and a false reading, the common version has "the pains of death," instead of
"the chains of the under-world." The sense requires the Jatter. Besides, numerous manuscripts
read aSov, not Oafarov. See, furthermore, RosennuiUor's thorough criticism in loc. Likewise see
Sobinsou's New Testament Greek Lexicon, in ojSiy.
224 PETER'S DOCTRINE OF A FUTURE LIFE.
pressions of Scripture texts, it would be superfluous to observe that by
the word blood here, and in all parallel passages, is meant simjdy and
literally death : the mere blood, the mere shedding of the blood, of Christ,
of course, could have no virtue, no moral efficacy, of any sort. When
the infuriated Jews cried, "His blood be on us, and on our children I"
they meant, Let the responsibility of his death rest on us. Wlien the
English historian says, "Sidney gave his blood for the cause of civil
liberty," the meaning is, he died for it. So, no one will deny, whenever
the New Testament speaks in any way of redemption by the blood of
the crucified Son of Man, the unquestionable meaning is, redemption by
his death. What, then, does the phrase "redemption by the death of
Christ" mean? Let it be noted here — let it be particularly noticed —
that the New Testament nowhere in explicit terms explains the meaning
of this and the kindred phrases: it simply uses the phi'ases without
interpreting them. They are rhetorical figures of speech, necessarily,
upon whatever theological system we regard them. No sinner is lite-
rally washed from his transgressions and guilt in the blood of the
slaughtered Lamb. These expressions, then, are poetic images, meant
to convey a truth in the language of association and feeling, the tradi-
tionary language of imagination. The determination of their precise
significance is wholly a matter of fallible human construction and inference,
and not a matter of inspired statement or divine revelation. This is so,
beyond a question, because, we repeat, they are figures of speech, having
no direct explanation in the records where they occur. The Calvinistic
view of the atonement was a theory devised to explain this scriptural
language. It was devised without sufficient consideration of the peculiar
notions and spirit, the peculiar grade of culture, and the time, from
which that language sprang. We freely admit the inadequacy of the
Unitarian doctrine of the atonement to explain the figures of speech in
which the apostles declare their doctrine. But, since the Calvinistic
scheme was devised by human thought to explain the New Testament
language, any scheme which explains that language as well has equal
Scripture claims to credence; any which better explains it, with sharper,
broader meaning and fewer difficulties, has superior claims to be re-
ceived.
We are now prepared to state what we believe was the meaning ori-
ginally associated with, and meant to be conveyed by, the phrases
equivalent to "redemption by the death of Christ." In consequence of sin,
the souls of all mankind, after leaving the body, were shut up in the
oblivious gloom of the under-world. Christ alone, by virtue of his per-
fect holiness, was not subject to any part of this fate. But, in fulfilment
of the Father's gracious designs, he willingly submitted, upon leaving
the body, to go among the dead, that he might declare the good tidir;gs
to them, and burst the bars of darkness, and return to life, and rise ir «o
heaven as a pledge of the future translation of the faithful to that celw
tial world, instead of their banishment into the disnial bondage bel<" ';<', as
PETER'S DOCTRIISE OF A FUTURE LIFE. 225
hitherto. The death of Christ, then, was the redemption of sinners, in
that his death implied his ascent, — " because it was not possible that he
should be holden of death;" and his ascension visibly demonstrated the"
truth that God had forgiven men their sins and would receive their souls
to his own abode on high.
Three very strong confirmations of the correctness of this interpreta-
tion are afforded in the declarations of Peter. First, he never even hints,
in the faintest manner, that the death of Christ was to have any effect
on God, any power to change his feeling or his government. It was not
to make a purchasing expiation for sins and thus to reconcile God to
us ; but it was, by a revelation of the Father's freely pardoning love, to
give us penitence, purification, confidence, and a regenerating piety, and
so to reconcile us to God. He says in one place, in emphatic words,
that the express purpose of Christ's death was simply " that he might
lead us to God." In the same strain, in another place, he defines the
object of Christ's death to be "that we, being delivered froin sins,
should live unto righteousness." It is plain that in literal reality he
refers our marvellous salvation to the voluntary goodness of God, and
not to any vicarious ransom paid in the sacrifice of Christ, when he says,
"The God of all grace hath called us unto his eternal glory by Jesus
Christ." The death of Christ was not, then, to appease the fierce justice
of God by rectifying the claims of his inexorable law, but it was to call
out and establish in men all moral virtues by the power of faith in the
sure gift of eternal life sealed to them through the ascension of the
Savior.
For, secondly, the practical inferences drawn by Peter from the death
of Christ, and the exhortations founded upon it, are inconsistent with
the prevailing theory of the atonement. Uiion that view the apostle
would have said, " Christ has paid the debt and secured a seat in heaven
for you, elected ones : therefore believe in the sufficiency of his offerings,
and exult." But not so. He calls on us in this wise: — "Forasmuch as
Christ hath suffered for us, arm yourselves with the same mind." "Christ
suffered for you, leaving an example that ye should follow his steps."
The whole burden of his practical argument based on the mission of
Christ is, the obligation of a religious spirit and of pure morals. He
does not speak, as many modern sectarists have spoken, of the " filthy
rags of righteousness ;" but he says, " Live no longer in sins," " have a
meek and quiet spirit, which is in the sight of God of great price," "be
ye holy in all manner of conversation," " purify your souls by obedience
to the truth," " be ye a holy priesthood to offer up spiritual sacrifices,"
"have a good conscience," "avoid evil and do good," "above all, have
fervent love, for love will cover a multitude of sins." No candid person
can peruse the epistle and not see that the great moral deduced in it
from the mission of Christ is this : — Since heaven is offered you, strive
by personal virtue to be prepared for it at the judgment which shall soon
come. The disciple is not told to trust in the merits of Jesus ; but he
226 PETER'S DOCTRINE OF A FUTURE LIFE.
is urged to " abstain from evil," and " sanctify the Lord God in liis
heart," and "love the brethren," and "obey the laws," and "do well,"
" girding up tlie loins of his mind in sobriety and hope." This is not
Calvinism.
The third fortification of this exposition is furnished by the following
fact. According to our view, the death of Christ is emphasized, not on
account of any importance in itself, but as the necessary condition pre-
liminary to his resurrection, the humiliating prelude to his glorious
ascent into heaven. The really essential, significant thing is not his
suffering, vicarious death, but his triumplxing, typical ascension. Now,
the plain, repeated statements of Peter strikingly coincide with this
representation. He says, "God raised Christ up from the dead, and gave
him glory, [that is, received him into heaven,] that your faith and hope
might be in God." Again he writes, " Blessed be God, who according to
his abundant mercy hath begotten us again unto a lively hope by the
resurrection of Jesus Clnist from the dead unto an incorruj^tible inheritance
in heaven." Still again, he declares that " the figure of baptism, sig-
nifying thereby the answer of a good conscience toward God, saves us
hy the resvrrection of Jesus Christ, who is gone into heaven." According to
the commonly-received doctrine, instead of these last words the apostle
ought to have said, "saves us by the death of him who suffered in ex-
piation of our sins." He does not say so. Finally, in the intrepid speech
that Peter made before the Jewish council, referring to their wicked
crucifixion of Jesus, he says, "Him hath God raised up to his own right
hand, to be a Leader and a Savior, to give repentance to Israel and
forgiveness of sins." How plainly remission of sins is here predicated,
not through Christ's ignominious suffering, but through his heavenly
exaltation ! That exaltation showed in dramatic proof that by God's
grace the dominion of the lower world was about to be broken and an
access to the celestial world to be vouchsafed.
If Christ bought off our merited punishment and earned our accept-
ance, then salvation can no more be " reckoned of grace, but of debt."
But the whole New Testament doctrine is, " that sinners are justified
freely through the redemption that is in Christ Jesus." " The redemp-
tion that is in Christ" ! Take these words literally, and they yield no
intelligible meaning. The sense intended to be conveyed or suggested t
by them depends on interpretation ; and here disagreement arises. The Kli
Calvinist says they mean the redemption undertaken, achieved, by Christ, i r
We say they mean the redemjjtion proclaimed, brought to light, by Christ. ; r
The latter explanation is as close to the language as the former. Neitlier H
is unequivocally established by the statement itself. We ought therefore {-I
to adopt the one which is at once most rational and plausible in itself, ' li
and most in harmony with the peculiar opinions and culture of the person ; *\
by whom, and of the time when, the document was written. All tliese ' j
considerations, historical, philosophical, and moral, undeniably favor our
interpretation, leaving nothing to support the other save the popular i
PETER'S DOCTRINE OP A FUTURE LIFE. 227
iheological belief of modern Protestant Christendom, — a belief which is
the gradual product of a few great, mistaken teachers like Augustine and
Calvin.
We do not find the slightest difficulty in explaining sharply and
broadly, with all its niceties of phraseology, each one of the texts urged
in behalf of the prevalent doctrine of the atonement, without -involving
the essential features of that doctrine. Thre» demonstrable assertions
of fact afford us all the requisite materials. First, it was a prevalent
belief with the Jews, that, since death was the penalty of sin, the suffer-
ing of death was in itself expiatory of the sins of the dying man.^^
Lightfoot says, "It is a common and most known doctrine of the Tal-
mudists, that repentance and ritual sacrifice expiate some sins, death the
rest. Death wipes off all unexijiated sins."*^ Tholuck says, " It "was a
Jewish opinion that the death of the just atoned for the people."^* He
quotes from the Talmud an explicit assertion to that effect, and refers to
several learned authorities for further citations and confirmations.
Secondly, the apostles conceived Christ to be sinless, and consequently
not on his own account exposed to death and subject to Hades. If,
then, death was an. atonement for sins, and he was sinless, his voluntary
death was expiatory for the sins of the world ; not in an arbitrary and
unheard-of way, according to the Calvinistic scheme, but in the common
way, according to a Pharisaic notion. And thirdly, it was partly a Jewish
expectation concerning the Messiah that he would,'^ and partly an apos-
tolic conviction concerning Christ that he did, break the bolts of the old
Hadean prison and open the way for human ascent to heaven. As Je-
rome says, " Before Christ Abraham was in hell, after Christ the crucified
thief WAS in paradise;"^*' for "until the advent of Christ all alike w^ent
down into the under-world, heaven being shut until Christ threw aside
the flaming sword that turned every way."''
These three thoughts — that death is the expiatory penalty of sin, that
Christ was himself sinless, that he died as God's envoy to release the
prisoners of gloom and be their pioneer to bliss — leave nothing to be
desired in explaining the sacrificial terms and kindred phrases employed
by the apostles in reference to his mission.
Without question, Peter, like his companions, looked for the speedy
return of Christ from heaven to judge all, and to save the worthy. In-
dications of this belief are numerously afforded in his words. "The end
of all things is at hand : be ye therefore sober and watch unto prayer."
" You shall give account to him that is ready to judge the quick and the
1- Witsiu8, Dissertatio de Seculo hoc et futuro, sect. 8.
13 Lightfoot on Matt. xii. 32. l< Coram, on John i. 29.
15 "God shall liberate the Israelites from the under-world." Bertholdt's Christologia Judaorum,.
sect, xxxiv., (De descensu Messife ad Inferos,) note 2. "The captives shall ascend from the under-
world, Shechinah at their head." Schoettg:en de Messia, lib. vi. cap. 5, sect. 1.
* 18 See his Letter to Heiiodorus, Epist. XXXV., Benedict, ed.
1' Comm. in Eccles. cap. iii. 21, et cap. ix. ' i
228 PETER'S DOCTRINE OF A FUTURE LIFE.
dead." Here the common idea of that time — namely, that the resur-
rection of the captives of the under-world would occur at the return of
Christ — is undoubtedly implied. " Salvation is now ready to be revealed
in the last time." " That your faith may be found unto praise and honor
and glory at the appearing of Jesus Christ." " Be sober, and hope to the
end for the grace that is to be brought unto you at the revelation of
Jesus Christ." " Be ye examples to the flock, and when the chief Shep-
herd shall appear ye shall receive an unfading crown of glory." "God
shall send Jesus Christ, . . . whom the heavens must receive until
the times of the restitution of all things." It is evident that the author
of these i^assages expected the second coming of the Lord Jesus to con-
Bummate the affairs of his kingdom.
If the apostle had formed definite conclusions as to the final fate of
unbelieving, wicked, repi-obate men, he has not stated them. He unde-
niably implies certain general facts upon the subject, but leaves all the
details in obscurity. He adjures his readers — with exceeding earnest-
ness he over and over again adjures them — to forsake every manner of
sinful life, to strive for every kind of righteous conversation, that by faith
and goodness they may receive the salvation of tlieir souls. He must
have supposed an opposite fate in some sort to impend over those who
did otherwise, rejecting Christ, "revelling in lasciviousness and idolatry."
Everywhere he makes the distinction between the faithful and the wicked
prominent, and presents the idea that Christ shall come to judge them
both, and shall I'eward the former with gladness, crowns, and glory ;
while it is just as clearly implied as if he had said it that the latter shall
be condemned and punished. When a judge sits in trial on the good
and the bad, and accepts those, plainly the inference is that he rejects
these, unless the contrary be stated. What their doom is in its nature,
what in its duration, is neither declared, nor inferrible from what is
declared. All that the writer says on this point is substantially repeated
or contained in the fourth chapter of his epistle, from verses 12 to 19. A
slight explanatory paraphrase of it will make the jDosition clear so far
as it can be made clear. " Christian believers, in the fiery trials which
are to try you, stand firm, even rejoicing that you are fellow-sufferers
with Christ, — a pledge that when his glory is revealed you shall partake
of it with him. See to it that you are free from crime, free from sins for
which you ought to suffer ; then, if i:)ersecuted and slain for your Chris-
tian profession and virtues, falter not. The terrible time preceding the
second advent of your Master is at hand. The sufferings of that time
will begin with the Christian household ; but how much more dreadful
will be the sufferings of the close of that time among the disobedient
that spurn the gospel of God ! If the righteous shall with great difficulty
be snatched from the perils and woes encompassing that time, surely it
will happen very much worse with imgodly sinners. Therefore let all
who suffer in obedience to God commit the keeping of their souls to
bim in well-doing."
THE EPISTLE TO THE HEBREWS. 229
The souls of men were confined in the under-world for sin. Christ
came to turn men from sin and despair to holiness and a reconciling
faith in God. He went to the dead to declare to them the good tidings
of pardon and approaching deliverance through the free grace of God.
He rose into heaven to demonstrate and visibly exhibit the redemption
of men from the under-world doom of sinners. He was soon to return
to the earth to complete the unfinished work of his commissioned king^
dom. His accepted ones should then be taken to glory and reward.
The rejected ones should Their fate is left in gloom, without a de-
finite clew.
LI nu A u' \
~r N 1 \ i: li js ri' V <>
( \1JK()1?\I\
CHAPTER II.
DOCTRINE OF A FUTURE LIFE IN THE EPISTLE TO THE HEBREWS.
The Epistle to the Hebrews was written by some person who was
originally a Jew, afterwards a zealous Christian. He was unquestionably
a man of remarkable talent and eloquence and of lofty religious views
and feelings. He lived in the time of the immediate followers of Jesus,
and apparently was acquainted with them. The individual authorship
it is now impossible to determine with certainty. Many of the most
learned, unprejudiced, and able critics have ascribed it to Apollos, an
Alexandrian Jew, a compeer of Paul and a fellow-citizen of Philo. This
opinion is more probable than any other. Indeed, so numerous are the
resemblances of thoughts and words in the writings of Philo to those in
this epistle, that even the wild conjecture has been hazarded that Philo
himself at last became a Christian and wrote to his Hebrew countrymen
the essay which has since commonly passed for Paul's. Xo one can
examine the hundreds of illustrations of the epistle gathered from Philo •
by Carpzov, in his learned but ill-reasoned work, without being greatly
impressed. The supposition which has repeatedly been accepted and
urged, that this composition was first written in Hebrew, and after-
wards translated into Greek by another person, is absurd, in view of the
masterly skill and eloquence, critical niceties, and felicities in the use of
language, displayed in it. We could easily fill a paragraph with the
names of those eminent in the Church — such as TertuUian, Hippolytus,
Erasmus, Luther, Le Clerc, and Neander — who have concluded that, who- ^n.
ever the author of the Epistle to the Hebrews was, he was not Paul. The
list of those names would reach from the Egyptian Origen, whose candor
and erudition were without parallel in his age, to the German Bleek,
whose masterly and exhaustive work is a monument of united talent and
230 DOCTRINE OF A FUTURE LIFE
toil, leaving little to be desired. It is not within our present aim to
argue this point: we will therefore simply refer the reader to the
thorough and unanswerable discussion and settlement of it by Norton.^
The general object of the composition is, by showing the superiprity
of the Christian system to the Hebrew, to arm the converts from Juda-
ism — to whom it is addressed — against the temptations to desert the ful-
filling faith of Christ and to return to the emblematic faith of their
fathers. This aim gives a pervading cast and color to the entire treat-
ment — to the reasoning and esi^ecially to the chosen imagery — of the
epistle. Omitting, for the most part, whatever is not essentially inter-
woven with the subject of death, the resurrection, and future existence,
and with the mission of Christ in relation to those subjects, we advance
to the consideration of the views which the epistle presents or implies
concerning those points. It is to be premised that we are forced to con-
struct from fragments and hints the theological fabric that stood in the
mind of the writer. The suggestion also is quite obvious tlmt, since the ■
letter is addressed solely to the Hebrews and describes Christianity as
the completion of Judaism, an acquaintance with the characteristic
Hebrew ojiinions and hopes at that time may be indispensable for a full
comprehension of its contents.
The view of the intrinsic nature and rank of Christ on wliich the
epistle rests seems very plainly to be that great Logos-doctrine which
floated in the philosophy of the apostolic age and is so fully developed
in the Gospel of John: — "The Logos of Cod, alive, energetic, irresistibly
piercing, to whose eyes all things are bare and open ;" " first-begotten of
God ;" " faithful to Him that made him ;" inferior to God, superior to all
beside ; " by whom God made the worlds ;" whose seat is at the right
hand of God, the angels looking up to him, and " the world to come put
in subjection to him." The author, thus assuming the immensely super-
human rank and the pre-existence of Christ, teaches that, by the good
will of God, he descended to the world in the form of a man, to save
them that were without faith and in fear, — them that were lost through
sin. God "bringeth in the first-begotten into the world." "When he
.cometh into the world he saith. Sacrifice and offering thou wouldest not,
but a body hast thou prepared for me." " Jesus was made a little while
inferior to the angels." " Forasmuch, then, as the children are par-
takers of flesh and blood, he also himself likewise partook of the same ;"
that is, in order to pass through an experience like that of those whom
he wished to deliver, he assumed their nature. " He taketh not hold of
angels, but he taketh hold of the seed of Abraham :" in other words, he
aimed not to assist angels, but men. These passages, taken in connec-
tion with the whole scope and drift of the document in which they are
found, declare that Jesus was a spirit in heaven, but came to the earth,
taking upon him a mortal frame of flesh and blood.
1 Christian Examiner, vols, for 1827-29.
I
IN THE EPISTLE TO THE HEBREWS. 231
Why he did tliis is the question that naturally arises next. We do not
see how it is possible for any jserson to read the epistle through intelli-
gently, in the light of an adequate knowledge of contemporary Hebrew
opinions, and not perceive that the author's answjer to that inquiry is,
that Christ assumed the guise and fate of humanity in order to die ; and
died in order to rise from the dead ; and rose from the dead in order to
ascend to heaven ; and ascended to heaven in order to reveal the grace
of God opening the way for the celestial exaltation and blessedness of
the souls of faithful men. We will commence the proof and illustration
of these statements by bringing together some of the principal passages
in the epistle which involve the objects of the mission of Christ, and then
stating the thought that chiefly underlies and explains them.
" We see Jesus — who was made a little while inferior to the angels, in
order that by the kindness of God he might taste death for every man —
through the suffering of death crowned with glory and honor." With
the best critics, we have altered the arrangement of the clauses in the
foregoing verse, to make the sense clearer. The exact meaning is, that
the exaltation of Christ to heaven after his death authenticated his mis-
sion, showed that his death had a divine meaning for men ; that is,
showed that they also should rise to heaven. " When he had by himself
made a purification of our sins, he sat down at the right hand of the
Majesty on high." " For this cause he is the Mediator of the new cove-
nant, that, his death having occurred, (for the redemption of the trans-
gressions under the first covenant,) they which are called might enter
upon possession of the promised eternal inheritance." The force of this
last passage, with its context, turns on the double sense of the Greek
word for covenant, which likewise means a will. Several statements in the
epistle show the author's belief that the subjects of the old dispensation
had the promise of immortal life in heaven, but had never realized the
thing itself." Now, he maintains the purpose of the new dispensation to
be the actual revelation and bestowment of the reality which anciently
was only promised and typically foreshadowed ; and in the passage be-
fore us he figures Christ — the author of the Christian covenant — as the
maker of a will by which believers are appointed heirs of a heavenly
immortality. lie then — following the analogy of testamentary legacies
and legatees — describes those heirs as " entering on possession of that
eternal inheritance" " by the death of the Testator." He was led to
employ precisely this language by two obvious reasons : first, for the sake
of iha.t 2Mronomasia of which he was evidently fond; secondly, by the fact
that it really was the death of Christ, with the succeeding resurrection
and ascension, which demonstrated both the reality of the thing promised,
in the will and the authority of the Testator to bestow it.
* xi. 13, 16, et al._ See chap. x. .36, where to receive the promise most plainly means to obtain the
thing promised, as it does several times in the epistle. So Paul, in his speech at Antioch, (Acts xiii.
32, 33,) says, '-We declare unto yon glad tidings, how that the promise which was made unto the
fathers, God hath fulfilled the same unto us their childreu, in that he hath raised up Jesus again."
232 DOCTRINE OF A FUTURE LIFE
All the expressions thus far cited, and kindred ones scattered through
the work, convey a clear and consistent meaning, with sharp outlines
and coherent details, if we suppose their author entertained the following
general tlieory ; and- otherwise they cannot be satisfactorily explained.
A dreadful fear of death, introduced by sin, was tyrannizing over men.
In consequence of conscious alienation from God through transgressions,
they shuddered at death. The writer does not say what there was in
death that made it so feared ; but we know that the prevailing Hebrew
conception was, that death led the naked soul into the silent, dark, and
dreary region of the under-world, — a doleful fate, from which they
shrank with sadness at the best, guilt converting that natural melan-
choly into dread foreboding. In the absence of any evidence or pre-
sumption whatever to the contrary, we are authorized, nay, rather forced,
to conclude that such a conception is implied in the passages we are con-
sidering. Now, the mission of Jesus was to deliver men from that fear
and bondage, by assuring them that God would forgive sin and annul its
consequence. Instead of banishing their disembodied spirits into the
sepulchral Sheol, he would take them to himself into the glory above the
firmament. This aim Christ accomplished by literally exemplifying the
truths it implies ; that is, by personally assuming the lot of man, dying,
rising from among the spirits of the dead, and ascending beyond the veil
into heaven. By his death and victorious ascent "he purged our sins,"
"redeemed transgressions," "overthrew him that has the power of
death," in the sense that he thereby, as the writer thought, swejjt away
the supposed train of evils caused by sin, — namely, all the concomitants
of a bajiishment after death into the cheerless subterranean empire.
It will be well now to notice more fully, in the author's scheme, the
idea that Christ did locally ascend into the heavens, " into the pi'esence
of God," "where he ever liveth," and that by this ascent he for the first
time opened the way for others to ascend to him where he is, avoiding
the doom of Hades. " We have a great High-Priest, Avho has passed
through the heavens, Jesus, the Son of God." " Christ is not entered
into the most holy place, made with hands, the figure of the true, but
into heaven itself, now to appear in the presence of God for us." Indeed,
that Jesus, in a material and local sense, rose to heaven, is a conception
fundamental to the epistle and prominent on all its face. It is much
more necessary for us to show that the author believed that the men who ,
had previously died had not risen thither, but that it was the Savior's
mission to open the way for their ascension.
It is extremely significant, in the outset, that Jesus is called " the first ;
leader and the bringer to the end of our faith ;" for the words in this J
clause which the common version renders "author" and "finisher"' i
mean, from their literal force and the latent figure they contain, "a guide. .
who runs through the course to the goal so as to win and receive the :
* Robinson's Lexicon, first edition, under rtXfidoJ ami rtAriuJT^j; also see Thilo, cited there.
IN THE EPISTLE TO THE HEBREWS. 233-
prize, bringing us after him to the same consummation." Still more
striking is the passage we shall next adduce. Having enumerated a long
list of the choicest worthies of the Old Testament, the writer adds,
" These all, having obtained testimony through faith, did not realize the
promise,* God having provided a better thing for us, that t/iei/ without vs
should not be perfected," — should not be brought to the end, — the end
of human destiny, — that is, exaltation to heaven. Undoubtedly the
author here means to say that the faithful servants of God under the
Mosaic dispensation were reserved in the under-world until the ascension
of the Messiah, Augustine so explains the text in hand, declaring that
Christ was the first that ever rose from the under-world.* The same
exposition is given by Origen,® and indeed by nearly every one of the
Fathers who has undertaken to give a critical interpretation of the pass-
age. This doctrine itself was held by Catholic Christendom for a thou^
sand years ; is now held by the Eoman, Greek, and English Churches ;
but is, for the most part, rejected or forgotten by the dissenting sects,
from two causes. It has so generally sunk out of sight among us, first,
from ignorance, — ignorance of the ancient learning and opinions on
which it rested and of which it was the necessary completion; secondly,
from rationalistic speculations, which, leading men to discredit the truth
of the doctrine, led them ai-bitrarily to deny its existence in the Scrip-
ture, making them jjerversely force the texts that state it and wilfully
blink the texts that hint it. Whether this be a proper and sound method
of proceeding in critical investigations any one may judge. To us it
seems equally unmanly and immoral. We know of but one justifiable
course, and that is, with patience, with earnestness, and with all pos-
sible aids, to labor to discern the real and full meaning of the words
according to the understanding and intention of the author. We do so
elsewhere, regardless of consequences. No other method, in the case of
the Scriptures, is exempt from guilt.
The meaning (namely, to bring to the end) which we have above attri-
buted to the word rsleiou (translated in the common version to make per'
feet) is the first meaning and the etymological force of the word. That
we do not refine upon it over-nicely in the present instance, the follow-
ing examples from various parts of the epistle unimpeachably witness.
" For it was proper that God, in bringing many sons unto glory, should
make him who was the first leader of their salvation perfect [reach the
end] through sufferings ;" that is, should raise him to heaven after he
had passed through death, that he, having himself arrived at the glorious
heavenly goal of human destiny, might bring others to it. "Christ, being
made perfect," (brought through all the intermediate steps to the end,)
" became the cause of eternal salvation to all them that obey him ; called
of God an high-priest." The context, and the after-assertion of the
writer that the priesthood of Jesus is exercised in heaven, show that the
* Ch. X. 36. 6 Epist. CLXIV. sect, ix., ed. Benedictinre. « De Principiis, lib. ii. cap. 2.
234 DOCTRINE OF A FUTURE LIFE
word "perfected," as employed here, signifies exalted to the right hand
of God. "Perfection" (bringing unto the end) "was not by the Levitical
priesthood." "The law perfected nothing, but it was the additional intro-
duction of a better hope by which we draw near unto God." " The law
maketh men high-priests which have infirmity, which are not suffered to
continue, by reason of death ; but the word of the oath after the law
maketh the Son perfect for evermore,"— bringeth him to the end, —
namely, an everlasting priesthood in the heavens. That Christian be-
lievers are not under the first covenant, whereby, through sin, men —
commencing with the blood of Abel, the first death — were doomed to the
lower world, but are under the second covenant, whereby, through the
gracious purpose of God, taking effect in the blood of Christ, the first
resurrection, they are already by faith, in imagination, translated to
heaven,-^this is plainly what the author teaches in the following words :
— " Ye are not come to the palpable mount that burnetii with fire, and to
blackness and tempest, where so terrible was the sight that Moses ex-
ceedingly trembled, but ye are come to Mount Zion, to the heavenly
Jerusalem, and to an innumerable company of angels, and to God, and to
the spirits of the perfected just, and to Jesits, the mediator of the new cove-
nant, and to the lustral blood which speaks better things than that of
Abel." The connection here demonstrates that the souls of the righteous
are called "perfected," as having arrived at the goal of their destiny in
heaven. Again, the author, when speaking of the sure and steadfast
hope of eternal life, distinguishes Jesus as a tt/joJ/jo/zo?, one who runs be-
fore as a scout or leader : " the Forerunner, who for us has entered within
the veil," that is, has passed bej-ond the firmament into the presence of
God. The Jews called the outward or lowermost heaven the veil.^ But
the most conclusive consideration upon the opinion we are arguing for — •
and it must be entirely convincing — is to be drawn from the first half of
the ninth chapter. To appreciate it, it is requisite to remember that the
Rabbins — with whose notions our author was familiar and some of which
he adopts in his reasoning — were accustomed to compai-e the Jewish
temple and city with the temple and city of Jehovah above the sky, con^
sidering the former as miniature types of the latter. This mode of
thought was originally learned by philosophical Rabbins from the
Platonic doctrine of ideas, without doubt, and was entertained figura-
tively, spiritually ; but in the inireflecting, popular mind the Hebraic
views to which it gave rise were soon grossly materialized and located.
They also derived the same conception from God's command to Moses
when he was about to build the tabernacle : — "See thou make all things
according to the pattern showed to thee in the mount." They refined
upon these words with many conceits. They compared the three divi-
sions of the temple to the three heavens : the outer Court of the Gentiles
corresponded with the first heaven, the Court of the Israelites with the
Schoettgen, Ilornc Ilubraica; et Talniudica.' in 2 Cor. xii. 2.
IN THE EPISTLE TO THE HEBREWS. 235
second heaven, and the Holy of Holies represented the third heaven or
the very abode of God. Josephus writes, "The temple has three compart-
ments : the first two for men, the third for God, because heaven is inac-
cessible to men."^ Now, our author says, referring to this trij^le symbolic
arrangement of the temple, " The priests went always into the first
tabernacle, accomplishing the service, but into the second went the high-
priest alone, once every year, not without blood; this, which was a
figure for the time then present, signifying that the way into the holiest
of all* was not yet laid open ; but Christ being come, an high-priest of the
future good things, by his own blood he entered in once into the holy
J)lace, having obtained eternal deliverance." The points of the com-
parison here instituted are these: On the great annual day of atonement,
after the death of the victim, the Hebrew high-priest went into the adytum,
of the earthly temple, but none could follow ; Jesus, the Christian high-
priest, went after his own death into the adytum of the heavenly temple,
and enabled the faithful to enter there after him. Imagery like the fore-
going, which implies a Sanctum Sanctorum above, the glorious prototype of
that below, is frequent in the Talmud.^" To remove all uncertainty from
the exposition thus presented, if any doubt linger, it is only necessary to
cite one more passage from the epistle. " We have, therefore, brethren,
by the blood of Jesus, leading into the holiest, a free road, a new and
blessed road, which he hath inaugurated for us through the veil, that is
to say, through his flesh." As there was no entrance for the priest into
the holiest of the temple save by the removal of the veil, so Christ could
not enter heaven except by the removal of his body. The blood of
Jesus here, as in most cases in the New Testament, means the death of-
Jesus, involving his ascension. Chrysostom, commenting on these
verses, says, in explanation of the word b/Kaivi^u, " Christ laid out the
road and was the first to go over it. The first way was of death, lead-
ing [mI inferos] to the under-world ; the other is of life," leading to
heaven. The interpretation we have given of these passages reconciles
and blends that part of the knpwn contemporary opinions which applies
to them, and explains and justifies the natural force of the imagery and
words- employed. Its accuracy seems to us unquestionable by any candid
person who is competently acquainted with the subject. The substance
of it is, that Jesus came from God to the earth as a man, laid down his
life that he might rise from the dead into heaven again, into the real
Sanctum Sanctorum of the universe, thereby proving that faithful believers
also shall rise thither, being thus delivered, after the pattern of his
evident deliverance, from the imprisonment of the realm of death
below.
We now proceed to quote and unfold five distinct passages, not yet
• Antiq. lib. iii. cap. 6, sect. 4; ibid. cap. 7, sect. 7.
' riiilo declares, '-The whole universe 13 one temple of God, in which the holiest of all is heaven."
-De Monarchia, p. 222, ed. Slangey.
*" Schoettgen, Dissertatio de Ilieroaolyma Coelesti, cap. 2, sect. 9.
236 DOCTRINE OF A FUTURE LIFE
brought forward, from the epistle, each of which proves that we are
not mistaken in attributing to the writer of it the above-stated general
theory. In the first verse which we shall adduce it is certain that the
word "death" includes the entrance of the soul into the subterranean
kingdom of ghosts. It is written of Christ that, "in the days of his
flesh, when he had earnestly prayed to Him that was able to do it, —
to save him from death, — he was heard," and was advanced to be a high-
priest in the heavens, — "was made higher than the heavens." Now,
obviously, God did not rescue Christ from dying, but he raised him,
in vEKpojv, from the world of the dead. So Chrysostoni declares, referring
to this very text, " Not to be retained in the region of the dead, but to
be delivered from it, is virtually not to di§,"" Moreover, the phrase
above translated " to save him from death" may be translated, with
equal propriety, " to bring him back safe from death." The Greek verb
Gui^Eiv, to save, is often so used to denote the safe restoration of a warrior
from an incursion into an enemy's domain. The same use made here by
our author of the term "death" we have also found made by Philo
Judjeus. " The wise," Philo says, " inherit the Olympic and heavenly
region to dwell in, always studying to go above; the bad inherit the
innermost parts of the under-woi'ld, always laboring to die."^'^ The
antithesis between going above and dying, and the mention of the under-
world in connection with the latter, prove that to die here means, or at
least includes, going below after death.
The Septuagint version of the Old Testament twice translates Sheol by
the word "death."" The Hebrew word for death, muvcth, is repeatedly
used for the abode of the dead." And the nail of the interpretation we are
urging is clenched by this sentence from Origen : — " The under-world,
in which souls are detained by death, is called death. "^^ Bretschneider
cites nearly a dozen passages from the New Testament where, in his
judgment, death is used to denote Hades.
Again: we read that Christ took human nature upon him "in order
that by means of [his own] death he might render him that has the
power of death — that is, the devil — idle, and deliver those who through
fear of death were all their lifetime subject to bondage." It is apparent
at once that the mere death of Christ, so far from ending the sway of
Death, would be giving the grim monster a new victory, incomparably
the most important he had ever achieved. Therefore, the only way to
make adequate sense of the passage is to join with the Savior's death
what followed it, — namely, his resurrection and ascension. It was the
Hebrew belief that sin, introduced by the fraud of the devil, was the
cause of death, and the doomer of the disembodied spirits of men to the
lower caverns of darkness and rest. They personified Death as a gloomy
11 Homil. Epist. aJ Ileb. in hoc loc. 1* Quod a Deo mitt. Somn., p. 643, ed. Mangey.
w 2 Sam. xxii. 6 ; Prov. xxiii. 14. " Ps. ix. 13. Prov. vii, 27.
15 Comm. in Epist. ad l!om., lib. vi. cap. 6, sect. 6. : "Inferni locus in quo animas detinebantur a
mcrte mors appcllatur."
IN THE EPISTLE TO THE HEBREWS. 237
king, tyrannizing over mankind ; and, unless in severe affliction, they
dreaded the hour when they must lie down under his sceptre and sink
into his voiceless kingdom of shadows. Christ broke the power of Satan,
closed his busy reign, rescued the captive souls, and relieved the timo-
rous hearts of the faithful, by rising triumphantly from the long-bound
dominion of the grave, and ascending in a new path of light, pioneering
the saints to immortal glory.
In another part of the epistle, the writer, having previously exi:>lained
that as the high-priest after the death of the expiatory goat entered the
tyi^ical holy place in the temjile, so Christ after his own death entered the
true holy place in the heavens, goes on — to guard against the analogy being
forced any further — to deny the necessity of Christ's service being re-
peated, as the priest's was annually repeated, saying, " For then he must
have died many times since the foundation of the world ; but, on the
contrary, [it suffices that] once, at the close of the ages, through the
sacrifice of himself he hath appeared [in heaven] for the abrogation of
sin."^^ The rendering and explanation we give of this language are those
adopted by the most distinguished commentators, and must be justified
by any one who examines the proper punctuation of the clauses and
studies the context. The simple idea is, that, by the sacrifice of his body
through death, Christ rose and showed himself in the presence of God.
The author adds that this was done "unto the annulling of sin." It is
with reference to these last words jjrincipally that we have cited the pass-
age. What do they mean ? In what sense can the passing of Christ's
soul into heaven after death be said to have done away with sin ? In the
first place, the open manifestation of Christ's disenthralled and risen
soul in the supernal presence of God did not in any sense abrogate sin
itself, literally considered, because all kinds of sin that ever were upon
the earth among men before have been ever since, and are now. In the
second place, that miraculous event did not annul and remove human
guilt, the consciousness of sin and responsibility for it, because, in fact,
men feel the sting and load of guilt now as badly as ever ; and the very
epistle before us, as well as the whole New Testament, addresses Chris-
tians as being exposed to constant and varied danger of incurring guilt
and woe. But, in the third place, the ascension of Jesus did show very
plainly to the apostles and fii-st Christians that what they supposed to be
the great outward penalty of sin was animlled ; that it was no longer a
necessity for the spirit to descend to the lower world after death ; that
that fatal doom, entailed on the generations of humanity by sin, was now
abrogated for all who were worthy. Such, we have not a doubt, is the
true meaning of the declaration under review.
This exposition is powerfully confirmed by the two succeeding verses,
which we will next pass to examine. " As it is appointed for men to
die once, but after this the judgment, so Christ, having been offered
18 Griesbach in loc. ; and RosenmliUer.
16
DOCTRINE OF A FUTURE LIFE
once to bear the sins of many, shall appear a second time, without sin,
for salvation unto those expecting him." Man dies once, and then \
passes into that state of separate existence in the under-world which is ;
the legal judgment for sin. Christ, taking upon himself, with the nature '
of man, the burden of man's lot and doom, died once, and then rose i
from the dead by the gracious power of the Father, bearing away the '
outward penalty of sin. He will come again into the world, uninvolved, —
the next time, with any of the accompaniments or consequences of sin, — j
to save them that look for him, and victoriously lead them into heaven
with him. In this instance, as all through the writings of the apostles, 1
sin, death, and the under-world are three segments of a circle, each ;
necessarily implying the others. The same remark is to be made of the ij
contrasted terms righteousness, grace, immortal life above the sky ;" the i
former being traced from the sinful and fallen Adam, the latter from the (j
righteous and risen Christ. I
The author says, " If the blood of bulls and goats sanctifies unto the S
purification of the flesh, how much more shall the blood of Christ, who i
having^^ an eternal spirit offered himself faultless to God, cleanse your i
consciousness !" The argument, fully expressed, is, if the blood of perish-
able brutes cleanses the body, the blood of the immortal Christ cleanses
the soul. The implied inference is, that as the former fitted the outward
man for the ritual privileges of the temple, so the latter fitted the inward
man for the spiritual privileges of heaven. This appears clearly from
what follows in the next chapter, where the writer says, in effect, that
"it is not possible for the blood of bulls and of goats to take away sins,
however often it is offered, but that Christ, when he had offered one
sacrifice for sins, forever sat down at the right hand of God." The reason
given for the eflficacy of Christ's offering is that he sat down at the rightll:
hand of God. When the chosen animals were sacrificed for sins, theyli«
utterly perished, and there was an end. But when Christ was offered, hiSjil
soul survived and rose into heaven, — an evident sign that the penalty of;^
sin, whereby men were doomed to the under-world after death, Avafjtf t
abolished. This perfectly explams the language; and nothing else, ii'/ 1
seems to us, can perfectly explain it.
That Christ would speedily reappear from heaven in triumph, to judg<!^ |
his foes and save his disciples, was a fundamental article in the primitivr j
Church scheme of the last things. There are unmistakable evidences o:. i
such a belief in our author. " For yet a little while, and the coming on <
will come, and will not delay." "Provoke one another unto love am) \
good works, ... so much the more as ye see the day drawing near.t* j
There is another reference to this approacliing advent, which, thoug'.
obscure, affords important testimony. Jesus, when he had ascended, "sf (
down at the right hand of God, henceforward waiting till his enemies V, i
" Xeander, Plnnting and Training of the Church, Ryland's trans, p. 208.
" Aid is often used in the b-ensc of wi'Ji. or possessing. See Wahl's Now Testament Lexicon.
IN THE EPISTLE TO THE HEBREWS. 239
made his footstool." That is to say, he is tarrying in heaven for the
appointed time to arrive when he shall come into the world again to
consummate the full and final purposes of his mission. We may leave
this division of the subject established bej^ond all question, by citing a
text which explicitly states the idea in so many words: — " Unto them
that look for liim he shall appear the second time." That expectation
of the speedy second coming of the Messiah which haunted the early
Christians, therefore, unquestionably occupied the mind of the composer
of the Epistle to the Hebrews.
If the writer of this epistolary essay had a firm and detailed opinion
as to the exact fate to be allotted to wicked and persistent unbelievers,
his allusions to that opinion are too few and vague for us to determine
precisely what it was. We will briefly quote the substance of what he
says upon the subject, and add a word in regard to the inferences it does,
or it does not, warrant. " If under the Mosaic dispensation every trans-
gression received a just recomj^ense, how shall we escape if we neglect so
great a salvation, first i^roclaimed by the Lord ?" " As the Israelites that
were led out of Egypt by Moses, on account of their unbelief and pro-
vocations, were not permitted to enter the promised land, but jjerished
in the wilderness, so let us fear, lest, a promise being left us of entering
into his rest, any of you should seem to come short of it." Christ " be-
came the cause of eternal salvation to all them that obey liim." " lie
hath brought unto the end forever them that are sanctified." It will be
observed that these last specifications are partial, and that notliing is
said of the fate of those not included under them. " It is imjwssible for
those who were once enlightened, ... if they shall fall away, to renew
them again unto repentance. . . . But, beloved, we are persuaded better
things of you, even things that accompany salvation." "AVe are not of
them who draw back unto the destruction, but of them who believe unto
the preservation, of the soul." " If we sin wilfully after we have received
the knowledge of the truth, there is no longer left a sacrifice for sins,
I but a certain fearful looking-for of judgment, and of fiery indignation to
'< devour the adversaries." " It is a fearful thing to fall Into the hands of
the living God." "If they escaped not who refused him that spoke on
I earth, [Moses,] much more we shall not escape if we turn away from
! him that speaks from heaven," (Christ.) In view of the foregoing pass-
I ages, which represent the entire teaching of the epistle in relation to
\ the ultimate destination of sinners, we must assert as follows. First, the
I author gives no hint of the doctrine of literal (orjnenis in a local hell.
Secondly, he is still further from favoring — nay, he unequivocally denies^
t the doctrine of unconditional, universal salvation. Thirdly, he either
i expected that the reprobate would be absolutely destroyed at the second
coming of Christ, — which does not seem to be declared ; or that they
would be exiled forever from the kingdom of glory into the sad and
slumberous vmder-world, — ^which is not clearly implied ; or that they
i would be punished according to their evil, and then, restored to Divine
240 DOCTRINE OF A FUTURE LIFE I
favor, be exalted into heaven with the original elect, — which is not written \
in the record ; or, lastly, that they would be disposed of in some way j
unknown to him, — which he does not avow. He makes no allusion to i|
such a terrific conception as is expressed by our modern use of the
word heU : he emphatically predicates conditionality of salvation, he
threatens sinners in general terms with severe judgment. Further than
this he has neglected to state his faith. If it reached any further, he
has preferred to leave the statement of it in vague and impressive gloom.
Let us stop a moment and epitomize the steps we have taken. Jesus,
the Son of God, was a spirit in heaven. He came upon the earth in the
guise of humanity to undergo its whole experience and to be its re-
deemer. He died, passed through the vanquished kingdom of the grave,
and rose into heaven again, to exemplify to men that through the grace
of God a way was opened to esca2")e the under-world, the great extei'nal
penalty of sin, and reach a better country, even a heavenly. From his
seat at God's right hand, he should ere long descend to complete God's
designs in his mission, — judge his enemies and lead his accepted followers
to heaven. The all-important thought running through the length and
breadth of the treatise is the ascension of Christ from the midst of the
dead [ek. veKpuv) into the celestial presence, as the pledge of our ascent.
"Among the things of which we are speaking, this is the capital con-
sideration, [KE^aAawi^,]" — the most essential point, — "that we have euch
a high-priest, who hath sat down at the right hand of the throne of the
Majesty in the heavens." Neander says, though apparently without
perceiving the extent of its ulterior significance, "The conception of I
the resurrection in relation to the whole Christian system lies at the basis j jj
of this epistle." ;
A brief sketch and exposition of the scope of the epistle in general ; ^
will cast light and confirmation upon the interpretation we have given ! i
of its doctrine of a future life in particular. The one comprehensive de- J q
sign of the writer, it is perfectly clear, is to prove to the Christian con-i >
verts from the Hebrews the superiority of Christianity to Judaism, and] ,
thus to arm them against apostasy from the new covenant to the ancient; i|
one. He begins by showing that Christ, the bringer of the gospel, is,! ,
greater than the angels, by whom the law was given, '^ and consequently! ;
that his word is to be reverenced still more than theirs.^" Next he argues, ^
that Jesus, the Christian Mediator, as the Son of God, is crowned with: {
more authority and is worthy of more glory than Moses, the Jewish mej {
diator, as the servant oi God; and that as Moses led his people toward; i
the rest of Canaan, so Christ leads his people towards the far bettei
rest of heaven. He then advances to demonstrate the superiority o\
Christ to the Levitical priesthood. This he establishes by pointing ou,
the facts that the Levitical priest had a transient honor, being after th'|
law of a carnal commandment, his offerings referring to the flesh, whil'j '
» Ueb. i. 4-14, ii. 2 ; Acts vii. 53 ; Gal. iii. 20. «> Hob. ii. 1-3. I
IN THE EPISTLE TO THE HEBREWS. 241
Christ has an unchangeable priesthood, being after the power of an end-
less life, his offering referring to the sonl ; that the Levitical priest once
a year went into the symbolic holy place in the temi:)le, unable to admit
others, but Jesus rose into the real holy place itself above, opening a way
for all faithful disciples to follow ; and that the Hebrew temjjle and
ceremonies were but the small type and shadow of the grand archetypal
temple in heaven, where Christ is the immortal High-Priest, fulfilling in
the presence of God the completed reality of what Judaism merely minia-
tured, an emblematic pattern that could make nothing perfect. " By
him therefore let us continually offer to God the sacrifice of praise."
The author intersijerses, and closes with, exhortations to steadfast faith,
pure morals, and fervent piety.
There is one point in this epistle which deserves, in its essential con-
nection with the doctrine of the future life, a separate treatment. It is
the subject of the Atonement. The correspondence between the sacri-
fices in the Hebrew ritual and the suflerings and death of Christ would,
from the nature of the case, irresistibly suggest the sacrificial terms and
metaphors which our author uses in a large part of his argument. More-
over, his precise aim in writing compelled him to make these resem-
blances as prominent, as significant, and as effective as possible. Gries-
bach says well, in his learned and able essay, "When it was impossible
for the Jews, lately brought to the Christian faith, to tear away the
attractive associations of their ancestral religion, which were twined
among the very roots of their minds, and they were consequently in
danger of falling away from Christ, the most ingenious author of this
epistle met the case by a masterly expedient. He instituted a careful
comparison, showing the superiority of Christianity to Judaism even in
regard to the very point where the latter seemed so much more glorious,
— namely, in priesthoods, temples, altars, victims, lustrations, and kindred
things."''^ That these comparisons are sometimes used by the writer
analogically, figuratively, imaginatively, for the sake of practical illustra-
tion and impression, not literally as logical expressions and proofs of a
dogmatic theory of atonement, is made suflficiently plain by the follow-
ing quotations. " The bodies of those beasts whose blood is brought into
the holy place by the high-priest for sin are burned without the camp.
Wherefore Jesus also, that he might sanctify the people through his own
blood, suffered without the gate. Let us go forth therefore unto him
without the camp, bearing his reproach." Every one will at once per-
ceive that these sentences are not critical statements of theological truths,
but are imaginative expressions of practical lessons, spiritual exhortations.
Again, we read, " It was necessary that the patterns oi the heavenly things
should be purified with sacrificed animals, but the heavenly things them-
selves with better sacrifices than these." Certainly it is only by an exercise
of the imagination, for spiritual impression, not for philosophical argu-
^ Opuscula: De Imaginibus Judaicis in Epist. ad Ilebraoos.
142 DOCTRINE OF A FUTURE LIFE
ment, that heaven can be said to be defiled by the sins of men on earth
so as to need cleansing by the lustral blood of Christ. The writer also
appeals to his readers in these terms : — " To do good and to communi-
cate forget not ; for with such sacrifices God is well pleased." The purely
practical aim and rhetorical method with which the sacrificial language
is employed here are evident enough.. We believe it is used in the same
way wherever it occurs in the epistle.
The considerations which have convinced us, and which we think
ought to convince every unprejudiced mind, that the Calvinistic scheme
of a substitutional expiation for sin, a placation of Divine wrath by the
offering of Divine blood, was not in the mind of the author, and does not
inform his expressions when they are rightly understood, may be briefly
presented. First, the notion that the suffering of Christ in itself ran-
somed lost souls, bought the withheld grace and pardon of God for us,
is confessedly foreign and repulsive to the instinctive moral sense and to
natural reason, but is supposed to rest on the authority of revelation.
Secondly, that doctrine is nowhere specifically stated in the epistle, but
is assumed, or inferred, to explain language which to a superficial look
seems to imply it, — perhaps even seems to be inexplicable without
it ;^^ but in reality such a view is inconsistent with that language
when it is accurately studied. For example, notice the following ;
passage: — "When Christ cometh into the world," he is represented i
as saying, " I come to do thy will, O God." " By the which will," the |
writer continues, "we are sanctified through the offering of the body of j
Jesus." That is, the death of Christ, involving his resurrection and '
ascension into heaven, fulfils and exemplifies the gracious purpose of !
God, not purchases for us an otherwise impossible benignity. The above- ;
cited exj^licit declaration is irreconcilable with the thought that Christ '
came into the world to die that he might appease the flaming justice and 1
anger of God, and by vicarious agony buy the remission of human sins :
it conveys the idea, on the contrary, that God sent Christ to prove and ;
illustrate to men the free fulness of his forgiving love. Thirdly, the j
idea, which we think was the idea of the author of the Epistle to the i
Hebrews, that Christ, by his death, resurrection, and ascent, demon- i
strated to the faith of men God's merciful removal of the supposed out- j
ward penalty of sin, namely, the banishment of souls after death to the ,
under-world, and led the way, as their forerunner, into heaven, — this ,
idea, which is not shocking to the moral sense nor plainly absurd to the
moral reason, as the Augustinian dogma is, not only yields a more sharply- ,
defined, consistent, and satisfactory explanation of all the related Ian-!
— That these texts were not originally understood as implying any vicarious efficacy in Christ's i
painful death, hut as attrihuting a typical power to his triumphant resurrection, his glorious return
from the world of the dead into heaven, appears very plainly in the following instance. Theodoret,
one of the earliest exi)lanatory writers on the New Testament, says, while expressly speaking of
Christ's death, the sulTerin-s through which he was perfected, "His resurrection certified a resur-
rection for us all.' — Omni, in Epid. ad Hcb. cap. 2, v. 10.
IN THE EPISTLE TO THE HEBREWS. 243
guage of the ej^istle, but is also — which cannot be said of the other doc^
trine — in harmony with the contemporary opinions of the Hebrews, and
would be the natural and almost inevitable development from them and
complement of them in the mind of a Pharisee, who, convinced of the
death and ascension of the sinless Jesus, the appointed Messiah, had
become a Christian.
In support of the last assertion, which is the only one that needs fur-
ther proof, we submit the following considerations. In the first jjlace,
every one familiar with the eschatology of the Hebrews knows that at the
time of Christ the belief prevailed that the sin of Adam was the cause of
death among men. In the second place, it is equally well known that
they believed the destination of souls upon leaving the body to be the
under-world. Therefore — does it not follow by all the necessities of logic?
— they believed that sin was the cause of the descent of disembodied
spirits to the dreary lower realm. In the third place, it is notorious and
undoubted that the Jews of that age expected that, when the Messiah
should appear, the dead of their nation, or at least a portion of them,
would be raised from the under-world and be reclothed with bodies, and
would reign with him for a period on earth and then ascend to heaven.
Now, what could be more natural than that a person holding this creed,
who should be brought to believe that Jesus was the true Messiah and
after his death had risen from among the dead into heaven, should imme-
diately conclude that this was a pledge or illustration of the abrogation
of the gloomy penalty of sin, the deliverance of souls from the subter-
ranean prison, and their admission to the presence of God beyond the
sky ? We deem this an impregnable position. Every relevant text that
we consider in its light additionally fortifies it by the striking manner in
which such a concei^tion fits, fills, and explains the words. To justify
these interpretations, and to sustain particular features of the doctrine
which they express, almost any amount of evidence may be summoned
from the writings both of the most authoritative and of the simjjlest
Fathers of the Church, beginning with Justin Martyr,-^ philosojiher of
Neapolis, at the close of the apostolic age, and ending with John Ho-
bart,-* Bishop of New York, in the early part of the nineteenth century.
We refrain from adducing the throng of such authorities here, because
they will be more appropriately brought forward in future chapters.
The intelligent reader will observe that the essential point of difference
distinguishing our exposition of the fundamental doctrine of the com-
position in review, on the one hand, from the Calvinistic interpretation
of it, and, on the other hand, from the Unitarian explanation of it, is
this. Calvinism says that Christ, by his death, his vicarious pains,
appeased the wrath of God, satisfied the claims of justice, and purchased
the salvation of souls from an agonizing and endless hell. Unitarianism
says that Christ, by his teachings, spirit, life, and miracles, revealed the
53 Dial, cum Tryph. cap. v. et cap. Ixxx. S« State of the Departed.
244 APOCALYPTIC DOCTRINE OF A FUTURE LIFE.
character of the Father, set an example for man, gave certainty to great
truths, and exerted moral influences to regenerate men, redeem them
from sin, and fit them for the blessed kingdom of immortality. We
understand the writer of the Epistle to the Hebrews really to say — in
subtraction from what the Calvinist, in addition to what the Unitarian,
says — that Christ, by his resurrection from the tyrannous realm of death,
and ascent into the unbarred heaven, demonstrated the fact that God,
in his sovereign grace, in his free and wondrous love, would forgive man-
kind their sins, remove the ancient penalty of transgression, no more
dooming their disembodied spirits to the noiseless and everlasting gloom
of the under-world, but admitting them to his own presence, above the
firmamental floor, where the beams of his chambers are laid, and where
he reigneth forever, covered with light as with a garment.
CHAPTER III.
DOCTRINE OF A FUTURE LIFE IN THE APOCALYPSE.
Before attempting to exhibit the doctrine of a future life contained in
the Apocalypse, we propose to give a brief account of what is contained,
relating to this subject, in the Epistle of James, the Epistle of Jude, and
the (so-called) Second Epistle of Peter.
The references made by James to the group of points included under
the general theme of the Future Life are so few and indirect, or vague,
that it is impossible to construct any thing like a complete doctrine from
them, save by somewhat arbitrary and uncertain suppositions. His pur-
pose in writing, evidently, was practical exhortation, not dogmatic in-
struction. His epistle contains no expository outline of a system ; but it
has allusions and hints which plainly imply some partial views belonging
to a system, while the other parts of it are left obscure. He says that
" evil desire brings forth sin, and sin, when it is finished, brings forth
death." But whether he intended this text as a moral metaphor to con-
vey a spiritual meaning, or as a literal statement of a physical fact, or as
a comprehensive enunciation including both these ideas, there is nothing
in the context positively to determine. He offers not the faintest clew
to his conception of the purpose of the death and resurrection of Christ.
He uses the word for the Jewish hell but once, and then, undeniably, in
a figurative sense, saying that a " curbless and defiling tongue is set on i
fire of Gehenna." He appears to adopt the common notion of his con-
temporary countrymen in regard to demoniacal existences, when he de-
clares that " the devils believe there is one God, and tremble," and when
he exclaims, "Eesist the devil, and he will flee from you." He insists on
APOCALYPTIC DOCTRINE OF A FUTURE LIFE. 245
the necessity of a faith that evinces itself in good worlcs and in all the
virtues, as the means of accei:>tance with God. He comjoares life to a
vanishing vapor, denounces terribl^y the wicked and dissolute rich men
Avho wanton in crimes and oppress the poor. Then he calls on the suf-
fering brethren to be patient under their aiflictions " until the coming
of the Lord ;" to abstain from oaths, be fervent in prayer, and establish
their hearts, "for the coming of the Lord draweth nigh." "Grudge not
one against another, brethren, lest ye be condemned : behold, the Judge
standeth before the door." Here the return of Christ, to finish his work,
sit in judgment, accept some, and reject others, is clearly implied. And
if James held this element of the general scheme of eschatology held
by the other apostles as shown in their epistles, it is altogether pro-
bable that he also embraced the rest of that scheme. There are no
means of definitely ascertaining whether he did or did not; though,
according to a very learned and acute theologian, another fundamental
part of that general system of doctrine is to be found in the last verse of
the epistle, where James says that "he who converts a sinner from the
error of his ways shall save a soul from death and hide a multitude of
sins." Bretschneider thinks that saving a soul from death here means
rescuing it from a descent into the under-world, the word death being
often used in the New Testament — as by the Rabbins — to denote the
subterranean abode of the dead.^ This interpretation may seem forced
to an unlearned reader, who examines the text for personal profit, but
will not seem at all improbable to one who, to learn its historic meaning,
reads the text in the lighted foreground of a mind over whose back-
ground lies a fitly-arranged knowledge of all the materials requisite for
an adequate criticism. For such a man was Bretschneider himself.
The eschatological implications and references in the Epistle of Jude
are of pretty much the same character and extent as those which we
have just considered. A thorough study and analysis of this brief docu-
ment will show that it may be fairly divided into three heads and be
regarded as having three objects. Fii'st, the writer exhorts his readers
"to contend earnestly for the faith once delivered to the saints," " to re-
member the words of Christ's apostles," " to keep themselves in the love
of God, looking for eternal life." He desires to stir them up to diligence
in efforts to preserve their doctrinal purity and their personal virtue.
Secondly, he warns them of the fearful danger of depravity, pride, and
lasciviousness. This warning he enforces by several examples of the
terrible judgments of God on the rebellious and wicked in other times.
Among these instances is the case of the Cities of the Plain, eternally
destroyed by a storm of fire for their uncleanness ; also the example of
the fallen angels, " who kept not their first estate, but left their proper
habitation, and are reserved in everlasting chains and darkness unto the
judgment of the great day." The writer here adopts the doctrine of
1 Bretschneider, Keligiiiso Glaubenslehre, sect. 59.
246 APOCALYPTIC DOCTRINE OF A FUTURE LIFE.
fallen angels, and the connected views, as then commonly received among
the Jews. This doctrine is not of Christian origin, but was drawn from
Persian and other Oriental sources, as is abundantly shown, with details,
in almost every history of Jewish opinions, in almost every Biblical com-
mentary.^ In this connection Jude cites a legend from an apocryphal
book, called the " Ascension of Moses," of which Origen gives an ac-
count.^ The substance of the tradition is, that, at the decease of Moses,
Michael and Satan contended whether the body should be given over to
death or be taken up to heaven. The appositeness of this allusion is,
that,while in this strife the archangel dared not rail against Satan, yet the
wicked men whom Jude is denouncing do not hesitate to blaspheme the
angels and to speak evil of the things which they know not. " Woe
unto such ungodly men : gluttonous spots, dewless clouds, fruitless trees
plucked up and twice dead, they are ordained to condemnation."
Thirdlj^ the epistle announces the second coming of Christ, in the last
time, to establish his tribunal. The Prophecy of Enoch — an apocryphal
book, recovered during the present century — is quoted as saying, " Behold,
the Lord cometh, with ten thousand of his saints, to execute judgment
upon all, and to convict the ungodly of their ungodly deeds."* Jude,
then, anticipated the return of the Lord, at " the judgment of the great
day," to judge the world ; considered the under-world, or abode of the
dead, not as a region of fire, but a place of imprisoning gloom, wherein
" to defiled and blaspheming dreamers is reserved the blackness of dark-
ness forever ;" thought it imminently necessary for men to be diligent in
striving to secure their salvation, because "all sensual mockers, not
having the spirit, but walking after their own ungodly lusts," would be
lost. He probably expected that, when all free contingencies were past
and Christ had pronounced sentence, the condemned would be doomed
eternally into the black abyss, and the accepted would rise into the im-
mortal glory of heaven. He closes his letter with these significant
words, which plainly imply much of what we have just been setting
forth: — "Everlasting honor and i^ower, through Jesus Christ our Lord,
be unto God, who is able to keep you from falling and to present you
faultless before the face of his glory with exceeding joy."^
The first chapter of the so-called Second Epistle of Peter is not occu-
pied with theological propositions, but with historical, ethical, and prac-
tical statements and exhortations. These are, indeed, of such a charac-
ter, and so expressed, that they clearly presuppose certain opinions in
the mind of the writer. First, he evidently believed that a merciful
and holy message had been sent from God to men by Jesus Christ,
* E.g. Stuart's Dissertation on the Angelology of the Scriptures, published in vol. i. of the Biblio-
theca Sacra.
3 DePrincipiis, lib. iii. cap 2. See, also, in Michaelis's Introduction to the New Testament, sect. 4 of
the chapter on Jude.
~ * Book of Enoch, translated by Dr. R. Laurence, cap. ii.
6 Griesbadi's reading of the 25th verse of Jude.
APOCALYPTIC DOCTRINE OF A FUTURE LIFE. 247
whereby are given unto us exceeding great and precious promises."
The substance of these promises was " a call to escape the corrujition of
the world, and enter into glory and be partakers of the Divine nature."
By partaking of the Divine nature, we understand the writer to mean
entering the Divine abode and condition, ascending into the safe and
eternal joy of the celestial prerogatives. That the author here denotes
heaven by the term glory, as the other New Testament writers frequently
do, appears distinctly from the seventeenth and eighteenth verses of the
chapter, where, referring to the incident at the baptism of Jesus, he de-
clares, " There came a voice from the excellent glory, saying, ' This is my
beloved Son ;' and this voice, which came from heaven, we heard."
Secondly, our author regarded this glorious promise as contingent on the
fulfilment of certain conditions. It was to be realized by means of
"faith, courage, knowledge, temperance, patience, godliness, kindness,
and love." " He that hath these things shall never fall," " but an
entrance shall be ministered unto him abundantly into the everlasting
kingdom of our Lord and Savior, Jesus Christ." The writer furnishes
us no clew to his idea of the particular part performed by Christ in
our salvation. He says not a word concerning the sufferings or death
of the Savior ; and the extremely scanty and indefinite allusions made
to the relation in which Christ was supposed to stand between God
and men, and the redemption and reconciliation of men with God, do
not enable us to draw any dogmatic conclusions. He speaks of " false
teachers, who shall bring in damnable heresies, even denying the Lord
that bought them." But whether by this last phrase he means to imply
a ransom of imprisoned souls from the under-world by Christ's descent
thither and victory over its powers, or a jjurchased exemption of sinners
from their merited doom by the vicarious sufferings of Christ's death, or
a practical regenerative redemi:)tion of discijjles from their sins bj^ the
moral influences of his mission, his teachings, example, and character,
there is nothing in the epistle clearly to decide ; though, forming our
judgment by the aid of other sources of information, we should conclude
in favor of the first of these three conceptions as most probably express-
ing the writer's thought.
The second chapter of the epistle is almost an exact parallel with the
Epistle of Jude: in many verses it is the same, word for word. It
threatens "unclean, self-willed, unjust, and blaspheming men," that
they shall "be reserved unto the day of judgment, to be punished." It
warns such persons by citing the example of the rebellious "angels, who
were thrust down into Tartarus, and fastened in chains of darkness until
the judgment." It speaks of "cursed children, to whom is reserved the
mist of darkness forever." Herein, plainly enough, is betrayed the com-
mon notion of the Jews of that time, — the conception of a dismal under-
world, containing the evil angels of the Persian theology, and where
the wicked were to be remanded after judgment and eternally im-
prisoned.
248 APOCALYPTIC DOCTRINE OF A FUTURE LIFE.
The third and last chapter is taken up with the doctrine of the second
coming of Chi'ist. " Be mindful of the words of the prophets and apos-
tles, knowing this first, that in the last days there shall be scoffers, who
will say, 'Where is the promise of his coming? for since the fathers fell
asleep all things continue as from the beginning.' " The writer meets
this skeptical assertion with denial, and points to the Deluge, "whereby
the world that then was, being overflowed with water, perished." llis
argument is, the world was thus destroyed once, therefore it may be de-
stroyed again. He then goes on to assert positively — relying for author-
ity on old traditions and current dogmas — that " the heavens and the
earth which are now are kept by the word of God in store to be destroyed
by fire in the day of judgment, when the perdition of ungodly men shall
be sealed." " The delay of the Lord to fulfil his promise is not from
procrastination, but from his long-suffering who is not willing that any
should perish." He waits " that all may come to repentance." But his
patience will end, and " the day of God come as a thief in the night,
when the heavens, being on fire, shall pass away with a crash, and the
elements melt with fervent heat." There are two ways in which these
declarations may be explained, — though in either case the events they
refer to are to occur in connection with the physical reappearance of
Christ. I'irst, they may be taken in a highly-figurative sense, as mean-
ing the moral overthrow of evil and the establishment of righteousness
in the world. Similar expressions were often used thus by the ancient
Hebrew prophets, who describe the triumphs of Israel and the destruc-
tion of their enemies, the Edomites or the Assyrians, by the interposition
of Jehovah's arm, in such phrases as these. "The mountains melt, the
valleys cleave asunder like wax before a fire, like waters poured over a
precipice." " The heavens shall be rolled up like a scroll, all their hosts
shall melt away and fall down ; for Jehovah holdeth a great slaughter in
the land of Edom : her streams shall be turned into pitch, and her dust
into brimstone, and her whole land shall become burning pitch." The
suppression of Satan's power and the setting up of the Messiah's kingdom
might, according to the prophetic idiom, be expressed in awful images
of fire and woe, the destruction of the old, and the creation of a new,
heaven and earth. But, secondlj^ this phraseology, as used by the writer
of the epistle before us, may have a literal significance, — may have been
intended to predict strictly that the world shall be burned and purged by
fire at the second coming of the Lord. That such a catastrophe would
take place in the last day, or occurred jieriodically, was notoriously the
doctrine of the Persians and of the Stoics.^ For our own part, we are
convinced that the latter is the real meaning of the writer. This seems
to be shown alike by the connection of his argument, by the prosaic lite-
rality of detail with which he speaks, and by the earnest exhortations he
« Cicero de Nat. Deorum, lib. ii. cap. 46. Also Ovid, Minutfius Felix, Seneca, and other authorities,
as quoted by RosenmuUer on 2 Peter iii. 7.
APOCALYPTIC DOCTRINE OF A FUTURE LIFE. 249
immediately bases on tlie declaration he has made. lie i-easons that,
since tlie world was destroyed once by water, it may be again by fire.
The deluge lie certainly regarded as literal : was not, then, in his concep-
tion, the fire, too, literal ? He says, with calm, prosaic precision, " The
earth and the works that are therein shall be burned up. Seeing, then,
that all these things shall be dissolved, what manner of persons ought ye
to be in all holiness, looking for a new heaven and a new earth, and
striving that ye may be found by him in peace, without spot, and blame-
less !" We do not suppose this writer expected the annihilation of the
physical creation, but only that the fire would destroy all unransomed
creatures from its surface, and thoroughly purify its frame, and make it
clean and fit for a new race of sinless and immortal men.
" Tears shall not break from their full source,
Nor Anguish stray from her Tartarean den, I
The golden years maintain a course
Not undiversificd, though smooth and even,
We not be mock'd with glimpse and shadow then,
Bright seraphs mix familiarly with men,
And earth and sky compose a universal heaven."
We have now arrived at the threshold of the last book in the New Tes-
tament, — that book which, in the words of Liicke, " lies like a Sphinx at
the lofty outgate of the Bible." There are three modes of interpreting the
Apocalypse, each of which has had numerous and distinguished advocates.
First, it may be regarded as a congeries of inspired prophecies, — a scenic
unfolding, with infallible foresight, of the chief events of Christian history
from the first century till now, and onwards. This view the combined effect
of the facts in the case and of all the just considerations appropriate to
the subject compels us to reject. There is no evidence to support it ; the
application of it is crowded with egregious follies and absurdities. We
thus simply state the result of our best investigation and judgment, for
there is no space here to discuss it in detail. Secondly, the book may be
taken as a symbolic exhibition of the transitional crises, exposures,
struggles, and triumphs of the individual soul, a description of personal
experience, a picture of the inner life of the Christian in a hostile world.
The contents of it can be made to answer to such a characterization only
by the determined exercise of an unrestrained fancy, or by the theory
of a double sense, as the Swedenborgians expound it. This method of
interpreting the Revelation is adopted,- not by scholarly thinkers, who,
by the light of learning and common sense, seek to discern what the
writer meant to express, but by those persons who go to the obscure
document, with traditional superstition and lawless imaginations, to see
what lessons they can find there for their experimental guidance and
edification. We suppose that every intelligent and informed student
who has examined the subject with candid independence holds it as
an exegetical axiom that the Apocalypse is neither a pure prophecy,
blazing full illumination from Patmos along the track of the coming
centuries, nor an exhaustive vision of the experience of the faithful
>50 APOCALYPTIC DOCTRINE OF A FUTURE LIFE.
Christian disciple. We are thus brought to the third and, as we think,
the correct mode of considering this remarkable work. It is an out-
burst from the commingled and seething mass of opinions, persecutions,
hopes, general experience, and expectation of the time when it was
written. This is the view which would naturally arise in the mind of
an impartial student from the nature of the case, and from contem-
plating the fervid faith, suffering, lowering elements, and thick-coming
events of the apostolic age. It also strikingly corresponds with nume-
rous express statements and with the whole obvious spirit and plan of the
work ; for its descriptions and appeals have the vivid colors, the thrill-
ing tones, the significantly-detailed allusions to experiences and opi-
nions and anticipations notoriously existing at the time, which belong to
present or immediately-impending scenes. This way of considering the
Apocalypse likewise enables one who is acquainted with the early Jewish-
Christian doctrines, legends, and hopes, to explain clearly a large num-
ber of passages in it whose obscurity has puzzled many a commentator.
We should be glad to give various illustrations of this, if our limits did
not confine us strictly to the one class of texts belonging to the doctrine
of a future life. Furthermore, nearly all the most gifted critics, such as
Ewald, Bleek, Lucke, De Wette, — those whose words on such matters as
these are weightiest, — now agree in concluding that the Revelation of
John was a product springing out of the intense Jewish-Christian belief
and experience of the age, and referring, in its dramatic scenery and
predictions, to occurrences supposed to be then transpiring or very close
at hand. Finally, this view in regard to the Apocalypse is strongly con-
firmed by a comparison of that production with the several other works
similar to it in character and nearly contemporaneous in origin. These
apocryphal productions were written or compiled — according to the
pretty general agreement of the great scholars who have criticized them
— somewhere between the beginning of tlie first century before, and the
middle of the second century after, Christ. We merely propose here, in
the briefest manner, to indicate the doctrine of a future life contained in
them, as an introduction to an exposition of tliat contained in the Xew
Testament Apocalypse.
In the Testament of the Twelve Patriarchs it is written that "the
under-world shall be spoiled through the death of the Most Exalted.'"'
Again, we read, " The Lord shall make battle against the devil, and
conquer him, and rescue from him the captive souls of the righteous.
The just shall rejoice in Jerusalem, where the Lord shall reign himself,
and every one that believes in him shall reign in truth in the heavens.''*
Farther on the writer says of the Lord, after giving an account of his
crucifixion, " He shall rise up from the under-world and ascend into
heaven."^ These extracts seem to imply the common doctrine of that
' See this book in Fabricii Codex Pscudepigraphus A'eteris Testjimeiiti, Test. Lev. sect. iv.
» IbiJ. Test. Dan. sect. v. " » Ibid. Test.Benj. sect. ix.
APOCALYPTIC DOCTRINE OF A FUTURE UFE. 251
time, that Christ descended into the under-world, freed the captive
saints, and rose into heaven, and would soon return to establish liis throne
in Jerusalem, to reign there for a time with his accepted followers.
The ForRTii Book of Ezra contains scattered declarations and hints
of the same nature.'" It describes a vision of the Messiah, on Mount
Zion, distributing crowns to those confessors of his name who had died
in their fidelity." The world is said to be full of sorrows and oppres-
sions; and as the souls of the just ask when the harvest shall come,'- for
the good to be rewarded and the wicked to be punished, they are told
that the day of liberation is not far distant, though terrible trials and
scourges must yet precede it. " My Son Jesus shall be revealed." " My
Son the Christ shall die ; and then a new age shall come, the earth shall
give up the dead, sinners shall be plunged into the bottomless abyss, and
Paradise shall appear in all its glory."" The " Son of God will come and
consume his enemies with fire; but the elect will be' protected and made
happy.""
The Ascension of Isaiah is principally occupied with an account .of
the rapture of the soul of that prophet through the seven heavens, and
of Avhat he there saw and learned. It describes the descent of Christ,
the beloved Son of God, through all the heavens, to the earth ; his death;
his resurrection after three days ; his victory over Satan and his angels,
who dwell in the welkin or higher region of the air ; and his return to
the right hand of God.'^ It predicts great apostasy and sin among the
disciples of the apostles, and much dissension respecting the nearness
of the second advent of Christ.'*^ It emphatically declares that "Christ
shall come with his angels, and shall drag Satan and his powers into
Gehenna. Then all the saints shall descend from heaven in their heavenly
clothing, and dwell in this world ; while the saints who had not died
shall be similarly clothed, and after a time leave their bodies here, that
they may assume their station in heaven. The general resurrection and
judgment will follow, when the ungodly will be devoured by fire."" The
author — as Gesenius, with almost all the rest of the critics, says — was un-
questionably a Jewish Christian, and his principal design was to set forth
the speedy second coming of Christ, and the glorious triumph of the saints
that would follow with the condign punishment of the wicked.
The first book of the Sibylline Oracles contains a statement that in
the golden age the souls of all men passed peacefully into the under-
world, to tarry there until the judgment ; a prediction of a future
Messiah ; and an account of his death, resurrection, and ascension. The
second book begins with a description of the horrors that will precede
the last time, threats against the jDersecuting tyrants, and promises to
the faithful, — especially to the martyrs, — and closes with an account of
'" See the abstract of it given in section vi. of Stuart's Commentary on the Apocalypse.
" Cap. ii. , 12 Cap. iv. 13 Cap. v., vii. H Cap. xiii., xvi.
15 Ascensio Tsaire Tatis, a Kicardo Laurence, cap. ix., x., xi. W ibid. cap. ii., iii.
" Ibid. cap. iv. 13-18. "
252 APOCALYPTIC DOCTPJNE OF A FUTURE LIFE.
the general judgment, when Elijali shall come from heaven, consuming
flames break out, all souls be summoned to the tribunal of God at whose
right hand Christ will sit, the bodies of the dead be raised, the righteous
be purified, and the wicked be plunged into final ruin.
The fundamental thought and aim of the apocryphal Book op Enoch
are the second coming of Christ to judge the world, the encouragement
of the Christians, and the warning of their oppressors by declarations of
approaching deliverance to those and vengeance to these. This is trans-
parent at frequent intervals through the whole book.'* " Ye righteous,
wait Avith patient hope; your cries have cried for judgment, and it shall
come, and the gates of heaven shall be opened to you." " Woe to you,
powerful oppressors, fiilse witnesses! for you shall suddenly perish."
" The voices of slain saints accusing their murderers, the oppressors of
their brethren, reach to Leaven with interceding cries for swift justice."'*
When that justice comes, " the horse shall wade up to his breast, and
the chariot shall sink to its axle, in the blood of sinners."^" The author
teaches that the souls of men at death go into the under-world, " a place
deep and dark, where all souls shall be collected ;" " where they shall
remain in darkness till the day of judgment," — the spirits of thel
righteous being in peace and joy,, separated from the tormented spirits
of the wicked, who have spurned the Messiah and persecuted his dis-
ciples.^' A day of judgment is at hand. " Behold, he cometh, with ten
thousand of his saints, to execute judgment." Then the righteous shall
rise from the under-world, be ajjproved, become as angels, and ascend to
heaven. But the wicked shall not rise : they remain imprisoned below
forever.^^ The angels descend to earth to dwell with men, and the saints
ascend to heaven to dwell with angels.^^ " From beginning to end, like
the Apocalypse, the book is filled," says Professor Stuart, (and the most
careless reader must remark it,) "with threats for the wicked i:)ersecutors
and consolations for the suffering pious." A great number of remarkable
correspondences between passages in this book and passages in the Apocar
lypse solicit a notice which our present single object will not allow us to
give them here. An under-world divided into two jjarts, a hapjjy for the
good, a wretched for the bad ; temporary woes prevailing on the earth ;
the speedy advent of Christ for a vindication of his power and his ser*
vants ; the resurrection of the dead ; the final translation of the accepted
into heaven, and the hopeless dooming of the rejected into the abyss, — ■
these are the features in the book before us which we are now to re-
member.
There is one other extant apocryphal book whose contents are strictly
appropriate to the subject we have in hand, — namely, the Apocalypse !
'8 Book of Enoch, translated into English by Dr. R. Laurence. See particularly the following j
places: i. 1-5 ; lii.7; liv. 12; lxi.l5; lxii.lt, 15; xciv.; xcv.; civ. •
l» Ihid. cap. ix. 9-11 ; xxii. 5-8; xlvii. 1-4. «> Ibid. cap. xcviii. 3. ;
21 Ibid. cap. X. G-9, 15, IC; xxii. 2-5, 11-1.3; cii. 6; ciii. 5. . ;
2*Ibid. cap. xxii. 14, 15; xlv. 2; xlvi. 4; 1. 1-4. cap. xxxviii.-xl.
APOCALYPTIC DOCrrjNE OF A FUTURE LIFE. 253
OF JoHN.^* It claims to be the work of the Apostle John himself. It
represents John as going to Mount Tabor after the ascension of Christ,
and there praying that it may be revealed to him when the second coming
of Christ will occur, and what will be the consequences of it. In answer
to his request, a long and minute disclosure is made. The substance
of it is, that, after famines and woes. Antichrist will appear and reign
three years. Then Enoch and Elijah will come to expose him ; but they
will die, and all men with them. The earth will be purified with fire,,
the dead will rise, Christ will descend in pomp, with myriads of angels,
and the judgment will follow. The spirits of Antichrist will be hurled
into a gulf of outer darkness, so deep that a heavy stone would not
plunge to the bottom in three years. Unbelievers, sinners, hypocrites,
will be cast into the under-world; while true Christians are placed at the
right hand of Christ, all radiant with glory. The good and accepted will
then dwell in an earthly paradise, with angels, and be free from all
evils.
In addition to these still extant Apocalypses, we have references in'
the works of the Fathers to a great many others long since perished ;
especially the Apocalypses of Adam, Abraham, Moses, Elijah, Hystaspes,
Paul, Peter, Thomas, Cerinthus, and Stephen. So far as we have any
clew, by preserved quotations or otherwise, to the contents of these lost
productions, they seem to have been much occupied with the topics of
the avenging and redeeming advent of the Messiah, the final judgment
of mankind, the supernal and subterranean localities, the resurrection
of the dead, the inauguration of an earthly paradise, the condemnation
of the reprobate to the abyss beneath, the translation of the elect to the
angelic realm on high. These works, all taken together, were plainly the
offspring of the mingled mass of glowing faiths, sufferings, fears, and
hopes, of the age they belonged to. An acquaintance with them will
help us to -appreciate and explain many things in our somewhat kindred
New Testament Apocalypse, by placing us partially in the circumstances
and mental attitude of the writer and of those for whom it was wi-itten.
The Persian- Jewish and Jewish-Christian notions and characteristics-
of the Book of Revelation are marked and prevailing, as every prepared
reader must perceive. The threefold division of the universe into the
upper world of the angels, the middle world of men, and the under-,
world of the dead ; the keys of the bottomless pit ; the abode of Satan,
the accuser, in heaven ; his revolt ; the war in the sky between his
seduced host and the angelic army under Michael, and the thrusting
down of the former ; the banquet of birds on the flesh of kings, mighty
men, and horses ; the battle of Gog and Magog ; the tarrying of souls
under the altar of God ; the temple in heaven containing the ark of the
covenant, and the scene of a various ritual service ; the twelve gates of
the celestial city bearing the names of the twelve tribes of the children
*♦ See the abstract of it given in LUcke's Eiuleit. in die OfTcnbar. Job., cap. 2, sect. 17.
ir
254 APOCALYPTIC DOCTRINE OF A FUTURE LIFE.
of Israel, and the twelve foundations of the walls having the names of
the twelve Apostles of the Lamb ; the bodily resurrection and general
judgment, and the details of its sequel , — all these doctrines and speci-
mens of imagery, with a hundred others, carry us at once into the Zend-
Avesta, the Talmud, and the Ebionitish documents of the earliest Chris-
tians, who mixed their interpretations of the mission and teaching of
Christ with the poetic visions of Zoroaster and the cabalistic dogmatics
of the Pharisees.^^
It is astonishing that any intelligent person can peruse the Apocalypse
and still suppose that it is occupied with prophecies of remote events,
events to transpire successively in distant ages and various lands. Im-
mediateness, imminency, hazardous urgency, swiftness, alarms, are
written all over the book. A suspense, frightfully thrilling, fills it, as if
the world were holding its breath in view of the universal crash that was
coming with electric velocity. Four words com^Dose the key to the i
Apocalypse: — Rescue, Eeward, Overthrow, Vengeance. The followers of j!
Christ are now persecuted and slain by the tyrannical rulers of the earth. I ,
Let them be of good cheer : they shall speedily be delivered. Their j |
tyrants shall be trampled down in " blood flowing up to the horse-bridles," j ',
and they shall reign in glory. " Here is the faith and the patience of j i
the saints," trusting that, if " true unto death, they shall have a crown j )
of life," and "shall not be hurt of the second death," but shall soon re- \i<
joice over the triumjohant establishment of the Messiah's kingdom and ;i
the condign punishment of his enemies who are now " making them- j ■
selves drunk with the blood of the martyrs of Jesus." The Beast, de- ,' i
scribed in the thirteenth chapter, is vmquestionably Nero ; and this fact | i|
shows the expected immediateness of the events pictured in connection | i
with the rise and destruction of that monstrous despot.^^ The truth of : i
this representation is sealed by the very first verses of the book, indica-
ting the nature of its contents and the period to which they refer : — {
" The revelation of Jesus Christ, which God gave unto him, to show unto ; j
his servants things which must shortly come to pass : Blessed are they i i
who hear the words of this prophecy and keep them ; for the time is at ' i
hand."
This rescue and reward of the faithful, this overthrow and punishment ■ .;
of the wicked, were to be effected by the agency of a unique and sublime : 1
personage, who was expected very soon to appear, with an army of angels (
from heaven, for this purpose. The conception of the nature, rank, and i j
offices of Jesus Christ which existed in the mind of the writer of the | j
Apocalypse is in some respects but obscurely hinted in the words he em-j i
ploys ; yet the relationship of those words to other and fuller sources of 1 i
*5?ee,e. g., Corrodi, Kritische Geschichte des Chiliasmus, band ii. th. 3-7; GfiiJrer, Geschichte
Urchristenthums, abtli. ii. kap. 8-10; Schottgen in Apoc. xii. 6-9; ibid, in 2 Cor. v. 2.
20 See the. excursus by Stuart in his Commentary on the Apoc. xjii. 18, wliicli conclusively shows
that the Beast could be no other than Nero.
APOCALYPTIC DOCTPJNE OF A FUTURE LIFE. 255
information in the contemporaneous notions of his countrymen is such
as to give us great help in arriving at his ideas. He represents Christ as
distinct from and subordinate to God. He makes Christ say, " To him
that overcometh I will give power over the nations, even as I received
of my Father." He characterizes him as " the beginning of the creation
of God," and describes him as " mounted on a white horse, leading th6
heavenly armies to war, and his name is called the Logos of God." These
terms evidently correspond to the phrases in the introduction to the
Gospel of John, and in the Book of the Wisdom of Solomon, where are
unfolded some portions of that great doctrine, so prevalent among the
early Fathers, which was borrowed and adapted by them from the Per-
sian Honover, the Hebrew Wisdom, and the Platonic Logos. ^' " In the
beginning was the Logos, and the Logos was with God, and all things
were made by him; . . . and the Logos was made flesh and dwelt
among us."^* " God of our fathers, and Lord of mercy, who hast made
all things by thy Logos."^ " Thine almighty Logos leaped down from
heaven from his royal throne, a fierce warrior, into the midst of a land
of destruction."^" Plainly enough, the Apocalyptic view of Christ is
based on that profound Logos-doctrine so copiously developed in the
writings of Philo Judreus and so distinctly endorsed in numerous pass-
ages of the New Testament. First, there is the absolute God. Next,
there is the Logos, the first-begotten Son and representative image of
God, the instrumental cause of the creation, the head of all created
beings. This Logos, born into our world as a man, is Christ. Around
him are clustered all the features and actions that compose the doctrine
of the last things. The vast work of redemption and judgment laid
upon him has in part been already executed, and in jmrt remains yet
to be done.
We are first to inquire, then, into the significance of what the writer
of the Apocalypse suj^poses has already been effected by Christ in his
official relations between God and men, so far as regards the general
subject of a life beyond the grave. A few brief and vague but com-
prehensive expressions include all that he has written which furnishes
us a guide to his thoughts on this particular. He describes Jesus, when
advanced to his native supereminent dignity in heaven, as the " Logos,
clothed in a vesture dipped in blood," and also as "the Lamb that was
slain," to whom the celestial throng sing a new song, saying, " Thou hast
redeemed us unto God by thy blood." Christ, he says, " loved us, and
washed us from our sins in his own blood." He represents the risen
Savior as declaring, " I am he that liveth, and was dead, and, behold, I
am alive for evermore, and have the keys of the under-world and of
death." "Jesus Christ," again he writes, "is the faithful witness, the
first-begotten from the dead." What, now, is the real meaning of these
^ Lucke, Einlcitung in das Evang. Job. 28 Evang. Job. i. 1,
s® Wisdom of Solomon, ix. 1, 2. so ibid, xviii. 15.
256 APOCALYPTIC DOCTPJNE OF A FUTURE LIFE.
pregnant phrases? What is the complete doctrine to which fragmentary
references are here made? We are confident that it is this. Manlcind, in
consequence of sin, were alienated from God, and banished, after deaths
to Hades, the subterranean empire of shadows. Christ, leaving his
exalted state in heaven, was born into the world as a messenger, or
" faithful witness," of surprising grace to thein from God, and died that
he might fulfil his mission as the agent of their redemption, by descend-
ing into the great prison-realm of the dead, and, exerting his irresistible
power, return thence to light and life, and ascend into heaven as the
forerunner and pledge of the deliverance and- ascension of others.
Moses Stuart, commenting on the clause " first-begotten from the dead,"
says, " Christ was in fact the first who enjoyed the privilege of a resur-
rection to eternal glory and he was constituted the leader of all who
should afterwards be thus raised from the dead."" All who had died,
with the sole exception of Christ, were yet in the under-world. He,
since his triumi^hant subdual of its power and return to heaven, posr
sessed authority over it, and would ere long summon its hosts to resur-
rection, as he declares : — " I was dead, and, behold, I am alive for ever-
more, and have the keys of the under-world." The figure is that of a
conqueror, who, returning from a captured and subdued city, bears the
key of it with him, a trophy of his triumph and a pledge of its submis-
sion. The text "Thou hast redeemed us unto God by thy blood" is
not received in an absolutely literal sense by any theological sect what^
ever. The severest Calvinist does not suppose that the physical blood j(
shed on the cross is meant ; but he explains it as denoting the atoning
efficacy of the vicarious sufferings of Christ. But this interpretation is
as forced and constructive an exposition as the one we have given, and is
not warranted by the theological opinions of the apostolic age, which do,
on the contrary, support and necessitate the other. The direct statement
is, that men were redeemed unto God by the blood of Christ. All agree
that in the word "blood" is wrapped up a figurative meaning. Thel'f
Calvinistic dogma makes it denote the satisfaction of the law of retribu-^(1i
live justice by a substitutional anguish. We maintain that a true his-l f i
torical exegesis, with far less violence to the use of language, and consist-! ■'. i
ently with known contemporaneous ideas, makes it denote the death: ^
of Christ, and the events which were supposed to have followed hial i
death, namely, his appearance among the dead, and his ascent to heaven,! >
preparatory to their ascent, when they should no longer be exiled ini I
Hades, but should dwell with God. Out of an abundance of illustrative i
authorities we will cite a few. '
Augustine describes " the ancient saints" as being " in the under-world
in places most remote from the tortures of the impious, waiting fo:' ']
Christ's blood and descent to deliver them."'^ Epiphanius says, "ChrisI ^
'1 Stuart, Comni. in Apoc. i. 5.
32 De Civitate Dei, lib. xx. cap. 15.
APOCALYPTIC DOCTRINE OF A FUTURE LIFE. 257
was the first that rose from the under-world to heaven from the time of
the creation."'"'' Lactantius affirms, " Christ's descent into the under-
world and ascent into heaven were necessary to give man the hope of a
heavenly immortality."'* Hilary of Poictiers says, "Christ went down
into Hades for two reasons: first, to fulfil the law imposed on mankind
that every soul on leaving the body shall descend into the under-world,
and, secondly, to preach the Christian religion to the dead."'^ Chrysostom
writes, " When the Son of God conieth, the earth shall burst open, and
all the men that ever were born, from Adam's birth up to that day, shall
rise up out of the earth. "'^ Irenteus testifies, " I have heard from a
certain presbyter, who heard it from those who had seen the apostles and
received their instructions, that Christ descended into the under-world,
and preached the gospel and his own advent to the souls there, and re-
mitted the sins of those who believed on him."'' Eusebius records that,
"after the ascension of Jesus, Thomas sent Thaddeus, one of the Seventy,
to Abgarus, King of Edessa. This disciple told the king how that Jesus,
having been crucified, descended into the under-world, and burst the
bars which had never before been broken, and rose again, and also
raised with himself the dead that had slept for ages ; and how he de-
scended alone, but ascended with a great multitude to his Father ; and
how he was about to come again to judge the living and the dead.""
Finally, we cite the following undeniable statement from Daille's famous
work on the "Right Use of the Fathers:" — "That heaven shall not
be opened till the second coming of Christ and the day of judgment,
— that during this time the souls of all men, with a few exceptions,
are shut up in the under-world, — was held by Justin Martyr, Ireneeus,
Tertullian, Augustine, Origen, Lactantius, Victorinus, Ambrose, Chrysos-
tom, Theodoret, Qi^cumenius, Aretas, Prudentius, Theojihylact, Bernard,
and many others, as is confessed by all. This doctrine is literally held
by the whole Greek Church at the present day. Nor did any of the
Latins expressly deny any part of it until the Council of Florence, in the
year of our Lord 1439.'"*
In view of these quotations, and of volumes of similar ones which
might be adduced, we submit to the candid reader that the meaning
most probab'y in the mind of the writer of the Apocalypse when he
■wrote the words "redemption by the Blood of Christ" was this, — the
rescue certified to men by the commissioned power and devoted self-
sacrifice of Christ in dying, going down to the mighty congregation of
the dead, proclaiming good tidings, breaking the hopeless bondage of
death and Hades, and ascending as the pioneer of a new way to God.
If before his death all men were supposed to go down to helpless con-
's In Piesurrectioncm Christi. ^ Divin. Instit. lib. iv. cap. 19,
^ Hilary in Ps. cxviii. et cxix. ^c Homil. in Roin. viii. 25.
^ Adv. Hseres. lib. iv. sect. 45. ^ Ecc. Hist. lib. i. cap. 13.
3* Lib. ii. cap. 4, pp. 272, 273 of the English translation.
258 APOCALYPTIC DOCTRINE OF A FUTURE LIFE.
finement in the under-world on account of sin, but after his resurrection
tlie promise of an ascension to heaven was made to them through his
gospel and exemjjlification, then well might the grateful believers, fixing
their hearts on his willing martyrdom in their behalf, exclaim, " He
loved us, and washed us ft-om our sins in his own blood, and hath made
us kings and jiriests unto God." It is certainly far more natural, far
more reasonable, to suppose that the scriptural phrase "the blood of
Christ" means "the death of Christ," Avith its historical consequences,
than to imagine that it signifies a complicated and mysterious scheme of
sacerdotal or ethical expiation, — especially when that scheme is unrelated
to contemporaneous opinion, irreconcilable with morality, and confess-
edly nowhere plainly stated in Scripture, but a matter of late and labor-
ious construction and inference. We have not spoken of the strictly
nioral and subjective mission and work of Christ, as conceived by the
author of the Apocalypse, — his influences to cleanse the springs of cha-
racter, purify and inspire the heart, rectify and elevate the motives, re-
generate and sanctify the soul and the life, — because all this is plain and
unquestioned. But he also believed in something additional to this, — an
objective function; and what that was we think is correctly explained
above.
We are next to inquire more immediately into the closing parts of the
doctrine of the last things. Christ has appeared, declared the tidings
of grace, died, visited the dead, risen victoriously, and gone back to
heaven, where he now tarries. But there remain many things for him,
as the eschatological King, yet to do. What are they ? and what details
are connected with them ? First of all, he is soon to return from heaven,
visiting the earth a second time. The first chapter of the book begins
by declaring that it is " a revelation of things which must shortly come
to pass," and " blessed is he that readeth ; for the time is at hand." The
last chapter is full of such repetitions as these: " things which must shortly I
be done;" "Behold, I come quickly;" "The time is at hand;" "He that
is unjust, let him be unjust still, and he that is holy, let him be holy still;"
" Surely I come quickly ;" " Even so, come. Lord Jesus." Herder says, in
his acute and eloquent work on the Apocalypse, "There is but one voice
in it, through all its epistles, seals, trumpets, signs, and plagues, — namely,
The Lord is coming !" The souls of the martyrs, impatiently waiting,
under the altar, the completion of the great drama, cry, " How long,
Lord, dost thou delay to avenge our blood?" and they are told that "they
shall rest only for a little season." Tertullian writes, without a trace of
doubt, "Is not Christ quickly to come from heaven with a quaking of the
whole universe, with a shuddering of the world, amidst the wailings of all
men save the Christians ?" The Apocalyptic seer makes Christ say, " Be-
hold, I come as a thief in the niglit: blessed is he that watcheth." Accord-
ingly, " a sentinel gazed wherever a Christian prayed, and, though all
the watchmen died without the sight," the expectation lingered for cen-
turies. The Christians of the New Testament time — to borrow the words
APOCALYPTIC DOCTRINE OF A FUTURE LIFE. 259
of one of the most competent- of living scholars — "carried forward to the
account of Christ in years to come the visions which his stay, as they sup-
posed, was too short to realize, and assigned to him a quick return to finish
what was yet unfulfilled. The suffering, the scorn, the rejection of men,
the crown of thorns, were over and gone ; the diadem, the clarion, th&
flash of glory, the troop of angels, were ready to burst upon the world,
and might be looked for at midnight or at noon."*"
Secondly, when Christ returned, he was to avenge the sufferings and
reward the fidelity of his followers, tread the heathen tyrants in the
wine-press of his wrath, and crown the persecuted saints with a partici^
pation in his glory. When "the time of his wrath is come, he shall giv6.
reward to the prophets, and to the saints, and to them that fear his name,
and shall destroy them that destroy the earth." "The kings, captains,
mighty men, rich men, bondmen, and freemen, shall cry to the moun-
tains and rocks. Fall on us, and hide us from the wrath of the Lamb."
" To him that overcometh, and doeth my works, I will give power over
the Gentiles;" "I will give him the morning star;" "I will grant him to
sit with me on my throne." Independently, moreover, of these distinct
texts, the whole book is pervaded with the thought that, at the speedy
second advent of the Messiah, all his enemies shall be fearfully punished,
his servants eminently compensated and glorified.'*'
Thirdly, the writer of the Apocalypse expected — in accordance with
that Jewish anticipation of an earthly Messianic kingdom which was
adopted with some modifications by the earliest Christians — that Jesus,
on his return, having subdued his foes, would reign for a season, in great
glory, on the earth, surrounded by the saints. "A door was opened in
heaven," and the seer looked in, and saw a vision of the redeemed
around the throne, and heard them " singing a new song unto the Lamb
that was slain," in the course of which, particularizing the favors ob-
tained for them by him, they say, " We shall reign upon the earth."
Again, the writer says that " the worshippers of the beast and of his
image shall be tormented with fire and brimstone in the presence of the
holy angels, and in the presence of the Lamb." Now, the lake of sul-
phurous fire into which the reprobate were to be thrust was located, not
in the sky, but under the surface of the earth. The foregoing state-
ment, therefore, implies that Christ and his angels would be tarrying on
the earth when the final woe of the condemned was inflicted. But we
need not rely on indirect ai"guments. The writer explicitly declares
that, in his vision of what was to take place, the Christian martyrs,
" those who were slain for the witness of Jesus, lived and reiiined with
*o Slartineau, Sermon, " The God of Revelation his own Interpreter."
•*! It seems to have been a Jewish expectation that when the Messiah should appear he would
thrust his enemies into Hades. In a passage of the Talmud Satan is represented as seeing the
Messiah under the Throne of Glory : he falls on his face at the sight, exclaiming, "This is the
Messiah, who will precipitate me and all the Gentiles into the under-world." — Bertholdt, Christo-
logia, sect. 36.
260 APOCALYPTIC DOCTRINE OF A FUTURE LIFE.
Christ a thousand years, while the rest of the dead lived not again until
the thousand years were finished. This is the first resurrection. Then
Satan was loosed out of his prison, and gathered the hosts of Gog and
Magog to battle, and went up on the breadth of the earth and com-
passed the cami? of the saints about, and fire came down out of heaven
and devoured them." It seems imi^ossible to avoid seeing in this passage
a plain statement of the millennial reign of Christ on the earth with his
risen martyrs.
Fourthly, at the termination of the period just referred to, the author
of the Apocalypse thought all the dead would be raised and the tri-
bunal of the general judgment held. As Lactantius says, "All souls
are detained in custody in the under-world until the last day ; then the
just shall rise and reign ; afterwards there will be another resurrection
of the wicked."" " The time of the dead is come, that they should be
judged." "And I saw the dead, small and great, stand before God; and
the books were opened, and the dead were judged out of those things
which were written in the books, according to their works. And the sea
gave up the dead which were in it, and death and the under-world
delivered up the dead which were in them, and they were judged, every
man according to his Avorks." " Blessed and holy is he that hath part
in the first resurrection : on such the second death hath no power, but
they shall be priests of God and of Christ, and reign with him a thou-
sand years." This text, with its dark and tacit refei'ence by contrast to
those who have no lot in the millennial kingdom, brings us to the next
step in our exjiosition.
For, fifthly, after the general resurrection and judgment at the close
of the thousand years, the sentence of a hopeless doom to hell is to be
executed on the condemned. " Whosoever was not found written in the
book of life was cast into the lake of fire." "The fearful, and unbeliev-
ing, and the abominable, and murderers, and whoremongers, and sor-
cerers, and idolaters, and all liars, shall have their part in the lake which
burnetii with fire and brimstone; which is the second death." The "se-
cond death" is a term used by Onkelos in his Targum,*^ and sometimes
in the Talmud, and by the Rabbins generally. It denotes, as employed
by them, the return of the wicked into hell after their summons thence
for judgment.^* In the Apocalypse, its relative meaning is this. The
martyrs, who were slain for their allegiance to the gospel, died once, and
descended into the under-world, the common realm of death. At the
coming of Christ they were to rise and join him, and to die no more.
This was the first resurrection. At the close of the millennium, all the
rest of the dead were to rise and be judged, and the rejected portion of
them were to be thrust back again below. This was a second death for
them, — a fate from which the righteous were exempt. There was a differ-
Divin. lustit. lib. vii. cap. 20, 21, 26. « On Dcut. xxxiii. 6.
« GfiortT, GescUichte des Urchristcnthums, kap. 10. s. 289.
APOCALYPTIC DOCTRINE OF A FUTURE LIFE. 261
ence, greatly for the worse in the latter, between their condition in the
two deaths. In the former they descended to the dark under-world, the
silent and temporary abode of the universal dead ; but in the latter thej''
went down " into the lake of fire and brimstone, where the devil and
the beast and the false prophet are, and shall be tormented day and night
for ever and ever." For " Death and Hades, having delivered up the
dead which were in them, were cast into the lake of fire. This is the
second death." It is plain that here the common locality of departed
souls is personified as two demons. Death and Hades, and the real thought
meant to be conveyed is, that this region is to be sunk beneath a "Tar-
tarean drench," which shall henceforth roll in burning billows over its
victims there, — "the smoke of their torment ascending up for ever and
ever." This awful imagery of a lake of flaming suljihur, in which the
damned were plunged, was of comparatively late origin — or adoption —
among the Jews, from whom the Christians received it. The native
'Hebrew conception of the state of the dead was that of the voiceless
gloom and dismal slumber of Sheol, whither all alike went. The notion
of fiery tortures inflicted there on the wicked was either conceived by
the Pharisees from the loathed horrors of the filth-fire kept in the vale
of Hinnom, outside of Jerusalem, (which is the opinion of most com-
mentatoi's,) or was imagined from the sea of burning brimstone that
showered from heaven and submerged Sodom and Gomorrah in a vast
fire-jjool, (which is maintained by Bretschneider and others,) or was
derived from the Egyptians, or the Persians, or the Hindus, or the
Greeks, — all of whom had lakes and rivers of fire in their theological
hells, long before history reveals the existence of such a belief among
the Jews, (which is the conclusion of many learned authors and critics.)
We have now reached the last feature in the scheme of eschatology
shadowed forth in the Apocalypse, the most obscure and difficult point
of all, — namely, the locality and the principal elements of the final
felicity of the saved. The difficulty of clearly settling this question is
twofold, arising, first, from the swift and partial glimpses which are all
that the writer yields us on the subject, and, secondly, from the impos-
sibility of deciding with precision how much of his language is to be re-
garded as figurative and how much as literal, — where the poetic presenta-
tion of symbol ends and where the direct statement of fact begins. A
large part of the book is certainly written in prophetic figures and
images, spiritual visions, never meant to be accepted in a prosaic sense
with severe detail. And yet, at the same time, all these imaginative
emblems were, unquestionably, intended to foreshadow, in various kinds
and degrees, doctrinal conceptions, hopes, fears, threats, promises, his-
torical realities, past, present, or future. But to separate sharply the
dress and the substance, the superimposed symbols and the underlying
realities, is always an arduous, often an impossible, achievement. The
writer of the Apocalypse plainly believed that the souls of all, except
the martyrs, at death descended to the under-world, and would remain
APOCALYPTIC DOCTPJNE OF A FUTURE LIFE.
there till after the second coming of Christ. But whether he thought
that the martyrs were excepted, and would at death immediately rise
into heaven and there await the fulfilment of time, is a disj^uted point.
For our own part, we think it extremely doubtful, and should rather
decide in the negative. In the fii'st place, his expressions on this sub-
ject seem essentially figurative. He describes the prayers of the saints
as bemg poured out from golden vials and burned as incense on a golden
altar in heaven before the throne of God. " Under that altar," he says,
" I saw the souls of them that were slain for the word of God." If the
souls of the martyrs, in his belief, were really admitted into heaven,
would he have conceived of them as huddled under the altar and not
walking at liberty ? Does not the whole idea appear rather like a rhetor-
ical image than like a sober theological doctrine ? True, the scene is pic-
tured in heaven ; but then it is a picture, and not a conclusion. With
De Wette, we regard it, not as a dogmatic, but as a poetical and prophetic,
representation. And in regard to the seer's vision of the innumerable
company of the redeemed in heaven, surrounding the throne and cele-
brating the praises of God and the Lamb, surely it is obvious enough that
this, like the other affiliated visions, is a vision, by inspired insight, in
the present tense, of what is yet to occur in the successive unfolding of
the rapid scenes in the great drama of Christ's redemjative work, — a pro-
phetic vision of the future, not of what already is. We know that in
Tertullian's time the idea was entertained by some that Christian mar-
tyrs, as a special allotment, .should pass at once from their sufferings to
heaven, without going, as all others must, into the under-world ; but the
evidence preponderates with us, upon the whole, that no such doctrine
is really implied in the Apocalypse. In the fourteenth chapter, the
author describes the hundred and forty-four thousand who were re-
deemed from among men, as standing with the Lamb on Mount Zion
and hearing a voice from heaven singing a new song, which no-man, save
the hundred and forty-four thousand, could learn. The probabilities are
certainly strongest that this great company of the selected "first-fruits
unto God and the Lamb," now standing on the earth, had not yet been
in heaven ; for they only learn the heavenly song which is sung before
the throne by hearing it chanted down from heaven in a voice like mul-
titudinous thunders.
Finally, the most convincing proof that the writer did not suppose that
the martyrs entered heaven before the second advent of Christ — a proof
which, taken by itself, would seem to leave no doubt on the subject — is
this. In the famous scene detailed in the twentieth chapter — usually
called by commentators the martyr-scene — it is said that " the souls of
them that were beheaded for the word of God, and which had not wor-
shipped the beast, lived and reigned with Christ a thousand years. This
is the first resurrection." Now, is it not certain that if the writer sup-
posed these souls had never been in the under-world, but in heaven, he
could not have designated their preliminary descent from above as "the
APOCALYPTIC DOCTRINE OF A FUTURE LIFE. 263
first resurrection," the- first rising up ? That phrase implies, we think,
that all the dead were below : the faithful and chosen ones were to rise
first to reign a while with Jesus, and after that the rest should rise to be
judged. After that judgment, which was expected to be on earthin pre-
sence of the descended Lamb and his angels, the lost were to be plunged,
as we have already seen, into the subterranean pit of torture, the un-
quenchable lake of fire. But what was to become of the righteous and
redeemed ? Whether, by the Apocalyptic representation, they were to
remain forever on earth, or to ascend into heaven, is a question which
has been zealously debated for over sixteen hundred years, and in some
theological circles is still warmly discussed. Were the angels who came
down to the earth with Christ to the judgment never to return to their
native seats ? Were they permanently to transfer their deathless citizenship
from the sky to Judea? Were the constitution of human nature and the
essence of human society to be abrogated, and the members of the human
family to cease enlarging, lest they should overflow the borders of the
world? Was God himself literally to desert his ancient abode, and, with
the celestial city and all its angelic hierarchy, float from the desolated
firmament to Mount Zion, there to set up the central eternity of his
throne. We cannot believe that such is the meaning which the seer of
the Apocalypse wished to convey by his symbolic visions and pictures,
any more than we can believe that he means literally to say that he saw
" a woman in heaven clothed with the sun, and the moon under her feet,
and upon her head a crown of twelve stars,'.' or that there were actually
"armies in heaven, seated on white horses and clothed in fine linen,
white and clean, which is the righteousness of saints." Our conviction
is that he expected the Savior would ascend with his angels and
the redeemed into heaven, the glorious habitation of God above the
sky. He speaks in one place of the "temple of God in heaven, into
which no man could enter until the seven plagues were fulfilled," and in
another place says that the "great multitude of the redeemed are before
the throne of God in heaven, and serve him day and night in his
temple ;" and in still another place he describes two prophets, messen-
gers of God, who had been slain, as coming to life, " and hearing a great
voice from heaven saying to them, 'Come up hither;' and they ascended
up to heaven in a cloud, and their enemies beheld them." De Wette
writes, " It is certain that an abstract conception of heavenly blessed-
ness with God duskily hovers over the New Testament eschatology." We
think this is true of the Book of Kevelation.
It was a Persian-Jewish idea that the original destination of man, had
he not sinned, was heaven. The ajDOstles thought it was a part of tlie
mission of Christ to restore that lost privilege. We think the writer of the
Apocalypse shared in that belief. His allusions to a new heaven and a new
earth, and to the descent ol" a New Jerusalem from heaven, and other
related particulars, are symbols neither novel nor violent to Jewish,
minds, but both familiar and expressive, to denote a purifying glorifica-
264 PAUL'S DOCTRINE OF A FUTURE LIFE.
tion of the world, the installation of a divine kingdom, and the brilliant
reign of universal righteousness and happiness among men, as if under
the very eyes of the Messiah and the very sceptre of God. The Chris-
tians shail reign in Jerusalem, which shall be adorned with indescribable
sjjlendors and shall be the centre of a world-wide dominion, the saved
nations of the earth surrounding it and "walking in the liglit of it, their
kings bringing their glory and honor into it." "God shall wipe away all
tears from their eyes, and there shall be no more death." That is, upon
the whole, — as we understand the scattered hints relevant to the subject
to imply, — when Christ returns to the Father with his chosen, he will
leave a regenerated earth, with Jerusalem for its golden and peerless
capital, peopled, and to be peopled, with rejoicing and immortal men,
who will keep the commandments, be exempt from ancient evils, hold
intimate communion with God and the Lamb, and, from generation to
generation, pass up to heaven through that swift and painless change,
alluded to by Paul, whereby it was intended at the first that sinless man,
his corruptible and mortal putting on incorruption and immortality,
should be fitted for the companionship of angels in the pure radiance of
the celestial world, and should be translated thither without tasting the
bitterness of death, — which was supposed to be the subterranean banish-
ment of the disembodied ghost.
CHAPTER IV.
Paul's doctrine of a future life.
The principal difficulty in arriving at the system of thought and faith
in the mind of Paul arises from the fragmentary character of his extant
writings. They are not complete treatises drawn out in independent
statements, but special letters full of latent implications. They were
written to meet particular emergencies, — to give advice, to convey or ask
information and sympathy, to argue or decide concerning various mat-
ters to a considerable extent of a personal or local and temporal nature
Obviously their author never suspected they would be the permanent
and immensely influential documents they have since become. They]
were not composed as orderly developments or full presentations of a
creed, but rather as supplements to more adequate oral instruction pre-
viously imparted. He says to the Thessalonians, " Brethren, stand fast
and hold the traditions which ye have been taught, whether by word or
by our epistle." Several of his letters also — perhaps many — have beeni
lost. lie exhorts the Colossians to " read likewise the epistle from Laoi
PAUL'S DOCTRINE OF A FUTURE LIFE. 265
dicea." In liis present First Epistle to the Corinthians he intimates that
he had previously corresponded with them, in the words, " I wrote to
you in a letter." There are good reasons, too, for supposing that he
ti'ansmitted other epistles of which we have now no account. Owing,
therefore, to the facts that his principal instructions were given by word
of mouth, and that his surviving writings set forth no systematic array of
doctrines, we have no choice left, if we desire to know what his opinions
concerning the future life were, when deduced and arranged, but to
exercise our learning and our faculties upon the imperfect discussions
and the significant hints and clews in his extant ei^istles. Bringing these
together, in the light of contemporary Pharisaic and Christian conceptions
and opinions, we may construct a system from them which will represent
his theory ; somewhat as the naturalist from a few fragmentary bones
describes the entire skeleton to which they belonged. As we proceed to
follow this process, we must particularly remember the leading notions
in the doctrinal belief of the Jews at that period, and the fact that Paul
himself was "brought up at the feet of Gamaliel," "after the most
straitest order of the sect, a Pharisee." When on trial at Jerusalem, he
cried, " Men and brethren, I am a Pharisee, the son of a Pharisee : of
the hope of the resurrection of the dead I am called in question." We
can hardly suppose that he would entirely throw off the influence and
form of the Pharisaic dogmas and grasp Christianity in its pure spi-
rituality. It is most reasonable to expect — what we shall find actually
the fact — that he would mix the doctrinal and emotional results of his
Pharisaic training with the teachings of Christ, thus forming a composite
system considerably modified from any then existing. Indeed, a great
many obscure texts in Paul may be made perspicuous by citations from
the old Talmudists. Considering the value and the importance of this
means of illustrating the New Testament, it is neglected by modern com-
mentators in a very remarkable manner.
In common with his countrymen and the Gentiles, Paul undoubtedly
believed in a world of light and bliss situated over the sky, where the
Deity, surrounded by his angels, reigns in immortal splendor. According
to the Greeks, Zeus and the other gods, with a few select heroes, there
lived an imperishable life. According to the Hebrews, there was " the
house of Jehovah," " the habitation of eternity," " the world of holy
angels." The Old Testament contains many sublime allusions to this
place. Jacob in his dream saw a ladder set up that reached unto heaven,
and the angels were ascending and descending upon it. Fixing his eyes
upon the summit, the patriarch exclaimed, — not referring, as is com-
monly supposed, to the ground on which he lay, but to the opening in
the sky through which the angels were passing and repassing, — " Surely
this is the house of God and this the gate of heaven," Jehovah is de-
scribed as "riding over the heaven of heavens;" as "treading ujwn the
arch of the sky." The firmament is spoken of as the solid floor of his
abode, where " he layeth the beams of his chambers in the waters," — the
2G6 PAUL'S DOCTRINE OF A FUTURE LIFE.
" waters above," which the Book of Genesis says were " divided from the
waters beneath." Though this divine world on high was in the early-
ages almost universally regarded as a local reality, it was not conceived
by Jews or Gentiles to be the destined abode of human souls. It was
thought to be exclusively occupied by Jehovah and his angels, or by the
gods and their messengers. Only here and there were scattered a few
dim traditions, or poetic myths, of a prophet, a hero, a god-descended
man, who, as a special favor, had been taken up to the supernal mansions.
The common destination of the disembodied spirits of men was the dark,
stupendous realms of the under-world. As Augustine observes, " Christ
died after many ; he rose before any : by dying he suffered what many
had suffered before; by rising he did what no one had ever done before."^
These ideas of the celestial and the infernal localities and of the fate of
man were of course entertained by Paul when he became a Christian. A
few texts by way of evidence of this fact will here suffice. " That at the
name of Jesus every knee should bow, of those in heaven, and those on
earth, and those under the earth." " He that descended first into the
lower parts of the earth is the same also that ascended up far above all
heavens." The untenableness of that explanation which makes the
descent into the lower parts of the earth refer to Christ's descent to
earth from his pre-existent state in heaven must be evident, as it
seems to us, to every mind. Irenseus, discussing this very text from
Ephesians, exposes the absurdity and stigmatizes the heresy of those who
say that the infernal world is this earth, ("ywi dicunt inferos quidem
esse hunc rmindum."Y "I knew a man caught up to the third heaven,
. . , caught up into paradise." The threefold heaven of the Jews, here
alluded to, was, first, the region of the air, supposed to be inhabited by
evil spirits. Paul repeatedly expresses this idea, — as when he sjjeaks of
" the prince of the power of the air, the spirit that worketh in the chil-
dren of disobedience," and when he says, " For we wrestle not against
flesh and blood, but against principalities, against powers, against the
rulers of the darkness, against wicked spirits in heavenly places." The
second heaven comprised the region of the planetary bodies. The third
lay beyond the firmament, and was the actual residence of God and the
angelic hosts. These quotations, sustained as they are by the well-known
previous opinions of the Jews, as well as by numerous unequivocal texts
in the writings of the other apostles and by many additional ones in
those of Paul, are conclusive evidence that he believed in the received
heaven above the blue ether and stellar dome, and in the received
Hadean abyss beneath the earth. In the absence of all evidence to the
contrary, every presumption justifies the supposition that he also be-
lieved — as we know all his orthodox contemporaries did — that that
under-world was the abode of all men after death, and that that
over-world was solely the dwelling-place of God and the angels. Nay, we
1 Enarratio in Psalmum XC. " Adv. II;crcs. lib. v. cap. 31.
PAUL'S DOCTRINE OF A FUTURE LIFE. 267
are not left to conjecture; for he expressly declares of God that he
"dwelleth in the light which no man can approach unto." This conclu-
sion will be abundantly established in the course of the following expo-
sition.
With these preliminaries, we are prepared to see what was Paul's doc-
trine of death and of salvation. There are two prevalent theories on this
subject, both of which we deem partlj^ scrijitural, neither of them wholly
so. On the one extreme, the consistent disciple of Augustine — the his-
toric Calvinist — attributes to the apostle the belief that the sin of Adam
was the sole cause of literal death, — that but for Adam's fall men would
have lived on the earth forever or else have been translated bodily to
heaven without any previous process of death. That such really was not
the view held by Paul we are convinced. Indeed, there is one j^rominent
feature in his faith which by itself proves that the disengagement of the
soul from the material frame did not seem to him an abnormal event
caused by the contingency of sin. We refer to his doctrine of two
bodies, the "outward man" and the "inward man," the "earthly house"
and the "heavenly house," the "natural body" and the "spiritual body."
Neander says this is " an express assertion" of Paul's belief that man
was not literally made mortal by sin, but was naturally destined to
emerge from the flesh into a higher form of life.* Paul thought that, in
the original plan of God, man was intended to drop his gross, corruptible
body and put on an incorruptible one, like the "glorious body" of the
risen Christ. He distinctly declares, " Flesh and blood cannot inherit
the kingdom of God." Theitefore, we cannot interpret the word "death"
to mean merely the separation of the soul from its present tabernacle,
when he says, " By one man sin entered into the world, and death by
fin; and so death passed upon all men." On the other extreme, the
fully-developed Pelagian — the common Unitarian — holds that the word
" death" is always used in the arguments of Paul in a spiritual or figura-
tive sense, merehj meaning moral alienation from God in guilt, misery,
and despair. Undoubtedly it is used thus in many instances, — as when it
is written, " I was alive without the law once ; but, when the command-
ment came, sin rose to life, and I died." But in still more numerous
cases it means something more than the consciousness of sin and the
resulting wretchedness in the breast, and implies something external,
mechanical, visible, as it were. For example, "Since by man came
death, by man came also the resurrection of the dead." Any one who
reads the context of this sentence may see that the terms "death" and
" resurrection" antithetically balance each other, and refer not to an in-
ward experience, but to an outward event, — not to a moral change, but to
the physical descent and resurrection. It is certain that here the words
are not employed in a moral sense. The phraseology Paul uses in stating
the connection of the sin of Adam with death, the connection of the
8 Planting and Training, Rylaud's trans, p. 210.
268 PAUL'S DOCTRINE OF A FUTURE LIFE.
resurrection of Christ with immortal life, is too peculiar, emphatic, and.
extensive not to be loaded with a more general and vivid significance
than the simjsle unhappiness of a sense of guilt, the simple peace and joy
of a reconciled conscience. The advocates, then, of both theories — the
Calvinist asserting that Paul supposed sin to be the only reason why we
do not live eternally in the world with our present organization, and the
Rationalist asserting that the apostle never employs the word " death"
except with a purely interior signification — are alike beset by insupe-
rable difficulties, perplexed by passages which defy their fair analysis and
force them either to use a violent interpretation or to confess their
ignorance.
We must therefore seek out some third view, which, rejecting the
errors, shall combine the truths and supply the defects of the two for-
mer. We have now to present such a view, — a theory of the Pauline
doctrine of the last things which obviously explains and fills out all the
related language of the ejjistles. We suppose he unfolded it fully in his
preaching, while in his supplementary and j^ersonal letters he only
alludes to such disconnected parts of it as then rose upon his thoughts.
A systematic development of it as a whole, with copious allusions and
labored defences, was not needed then, as it might seem to us to have
been. For the fundamental notions on which it rested were the common
belief of the nation and age. Geology and astronomy had not disturbed
the credit of a definitely-located Hades and heaven, nor had free meta-
physics sharpened the common rhind to skeptical queries. The view
itself, as we conceive it occui^ied the mind o^ Paul, is this. Death was a
part of the creative plan for us from the first, simply loosing the si^irit
from its corruptible body, clothing it with an ethereal vehicle, and im-
mediately translating it to heaven. Sin marred this plan, alienated us
from the Divine favor, introduced all misery, physical and moral, and
doomed the soul, upon the fall of its earthly house, to descend into the
slumberous gloom of the under-world. Thus death was changed from a
pleasant organic fulfilment and deliverance, spiritual investiture and
heavenly ascent, to a painful punishment condemning the naked ghost
to a residence below the grave. As Ewald says, through Adam's sin
"death acquired its significance as pain and punishment."'' Herein is
tlie explanation of the word " death" as used by Paul in reference to the
consequence of Adam's offence. Christ came to reveal the free grace
and gift of God in redeeming us from our doom and restoring our
heavenly destiny. This he exemplified, in accordance with the Father's
will, by dying, descending into the dreary world of the dead, vanquishr
ing the forces there, rising thence, and ascending to the right hand of
the throne of heaven as our forerunner. On the very verge of the theory
just stated as Paul's, Neander hovers in his exposition of the apostle's
views, but fails to grasp its theological scope and consequences. Krabbe
< Pondscliieiben iles Apostels Paulus, s. 210.
PAUL'S DOCTrJNE OF A FUTURE LIFE. 269
declares that " death did not arise from the native perishableness of the
body, but from sin."^ This statement Neander controverts, maintaining
that " sin introduced no essential change in the physical organization of
man, but merely in the manner in which his earthly existence termi-
nates. Had it not been for sin, death would have been only the form of a
higher development of life."* Exactly so. With innocence, the soul at
death would have ascended pleasantly, in a new body, to heaven ; but sin
compelled it to descend painfully, without any body, to Hades. We will
cite a few of the princii^al texts from which this general outline has been
inferred and constructed.
The substance of the fifth chapter of the Epistle to the Romans may
be thus stated. As by the offence of one, sin entered into the world,
and the judgment of the law came upon all men in a sentence of con-
demnation unto death, so by the rigliteousness of one, the free gift of
God came upon all men in a sentence of justification unto life ; that as
sin, by Adam's offence, hath reigned unto death, so grace, by Christ's
righteousness, might reign unto eternal life. Now, we maintain that the
words "death" and "life" cannot in the present instance be entirely
explained, in a spiritual sense, as signifying disturbance and woe in the
breast, or peace and bliss there, because the whole connected discourse
is not upon the internal contingent experience of individuals, but
upon the common necessity of the race, — an objective sentence passed
upon humanity, followed by a public gift of reversal and annulment. So,
too, we deny that the words can be justly taken, in their strictly literal
sense, as meaning cessation or continuance of physical existence on the
earth, because, in the first place, that would be inconsistent with the
doctrine of a spiritual body within the fleshly one and of a glorious in-
heritance reserved in heaven, — a doctrine by which Paul plainly shows
that he recognised a natural organic provision, irrespective of sin, for a
change in the form and locality of human existence. Secondly, we sub-
mit that death and life here cannot mean departure from the body or
continuance in it, because that is a matter with which Christ's mission
did in no v/ay interfere, but left exactly as it was before ; whereas, in
the thing really meant by Paul, Clirist is represented as standing, at
least partially, in the same relation between life and men that Adam
stands in between death and men. Tlie reply to the question, What is
that relation ? will at once define the genuine signification of the terms
"death" and "life" in the instance under review. And thus it is to be
answered. The death brought on mankind by Adam was not only inter-
nal wretchedness, but also the condemnation of the disembodied soul to
the under-world ; the life they were assured of by Christ was not only
internal blessedness, but also the deliverance of the soul from its sub-
'terranean prison and its reception into heaven in a "body celestial,"
6 Die Lehre von aer Siinde und vom Tode, cap. xi. s. 192
* Neandcr's Planting and Training, book vi. ch. 1.
270 PAUL'S DOCTRINE OF A FUTURE LIFE.
according to its original destiny had sin not befallen. This interpreta-
tion is explicitly put forth by Theodoret in his comments on this same
passage, (Rom. v. 15-18.) He says, "There must be a correspondence be- j
tween the disease and the remedy. Adam's sin subjected him to the j
power of death and the tyranny of the devil. In the same manner that {
Adam was compelled to descend into the under-world, we all are asso- '
ciates in his fate. Thus, when Christ rose, the whole humankind par-
took in his vivification."' Origen also — and who, after the apostles them-
selves, knew their thoughts and their use of language better than he ? —
emphatically declares — in exposition of the expi'ession of Paul, "the
wages of sin is death" — that " the undei'-world in which souls ai-e de- j
tained is called death."® |
" As in Adam all die, even so in Christ shall all be made alive." These
words cannot be explained, " As in Adam the necessity of physical death I
came on all, so in Christ that necessity shall be removed," because |
Christ's mission did not touch physical death, which was still reigning as |
ever, before Paul's eyes. Neither can the passage signify, " As through !}
Adam wretchedness is the portion of every heart of man, so through I
Christ blessedness shall be given to every heart," because, while the j
language itself does not hint that thought, the context demonstrates that i
the real reference is not to an inward experience, but to an outward
event, — not to the personal regeneration of the soul, but to a general
resurrection of the dead. The time referred to is the second coming of
Christ; and the force of the text must be this: — As by our bodily like-
ness to the first man and genetic connection with him through sin we all!
die like him, — that is, leave the body and go into the under-world, and!
remain there, — so by our spiritual likeness to the second man and re-j
deeming connection with him through the free grace of God we shall alii
rise thence like him, revived and restored. Adam was the head of a con-ji
demned race, doomed to Hades by the visible occurrence of death in|'
lineal descent from him ; Christ is the head of a pardoned race, destinedji
for heaven in consonance with the plain token of his resurrection andlf
ascension. Again, the apostle writes, " In the twinkling of an eye, am
the last trump, the dead shall be raised incorruptible, and we (who artji
then living) sliall be changed ; for this corruptible must j^ut on incorjj
ruption, and this mortal immortality. Then shall be brought to pass thf fl
saying that is written, 'Death is swallowed up in victory. Deathl
where is thy sting? O Hades, where is thy victory?' " The writer evi;
dently exults in the thought that, at the second coming of Christ, deatl
shall lose its retributive character and the under-world be baffled of it
. J Inipatib., dialogue iii. pp. 132, 133, ed. Sirmondi.
8 Comiii. in Epist. ad Rom. lib. vi. cap. 6, sect. 6. Also see Jerome, Comm. in Ecc. iii. 21. Prj
fessor Mau, in his able treatise " Von dem Tode dem Solde der Si'ndcn, und dcr Auf hcbung desse:
ben durcli die Auferstehung Christi,"' cogently argues, against Krabbe, that death as the punisl
ment of sin is not bodily dissolution, but wretchedness and condemnation to the under-worl
(cimatidMo Orcum.) In I'clt's Theologische Mitarbeiten, 1838, heft ii. ss. 107-108.
PAUL'S DOCTRINE OF A FUTURE LIFE. 271
expected prisoners, because the living shall instantly experience the
change of bodies fitting them to ascend to heaven with the returning
and triumphant Lord. Paul also announces that "Jesus Christ hath
abolished death and hath brought life and immortality to light." The
word " death" here cannot mean physical dissolution, because Christ did
not abolish that. It cannot denote personal sin and unhappiness, be-
cause that would not corresijond with and sustain the obvious meaning
of the contrasted member of the sentence. Its adequate and consistent
sense is this. God intended that man should jpass from a preliminary
existence on earth to an eternal life in heaven ; but sin thwarted this
glorious design and altered our fate to a banishment into the cheerless
under-world. But now, by the teachings and resurrection of Christ, we are
assured that God of his infinite goodness has determined freely to forgive
us and restore our original destination. Our descent and abode below
are abolished and our heavenly immortality made clear. " We earnestly
desire to be clothed ujion with our house which is from heaven, if so be
that, being clothed, we shall not be found naked. Not that we desire to
be unclothed, but clothed upon, that mortality maj' be swallowed up of
life." In these remarkable words the apostle expresses several particu-
lars of what we have already presented as his general doctrine. He states
his conviction that, when his " earthly house of this tabernacle" dissolves,
there is a "divinely-constructed, heavenly, and eternal house" prepared
for him. He expresses his desire at the coming of the Lord not to be
dead, but still living, and then to be divested of his earthly bo^ly and in-
vested with the heavenly body, that thus, being fitted for translation to
the incorruptible kingdom of God, he might not be found a naked
shadow or ghost in the under-world. Ruckert says, in his commentary,
— and the best critics agree with him, — " Paul herein desires to become
immortal without passing the gates of death." Language similar to the
foregoing in its peculiar phrases is found in the Jewish Cabbala. The
Zohar describes the ascent of the soul to heaven clothed with sj^lendor,
and afterwards illustrates its meaning in these terms: — "As there is
given to the soul a garment with which she is clothed in order to esta-
blish her in this world, so there is given her a garment of heavenly
splendor in order to establish her in that world."* So in the "Ascension
of Isaiah the Prophet" — an apocryphal book written by some Jewish
Christian as early, without doubt, as the close of the second century — the
following passages occur. Speaking of what was revealed to him in
heaven, the prophet says, " There I saw all the saints, from Adam, with-
out the clothing of the flesh : I viewed them in their heavenly clothing
• like the angels who stood there in great splendor." Again he says, " All
the saints from heaven in their heavenly clothing shall descend with the
Lord and dwell in this world, while the saints who have not died shall
be clothed like those who come from heaven. Then the general resur-
* Laurence, Ascensio Isaia; Vatis, appendix, p. 168.
272 PAUL'S DOCTRINE OF A FUTURE LIFE,
rection will take place and they will ascend together to heaven.""*
Schoettgen, commenting on this text, (2 Cor. v. 2,) likewise quotes a
large number of examples of like phraseology from Rabbinical writers.
The statements thus far made and proofs offered will be amply illustrated
and confirmed as we go on to consider the chief component parts of the
Pauline scheme of the last things. For, having presented the general
outline, it will be useful, in treating so complex and difficult a theme, to
analyze it by details.
We are met upon the threshold of our inquiry by the essential ques-
tion. What, according to Paul, was the mission of Christ ? What did he
accomplish ? A clear reply to this question comprises three distinct pro-
positions. First, the apostle plainly represents the resurrection, and
not the crucifixion, as the efficacious feature in Christ's work of redemp-
tion. When we recollect the almost universal prevalence of the opposite
notion among existing sects, it is astonishing how clear it is that Paul
generally dwells upon the dying of Christ solely as the necessary pre-
liminaiy to his rising. " If Christ be not risen, then is our preaching vain,
and your faith also is vain : ye are yet in your sins." These words are
irreconcilable with that doctrine which connects our "justification" with
the atoning death, and not with the typical resurrection, of Christ.
" That Christ died for our sins, and that he was buried, and that he rose
again the third day." To place a vicarious stress upon the first clause of
this text is as arbitrary as it would be to place it upon the second ; but
naturally emphasize the third clause, and all is clear. The inferences i \
and exhortations drawn from the mission of Christ are not usually con- | i
nected in any essential manner with his painful death, but directly with j
his glorious resurrection out from among the dead unto the heavenly ;',
blessedness. " If we have been planted together in the likeness of his | t
death, we shall be also in the likeness of his resurrection." Sinking j r
into the water, when "buried by baptism into the death of Christ," was, , .
to those initiated into the Christian religion, a symbol of the descent of i
Christ among the dead ; rising out of the water was a symbol of the i 1
ascent of Christ into heaven. " If ye then be risen with Christ, seek ' j
those things which are above, where Christ sitteth on the right hand of i I
God." When Paul cries, exultingly, " Thanks be to God, who through • r
Christ giveth us the victory over the sting of death and the strength of i .1
sin," Jerome says, "We cannot and dare not interpret this victory other- > i
wise than by the resurrection of the Lord."" Commenting on the text I
"To this end Christ both died and lived again, that he miglit reign both '
over the dead and the living," Theodoret says that Christ, going through <
all these events, "promised a resurrection to us all." Paul makes no ;
appeal to us to believe in the death of Christ, to believe in the atoning ' i
sacrifice of Christ, but he unequivocally affirms, "If thou shalt believe in thine \ |
'0 Laurence, Ascensio Isaiea atis, cap. 9, v. 7, 9; cap. 4.
11 Comm. in Osee, lib. iii. cap. 13.
PAUL'S DOCTRINE OF A FUTURE LIFE. 273
heart that God hath raised him from the dead, thou shalt he saved.^' Paul con-
ceived that Christ died in order to rise again and convince men that the
Father would freely deliver them from the bondage of death in the
under-world. All this took place on account of sin, was only made
requisite by sin, one of wh»se consequences was the subterranean con-
finement of the soul, which otherwise, upon deserting its clayey tent,
would immediately have been clothed with a spiritual body and have
ascended to heaven. That is to say, Christ "was delivered because of our
offences and was raised again because of our justification." In Romans
viii. 10 the preposition did occurs twice in exactly the same construction
as in the text just quoted. In the latter case the authors of the common
version have rendered it " because of." They should have done so in
the other instance, in accordance with the natural force and established
usage of the word in this connection. The meaning is, Our offences had
been committed, therefore Christ was delivered into Hades ; our pardon
had been decreed, therefore Christ was raised into heaven. Such as we
have now stated is the real matei'ial which has been distorted and exagge-
rated into the prevalent doctrine of the vicarious atonement, with all its
dread concomitants.^^ The believers of that doctrine suppose themselves
obliged to accept it by the language of the epistles. But the view above
maintained as that of Paul solves every difficulty and gives an intelligent
and consistent meaning to all the phrases usually thought to legitimate
the Calvinistic scheme of redemption. While we deny the correctness
of the Calvinistic interpretation of those passages in which occur such
expressions as "Christ gave himself for us," "died for our sins," we
also affirm the inadequacy of the explanations of them proposed by
Unitarians, and assert that their genuine force is this. Christ died and
rose that we might be freed through faith from the great entailed conse-
quence of sin, the bondage of the under-world ; beholding, through his
ascension, our heavenly destination restored. " God made him, who knew
no sin, to be sin on our account, that we might become the righteousness
of God in him," — might through faith in him be assured of salvation. In
other words, Christ, who was not exposed to the evils brought on men by
sin, did not think his divine estate a thing eagerly to be retained, but
descended to the estate of man, underwent the penalties of sin as if he
were himself a sinrier, and then rose to the right hand of God, by this
token to assure men of God's gracious determination to forgive them
and reinstate them in their forfeited primal privileges. " If we be recon-
ciled by his death, much more shall we be saved by his life." That is,
if Christ's coming from heaven as an ambassador from God to die con-
vinces us of God's pardoning good will towards us, much more does his
'' Die Lehre von Christi HoUenfiihrt nach der Ileil. Schrift, der Sltesten Kirche, den Christlichen
Symbolen, und nach ihrer unendlichen Wichtigkeit und vielumfassenden Bedeutung dargcstellt. von
Joh. Ludvvig Konig. The author presents in this work an irresistible array of citations and authori-
ties. In an appendix he gives a list of a hundred authors on the theme of Christ's descent into
hell.
274 PAUL'S DOCTRINE OF A FUTURE LIFE.
rising again into heaven, where he now lives, deliver us from the fear of
the under-world condemnation and assure us of the heavenly salvation.
Except in the light and with the aid of the theory we have been urging,
a large number of texts like the foregoing cannot, as we think, be inter-
preted without constructive violence, and evaii with that violence cannot
convey their full jjoint and power.
Secondly, in Paul's doctrine of the redeeming work of Clirist we recog-
nise something distinct from any subjective effect in animating and jjuri-
fying the hearts and lives of men. " Christ hath redeemed us from the
curse of the law." " In Christ we have redemption through his blood,
even the forgiveness of sins." Nothing but the most desperate exegesis
can make these and many similar texts signify simj^ly the purging of
individual breasts from their offences and guilt. Seeking the genuine
meaning of Paul, we are forced to agree with the overwhelming majority
of the critics and believers of all Christendom, from the very times of the
apostles till now, and declare that these jDassages refer to an outward de-
liverance of men by Christ, the removal by him of a common doom rest-
ing on the race in consequence of sin. What Paul supposed that doom
was, and how he thought it was removed, let us try to see. It is necessary
to premise that in Paul's writings the phrase " the righteousness of God"
is often used by metonymy to mean God's mode of accounting sinners
righteous, and is equivalent to " the Christian method of salvation."
" By the deeds of the law no flesh shall be justified ; but the righteous-
ness of God without the law is manifested, freely justifying them through
the redemption that is in Christ." How evidently in this verse " the
righteousness of God" denotes God's method of justifying the guilty by a
free pardon proclaimed through Christ ! The apostle emj^loys the word
" faith" in a kindred technical manner, sometimes meaning by it " pro-
mise," sometimes the whole evangelic apparatus used to establish faith
or prove the realization of the promise. " What if some did not believe?
Shall their unbelief make the faith of God without effect?" Evidently
by " faith" is intended " jjromise" or " purpose." " Is the law against
the promises of God ? God forbid ! But before faith came we were kept
under the law, shut up unto the faith which should afterwards be re-
vealed." Here "faith" plainly means the object of faith, the manifested
fulfilment of the promises : it means the gospel. Again, " Whereof he
hath offered faith to all, in that he hath raised him from the dead."
" Hath offered faith" here signifies, unquestionably, as the common ver-
sion well expresses it, "hath given assurance," or hath exemplified the
proof. " Wherefore the law was our schoolmaster to bring us unto Christ,
that we might be justified by faith. But after that faith is come, we are
no longer under a schoolmaster." In this instance " faith" certainly
means Christianity, in contradistinction to Judaism, and "justification by
faith" is equivalent to " salvation by the grace of God, shown through
the mission of Christ." It is not so much internal and individual in its
reference as it is public and general. We believe that no man, sacredly
PAUL'S DOCTRINE OF A FUTURE LIFE. 275
resolved to admit the truth, can study — with a purposed reference to this
point — all the passages in Paul's epistles where the word "faith" occurs,
without being convinced that for the most part it is used in an objective
sense, in contradistinction to the law, as synonymous with the gosjjel, the
new dispensation of grace. Therefore "justification by faith" does not
usually mean salvation through personal belief, either in the merits
of the Redeemer or in any thing else, but it means salvation by the
plan revealed in the gospel, the free remission of sins by the forbear-
ance of God. In those instances where " faith" is used in a subjective
sense for personal belief, it is never described as the effectual cause of sal-
vation, but as the condition of personal assurance of salvation. Grace has
outwardly come to all ; but only the believers inwardly know it. This
Pauline use of terms in technical senses lies broadly on the face of the
Epistles to the Romans and the Galatians. New Testament lexicons and
commentaries, by the best scholars of every denomination, acknowledge
it and illustrate it. Mark now these texts. " And by him all that be-
lieve are justified from all things from which ye could not be justified
by the law of Moses." " To declare his righteousness, that he might be
just and the justifier of him that believeth in Jesus." "What things
were gain to me [under Judaism] I counted loss in comparison with
Christ, that I may be found in him, not having mine own righteousness,
which is of the law, but the righteousness which is of God through
faith in Christ." " By the deeds of the law no man can be justified," —
"but ye are saved through faith." We submit that these passages,
and many others in the epistles, find a perfect explanation in the fol •
lowing outline of faith, commenced in the mind of Paul while he was a
Pharisee, completed when he was a Christian. The righteousness of the
law, the method of salvation by keej^ing the law, is impossible. The sin
of the first man broke that whole plan and doomed all souls helplessly
to the under-world. If a man now should keep every tittle of the law
without reservation, it would not release him from the bondage below
and secure for him an ascent to heaven. But what the law could not
do is done for us in Christ. Sin having destroyed the righteousness
of the law, — that is, the fatal penalty of Hades having rendei*ed salvation
by the law impossible, — the righteousness of God, that is, a new method
of salvation, has been brought to light. God has sent his Son to die,
descend into the under-world, rise again, and return to heaven, to pro-
claim to men the glorious tidings of justification by faith, — that is, a
dispensation of grace freely annulling the great consequence of sin and
inviting them to heaven in the Redeemer's footsteps. Paul unequivocally
declares that Christ broke up the bondage of the under-world by his irre-
sistible entrance and exit, in the following text: — "When he had de-
scended first into the lower jjarts of the earth, he ascended up on high,
leading a multitude of captives." What can be plainer than that? The
same thought is also contained in another passage, — a passage which was
the source of those tremendous pictures so frequent in the cathedrals of
276 PAUL'S DOCTRINE OF A FUTURE LIFE.
the Middle Age, — Christus spoliat Lifernum: — "God hath forgiven you all
trespasses, blotting out the handwriting of ordinances that was against
us, and took it away, nailing it to Christ's cross ; and, having spoiled prin-
cipalities and powers, he made a show of them, openly triumphing over
them in Christ." The entire theory which underlies the exposition we
have just set forth is stated in so many words in the passage we next cite.
For the woi'd "righteousness" — in order to make the meaning more per-
spicuous — we simply substitute " method of salvation," which is unques-
tionably its signitication here. "They [the Jews] being ignorant of God's
method of salvation, and going about to establish their own method,
have not submitted themselves unto God's. For Christ is the end of the
law for a way of salvation to every one that believeth. For Moses de-
seribeth the method of salvation which is of the law, that the man who
doeth these things shall be blessed in them. But the method of salvation
which is of faith ["faith" here means the gospel, Christianity] speaketh
on this wise : — Say not in thy heart, ' Who shall ascend into heaven ?'
that is, to bring Christ down ; or, ' Who shall descend into the under-
world V that is, to bring up Christ again from among the dead." This
has been done already, once for all. " And if thou shalt believe in thine
heart that God hath raised him from the dead, thou shalt be saved." The
apostle avows that his " heart's desire and his prayer unto God for Israel
is, that they may be saved ;" and he asserts that they cannot be saved by
the law of Moses, but only by the gospel of Christ; that is, "faith;" that
is, " the dispeiisation of grace."
Paul's conception of the foremost feature in Christ's mission is precisely
this. He came to deliver men from the stern law of Judaism, which
could not wijje away their transgressions nor save them from Hades, and
to establish them in the free grace of Christianity, which justifies them
from all past sin and seals them for heaven. What could be a more
explicit declaration of this than the following ? " When the fulness of
the time was come, God sent forth his Son to redeem them that were
under the law." Herein is the explanation of that perilous combat which
Paul waged so many years, and in which he proved victorious, — the great
battle between the Gentile Christians and the Judaizing Christians; a
subject of altogether singular importance, without a minute acquaintance
with which a large part of the New Testament cannot be understood.
"Christ gave himself for our sins, that he might deliver us from this
present evil world, according to the will of God." Now, the Hebrew
terms corresponding with the English terms " present world" and
"future world" were used by the Jews to denote the Mosaic and the
!Messianic dispensations. We believe — with Schoettgen and other good
authorities — that such is the sense of the phrase " present world" in the
instance before us. Not only is that interpretation sustained by the
VMis loquendi, it is also the only defensible meaning ; for the effect of the
establishment of the gospel was not to deliver men from the present
world, though it did deliver them from the hopeless bondage of Juda-
PAUL'S DOCTRINE OF A FUTURE LIFE. 277
ism, wherein salvation was by Christians considered impossible. And
that is precisely the argument of the Epistle to the Galatians, in which
the text occurs. In a succeeding chapter, while speaking expressly
of the external forms of the Jewish law, Paul says, " By the cross of
Christ the world is crucified unto me, and I unto the world ;" and he
instantly adds, by way of explanation, " for in Christ Jesus neither cir-
cumcision availeth any thing, nor uncircumcision." Undeniably, "world"
here means " Judaism ;" as Eosenmiiller phrases it, Judaka vanitas. In
another epistle, while expostulating with his readers on the folly of
subjecting themselves to observances "in meat and drink, and new
moons and sabbaths," after " the handwriting of ordinances that was
against them had been blotted out, taken away, nailed to the cross,"
Paul remonstrates with them in these words: — "Wherefore, if ye be
dead with Christ from the rudiments of the world, why, as though
living in the world, are ye subject to ordinances V We should suppose
that no intelligent person could question that this means, " Now that by
the gospel of Christ ye are emancipated from the technical requisitions
of Judaism, why are ye subject to its ordinances, as if ye were still living
under its rule?" — as many of the best commentators agree in saying,
" ianquam vlventes adhuc m Judaismo." From these collective passages, and
from others like them, we draw the conclusion, in Paul's own words, that,
" When we were children, we were in bondage under the rudiments of
the world," " the weak and beggarly elements" of Judaism ; but, now
that "the fulness of the time has come, and God has sent forth his Son
to redeem us," we are called " to receive the adoption of sons" and
"become heirs of God," inheritors of a heavenly destiny.
We think that the intelligent and candid reader, who is familiar with
Paul's epistles, will recognise the following features in his belief and teach-
ing. First, all mankind alike were under sin and condemnation. " Jews
Jmd Gentiles all are under sin." " All the world is subject to the sentence
of God." And we maintain that that condemning sentence consisted,
partly at least, in the banishment of their disembodied souls to Hades.
Secondly, " a promise was given to Abraham," before the introduction
of the Mosaic dispensation, "that in his seed [that is, in Christ] all the
nations of the earth should be blessed." When Paul speaks, as he does
in numerous instances, of " the hope of eternal life which God, who
cannot lie, promised before the world began," "the promise given be-
fore the foundation of the world," " the promise made of God unto the
fathers, that God would raise the dead," the date referred to is not when
the decree was formed in the eternal counsels of God, previous to the
origin of the earth, but when the covenant was made with Abraham,
before the establishment of the Jewish dispensation. The thing pro-
mised plainly was, according to Paul's idea, a redemption from Hades
and an ascension to heaven; for this is fully implied in his "expectation
of the resurrection of the dead" from the intermediate state, and their
being " clothed in celestial bodies." This promise made unto Abraham
278 PAUL'S DOCTRINE OF A FUTURE LIFE.
by God, to be fulfilled by Christ, "the law, which was four hundred and
thirty years afterwards, could not disannul." That is, — as any one may
see by the context, — the law could not secure the inheritance of the
thing promised, but was only a temporary arrangement on account of
transgressions, "until the seed should come to whom the promise was
made." In other words, there was "no mode of salvation by the law;"
" the law could not give life ;" for if it could it would have " superseded
the promise," made it without effect, whereas the inviolable promise of
God was, that in the one seed of Abraham — that is, in Christ — alone should
salvation be preached to all that believed. " For if they which are of
the law be heirs, faith is made useless, and the promise is made useless."
In the mean time, until Christ be come, all are shut up under sin.
Thirdly, the special " advantage of the Jews was, that unto them this
promise of God was committed," as the chosen covenant people. The
Gentiles, groaning under the universal sentence of sin, were ignorant
of the sure promise of a common salvation yet to be brought. While
the Jews indulged in glowing and exclusive expectations of the Messiah
who was gloriously to redeem them, the Gentiles were " aliens from the
commonwealth of Israel, strangers from the covenants of promise, having
no hope and without God in the world." Fourthly, in the fulness of
time — long after "the Scripture, foreseeing that God would justify the
heathen, had preached the gospel beforehand unto Abraham, saying. In
thy seed shall all nations be blessed" — "Christ redeemed us from the
curse of the law, being made a curse for us, that the blessing promised
to Abraham might come upon the Gentiles." It was the precise mission
of Christ to realize and exemplify and publish to the whole world the
fulfilment of that promise. The promise itself was, that men should be
released from the under-world through the imputation of righteousness
by grace — that is, through free forgiveness — and rise to heaven as accre-
dited sons and heirs of God. This aim and purpose of Christ's coming
were eflfected in his resurrection. But how did the Gentiles enter into
belief and participation of the glad tidings ? Thus, according to Paul :
The death, descent, resurrection, and ascent of Jesus, and his residence
in heaven in a spiritual form, divested him of his nationality." He was
"then to be known no more after the flesh." He was no longer an
earthly Jew, addressing Jews, but a heavenly spirit and son of God, a
glorified likeness of the spirits of all who were adopted as sons of God,
appealing to them all as joint heirs with himself of heaven. He has
risen into universality, and is accessible to the soul of every one that
believeth. " In him there is neither Greek nor Jew, circumcision nor
uncircumcision, barbarian, Scythian, bond nor free." The experience
resulting in a heart raised into fellowship with him in heaven is the
inward seal assuring us that our faith is not vain. " Ye Gentiles, who
formerly were afar off, are now made nigh by the blood of Christ; for he
W Martiiieau, Liverpool Controversy ; Inconsistency of the Scheme of Vicarious Kedemption.
PAUL'S DOCTRINE OF A FUTURE LIFE. 279
hath broken down the middle wall of pai'tition between Jews and Gen-
tiles, having abolished in his flesh the enmity, namely, the law of com-
mandments in ordinances, in order to make in himself of twain one new
man. For through him we both have access by one spirit unto the Father.
Now, therefore, ye are no more strangers and foreigners, but fellow-
citizens with the saints and of the household of God." Circumcision
was of the flesh ; and the vain hope of salvation by it was confined to the
Jews. Grace was of the spirit; and the revealed assurance of salvation
by it was given to the Gentiles too, when Christ died to the nationalizing
flesh, rose in the universalizing spirit, and from heaven impartially ex-
hibited himself, through the preaching of the gospel, to the appropri-
ating faith of all.
The foregoing positions might be further substantiated by applying the
general theory they contain to the explication of scores of individual
texts which it fits and unfolds, and which, we think, cannot upon any
other view be interpreted without forced constructions unwarranted by
a thorough acquaintance with the mind of Paul and with the mind of
his age. But we must be content with one or two such applications
as specimens. The word " mystery" often occurs in the letters of Paul.
Its current meaning in his time was "something concealed," something
into which one must be initiated in order to understand it. The
Eleusinian Mysteries, for instance, were not necessarily any thing intrin-
sically dark and hard to be comprehended, but things hidden from pub-
lic gaze and only to be known by initiation into them. Paul uses the
term in a similar way to denote the peculiar scheme of grace, wliich
"had been kept secret from the beginning of the world," "hidden
from ages and generations, but now made manifest." No one denies
that Paul means by " this mystery" the very heart and essence of the
gospel, precisely that which distinguishes it from the law and makes it a
universal method of salvation, a wondrous system of grace. So much is
irresistibly evident from the way and the connection in which he uses
the term. He writes thus in explanation of the great mystery as it was
dramatically revealed through Christ: — "Who was manifested in the
flesh, [i.e. seen in the body during his life on earth,] justified in the
spirit, [i.e. freed after death from the necessity of imprisonment in
Hades,] seen of angels, [i.e. in their fellowship after his resurrection,]
preached unto the Gentiles, [i.e. after the gift of tongues on Pentecost-
day,] believed on in the world, [i.e. his gospel widely accepted through
the labors of his disciples,] received up into glory, [i.e. taken into
heaven to the presence of God.]" "The revelation of the mystery"
means, then, the visible enactment and exhibition, through the resurrec-
tion of Christ, of God's free forgiveness of men, redeeming them from
the Hadean gloom to the heavenly glory. The word "glory" in the
New Testament confessedly often signifies the illumination of heaven,
the defined abode of God and his angels. Robinson collects, in his
Lexicon, numerous examples wherein he says it means " that state
280 PAUL'S DOCTRINE OF A FUTURE LIFE.
which is the portion of those who dwell with God in heaven." Now, Paul
repeatedly speaks of the calling of believers to glory as one of the chief
blessings and new prerogatives of the gospel. "Being justified by faith,
we rejoice in hope of the glory of God." " Walk worthy of God, who
hath called you unto his glory." " "We speak wisdom to the initiates,
the hidden wisdom of God in a mystery, which before the world [the
Jewish dispensation] God ordained for our glory." " Flesh and blood
cannot inherit the kingdom of God: behold, I show you a mystery: we
shall all be changed in a moment, and jjut on immortality." In the first
chapter of the letter to the Colossians, Paul sjDeaks of " the hope which
is laid up for you in heaven, whereof ye have heard in the gospel ;" also
of "the inheritance of the saints in light:" then he says, "God would
now make known among the Gentiles the mystery, which is, Christ among
you, the hope of glory." In the light of what has gone before, how
significant and how clear is this declaration ! " All have sinned, and
failed to attain unto the glory of God ; but now, through the faith of
Jesus Christ, [through the dispensation brought to light by Christ,] the
righteousness of God [God's method of salvation] is unto all that believe."
That is, by the law all were shut ujj in Hades, but by grace they are now
ransomed and to be received to heaven. The same thought or scheme is
contained in that remarkable passage in tlie Epistle to the Galatians
where Paul says the free Isaac and the bond-woman Hagar were an alle- '
gory, teaching that there were two covenants, one by Abraham, the other '
by Moses. The Mosaic covenant of the law " answers to the Jerusalem
which is on earth, and is in bondage with her children," and belongs
only to the Jews. The Abrahamic covenant of promise answers to "the ;
Jerusalem which is above, and is free, and is the mother of us all." In '
the formei", we were "begotten unto bondage." In the latter, "Christ
hath made us free."
We will notice but one more text in passing: it is, of all the jM-oof-
texts of the doctrine of a substitutional expiation, the one which has ,
ever been regarded as the very Achilles. And yet it can be made to i
support that docti-ine only by the aid of arbitrary assumptions and mis- j
translations, while by its very terms it perfectly coincides with — nay, j
expressly declares — the theory which we have been advocating as the (
genuine interpretation of Paul. The usual commentators, in their treat- ^
ment-of this passage, have exhibited a long-continued series of per-
versions and 'sophisms, affording a strong examijle of unconscious
prejudice. The correct Greek reading of the text is justly rendered
thus: — "Whom God set forth, a mercy-seat through the faith in his '
blood, to exhibit his righteousness through the remission of former sins ,;
by the forbearance of God." For rendering 'uaar^piov " mercy-seat," the j
usus loquendi and the internal harmony of meaning are in our favor, and
also the weight of many orthodox authorities, such as Theodoret, Origen, '
Theophylact, fficumenius, Erasmus, Luther, and Olshausen, to say notliing
of the armv of more liberal critics, from Pelagius to Bushnell. Still, we
PAUL'S DOCTRINE OF A FUTURE LIFE. 281
are willing to admit the rendering of it by " sin-ofToring." That makes
no important difference in the result. Christ was a sin-ofFering, in the
concejDtion of Paul, in this sense : — that when he was not himself subject
to death, which was the penalty of sin, he yet died in order to show God's
purpose of removing that penalty of sin through his resurrection. For
rendering Sid " through," no defence is needed : the only wonder is, how
it ever could have been here translated "for." Now, let two or three
facts be noticed. First, the New Testament phrase "the faith of Christ,"
"the faith of Jesus," is — very unfairly and unwarrantably — made to mean
an internal affection towards Christ, a belief of men in him. Its genuine
meaning is the same as " the gospel of Christ," or the religion of Christ,
the system of grace which he brought.'* Who can doubt that such is
the meaning of the word in tliese instances? "Contend for the faith
once delivered to the saints;" "Greet them that love us in the faith;"
" Have not the faith of our Lord Jesus Christ with respect of persons."
So, in the text now under our notice, " the faith which is in his blood"
means the dispensation of pardon and justification, the system of faith,
which was confirmed and exemplified to us in his death and resurrection.
Secondly, "the righteousness of God," which is here said to be "pointed
out" by Christ's death, denotes simply, in Professor Stuart's words, " God's
pardoning mercy," or "acquittal," or "gratuitous justification," — "in
which sense," he says truly, " it is almost always used in Paul's epistles."'*
It signifies neither more nor less than God's method of salvation by freely
forgiving sins and treating the sinner as if he were righteous, — the method
of salvation now carried into efi:ect and revealed in the gospel brought by
Christ, and dramatically enacted in his passion and ascension. Further-
more, we ask attention to the fact that the ordinaiy interpreter, hard
pressed by his unscriptural creed, interpolates a disjunctive conjunction
in the opposing teeth of Paul's plain statement. Paul says, as the com-
mon version has it, God is "just, and [i.e. even] the justifier." The creed-
bound commentators read it, "just and ?/e< the justifier." We will now
present the true meaning of the whole passage, in our view of it, ac-
cording to Paul's own use of language. To establish a conviction of the
correctness of the exposition, we only ask the ingenuous reader carefully
,to study the clauses of the Greek text and recollect the foregoing data.
"God has set Christ forth, to be to us a sure sign that we have been
forgiven and redeemed through the faith that was proved by his triumph-
ant return from death, the dispensation of grace inaugurated by him.
Herein God has exhibited his method of saving sinners, which is by
the free remission of their sins through his kindness. Thus God is
proved to be disposed to save, and to be saving, by the system of grace
shown through Jesus, him that believeth." In consequence of sin, men
1* Robinson has gathered a great number of instances in his Lexicon, under the word " Faith,"
wherein it can only mean, as he says, " the system of Christian doctrines, the gospel."
15 Stuart's Romans i. 17, iii. 25, 26, &c.
282 PAUL'S DOCTRINE OF A FUTURE LIFE.
were under sentence of condemnation to the under-world. In the ful-
ness of time God fulfilled his ancient j^romise to Abraham. He freely
justified men, — that is, forgave them, redeemed them from their doom,
and would soon open the sky for their abode with him. This scheme of
redemption was carried out by Christ. That is to say, God proclaimed
it to men, and asked their belief in it, by " setting forth Christ" to die,
descend among the dead, rise thence, and ascend into heaven, as an
exemplifying certification of the truth of the glad tidings.
Thirdly, Paul teaches that one aim of Christ's mission was to purify,
animate, and exalt the moral characters of men, and rectify their con-
duct, — to produce a subjective sanctification in them, and so prepare them
for judgment and fit them for heaven. The establishment of this pro-
position will conclude the present part of our subject. lie writes, "Our
Saviour, Jesus Christ, gave himself for us, that he might redeem us from
all iniquity and purify unto himself !i peculiar people zealous of good
works." " Let every one that nameth the name of Christ depart from
iniquity." In various ways he often represents the fact that believers
have been saved by grace through Christ as the very reason, the inten-
sified motive, why they should scrupulously keep every tittle of the moral
law and abstain even from the appearance of evil, walking worthy of
their high vocation. "The grace of God that bringeth salvation to all
men hath appeared, teaching us that, denying all ungodliness and worldly
lusts, we should live soberly, righteously, and godly in this present
world." Bad men, "that obey not the gospel of Christ," — such cha-
racters as "thieves, extortioners, drunkards, adulterers, — shall not inherit
the kingdom of God." He proclaims, in unmistakable terms, "God will
render to every man according to his deeds, — wrath and tribulation to the
evil-doer, honor and peace to the well-doer, whether Jew or Gentile."
The conclusion to be drawn from these and other like declarations is
unavoidable. It is that " every one, Jew and Gentile, shall stand before
the judgment-seat of Christ and receive according to the deeds done in
the body, for there is no respect of persons." And one part of Christ's
mission was to exert a hallowing moral influence on men, to make them
righteous, that they might pass the bar with acquittal. But the reader
who recollects the class of texts adduced a little while since will re-
member that an opposite conclusion was as unequivocallj^ drawn from
them. Then Paul said, " By faith ye are justified, without the deeds of
the law." Now he says, " For not the hearers of the law are just before
God, but the doers of the law shall be justified in the day when God shall
judge the secrets of men by Jesus Christ." Is there a contradiction,
then, in Paul? Only in appearance. Let us distinguish and explain.
In tlie two quotations above, the apostle is referring to two different
things. First, he would say. By the faith of Christ, the free grace of
God declared in the gospel of Christ, ye are justified, gratuitously delivered
from that necessity of imprisonment in Hades which is the penalty of
sin doomed upon the whole race from Adam, and from which no amount
PAUL'S DOCTRINE OF A FUTURE LIFE. 283
of personal virtue could avail to save men. Secondlj', when he exclaims,
" Know ye not that the unrighteous shall not inherit the kingdom of
God?" his thought is of a spiritual qualification of character, indis-
pensable for positive admission among the blest in heaven. That is to
say, the impartial penalty of primeval sin consigned all men to Hades.
They could not by their own efforts escape thence and win heaven. That
fated inability God has removed, and through Christ revealed its removal ;
but, that one should actually obtain the offered and possible prize of
heaven, personal purity, faith, obedience, holiness, are necessary. In
Paul's conception of the scheme of Christian salvation, then, there were
two distinct parts : one, what God had done for all ; the other, what each
,man was to do for himself. And the two great classes of seemingly
hostile texts filling his epistles, which have puzzled so many readers,
become clear and harmonious when we perceive and remember that by
" righteousness" and its kindred terms he sometimes means the external
and fulfilled method of redeeming men from the transmitted necessity
of bondage in the under-world, and sometimes means the internal and
contingent qualifications for actuallj^ realizing that redemption. In the
former instance he refei's to the objective mode of salvation and the
revelation of it in Christ. In the latter, he refers to the subjective fitness
for that salvation and the certitude of it in the believer. So, too, the words
"death" and "life," in Paul's writings, are generally charged, by a con-
structio prccgnans, with a double sense, — one spiritual, individual, contingent,
the other mechanical, common, absolute. Death, in its full Pauline force,
includes inward guilt, condemnation, and misery, and outward descent
into the under-world. Life, in its full Pauline force, includes inward
rectitude, peace, and joy, and outward ascent into the upper-world.
Holiness is necessary, "for without it no one can see the Lord ;" yet by
itself it can secure only inward life: it is ineffectual to win heaven.
Grace by itself merely exempts from the fatality of the condemnation
to Hades: it offers eternal life in heaven only upon condition of "patient
continuance in well-doing" by "faith, obedience to the truth, and sanctifi-
cation of the spirit." But God's free grace and man's diligent fidelity,
combined, give the full fruition of blessedness in the heart and of glory
and immortality in the sky.
Such, as we have set forth in the foregoing three divisions, was Paul's
view of the mission of Christ and of the method of salvation. It has
been for centuries perverted and mutilated. The toil now is by unpre-
judiced inspection to bring it forward in its genuine completeness, as
it stood in Paul's own mind and in the minds of his contemporaries.
The essential view, epitomized in a single sentence, is this. The inde-
pendent grace of God has interfered, first, to save man from Hades, and
secondly, to enable him, by the co-operation of his own virtue, to get to
heaven. Here are two separate means conjoined to effect the end, —
salvation. Now, compare, in the light of this statement, the three great
theological theories of Christendom. The Umtariax, overlooking the
284 PAULS DOCTRINE OF A FUTURE LIFE.
objective justification, or offered redemption from the deatli-realm to
the sky-home, which — whether it be a truth or an error — is surely in the
epistles, makes the subjective sanctification all in all. The Calvinist,
in his theory, comparatively scorns the subjective sanctification, which
Paul insists on as a necessity for entering the kingdom of God, and,
having perverted the objective justification from its real historic mean-
ing, exaggerates it into the all in all. The Roman Catholic holds that
Christ simply removed the load of original sin and its entailed doom,
and left each person to stand or fall by his own merits, in the helping
communion of the Church. He also maintains that a part of Christ's
office was to exert an influence for the moral improvement and consecra-
tion of human character. His error, as an interpreter of Paul's thought,
is, that he, like the Calvinist, attributes to Christ's death a vicarious
efficacy by suffering the i:)angs of mankind's guilt to buy their ransom
from the inexorable justice of God; whereas the apostle really represents
Christ's redeeming mission as consisting simply in a dramatic exemplifi-
cation of the Father's spontaneous love and purpose to pardon past
offences, unbolt the gates of Hades, and receive the worthy to heaven.
Moreover, while Paul describes the heavenly salvation as an undeserved
gift from the grace of God, the Catholic often seems to make it a prize to
be earned, under the Christian dispensation, by good works which may
fairly challenge that reward. However, we have little doubt that this
apparent opposition is rather in the practical mode of exhortation than
in any interior difference of dogma ; for Paul himself makes personal
salvation hinge on personal conditions, the province of grace being seen
in the new extension to man of the opportunity and invitation to secure
his own acceptance. And so the Roman Catholic exposition of Paul's
doctrine is much more nearlj- correct than any other int-erpretation now
prevalent. We should expect, d priori, that it would be, since that-
Church, containing two-thirds of Christendom, is the most intimately con-
nected, by its scholars, members, and traditions, with the apostolic age.
A prominent feature in the belief of Paul, and one deserving distinct
notice as necessarily involving a considerable part of the theory which
we have attributed to him, is the supposition that Christ was the first
person, clothed with humanity and experiencing death, admitted into
heaven. Of all the hosts who had lived and died, every soul had gone
down into the dusky under-woi'ld. There they all were held in durance,
waiting for the Great Deliverer. In the splendors of the realm over the
sky, God and his angels dwelt alone. That we do not err in ascribing
this belief to Paul we might summon the whole body of the Fathers
to testify in almost unbroken phalanx, from Polycarp to St. Bernard.
The Roman, Greek, and English Churches still maintain the same dogma.
But the apostle's own plain words will be sufficient for our purpose.
" That Christ should suffer, and that he should be the first that should
rise from among the dead." " Now is Christ risen from among the dead
and become the first-fruits of them that slept." " He is the beginning,
PAUL'S DOCTRINE OF A FUTURE LIFE. 285
the first-born from among the dead, that among all he might have the
pre-eminence." "God raised Christ from among the dead, and set him
at his own right hand'* in the heavenly places, far above every princi-
pality, and power, and might, and dominion." The last words refer to
different orders of spirits, supposed by the Jews to people the aerial
region below the heaven of God. " God hath" (already in our antici-
pating faith) " raised us up together with Christ and made us sit in
heavenly places with him." These testimonies are enough to show that
Paul believed Jesus to have been raised up to the abode of God, the first
man ever exalted thither, and that this was done as a pledge and illustra-
tion of the same exaltation awaiting those who believe. " If we be
dead with Christ, we believe we shall also live with him." And the
apostle teaches that we are not only connected with Christ's resurrection
by the outward order and sequence of events, but also by an inward gift
of the spirit. He says that to every obedient believer is given an ex-
perimental " knowledge of the power of the resurrection of Christ,"
which is the seal of God within him, the pledge of his own celestial des-
tination. " After that ye believed, ye were sealed with that holy spirit
of promise which is the earnest of our inheritance until the redemption
of the purchased possession." The office of this gift of the spirit is to
awaken in the believing Christian a vivid realization of the things in
store for him, and a perfect conviction that he shall yet possess them in
the unclouded presence of God, beyond the canopy of azure and the
stars. " Eye hath not seen, nor ear heard, nor the heart of man con-
ceived, the things which God hath prepared for them that love him. But
he hath revealed them unto us ; for we have received his spirit, that we
might know them." " The spirit beareth witness with our spirit that
we are children and heirs of God, even joint heirs with Christ, that we
may be glorified [i.e. advanced into heaven] with him."
We will leave this topic with a brief paraphrase of the celebrated pass-
age in the eighth chapter of the Epistle to the Eomans. " Not only do
the generality of mankind groan in pain in this decaying state, under
the bondage of perishable elements, travailing for emancipation from
the flesh into the liberty of the heavenly glory appointed for the sons
and heirs of God, but even we, who have the first-fruits of the spirit,
[i.e. the assurance springing from the resurrection of Christ,] we too
wait, painfully longing for the adoption, — that is, our redemption from the
body." By longing for the adoption, or filiation, is meant impatient
desire to be received into heaven as children to the enjoyment of the
privileges of their Father's house. " God predetermined that those
called should be conformed to the image of his Son., [i.e. should pass
through the same course with Christ and reach the heavenly goal,] that
he might be the first-born among many brethren." To the securing of
!• Griesbacli argues at length, and shows unanswerably, that this passage cannot bear a moral
interpretation, but necessarily has a physical and local sense. Gricsbachii Opascula Academica, ed.
Gabler, vol. ii. pp. 145-149.
19
286 PAUL'S DOCTRINE OF A FUTURE LIFE.
this end, "whom. he called, them he also justified, [i.e. ransomed from
Hades ;"] and whom he justified, them he also glorified," {i.e. advanced to
the glory of heaven.)
It is evident that Paul looked for the speedy second-coming of the
Lord in the clouds of heaven, with angels and power and glory. He
expected that at that time all enemies would be overtlirown and
punished, the dead would be raised, the living would be changed, and
all that were Christ's would be translated to heaven.^* "The Lord
Jesus shall be revealed from heaven, with his mighty angels, in flaming
fire, taking vengeance on them that know not God and obey not the
gospel of Christ." " We shall not all sleep, but we shall all be changed,
in a moment, at the last trump." " We who are alive and remain until
the coming of the Lord shall not anticipate those that are asleep. For
the Lord himself shall descend from heaven with a shout, with the voice
of the archangel, and with the trump of God ;'^ and the dead in Christ
shall rise first. Then we who are alive and remain shall be caught up
with them in the clouds, to meet the Lord in the air; and so we shall
always be with the Lord. Brethren, you need not that I should specify
the time to you ; for yourselves are perfectly aware that the day of the
Lord so cometh as a thief in the night." " The time is short." " I pray
God your whole spirit, soul, and body be preserved blameless unto the
coming of our Lord Jesus Christ." " At his appearing he shall judge the
living and the dead." "The Lord is at hand." The author of these j
sentences undeniably looked for the great advent soon. Than Paul, h
indeed, no one more earnestly believed (or did more to strengthen in \i
others that belief) in that speedy return of Christ, the anticiiDation of n
which thrilled all early Christendom with hope and dread, and kept the
disciples day and night on the stretch and start of expectation to hear
the awful blast of the judgment-trump and to see the glorious vision
of the Son of God descending amidst a convoy of angels. What sublime
emotions must have rushed through the apostle's soul when he thought
that he, as a survivor of death's reign on earth, might behold the resur-
rection without himself entering the grave! Upon a time when he should | ^
be perchance at home, or at Damascus, or, it might be, at Jerusalem, the j i
sun would become as blood, the moon as sackcloth of hair, the last trump i {
would swell the sky, and, j
" Lo! the nations of the dead,
Which do outnumber all earth's races, rise,
And hiijh in sumless myriads overhead
Sweep past him in a cloud, as 'twere the skirts
Of the Eternal passing by."
"That "justify" often means, in Paul's usage, to absolve from Hades, we have concluded from a'
direct study of his doctrines and language. We find that Bretschneider gives it the same definition
in his Lexicon of the New Testament. See StKatSo}.
18 "Every one shall rise in his own division" of the great army of the dead, — "Christ, the first-,
fruits; afterwards, they that are Christ's, at his coming."
"Kabbi Akiba says, in the Talmud, "God shall take and blow a trumpet a t>cucand godlike
PAUL'S DOCTRINE OF A FUTURE LIFE. 287
The resurrection which Paul thought would attend the second coming
of Christ was the rising of the summoned spirits of the deceased from
their rest in the under-world. Most certainly it was not the restoration
of their decomposed bodies fi'om their graves, — although that incredible
surmise has been generally entertained. He says, while answering the
question. How are the dead raised up, and with what body do they come ?
" That which thou sowest, thou sowest not that body which shall be, but
naked grain: God giveth it a body as it hath pleased him." The com-
parison is, that so the naked soul is sown in the under-world, and God,
when he raiseth it, giveth it a fitting body. He does not hesitate to call
the man "a fool" who expects the restoration of the same body that was
buried. His whole argument is explicitly against that idea. " There
are bodies celestial, as well as bodies terrestrial : the first man was of the
earth, earthy ; the second man was the Lord from heaven ; and as we
have borne the image of the earthy, we shall also bear the image of the
heavenly ; for flesh and blood cannot inherit the kingdom of God." In
view of these declarations, it is astonishing that any one can suppose that
Paul believed in the resurrection of these present bodies and in their
transference into heaven. " In this tabernacle we groan, being bur-
dened," and, " Who shall deliver me from this body of death?" he cries.
If ever there was a man whose goading experience, keen intellectual
.energies, and moral sensibilities, made him weary of this slow, gross
body, and passionately to long for a more corresponding, swift, and pure
investiture, it was Paul. And in his theory of "the glorious body of
Christ, according to which our vile body shall be changed," he relieved
his impatience and fed his desire. What his conception of that body
was, definitely, we cannot tell; but doubtless, it was the idea of a vehicle
adapted to his mounting and ardent soul, and in many jiarticulars very
unlike this present groaning load of clay.
The epistles of Paul contain no clear implication of the notion of a mil-
lennium, — a thousand years' reign of Christ %vith his saints on the earth
after his second advent. On the contrary, in many places, particularly in
the fourth chapter of the First Epistle to the Thessalonians, (supposing that
letter to be his,) he says that the Lord and they that are his will directly
pass into heaven after the consummation of his descent from heaven
and their resurrection from the dead. But the declaration " He must
reign till he hath put all enemies under his feet," taken with its context,
is thought, by Bertholdt, Billroth, De Wette, and* others, to imply that
Christ would establish a millennial kingdom on earth, and reign in it
engaged in vanquishing all hostile forces. Against this exegesis we have
to say, first, that, so far as that goes, the vast preponderance of critical
yards in length, whose echo shall sound from end to end of the world. At the first blast the earth
fhall tremble. At the second, the dust shall part. At the third, the bones shall come together.
At the fourth, the members shall grow warm. At the fifth, they shall be crowned with the head.
At the sixth, the soul slia'.I re-enter the body. And at the seventh, they shall stand erect." Corrodi,
Geschichte des Chiliasnius, band i. s. 355.
288
PAUL'S DOCTRINE OF A FUTURE LIFE.
authorities is opposed to it. Secondly, if this conquest were to be secured
on earth, there is nothing to show that it need occupy much time: one
hour might answer for it as well as a thousand years. There as nothing here
to show that Paul means just what the Eabbins taught. Thirdly, even
if Paul supposed a considerable period must elapse before "all enemies
would be subdued, during which period Christ must reign, it does not
follow that he believed that reign would be on earth: it might be iti
heaven. The "enemies" referred to are, in part at least, the wicked
snirits occupying the regions of the upper air; for he specifies these
^.^ nci;ahtls, authorities, andpowers.-o ^,d the author of the Episde
to the Hebrews represents God as saying to Jesus, " Sit thou on my right
._„^ „„.:i T ^at. thine, enemies thy footstool." Fourthly, it seems
hand
until I make thine enemies thy footstool.'
certain that, if in the apostle's thought a thousand years were inter-
polated between Christ's second coming and the delivering of his media-
torial sceptre to God, he would have said so -at least ---^-e m
his writings. He would naturally have dwelt upon it a little as the
Chiliasts did so much. Instead of that, he repeatedly contradicts it
Upon the whole, then, with Kuckert, we cannot see any reason for not
supposing that, according to Paul, " the end" was immediately to succeed
'' Z coming," as elra would properly indicate. The doctrine of a long
earthly reign of Christ is not deduced /rom this passage by candid inter-
^LL, because it must be there, but foisted into it, by Eabbinical m-
formation, because it way be there. ,. ^ , . ,, „^„^
Paul di tinctly teaches that the believers who died before the second
coming of the Savior would remain in the under-world until that event
Xn They and the transformed living should ascend "together with the
Lord " All the relevant expressions in his epistles, save two are obvi-
ously in harmony with this conception of a temporary -bterranean
liourn waiting for the appearance of Jesus from heaven to usher m he
Xr ;tL,n But in tl^; fifth chapter of the Second Epistle to the
Corintlians he writes, "Abiding in the body we - absent fi^mh^
Lord." It is usually inferred, from these words and those which follow
Lm, that the apostle expected whenever he died to ^ej^ ant y^^
Christ. Certainly they do mean pretty nearly that; but thej mean
it in connection with the second advent and the ---P-y-S ^f "^;
stances and events; for Paul believed that many of the discip es-pos-
U; ims If-would live until Christ's coming. All through these two
chapters (the fourth and fifth) it is obvious, from the "-ke^ ^ IJ^f
terms " we" and "you," and from other considerations, that we here
l:Z solely to the Writer, the individual Paul. It is ^^^^;^-^^
modation used by common^custom^ar^^
upper air as occupied by Satan and h.s -^^f^^^ J 1.2 -Itor ever brightening as he
Christ in his ascent conquers a..d spo.ls them all, >*"■';» °^;;'^;^f^f q^^. ^scensio Vatis Isai».
rises successively through the whole seven heavens to the feet
cap. vi.-x.
PAUL'S DOCTRINE OF A FUTURE LIFE. 289
slight paraphrase we may unfold the genuine meaning of the passage in
hand. " In this body I am afflicted: not that I would merely be released
from it, for then I should be a naked spirit. But I earnestly desire, un-
clothing myself of this earthly body, at the same time to clothe myself
with my heavenly body, that I may lose all my mortal part and its woes
in the full experience of heaven's eternal life. God has determined that
this result shall come to me sooner or later, and has given me a pledge
of it in the witnessing spirit. But it cannot happen so long as I tarry in
the flesh, the Lord delaying his appearance. Having the infallible ear-
nest of the spirit, I do not dread the change, but desire to hasten it.
Confident of acceptance in that day at the judgment-seat of Christ, before
which we must all then stand, I long for the crisis when, divested of this
body and invested ivith the immortal form wrought for me by God, I
shall be with the Lord. Still, knowing the terror which shall environ
the Lord at his coming to judgment, I plead with men to be prepared."
Whoever carefully examines the whole connected passage, from iv. 6 to
V. 16, will see, we think, that the above paraphrase truly exposes its
meaning.
The other text alluded to as an apparent exception to the doctrine of
a residence in the lower land of ghosts intervening between death and
the ascension, occurs in the Epistle to the Philippians: — "I am in a strait
betwixt two, having a desire to depart and to be with Christ, which is far
better ; but that I should abide in the flesh is more needful for you."
There are three possible ways of regarding this passage. First, we may
suppose that Paul, seeing the advent of the Lord postponed longer and
longer, changed his idea of the intermediate state of deceased Christians,
and thought they would spend that period of waiting in heaven, not in
Hades. Neander advocates this view. But there is little to sustain it,
and it is loaded with fatal difficulties. A change of faith so important and
so bright in its view as this must have seemed under the circumstances
would have been clearly and fully stated. Attention would have been
earnestly invited to so great a favor and comfort ; exultation and grati-
tude would have been expressed over so unheard-of a boon. Moreover,
what had occurred to effect the alleged new belief? The unexpected
delay of Christ's coming might make the apostle wish that his departed
friends were tarrying above the sky instead of beneath the sepulchre ; but
it could furnish no ground to warrant a sudden faith in that wish as a
fulfilled fact. Besides, the truth is that Paul never ceased, even to the
last, to expect the speedy arrival of the Lord and to regard the interval
as a comparative trifle. In this very epistle he says, " The Lord is at
hand: be careful for nothing." Secondly, we may imagine that he ex-
pected himself, as a divinely-chosen and specially-favored servant, to go
to Christ in heaven as soon as he died, if that should happen before
the Lord's appearance, while the great multitude of believers would
abide in the undei'-world until the general resurrection. The death he
was in peril of and is referring to was that of martyrdom for the gospel
290 PAUL'S DOCTRINE OF A FUTURE LIFE.
at the hands of Nero. And many of the Fathers maintained that in
the case of every worthy Christian martyr there was an exception to the
general doom, and that he was permitted to enter heaven at once. Still,
to ai-gue such a thought in the text before us requires an hypothesis far-
fetched and unsupported by a single clear declaration of the ajjostle him-
self. Thirdly, we may assume — and it seems to us by far the least-encum-
bered and the most plausible theory that attempts to meet the case —
that Paul believed there would be vouchsafed to the faithful Cliristian
during his transient abode in the under-world a more intimate and
blessed spiritual fellowship with his Master than lie covild experience
while in the flesh. " For I am persuaded that neither death [separation
from the body] nor depth [the under-world] shall be able to separate us
from God's love, which he has manifested through Christ." He may
refer, therefore, by his hopes of being straightway with Christ on leaving
the body, to a spiritual communion with him in the disembodied state
below, and not to his physical jiresence in the supernal realm, the latter
not being attainable previous to the resurrection. Indeed, a little farther
on in this same epistle, he plainly shows that he did not anticipate being
received to heaven until after the second coming of Christ. He says,
" "We look for the Savior from* heaven, who shall change our vile body
and fashion it like unto his own glorious body." This change is the
preliminary preparation to ascent to heaven, — which change he repeat-
edly represents as indispensable.
What Paul believed would be the course and fate of things on earth
after the final consummation of Christ's mission is a matter of inference
from his brief and jDartial hints. The most probable and consistent view
which can be constructed from those hints is this. He thought all man-
kind would become reconciled and obedient to God, and that death, losing
its punitive character, would become what it was originally intended to be,
— the mei-e change of the eartlil)' for a heavenly body preparatory to a
direct ascension. " Then shall the Son himself be subject unto Him that
put all things under him, that God may be all in all." Then placid vir-
tues and innocent joys should fill the world, and human life be what
it was in Eden ere guilt forbade angelic visitants and converse with
heaven.^^ "So when" — without a previous descent into Hades, as the con-
text proves — "this mortal shall have put on immortality, then shall be
brought to pass the saying which is written, ' Death shall be swallowed
up in victory. Death, thou last enemy, where is thy sting ? Hades,
thou gloomy prison, where is thy victory ?' " The exposition just offered
is confirmed by its striking adaptedness to the whole Pauline scheme.
It is also the interpretation given by the earliest Fathers, and by the
Church in general until now. This idea of men being changed and
21 Xeander thinks Paul's idea was that '-the perfected kingdom of God would then blend itself
harmoniously throughout his unbounded dominions." We believe his apprehension is correct. This
globe would become a part of the general paradise, an ante-room or a lower story to the Temple of
the Universe.
PAUL'S DOCTRINE OF A FUTURE LIFE. 291
rising into heaven without at all entering thfe disembodied state below
was evidently in the mind of Milton when he wrote the following
lines : —
" And from tliese corporeal nutriments, perhaps.
Your bodies may at last turn all to spirit,
And, wing'd, ascend ethereal, — may, at choice,
Here, or in heavenly paradise, dwell."
It now remains to see what Paul thought was to be the final portion of
the hardened and persevering sinner. One class of passages in his writ-
ings, if taken by themselves, would lead us to believe that on that point
he had no fixed convictions in regard to particulars, but, thinking these
beyond the present reach of reason, contented himself with the general
assurance that all such persons would meet their just deserts, and there
left the subject in obscurity. " God will render to every man — to the
Jew first, and also to the Greek — according to his deeds." "Whatsoever
a man soweth, that shall he also reap." " So then every one of us shall
give an account of himself to God." " At the judgment-seat of Christ
every one shall receive the things done in his body, according to that he
hath done, whether it be good or whether it be bad." From these and
a few kindred texts we might infer that the author, aware that he "knew
but in part,^' simply held the belief — without attempting to pry into spe-
cial methods, details, and results — that at the time of the judgment all
should have exact justice. He may, however, have unfolded in his
l^reaching minutiae of faith not explained in his letters.
A second class of passages in the epistles of Paul would naturallj^ cause
the common reader to conclude that he imagined that the unregene-
rate — those unfit for the presence of God — were to be annihilated when-
Christ, after his second coming, should return to heaven with his saints.
" Those who know not God and obey not the gospel of Christ shall be
punished with everlasting destruction from the presence and glory of the
Lord when he shall come." " The end of the enemies of the cross of
Christ is destruction." "The vessels of wrath fitted for destruction."
"As many as have sinned without law shall perish without law." But it
is to be observed that the word here rendered "destruction" need not
signify annihilation. It often, even in Paul's epistles, plainly means
severe punishment, dreadful misery, moral ruin, and retribution. For
example, "foolish and hurtful lusts, which drown men in destruction and
perdition," " piercing them through with many sorrows." It may or
may not have that sense in the instances above cited. Their meaning is
intrinsically uncertain : we must bring other passages and distinct con-
siderations to aid our interpretation.
From a third selection of texts in Paul's epistles it is not strange that
some persons have deduced the doctrine of unconditional, universal sal-
vation. " As in Adam all die, even so in Christ shall all be made alive."
But the genuine explanation of this sentence, we are constrained to be-
lieve, is as follows : — " As, following after the example of Adam, all souls
292 PAUL'S DOCTRINE OF A FUTURE LIFE.
descend below, so, following after Christ, all shall be raised up," — that is,
at the judgment, after which event some may be taken to heaven, others
banished again into Hades. " We trust in the living God, who is the
Savior of all men, especially of them that believe." This means that all
men have been saved now from the unconditional sentence to Hades
brought on them by the first sin, but not all know the glad tidings:
those who receive them into believing hearts are already exulting
over their deliverance and their hopes of heaven. All are objectively
saved from the unavoidable and universal necessity of Hadean imprison-
ment ; the obedient believers are also subjectively saved from the contin-
gent and personal risk of incurring that doom. " God hath shut them
all up together in unbelief, that he might have mercy upon all." " AH"
here means both Jews and Gentiles ; and the reference is to the universal
annulment of the universal fatality, and the impartial offer of heaven to
every one who sanctifies the truth in his heart. In some cases the word
"all" is used with rhetorical looseness, not with logical rigidness, and
denotes merely all Christians. Ruckert shows this well in his comments
ary on the fifteenth chapter of First Corinthians. In other instances the
universality, which is indeed plainly there, ajsplies to the removal from
the race of the inherited doom ; while a conditionality is unquestionably
implied as to the actual salvation of each person. "We say Paul does con-
stantly represent personal salvation as depending on conditions, as beset
by perils and to be earnestly striven for. " Lest that by any means I
myself should be a castaway." " Deliver such an one to Satan for the
destruction of the flesh, that the spirit may be saved in the day of the
Lord Jesus." " Wherefore we labor, that, whether jiresent or absent, we
♦may be accepted of the Lord." " To them that are saved we are a savor
of life unto life ; to them that perish, a savor of death unto death."
" Charge them that are rich that thej' be humble and do good, laying up
in store a good foundation, that they may lay hold on eternal life." It is
clear, from these and many similar passages of Paul, that he did not be-
lieve in the unconditional salvation, the positive mechanical salvation,
of all individuals, but held personal salvation to be a contingent problem,
to be worked out, through the permitting grace of God, by Christian
faith, works, and character. How plainly this is contained, too, in his
doctrine of " a resurrection of the just and the unjust," and of a day of
judgment, from whose august tribunal Christ is to pronounce sentence
according to each man's deeds ! At the same time, the undeniable fact
deserves particular remembrance that he says, and apparent^ knows,
nothing w-hatever of a hell, in the present acceptation of that term,
— a prison-house of fiery tortures. He assigns the realm of Satan and
the evil spirits to the air, the vexed region between earth and heaven,
according to the demonology of his age and country.^^
" A detailed and most curious account of tliis repon, which he calls Tartarus, is given by Augus-
tiae. De Gen. ad. lit. lib. iii. cap. 14, 15, ed. Bencdictinai.
PAUL'S DOCTRINE OF A FUTURE LIFE. 293
Finallj^ there is a fourth class of passages, from which we might infer
that the apostle's faith merely excluded the reprobate from participating
in the ascent with Christ, — -just as some of the Pharisees excluded the
Gentiles from their resurrection, — and there left the subject in dai'kness.
" They that are Christ's," " the dead in Christ, shall rise." " No sen-
sualist, extortioner, idolater, hath any inheritance in the kingdom of
Christ and of God." " There is laid up a crown of righteousness, which
the Lord shall give in that day to all them that love his appearing." In
all these, and in many other cases, there is a marked omission of any
reference to the ultimate positive disposal of the wicked. Still, against
the supposition of his holding the doctrine that all except good Christians
would be left below eternally, we have his repeated explicit avowals.
" I have hope towards God that there shall be a resurrection both of the
just and the unjust." "We must all appear before the judgment-seat
of Christ." These last statements, however, prove only that Paul thought
the bad as well as the good would be raised up and judged : they are not
inconsistent with the belief that the condemned would afterwards either
be annihilated, or remanded everlastingly to the under-world. This very
belief, we think, is contained in that remarkable passage where Paul writes
to the Philippians that he strives " if by any means he may attain unto
the resurrection." ^ow,4he common resurrection of the dead for judg-
ment needed not to be striven for : it would occur to all unconditionally.
But there is another resurrection, or another part remaining to complete
the resurrection, — namely, after the judgment, a rising of the accepted to
heaven. All shall rise from Hades upon the earth to judgment. This
Paul calls simply the resurrection, avaoTaatg. After the judgment, the
accejited shall rise to heaven. This Paul calls, with distinctive emphasis,
i^avacTaaiq, Uie pre-eminent or complete resurrection, — the prefix being
used as an intensive. This is what the apostle considers uncertain and
labors to secure, "stretching forward and pressing towards the goal for the
prize of that call upwards," avu, (that invitation to heaven,) "which God
has extended throvigh Christ." Those who are condemned at the judgment
can have no part in this f;ompletion of the resurrection, cannot enter the
heavenly kingdom, but must be " punished with everlasting destruction
from the presence and glory of the Lord," — that is, as we sujipose is sig-
nified, be thrust into the under-world for evermore.
As unessential to our object, we have omitted an exposition of the
Pauline doctrine of the natural rank and proper or delegated ofiices of
Christ in the universe ; also an examination of the validity of the doubts
and arguments brought against the genuineness of the lesser epistles
ascribed to Paul. In close, we will sum up in brief array the leading con-
ceptions in his view of the last things. First, there is a world of immortal
light and bliss over the sky, the exclusive abode of God and the angels
from of old ; and there is a dreary world of darkness and repose under
the earth, the abode of all departed human spirits. Secondly, death was
originally meant to lead souls into heaven, clothed in new and divine
294 PAUL'S DOCTRINE OF A FUTURE LIFE.
bodies, immediately on the fall of the present tabernacle ; but sin broke
that plan and doomed souls to pass disembodied into Hades. Thirdly,
the Mosaic dispensation of law could not deliver men from that sen-
tence; but God had promised Abraham that through one of his pos-
terity they should be delivered. To fulfil that promise Christ came. He
illustrated God's unpurchased love and forgiveness and determination to
restore the original plan, as if men had never sinned. Christ ettected
this aim, in conjunction with his teachings, by dying, descending into
Hades, — as if the doom of a sinful man were upon him also, — subduing
the powers of that prison-house, rising again, and ascending into heaven,
— the first one ever admitted there from among the dead, — thus exempli-
fying the fulfilled "expectation of the creature that was groaning and tra-
vailing in pain" to be born into the freedom of the heavenly glory of
the sons of God. Fourthly, ''justification by faith," therefore, means the
redemption from Hades by acceptance of the dispensation of free grace
which is proclaimed in the gospel. Fifthly, every sanctified believer re-
ceives a pledge or earnest of the spirit sealing him as God's and assuring
him of acceptance with Christ and of advance to heaven. Sixthly, Christ
is speedily to come a second time, — come in glory and power irresistible,
— to consummate his mission, raise the dead, judge the world, establish
a new order of things, and return into heaven with his chosen ones.
Seventhly, the stubbornly wicked portion of mankind will be returned
eternally into the under-world. Eighthly, after the judgment the sub-
terranean realm of death will be shut up, no more souls going into it,
but all men at their dissolution being instantly invested with spiritual
bodies and ascending to the glories of the Lord. Finally, Jesus — having
put down all enemies and restored the primeval paradise — will yield up
his mediatorial throne, and God the Father be all in all.
The preparatory rudiments of this system of the last things existed in
the belief of the age, and it was itself composed by the union of a theo-
retic interpretation of the life of Christ and of the connected phenomena
succeeding his death, with the elements of Pharasaic Judaism, all mingled
in the crucible of the soul of Paul and fused by the fires of his experi-
ence. It illustrates a great number of puzzling passages in the New Tes-
tament, without the necessity of recourse to the unnatural, incredible,
unwarranted dogmas associated with them by the unique, isolated pecu-
liarities of Calvinism. The interpretation given above, moreover, has
this strong confirmation of its accuracy, — namely, that it is arrived at
from the stand-point of the thought and life of the Apostle Paul in the
first century, not from the stand-point of the theology and experience of
the educated Christian of the nineteenth century.
JOHN'S DOCTRINE OF A FUTURE LIFE. 295
CHAPTER V.
John's doctrine of a future life.
• "We are now to see if we can determine and explain what were the
views of the Apostle John upon the subject of death and life, condemna-
tion and salvation, the resurrection and immortality. To understand
his opinions on these points, it is obviously necessary to examine his
general system of theological thought. John is regarded as the writer
of the proem to the fourth Gospel, also of three brief epistles. There
are such widely-spread doubts of his being the author of the Apocalypse
that it has seemed better to examine that production separately, leaving
each one free to attribute its doctrine of the last things to whatever
person — known or unknown — he believes wrote the book. It is true that
the authorship of the fourth Gospel itself is powerfully disputed ; but an
investigation of that question would lead us too far and detain us too
long from our real aim, which is not to discuss the genuineness or the
authority of the New Testament documents, but to show their meaning
in what they actually contain and imply concerning a future life. It is
necessary to premise that we think it certain that John wrote with some
reference to the sprouting philosophy of his time, the Platonic and
Oriental speculations so early engrafted upon the stock of Christian
doctrine. For the peculiar theories which were matured and systema-
tized in the second and third centuries by the Gnostic sects were float-
ing about, in crude and fragmentary forms, at the close of the first cen-
tury, when the apostle wrote. They immediately awakened dissension
and alarm, cries of heresy and orthodoxy, in the Church. Some modern
writers deny the presence in the New Testament of any allusion to such
views; but the weight of evidence on the other side — internal, from
similarity of phrase, and external, from the testimony of early Fathers —
is, when accumulated and appreciated, overwhelming. Among these
Gnostic notions the most distinctive and prominent was the belief that
the world was created and the Jewish dispensation given, not by the true
and infinite God, but by a subordinate and imperfect deity, the absolute
God remaining separate from all created things, unknown and afar, in
the sufficiency of his aboriginal pleroma or fulness. The Gnostics also
maintained that Creative Power, Reason, Life, Truth, Love, and other
kindred realities, were individual beings, who had emanated from God,
and who by their own efficiency constructed, illuminated, and carried on
the various provinces of creation and races of existence. Many other
opinions, fanciful, absurd, or recondite, which they held, it is not neces-
296 JOHN'S DOCTRINE OF A FUTURE LIFE.
sary here to state. The evangeUst, without aUuding perhaps to any par-
ticular teachers or systems of tliese doctrines, but only to their general
scope, traverses by his declarations partially the same ground of thought
which they cover, stating dogmatically the positive facts as he appre-
hended them. He agrees with some of the Gnostic doctrines and differs
from others, not setting himself to follow or to oppose them indiscrimi-
nately, but to do either as the truth seemed to him to require.
There are two methods of seeking the meaning of the introduction to
the fourth Gospel where the Johannean doctrine of the Logos is con-
densed. We may study it grammatically, or historically ; morally, or
metaphj'sically ; from the point of view of experimental religious faith,
or from that of contemporary speculative philosophy. He who omits
either of these ways of regarding the subject must arrive at an inter-
pretation essentially defective. Both modes of investigation are indis-
pensable for acquiring a full comprehension of the expressions employed
and the thoughts intended. But to be fitted to understand the theme
in its historical asj^ect — which, in this case, for purposes of criticism, is
by far the more important — one must be intelligently acquainted with
the Hebrew personification of the Wisdom, also of the Word, of God ;
with the Platonic conception of archetypal ideas ; with the Alexandrian-
Jewish doctrine of the Divine Logos ; and with the relevant Gnostic and
'Christian speculation and phraseology of the first two centuries. Espe-
cially must the student be familiar with Philo, who was an eminent
Platonic Jewish philosoiaher and a celebrated writer, flourishing previous :
to the composition of the fourth Gospel, in which, indeed, there is scarcely
a single superhuman predicate of Christ which may not be paralleled ]
with striking closeness from his extant works. In all these fields are i
found, in imperfect proportions and fragments, the materials which are :
developed in John's belief of the Logos become flesh. To present all .
these materials here would be- somewhat out of place and would re- '
quire too much room. We shall, therefore, simply state, as briefly ;
and clearly as possible, the final conclusions to which a thorough study j
has led us, drawing such illustrations as we do advance almost entirely |
from Philo. The reader who wishes to see in smallest compass and most ;
lucid order the facts requisite for the formation of a judgment is referred I
to Llicke's " Dissertation on the Logos,"^ to Norton's " Statement of ,
Reasons," and to Neander's exposition of the Johannean theology in,
his "Planting and Training of the Church." Nearly every thing im-'
portant, both external and internal, is collected in these three sources,
taken together, and set forth with great candor, power, and skill. Dif-
fering in their conclusions, they supply pretty adequate means for the;
independent student to conclude for himself. t
In the first place, what view of the Father himself, the absolute Deity,,
1 There is an English translation of it, by Professor G. R. Xoyes, in the numbers of the Cliristiau
Examiner for March and May, 1S49.
JOHN'S DOCTRINE OF A FUTURE LIFE. 097
do these writings present? John conceives of God — no one can well
collate the relevant texts in his works without perceiving this — as the
one perfect and eternal Spirit, in himself invisible to mortal eyes, — the
Personal Love, Life, Truth, Light, "in whom is no darkness at all."
This corresponds entirely with the purest and highest idea the human
mind can form of the one uncreated infinite God. The apostle, then,
going back to the period anterior to the material creation, and soaring
to the contemplation of the sole God, does not conceive of him as being
utterly alone, but as having a Son with him, an "only-begotten Son," a
beloved companion "before the foundation of the world." "In the
beginning was the Logos, and the Logos was with God, and the Logos
was God. He was in the beginning with God. All things were made
through him, and without him was nothing macle that was made." The
true explanation of these words, according to their undeniable historical
and their unforced grammatical meaning, is as follows. Before the material
creation, when God was yet the sole being, his first production, the Logos,
was a Son, at once the image of himself and the idea of the yet un-
created world. By him — this personal Idea, Son, or Logos — all things
were afterward created ; or, more exactly, through him, by means of him,
all things became, — that is, were brought, from their being in a state of
conception in the mind of God, into actual existence in space and time.
Thus Philo says, " God is the most generic ; second is the Logos of God."^
"The Logos is the first-begotten Son."^ *' The Logos of God is above the
whole world, and is the most ancient and generic of all that had a begin-
ning."* " Nothing intervenes between the Logos and God on whom he
rests."^ "This sensible world is the junior son of God ; the Senior is the
Idea,"* or Logos. " The shadow and seeming portrait of God is his
Logos, by which, as by an assumed instrument, he made the world. As
God is the original of the image here called shadow, so this image becomes
the original of other things."' " The intelligible world, or world of
archetypal ideas, is the Logos of the world-creating God ; as an intel-
ligible or ideal city is the thought of the architect reflecting to build a
sensible city.'"* "Of the world, God is the cause by which, the four ele-
ments the material from which, the Logos the instrument through which,
the goodness of the Creator the end for wliicli, it was made."^ These
citations from Philo clearly show, in various stages of development, that
doctrine of the Logos which began — first arguing to the Divine Being
from human analogies — with separating the conception of a plan in the
mind of God from its execution in fact ; proceeded with personifying that
plan, or sum of ideas, as a mediating agent between motive and action,
between impulse and fulfilment; and ended with hypostatizing the
arranging power of the Divine thought as a separate being, his intel-
1 Mangey's edition of Philo, vol. i. p. 82. 3 Ibid. p. 308. * Ibid. p. 121.
Mbid.p. 560. sibid. p. 277. Mbid. p. 106. 8 Ibid. p. 5.
• Ibid. p. 162.
298 JOHN'S DOCTRINE OF A FUTURE LIFE,
lectual image or Son, his first and perfect production. They unequivo-
cally express these thoughts : tliat God is the- only being who was from
eternity; that the Logos was the first-begotten, antemundane being, that
he was the likeness, image, immediate manifestation, of the Father ; that
he was the medium of creation, the instrumental means in the outward
formation of the world. History shows us this doctrine unfolded by
minute steps, — which it would be tedious to follow, — from the Book of
Proverbs to Philo Judjeus and John, from Plato to Justin Martyr
and Athanasius. But the rapid sketch just presented may be sufficient
now.
When it is written, "and the Logos was God," the meaning is not
strictly literal. To guard against its being so considered, the author
tautologically repeats wh'at he had said immediately before, " the same
was in the beginning with God." Upon the supposition that the Logos is
strictly identical with God, the verses make utter nonsense. " In the
beginning was God, and God was with God, and God was God. God was
in the beginning with God." But suj^pose the Logos to mean an ante-
mundane but subordinate being, who was a perfect image or likeness of
God, and the sense is both clear and satisfactory, and no violence is done
either to historical data or to grammatical demands. " And the Logos
was God," — that is, was the mirror or fac-simile of God. So, employing [i
the same idiom, we are accustomed to say of an accurate representation ft
of a person, It is the very man himself! Or, without the use of this j«
idiom, we may exi^lain the expression " the Logos was God" thus : — He ()
stands in the place of God to the lower creation : practically considered,
he is as God to us. As Philo writes, " To the wise and perfect the Most
High is God ; but to us, imperfect beings, the Logos — God's interpreter — j
is God."i«
The inward significance of the Logos-doctrine, in all its degrees and
phases, circumstantially and essentially, from first to last, is the revelation |
of God. God himself, in himself, is conceived as absolutely withdrawn
beyond the apprehension of men, in boundless immensity and inaccessible |
secrecy. His own nature is hidden, as a thought is hidden in the mind ; i k
but he has the power of revealing it, as a thought is revealed by speaking! jj
it in a word. That uttered word is the Logos, and is afterwards conceived | p
as a person, and as creative, then as building and glorifying the world. I ( j
All of God that is sent forth from passive concealment into active mani-i ^i
festation is the Logos. "The term Logos comprehends," Norton says,)fli
" all the attributes of God manifested in the creation and government; 1 1
of the universe," The Logos is the hypostasis of " the unfolded pov-|
tion," "the revealing power," "the self-showing faculty," " the manifest- i
ing action," of God. The essential idea, then, concerning the Logos is' i
that he is the means through which the hidden God comes to the cogni-] j
zance of his creatures. In harmony with this prevailing philosophy onej i
' Mangcy's edition of Philo, vol. ii. p. 128.
JOHN'S DOCTRINE OF A FUTURE LIFE. 299
who believed the Logos to have been incarnated in Christ would sup-
pose the purpose of his incarnation to be the fuller revelation of God to
men. And Martineau says, "The view of revelation which is implicated
in the folds of the Logos-doctrine that evei-ywhere pervades the fourth
Gospel, is that it is the appearance to beings who have something of a
divine spirit within them, of a yet diviner without them, leading them
to the divinest of all, who embraces them both." This is a fine statement
of the practical religious aspect of John's conception of the nature and
office of the Savior.
Since he regarded God as personal love, life, truth, and light, and
Christ, the embodied Logos, as his only-begotten Son, an exact image of
him in manifestation, it follows that John regarded Christ, next in rank
below God, as personal love, life, truth, and light ; and the belief that
he was the necessary medium of communicating these Divine blessings
to men would naturally result. Accordingly, we find that John repeats,
as falling from the lips of Christ, all the declarations required by and
supporting such an hypothesis. " I am the way, the truth, and the
life." " No man cometh unto the Father but by me." But Philo, too,
had written before in precisely the same strain. Witness the correspond-
ences between the following quotations respectively from John and
Philo. " I am the bread which came down from heaven to give life to
the world."" "Whoso eateth my body and drinketh my blood hath
eternal life."*^ " Behold, I rain bread upon you from heaven : the
heavenly food of the soul is the word of God, and the Divine Logos, from
whom all eternal instructions and wisdoms flow."^' "The bread the
Lord gave us to eat was his word."^* " Except ye eat my flesh and drink
my blood, ye have no life in you."^* " He alone can become the heir of
incorporeal and divine things whose whole soul is filled with the salu-
brious Word.'"^ " Every one that seeth the Son and believeth on him
shall have everlasting life."^^ " He strains every nerve towards the
highest Divine Logos, who is the fountain of wisdom, in order that, draw-
ing from that spring, he may escape death and win everlasting life."'*
"I am the living bread which came down from heaven: if any man eat
of this bread he shall live forever. "'* " Lifting up his eyes to the ether,
man receives manna, the Divine Logos, heavenly and immortal nourish-
ment for the right-desiring soul."'^" " God is the perennial fountain of
life; God is the fountain of the most ancient Logos."-' "As the living
Father hath sent me, and I live by the Father, so he that eateth me, even
he shall live by me."^^ Does it not seem perfectly plain that John's
doctrine of the Christ is at bottom identical with Philo's doctrine of the
Logos ? The difference of development in the two doctrines, so far as
" John vi. 33. 41. 12 Ibid. 54.
"Quoted by G. Scheffer in his Treatise " De Usu Thilonis in Interpretatione Xovi Testatnenti," p. 82.
" Ibid. p. 81. 15 John Ti. 53. 16 Philo, vol. i. p. 482.
" John vi. 40. 18 Philo, vol. i. p. 560. W John vi. 51.
« Philo, vol. i. p. 498. « Ibid. pp. 575, 207. 22 John vi. 57.
300 JOHNS DOCTRINE OF A FUTURE LIFE.
there is a difference, is that the latter view is philosophical, abstract ; the
former, practical, historical. Philo describes the Logos ideally, filling the
supersensible sphere, mediating between the world and God ; John pre-
sents him really, incarnated as a man, effecting the redemption of our
race. The same dignity, the same offices, are predicated of him by both.
John declares, " In him [the Divine Logos] was life, and the life was the
light of men."-' Philo asserts, "Nothing is more luminous and irradi-
ating than the Divine Logos, by the participation of whom other things
expel darkness and gloom, earnestly desiring to partake of living
light."^* John speaks of Christ as " the only-begotten Son, who is in
the bosom of the Father."^ Philo says, " The Logos is the first-begotten
Son of God," "between whom and God nothing intervenes."-^ John
writes, " The Son of man will give you the food of everlasting life ; for
him hath God the Father sealed."" Philo writes, " The stamp of the
seal of God is the immortal Logos."-* "We have this from John: — "He
was manifested to take away our sins ; and in him is no sin."-' And this
from Philo: — "The Divine Logos is free from all sins, voluntary and in-
voluntary.'""
The Johannean Christ is the Philonean Logos born into the world as
a man. "And the Logos was made flesh, and dwelt among us, full of
grace and truth." The substance of what has thus far been established
may now be concisely stated. The essential thought, whether the sub-
ject be metaphysically or practically considered, is this. God is the
eternal, infinite personality of love and truth, life and light. The Logos
is his first-born Son, his exact image, the reproduction of his being, the
next lower personality of love and truth, life and light, the instrument
for creating and ruling the world, the revelation of God, the medium of
communication between God and his works. Christ is that Logos come
upon the earth as a man to save the perishing, proving his pre-existence
and superhuman nature by his miraculous knowledge and works. That ,
the belief expressed in the last sentence is correctly attributed to John t
will be repeatedly substantiated before the close of this chapter: in
regard to the statements in the preceding sentences no further proof is |
thought necessary.
With the aid of a little repetition, we will now attempt to make a step ;
of progress. The tokens of energy, order, splendor, beneficence, in the ,'
universe, are not, according to John, as we have seen, the effects of
angelic personages, emanating gods. Gnostic geons, but are the workings '
of the self-revealing power of the one true and eternal God, — this power
being conceived by John, according to the philosophy of his age, as a
proper person, God's instrument in creation. Reason, life, light, love, ■
grace, righteousness, — kindred terms so thickly scattered over his pages, ,
53 John i. 4. 8* Philo, vol. i. p. 121. «5 John i. 18.
» rhilo, vol. i. pp. 427, 5C0. ^ John vi. 27. » Philo, vol. ii. p. C06.
» 1 John iii, 6. » Philo, vol. i. p. 562. .
JOHN'S DOCTRINE OF A FUTURE LIFE. 301
— are not to him, as they were to the Gnostics, separate beings, but are
the very working of the Logos, consubstantial manifestations of God's
nature and attributes. But mankind, fallen into folly and vice, perversity
and sin, lying in darkness, were ignorant that these Divine qualities were
in reality mediate exhibitions of God, immediate exhibitions of the Logos.
'• The light was shining in darkness, and the darkness comprehended it
not." Then, to reveal to men the truth, to regenerate them and con-
join them through himself with the Father in the experience of eternal
life, the hypostatized Logos left his transcendent glory in heaven and
came into the world in the person of Jesus. " No man hath seen God
at any time : the only-begotten Son who is in the bosom of the Father,
he hath revealed him." " I came down from heaven to do the will of
Him that sent me." This will is that all who see and believe on the
Son shall have everlasting life. "God so loved the world that he gave
his only-begotten Son, that whosoever believeth in him should not
perish, but have everlasting life." "The bread of God is He who
Cometh down from heaven and giveth life to the world." The doctrine
of the pre-existence of souls, and of their being born into the world in
the flesh, was rife in Judea when this Gospel was written, and is repeat-
edly alluded to in it.^^ That John applies this doctrine to Christ in the
following and in other instances is obvious. " Before Abraham was,
I am." "I came forth from the Father and am come into the world."
" Father, glorify thou me with the glory which I had with thee before
the world was." " What and if ye shall see the Son of Man ascend up
where he was before ?" As for ourselves, we do not see how it is pos-
sible for any unprejudiced person, after studying the fourth Gospel
faithfully with the requisite helps, to doubt that the writer of it believed
that Jesus pre-existed as the Divine Logos, and that he became incarnate
to reveal the Farther and to bring men into the experience of true eternal
life. John declares this, in his first epistle, in so many words, saying,
"The living Logos, the eternal life which was with the Father from the
beginning, was manifested unto us ;" and, "God sent his only-begotten
Son into the world that we might live through him." Whether the doc-
trine thus set forth was really entertained and taught by Jesus himself,
or whether it is the interpretation put on his language by one whose mind
was full of the notions of the age, are distinct questions. With the settle-
ment of these questions we are not now concerned : such a discussion
would be more appropriate when examining the genuine meaning of the
words of Christ. All that is necessary here is the suggestion that when
we show the theological system of John it does not necessarily follow
that that is the true teaching of Christ. Having adopted the Logos-doc-
trine, it might tinge and turn his thoughts and words when reporting
from memory, after the lapse of many years, the discourses of his Master.
He might unconsciously, under such an influence, represent literally
31 John i. 21; ix. 2.
20
302 JOHN'S DOCTRINE OF A FUTURE LIFE.
what was figuratively intended, and reflect from his own mind lights and
shades, associations and meanings, over all or much of what he wrote.
There are philosophical and literary peculiarities which have forced
many of the best critics to make this distinction between the intended
meaning of Christ's declarations as he uttered them, and their received
meaning as this evangelist reported them. Norton says, " Whether St.
John did or did not adopt the Platonic conception of the Logos is a
question not important to be settled in order to determine our own
judgment concerning its truth. "^^ Liicke has written to the same effect,
but more fully: — "We are allowed to distinguish the sense in which
John understood the words of Christ, from the original sense in which
Christ used them."^^
It is to be observed that in all that has been brought forward, thus far,
there is not the faintest hint of the now current notion of the Trinity.
The idea put forth by John is not at all allied with the idea that the infi-
nite God himself assumed a human shape to walk the earth and undergo
mortal sufferings. It is simply said that that manifested and revealing
portion of the Divine attributes which constituted the hypostatized Logos
was incarnated and displayed in a perfect, sinless sample of man, thus
exhibiting to the world a finite image of God. We will illustrate this
doctrine with reference to the inferences to be drawn from it in regard to
human nature. John repeatedly says, in effect, "God is truth," "God is
light," "God is love," " God is life." He likewise says of the Savior, " In
him was life, and the life was the light of men," and reports him as say-
ing of himself, " I am the truth," " I am the life," " I am the light of
the world." The fundamental meaning of these declarations — so nume-
rous, striking, and varied in the writings of John — is, that all those quali-
ties which the consciousness of humanity has recognised as Divine are
consubstantial with the being of God ; that all the reflections of them in
nature and man belong to the Logos, the eldest Son, the first production,
of God ; and that in Jesus their personality, the very Logos himself, was
consciously embodied, to be brought nearer to men, to be exemplified i
and recommended to them. Reason, power, truth, light, love, blessed-
ness, are not individual feons, members of a hierarchy of deities, but are j
the revealing elements of the one true God. The personality of the {
abstract and absolute fulness of all these substantial qualities is God. ,
The personality of the discerpted portion of them shown in the universe .:
is the Logos. Now, that latter personality Christ was. Consequently, ■
while he was a man, he was not merely a man, but was also a super- ,
natural messenger from heaven, sent into the world to impersonate the ^
image of God under the condition of humanity, free from every sinful !
defect and spot. Thus, being the manifesting representative of the J
Father, he could say, " He that hath seen me hath [virtually] seen thej
Fatlier." Not that they were identical in person, but that they werej
82 Statement of Reasons, Ist ed. p. 239. *3 Christian Examiner, May, 1S49, p. 431.
JOHNS DOCTRINE OF A FUTURE LIFE. 303
similar in nature and character, spirit and design : both were eternal
holiness, love, truth, and life. " I and my Father are one thing," (in
essence, not in personality.) Nothing can be more unequivocally pro-
nounced than the subordination of the Son to the Father — that the
Father sent him, that he could do nothing without the Father, that his
Father was greater than he, tliat his testimony was confirmed by the
Father's — in a hundred places by John, both as author writing his own
words and as interpreter reporting Christ's. There is not a text in the
record that implies Christ's identity with God, but only his identity with
the Logos. The identity of the Logos with God is elementary, not per-
sonal. From this view it follows that every man who possesses, knows,
and exhibits the elements of the Divine life, the characteristics of God,
is in that degree a son of God, Christ being pre-eminently the Son on
account of his pre-eminent likeness, his supernatural divinity, as the
incarnate Logos.
That the apostle held and taught this conclusion appears, first, from
the fact, otherwise inexplicable, that he records the same sublime state-
ments concerning all good Christians, with no other qualification than
that of degree, that he does concerning Christ himself. Was Jesus the
Son of God ? " To as many as received him he gave power to become
the sons of God." There is in Philo a passage corresponding remarkably
with this one from John: — "Those who have knowledge of the truth are
properly called sons of God : he who is still unfit to be named a son of
God should endeavor to fashion himself to the first-born Logos of God. "^■'
"Was Jesus "from above,"' while wicked men were "from beneath"?
" They are not of the world, even as I am not of the world." Was Jesus
sent among men with a special commission ? " As thou hast sent me
into the world, even so have I also sent them into the world." Was
Jesus the subject of a peculiar glory, bestowed upon him by the Father ?
" The glory which thou gavest me I have given them, that they may be
one, even as we are one." Had Jesus an inspiration and a knowledge
not vouchsafed to the princes of this world ? " Ye have an unction from
the Holy One, and ye know all things." Did Jesus perform miraculous
works? "He that believeth on me, the works that I do shall he do
also." In the light of the general principle laid down, — that God is the
actual fulness of truth and love and light and blessedness ; that Christ,
the Logos, is the manifested impersonation of them ; and that all men
who receive him partake of their Divine substance and enjoy their pre-
rogative, — the texts just cited, and numerous other similar ones, are
transparent. It is difficult to see how on any other hypothesis they can
be made to express an intelligible and consistent meaning.
Secondly, we are brought to the same conclusion by the synonymous
use and frequent interchange of ditferent terms in th-e Johannean
writings. Not onlj^ it is said, " Whoever is born of God cannot sin," but
3* Philo, vol. i. p. 427.
304 JOHN'S DOCTRINE OF A FUTURE LIFE. |
it is also written, " Every one that doeth righteousness is born of God ;" ,(
and again, "Whosoever believeth that Jesus is the Christ is born of God." I
In otlier words, liaving a good character and leading a just life, heartily i
receiving and obeying the revelation made by Christ, are identical
phrases. " He that hath the Son hath life." " Whosoever transgresseth
and abideth not in the doctrine of Christ hath not God." "This is the
victory that overcometh the world, even our faith" in the doctrine of \
Christ. " He that dwelleth in love dwelleth in God and God in him." ]
"He that keepeth the commandments dwelleth in God and God in him." \
" He that confesseth that Jesus is the Son of God, God dwelleth in him j
and he in God." " He that doeth good is of God." " God hath given to
us eternal life, and this life is in his Son." "The Son of God is come, >
and hath given us an understanding that we may know the true God and
eternal life." From these citations, and from other passages which will
readily occur, we gather the following jjregnant results. To " do the 1
truth," "walk in the truth," "walk in the light," "keep the command- j
ments," "do righteousness," "abide in the doctrine of Christ," "do the
will of God," "do good," "dwell in love," " abide in Christ," "abide in
God," "abide in life," — all are expressions meaning precisely the same
thing. They all signify essentially the conscious possession of goodness ;
in other words, the practical adoption of the life and teachings of Jesus ;
or, in still other terms, the personal assimilation of the spiritual realities
of the Logos, which are love, life, truth, light. Jesus having been sent
into the world to exemplify the characteristics and claims of the Father,
and to regenerate men from unbelief and sin to faith and righteousness,
those who were walking in darkness, believers of lies and doers of un-
righteousness, those who were abiding in alienation and death, might
by receiving and following him be restored to the favor of God and pass
from darkness and death into life and light. "This is eternal life, that
they should know thee, the only true God, and Jesus Christ whom thou
hast sent." ;
The next chief point in the doctrine of John is his belief in an evil j i
being, the personality of wickedness, and the relation between him and j '^
bad men. There have been, from the early centuries, keen disputes on j (
the question whether this apostle uses the terms devil and evil one with \ i
literal belief or with figurative accommodation. We have not a doubt ( .'■;
that the former is the true view. The popular denial of the existence i i
of evil spirits, with an arch-demon over them, is the birth of a philosophy i •
much later than the apostolic age. The use of the term " devil" merely i -i
as the poetic or ethical personification of the seductive influences of the j }
world is the fruit of theological speculation neither originated nor I J
adopted by the Jewish prophets or by the Christian apostles. Whoso i \
will remember the prevailing faith of the Jews at that time, and the gene- ■ ■>
ral state of speculative opinion, and will recollect the education of John, :
and notice the particular manner in which he alludes to the subject i
throughout his epistles and in his reports of the discourses of Jesus, we ■ .n
JOHN'S DOCTRINE OF A FUTURE LIFE. 305
II
think will be convinced that the Johannean system includes a belief in
the actual existence of Satan according to the current Pharisaic dogma
of that age. It is not to be disguised, either, that the investigations of
the ablest critics have led an overwhelming majority of them to this in-
terpretation. " I write unto you, young men, because ye have overcome
the evil one." "He that is begotten of God guardeth himself, and the
evil one toucheth him not." " He that committeth sin is of the devil,
for the devil sinneth from the beginning." " Whosoever is born of God
cannot sin. In this the children of God are manifest, and the children
of the devil." " Ye are of your father the devil, and his lusts ye will
do," There can be no doubt that these, and other passages of a kindred
and complementary nature, yield the following view. Good men are
allied to God, because their characteristics are the same as his, — truth,
light, love, life, righteousness. " As he is, so are we in this world." Bad
men are allied to the devil, because their characteristics are the same as
his, — falsehood, darkness, hatred, death, sin. "Cain, who slew his
brother, was of the evil one." The facts, then, of the great moral pro-
blem of the world, according to John, were these. God is the infinite
Father, whose nature and attributes comprehend all holy, beautiful, de-
sirable realities, and who would draw mankind to his blessed embrace
forever. The goodness, illumination, and joy of holy souls reflect his
holiness and display his reign. The devil is the great spirit of wicked-
ness, whose attributes comprehend all evil, dark, fearful realities, and
who entices mankind to sin. The wickedness, gloom, and misery
of corrupt souls reveal his likeness and his kingdom. The former
manifests himself in the glories of the world and in the divine qualities
of the soul. The latter manifests himself in the whole history of tempta-
tion and sin and in the vicious tendencies of the heart. Good men,
those possessing pre-eminently the moral qualities of God, are his chil-
dren, are born of him, — that is, are inspired and led by him. Bad
men, those possessing in a ruling degree the qualities of the devil, are
his children, are born of him, — that is, are animated and governed by
his spirit.
Whether the evangelist gave to his own mind any philosophical
account of the origin and destiny of the devil or not is a question con-
cerning which his writings are not explicit enough for us to determine.
In the beginning he represents God as making, by means of the Logos,
all things that were made, and his light as shining in darkness that com-
prehended it not. Now, he may have conceived of matter as uncreated,
eternally existing in formless night, the ground of the devil's being, and
may have limited the work of creation to breaking up the sightless
chaos, defining it into orderly shapes, filling it with light and motion,
and peopling it with children of heaven. Such was the Persian faith,
familiar at that time to the Jews. Neander, with others, objects to
this view that it would destroy John's monotheism and make him a
dualist, a believer in two self-existents, aboriginal and everlasting antago-
306 JOHN'S DOCTRINE OF A FUTURE LIFE.
nists. It only needs to be observed, in reply, that John was not a phi-
losopher of such thorough dialectic training as to render it impossible
for inconsistencies to coexist in his thoughts. In fact, any one who will
examine the beliefs of even such men as Origen and Augustine will per-
ceive that such an objection is not valid. Some writers of ability and
eminence have tried to maintain that the Johannean conception of Satan
was of some exalted archangel who apostatized from the law of God and
fell from heaven into the abyss of night, sin, and woe. They could have
been led to such an hypothesis only by preconceived notions and preju-
dices, because there is not in John's writings even the obscurest intima-
tion of such a doctrine. On the contrary, it is written that the devil is a
liar and the father of lies from the beginning, — the same phrase used to de-
note the primitive companionship of God and his Logos anterior to the
creation. The devil is spoken of by John, with prominent consistency,
as bearing the same relation to darkness, falsehood, sin, and death that
God bears to light, truth, righteousness, and life, — that is, as being their
original personality and source. Whether the belief itself be true or not,
be reconcilable with pure Christianity or not, in our opinion John un-
doubtedly held the belief of the personality of the source of wickedness,
and supposed that the great body of mankind had been seduced by
him from the free service of heaven, and had become infatuated in his
bondage.
Just here in the scheme of Christianity arises the necessity, appears
the profound significance in the apostolic belief, of that disinterested
interference of God. through his revelation in Christ which aimed to
break the reigning power of sin and redeem lost men from the tyranny
of Satan. " For this purpose the Son of God was manifested, that he
might destroy the works of the devil." That is to say, the revelation of
the nature and will of God in the works of the creation and in the human
soul was not enough, even when aided by the law of Moses, to preserve men
in the truth and the life. They had been seduced by the evil one into
sin, alienated from the Divine favor, and plunged in darkness and death.
A fuller, more powerful manifestation of the character, claims, attractions
of the Father was necessary to recall the benighted wanderers from their
lost state and restore them to those right relations and to that conscious
communion with God in which alone true Hie consists. Then, and for
that purpose, Jesus Christ was commissioned to appear, — a pre-existent
being of most exalted rank, migrating from the super-stellar sjihere into
this world, to embody and mirror forth through the flesh those charac-
teristics which are the natural attributes of God the Father and the \
essential conditions of heaven the home. In him the glorious features \
of the Divinity were miniatured on a finite scale and perfectly exhibited, ,
" thus revealing," (as Neander says, in his exposition of John's doctrine,) ,
" for the first time, in a comprehensible manner, what a being that God is .
whose holy personality man was created to represent." So Philo says,
JOHN'S DOCTRINE OF A FUTURE LIFE. 307
"The Logos is the image of God, and man is the image of the Logos. "''^
Therefore, according to this view, man is the image of the image of God.
The dimmed, imperfect reflection of the Father, originally shining in
nature and the soul, would enable all who had not suppressed it and lost
the knowledge of it, to recognise at once and adore the illuminated image
of Him manifested and moving before them in the person of the Son ;
the faint gleams of Divine qualities yet left within their souls would spon-
taneously blend with the full splendors irradiating the form of the in-
spired and immaculate Christ. Thus they would enter into a new and
intensified communion with God, and experience an unparalleled depth
of peace and joy, an inspired assurance of eternal life. But those who, by
worldliness and wickedness, had obscured and destroyed all their natural
knowledge of God and their affinities to him, being without the inward
preparation and susceptibility for the Divine which the Savior embodied
and manifested, would not be able to receive it, and thus would pass an
infallible sentence upon themselves. " When the Comforter is come, he
will convict the world of sin, because they believe not on me." " He
that believeth on the Son hath eternal life ; but he that believeth not is
condemned already, in that he loveth darkness rather than light."
" Hereby know we the spirit of truth and the spirit of error : he that
knoweth God heareth us ; he that is not of God heareth not us." "Who
is a liar but he that denieth that Jesus is the Christ?" The idea is, that
such a denial must be caused by inward depravity, could only spring from
an evil character.
In the ground-thought just presented we may find the explanation of
the seemingly obscure and confused use of terms in the following in-
stances, and learn to understand more fully John's idea of the effect of
spiritual contact with Christ. " He that doeth righteousness is born of
God." " He that believeth Jesus to be the Christ is born of God," " He
that denieth the Son, the same hath not the Father." " He that hath the
Son hath life." These passages all become persjiicuous and concordant
in view of John's conception of the inward unity of truth, or the uni-
versal oneness of the Divine life, in God, in Christ, in all souls that par-
take of it. A character in harmony with the character of God will, by
virtue of its inherent light and affinity, recognise the kindred attributes
or characteristics of God, wherever manifested. He who perceives and
embraces the Divinity in the character of Christ proves thereby that he
was prepared to receive it by kindred qualities residing in himself, —
proves that he was distinctively of God. He who fails to perceive the
peculiar glory of Christ proves thereby that he was alienated and blinded
by sin and darkness, distinctively of the evil one. Varying the expres-
sion to illustrate the thought, if the light and warmth of a living love
of God were in a soul, it would necessarily, when brought into contact
with the concentrated radiance of Divinity incarnated and beaming in
» Philo, vol. i. p. 106.
308 JOHN'S DOCTRINE OF A FUTURE LIFE.
Christ, effect a more fervent, conscious, and abiding union with the
Father than could be known before he Avas thus revealed. But if iniqui-
ties, sinful lusts, possessing the soul, had made it hard and cold, even the
blaze of spotless virtues and miraculous endowments in the manifesting
Messiah would be the radiation of light upon darkness insensible to it.
Therefore, the presentation of the Divine contents of the soul or cha-
racter of Jesus to different persons was an unerring test of their pre-
vious moral state : the good would apprehend him with a thrill of
unison, the bad would not. To have the Son, to have the Father, to
have the truth, to have eternal life, — all are the same thing : hence,
where one is predicated or denied all are predicated or denied.
Continuing our investigation, we shall find the distinction drawn of
sensual or perishing life and a spiritual or eternal life. The term world
{Icosmos) is used by John apparently in two different senses. First, it
seems to signify all mankind, divided sometimes into the unbelievers
and the Christians. " Christ is the propitiation for our sins, and not for
ours only, but also for the sins of the whole world." " God sent not his.
Son to condemn the world, but that the world through him might be
saved." It is undeniable that " world" here means not the earth, but
the men on the earth. Secondly, " world" in the dialect of John means
all the evil, all the vitiating power, of the material creation. "Now shall
the Prince of this world be cast out." It is not meant that this is the
devil's world, because John declares in the beginning that God made it;
but he means that all diabolic influence comes from the darkness of
matter fighting against the light of Divinity, and by a figure he says
"world," meaning the evils in the world, meaning all the follies, vanities,
sins, seductive influences, of the dark and earthy, the temporal and
sensual. In this case the love of the world means almost precisely what
is expressed by the modern word ivorldUncss. " Love not the world,
neither the things that are in the world. If any man love the world,
the love of the Father is not in him."
In a vein strikingly similar, Philo writes, "It is impossible for the
love of the world and the love of God to coexist, as it is imi^ossible for
light and darkness to coexist."^" " For all that is in the world," says
John, " the lust of the flesh, and the greed of the eyes, and the pomp of
living, is not of the Father, but is of the world. And the world passes
away, with the lust thereof: but he that does the will of God abides for-
ever." He who is taken up and absorbed in the gauds and pleasures of
time and sense has no deep spring of religious experience : his enjoy-
ments are of the decaying body ; his heart and his thoughts are set on
things which soon fly away. But the earnest believer in God pierces
through all these superficial and ti-ansitory objects and pursuits, and
fastens his affections to imperishable verities : he feels, far down in his
Boul, the living well of faith and fruition, the cool fresh fountain of
36 Philo, vol. ii. p. 649.
JOHN'S DOCTRINE OF A FUTURE LIFE. 309
spiritual hope and joy, whose stream of life flows unto eternity. The
vain sensualist and hollow worldling has no true life in him : his love
reaches not beyond the grave. The loyal servant of duty and devout
worshipper of God has a spirit of conscious superiority to death and
oblivion : though the sky fall, and the mountains melt, and the seas
fade, he knows he shall survive, because immaterial truth and love are
deathless. The whole thought contained in the texts we are considering
is embodied with singular force and beauty in the following passage from
one of the sacred books of the Hindus: — " Who would have immortal
life must beware of outward things, and seek inward truth, purity, and
faith ; for the treacherous and evanescent world flies from its votaries,
like the mirage, or devil-car, which moves so swiftly that one cannot
ascend it." The mere negation of real life or blessedness is predicated
of the careless worldling ; positive death or miserable condemned unrest
is predicated of the bad hearted sinner. Both tliese classes of men,
upon accepting Christ, — that is, upon owning the Divine chai-acteristics
incarnate in him, — enter upon a purified, exalted, and new experience.
"He that hates his brother is a murderer and abides in death." "We
know that we have passed from death unto life, because we love the
brethren." This new exijerience is distinctively, emphatically, life ; it is
spiritual peace, joy, trust, communion with God, and therefore immortal.
It brings with it its own sufficient evidence, leaving its possessor free
from misgiving doubts, conscious of his eternity. " He that believeth on
the Son of God hath the witness in himself." " Hereby know we that
we dwell in him and he in us, because he hath given us of his spirit."
*' That ye may know that ye have eternal life."
The objects of Christ's mission, so far as they refer to the twofold pur-
pose of revealing the Father by an impersonation of his image, and
giving new moral life to men by awakening within them a conscious
fellowship with Divine truth and goodness, have already been unfolded.
But this does not include the wliole : all this might have been accom-
plished by his appearance, authoritative teachings, miracles, and return
to heaven, without dying. Why, then, did he die ? What was the
meaning or aim of his death and resurrection ? The apostle conceives
that he came not only to reveal God and to regenerate men, but also to
be a " propitiation" for men's sins, to redeem them from the penalty of
their sins ; and it was for this end that he must suffer the doom of
physical death. " Ye know that he was manifested to take away our
sins." It is the more difficult to tell exactly what thoughts this language
was intended by John to convey, because his writings are so brief and
miscellaneous, so unsystematic and incomplete. He does not- explain
his own terms, but writes as if addressing those who had previously re-
ceived such oral instruction as would make the obscurities clear, the
hints complete, and the fragments whole. We will first quote from John
all the important texts bearing on the point before us, artd then endeavor
to discern and explain their sense. " If we walk in the light as God is
310 JOHN'S DOCTRINE OF A FUTURE LIFE.
in the light, the blood of Jesus Christ, his Son, cleanseth us from all
sin." " He is the propitiation for our sins." " Your sins are forgiven
through his name." " The whole world is subject to the evil one."
These texts, few and vague as they are, comprise every thing directly
said by John ujion the atonement and redemption : other relevant pass-
ages merely repeat the same substance. Certainly these statements do
not of themselves teach any thing like the Augustinian doctrine of ex-
piatory sufierings to placate the Father's indignation at sin and sinners,
or to remove, by paying the awful debt of justice, the insuperable bars
to forgiveness. Nothing of that sort is anywhere intimated in the
Johannean documents, even in the faintest manner. So far from saying
that there was unwillingness or inability in the Father to take the
initiative for our ransom and pardon, he expressly avows, " Herein is
love, not that we loved God, but that he loved us and sent his Son to be
the iJropitiation for our sins." Instead of exclaiming, with the majority
of modern theologians, " Believe in the atoning death, the substitutional
sufierings, of Christ, and your sins shall then all be washed away, and
you shall be saved," he explicitly says, "If we confess our "sins, he is
faithful and just to forgive us our sins." And again: "Whosoever
believeth in him" — not in his death, but in him — "shall have eternal
life." The allusions in John to the doctrine of redemption and recon-
ciliation do not mean, it is plain enough, tlie buying off of the victims
of eternal condemnation by the vicarious pains of Jesus. What, then, do
they mean ? They are too few, short, and obscure for us to decide this
question conclusively by their own light alone. We must get assistance
from abroad.
The reader will remember that it was the Jewish belief, and the
retained belief of the converts to Christianity, at that time, that men's
souls, in consequence of sin, were doomed upon leaving the body to
descend into the under-world. This was the objective penalty of sin,
inherited from Adam. Now, Christ in his superangelic state in heaven
was not involved in sin or in its doom of death and subterranean banish-
ment. Yet at the will of the Father he became a man, went through our
earthly experiences, died like a sinner, and after death descended into
the prison of disembodied souls below, then rose again and ascended
into heaven to the Father, to show men that their sins were forgiven,
the penalty taken away, and the path opened for them too to rise to
eternal life in the celestial mansions with Christ "and be with him
where he is." Christ's death, then, cleanses men from sin, he is a pro-
pitiation for their sins, in two ways. First, by his resurrection from the
power of death and his ascent to heaven he showed men that God had
removed the great penalty of sin: by his death and ascension he was llie
medium of giving them this knowledge. Secondly, tlie joy, gratitude,
love to God, awakened in them by such glorious tidings, would purify
their natures, exalt their souls into spiritual freedom and virtue, into a
blessed and Divine life. According to this view, Christ was a vicarious
JOHN'S DOCTRINE OF A FUTURE LIFE. 311
sacrifice, not in the sense that he suftered instead of the guilty, to pur-
chase their redemption from the iron justice of God, but in the sense
that, when he was personally free from any need to suffer, he died for the
sake of others, to reveal to them the mighty boon of God's fi-ee grace,
assuring them of the wondrous gift of a heavenly immortality. This
representation perfectly fills and explains the language, without violence
or arbitrary suppositions, — does it in harmony with all the exegetical con-
siderations, historical and grammatical; which no other view that we
know of can do.
There are several independent facts which lend strong confirmation to
the correctness of the exposition now given. We know that we have not
directly proved the justice of that exposition, only constructively, infe-
rentially, established it ; not shown it to be true, only made it appear
plausible. But that plausibility becomes an extreme probability — nay,
shall we not say certainty? — when we weigh the following testimonies for
it. First, this precise doctrine is unquestionably contained in other
parts of the New Testament. We have in preceding chapters demon-
strated its existence in Paul's epistles, in Peter's, in the Epistle to the
Hebrews, and in the Apocalypse. Therefore, since John's phraseology
is better explained by it than by any other hypothesis, it is altogether
likely that his real meaning was the same.
Secondly, the terms "light" and "darkness," so frequent in this evan-
gelist, were not originated by him, but adopted. They were regarded
by the Persian theology, by Plato, by Philo, by the Gnostics, as having a
jjhysical basis as well as a spiritual significance. In their conceptions,
physical light, as well as spiritual holiness, was an efflux or manifestation
from the supernal God ; physical darkness, as well as spiritual depravity,
was an emanation or effect from the infernal Satan, or principle of evil.
Is it not so in the usage of John ? He uses the terms, it is true, pre-
vailingly in a moral sense: still, there is much in his statements that
looks as if he supposed they had a physical ground. If so, then how
natural is this connection of thought ! All good comes from the
dazzling world of God beyond the sky; all evil comes from the nether
world of his adversary, the prince of darkness. That John believed in
a local heaven on high, the residence of God, is made certain by scores
of texts too plain to be evaded. Would he not, then, in all probability,
believe in a local hell ? Believing, as he certainly did, in a devil, the
author and lord of darkness, falsehood, and death, would he not con-
ceive a kingdom for him? In the development of ideas reached at
that time, it is evident that the conception of God implied an upper-
world, his resplendent abode, and that the conception of Satan equally
implied an under-world, his gloomy realm. To the latter human souls
were doomed by sin. From the former Christ came, and returned
to it again, to show that the Father would forgive our sins and take us
there.
Thirdly, John expected that Christ, after death, would return to the
312
JOHN'S DOCTRINE OF A FUTURE LIFE.
Father in heaven. This appears from clear and reiterated statements in
his reports of the Savior's words. But after the resurrection he tells us
that Jesus had not yet ascended to the Father, but was just on the point
of going. "Touch me not, for I am not yet ascended to my Father;
but go to my brethren, and say unto them, I ascend unto my Father."
Where, then, did he suppose the soul of his crucified Master had been
during the interval between his deatli and his resurrection? Dormant in
the body, dead with the body, laid in the tomb ? That is opposed to the
doctrine of uninterrupted life which jjervudes his writings. Besides,
such a belief was held only by the Sadducees, whom the New Testament
stigmatizes. To assume that such was John's conception of the fact is an
arbitrary supposition, without the least warrant from any source what-
ever. If he imagined the soul of Jesus during that time to have been
neither in heaven nor in the sepulchre, is it not pretty sure that he
sujjposed it was in the under-world, — the common receptacle of souls,
— where, according to the belief of that age, every man went after
death ?
Fourthly, it is to be observed, in favor of this general interjoretation,
that the doctrine it unfolds is in harmony with the contemporary opi-
nions, — a natural development from them, — a development which would
be forced upon the mind of a Jewish Christian accei^ting the resurrection
of Christ as a fact. It was the Jewish opinion that God dwelt with his
holy angels in a world of everlasting light above the firmament. It was
the Jewish opinion that the departed souls of men, on account of sin,
were confined beneath the earth in Satan's and death's dark and slum-
berous cavern of shadows. It was the Jewish opinion that the Messiah
would raise the righteous dead and reign with them on earth. Now,
the first Christians clung to the Jewish creed and expectations, with
such modifications merely as the variation of the actual Jesus and his
deeds from the theoretical Messiah and his anticipated achievements
compelled. Then, when Christ — having been received as the bringer
of glad tidings from the Father — died, and after three days rose from
the dead and ascended to God, promising his brethren that where he
was they should come, must they not have regarded it all as a dramatic
exemplification of the fact that the region of death was no longer a
hopeless dungeon, since one mighty enough to solve its chains and
burst its gates had returned from it? must they not have considered
him as a pledge that their sins were forgiven, their doom reversed, and
heaven attainable ?
John, in common with all the first Christians, evidently expected that
the second advent of the Lord would soon take place, to consummate
the objects he had left unfinished, — to raise the dead and judge them,
justifying the worthy and condemning the unworthy. There was a well-
known Jewish tradition that the appearance of Antichrist would imme- jj
diately precede the triumphant coming of the Messiah. John says,
" Even now are there many Antichrists : thereby we know that it is the
JOHN'S DOCTRINE OF A FUTURE LIFE. 313
last liour."'"'' " Abide in him, that, when he shall appear, we may not be
ashamed before him at his coming." " That we may have boldness in the
day of judgment." The evangelist's outlook for the return of the Savior
is also shown at the end of his Gospel. " Jesus said not unto him, ' He
shall not die ;' but, ' If I will that he tarry till I come, what is that to
thee ?' " That the doctrine of a universal resurrection — which the Jews
probably derived, through their communication with the Persians, from
the Zoroastrian system, and, with various modifications, adojited — is em-
bodied in the following passage, who can doubt? "The hour is coming
when all that are in the graves shall hear the voice of the Son of Man
and shall come forth." That a general resurrection would literally
occur under the auspices of Jesus was surely the meaning of the writer
of those words. Whether that thought was intended to be conveyed by
Christ in the exact terms he really used or not is a separate question,
with which we are not now concerned, our object being simjily to set
forth John's views. Some commentators, seizing the letter and neglect-
ing the spirit, have inferred from various texts that John expected that
the resurrection would be limited to faithful Christians, — just as the moi'e
rigid of the Pharisees confined it to the righteous Jews. " Except ye eat
the flesh of the Son of Man and drink his blood, ye have no life in
you. AVhoso eateth my flesh and drinketh my blood hath eternal life ;
and I will raise him up at the last day." To force this figure into a literal
meaning is a mistake; for in the preceding chapter it is expressly said
that " They that have done good shall come forth unto the resurrection
of life ; they that have done evil unto the resurrection of condemnation."
Both shall rise to be judged ; but — as we conceive the most probable sense
of the i^hrases — the good shall be received to heaven, the bad shall be
remanded to the under-world. " Has no life in him" of course cannot
mean is absolutely dead, annihilated, but means has not faith and virtue,
the elements of blessedness, the qualifications for heaven. The par-
ticular figurative useof Avords in these texts maybe illustrated by parallel
idioms from Philo, who says, " Of the living some are dead ; on the con-
trary, the dead live. For those lost from the life of virtue are dead,
though they reach the extreme of old age ; while the good, though they
are disjoined from the body, live immortally."^* Again he writes,
" Deathless life delivers the dying pious ; but the dying impious everlast-
ing death seizes."'™ And a great many passages plainly show that one
element of Philo's meaning, in such phrases as these, is, that he believed
that, upon their leaving the body, the souls of the good would ascend to
heaven, while the souls of the bad would descend to Hades. These dis-
criminated events he supposed would follow death at once. His thorough
Platonism had weaned him from the Persian-Pharisaic doctrine of a
^ See the able and impartial discussion of John's belief on this subject contained in Lucke'a
Commentary on the First Epistle of .John, i. 18-28.
38 Vcl. i. p. 554. 39 Ibid. p. 233.
314 JOHN'S DOCTRINE OF A FUTURE LIFE.
common intermediate state detaining the dead below until the triumph-
ant advent of a Redeemer should usher in the great resurrection and
final judgment/"
John declares salvation to be conditional. "The blood of Christ" —
that is, his death and what followed — " cleanses us from all sin, if we walk
in the light as he is in the light;" not otherwise. "He that believeth
not the Son shall not see eternal life, but the wrath of God abideth on
him." "If any man see his brother commit a sin which is not unto death,
he shall pray, and shall receive life for them that sin not unto death.
There is a sin unto death : I do not say that he shall pray for it." "Be-
loved, now are we the sons of God, and it doth not yet appear what we
shall be ; but we know that when he [Christ] shall appear we shall be
like him, for we shall see him as he is. Every man that hath tliis hope
in him purifieth himself, even as he is pure." The heads of the doctrine
which seems to underlie these statements are as follow. Christ shall
come again. All the dead shall rise for judicial ordeal. Those counted
worthy shall be accepted, be transfigured into the resemblance of the
glorious Redeemer and enter into eternal blessedness in heaven. The
rest shall be doomed to the dark kingdom of death in the under-world,
to remain there — for aught that is hinted to the contrary — forever. From
these premises two practical inferences are drawn in exhortations. First,
we should earnestly strive to fit ourselves for acceptance by moral
puritjr, brotherly love, and pious faith. Secondlj', we should seek j^ardon
for our sins by confession and prayer, and take heed lest by aggravated
sin we deprave our souls beyond recovery. There are those who sin
unto death, for whom it is hopeless to pray. Light, truth, and the divine
life of lieaven can never receive them ; darkness, falsehood, and the deep
realm of death irrevocably swallow them.
And now we may sum up in a few words the essential results of this
whole inquiry into the principles of John's theology, especially as com-
posing and shown in his doctrine of a future life. First, God is personal
love, truth, light, holiness, blessedness. These realities, as concentrated
in their incomprehensible absoluteness, are the elements of his infinite
being. Secondly, these spiritual substances, as diflTused through the
worlds of the universe and experienced in the souls of moral creatures,
are the medium of God's revelation of himself, the direct presence and
working of his Logos. Thirdly, the persons who prevailingly partake of
these qualities are God's loyal subjects and approved children, in peace-
ful communion with the Father, through the Son, possessing eternal
life. Fourthlj^ Satan is personal hatred, fiilsehood, darkness, sin, misery.
These realities, in their abstract nature and source, are his being ; in their
special manifestations they are his efflux and power. Fifthly, the per-
sons who partake rulingly of these qualities are the devil's enslaved sub-
jects and lineal children ; in sinful bondage to him, in dej^raved com-
« See vol. i. pp. 139, .116, 417, 555, 643, 648 ; vol. ii. pp. 178, 433.
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 315
munion with him, they dwell in a state of hostile banishment and un-
happiness, which is moral death. Sixthly, Christ was the Logos who,
descending from his anterior glory in heaven, and appearing in mortal
flesh, embodied all the Divine qualities in an unflawed model of
humanity, gathered up and exhibited all the spiritual characteristics of
the Father in a stainless and perfect soul supernaturally filled and illu-
mined, thus to bear into the world a more intelligible and effective reve-
lation of God the Father than nature or common humanity yielded, to
shine with regenerating radiance ujion the deadly darkness of those who
were gi'oping in lying sins, " that they might have life and that they
might have it more abundantly." Seventhly, the fickle and perishing
experience of unbelieving and wicked men, the vagrant life of sensuality
and worldliness, the shallow life in vain and transitory things, gives
place in the soul of a Christian to a profoundly-earnest, unchanging expe-
rience of truth and love, a steady and everlasting life in Divine and ever-
lasting things. Eighthly, the experimental reception of the revealed
grace and verity by faith and discipleship in Jesus is accompanied by
internal convincing proofs and seals of their genuineness, validity, and
immortality. They awaken a new consciousness, a new life, inherently
Divine and self-warranting. Ninthly, Christ, by his incarnation, death,
resurrection, and ascension, was a propitiation for our sins, a mercy-seat
pledging forgiveness ; that is, he was the medium of showing us that
mercy of God which annulled the penalty of sin, the descent of souls to
the gloomy under-world, and opened the celestial domains for the ran-
somed children of earth to join the sinless angels of heaven. Tenthly,
Christ was speedily to make a second advent. In that last day the dead
should come forth for judgment, the good be exalted to unfading glory
with the Father and the Son, and the bad be left in the lower region of
noiseless shadows and dreams. These ten points of view, we believe,
command all the principal features of the theological landscape which
occupied the mental vision of the writer of the Gospel and epistles bear-
ing the superscription, John.
CHAPTER VI.
Christ's teachings concerning the future life.
In approaching the teachings of the Savior himself concerning the
future fate of man, we should throw off the weight of creeds and pre-
judices, and, by the aid of all the appliances in our power, endeavor to
reach beneath the imagery and unessential particulars of his instructions
to learn- their bare significance in truth. This is made difficult by the
316 CimiST'S TEACHINGS CONCERNING THE FUTURE LIFE.
singular perversions liis religion has undergone ; by the loss of a com-
plete knowledge of the peculiarities of the Messianic age in the lapse of
the ages since ; by the almost universal change in our associations, modes
of feeling and thought, and styles of sjieech ; and by the gradual accre-
tion and hardening of false doctrines and sectarian biases and wilfulness.
As Ave examine the words of Christ to find their real meaning, tliere are
four prominent considerations to be especially weighed and borne in
mind.
First, we must not forget the poetic Eastern style common to the
Jewish prophets ; their symbolic enunciations in bold figures of speech :
"I am the door;" "I am the bread of life;" "I am the vine;" "My
sheep hear my voice ;" " If these should hold their peace, the stones
would immediately cry out." This daring emblematic language was na-
tural to the Oriental nations ; and the Bible is full of it. Is the overthrow
of a country foretold? It is not said, "Babylon shall be destroyed," but
" The sun shall be darkened at his going forth, the moon shall be as
blood, the stars shall fall from heaven, and the earth shall stagger to and
fro as a drunken man." If we would truly understand Christ's declara-
tions, we must not overlook the characteristics of figurative language.
For "he spake to the multitude in pai-ables, and without a parable
spake he not unto them ;" and a parable, of course, is not to be taken
literally, but holds a latent sense and purpose which are to be sought out.
The greatest injustice is done to the teachings of Christ when his words
are studied as those of a dry scholastic, a metaphysical moralist, not as
those of a profound poet, a master in the spiritual realm.
Secondly, we must remember that we have but fragmentary re^jorts of
a small part of the teachings of Christ. He was engaged in the active
prosecution of his mission probably about three years, — at the shortest
over one year; while all the different words of his recorded in the New
Testament would not occupy more than five hoursv Only a little fraction
of what he said has been transmitted to us ; and though this part may
contain the essence of the whole, yet it must naturally in some instances
be obscure and difficult of apprehension. We must therefore compare
different passages with each other, carefully probe them all, and explain,
so far as possible, those whose meaning is recondite by those whose
meaning is obvious. Some persons may be surprised to think that we
have but a small portion of the sayings of Jesus. The fact, however, is
unquestionable. And perhaps there is no more reason that we should
have a full report of his words than tliere is that we should have a com-
plete account of his doings ; and the evangelist declares, "There are also
many other things which Jesus did, the which, if they should every one
be written, I suppose that even the world itself could not contain the
books."
Thirdly, when examining the instructions of Jesus, we should recollect
that he adopted, and applied to himself and to his kingdom, the com-
mon Jewish phraseology concerning the Messiah and the events that
CHKIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 317
•were expected to attend his advent and reign. But he did not take
u]:) these phrases in the perverted sense held in the corrupt opinions
and earthly hopes of the Jews : he used them spiritually, in the sense
which accorded with the true Messianic dispensation as it was arranged
in the forecasting providence of God. No investigation of the New Tes-
tament should be unaccompanied by an observance of the fundamental
rule of interpretation, — namely, that the student of a book, especially
of an ancient, obscure, and fragmentary book, should imbue himself as
thoroughly as he can with the knowledge and spirit of the opinions,
events, influences, circumstances, of the time when the document was
written, and of the persons who wrote it. The inquirer must be equipped
for his task by a mastery of the Rabbinism of Gamaliel, at whose feet
Paul was brought up ; for the Jewish mind of that age was filled, and
its religious language directed, by this Eabbinism. Guided by this jirin-
ciple, furnished with the necessary information, in the helpful light of
the best results of modern critical scholarship, we shall be able to explain
many dark texts, and to satisfy ourselves, at least in a degree, as to the
genuine substance of Christ's declarations touching the future destinies
of men.
Finally, he who studies the New Testament with patient thoroughness
and with honest sharpness will arrive at a distinction most important to
be made and to be kept in view, namely, a distinction between the real
meaning of Christ's words in his own mind and the actual meaning un-
derstood in them by his auditors and reporters.^ Here we approach a
most delicate and vital point, hitherto too little noticed, but destined yet
to become prominent and fruitful. A large number of religious phrases
were in common use among the Jews at the time of Jesus. He adopted
them, but infused into them a deeper, a correct meaning, — as Copernicus
did into the old astronomic formulas. But the bystanders who listened
to his discourses, hearing the familiar terms, seized the familiar meaning,
and erroneously attributed it to him. It is certain that the Savior was
often misunderstood and often not understood at all. When he de-
clared himself the Messiah, the people would have made him a king by
force ! Even the apostles frequently grossly failed to appreciate his
spirit and aims, wrenched unwarrantable inferences from his words, and
quarrelled for the precedency in his coming kingdom and for seats at
his right hand. In numerous cases it is glaringly j^lain that his ideas
were far from their conceptions of them. We have no doubt the same
was true in many other instances where it is not so clear. He repeatedly
reproves them for folly and slowness because they did not perceive the
sense of his instructions. Perhaps there was a slight impatience in his
tones when he said, " How is it that ye do not understand that I spake
1 See this distinction affirmed by De Wette, in the preface to his Commcntatio de. Morte Jem*
Chrisli Expiatoria. See also Thurn, Jesus und seine Apostel in AVidorppruch in Ansehung der
lehre Ton der Ewigen A'erdamnniss. In Schcrer's Schriftforsch. sect. i. nr. 4.
21
!18 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
it not to you concerning bread, that ye should beware of the leaven of |
the Pharisees and of the Sadducees?" Jesus uttered in established
phrases new and profoundly spiritual thoughts. The apostles — educated
in, and full of, as they evidently were, the dogmas, prejudices, and hopes j
of their age and land — would naturally, to some extent, misapprehend i
his meaning. Then, after a tumultuous interval, writing out his instruc- I
tions from memory, how perfectly natural that their own convictions and I
sentiments would have a powerful influence in modifying and shaping ;
the animus and the verbal expressions in their reports I Under the ']
circumstances, that we should now possess the very equivalents of his .;
words with strict literalness, and conveying his very intentions perfectly :
translated from the Aramaean into the Greek tongue, would imply the 'i
most sustained and amazing of all miracles. There is nothing whatever j
that indicates any such miraculous intervention. There is nothing to i«
discredit the fair presumption that the writers were left to their own li
abilities, under the inspiration of an earnest consecrating love and truth- Jij
fulness. And we must, with due limitations, distinguish between the ]\
original words and conscious meaning of the sublime Master, illustrated by ; a
the emphasis and discrimination of his looks, tones, and gestures, and the ( j
apprehended meaning recorded long afterwards, shaped and colored by ji
passing through the minds and pens of the sometimes dissentient and i t
always imperfect disciples. He once declared to them, '■ I have many : n
things to say unto you, but ye are not able to bear them." Admitting ' -i
his infallibility, as we may, yet asserting their fallibility, as we must, and , i
accomjianied, too, as his words now are by many very obscuring circum- ' i
stances, it is extremely difficult to lay the hand on discriminated texts ! j
and say, "ovroi ol '/.oyot aATjdivoi elai tov t^eov." i
The Messianic doctrine prevalent among the Jews in the time of i,
Jesus appears to have been built up little by little, bj-- religious faith, ■•
national pride, and priestly desire, out of literal interpretations of figu- ^
rative prophecy, and Cabalistic interpretations of plain language, and • '^
Rabbinical traditions and speculations, additionally corrupted in some j f(
particulars by intercourse with the Persians. Under all this was a central ' rn
spiritual germ of a Divine promise and plan. A Messiah was really to h
come. It was in answering the questions, what kind of a king he was to ; iw
be, and over what sort of a kingdom he was to reign, that the errors crept , .|
in. The Messianic conceptions which have come down to us through the
Prophets, tjie Targums, incidental allusions in the New Testament, the
Talmud, and the few other traditions and records yet in existence, are
very diverse and sometimes contradictory. They agreed in ardently
looking for an earthly sovereign in the Messiah, one who would rise up
in the line of David and by the power of Jehovah deliver his people, ,
punish their enemies, subdue the world to his sceptre, and reign with
Divine auspices of beneficence and splendor. They also expected that
then a portion of the dead would rise from the under-world and assume
their bodies again, to participate in the triumphs and blessings of his
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 319
earthly kingdom. His personal reign in Judea was what they usually
meant by the phrases "the kingdom of heaven," "the kingdom of
God." The apostles cherished these ideas, and expressed them in the
terms common to their countrymen. But we cannot doubt that Jesus
employed this and kindred language in a purer and deeper sense, which
we must take pains to distinguish from the early and lingering errors
associated with it.
Upon the threshold of our subject we meet with predictions of a second
coming of Christ from heaven, with power and glory, to sit on his throne
and judge the world. The portentous imagery in which these prophecies
are clothed is taken from' the old prophets ; and to them we must turn to
learn its usage and force. The Hebrews called any signal manifestation
of power — especially any dreadful calamity — a coming of the Lord. It was
a coming of Jehovah when his vengeance strewed the ground with the
corpses of Sennacherib's host; when its storm swept Jerusalem as with
fire, and bore Israel into bondage; when its sword came down upon
Idumea and was bathed in blood upon Edom. " The day of the Lord"
is another term of precisely similar import. It occurs in the Old Tes-
tament about fifteen times. In every instance it means some mighty
manifestation of God's power in calamity. These occasions are pictured
forth with the most astounding figures of speech. Isaiah describes the
approaching destruction of Babylon in these terms: — "The stars of heaven
and the constellations thereof shall give no light ; the sun shall be
darkened, the moon shall not shine, the heavens shall shake, and the
earth shall remove out of her place and be as a frightened sheep that
no man taketh up." The Jews expected that the coming of the Mes-
siah would be preceded by many fearful woes, in the midst of which he
would appear with peerless pomp and might. The day of his coming
they named emphatically the day of the Lord. Jesus actually ap-
peared, — not, as they expected, a warrior travelling in the greatness of
his strength, with dyed garments from Bozrah, staining his raiment with
blood as he trampled in the wine-vat of vengeance, but the true Mes-
siah, God's foreordained and anointed Son, despised and rejected of men,
bringing good tidings, publishing peace. It must have been impossible
for the Jews to receive such a Messiah without explanations. Those
few who became converts apprehended his Messianic language, at least
to some extent, in the sense which previously occupied their minds. He
knew that often he was not understood ; and he frequently said to his
followers, " Who hath ears to hear, let him hear." His disciples once
asked him, " What shall be the sign of thy coming, and of the end of
the world?" He replied, substantially, "There shall be wars, famines,
and unheard-of trials ; and immediately after the sun shall be darkened,
the moon shall not give her light, the stars shall fall from heaven, and
the powers of the heavens shall be shaken. Then shall they see the
Son of Man coming in the clouds of heaven with great power. And he
shall sit upon the throne of his glory, and all nations shall be gathered
320 CHRIST'S TEACHINGS COxNCERNING THE FUTURE LIFE.
before him, and he shall separate them one from another." That this
language was understood by the evangelists and the early Christians, in
accordance with their Pharisaic notions, as teaching literally a physical
reappearance of Christ on the earth, a resurrection, and a general judg-
ment, we fully believe. Those ideas were prevalent at the time, are
expressed in scores of places in the New Testament, and are the direct
strong assertion of the words themselves. But that such was the mean- ,';
ing of Christ himself we much more than doubt. \
In the first place, in his own language in regard to his secoiid coming tliere N
is not the least hint of a resurrection of the dead : the scene is confined ji
to the living, and to the earth. Secondly, the figures which he employs in :«
this connection are the same as those used by the Jewish prophets to de- |J
note great and signal events on the earth, and may be so taken here with- <
out violence to the idiom. Thirdly, he expressly fixed the date of the ij
events he referred to within that generation ; and if, therefore, he spoke i ;
literally, he was grossly in error, and his prophecies failed of fulfilment, — i <
a conclusion which we cannot adopt. To suppose that he partook in the i ^
false, mechanical dogmas of the carnal Jews would be equally irreconcil- j
able with the common idea of his Divine inspiration, and with the pro- | i
found penetration and spirituality of his own mind. He certainly used ' »i
much of the phraseology of his contemporary countrymen, metaphori- : r
cally, to convey his own purer thoughts. We have no doubt he did so ; i
in regard to the descriptions of his second coming. Let us state in a ' ,j
form of paraphrase what his real instructions on this point seem to us to 4
have been : — " You cannot believe that I am the Messiah, because I do ! }
not deliver you from your oppressors and trample on the Gentiles. Your j '|
minds are clouded with errors. The Father hath sent me to found the J j
kingdom of peace and righteousness, and hath given me all power to ! 1
reward and punish. By my word shall the nations of the earth be ! • (
honored and blessed, or be overwhelmed with fire ; and every man must 1 tj
stand before my judgment-seat. The end of the world is at the doors. ! k
The Mosaic dispensation is about to be closed in the fearful tribulations i t.
of the day of the Lord, and my dispensation to be set up. When you ; -<
see Jerusalem encompassed with armies, know that the day is at hand, 1
and flee to the mountains ; for not one stone shall be left upon another. ,1
Then the power of God will be shown on my behalf, and the sign of the, j
Son of Man be seen in heaven. My truths shall prevail, and shall be owned. 1
as the criteriaof Divine judgment. According to them, all the rigliteouSj v
shall be distinguished as my subjects, and all the iniquitous shall he|
separated from my kingdom. Some of those standing here shall not!
taste death till all these things be fulfilled. Then it will be seen that Ij
am the Messiah, and that through the eternal pi'inciples of truth which;
I have proclaimed I shall sit upon a throne of glory, — not litei-ally, in
person, as you thought, blessing the Jews and cursing the Gentiles, bul.
spiritually, in the truth, dispensing joy to good men and woe to bad men,!
according to their deserts," Such we believe to be the meaning oi;
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. B21
Christ's own predictions of his second coming. He figurativeljr identifies
himself with his religion according to that idiom by which it is written,
" Moses hath in every city them that read him, being read in the syna-
gogues every Sabbath-day." His figure of himself as the universal judge
is a bold personification ; for he elsewhere says, " He that believeth in
me believeth not in me, but in Him that sent me." And again, " He
that rejecteth me, I judge him not: the word that I have spoken, that
shall judge him." His coming in the clouds of heaven with great power
and glory was when, at the destruction of Jerusalem, the old age closed
and the new began, the obstacles to his religion were removed and his
throne established on the earth. ^ The apostles undoubtedly understood
the doctrine differently; but that such was his own thought we conclude,
because he did sometimes undeniably use figurative language in that way,
and because the other meaning is an error, not in harmony either with
his character, his mind, or his mission.
This interpretation is so important that it may need to be illustrated and
confirmed by further instances : — " When the Son of Man sits on the throne
of his glory, and all nations are gathered before him, his angels shall
sever the wicked from among the just, and shall cast them into a furnace
of fire : there shall be weeping and gnashing of teeth." A few such
picturesque i^hrases have led to the general belief in a great world-judg-
ment at the end of the appointed time, after which the condemned are
to be thrown into the tortures of an unquenchable world of flame. How
arbitrary and violent a conclusion this is, how unwarranted and gross a
perversion of the language of Christ it is, we may easily see. The fact
that the old prophets often described fearful misfortunes and woes in
images of clouds and flame and falling stars, and other portentous
symbols, and that this style was therefore familiar to the Jews, would
make it very natural for Jesus, in foretelling such an event as the coming
destruction of Jerusalem, in conflagration and massacre, with the irre-
trievable subversion of the old dispensation, to picture it forth in a simi-
lar way. Fire was to the Jews a common emblem of calamity and de-
vastation ; and judgments incomparably less momentous than those
gathered about the fall of Jerusalem and the dispersion of the self-boasted
favorites of Jehovah were often described by the projihets in appalling
images of darkened planets, shaking heavens, clouds, fire, and blackness.
Joel, speaking of a " day of the Lord," when there should be famine
and drought, and a horrid army of destroying insects, " before whom a
fire devoureth, and behind them a flame burneth," draws the scene in
these terrific colors: — "The earth shall quake before them ; the sun and
moon shall be dark, and the stars shall withdraw their shining ; and the
Lord shall utter his voice before his terrible army of locusts, caterpillars,
and destroying worms." Ezekiel rejjresents God as saying, " The house
of Israel is to me become dross: therefore I will gather you into the midst
2 Norton, Statement of Reasons, Appendix.
322 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
of Jerusalem : as they gather silver, brass, iron, tin, and lead into the
midst of the furnace to blow the fire upon it, so will I gather you, and
blow upon you in the fire of my wrath, and ye shall be melted in the
midst thereof." We read in Isaiah, "The Assyrian shall flee, and his
princes shall be afraid, saith the Lord, whose fire is in Zion and his
furnace in Jerusalem." Malachi also says, "The day cometh that shall
burn as a furnace, and all that do wickedly shall be stubble, and shall
be burned up root and branch. They shall be trodden as ashes beneath
the feet of the righteous." The meaning of these jjassages, and of many
other similar ones, is, in every instance, some severe temporal calamity,
some dire example of Jehovah's retributions among the nations of the
earth. Their authors never dreamed of teaching that there is a place
of fire beyond the grave in which the wicked dead shall be tormented,
or that the natural creation is finally to be devoured by flame. It is
perfectly certain that not a single text in the Old Testament was meant
to teach any such doctrine as that. The judgments shadowed forth in
kindred metaphors by Christ are to be understood in the light of this
fact. Their meaning is, that all unjust, cruel, false, impure men shall
endure severe punishments. This general thought is fearfully distinct;
but every thing beyond — all details — are left in utter obscurity.
In the august scene of the King in judgment, when the sentence has
been pronounced on those at the left hand, "Depart from me, ye cursed,
into everlasting fire prepared for the devil and his angels," it is written,
"and they shall go away into everlasting punishment." It is obvious to
remark that the imagery of a fiery prison built for Satan and the fallen
angels, and into which the bad shall be finally doomed, is poetical lan-
guage, or language of accommodation to the current notions of the time.
These startling Oriental figures are used to wrap and convey the assertion
that the wicked shall be severely punished according to their deserts.
No literal reference seems to be made either to the particular time, to
the special place, or to the distinctive character, of the punishment ; but
the mere fact is stated in a manner to fill the conscience with awe and
to stamp the practical lesson vividly on the memory. But admitting the
clauses apparently descriptive of the nature of this retribution to be
metaphorical, yet what shall w^e think of its duration ? Is it absolutely
\mending ? There is nothing in the record to enable a candid inquirer
to answer that question decisively. So far as the letter of Scripture is
concerned, there are no data to give an indubitable solution to the pro-
blem. It is true the word "everlasting" is repeated : but, when impartially
weighed, it seems a sudden rhetorical expression, of indefinite force, used
to heighten the impressiveness of a sublime dramatic representation,
rather than a cautious philosophical term employed to convey an abstract
conception. There is no reason whatever for supposing that Christ's
mind was particularly directed to the metaphysical idea of endlessness,
or to the much more metaphysical idea of timelessness. 1"he presump- i
tive evidence is that he spoke popularly. Had he been charged to re- i
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 323
veal a doctrine so tremendous, so awful, so unutterably momentous in
its practical relations, as that of the endless close of all probation at
death, is it conceivable that he would merely have couched it in a few
figurative expressions and left it as a matter of obscure inference and
uncertainty ? No : in that case, he would have iterated and reiterated
it, defined, guarded, illustrated it, and have left no possibility of honest
mistake or doubt of it.
The Greek word ai6viog, — and the same is true of the ccfrresponding
Hebrew word, — translated " everlasting" in the English Bible, has not in
its popular usage the rigid force of eternal duration, but varies, — is now
applied to objects as evanescent as man's earthly life, now to objects as
lasting as eternity.* Its power in any given case is to be sought from the
context and the reason of the thing. Isaiah, having threatened the
unrighteous nations that they "should conceive chaff and bring forth
stubble, that their own breath should be fire to devour them, and that
they should be burnt like lime, like thoi-ns cut up in the fire," makes
the terror-smitten sinners and hypocrites cry, "Who among us can dwell
in devouring fire? Who among us can dwell in everlasting burnings?"
Yet his reference is solely to an outward, temporal judgment in this
world. The Greek adjective rendered "everlasting" is etymologically,
and by universal usage, a term of duration, but indefinite, — its extent of
meaning depending on the subjects of which it is predicated. Therefore, '
when Christ connects this word with the punishment of the wicked, it
is impossible to say with any certainty, judging from the language itself,
whether he implies that those who die in their sins are hopelessly lost,
perfectly irredeemable forever, or not, — though the probabilities are very
strongly in the latter direction. "Everlasting punishment" may mean,
in philosophical strictness, a punishment absolutely eternal, or may be a
popular expression denoting, with general indefiniteness, a very long
duration. Since in all Greek literature, sacred and profane, aluvio^ is
applied to things that end, ten times as often as it is to things immortal,
no fair critic can assert positively that when it is connected with future
punishment it has the stringent meaning of metaphysical endlessness.
On the other hand, no one has any critical right to say positively that in
such cases it has not that meaning. The Master has not explained his
words on this point, but has left them veiled. We can settle the question
itself concerning the limitedness or the unlimitedness of future punish-
ment only on other grounds than those of textual criticism, — even on
grounds of enlightened reason postulating the cardinal principles of
Christianity and of ethics. Will not the unimpeded Spirit of Christ lead
all free minds and loving hearts to one conclusion ? But that conclusion
is to be held modestly as a trusted inference, not dogmatically as a
received revelation.
Another point in the Savior's teachings which it is of the utmost im-
3 See Christian Examiner for March, 1854, pp. 280-297.
324 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
portance to understand is the sense in which he used the Jewish phrases
" Eesurrection of the Dead" and " Resurrection at the Last Day." The
Pharisees looked for a restoration of the righteous from their graves to a
bodily life. This event they supposed would take place at the appear-
ance of the Messiah ; and the time of his coming they called " the last
day." So the Apostle John says, '* Already are there many antichrists ;
whereby we know that it is the last time." Now, Jesus claimed to be
the Messiah, clothed in his functions, though he interpreted those
functions as carrying an interior and moral, not an outward and physical,
force. " This is the will of Him that sent me, that every one which seetli
the Son and believeth on him should have everlasting life; and I will
raise him up at the last day." Again, when Martha told Jesus that
" she knew her brother Lazarus would rise again in, the resurrection at
the last day," he replied, "I am the resurrection and the life: he that
believeth in me, though he were dead, yet shall he live ; and whosoever
liveth and believeth in me shall never die." This utterance is surely
metaphorical ; for belief in Jesus does not prevent physical dissolution.
The thoughts contained in the various passages belonging to this subject,
when drawn out, compared, and stated in general terms, seem to us to be
as follows : — " You supjjose that in the last day your Messiah will restore
the dead to live again upon the earth. I am the Messiah, and the last
days have therefore arrived. I am commissioned by the Father to bestow
eternal life upon all who believe on me ; but not in the manner you have
anticipated. The true resurrection is not calling the body from the
tomb, but opening the fountains of eternal life in the soul. I am come
to open the spiritual world to your faith. He that believeth in me and.
keepeth my commandments has passed from death unto life, — ^become
conscious that though seemingly he passes into the grave, yet really he
shall live with God forever. The true resurrection is, to come into the
experience of the truth that ' God is not the God of the dead, but of the
living ; for all live unto him.' Over the soul that is filled with such an
experience, death has no power. Verily, I say unto you, the hour isi
coming, and now is, when the dead, the ignorant and guilty, buried m\
trespasses and sins, shall hear these truths declared, and they that
believe shall lay hold of the life thus offered and be blessed. The!
Father hath given me authority to execute judgment, — that is, to lay down
the principles by which men shall be judged according to their deserts.l
All mankind shall be judged in the spiritual state by the spirit and pre
cepts of my religion as veritably as if in their graves the generations of thej
dead heard my voice and came forth, the good to blessedness, the evil to|
misery. The judgment which is, as it were, committed unto me, is not]
really committed unto me, but unto the truth which I declare ; for of!
mine own self I can do nothing." We believe this paraphrase expressesj
the essential meaning of Christ's own declarations concerning a resurrec-i 't
tion and an associated judgment. Coming to bring from the Father au- ■ i
thenticated tidings of immortality, and to reveal the laws of the Divinei i
i
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 325
judgment, he declared that those who believed and kept his words were
delivered from the terror of death, and, knowing that an endless life of
blessedness was awaiting them, immediately entered vipon its experience.
He did not teach the doctrine of a bodily restoration, but said, " In the
resurrection," that is, in the spiritual state succeeding death, " they
neither marry nor are given in marriage, but are as the angels of heaven."
He did not teach the doctrine of a temporary sleep in the grave, but
said to the penitent thief on the cross, " This day shalt thou be with me
in Paradise:" instantly upon leaving the body their souls would be
together in the state of the blessed.
It is often said that the words of Jesus in relation to the dead hearing
his voice and coming forth must be taken literally ; for the metaphor is
of too extreme violence. But it is in keeping with his usage. He says,
" Let the dead bury their dead." It is far less bold than " This is my
body ; this is my blood." It is not nearly so strong as Paul's adjuration,
" Awake, thou that sleepest, and rise from the dead, and Christ shall give
thee light." It is not more daringly imaginative than the assertion that
" the heroes sleeping in Marathon's gory bed stirred in their graves when
Leonidas fought at Thermopylae ;" or than Christ's own words, " If thou
hadst faith like a grain of mustard-seed, thou couldst say to this moun-
tain. Be thou cast into yonder sea, and it should obey you." So one
might say, —
" Where'er the gospel comes.
It spreads diviucr light;
It calls dead sinners from their tombs
And gives the blind their sight."
And in the latter days, when it has done its work, and the glorious
measure of human redemption is full, liberty, intelligence, and love shall
stand hand in hand on the mountain-summits and raise up the long
generations of the dead to behold the completed fruits of their toils.
In this figurative moral sense Jesus probably s^wke when he said, "Thou
shalt be recompensed at the resurrection of the just." He referred
simply to the rewards of the virtuous in the state beyond the grave.
The phraseology in which he clothed the thought he accommodatingly
adopted from the current speech of the Pharisees. They unquestionably
meant by it the group of notions contained in their dogma of the
destined physical restoration of the dead from their sepulchres at the
advent of the Messiah. And it seems perfectly plain to us, on an im-
partial study of the record, that the evangelist, in reporting his words,
took the Pharisaic dogma, and not merely the Christian truth, with
them. But that Jesus himself modified and sijiritualized the meaning
of the phrase when he employed it, even as he did the other contem-
poraneous language descriptive of the Messianic offices and times, we
conclude for two reasons. F.irst, he certainly did often use language in
that spiritual way, dressing in bold metaphors moral thoughts of inspired
insight and truth. Secondly, the moral doctrine is the only one that is
326 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
true, or that is in keeping with his penetrative thought. The notion of
a physical resurrection is an error borrowed most likely from the Per-
sians by the Pharisees, and not belonging to the essential elements of
Christianity. The notion being j^revalent at the time in Judea, and
being usually expressed in certain appropriated phrases, when Christ
used those phrases in a true spiritual sense the apostles would naturally
apprehend from them the carnal meaning which already filled their
minds in common with the minds of their countrymen.
The word Hades, translated in the English New Testament by the word
"hell," a word of nearly the same etymological force, but now conveying a
quite different meaning, occurs in the discourses of Jesus only three
several times. The other instances of its use are repetitions or parallels.
First, " And thou, Capernaum, which art exalted to heaven, shalt be
brought down to the undei'-world ;" that is, the great and proud city
shall become powerless, a heap of ruins. Second, " Upon this rock I
will found my Church, and the gates of the under-world shall not pre-
vail against it ;" that is, the powers of darkness, the opposition of the
wicked, the strength of evil, shall not destroy my religion ; in spite of
them it shall assert its organization and overcome all obstacles.
The remaining example of the Savior's use of this word is in the
parable of Dives and Lazarus. The rich man is described, after death,
as suffering in the under-world. Seeing the beggar afar off in Abraham's
bosom, he cries, " Father Abraham, jjity me, and send Lazarus, that he
may dip the tip of his finger in water and cool my tongue ; for I am
tormented in this flame." Well-known fancies and opinions are here
wrought up in scenic form to convey certain moral impressions. It will
be noticed that the implied division of the under-world into two parts,
with a gulf between them, corresponds to the common Gentile notion of
an Elysian region of delightful meadows for the good and a Tartarean
region of blackness and fire for the bad, both included in one subterra-
nean kingdom, but divided by an interval.*
The dramatic details of the account — Lazarus being borne into bliss by
angels, Dives asking to have a messenger sent from bale to warn his
surviving brothers — rest on opinions afloat among the Jews of that age,
derived from the Persian theology. Zoroaster prays, " When I shall die,
let Aban and Bahman carry me to the bosom of joy."* And it was a
common belief among the Persians that souls were at seasons permitted
to leave purgatory and visit their relatives on earth.* It is evident that
the narrative before us is not a history to be literally construed, but a
parable to be carefully analyzed. The imagery and the particulars are
' See copious ilhistr.itions by RosenmUUer, in Luc. cap. xvi. 22, 23.
'• Ilic locus est partes ubi se via fiudit in ambas :
Dextera, qua> Ditis magni sub moenia tendit ;
Ilac iter Elysium nobis : at laeva malorum
Exercet poenas, et ad impia Tartara mittit."
S Rhode, Heilige Sago dcs ZeuUvolks, s. 408.
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 327
to be laid aside, and the central thoughts to be drawn forth. Take the
words literally, — that the rich man's immaterial soul, writhing in flames,
wished the tip of a finger dipped in water to cool his tongue, — and they
are ridiculous. Take them figuratively, as a type of unknown spiritual
anguish, and they are awful. Besides, had Christ intended to teach the
doctrine of a local burning hell, he surely would have enunciated it in
plain words, with solemn iteration and explanatory amplifications, instead
of merely insinuating it incidentally, in metaphorical terms, in a pro-
fessed parable. The sense of the parable is, that the formal distinctions
of this world will have no influence in the allotments of the future state,
but will often be reversed there ; that a righteous Providence, knowing
every thing here, rules hereafter, and will dispense compensating justice
to all ; that men should not wait for a herald to rise from the dead to
warn them, but should heed the instructions they already have, and so
live in the life that now is, as to avoid a miserable condemnation, and
secure a blessed acceptance, in the life that is to come. By inculcating
these truths in a striking manner, through the aid of a parable based on
the familiar poetical conceptions of the future world and its scenery,
Christ no more endorses those conceptions than by using the Messianic
phrases of the Jews he approves the false carnal views which they joined
with that language. To interpret the parable literally, then, and suppose
it meant to teach the actual existence of a located hell of fire for sinners
after death, is to disregard the proprieties of criticism.
"Gehenna," or the equivalent phrase, "Gehenna of fire," unfortu-
nately translated into our tongue by the word "hell," is to be found in
the teachings of Christ in only five independent instances, each of which,
after tracing the original Jewish usage of the term, we will briefly
examine. Gehenna, or the Vale of Hinnom, is derived from two Hebrew
words, the first meaning a vale, the second being the name of its owner.
The place thus called was the eastern part of the beautiful valley that
forms the southern boundary of Jerusalem. Here Moloch, the horrid
idol-god worshipped by the Ammonites, and by the Israelites during
their idolatrous lapses, was set up. This monstrous idol had the head of
an ox and the body of a man. It was hollow ; and, being filled with fire,
children were laid in its arms and devoured alive by the heat. This ex-
plains the terrific denunciations uttered by the prophets against those
who made their children pass through the fire to Moloch. The spot was
sometimes entitled Tophet, — a place of abhorrence ; its name being
derived, as some think, from a word meaning to vomit with loathing, or,
as others suppose, from a word signifying drum, because drums were
beaten to drown the shrieks of the burning children. After these
horrible rites were abolished by Josiah, the place became an utter abomina-
tion. All filth, the offal of the city, the carcasses of beasts, the bodies
of executed criminals, were cast indiscriminately into Gehenna. Fires
were kept constantly burning to prevent the infection of the atmosphere
from the putrifying mass. Worms were to be seen preying on the relics.
328 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
The primary meaning, then, of Gehenna, is a valley outside of Jerusalem,
a place of corruption and fire, only to be thought of with execration and
shuddering.
Now, it was not only in keeping with Oriental rhetoric, but also natural
in itself, that figures of speech should be taken from these obvious and
dreadful facts to symbolize any dire evil. For example, how naturally
might a Jew, speaking of some foul wretch, and standing, perhaps,
within sight of the place, exclaim, " He deserves to be hurled into the
fires of Gehenna!" So the term would gradually become an accepted
emblem of abominable punishment. Such was the fact ; and this gives
a perspicuous meaning to the word without supposing it to imply a fiery
prison-house of anguish in the future world. Isaiah threatens the King
of Assyria with ruin in these terms : — " Tophet is ordained of old, and
prepared for the king : it is made deep and large ; the pile thereof is
fire and much wood ; the breath of Jehovah, like a stream of brimstone,
doth kindle it." The proj^het thus portrays, with the dread imagery of
Gehenna, approaching disaster and overthrow. A thorough study of
the Old Testament shows that the Jews, during the period which it
covers, did not believe in future rewards and punishments, but expected
that all souls without discrimination would pass their shs^dowy dream-
lives in the silence of Sheol. Between the termination of the Old Testa-
ment history and the commencement of the New, various forms of the
doctrine of future retribution had been introduced or developed among
the Jews. But during this period few, if any, decisive instances can be
found in which the image of penal fire is connected with the future
state. On the contrary, "darkness," "gloom," "blackness," "profound
and perpetual night," are the terms employed to characterize the abode
and fate of the wicked. Josephus says that, in the faith of the Pharisees,
" the worst criminals were banished to the darkest part of the under-
world." Philo represents the depraved and condemned as " groping in
the lowest and darkest part of the creation." The word Gehenna is
rarely found in the literature of this time, and when it is it commonly
seems to be used either simply to denote the detestable Vale of Hinnom,
or else plainly as a general symbol of calamity and horror, as in the elder
prophets.
But in some of the Targums, or Chaldee paraphrases of the Hebrew
Scriptures, — especially in the Targum of Jonathan ben Uzziel, — we meet
repeated applications of the word Gehenna to signify a punishment by
fire in the future state.' This is a fact about which there can be no
question. And to the documents showing such a usage of the word,
the best scholars are pretty well agreed in assigning a date as early as
the days of Christ. The evidence afforded by these Targums, together
with the marked application of the term by Jesus himself, and the
similar general use of it immediately after both by Christians and
^ Oesenius, Hebrew Thesaurus, Ge Hinnom.
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 829
Jews, render it not improbable that Gehenna was known to the contem-
poraries of the Savior as the metaphorical name of hell, a region of fire,
in the under-world, where the rejirobate were supposed to be punished
after death. But admitting that, before Christ began to teach, the Jews
had modified their early conception of the under-world as tlie silent and
sombre abode of all the dead in common, and had divided it into two
parts, one where the wicked suffer, called Gehenna, one where the
righteous rest, called Paradise, still, that modification having been bof-
rowed, as is historically evident, from the Gentiles, or, if developed
among themselves, at all events unconnected with revelation, of course
Christianity is not involved with the truth or falsity of it, — is not respon-
sible for it. It does not necessarily follow that Jesus gave precisely the
same meaning to the word Gehenna that his contemporaries or successors
did. He may have used it in a modified emblematic sense, as he did
many other current terms. In studying his language, we should espe-
cially free our minds both from the tyranny of i^re-Christian notions and
dogmas and from the associations and influences of modern creeds, and
seek to interpret it in the light of his own instructions and in the spirit
of his own mind.
We will now examine the cases in which Christ uses the term Gehenna,
and ask what it means.
First: "Whosoever shall say to his brother. Thou vile wretch ! shall
be in danger of the fiery Gehenna." Interpret this literally, and it
teaches that whosoever calls his brother a wicked apostate is in danger
of being thrown into the filthy flames in the Vale of Hinnom. But no
one supposes that such was its meaning. Jesus would say, as we under-
stand him, " I am not come to destroy, but to fulfil, the law ; to show
how at the culmination of the old dispensation a higher and stricter
one opens. I say unto you, that, unless your righteousness exceeds that
of the Pharisees, you cannot enter the kingdom of heaven. The condi-
tions of acceptance under the new order are far more profound and
difficult than under the old. That said. Whosoever commits murder
shall be exposed to legal punishment from the public tribunal. This
says, An invisible inward punishment, as much to be dreaded as the judg-
ments of the Sanhedrim, shall be inflicted upon those who harbor the
secret passions that lead to crime ; whosoever, out of an angry heart, in-
sults his brother, shall be exposed to spiritual retributions typified by the
horrors of yon flaming valley. They of old time took cognizance of outr
wai'd crimes by outward penalties. I take cognizance of inward sins
by inward returns more sure and more fearful."
Second : " If thy right eye be a source of temptation to thee, pluck it
out and fling it away ; for it is better for thee that one of thy members
perish than that thy whole body should be cast into Gehenna." Give
these words a literal interpretation, and they mean, " If your eyes or
your hands are the occasions of crime, — if »they tempt you to commit
offences which will expose you to public execution, to the ignominy and
330 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
torture heaped upon felons jDut to a shameful death and then flung
among the burning filth of Gehenna, — pluck them out, cut them off
betimes, and save yourself from such a frightful end ; for it is better to
live even thus maimed than, having a whole body, to be put to a violent
death." No one can suppose that Jesus meant to convey such an idea
as that when he uttered these words. "We must, then, attribute a deeper,
an exclusively moral, significance to the passage. It means, " If you
have some bosom sin, to deny and root out which is like tearing out an
eye or cutting off a hand, pause not, but overcome and destroy it imme-
diately, at whatever cost of effort and suffering ; for it is better to endure
the pain of fighting and smothering a bad passion than to submit to it
and allow it to rule until it acquires complete control over you, pervades
your whole nature with its miserable unrest, and brings you at last into a
state of woe of which Gehenna and its dreadful associations are a fit
emblem." A verse spoken, according to Mark, in immediate connection
with the present passage, confirms the figurative sense we have attributed
to it: — "Whosoever shall cause one of these little ones that believe in me ,
to fall, it were better for him that a millstone were hanged around his
neck and he were plunged into the midst of the sea ;" that is, in literal
terms, a man had better meet a great calamity, even the loss of life, than
commit a foul crime and thus bring the woe of guilt upon his soul.
The phrase, " their worm dieth not, and their fire is not quenched," is
a part of the imagery naturally suggested by the scene in the Valley of
Hinnom, and was used to give greater vividness and force to the moral
impression of the discourse. By an interpretation resulting either from
prejudice or ignorance, it is generally held to teach the doctrine of
literal fire-torments enduring forever. It is a direct quotation from a
passage in Isaiah which signifies that, in a glorious age to come, Jehovah
will cause his worshippers to go forth from new moon to new moon and
look upon the carcasses of the wicked, and see them devoured by fire
which shall not be quenched and gnawed by worms which shall not die,
until the last relics of them are destroyed.
Third: " Fear not them that kill the body but are not able to kill the
soul ; but rather fear Him who is able to destroy both soul and body in
Gehenna." A similar use of figurative language, in a still bolder man-
ner, is found in Isaiah. Intending to say nothing more than that
Assyria should be overthrown and crushed, the prophet bursts out,
" Under the glory of the King of Assyria Jehovah shall kindle a burning
like the burning of a fire; and it shall burn and devour his thorns and
his briers in one day, and shall consume the glory of his forest and of
his fruitful field, both soul and body." Reading the whole passage in
Matthew with a single eye, its meaning will be apparent. We may
paraphrase it thus. Jesus says to his disciples, " You are now going
forth to preach the gospel. My religion and its destinies are intrusted
to your hands. As you ^o from place to place, be on your guard ;
for they will persecute you, and scourge you, and deliver you up to
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 331
death. But fear them not. It is enough for the disciple that he be as
his master; and if they have done so unto me, how much more shall
they unto you ! Do not, through fear of hostile men, who can only kill
your bodies and are not able in any wise to injure your souls, shrink
from danger and prove recreant to the momentous duties imposed upon
you ; but be inspired to proclaim the principles of the heavenly kingdom
with earnestness and courage, in the face of all perils, by fearing God, —
him who is able to plunge both your souls and your bodies in abomina-
tion and agony, — him who, if you prove unfaithful and become slothful
servants or wicked traitors, will leave your bodies to a violent death
and after that your souls to bitter shame and anguish. Fear not the
temporal, physical power of your enemies, to be turned from your work
by it; but rather fear the eternal, spiritual power of your God, to be made
faithful by it."
Fourth: "Woe unto you. Scribes and Pharisees, hypocrites! for ye
compass sea and land to make one proselyte; and, when he is made, ye
make him twofold more a child of Gehenna than yourselves." That is,
"Ye make him twice as bad as yourselves in hypocrisy, bigotrj'^, extor-
tion, impurity, and malice, — a subject of double guilt and of double retri-
bution."
■ Finally, Jesus exclaims to the children of those who killed the pro-
phets, " Serjjents, broojl of vipers ! how can ye escape the condemnation
of Gehenna?" That is to say, "Venomous creatures, bad men! you de-
serve the fate of the worst criminals ; you are worthy of the polluted
fires of Gehenna; your vices will surely be followed by condign punish-
ment: how can such depravity escape the severest retributions?"
These five are all the distinct instances in which Jesus uses the word
fiehenna. It is plain that he always uses the word metaphorically. We
therefore conclude that Christianity, correctly understood, never implies
that eternal fire awaits sinners in the future world, but that moral re-
tributions, according to their deeds, are the portion of all men here and
hereafter. There is no more reason to suppose that essential Christianity
contains the doctrine of a fiery infernal world than there is to suppose
that it really means to declare that God is a glowing mass of flame, when
it says, "Our God is a consuming fire." We must remember the meta-
phorical character of much scriptural language. Wickedness is a fire,
in that it preys upon men and draws down the displeasure of the
Almighty, and consumes them. As Isaiah writes, " Wickedness burnetii
as the fire, the anger of Jehovah darkens the land, and the people
shall be the food of the fire." And James declares to proud extor-
tioners, " The rust of your cankered gold and silver shall eat your flesh
as it were fire."
When Jesus says, " It shall be more tolerable for Sodom and Gomorrah
in the day of judgment than for that city" which will not listen to the
preaching of my kingdom, but drives my disciples away, he uses a
■ familiar figure to signify that Sodom and Gomorrah would at such a call
382 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
have repented in sackcloth and ashes. The guilt of Chorazin and Beth-
saida was, therefore, more hardened than theirs, and should receive a
severer punishment ; or, making allowance for the natural exaggeration
of this kind of language, he means. That city whose iniquities and scorn-
ful unbelief lead it to reject my kingdom when it is proffered shall be
brought to judgment and be overwhelmed with avenging calamities.
Two parallel illustrations of this image are given us by the old prophets.
Isaiah says, " Babylon shall be as when God overthrew Sodom and Go-
morrah." And Jeremiah complains, " The punishment of Jerusalem is
greater than the punishment of Sodom." It is certainly remarkable that
such passages should ever have been thought to teach the doctrine of a
final, universal judgment-day breaking on the world in fire.
. The subject of our Lord's teachings in regard to the punishment of the
wicked is included in two classes of texts, and may be summed up in a
few words. One class of texts relate to the visible establishment of
Christianity as the true religion, the Divine law, at the destruction of the
Jewish power, and to the frightful woes which should then fall upon the
murderers of Christ, the bitter enemies of his cause. All these things
were to come upon that generation, — were to happen before some of them
then standing there tasted death. The other class of texts — and they are
by far the more numerous — signify that the kingdom of Truth is now re-
vealed and set up ; that all men are bound to accept and obey it with
reverence and love, and thus become its blessed subjects, the happy and
immortal children of God ; that those who spurn its offers, break its
laws, and violate its pure spirit shall be punished, inevitably and fear-
fully, by moral retributions proportioned to the degrees of their guilt.
Christ does not teach that the good are immortal and that the bad shall
be annihilated, but that all alike, both the just and the unjust, enter
the spiritual world. He does not teach that the bad shall be eternally
miserable, cut off" from all possibility of amendment, but simply that they
shall be justly judged. He makes no definitive reference to duration,
but leaves us at liberty, peering into the gloom as best we can, to sup-
pose, if we think it most reasonable, that the conditions of our spiritual
nature are the same in the future as now, and therefore that the wicked
may go on in evil hereafter, or, if they will, all turn to righteousness,
and the universe finally become as one sea of holiness and as one flood
of praise.
Another portion of Christ's doctrine of the future life hinges on the
phrase " the kingdom of heaven." Much is implied in this term and its
accompaniments, and may be drawn out by answering the questions, What
is heaven ? Who are citizens of, and who are aliens from, the kingdom
of God? Let us first examine the subordinate meanings and shades of ,
meaning with which the Savior sometimes uses these phrases. ,
" Ye shall see heaven open and the angels of God ascending and i
descending upon the Son of Man." No confirmation of the literal sense j
of this that is aftbrded by any incident found in the Gospels, There is ;
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 'S'd'd
every reason for supposing that he meant by it, "There shall be open
manifestations of supernatural power and favor bestowed upon me by God,
— evident signs of direct communications between us." His Divine works
and instructions justified the statement. The word " heaven" as here
used, then, does not mean any particular place, but means the approving
presence of God. The instincts and natural language of man prompt ua
to consider objects of reverence as above us. We kneel below them.
The splendor, mystery, infinity, of the starry regions help on the delusion.
But surely no one possessing clear spiritual perceptions will think the
literal facts in the case must correspond to this, — that God must dwell in
a place overhead called heaven. He is an Omnipresence.
*' Blessed are ye wlien men shall revile you and j^ersecute you for my
sake: rejoice, for great is your reward in heaven." This passage probably
means, "In the midst of tribulation be exceeding glad; because you shall
be abundantly rewarded in a future state for all your present sufferings
in my cause." In that case, heaven signifies the spiritual world, and does
not involve reference to any precisely-located spot. Or it may mean, " Be
not disheartened by insults and persecutions met in the cause of God ;
for you shall be greatly blessed in your inward life : the approval of con-
science, the immortal love and pity of God, shall be yours : the more you
are hated and abused by men unjustly, the closer and sweeter shall be
your communion with God." In that case, heaven signifies fellowship
with the Father, and is independent of any particular time or place.
" Our Father, who art in heaven." Jesus was not the author of this
sentence. It was a part of the Rabbinical synagogue-service, and was
based upon the Hebrew conception of God as having his abode in an
especial sense over the firmament. The Savior uses it as the language
of accommodation, as is evident from his conversation with the woman
of Samaria ; for he told her that no exclusive spot was an acceptable
place of worship, since "God is a Spirit ; and they that worship him must
worship him in spirit and in truth." No one who comprehends the
meaning of the words can suppose that the Infinite Spirit occupies a con-
fined local habitation, and that men must literally journey there to be
with him after death. Wherever they may be now, they are away frona
him or with him, according to their characters. After death they are
more banished from him or more immediately with him, instantly,
wherever they are, according to the spirit they are of.
•' Lay not up for yourselves treasures on earth, but in heaven." In
other words, Be not absorbed in efforts to accumulate hoards of gold and
silver, and to get houses and lands, which will soon pass away; but rather
labor to acquire heavenly treasures, — wisdom, love, purity, and faith, —
which will never pass from your jjossession nor cease from your enjoy-
ment.
" I go to prepare a place for you. And if I go and prepare a place for
you, I will come again and receive you unto myself, that where I am
there ye may be also." To understand this text, we must carefully study
22
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■1
]
334 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. ]
' ]
the whole four chapters of the connection in which it stands. They <
abound in bold symbols. An instance of this is seen where Jesus, having i
washed his disciples' feet, says to thern, " Ye are clean, but not all. For '
he kne<v who should betray him. Therefore said he, Ye are not all
clean." The actual meaning of the passage before us may be illustrated
by a short paraphrase of it with the context :— " Let not your hearts be j
troubled by the thought that I must die and be removed from you ; for i
there are other states of being besides this earthly life. When they '
crucify me, as I have said to you before, I shall not perish, but shall pass
into a higher state of existence with my Father. Whither I go ye know,
and the way ye know: my Father is the end, and the truths that I have i
declared point out the way. If ye loved me, ye would rejoice because i
I say that I go to the Father. And if I go to him, — if, when they have ''
put me to death, I pass into an unseen state of blessedness and glory,
(as I prophesy unto you that I shall,) — I will reveal myself unto you again,
and tell you. I go before you as a pioneer, and will surely come
back and confirm, with irresistible evidence, the reality of what I have
already told you. Therefore, trouble not your hearts, but be of good
cheer."
" There is joy in the presence of the angels of God over one sinner
that repenteth." The sentiment of this Divine declaration simply im- (
plies that all good beings sympathize with every triumph of goodness ; j |
that the living chain of mutual interest runs through the spiritual uni-| i
verse, making one family of those on earth and those in the invisible { ;
state. I
" Touch me not ; for I am not yet ascended to my Father." " Cling not' j
to me, detain me not, for I have not yet left the world forever, to be in! i
the spiritual state with my Father ; and ere I do this I must seek my; ;j
disciples, to convince them of my resurrection and to give them my part-, j
ing commission and blessing." He used the common language, for it was; j
the only language which she whom he addressed would understand ; anc; (
although, literally interpreted, it conveyed the idea of a local heaven or, \
high, yet at the same time it conveyed, and in the only way intelligiblf' j
to her, all the truth that was important, — namely, that when he dis i
appeared he would still be living, and be, furthermore, with God. i
When Christ finally went from his disciples, he seemed to them to ris, (
and vanish towards the clouds. This would confirm their previous mat<;
rial conceptions, and the old forms of speech would be handed dowi; ij
strengthened by these phenomena, misunderstood in themselves an ^
exaggerated in their importance. We generally speak now of Godj )
" throne," of "heaven," as situated far away in the blue ether; Ave poii]
upward to the world of bliss, and say. There the celestial hosannas rolj ;,
there the happy ones, the unforgotten ones of our love, wait to welconj i
us. These forms of speech are entirely natural ; they are harmless ; th^i J
aid in giving definiteness to our thoughts and feelings, and it isvvell j i
continue their use ; it would be difficult to express our thoughts withoj
\\\
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 335
them. However, we must understand that they are not strictly and ex-
clusively true. God is everywhere ; and wherever he is there is heaven
to the spirits that are like him and, consequently, see him and enjoy his
ineffable blessedness.
Jesus sometimes uses the phrase "kingdom of heaven" as synonymous
with the Divine will, — the spiritual principles or laws which he was in- '
spired to proclaim. Many of his parables were spoken to illustrate the
diffusive power and the incomparable value of the truth he taught, — as
when he said, " The kingdom of heaven is like a grain of mustard-seed,
which becomes a great tree ;" it is " like unto leaven, which a woman put
in two measures of meal until the whole was leavened;" it is "like a
treasure hid in a field," or "like a goodly pearl of great price, which, a
man finding, he goes and sells all that he has and buys it." In these
examples " the kingdom of heaven" is plainly a personification of the re-
vealed will of God, the true law of salvation and eternal life. In answer
to the question why he spoke so many things to the people in parables,
Jesus said to his disciples, " Because it is given unto you to know the
mysteries of the kingdom of heaven ; but unto them it is not given ;"
that is, You are prepared to understand the hitherto concealed truths of
God's government, if set forth plainly ; but they are not prepared. Here
— as also in the parables of the vineyard let out to husbandmen, and of
the man who sowed good seed in his field, and in a few other cases — " the
kingdom of heaven" means God's government, his mode of dealing with
men, his method of establishing his truths in the hearts of men. " The
kingdom of heaven" sometimes signifies personal purity and peace, free-
dom from sensual solicitations. " There be eunuchs which have made
themselves eunuchs for the kingdom of heaven's sake. He that is able
to receive it, let him receive it."
Christ frequently uses the term "kingdom of heaven" in a somewhat
restricted, traditional sense, based — in form but not in spirit — upon the
Jewish expectations of the Messiah's kingdom. " Be ye sure of this, that
the kingdom of God is come nigh unto you ;" " I must preach the king-
dom of God to other cities also ;" " Eepent, for the kingdom of heaven
is at hand." Christ was charged to bear to men a new revelation from
God of his government and laws, that he might reign over them as a
monarch over conscious and loyal subjects. " Many shall come from the
East and the West, and shall sit down with Abraham and Isaac and Jacob
in the kingdom of heaven ; but the children of the kingdom shall be cast
out into outer darkness." The sense of these texts is as follows. "God is
now offering unto you, through me, a spiritual dispensation, a new king-
dom ; but, unless you faithfully heed it and fulfil its conditions, you shall
be rejected from it and lose the Divine favor. Although, by your position
<as the chosen people, and in the line of revelation, you are its natural
heirs, yet, unless you rule your spirits and lives by its commands, you
shall see the despised Gentiles enjoying all the privileges 3'our faith allows
to the revered patriarchs of your nation, while yourselves are shut out
83G CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
from tbem and overwhelmed with shame and anguish. Your pride of
descent, haughtiness of spirit, and reliance upon dead rites unfit you for
the true kingdom of God, the inward reign of humility and righteous-
ness ; and the very publicans and harlots, repenting and humbUng them-
selves, shall go into it before you."
To be welcomed under this Messianic dispensation, to become a citizen
of this spiritual kingdom of God, the Savior declares that there are cer-
tain indispensable conditions. A man must repent and forsake his sins.
This was the burden of John's preaching,— that the candidate for the
kingdom of heaven must first be baptized with water unto repentance, as
a sign that he abjures and is cleansed from all his old errors and iniqui-
ties? Then he must be baptized with the Holy Spirit and with fire,—
that is, must learn the positive principles of the coming kingdom, and
apply them to his own character, to purge away every corrupt thing. He
must be born again, born of water and of the Spirit : in other words, he
must be brought out from his impurity and wickedness into a new and
Divine life of holiness, awakened to a conscious experience of purity,
truth, and love,— the great prime elements in the reign of God. He must
be guileless and lowly. "Whosoever will not receive the kingdom of God
as a little child shall in no wise enter therein."
The kingdom of heaven, the better dispensation which Christ came to
establish, is the humility of contrite hearts, the innocence of little children,
the purity of undefiled consciences, the fruit of good works, the truth of
universallaws, the love of God, and the conscious experience of an inde-
structible, blessed being. Those who enter into these qualities in faith,
in feeling, and in action are full citizens of that eternal kingdom ; all
others are aliens from it.
Heaven, then, according to Christ's use of the word, is not distinctively
a world situated somewhere in immensity, but a purely spiritual experi-
ence, having nothing to dd with any special time or place. It is a state
of the soul, or a state of society, under the rule of truth, governed by
God's will, either in this life or in a future. He said to the young ruler
who had walked feithfully in the law, and whose good traits drew forth
his love, " Thou art not far from the kingdom of God." It is evident! ,
that this does not mean a bounded place of abode, but a true state of I
character, a virtuous mode of life " My kingdom is not of this world.'j i
" Every one that is of the truth heareth my voice." That is, " My kingj {
dom is the realm of truth, the dominion of God's will, and all true merj f
are my subjects." Evidently this is not a material but a moral reigij ;i
and therefore unlimited by seasons or places. Wherever purity, trutbj |
love, obedience, prevail, there is God, and that is heaven. It is no] [
necessary to de-part into some distant sphere to meet the Infinite Holj j
One and dwell with him. He is on the very dust we tread, he is thj U,
very centre of our souls and breath of our lives, if we are only in a stat ^
that is fitted to recognise and enjoy him. " He that hath sent me is wit d,
me : the Father hath not left me alone, for I always do those thinj «fc
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 337
which please him." It is a fair inference from such statements as tliis
that to do with conscious adoration and love those things that please God
is to be with him, without regard to time or place ; and that is heaven.
" I speak that which I have seen with my Father," God, " and ye do that
which ye have seen with your father, the devil." No one will suppose that
Jesus meant to tell the wicked men whom he was addressing that they
committed their iniquities in consequence of lessons learned in a pre-
vious state of existence with an arch-fiend, the parent of all evil. His
meaning, then, was, I bring forth in words and deeds the things which
I have learned in my secret soul from inspired communion with infinite
goodness and perfection ; you bring forth the things which you have
learned from communion with the source of sin and woe, — that is, foul
propensities, cruel passions, and evil thoughts.
"I come forth from the Father and am come into the Avorld; again I
leave the world and go unto the Father." " I go unto Him that sent
me." Since it is declared that God is an Omnipresent Spirit, and that
those who obey and love him see him and are with him everywhere,
these striking words must bear one of the two following interpretations.
First, they may imply in general that man is created and sent into this
state of being by the Father, and that after the termination of the pre-
sent life the soul is admitted to a closer union with the Parent Spirit.
This gives a natural meaning to the language which represents dying as
going to the Father. Not that it is necessary to travel to reach God, but
that the spiritual verity is most adequately expressed under such a
metaphor. But, secondly, and more probably, the phraseology under
consideration may be meant as an assertion of the Divine origin and
authority of the special mission of Christ. " Neither came I of myself,
but He sent me ;" " The words that I speak unto you I speak not of
myself;" "As the Father hath taught me, I speak these things." These
passages do not necessarily teach the pre-existence of Christ and his
descent from heaven in the flesh. That is a carnal interpretation which
does great violence to the genuine nature of the claims put forth by
our Savior. They may merely declare the supernatural commission of
the Son of God, his direct inspiration and authority. He did not volun-
tarily assume his great work, but was Divinely ordered on that service.
Compare the following text: — "The baptism of John, whence was it,
from Heaven, or of men ?" That is to say, was it of human or of Divine
origin and authority? So when it is said that the Son of Man descended
from heaven, or was sent by the Father, the meaning in Christ's mind
probably was that he was raised up, did his works, spoke his words, by
the inspiration and with the sanction of God. The accuracy of this inter-
pretation is seen by the following citation from the Savior's own words,
when he is speaking — in his prayer at the last supper — of sending his
disciples out to preach the gospel: — "As thou hast sent me into the
world, even so have I also sent them into the world." The reference,
yaS CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
evidently, is to a Divine choice and sealing, — not to a descent upon the
earth from another sphere.
That the author of the Fourth Gospel believed that Christ descended
from heaven literally we have not the sliadow of a doubt. He repeatedly
speaks of him as the great super-angelic Logos, the first-born Son and
perfect image of God, the instrumental cause of the creation. His mind
was filled with the same views, the same lofty Logos-theory that is eo
abundantly set forth in the writings of Philo Judteus. He rei>orts and
desciibes the Savior in conformity with such a theological postulate.
Possessed with the foregone conclusion that Jesus was the Divine Logos,
descended from the celestial abode, and born into the world as a man, in
endeavoring to write out from memory, years after they were uttered, the
Savior's words, it is probable that he unconsciously misapprehended and
tinged them according to his theory. The Delphic apothegm, " Know
thyself," was said to have descended from heaven : —
"E cceIo descendit yvC>6i acavrov."
By a familiar Jewish idiom, "to ascend into heaven" meant to learn
the will of God.* And whatever bore the direct sanction of God was said
to descend from heaven. When in these figurative terms Jesus asserted '
his Divine commission, it seems that some understood him literally, and i
concluded — j^erhaps in consequence of his miracles, joined with their i
own speculations — that he was the Logos incarnated. That such a con- I
elusion was an unwarranted inference from metajihorical language and
from a foregone j^agan dogma appears from his own explanatory and jus- '
tifying words spoken to the Jews. For when they accused him of making '
himself God, he replies, " If in your law they are called gods to whom
the word of God came, charge ye him whom the Father hath sanctified
and sent into the world with blasphemy, because he says he is the Son
of God?" Christ's language in the Fourth Gospel maybe fairly explained
vrithout implying his actual pre-existence or superhuman nature. But it
does not seem to us that John's possibly can be. His miracles, according ;
to the common idea of them, did not jjrove him to be the coequal fac- '
simile, but merely proved him to be the delegated envoy, of God.
We may sum up the consideration of this jjoint in a few words. Christ ,
did not essentially mean by the term "heaven" the world of light and .
glory located by the Hebrews, and by some other nations, just above
the visible firmament. His meaning, when he spoke of the kingdom of
God or heaven, was always, in some form, either the reign of justice,
purity, and love, or the invisible world of spirits. If that world, heaven,
be in fact, and were in his conception, a sphere located in space, he never
alluded to its position, but left it perfectly in the dark, keeiiing his in-,
structions scrupulously free from any such commitment. He said, "I goto
Him that sent me ;" " I will come again and receive you unto myself, that
8 Schoettgen, in John iii. 13.
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 339
where I am there ye may be also." The references to locality are vague
and mysterious. The nature of liis words, and their scantiness, are as if he
had said, We shall live hereafter ; we shall be with the Father ; we shall
be together. All the rest is mystery, even to me : it is not important to
be known, and the Father hath concealed it. Such, j^lmost, are his very
words. " A little while, and ye shall not see me ; again, a little while,
and ye shall see me, because I go to the Father." " Father, I will that they
also whom thou hast given me be with me where lam." Wiietlier heaven
be technically a material abode or a spiritual state it is of little import-
ance to us to know ; and the teachings of Jesus seem to have nothing to
do with it. The important things for us to know are that there is a
heaven, and how we may prepare for it ; and on these points the revela-
tion is explicit. To suppose the Savior ignorant of some things is not
inconsistent with his endowments ; for he himself avowed his igno-
rance, saying, " Of that day knoweth no man ; no, not even the angels
which are in heaven, neither the Son, but the Father." And it adds an
awful solemnity, an indescribably exciting interest, to his departure from
the world, to conceive him hovering ou the verge of the same myst'^ry
which has enveloped every passing mortal, — hovering there with chas-
tened wonder and curiosity, inspired with an absolute trust that in that
fathomless obscurity the Father would be with him, and would unveil
new realms of life, and would enable him to come back and assure his
disciples. He certainly did not reveal the details of the future state :
whether he was acquainted with them himself or not we cannot tell.
We next advance to the most important portion of the words of Christ
regarding the life and destiny of the soul, — those parts of his doctrine
which are most of a personal, experimental character, sounding the
fountains of consciousness, piercing to the dividing asunder of our being.
It is often said that Jesus everywhere takes for granted the fact of im-
mortality, — that it underlies and permeates all he does and says. We
should know at once that such a being must be immortal ; such a life could
never be lived by an ephemeral creature ; of all possible proofs of immor-
tality he is himself the sublimest. This is true, but not the whole truth.
The resistless assurance, the Divine inspiration, the sublime repose, with
which he enunciates the various thoughts connected with the theme of
endless existence, are indeed marvellous. But he not only authori-
tatively assumes the truth of a future life : he speaks directly of it in
many ways, often returns to it, continually hovers about it, reasons for it,
exhorts upon it, makes most of his instructions hinge upon it, shows that
it is a favorite subject of his communion. We may put the justice of
these statements in a clear light by bringing together and explaining
some of his scattered utterances.
His express language teaches that man in this world is a twofold being,
leading a twofold life, physical and spiritual, — the one temporal, the
other eternal, — the one apt unduly to absorb his affections, the other
really deserving his profoundest care. This separation of the body and
340 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
the soul, and survival of the latter, is brought to light in various striking j
forms and with various piercing applications. In view of the dangers J
that beset his disciples on their mission, he exhorted and warned them ^
thus: — "Fear not them which have power to kill the body and after- I
wards have no more that they can do ; but rather fear Him who can kill ,
both so«l and body ;" " Whosoever will save his life shall lose it ; and ^
whosoever will lose his life for my sake shall find it ;" that is, whosoever, ;
for the sake of saving the life of his body, shrinks from the duties of this }
dangerous time, shall lose the highest welfare of the soul ; but whosoever l
loveth his lower life in the body less than he loves the virtues of a conse- '
crated spirit shall win the true blessedness of his soul. Both of these
passages show that the soul has a life and interest sepai-ate from the ,,
material tabernacle. With what pathos and convincing power was the '
same faith expressed in his ejaculation from the cross, " Father, into thy ,
hands I commend my spirit!" — an expression of trust which, under '
such circumstances of desertion, horror, and agony, could only have I
been prompted by that inspiration of God which he always claimed to ]
have. j
Clirist once reasoned with the Sadducees " as touching the dead, that ,
they rise ;" in other words, that the souls of men upon the decease of the
body pass into another and an unending state of existence: — " Neither
can they die any more ; for they are equal with the angels, and are chil- !
dren of God, being children of the resurrection." His argument was,
that "God is the God of the living, not of the dead;" that is, the spi- |
ritual nature of man involves such a relationship with God as pledges his
attributes to its perpetuity. The thought which supports this reasoning
penetrates far into the soul and grasps the moral refations between man
and God. It is most interesting viewed as the unqualified affirmation by
Jesus of the doctrine of a future life which shall be deathless.
But the Savior usually stood in a more imposing attitude and spoke in
a more commanding tone than are indicated in the foregoing sentences.
Tlie prevailing stand-point from which he spoke was that of an oracle
giving responses from the inner shrine of the Divinity. The words and
sentiments he uttered were not his, but the Father's ; and he uttered
them in the clear tones of knowledge and authority, not in the whisper-
ing accents of speculation or surmise. How these entrancing tidings
came to him he knew not : they were no creations of his ; they rose
.spontaneously within him, bearing the miraculous sign and seal of God,
— a recommendation he could no more question or resist than he could
deny his own existence. He was set apart as a messenger to men. The
tide of inspiration welled up till it filled every nerve and crevice 'of hisi
being with conscious life and with an overmastering recognition of its, .1
living relations with the Omnipresent and Everlasting Life. Straightway i
he knew that the Father was in him and he in the Father, and that hi. r
was commissioned to reveal the mind of the Father to the world. H( ',
knew, by the direct knowledge of inspiration and consciousness, that h<| i
I
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 341.
should live forever. Before liis keen, full, spiritual vitality the thought
of death fled away, the thought of annihilation could not come. So far
removed was his soul from the perception of interior sleep and decay, so
broad and powerful was his consciousness of indestructible life, that he
saw quite through the crumbling husks of time and sense to the crystal
sea of spirit and thought. So absorbing w^as his sense of eternal life in
himself that he even constructed an argument from his personal feeling
to prove the immortality of others, saying to his disciples, " Because I
live, ye shall live also ;" " Ye believe in God, believe also in me." Ye
believe what God declares, for he cannot be mistaken ; believe what I
declare — for his inspiration makes me infallible — when I say there are
many spheres of life for us when this is ended.
It was from the fulness of this experience that Jesus addressed his
hearers. He spoke not so much as one who had faith that immortal life
would hereafter be revealed and certified, but rather as one already in
the insight and possession of it, — as one whose foot already trod the eter-
nal floor and whose vision pierced the immense horizon. " Verily, verily,
I say unto you, he that heareth my word and believeth on Him that sent
me hath everlasting life, and shall not come into condemnation, but is
passed from death unto life." Being himself brought to this immovable
assurance of immortal life by the special inspiration of God, it was his
aim to bring others to the same blessed knowledge. His efforts to effect
this form a most constant feature in his teachings. His own definition
of his mission was, " I am come that they might have life, and that they
might have it more abundantly." We see by the persistent drift of his
words that he strove to lead others to the same spiritual point he stood
at, that they might see the same prospect he saw, feel the same certitude
he felt, enjoy the same communion with God and sense of immortality
he enjoyed. " As the Father raiseth up the dead and quickeneth them,
even so the Son quickeneth whom he will;" "For as the Father hath life
in himself, so hath he given the Son to have life in himself;" "Father,
glorify thy Son, that thy Son also may glorify thee ; as thou hast given
him power over all flesh, that he might give eternal life to as many as
thou hast given him : and this is life eternal, that they might know thee,
the only true God, and Jesus Christ whom thou hast sent." In other
words, the mission of Christ was to awaken in men the experience of
immortal life ; and that would be produced by imparting to them — repro-
ducing in them — the experience of his own soul. Let us notice what
steps he took to secure this end.
He begins by demanding the unreserved credence of men to what he
says, claiming to say it with express authority from God, and giving
miraculous credentials. " Whatsoever I speak, therefore, as the Father
said to me, so I speak." This claim to inspired knowledge he advances
so emphatically that it cannot be overlooked. He then announces, as an
unquestionable truth, the supreme claim of man's spiritual interests upon
his attention and labor, alike from their inherent superiority and their
342 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
enduring subsistence. "For what shall it profit a man if he gain the
whole world and lose his own soul ?" " Thou fool, this night thy soul
shall be required of thee : then whose shall be those things thou hast
gathered?" " Labor not for the meat which perisheth, but for that meat
which endureth unto everlasting life." The inspiration which dictated
these instructions evidently based them upon the profoundest spiritual
philosoph}% — upon the truth that man lives at once in a sphere of mate-
rial objects which is comparatively unimijortant because he will soon
leave it, and in a sphere of moral realities which is all-imjjortant because
he will live in it forever. " Man shall not live by bread alone, but by
every word that proceedeth out of the mouth of God." The body, exist-
ing in the sphere of material relations, is supported by material bread ;
but the soul, existing in the sphere of spiritual relations, is supported by
truth, — the nourishing breath of God's love. We are in the eternal
world, then, at present. Its laws and influences penetrate and rule
us ; its ethereal tides lave and bear us on ; our experience and destiny
in it are decided every moment by our characters. If we are i^ure in
heart, have vital faith and force, we shall see God and have new revela-
tions made to us. Such are among the fundamental principles of Chris-
tJaniiy.
There is another class of texts, — based upon a highly-figurative style of
speech, striking Oriental idioms, — the explanation of which will cast fur-
ther light upon the branch of the subject immediately before us. " As
the living Father hath sent me, and I live by the Father, so he that
eateth me, even he shall live by me ;" that is. As the blessed Father hath
inspired me with the knowledge of him, and I am blessed with the con-
sciousness of his immortal love, so he that believes and assimilates these
truths as I proclaim them, he shall exjierience the same blessedness
through my instruction. The words " I am the bread of life" are ex-
plained by the words " I am the truth." The declaration " Whoso
eateth my flesh hath eternal life" is illustrated by the declaration
" Whosoever heareth my word and believeth on Him that sent me hath
everlasting life." There is no difficulty in understanding what Jesus
meant when he said, " I have meat to eat ye know not of: my meat is to
do the will of Him that sent me." Why should we not with the same
ease, upon the same principles, interpret his kindred expression, " This
is the bread which cometh down from heaven, that a man may eat
thereof and not die"? The idea to be conveyed by all this phraseology
is, that whosoever understands, accepts, assimilates, and brings out in ear-
nest experience, the truths Christ taught, would realize the life of Christ,
feel the same assurance of Divine favor and eternal blessedness. "He that
eateth my flesh and drinketh my blood dwelleth in me and I in him ;"
that is, we have the same character, are fed by the same nutriment, rest
in the same experience. Fortunately, we are not left to guess at the
accuracy of this exegesis : it is demonstrated from the lips of the Master
himself. When he knew that the disciples murmured at what he had said
I
CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE. 343
about eating his flesh, and called it a hard saying, he said to them, " It is
the spirit that quickeneth ; the flesh profiteth nothing : the ivords that I
sjKuk unto you, they are spirit and they are life. But there are some of
you that believe not." Any man who heartily believed what Christ said
that he was Divinely authorized to declare, and did declare, — the per-
vading goodness of the Father and the immortal blessedness of the souls
of his children, — by the very terms was delivered from the bondage of
fear and commenced the consciousness of eternal life. Of course, we are
not to suppose that faith in Christ obtains immortality itself for the be-
liever : it only rectifies and lights up the conditions of it, and awakens
the consciousness of it. " I am the resurrection and the life : whoso-
ever liveth and believeth in me shall never die." We suppose this
means, he shall know that he is never to perish : it cannot refer to physi-
cal dissolution, for the believer dies equally with the unbeliever ; it can-
not refer to immortal existence in itself, for the unbeliever is as immortal
as the believer : it must refer to the blessed nature of that immortiJity
and to the personal assurance of it, because these Christ does impart to
tlie disciple, while the unregenerate unbeliever in his doctrine, of course,
has them not. Coming from God to reveal his infinite love, exemplifying
the Divine elements of an immortal nature in his whole career, coming
back from the grave to show its sceptre broken and to point the way to
heaven, well may Christ proclaim, " Whosoever believes in me" knows he
" shall never perish."
Among the Savior's parables is an impressive one, which we cannot
help thinking — perhaps fancifully — was intended to illustrate the deal-
ings of Providence in ordei-ing the earthly destiny of humanity. " So is
the kingdom of God, as if a man should cast seed into the ground and
the seed should grow up ; but when the fruit is ripe he putteth in
the sickle, because the harvest is come." Men are seed sown in this
world to ripen and be harvested in another. The figure, taken on the
scale of the human race and the whole earth, is sublime. Whether
such an image were originally suggested by the parable or not, the
conception is consistent with Christian doctrine. The pious Sterling
prays, —
"Give thou the life which we require,
That, rooted fast in thee,
From thee to thee we may aspire,
And earth thy garden be."
The symbol — shockingly perverted from its original beautiful meaning
by the mistaken belief that we sleej) in our graves until a distant resur-
rection-day — is often applied to burial-grounds. Let its apj^ropriate sig-
nificance be restored. Life is the field, death the reaper, another s^jhere
of being the immediate garner. An enlightened Christian, instead of
entitling a graveyard the garden of the dead, and looking for its long-
buried forms to spring from its cold embrace, will hear the angel saying
again, " They are not here : they are risen." The line which written on
344 CHRIST'S TEACHINGS CONCERNING THE FUTURE LIFE.
Klopstock's tomh is a melancholy error, engraved on his cradle would |
have been an inspiring truth : — i
" Seed sown by Otxi to ripen for the harvest." '
j
Several fragmentary speeches, which we have not yet noticed, of the j
most tremendous and even exhaustive import, are reported as having ;
fallen from the lips of Christ at different times. These sentences, rapid I
and incomplete as they are in the form in which they have reached us,
do yet give us glimpses of the most momentous character into the pro-
foundest thoughts of his mind. They are sufficient to enable us to \
generalize their fundamental jjrinciples, and construct the outlines, if we '
may so speak, of his theology, — his inspired conception of God, the uni-
verse, and man, and the resulting duties and destiny of man. We will \
briefly bring together and interpret these jiassages, and deduce the sys- ;
tern which they seem to presuppose and rest upon. I
Jesus told the woman of Samaria that God was to be worshipped j
acceptably neither in that mountain n6r at Jerusalem exclusively, but j
anywhere, if it were worthily done. "God is a Spirit; and they that |
worship him must worship him in spirit and in truth." This passage, j
with others, teaches the spirituality and omnipresence of God. Christ j
conceived of God as an infinite Spirit. Again, comforting his friends in |
view of his approaching departure, he said, " In my Father's house are
many mansions : if it were not so I would have told you. I go to pre-
jjare a place for you." Here he plainly figures the universe as a house i
containing many apartments, all pervaded and ruled by the Father's '
presence. He was about taking leave of this earth to proceed to
another part of the creation, and he promised to come back to his fol--j
lowers and assure them there was another abode prepared for them. *
Christ conceived of the universe, with its innumerable divisions, as the ^
house of God. Furthermore, he regarded truth — or the essential laws and j
right tendencies of things — and the will of God as identical. He said he i
came into the world to do the will of Him that sent him ; that is, as he '
at another time expressed it, he came into the world to bear witness unto I
the truth. Thus he prayed, " Father, sanctify them through the truth : '
tliy word is truth." Christ conceived of pure truth as the will of God. -
Finally, he taught that all who obey the truth, or do the will of God, ]
thereby constitute one family of brethren, one ftimily of the accepted ]
children of God, in all worlds forever. " He that doeth the truth cometh '
to the light, that his deeds may be inade manifest that they are wrought
in God ;" " Whosoever shall do the will of God, the same is my brother,
and my sister, and mother;" " Ye shall know the truth, and the truth 1
shall make you free. Whosoever committeth sin is the servant of sin. I
And the servant abideth not in the house forever ; but the son abideth
forever. If the Son, therefore, make you free, ye shall be free indeed."
That is to say, truth gives a good man the freedom of the universe, makes
him know himself an heir, immortally and everywhere at home ; sin
CIIRISTS TEACHINGS CONCERNING THE FUTURE LIFE. 345
pives tiie wicked man over to bondage, makes him feel afraid of being an
outcast, loads him with hardships as a servant. Whoever will believe tho
revelations of Christ, and assimilate his exi^erience, shall lose the wretched
burdens of unbelief and fear and be no longer a servant, but be made free
indeed, being adopted as a son.
The whole conception, then, is this: The universe is one vast house,
comprising many subordinate mansions. All the moral beings that
dwell in it compose one immortal family. God is the universal Father.
His will — the truth — is the law of the household. Whoever obeys it is
a worthy son and has the Father's approbation ; whoever disobeys it is
alienated and degraded into the condition of a servant. We may roam
from room to room, but can never get lost outside the walls beyond
the reach of the Paternal arms. Death is variety of scenery and pro-
gress of life : —
" We how our heads
At going out, we think, and enter straight
Another golden cliamber of the King's,
Larger than this we leave, and lovelier."
Who can comprehend the idea, in its overwhelming magnificence and in
its touching beauty, — its sweeping amplitude embracing all mysteries, its
delicate fitness meeting all wants, — without being impressed and stirred
by it, even to the regeneration of his soul? If there is any thing cal-
culated to make man feel and live like a child of God, it would surely
seem to be this conception. Its unrivalled simplicity and verisimilitude
compel the assent of the mind to its reality. It is the most adequate
and sublime view of things that ever entered the reason of man. It i.s
worthy the inspiration of God, worthy the preaching of the Son of God.
All the artificial and arbitrary schemes of fanciful theologians are as
ridiculous and impertinent before it as the offensive flaring of torches in
the face of one who sees the steady and solemn splendors of the sun. To
live in the harmony of the truth of things, in the conscious love of God
and enjoyment of immortality, blessed children, everywhere at home in
the hospitable mansions of the everlasting Father, — this is the experi-
ence to which Ciirist calls his followers; and any eschatology inconsistent
with such a conception is not his.
Tliere are two general methods of interpretation respectively applied
to the words of Christ, — the literal, or mechanical, and the spiritual, or
vital. The former leads to a belief in his second visible advent with an
army of angels from heaven, a bodily resurrection of the dead, a univer-
sal judgment, the burning up of the world, eternal tortures of the wicked
in an abyss of infernal fire, a heaven located on the arch of the Hebrew
firmament. The latter gives us a group of the profoundest moral truths
clustered about the illuminating and emphasizing mission of Christ,
sealed with Divine sanctions, — truths of universal obligation and of all-
redeeming power. The former method is still adopted by the great body
of Christendom, who are landed by it in a system of doctrines wellnigh
;4G RESURRECTION OF CHRIST.
identical with those of the Pliarisees, against which Christ so emphatic-
ally warned his followers, — a system of traditional dogmas not havmg the
slightest support in philosophy, nor the least contact with the realities
of experience, nor the faintest color of inherent or historical probability.
In this age they are absolutely incredible to unhampered and studious
minds. On the other hand, the latter method is pursued by the growing
body of rational Christians, and it guides them to a consistent array of
indestructible moral truths, simjile, fundamental, and exhaustive, — an
array of spiritual principles commanding universal and implicit homage,
robed in their own brightness, accredited by their own fitness, armed
with the loveliness and terror of their own rewarding and avenging
divinity, flashing in mutual lights and sounding in consonant echoes alike
from the law of nature and from the soul of man, as the Son of God,
with miraculous voice, speaks between.
CHAPTER VII.
RESURRECTION OF CHRIST.
Op all the single events that ever were supposed to have occurred in
the woi-ld, perhaps the most august in its moral associations and tlie most
stupendous in its lineal effects, both on the outward fortunes and on the
inwai'd experience of mankind, is the resurrection of Jesus Christ from
the dead. If, therefore, there is one theme in all the range of thought
worthy of candid consideration, it is this. There are two ways of exa-
mining it. We may, as unquestioning Christians, inquire how the New
Testament writers represent it, — what premises they assume, what state-
ments they make, and what inferences they draw. Thus, without per-
version, without mixture of our own notions, we should construct the
Scripture doctrine of the resurrection of the Savior. Again as critical
scholars and philosophical thinkers, we may study that doctrine in all
its parts, scrutinize it in all its bearings, trace, as far as possible, the steps
and processes of its formation, discriminate as well as we can, by all fair
tests, whether it be entirely correct, or wholly erroneous, or partly true
and partly fidse. Both of these methods of investigation are necessary to
a full understanding of the subject. Both are obligatory upon the earnest
inquirer. Whoso would bravelv'^ face his beliefs and intelligently com-
prehend them, with their grounds and their issues, with a devout desire
for the pure truth, whatsoever it may be, putting his trust in the God who
made him, will never shrink from either of these courses of examination.
Whoso does shrink from these inquiries is either a moral cowai'd, afraid
of the results of an honest search after that truth of things which ex-
presses the will of the Creator, or a spiritual sluggard, friglitened by a
i
RESURRECTION OF CHRIST. 347
call to mental effort and torpidly clinging to ease of mind. And whoso,
accepting the personal challenge of criticism, carries on the investigation
with prejudice and passion, holding errors because he thinks them safe
and useful, and rejecting realities because he fancies them dangerous and
evil, is an intellectual traitor, disloyal to the sacred laws by which God
hedges the holy fields and rules the responsible subjects of the realm of
truth. We shall combine the two modes of inquiry, first singly asking
what the Scriptures declare, then critically seeking what the facts will
warrant, — it being unimportant to us whether these lines exactly coin-
cide or diverge somewhat, the truth itself being all. We now pass to
an examination of Christ's resurrection from five points of view : first,
as a fact ; second, as a fulfilment of prophecy ; third, as a pledge ;
fourth, as a symbol ; and fifth, as a theory.
The writers of the New Testament speak of the resurrection of Christ,
in the first place, as a fact. "Jesus whom ye slew and hanged on a tree,
him hath God raised up." It could not have been viewed by them in
the light of a theory or a legend, nor, indeed, as any thing else than a
marvellous but literal fact. This appears from their minute accounts
of the scenes at the sepulchre and of the disappearance of his body.
Their declarations of this are most unequivocal, emphatic, iterated.
"The Lord is risen indeed." All that was most important in their faith
they based upon it, all that was most precious to them in this life they
staked upon it. "Else why stand we in jeo2:)ardy every hour?" They
held it before their inner vision as a guiding star through the night of
their sufferings and dangers, and freely poured out their blood upon the
cruel shrines of martyrdom in testimony that it was a fact. That tliey
believed he literally rose from the grave in visible form also appears, and
stiU more forcibly, from their descriptions of his frequent manifestations
t<) them. These show that in their faith he assumed at his resurrection the
same body in which he had lived before, which was crucified and buried.
All attempts, whether by Swedenborgians or others, to explain this
Scripture language as signifying that he rose in an immaterial body, are
futile.' He appeared to their senses and was recognised by his identical
bodily form. He partook of physical food with them. "They gave him
a piece of broiled fish and of an honey-comb ; and he ate before them."
The marks in his hands and side were felt by the incredulous Thomas, and
convinced him. He said to them, " Handle me, and see ; for a sjjirit
hath not flesh and bones as ye see me have." To a candid mind there
can hardly be a question that the gospel records describe the resur-
rection of Christ as a literal fact, that his soul reanimated the deceased
body, and that in it he showed himself to his disciples. Yet that there
a.re a few texts implying the immateriality of his resurrection body —
that there are two accounts of it in the gospels — we cannot deny.
We advance to see what is the historical evidence for the fact of the
1 The opposite view is ably argued by Eush in his valuable treatise on the Kesurrection.
348 RESURRECTION OF CHRIST.
resurrection of Christ. This argument, of course, turns chiefly on one
point, — namely, the competency of the witnesses, and the validity of
their testimony.^ We will present the usually-exhibited scheme of proof
as strongly as we can.^ In the first place, those who testified to the resur-
rection were numerous enough, so far as mere numbers go, to establish
the fact beyond question. Paul declares there were above five hun-
dred who from their personal knowledge could affirm of the Lord's
resurrection. But particularly there were the eleven apostles, the two
Marys, Cleopas, and the disciples from whom Joseph and Matthias — the
candidates for Judas Iscariot's apostleship — were selected, consisting
probably of most of the seventy. If the evidence of any number of
men ought to convince us of the alleged event, then, under the existing
circumstances, that of twelve ought. Important matters of history are
often unhesitatingly received on the authority of a single historian. If
the occurrences at the time were sufficient to demonstrate to a reason-
able mind the reality of the resurrection, then the unanimous testimony
of twelve men to those occurrences should convince us. The oaths of a
thousand Avould be no stronger.
These men possessed sufficient abilities to be trusted, good powers of
judgment, and varied experience. The selection of them by Plim who
" knew what was in man," the boldness and efficiency of their lives, the
fruits of their labors everywhere, amply prove their genei-al intelligence
and energy. And they had, too, the most abundant ojjportanities of
knowledge in regard to the facts to which they bore witness. They were
present in the places, at the times, when and where the events occurred.
Every motive would conspire to make them scrutinize the subject and
the attendant circumstances. And it seems they did examine ; for at
first some doubted, but afterwards believed. They had been close com-
panions of Jesus for more than a year at the least. They had studied
his every feature, look, gesture. They must have been able to recognise
him, or to detect an impostor, — if the absurd idea of an attempted
imposition can be entertained. They saw him many times, near at hand,
in the broad light. Not only did they see him, but they handled his
wounded limbs and listened to his wondrous voice. If these means of
knowing the truth were not enough to make their evidence valid, then
no opportunities could be sufficient.
Whoso allows its full force to the argument thus far will admit that
the testimony of the witnesses to the resurrection is conclusive, unless
he suspects that by some cause they were either incapacitated to weigh
« Sherlock, Trial of the Witnesses.
3 Ditton, Demonstration of the Resurrection of Christ. For a sternly faithful estimate of the
cogency of this argument, it must be remembered that all the data, every fact and postulate in each
step of the reasoning, rest on the historic.il authority of the four Gospels, documents whose author-
Bliip and date are lost in obscurity. Even of " orthodox" theologians few, with any claims to
Bcbolarship, now hold tliat these Gospels, as they stand, were written by the persons whose names
they bear. They wander and waver in a thick fog. Sue Milmau's " History of Christiauity," vol i.
ch. ii. appendix ii.
RESURRECTION OF CHRIST. 349
evidence fairly, or were led wilfully to stifle the truth and publish a fixlse-
hood. Very few j^ersons have ever been inclined to make this charge, —
that the apostles were either wild enthusiasts of fancy, or crafty calcu-
lators of fraud ; and no one has ever been able to support the position even
with moderate plausibility. Granting, in the first place, hypothetically,
that the disciples were ever so great enthusiasts in their general character
and conduct, still, they could not have been at all so in relation to the
resurrection, because, before it occurred, they had no belief, expectations,
nor thoughts about it. By their own frank confessions, they did not
understand Christ's predictions, nor the ancient supposed prophecies of
that event. And without a strong faith, a burning hojjeful desire, or
something of the kind, for it to spring from, and rest on, and be nourished
by, evidently no enthusiasm could exist. Accordingly, we find that
previous to the third day after Christ's death they said nothing, thought
nothing, about a resurrection ; but from that time, as by an inspiration
from heaven, they were roused to both words and deeds. The sudden
astonishing change here alluded to is to be accounted for only by sup-
posing that in the mean time they had been brought to a belief that the
resurrection had occurred. But, secondly, it is to be noticed that these
witnesses were not enthusiasts on other subjects. No one could be the
subject of such an overweening enthusiasm as the hypothesis supposes,
without betraying it in his conduct, without being overmastered and led
by it as an insane man is by his mania. The very opposite of all this
was actually the case with the apostles. The Gosj^els are unpretending,
dispassionate narratives, without rhapsody, adulation, or vanity. Their
whole conduct disproves the charge of fanaticism. Their appeals were
addressed more to reason than to feeling; their deeds were more courage-
ous than rash. They avoided tumult, insult, and danger whenever they
could honorably do so ; but, when duty called, their noble intrepidity
shrank not. They were firm as the trunks of oaks to meet the agony
and horror of a violent death when it came ; yet they rather shunned
than sought to wear the glorious crown from beneath whose crimson
circlet drops of bloody sweat must drip from a martyr's brows. The
number of the witnesses for the resurrection, the abilities they pos-
sessed, their opportunities for knowing the facts, prove the impossibility
of their being duped, unless we suppose them to have been blind fana-
tics. This we have just shown they were not. Would it not, moreover,
be most marvellous if they were such heated fanatics, all of them, so ^'^
many men ? '^''^^^-C!^'^ £f-
But there is one further foothold for the disbeliever in the historic -Ry '^-x.^'
resurrection of Christ. He may say," I confess the witnesses were capable ^^-'^■"-a^ /
of knowing, and undoubtedly did know, the truth ; but, for some reason,
they suppressed it, and proclaimed a deception." As to this charge, we
not only deny the actuality, but even the possibility, of its truth. The
narratives of the evangelists contain the strongest evidences of their
honesty. The many little unaccountable circumstances they recount,
350 RESURRECTION OF CHRIST.
which are so many difficulties in the way of critical belief, the real and
the apparent inconsistencies, — none of these would have been permitted
by fraudulent authors. They are the most natural things in the world,
supposing their writers unsuspiciously honest. They also frankly confess
their own and each others' errors, ignorance, prejudices, and faults.
Would they have done this save from simple-hearted truthfulness?
Would a designing knave voluntarily reveal to a suspicious scrutiny
actions and traits naturally subversive of confidence in him ? The conduct
of the discijales under the circumstances, through all the scenes of their
after-lives, proves their undivided and earnest honesty. The cause they
had espoused was, if we deny its truth, to the last degree repiilsive in
itself and in its concomitants, and they were surrounded with alhire-
ments to desert it. Yet how unyielding, wonderful, was their dis-
interested devotedness to it, without exception ! Not one, overcome by
terror or bowed by strong anguish, shrank from his self-imposed task
and cried out, " I confess !" No; but when they, and their first followers
who knew wliat they knew, were laid upon racks and torn, when they
were mangled and devoured alive by wild beasts, when they were mana-
cled fast amidst the flames till their souls rode forth into heaven
in chariots of fire, — amidst all this, not one of them ever acknowledged
fraud or renounced his belief in the resurrection of Jesus. Were they
not honest? Others have died in support of theories and opinions with
which their convictions and passions had become interwoven: they
died rather than deny facts which were within the cognizance of their
senses. Could any man, however firm and dauntless, under the circum-
stances, go through the trials they bore, without a feeling of truth and
of God to support him ?
These remarks are particularly forcible in connection with the career
of Paul. Endowed with brilliant talents, learned, living a.t the time and
place, he must have been able to form a reliable opinion. And yet,
while all the motives that commonly actuate men — loud-mouthed con-
sistency, fame, wealth, pride, pleasure, the rooted force of inveterate
prejudices — all were beckoning to him from the temples and palaces of
the Pharisaic establishment, he spurned the glowing visions of his am-
bition and dashed to earth the bright dreams of his youth. He ranged
himself among the Christians, — the feeble, despised, persecuted Chris-
tians; and, after having suffered every thing humanity could bear, having
preached the resurrection everywhere with unflinching power, he was
at last crucified, or beheaded, by Nero ; and there, expiring among the
seven hills of Rome, he gave the resistless testimony of his death to the
resTirrection of Jesus, gasping, as it were, with his last breath, " It is ^
true." Granting the honesty of these men, we could not have any greater ,
proof of it than we have now.
But dishonesty in this matter was not merely untrue ; it was also im-
possible. If fi-aud is admitted, a conspiracy must have been formed
among the witnesses. But that a conspiracy 'of such a character should
RESURRECTION OF CHRIST. 351
have been entered into by such men is in itself incredible, in the outset.
And then, if it had been entered into, it must infallibly have broken
through, been found out, or been betrayed, in the course of the disas-
ters, perils, terrible trials, to which it and its fabricators were afterwards
exposed. Prove that a body of from twelve to five hundred men could
form a plan to palm off a gross falsehood upon the world, and could
then adhere to it unfalteringly through the severest disai^pointments,
dangers, sufferings, differences of opinion, dissension of feeling and
action, without retiring from the undertaking, letting out the secret, or
betraying each other in a single instance in the course of years, — prove
this, and you prove that men may do and dare, deny and suffer, not only
without motives, but in direct opposition to their duty, interest, desire,
prejudice, and passion. The disciples could not have pretended the
resurrection from sensitiveness to the probable charge that they had been
miserably deceived ; for they did not understand their Master to predict
any such event, nor had they the slightest expectation of it. They could
not have pretended it for the sake of establishing and giving authority
to the good precepts and doctrines Jesus taught ; because such a course
would have been in the plainest antagonism to all those principles them-
selves, and because, too, they must have known both the utter wicked-
ness and. the despei'ate hazards and forlornness of such an attempt to
give a fictitious sanction to moral truths. In such an enterprise there
was before them not the faintest probability of even the slightest success.
Every selfish motive would tend to deter them ; for poverty, hatred,
disgrace, stripes, imprisonment, contempt, and death stared in their
faces from the first step that way. Dishonesty, deliberate fraud, then,
in this matter, was not merely untrue, but was impossible. The con-
clusion from the whole view is, therefore, the conviction that the evidence
of the witnesses for the resurrection of Jesus is worthy of credence.
There are three considei-ations, further, worthy of notice in estimating
the strength of the historic argument for the resurrection. First, the
conduct of the Savior himself in relation to the subject. The charge of
unbalanced enthusiasm is inconsistent with the whole character and life
of Jesus ; but suppose on this point he was an enthusiast, and really be-
lieved that three days after his death he would rise again. In that case,
would not his mind have dwelt upon the wonderful anticipated phe-
nomenon ? Would not his whole soul have been wrapped up in it, and
his speech have been almost incessantly about it ? Yet he spoke of it
only three or four times, and then with obscurity. Again : suppose he
was an impostor. An impostor would hardly have risked his reputa-
tion voluntarily on what he knew could never take place. Had he done
so, his only reliance must have been upon the credulous enthusiasm of
his followers. He would then have made it the chief topic, would have
striven strenuously to make it a living and intense hope, an immovable,
all-controlling faith, concentrating on it their desires and expectations,
heart and soul. But he really did not do this at all. He did not even
352 RESURRECTION OF CHRIST.
make them understand what his vaticinations of the resurrection meant.
And when they saw his untenanted body hanging on the cross, they
slunk away in confusion and despair. Admit, again, that Christ was
enthusiast, or impostor, or both : these qualities exist not in the grave.
Here was their end. They could neither raise him from the dead nor
move him from the tomb. No considerations in any way connected with
Christ himself, therefore, can account for the occurrences that succeeded
his death.
Secondly, if the resurrection did not take place, what became of the
Savior's body ? We have already given reasons why the disciples could
not have falsely pretended the resurrection. It is also imi:)ossible that
they obtained, or surreptitiously disposed of, the dead and interred body ;
because it was in a tomb of rock securely sealed against them, and
watched by a guard which they could neither bribe nor overpower;
because they were too much disheartened and alarmed to try to get it;
because they could not possibly want it, — since they expected a temporal
Messiah, and had no hope of a resurrection like that which they soon
began proclaiming to the world. And as for the story told by the watch,
or rather by the chief priests and Pharisees, it has not consistency
enough to hold together. Its foolish unlikelihood has always been
transparent. It is unreasonable to suppose that fresh guards would
slumber at a post where the penalty of slumbering was death. And, if
one or two did sleep, it is absurd to think all would do so. Besides, if
they slept, how knew they what transpired in the mean time? Could
they have dreamed it? Dreams are not taken in legal depositions ; and,
furthermore, it would be an astounding, gratuitous miracle if they all
dreamed the same thing at the same time.
Finally, a powerful collateral argument in proof of the resui'rection
of Christ is furnished by the conduct of the Jews. It might seem that
if the guards told the chief priests, scribes, and Pharisees, of the miracles
which occurred at the sepulchre, they must immediately have believed
and proclaimed their belief in the Messiahship and resurrection of the
crucified Savior. But they had previously remained invulnerable to as
cogent proof as this would afford. They had acknowledged the miracles
wrought by him when he was alive, but attributed them — even his works
of beneficence — to demoniacal power. They said, " He casteth out devils
by the power of Beelzebub, the prince of devils." So they acted in the
present case, and, notwithstandmg the peerless miracle related by the
sentinels, still persisted in their alienation from the Christian faith.
Their intensely-cherished preconceptions respecting the Messiali, their
persecution and crucifixion of Jesus, the glaring inconsistency of his
teachings and experience with most that they expected, — these tilings
compelled their incredulity to every proof of tlie Messiahship of the
contemned and murdered Nazarene. For, if they admitted the facts on '•
which such proof was based, they would misinterpret them and deny the
inferences justly drawn from them. This was plainly the case. It may
RESURRECTION OF CHRIST. 353
be affirmed that the Jews believed the resurrection, because they took no
fair measures to disprove it, but threatened those who declared it. Since
they had every inducement to demonstrate its falsity, and might, it
seems, have done so had it been false, and yet never made the feeblest
effort to unmask the alleged fraud, we must suspect that they were
themselves secretly convinced. of its truth, but dared not let it be known,
for fear it would prevail, become mighty in the earth, and push them
from their seats. In the rage and blindness of their prejudices, they
cried, "His blood be on us and on our children!" And from that gene-
ration to our own, their history has afforded a living jjroof of the historic
truth of the gospel, and of the stability of its chief corner-stone, — the
resurrection of Christ. The triumphal f>rogress of Christianity from
conquering to conquering, together with the baffled plans and complete
subjection of the Jews, show that their providential ^preparatory mission
has been fulfilled. If God is in history, guiding the moral drift of human
affairs, then the dazzling success of the proclamation of the risen Re-
deemer is the Divine seal upon the truth of his mission and the reality
of his apotheosis. Planting himself on this ground, surrounding him-
self with these evidences, the reverential Christian will — at least for a
long time to come — cling firmly to the accepted fact of the resurrection
of Christ, regardless of whatever misgivings and perplexities may trouble
the mind of the iconoclastic and critical truth-seeker.
The Christian Scriptures, assuming the resurrection of Christ as a fact,
describe it as a fulfilment of prophecy. Luke reports from the risen
Savior the words, " fools, and slow of heart to believe all that the pro-
phets have spoken ! Ought not Christ to have suffered these things, and
to enter into his glory ?" " Thus it is written, and thus it behooved
Christ to suffer, and* to rise from the dead the third day." Peter
declares that the patriarch David before " spake of the resurrection of
Christ." And Paul also affirms, "That the promise which was made
unto the fathers, God hath fulfilled the same unto us their children, in
that he hath raised up Jesus again." One can scarcely hesitate in
deciding the meaning of these words as they were used by the apostles.
The unanimous opinion and interpretation of the Christians of the first
cerituries, and of all the Church-Fathers, leave no shadow of a doubt that
it was believed that the resurrection of Jesus was repeatedly foretold in
:the Old Testament, expected by the prophets, and fulfilled in the event
'as a seal of the inspired prophecy. Furthermore, Jesus himself re-
peatedly prophesied his own resurrection from the dead, — though his
disciples did not understand his meaning until the event jout a clear
comment on the words. He charged those who saw his transfiguration
I on the mount, " Tell it to no man until the Son of Man' be risen again
;from the dead." The chief priests told Pilate that they remembered
that Jesus said, while he was yet alive, " After three days I will rise
igain." Standing in the temple at Jerusalem, Jesus said once, " Destroy
this temple, and in three days I will raise it up." " When, therefore, he
354 RESURRECTION OF CHRIST.
was risen from the dead, bis disciples remembered tbat be bad said Ibis
unto tbem;" and then they understood that "he had spoken of the
temple of his body." It is perfectly plain tbat the New Testament
represents the resurrection of Christ as the fulfilment of prophecies;
those prophecies having been so expounded by him. '
There are few problems presented to the candid Christian scholar
of to-day more perplexing than the one involved in the subject of these
prophecies. Paul declares to King Agrippa; " I say none other things
than those which the prophets and Moses did say should come : that
Christ should sutler, and that Iw should be the first that should rise from the
dead and should show light unto the Gentiles." It is vain to attempt to
disguise the fact that the ingenuous student cannot find these prophecies
in the Old Testament as we now have it. He will search it through in
vain, unless bis eyes create what they see. Let any man endeavor to
discover a passage in the Hebrew Scriptures which, taken with its con-
text, can fairly bear such a sense. There is not a shadow of valid evi-'
dence of any kind to support the merely traditional notions on this sub-
ject. The only way of discerning predictions of a death, descent, and
ascent, of the Messiah, in the law and the prophets, is by the applica-
tion of Cabalistic methods of interiiretation, theories of occult types,
double senses, — methods which now are not tolerable to intelligent men!
Tbat Rabbinical interjjretation which made the story of Ishmael and
Isaac, the two children borne to Abraham by Hagar and Sarah, an alle-
gory referring to the two covenants of Judaism and Christianity, could
easily extract any desired meaning from any given text. Bearing in
mind the prevalence of this kind of exegesis among the Jews, and re-
membering also that they possessed in the times of Jesus a vast body
of oral law, to which they attributed as great authority as to the written,
there are two possible ways of honestly meeting the difficulty before us.
First: in God's counsels it was determined that a Messiah should after-
wards arise among the Jews. The revealed hope of this stirred the pro-
phets and the popular heart. It became variously and vaguely hinted in
their writings, still more variously and copiously unfolded in their tradi-
tions. The conception of him gradually took form; and they began to
look for a warrior-prophet, a national deliverer, a theocratic king. Jesus,
being the tfue Messiah, though a very different personage fi-om the one
meant by the writers and understood by the people, yet being the
Messiah foreordained by God, applied these Messianic passages to him'
self, and explained them according to his experience and fate. This
will satisfactorily clear up the application of some texts. And otherd
may be truly explained as poetical illustrations, rhetorical accommoda-
tions, — as when he applies to Judas, at the Last Supper, the words of the
Psalm, " He that eateth with me lifteth up his heel against me ;" and
when he refers to Jonah's tarry in the whale's belly as a symbol of his
own destined stay beneath the grave for a similar length of time. Or,
secondly, we may conclude that the prophecies under consideration,
RESURRECTION OF CHRIST. 355
referred to in the New Testament, were not derived from any sacred
documents now in our possession, but either from perished writings, or
from oral sources, which we know were abundant then. Justin Martyr
says there was formerly a passage in Jeremiah to this effect : — " The Lord
remembered the dead who were sleeping in the earth, and went down to
them to preach salvation to them."* There were floating in the Jewish
mind, at the time of Christ, at least some fragmentary traditions, vague
expectations, that the Messiah was to die, -descend to Sheol, rescue some
of the captives, and triumphantly ascend. It is true, this statement is
denied by some ; but the weight of critical authorities seems to us to pre-
ponderate in its favor, and the intrinsic historical probabilities leave
hardly a doubt of it in our own minds.* Now, three alternatives are
offered us. Either Jesus interpreted Moses, the Psalms, and the
Prophets, on the Rabbinical ground of a double sense, with mystic ap-
plications; or he accepted the prophecies referred to, from oral tradi-
tions held by his countrymen ; or the apostles misunderstood, and in
consequence partially misreported, him. All we can positively say is
that these precise predictions are plainly not in the Jewish Scriptures,
undoubtedly were in the oral law, and were certainly received by the
apostles as authoritative.
Continuing our inquiry into the apostolic view of the resurrection of
Christ, we shall perceive that it is most prominently set forth as the
certificate of our redemption from the kingdom of death to the same
glorious destiny which awaited him upon his ascension into heaven.
The apostles regarded his resurrection as a supernatural seal set on his
mission, warranting his claims as an inspired deliverer and teacher.
Thereby, they thought, God openly sanctioned and confirmed his pro-
mises. Thereby, they considered, was shown to men God's blessed grace,
freely forgiving their sins, and securing to them, by this pledge, a de-
liverance from the doom of sin as he had risen from it, and an accept-
ance to a heavenly immortality as he had ascended to it. Tiie resiir-
redion of Christ, then, and not his death, was to them the point of vital
interest, the hinge on which all hung. Does not the record plainly show
this to an impartial reader ? Wherever the apostles preach, whenever
they write, they appeal not to the death of a veiled Deity, but to the
resurrection of an appointed messenger ; not to a vicarious atonement or
purchase effected by the mortal sufferings of Jesus, but to the coniirma-
tion of the good tidings he brought, afforded by the Father's raising him
from the dead. " Whereof he hath given assurance unto all, in that he
hath raised him from the dead," Paul proclaimed on Mars Hill. In the
discourses of the apostles recorded in the Book of Acts, we find that,
when they preached the new religion to new audiences, the great doctrine
in all cases set forth as fundamental and absorbing is the resurrection ;
<Dial. cum Tryph. sect. Ixxii.
5 Discussed, with full list of references, in Strauss's Life of Joaus, part iii. cap. i. sect. 112.
556 RESURRECTION OF CHRIST.
not an atoning death, but' a justifying resurrection. "He died for our
sins, and rose for our justification." Sonae of the Athenians thought Paul
" a setter-fortli of two strange gods, Jesus and Resurrection." And when
they desire to characterize Christ, the distinguishing cuhninating phrase
which they invariably select shows on what their minds rested as of chief
import: they describe him as the one "whom God hath raised from the
dead." " If we believe that Jesus died and rose again, even so them
also which sleep in Jesus will God bring with him." " That ye may know
what is the exceeding greatness of God's power toward us who believe,
according to the working of his mighty power which he wrought in
Christ when he raised him from the dead and set him at his own right
hand in heaven." It is plain here that the dying of Christ is regarded
merely as preliminary to his rising, and that his resurrection and entrance
into heaven are received as an assurance that faithful disciples, too, shall
obtain admission into the heavenly kingdom.
The Calvinistic doctrine is that the unutterable vicarious agonies of the
death of Christ placated the wrath of God, satisfied his justice, and ran-
somed the souls of the elect from the tortures of hell, and that his resur-
rection was simply his victorious return from a penal conflict with the
powers of Satan. The Unitarian doctrine is that the violent death of
Christ was an expression of self-sacrificing love, to exert a moral power on
the hearts of men, and that his resurrection was a miraculous proof of
the authority and truth of his teachings, a demonstration of human
immortality. We maintain that neither of these views fully contains
the true representation of the New Testament. The artificial horrors of
the former cannot be forced into nor wrung out of the written words ;
while the natural simplicity and meagerness of the latter cannot bo
made to fill up the written words with adequate significance. There is
a medium doctrine, based on the conceptions prevalent at the time the
Christian sj^stem was constructed and written ; a doctrine which equally
avoids the credulous excess of the Calvinistic interpretation and the
skeptical poverty of the Unitarian; a doctrine which fully exjilains all
the relevant language of the New Testament without violence ; a doctrine
which, for our own part, we feel sure accurately represents the ideas
meant to be conveyed by the Scripture authors. We will state it, and
then quote, for its illustration and for their own explanation, the prin-
cipal texts relating to the resurrection of Jesus.
On account of sin, which had alienated man from God and unfitted
him for heaven, he was condemned after death to descend as a disem-
bodied soul into the dark kingdom of the grave, — the under-world. In
that cheerless realm of helpless shades and stillness all departed human
spirits were prisoners, and must be, until the advent of the Messiah, when
they, or a j^art of them, should rise. This was the Jewish belief. Now,
the apostles were Jews, who had the ideas of their counti-ymen, to which,
upon becoming Christians, they added the new conceptions formed in
their minds by the teachings, character, deeds, death, resurrection, of
RESURRECTION OF CHRIST. 357
Christ, mixed with their own meditations and experience. Accepting, with
these previous notions, the resurrection of Christ as a fact and a fulfil-
ment of proishecy, they immediately supposed that his triumphant exit
from the prison of the dead and return to heaven were the prefiguration
of the similar deliverance of others and their entrance into heaven.
They considered him as " the first-born from the dead," " the first-fruits
of the dead." They emphatically characterize his return to life as a
"resurrection out from among the dead," amaTamg ek veKpuiv, plainly im-
plying that the rest of the dead still remained below.® They received
his experience in this respect as the revealing type of that which was
awaiting his followers. So far as relates to the separate existence of the
soul, the restoration of the widow's son by Elijah, or the resurrection of
Lazarus, logically implies all that is implied in the mere resurrection of
Christ. But certain notions of localities, of a redemptive ascent, and an
opening of heaven for the redeemed spirits of men to ascend thither,
were associated exclusively with the last. When, through the will of
God, Christ rose, "then first humanity triumphant passed the crystal
ports of light, and seized eternal youth!" Their view was not that Christ
effected all this by means of his own ; but that the free grace of God de-
creed it, and that Christ came to cany the plan into execution. "God,
for his great love to us, even when we were dead in sins, has quickened
us together with Christ." This was effected as in dramatic show : Christ
died, — which was suffering the fate of a sinner ; he went in spirit to the
subterranean abode of si^irits, — which was bearing the jjenalty of sin ; he
rose again, — which was showing the penalty of sin removed by Divine
forgiveness ; he ascended into heaven, — which was revealing the way for
our ascent thrown open. Such is the general scope of thought in close
and vital connection with which the doctrine of the resurrection of Christ
stands. We shall spare enlarging on thos'e parts of it which have been
sufficiently proved and illustrated in preceding chapters, and confine our
attention as much as may be to those portions which have direct rela-
tions with the resurrection of Christ. It is our object, then, to show —
what we think will plainly appear in the light of the above general state-
ment — that, to the New Testament writers, the resurrection, and not the
death, of Christ is the fact of central moment, is the assuring seal of our
forgiveness, reconciliation, and heavenly adojation. They saw two anti-
thetical starting-points in the history of mankind : a career of ruin,
beginning with condemned Adam in the garden of Eden at the foot of
the forbidden tree, dragging a fleshly race down into Sheol ; a career of
remedy, beginning with victorious Christ in the garden of Joseph at the
mouth of the rent sepulchre, guiding a spiritual race up into heaven.
The Savior himself is reported as saying, " I lay down my life that I
may take it again:" the dying was not for the sake of substitutional
suffering, but for the sake of a resurrection. " Except a corn of wheat
6 -Wood, The Last Things, pp. 34-44.
358 RESUKRECTION OF CHRIST.
die, it abidetli alone; but, if it die, it bringeth forth much fruit." "A
woman when she is in travail hath sorrow ; but as soon as she is delivered
of the child she remembereth no more the anguish, for joy that a man is
born into the world." The context here shows the Savior's meaning to
be that the woe of his death would soon be lost in the weal of his
resurrection. The death was mereh^ the necessary antecedent to the
significant resurrection. " Blessed be the God and Father of pur Lord
Jesus Christ, who, according to his abundant mercy, hath begotten us
again unto a living hope by the resurrection of Jesus Christ from the
dead unto an inheritance, incorruptible, undefiled, and that fadeth not
away, reserved in heaven for you who are kept by the power of God
through faith unto salvation ready to be revealed." " Him hath God
raised on high by his right hand, to give rejientance to Israel and forgive-
ness of sins." How clear it is here that not the vicarious death of Christ
buys off sinners, but his resurrection shows sins to be freely forgiven,
the penalty remitted ! " Eemember that Jesus Christ was raised from
the dead, according to my gospel : therefore I endure all things for the
elect's sake, that they may obtain the salvation which is in Christ Jesus
with eternal glory." " Be it known unto you, therefore, men, brethren,
that through Him whom God raised again is preached unto you the for-
giveness of .sins." The passage in the Epistle to the Hebrews, ninth
chapter, from the twenty-third verse to the twenty-seventh, most empha-
tically connects the annulling of sin through the sacrifice of Christ with
his ascended appearance in heaven. " Jesus who was delivered for our
offences and was raised again for our justification :" that is, Jesus died
because he had entered the condition of sinful humanity, the penalty of
which was death ; he was raised to show that God had forgiven us our sins
and would receive us to heaven instead of banishing us to the under-world.
"■ If thou shalt confess with thy mouth the Lord Jesus, and shalt believe
in thine heart that God hath raised him from the dead, thou shalt be
saved." Belief in the resurrection of Christ is here undeniably made
■the great condition of salvation. No text can be found in which belief
in the death, or blood, or atoning merits, of Christ is made that con-
dition. And yet nine-tenths of Christendom by their creeds are to-day
proclaiming, " Believe in the vicarious sufferings of Christ, and thou shalt
be saved ; believe not in them, and thou shalt be damned 1" " God hath
both raised up the Lord and will also raise up us." " If Christ be not
raised, your faith is vain : ye are yet in your sins." This text cannot be
explained upon the common Calvinistic or Unitarian theories. Whether
Christ was risen or not made no difference in their justification before
God if his death had atoned for them, — made no difference in their moral
condition, which was as it was ; but if Christ had not risen, then they
were mistaken in supposing that heaven had been opened for them: they
were yet held in the necessity of descending to the under-world, the
penalty of their sins. The careful reader will observe that, in many
places in the Scriptures where a burden and stress of importance seem
RESURRECTION OF CHRIST. 359
laid upon the death of Chiist, there immediately follows a reference to his
resurrection, showing that tlie dying is only referred to as the prepara-
tory step to the rising, the resurrection being the essential thing. "The
Apostle Paul scarcely speaks of the death of the Savior except in con-
nection with his resurrection," Bleek says, in his Commentary on the
Epistle to the Hebrews. " It is Christ that died, yea, rather, that is risen
again and is now at the right hand of God." " If we believe that Jesus
died and rose again." " To this end Christ both died, and rose and lived
again." " He died for them and rose again." We confidently avow,
therefore, that the Christian Scriptures concentrate the most essential
significance and value of the mission of Jesus in his resurrection, de-
scribing it as the Divine seal of his claims, the visible proof and pledge
of our redemption, by God's freely-forgiving grace, from the fatal bondage
of death's sepulchral domain to the blessed splendors of heaven's im-
. mortal life.
■ There remain a class of passages to be particularly noticed, in which
an extraordinary emphasis seems to be laid on Clirist's sufl'erings, Christ's
blood, Clirist's death, — three phrases that mean virtually the same thing
and are used interchangeably. The peculiar prominence given to the
idea of the sacrifice of Christ in the instances now referred to is such as
might lead one to suppose that some mysterious efficacy was meant to be
attributed to it. But we think an accurate examination of the subject
will show that these texts are really in full harmony with the view we
have been maintaining. Admitting that the resurrection of Christ was
the sole circumstance of ultimate meaning and importance, still, his
violent and painful death would naturally be spoken of as often and
strongly as it is, for two reasons. First, the chief ground of wonder and
claim for gratitude to him was that he should have left his pre-existent
state of undisturbed bliss and glorj^ and submitted to such humiliation
and anguish for others, for sinners. Secondly, it was the prerequisite to
his resurrection, — the same, in effect, with it, since the former must lead
to the latter ; for, as the foremost apostle said, " It was not possible that
he should be holden in death."
The apostolical writers do not speak of salvation by the blood of Christ
any more plainly than they do of salvation by the name of Christ, salva-
tion by grace, and salvation by faith. If at one time they identify him
with the sacrificial " lamb," at another time they as distinctively identify
him with the "high-priest offering himself," and again with "the great
Shepherd of the sheep," and again with " the mediator of the new cove-
nant," and again with "the second Adam." These are all figures of
speech, and, taken superficially, they determine nothing as to doctrine.
The propriety and the genuine character and force of the metaphor are
in each case to be carefully sought with the lights of learning and under
the guidance of a docile candor. The thoughts that, in consequence of
transmitted sin, all departed souls of men were confined in the under-
world, that Christ, to carry out and revealingly exemplify the free grace
860 RESURRECTION OF CHRIST.
of the Father, came into the world, died a cruel death, descended to the
prison-world of the dead, declared there the glad tidings, rose thence
and ascended into heaven, the forerunner of the ransomed hosts to fol-
low, — these thoughts enable us to exjalain, in a natural, forcible, and
satisfactory manner, the peculiar phraseology of the New Testament in
regard to the death of Christ, without having recourse to the arbitrary
conceptions and mystical horror usually associated with it now. For
instance, consider the passage in the second chapter of the Epistle to the
Ephesians, from the eleventh verse to the nineteenth. The writer here
says that " the Gentiles, who formerlj' were far off, strangers from the
covenants of promise, are now made nigh by the blood of Christ." This
language he clearly explains as meaning that thi'ough the death and
resuiTection of Christ " the middle wall of partition between Jews and
Gentiles was broken down" and a universal religion inaugurated, free
from all invidious distinctions and carnal ordinances. In his bodily
death and spiritual ascension the Jewish ritual law was abolished and
the world-wide moral law alone installed. From his spirit, rising into
heaven, all national peculiarities fell away, and through him. Jews and
Gentiles both had access, by communion with his ascended and cosmo-
politan soul, unto the Father. A careful study of all the passages in
the New Testament which speak of Christ as delivering men from the
wrath of God will lead, it seems to us, almost every unprejudiced person
to agree with one of the ablest German critics, who says that " the tech-
nical phrase 'wrath of God' here means, historically, banishment of
souls into the under-world, and that the fact of Christ's triumph and
ascent was a precious pledge showing to the Christians that they too
should ascend to eternal life in heaven."' The doctrine of the descent
of Christ among the dead and of his redemptive mission there has of
late wellnigh faded from notice ; but if any one wishes to see the evi-
dence of its universal recej^tion and unparalleled imjiortance in the
Christian Church for fifteen hundred years, presented in overwhelming
quantity and irresistible array, let him read the learned work devoted to
this subject recently published in Germany.* He can hardly peruse this
work and follow up its references without seeing that, almost without
an exception, from the days of Peter and Paul to those of Martin Luther,
it has been held that " the death and resurrection of Christ are the two
poles between which," as Glider says, " his descent into the under-world
lies." The phrase " blood of Christ" is often used in Scripture in a preg-
nant sense, including the force of meaning that would be expressed by
his death, descent, resurrection, and ascension, with all their concomi-
tants. As a specimen of innumerable passages of like import which
might be cited, we will quote a single expression from Ei^iphanius, show-
ing that the orthodox teachers in the fourth century attributed redeem-
' Bretschneider, Religiose Glaubenslehre, sect. 59 : Christus der Erliiser vom Tode.
8 GUder, Die Lclire von der Erscheinung Jesu Christi unter deu Todten : In iluem Zusammenbange
mit der Lehre vou duu Letztea Dingen.
RESURRECTION OF CHRIST. 361
ing efficacj' to Christ's resurrection rather than to his death. "As the
jjeUcan restores its dead offspring by dropping its own blood upon their
wounds, so our Lord Jesus Clirist dropped his blood upon Adam, Eve,
and all the dead, and gave them life by his burial and resurrection."^
It was a part of the Mosaic ritual, laid down in the sixteenth chapter
of Leviticus, that' on the great annual day of expiation there should be
two goats chosen by lot, — one for the Lord and one for Azazel. The for-
mer the high-priest was to slay, and with his blood sprinkle the mercy-
seat. The latter, when the high-priest's hands had been laid on his head
and all the iniquities of the children of Israel confessed over him, was to
be sent into the wilderness and loosed. The former goat is called " a sin-
offering for the people." The latter is called " a scape-goat to make an
atonement with the Lord." The blood of the sin-ofltering could not have
been supposed to be a substitute purchasing the pardon of men's offences,
because there is no hint of any such idea in the record, and because it
was offered to recopcile "houses," " tabernacles," "altars," as well as to
reconcile men. It had simply a ceremonial significance. Such I'ites were
common in many of the early religions. They were not the efficient cause
of pardon, but were the formal condition of reconciliation. And then,
in regard to the scape-goat, it was not sacrificed as an expiation for sin-
ners ; it merely symbolically carried off the sins already freely forgiven.
All these forms and phrases were inwrought with the whole national life
and religious language of the Jews. Now, when Jesus appeared, a mes-
senger from God, to redeem men from their sins and to promise them
pardon and heaven, and when he died a martyr's death in the fulfilment
of his mission, how perfectly natural that this sacrificial imagery — these
figures of blood, propitiation, sprinkling the mercy-seat — should be ap-
plied to him, and to his work and fate ! The burden of sins forgiven hy
God's grace in the old covenant the scape-goat emblematically bore away,
and the people went free. So — if the words must be supposed to have
an objective and not merely a moral sense — when the Baptist cried, " Be-
hold the Lamb of God, that beareth off the sin of the world," his meaning
was that Jesus was to bear off the penalty of sin — that is, the Hadean
doom which God's free grace had annulled — and open heaven to the
ranks of reconciled souls. There is not the least shadow of proof that
the sacrifices in the Mosaic ritual were Divinely ordained as types pre-
figuring the great sacrifice of Christ. There is no such pretence in the.
record, no such tradition among the people, not the slightest foundation
whatever of any sort to warrant that arbitrary presumption. All such
applications of them are rhetorical ; and their historical force and moral
meaning are clearly explicable on the views which we have presented in
the foregoing pages, but are most violently strained and twisted by the
Calvinistic theory to meet the severe exigencies of a theoretical dogma.
If any one, granting that the central efficacy of the mission of Christ,
• Physiol., cap. 8 : De Pelecano.
562 RESURRECTION OF CHRIST.
dogmatically and objectively considered, lay in his descent into Hades
and in his resurrection, maintains that still certain passages in the
New Testament do ascribe an expiatory effect directly to his death as
such, we reply that this interpretation is quite likely to be correct. And
we can easily trace the conception to its origin beyond the pale of revela-
tion. It was an idea prevalent among the Jews in the time of the apos'
ties, and before, that death was an atonement for all sins, and that the
death of the righteous atoned for the sins of others.^" Now, the apostles
might adopt this view and apply it pre-eminently to the case of Christ.
This is the very explanation given by Origen." De Wette quotes the fol-
lowing sentence, and many others of the same purport, from the Tal-
mud: — "The death of the just is the redemption of sinners."^^ The
blood of any righteous man was a little atonement ; that of Christ was a
vast one. The former all Protestants call a heathen error. So they
should the latter, because it sprung from the same source and is the same
in principle. If, then, there are any scriptural texts which imply that
the mere death of Christ had a vicarious, expiatory efficacy, they are, so
far forth, the reflection of heathen and Jewish errors yet lingering in the
minds of the writers, and not the inspired revelation of an isolated, arbi-
trary after-expedient contrived in the seci-et counsels of God and won-
derfully interpolated into the providential history of the world. But, if
there are any such passages, they are few and unimportant. The great
mass of the scriptural language on this subject is fairly and fully ex-
plained by the historical theory Avhose outlines we have sketched. The
root of the matter is the resun-ection of Christ out from among the dead
and his ascent into heaven.
It has not been our purpose in this chapter, or in the preceding chap-
ters, to present the history of the Christian doctrine of the atonement,
either in its intrinsic significance or in its relations to subjective religious
experience. We have only sought to explain it, according to the ori-
ginal understanding of it, in its objective relations to the fate of men in
the future life. The importance of the subject, its difficulty, and the
profound prejudices connected with it, are so great as not only to excuse,
but even to requii'e, much explanatory repetition to make the truth clear
and to recommend it, in many lights, with various methods, and by
accumulated authorities. Those who wish to see the whole subject of the
atonement treated with consummate fulness and ability, leaving nothing j |
to be desired from the historical point of view, have only to read the ' I
masterly work of Baur.'^
In leaving this part of our subject here, we would submit the following I 'i
JO Gfrorer, Geschiclite des Urchristenthums, abth. ii. pp. 187-190. 1
11 Mosheim, Commentaries on Christianity in the First Three Centuries, Eng. trans., vol. ii. pp. 1
162-163.
18 Comm. de Morte Christi Expiatoria, cap. ili. : Quae .ludteorum Recentiorum Christologia de Pas- i '
sione ac Morte Messire docet. i
13 Die Christliche Lehre von der Versohnung in ihrer Geschichtlichen Entwicklung von der Altesten d t
Zeit bis auf die Neueste. I i
RESURRECTION OF CHRIST. 363
considerations to the candid judgment of the reader. Admitting the
truth of the common doctrine of tlie atonement, why did Christ die? It
does not appear how there could be any particular efficacy in mere death.
The expiation of sin which he had undertaken required only a certain
amount of suffering. It did not — as far as we can see on the theory of
satisfaction by an equivalent substituted suffering — require death. It
seems as if local and physical ideas must have been associated with the
thought of his death. And we find the author of the E2:)istle to the
Hebrews thus replying to the question, Why did Christ die ? " That
through death he might destroy him that hath the power of death, that
is, the devil, and deliver those who through fear of death were all their
lifetime subject to bondage." Now, plainly, this end was accomplished
by his resurrection bursting asunder the bonds of Hades and showing
that it was no longer the hopeless prison of the dead. The justice of this
explanation appears from the logical necessity of the series of ideas, the
internal coherence and harmony of thought. It has been ably shown
that substantially this view is the accurate interpretation of the New
Testament doctrine by Steinbart,'* Schott,^^ Bretschneider,^® Klaiber,^^
and others. The gradual deviations from this early view can be histori-
cally traced, step by step, through the refining speculations of theologians.
First, in ecclesiastical history, after the New Testament times, it is
thought the devil has a right over all souls in consequence of sin. Christ is
a ransom offered to the devil to offset his claim. Sometimes this is repre-
sented as a fair bargain, sometimes as a deception practised on the devil,
sometimes as a battle waged with him. Next, it is conceived that the
devil has no right over human souls, — that it is God who has doomed
them to the infernal prison and holds them there for their sin. Accord-
ingly, the sacrifice of Christ for their ransom is offered not to the tyran-
nical devil but to the offended God. Finally, in the progress of culture,
the satisfaction-theory appears ; and now the suffering of Christ is
neither to buy souls from the devil nor to appease God and soften his
anger into forgiveness ; but it is to meet the inexorable exigencies of the
abstract law of infinite justice and deliver sinners by bearing for them
the penalty of sin. The whole course of thought, once commenced, is
natural, inevitable; but the starting-point is from an error, and the
pausing-places are at false goals.
The view which we have asserted to be the scriptural view prevailed as
the orthodox doctrine of the Church throughout the first three centuries,
as Biilir has proved in his valuable treatise on the subject.** He shows
that during that period Christ's death was regarded as a revelation of
!♦ System der Ueinen Philosophie. oder Gliickseligkeitslehre des Christenthums, u.s.f.
15 Epitome TheolO|^i;p Chiistianse Dogmaticae.
1* Die Lehren von Adam's Fall, der Erbsiinde, und dem Opfer Christi.
1' Studien derEvang. Gei:<tlichlceit Wi'.rtemburgs, vlii. 1, 2. Dcjederlein, Morus, Knapp, Schwarze,
and Reinhard affirm that the death of Christ was not the price of our pardon, but the confirming
declaration of free pardon from God. llageubach, Dogmengeschichte, sect. 297, note 5.
i» Die Lehre der Kirche vom Tode Jesu in den Ersten Drei Jalirhunderten.
364 RESURRECTION OF CHRIST.
God's love, a victory over the devil, (tlirough his resurrection,) a means
of obtaining salvation for men, but not as a punitive sacrifice, not as a
vindication of God's justice, not as a vicarious satisfaction of the law."
If the leading theologians of Christendom, such as Anselm, Calvin, and
Grotius, have so thoroughly repudiated the original Christian and
patristic doctrine of the atonement, and built another doctrine upon
their own uninspired speculations, why should our modern sects defer so
slavishly to them, and, instead of freely investigating the suVoect for
themselves from the first sources of Scripture and spiritual philosophy,
timidly clins to the results reached by these biassed, morbid, and over-
sharp thinkers? In proportion as scholarly, unfettered minds engage in
such a criticism, we believe the exposition given in the foregoing pages
will be recognised as scriptural. Without involving this whole theory,
how can any one explain the unquestionable fact that during the first
four centuries the entire orthodox Church believed that Christ at his
resurrection from the under-world delu^ercd Adam from his imprisonment
there ^"^ All acknowledge that the phrase " redemption by the blood of
Christ" is a metaphor. The only question is, what meaning was it in-
tended to convey? We maintain its meaning to be that through all the
events and forces associated with the death of Christ, including his
descent to Hades and his resurrection, men are delivered from the doom
of the under-world. The common theology explains it as teaching that
there was an expiatory efficacy in the unmerited sufferings of Christ.
The system known as Unitarianism says it denotes merely the exertion
of a saving spiritual power on the hearts of men. The first interpreta-
tion charges the figure of speech with a dramatic revelation of the love
of God freely rescuing men from their inherited fate. The second
Beems to make it a tank of gore, where Divine vengeance legally laps to
appease its otherwise insatiable appetite. The third fills it with a
re-enerative moral influence to be distributed upon the characters of
believers The two former also include the last; but it excludes them.
Now as it seems to us, the first is the form of mistake in which the early
Church, including the apostles, embodied the true significance of the
mission of Christ. Owing to the circle of ideas in which they lived, this
was the only possible form in which the disciples of Jesus could receive
the new doctrine of a blessed immortality brought to light by Chris-
tianity =1 The second is the form of false theory in which a few scholastic
brains elaborated the cruel results of their diseased metaphysical specu-
lations. The third is the dry, meager, inadequate statement of the most
essential truth in the case.
There is one more point of view in which the New Testament holds up
» Die Lehre der Kirche vom To.le Jesu in d«n Ersten Drei Jahrhunderten, ss. 1 , &-1S0
« Augustine. Epist. ad Ev.xlium 99. Op. Imp. vi 21. 30. Epist. 164. Dante makes .X dam say he
had been 4302 years in Lin.bo when Christ, at his descent, rescued him. Paradise, canto xxvk
« Bretschneid.r forcibly illustrates this in his Uandbuch der Dogmatik der Evang.-Luther. K;rche,
sects. 156-158, baud ii.
RESURRECTION OF CHRIST. 365
the resurrection of Christ. It is regarded as a summons to a moral and
spiritual resurrection within the breast of the believer. As the great
Forerunner had ascended to a spiritual and immortal life in tlie heavens,
so his followers should be inspired with such a realizing sense of heavenly-
things, with such Divine faith and fellowship, as would lift them above
the world, with all its evanescent cares, and fix their hearts with God.
This high communion with Christ, and intense assurance of a destined
speedy inheritance with him, should render the disciple insensible to the
clamorous distractions of earth, invulnerable to the open and secret
assaults of sin, as if in the body he were already dead, and only alive in
the spirit to the obligations of holiness, the attractions of piety, and the
promises of heaven. " When we were dead in trespasses and sins, God
loved us, and hath quickened us together with Christ, and hath raised us
up together and made us sit together in heavenly places." " If ye, then,
be risen with Christ, set your affection on things above, not on ear t lily
iiings ; for ye are dead, and your life is hid with Christ in God." This
paoral symbolic application of the resurrection is most beautiful and
effective, Christ has risen, immaculate and immortal, into the pure and
Jioly heaven : then live virtuously and piously, that you may be found
worthy to be received unto him. " He that hath this hope purifieth him-
self, even as He is pure." Paul enforces this thought through the striking
figure that, since "we are freed from the law through the death of
Christ, we should be married to his risen spirit and bring forth fruit
unto God." And again, when he speaks in these words, " Christ in
you the hope of glory," we suppose he refers to the spiritual image
of the risen Redeemer formed in the disciples' imagination and heart,
the prefiguring and witnessing pledge of their ascension also to heaven.
■The same practical use is made of the doctrine through the rite and sign
of baptism. "Ye are buried with Christ in baptism, wherein also ye are
risen with him through faith in the working of God, who hath raised him
from the dead." "Wherefore, if ye be dead with Christ, why are ye
subject to worldly ordinances ? and if ye be risen with him, seek those
things which are above." When the disciple sunk beneath the baptizing
waters, he was typically dead and buried, as Jesus was in the tomb;
when he rose from the waters into the air again, he figuratively repre-
sented Christ rising from the dead into heaven. IlencefortJi, therefore,
lie was to consider himself as dead to all worldly sins and lusts, alive to
all heavenly virtues and aspirations. "Therefore," the apostle says,
"we are buried with Christ by baptism unto death, that like as Christ
was raised up from the dead, even so we should walk in newness of life."
"In that Christ died, he died unto sin once; but in that he liveth, he
liveth unto God. Likewise reckon ye also yourselves to be dead indeed
unto sin, but alive unto God." " Therefore, if any man be in Christ, he
is a new creature : old things are passed away ; behold, all things are
become new." This was strictly true to the immediate disciples of Jesus.
When he died, their hearts died within them ; they shrank away in hope-
24
366 RESURRECTION OF CHRIST.
less confusion and gloom. When he returned to life and ascended to
heaven, in feeling and imagination they went with him. Every moral
power and motive started into new life and energy.
" The day when from the dead
Our Lord arose, tlien everywhere,
Out of their darkuuss and despair,
Triumphant over fears and foes,
The souls of his disciples rose."
An unheard-of assurance of the Father's love and of their eternal in-
heritance flooded their being with its regenerating, uplifting power. To
their absorbing anticipations the mighty consummation of all was at
hand. In reflective imagination it was already past, and they, dead to
the world, only lived to God. The material world and the lust thereof
had sunk beneath them and vanished. They were moving in the uni-
verse of imperishable realities unseen by the fleshly eye. To their faith
already was unrolled over them that new firmament in whose spanless
welkin no cloudy tempests ever gather and break, and the serene lights
never fade nor go down. This experience of a spiritual exaltation above
the sins and degrading turmoils of passion, above the perishing baubles
of the earth, into the religious principles which are independent and ji
assured, — peace, and bliss, and eternity, — is attainable by all who with j'
the earnestness of their souls assimilate the moral truths of Christianity, I ;
pressing in pious trust after the steps of the risen Master. And this, j ;
after all, is the vital essence of the doctrine of the resurrection as it
makes practical appeal to us. This will stand, though gnawing time and j
hostile criticism should assail and shake all the rest. It is something <
not to be mechanically wrought upon us from without, but to be done ! i
within by our own voluntary eftbrt and prayer, by God's help. To j
rise from sloth, unbelief, sin, from moral death, to earnestness, faith, i j
beneficence, to eternal life in the breast, is a real and most sublime j >
resurrection, the indispensable preparation for that other and final one , |
which shall raise us from the sepulchre to the sky. When, on Easter j <
morning, Christian disciples throughout the world hear the joyous cry, j j
" Christ is risen," and their own hearts instinctively respond, with an
unquenchable persuasion that he is now alive somewhere in the heights ) e
of the universe, "Christ is risen indeed," they should endeavor in I
spirit to rise too, — rise from the deadly bondage and corruption of vice i (
and indifference. While the earth remains, and men survive, and the • ;
evils which alienate them from God and his blessedness retain any sway , i
over them, so oft as that hallowed day comes round, this is the kindling '
message of Divine authority ever fresh, and of transcendent import •,
never old, that it bears through all the borders of Christendom to every '
responsible soul : — " Awake from your sleep, arise from your death, lift up ' \
your eyes to heaven, and the risen Redeemer will give you the light of i
immortal life !" Have this awakening and deathless experience in the I
soul, and you will be troubled by no doubts about an everlasting life sue- ■ i
i
RESURRECTION OF CHRIST. 367
ceeding the close of the world. But so long as this spiritual resurrection
in the breast is unknown, you can have no knowledge of eternal life,
no experimental faith in a future entrance from the grave into heaven,
— no, not though millions of resurrections had crowded the interstellar
space with ascending shapes. Rise, then, from your moral graves, and
already, by faith and imagination, sit in heavenly places with Clirist
Jesus.
Before leaving this subject, it belongs to us to look at it as a theory ;
that is, to consider with critical scrutiny the conclusions which are
supposed to flow from its central fact. We must regard it from three
distinct points of view, — seeking its meaning in sound logic, its force in
past history, its value in present experience. First, then, we are to inquire
what really is the logical significance of the resurrection of Christ. The
looseness and confusion of thought prevailing in relation to this point are
amazing. It seems as if mankind were contented with investigations
careless, reasonings incoherent, and inferences arbitrary, in proportion to
the momentousness of the matter in hand. In regard to little details
of sensible fact and daily business their observation is sharp, their
analysis careful, their reflection patient ; but when they approach the
great problems of morality, God, immortality, they shrink from com-
mensurate efforts to master those mighty questions with stern honesty,
and remain satisfied with fanciful methods and vague results. The
resurrection of Christ is generally regarded as a direct demonstration
of the immortality of man, — an argument of irrefragable validity. But
this is an astonishing mistake. The argument was not so constructed by
Paul. He did not seek directly to prove the immortality of the soul,
but the resurrection of the dead. He took for granted the Pharisaic
doctrine that all souls on leaving their bodies descended to Sheol, where
they darkly survived, waiting to be summoned forth at the arrival of the
Messianic epoch. Assuming the further premise that Christ after
death went down among t"hese imprisoned souls, and then rose thence
again, Paul infers, by a logical process strictly valid and irresistible to
one holding those premises, that the general doctrine of a resurrection
from the dead is true, and that by this visible pledge we may expect it
soon, since the Messiah, who is to usher in its execution, has already
come and finished the preliminary stages of his work. The apostle's own
words plainly show this to be his meaning. " If there be no resurrection
of the dead, then is Christ not risen. But now is Christ risen from the
dead, become the first-fruits of them that slept. For since by man came
death, by man came also the resurrection of the dead. Every man shall
be made alive in his own order : Christ the first-fruits ; then they that
are Christ's, at his coming ; then the last remnant, when he shall have
delivered up the kingdom to God." The notions of a universal imprison-
ment of souls in the intermediate state, and of a universal raising of
them thence at an appointed time, having faded from a deep and vivid
belief into a cold traditional dogma, ridiculed by many, cared for at all
368 RESURRECTION OF CHRIST.
by few, realizingly held by almost none, Paul's argument has been pei«.
verted and misinterpreted, until it is now commonly supposed to mean
this : — Christ has risen from the dead : therefore the soul of man is im-
mortal. Whereas the argument really existed in his mind in the reverse
form, thus : — The souls of men are immortal and are hereafter to be
raised up : therefore Christ has risen as an example and illustration
thereof. It is singular to notice that he has himself eleai'ly stated the
argument in this form three times within the space of four consecutive
verses, as follows : — " If there be no resurrection of the dead, then is
Christ not risen :" "God raised Christ not up, if so be that the dead rise
not." " For if the dead rise not, then is Christ not raised." The fact
of the resurrection of Christ, taken in connection with the related notions
previously held in the mind of Paul, formed the comjjlement of an
irresistible argument to prove the impending resurrection of the dead.
But if it be now perceived that those other notions were Pharisaic errors,
the argument, as he employed it, falls to the ground.
Taken by itself and analyzed by a severe logic, the resurrection of Chrii»t
proves nothing conclusively in regard to our immortality. If it did of
itself prove any thing, the direct logical inference from it would be that
henceforth all men, three days after death, would rise bodily from the
dead, appear for a season on earth as before, and then ascend visibly into j
the sky. If at the present time a man who had been put to death and j
entombed three days should openly come forth alive, — considered as an .i
isolated fact, what would it prove ? It would merely prove that a wonder- ■
ful event had occurred. It would show that either by some mysterious j i
means he had escaped death, or else that by some apparently preter- i :
natural agency he had been restored to life from the dead. Taken by i
itself, it could not jDrove whether the occurrence was caused by a de- i
moniacal or by a Divine power, or by some occult force of nature developed j i
by a peculiar combination of conditions. The sti-ange event would stand . ]
clear to our senses ; but all beyond that would be but an hypothesis of i i
our own, and liable to mistake. Consequently, we say, the resurrection, i
taken by itself, proves no doctrine. But we may so suppose the case ; i
that such an event would, from its relation to something else, acquire i |
logical meaning. For instance, if Christ had taught that he had super- (
natural knowledge of truth, a Divine commission to reveal a future hfe, ; i
and said that, after he should have been dead and buried three day3, i i
God would restore him to life to authenticate his words, and if, then, so . i
stupendous a miracle occurred in accordance with his prediction, it would . i
prove that his claims and doctrine were true, — because God is no accom-
plice in deception. Such was the case with Jesus as narrated ; and thus 1
his resurrection appears, not as having doctrinal significance and demon- i
•strative validity in itself, but as a miraculous authentication of his mis-' i
Bion. That is to say, the Christian's faith in immortality rests not; i
-directly on the resurrection of Christ, but on his teachings, which were I
confirmed and sealed by his resurrection. It is true that, even in this «
RESURRECTION OF CHRIST. 369
modified form, some persons of dialectical minds will deny all validity
to the argument. What necessary connection is there, they will ask,
between the exhibition of mechanico-chemical wonders, physical feats, —
however abnormal and inexplicable, — and the possession of infallibility
of intellectual insight and moral uttei*ance? If a man should say, God
is falsehood and hatred, and in evidence of his declaration should make
a whole cemetery disembogue its dead alive, or cause the sun suddenly
to sink from its station at noon and return again, would his wonderful
performance prove his horrible doctrine? Why, or how, then, would
a similar feat prove the opposite doctrine ? Plainly, there is not, on rigid
logical principles, any connecting tie or evidencing coherence between a
physical miracle and a moral doctrine.^^ We admit the correctness of
this, on philosophical grounds. But the validity of a miracle as proof
of a doctrine rests on the spontaneous assumption that no man can work
a miracle unless God specially delegate him the power : thereby God
becomes the voucher of his envoy. And when a person claiming to be a
messenger from God appears, saying, " The Father hath commanded me
to declare that in the many mansions of his house there is a blessed life
for men after the close of this life," and when he promises that, in con-
firmation of his claim, God will restore him to life after he shall have been
three days dead, and when he returns accordingly triumphant from the
sepulchre, the argument will be unquestioningly received as valid by the
instinctive common sense of all who are convinced of the facts.
We next pass from the meaning of the resurrection in logic to its
force and working in history. When Jesus hung on the cross, and the
scornful shouts of the multitude murmured in his ears, the disciples had
fled away, disappointed, terror-stricken, despairing. His star seemed set
in a hopeless night of shame and defeat. The new religion appeared a
failure. But in three days affairs had taken a new aspect. He that was
crucified had risen, and the scattered disciples rallied from every quarter,
and, animated by faith and zeal, went forth to convert the world. As
an organic centre of thought and belief, as a fervid and enduring incite-
ment to action, in the apostolic times and all through the earlv centuries,
the received fact of the resurrection of Christ wielded an incomparable
influence and produced incalculable results. Christianity indeed rose
upon it, and, to a great extent, flourished through it. The principal
effect which the gospel has had in bringing life and immortalitj' to light
throughout a large part of the world is to be referred to the proclaimed
resurrection of Christ. For without the latter the former would not
have been. Its historical value has therefore been immense. More
than nine-tenths of the dormant common faith of Christendom in a
future life now outwardly reposes on it from tradition and custom. The
great majority of Christians grow up, by education and habit, without
any sharp conscientious investigation of their own, to an undisturbed
• J". Blanco White, Letter on Miracles, in appendix to Martineau's Kationale of Eeligious Inquiry.
370 RESURRECTION OF CHRIST.
belief in immortality, — a belief passively resting on the demonstration
of the doctrine supposed to have been furnished by the resurrection of
Christ in Judea two thousand years ago. The historical power of that
fact has therefore been inexpressibly important ; and its vast and happy
consequences as food and basis of faith still remain. But this historic
force is no longer what it once was as a living and present cause. It now
operates mostly through traditional reception as an established doctrine
to be taken for granted, without fresh individual inquiry. Education
and custom use it as an unexamined but trusted foundation to build on
by common assumptions. And so the historic impetus is not yet spent.
But it certainly has diminished ; and it will diminish more. When faced
with dauntless eyes and approached by skeptical methods, it of course
cannot have the silencing, all-sufficient authority, now that it is burled
in the dim remoteness of nineteen centuries and surrounded by ob-
scuring accompaniments, that it had when its light blazed close at hand.
The historical force of the alleged resurrectix)n of Christ must evidently,
other things being equal, lessen to an unprejudiced inquirer in some
proportion to the lengthening distance of the event from him in {ime,
and the growing difficulties of ignorance, perplexity, doubt, manifold
uncertainty, deficiency, infidel suggestions, and naturalistic possibilities,
intervening between it and him. The shock of faith given by the
miracle is dissipated in coming through such an abyss of time. The
farther off and the longer ago it was, the more chances for error and
the more circumstances of obscurity there are, and so much the worth
and force of the historical belief in it will naturally become fainter, till
they will finally fade away. An honest student may bow humbly before
the august front of Christian history and join with the millions around
in acknowledging the fact of the resurrection of Christ. But we main-
tain that the essential fact in this historic act is not the visible resuscita-
tion of the dead body, but the celestial reception of the deathless spirit.
So Paul evidently thought ; for lie had never seen Christ in the flesh, yet
he places himself, as a witness to the resurrection of Christ, in the same
rank with those who had seen him on his reappearance in the body : —
" Last of all he was seen of me also." Paul had only seen him in vision
as a glorified spirit of heaven.
We know that our belief in the fleshly resurrection of Jesus rests on
education and habit, on cherished associations of reverence and attach-
ment, rather than on sifted testimony and convincing proof. It is plain,
too, that if a person takes the attitude, not of piety and receptive trust,
but of skeptical antagonism, it is impossible, as the facts within our
reach are to-day, to convince him of the asserted reality in question.
An unprejudiced mind competently taught and trained for the inquiry,
but whose attitude towards the declared fact is that of distrust, — a mind
which will admit nothing but what is conclusively proved, — cannot bo
di-iven from its position by all the extant material of evidence. Educa-
tion, associations, hopes, afiections, leaning that way, he may be con-
RESURRECTION OF CHRIST. " 371
vinced ; but leaning the other way, or poised in indifference on a severe
logical ground, he will honestly remain in his unbelief despite of all the
arguments that can be presented. In the first place, he will say, " The
only history we have of the resurrection is in the New Testament ; and
the testimony of witnesses in their own cause is always suspicious ; and
it is wholly imj^ossible now really to prove who wrote those documents, or
precisely when and how they originated : besides that, the obvious dis-
' crepancies in the accounts, and the utterly uncritical credulity and un-
scientific modes of investigation which satisfied the writers, destroy their
value as witnesses in any severe court of reason." And in reply, although
we may claim that there is sufficient evidence to satisfy an humble Chris-
tian, previously inclined to such a faith, that the New Testament docu-
ments were written by the persons whose names they bear, and that
their accounts are true, yet we cannot pretend that there is sufficient
evidence effectually to convince a critical inquirer that there is no possi-
bility of ungenuineness and unauthenticity. In the second place, such
a person will say, " Many fabulous miracles have been eagerly credited
by contemporaries of their professed authors, and handed down to the
credulity of after-times ; many actual events, honestly interpreted as
miracles, without fraud in any party concerned, have been so accepted
and testified to. Eoman Catholic Christendom claims to this day
the performance of miracles within the Church ; wliile all Protestant
Christendom scouts them as ridiculous tales : and this may be one of
them. How can we demonstrate that it does not fall within the same
class on the laws of evidence?" And although our own moral beliefs
and sympathies may force upon us the most profound conviction to the
contrary, it is plainly out of our power to disprove the possibility of this
hypothesis being true. In the third place, he will say, "Of all who
testify to the resurrection, there is nothing in the record — admitting its
entire reliableness as an ingenuous statement of the facts as apprehended
by the authors — to show that any one of them knew that Jesus was
actually dead, or that any one of them made any real search into that
point. He may have revived from a long insensibility, wandered forth
in his grave-clothes, mingled afterwards with his disciples, and at last
have died from his wounds and exhaustion, in solitude, as he was used
to spend seasons in lonely prayer by night. Then, with perfectly good
faith, his disciples, involving no collusion or deceit anywhere, may have
put a miraculous interpretation upon it all, — such additional particulars
as his visible ascension into the sky being a later mythical accretion."
This view may well seem offensive, even shocking, to the pious believer ;
but it is plainly possible. It is intrinsically more easily conceivable than
the accredited miracle. It is impossible positively to refute it: the
available data do not exist. Upon the whole, then, we conclude that
the time is coming when the basis of faith in immortality, in order to
stand the tests of independent scrutiny, must be historically as well as
logically shifted from a blind dependence on the miraculous resurrec-
372 RESURRECTION OF CHRIST.
tion of Christ to a wise reliance on insight into the supernatural capacity
and destiny of man, on the deductions of moral reason and the prophe-
cies of religious trust.
Finally, we pause a moment, in closing this discussion, to weigh the
practical value of the resurrection of Christ as acknowledged in the
experience of the present time. How does that event, admitted as a fact,
rest in the average personal experience of Christians now? We shall
provoke no intelligent contradiction when we say that it certainly does '
not often rest on laborious research and rigorous testing of evidence.
We surely risk nothing in saying that with the multitude of believers it
rests on a docile reception of tradition, an unquestioning conformity to
tlie established doctrine. And that reception and conformity in thd
present instance depend, we shall find by going a step further back, upon
a deep d jmori faith in God and immortality. When Paul reasons that, if
tSie dead are not to rise, Christ is not risen, but that the dead are to rise,
and therefore Christ is risen, his argument reposes on a spontaneous prac-
tical method of moral assumption, not on a judicial process of logical
proof. So is it with Christians now. The intense moral conviction that
Gk)d is good, and that there is another life, and that it would be supremely
worthy of God to send a messenger to teach that doctrine and to rise
from the dead in proof of it, — it is this earnest previous faith that gives
plausibility, vitality, and power to the preserved tradition of the actual
event. If we trace the case home to the last resort, as it really lies in the
experience developed in us by Christianity, we shall find that a deep
faith in God is the basis of our belief, first in general immortality, and
secondly in the si^ecial resurrection of Christ as related thereto. But, by
a confusion, or a want, of thought, the former is mistakenly supposed to
rest directly and solely on the latter. The doctrinal inferences built up
around the resurrection of Christ fall within the province of faith, resting
on moral grounds, not within that of knowledge, resting on logical
grounds. For example: what direct proof is there that Christ, when he
vanished from the disciples, went to the presence of God in heaven, to
die no more ? It was only seen that he disappeared : all beyond that—
except as it rests on belief in the previous words of Christ himself — is
an inference of faith, a faith kindled in the soul by God and not created
by the miracle of the resurrection.
That imagination, tradition, feeling, and faith, have much more to
do with the inferences commonly drawn from the resurrection of Christ
than any strict investigation of its logical contents has, appears clearly
enough from the universal neglect to draw any inferences from, or to
attribute any didactic importance to, the other resurrections recorded in
the New Testament. We refer especially to the resurrection narrated
in the twenty-seventh chapter of Matthew, — " the most stupendous
miracle ever wrought upon earth," — it has been termed ; and yet hardly
any one ever deigns to notice it. Thus the evangelist writes : — "And the
graves were opened, and many bodies of the saints which slept arose
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 373
and came out of the graves after his resurrection, and went into the
holy city, and appeared unto many." Nothing is inferred from this
alleged event but the power of God. Yet logically what separates it
from the resurrection of Christ? In Greece there was the accredited
account of the resurrection of Er, in Persia that of Viraf, in Judea that
of Lazarus, in other nations those of other persons. None of these ever
produced great results. Yet the resurrection of one individual from the
dead hglcalhj contains all that that of any other individual can. Why,
then,, has that of Christ alone made such a change in the faith of the
world? Because, through a combination of causes, it has appealed to
the imagination and heart of the world and stirred their believing
activity, — because the thought was here connected with a person, a his-
tory, a moral force, and a providential interposition, fit for the grandest
deductions and equal to the mightiest effects. It is not accurate philoso-
phical criticism that has done this, but humble love and faith.
In the experience of earnest Christians, a personal belief in the resur-
j'ection of Christ, vividly conceived in the imagination and taken home
to the heart, is chiefly effective in its spiritual, not in its argumentative,
results. It stirs up the powers and awakens the yearnings of the soul,
opens heaven to the gaze, locates there, as it were visibly, a glorious ideal,
and thus helps one to enter upon an inward realization of the immortal
world. The one essential thing is not that Jesus appeared alive in the
flesh after his physical death, the revealer of superhuman power and
possessor of infallibility, but that he divinely lives now, the forerunner
and type of our immortality.
CHAPTER VIII.
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
Let us first notice the uncommon amount of meaning which Christ
and the apostolic writers usually jiut into the words "death," "life," and
other kindred terms. These words are scarcely ever used in their merely
literal sense, but are charged with a vivid fulness of significance not to
be fathomed without especial attention. " If thou wilt enter into life,
keep the commandments." Obviously this means more than simple life;
because those who neglect the laws of virtue may live. It signifies, dis~
tinctively, true life, — the experience of inward peace and of Divine
favor. " Whosoever hateth his brother hath not eternal life abiding in
him, but abideth in death ;" that is to say, a soul rankling with bad
passions is " in the gall of bitterness and the bond of iniquity," but, when
374 ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
converted from hatred to love, it passes from wretchedness to blessed-
ness. " Let the dead bury their dead." No one reading this passage
with its context can fail to perceive that it means, substantially, " Let
those who are absorbed in the affairs of this world, and indifferent to
the revelation I have brought from heaven, attend to the interment of
the dead; but delay not thou, who art kindled with a lively interest in
the truth, to proclaim the kingdom of God." When the returning pro-
digal had been joyfully received, the father said, in reply to the murmurs
of the elder son, " Thy brother was dead and is alive again ;" he was lost
in sin and misery, he is found in penitence and happiness. Paul
writes to the Romans, " Without the law sin was dead, and I was alive ;
but when the law was made known, sin came to life, and I died." In
other words, when a man is ignorant of the moral law, immoral conduct
does not prevent him from feeling innocent and being at peace ; but
when a knowledge of the law shows the wickedness of that conduct, he
becomes conscious of guilt, and is unhappy. For instance, to state the
thought a little differently, to a child knowing nothing of the law, the
law, or its purposed violation, sin, does not exist, — is dead : he therefore
enjoys peace of conscience ; but when he becomes aware of the law and
its authority, if he then break it, sin is generated and immediately
stings, and spiritual happiness dies.
These passages are sufficient to show that Christianity uses the words
" death" and " life" in a spiritual sense, penetrating to the hidden
realities of the soul. To speak thus of the guilty, unbelieving man as
dead, and only of the virtuous, believing man as truly alive, may seem at
first a startling use of figurative language. It will not appear so when we
notice its appropriateness to the case, or remember the imaginative
nature of Oriental speech and recollect how often we employ the same
terms in the same way at the present time. We will give a few examples
of a similar use of language outside of the Scriptures. That which
threatens or produces death is sometimes, by a figure, identified with
death. Orpheus, in the Argonautika, speaks of " a terrible serpent whose
yawning jaw is full of death." So Paul says he was " in deaths oft."
Ovid says, "The priests poured out a dog's hot life on the altar of Hecate
at the crossing of two roads." The Pythagoreans, when one of their num-
ber became impious and abandoned, were accustomed to consider him
dead, and to erect a tomb to him, on which his name and his age at the
time of his moral decease were engraved. The Roman law regarded an
excommunicated citizen as civilis mortuus, legally dead. Fenelon writes,
*' God has kindled a flame at the bottom of every heart, which should
always burn as a lamp for him who hath lighted it; and all other life is
as death." Chaucer says, in one of his Canterbury Tales, referring to a
man enslaved by dissolute habits, —
" But certes, he that haunteth swiche delices
Is ded while that he liveth in tho' vices."
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 375
. And in a recent poem tlae following lines occur : —
" From his great eyes
The light has fled:
When faith departs, when honor dies,
The man is dead."
To be subjected to the lower impulses of our nature by degraded habits
of vice and criminality is wretchedness and death. The true life of man
consists, the Great Teacher declared, " not in the abundance of the things
which he possesseth, but rather in his being rich toward God," — in con-
scious purity of heart, energy of faith, and union with the Holy Spirit.
"He that lives in sensual pleasure is dead while he lives," Paul asserts ;
but he that lives in spiritual righteousness has already risen from the
dead. To sum up the whole in a single sentence, the service and the
fruits of sin form an experience which Christianity calls death, because
it is a state of insensibility to the elements and results of true life, in the
adequate sense of that term, meaning the serene activity and religious
joy of the soul.
The second particular in the essential doctrine of Christianity con-
cerning the states of human experience which it entitles death and life
is their inherent, enduring nature, their independence on the objects
and changes of this world. The gospel teaches that the elements of our
being and experience are transferred from the life that now is into the
life that is to come, or, ratli^r, that we exist continuously forever, unin-
terrupted by the event of physical dissolution. " Whosoever drinketh
of the water that I shall give him," Jesus declares, " shall never thirst ;
but the water that I shall give him shall be in him a well of water spring-
ing up into everlasting life." John affirms, " The world passeth away,
and the lust thereof; but he that doeth the will of God abideth forever."
Paul writes to the Christians at Rome, "In that Christ died, he died unto
sin once ; but in that he liveth, he liveth unto God. Likewise reckon ye
also yourselves to be dead indeed unto sin, but alive unto God." Nume-
rous additional texts of kindred import might be cited. They announce
the immortality of man, the unending continuance of the Christian con-
sciousness, unless forfeited by voluntary defection. They show that sin
and woe are not arbitrarily bounded by the limits of time and sense in
the grave, and that nothing can ever exhaust or destroy the satisfaction
of true life, faith in the love of God : it abides, blessed and eternal, in
the uninterrupted blessedness and eternity of its Object. The revelation
and offer of all this to the acceptance of men, its conditions, claims, and
alternative sanctions, were first divinely made known and planted in the
heart of the world, as the Scriptures assert, by Jesus Christ, who promul-
gated them by his preaching, illustrated them by his example, proved
them by his works, attested them by his blood, and crowned them by his
resurrection. And now there is opened for all of us, through him, — that
is to say, through belief and obedience of what he taught and exem-
phfied, — an access unto the Father, an assurance of his forgiveness of us
S76 ESSENTIAL CHKISTIAN DOCTRINE OF DEATH AND LIFE,
and of our reconciliation with him. We thus enter upon the experience
of that true life which is "joy and peace in believing," and which re-
mains indestructible through all the vanishing vagrancy of sin, misery,
and the world. " This is eternal life, that they might know thee, the
only true God, and Jesus Christ whom thou hast sent:" that is, imperish-
able life is to be obtained by union with God in faith and love, through
a hearty acceptance of the instructions of Christ.
The two points thus far considered are, first, that the sinful, unbeliev-
ing, wretched man abides in virtual death, while the righteous, hapjjy
believer in the gospel has the experience of genuine life ; and, secondly,
that these essential elements of human character and experience survive
all events of time and place in everlasting continuance.
The next consideration pi-ominent in the Christian doctrine of death
and life is the distinction continually made between the body and the
soul. Man is regarded under a twofold aspect, as flesh and spirit, — the
one a temporal accompaniment and dependent medium, the other an
immortal being in itself. The distinction is a fundamental one, and runs
through nearly all philosophy and religion in their reference to man. In
the Christian Scrijitures it is not sharply drawn, with logical precision,
nor always accurately maintained, but is loosely defined, with waving
outlines, is often employed carelessly, and sometimes, if strictly taken,
inconsistently. Let us fii'st note a few examples of the distinction itself
in the instructions of the Savior and of the different New Testament
writers.
" That which is born of the flesh is flesh, and that which is born of the
spirit is spirit." " Fear not them which kill the body but are not able
to kill the soul." " Though our outward man perish, yet the inward
man is renewed." " He that soweth to his flesh shall reap corruption ;
he that soweth to the spirit shall reap life everlasting." " Being put to
death in the flesh, but quickened in the spirit." *' Knowing that I must
shortly put off this tabernacle." " The body without the sjairit is dead."
It would be useless to accumulate examples. It is plain that these
authors distinguish the body and the soul as two things conjoined for
a season, the latter of which will continue to live when the other has
mixed with the dust. The facts and phenomena of our being from
which this distinction springs are so numerous and so influential, so pro-
found and so obvious, that it is impossible they should escajie the know-
ledge of any thinking person. Indeed, the distinction has found a re-
cognition everywhere among men, from the ignorant savage, whose in-
stincts and imagination shadow forth a dim world in which the impal-
pable images of the departed dwell, to the philosopher of piercing intel-
lect and universal culture,
" Whose lore detects beneath our crumbling clay
A soul, exiled, and journeying back to day."
*' Labor not for the meat which perisheth," Jesus exhorts his followers.
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 377
"but labor for the meat which endureth unto everlasting life." The
body and the luxury that pamj^ers it shall perish, but the spirit and the
love that feeds it shall abide forever.
We now pass to examine some metaphorical terms often erroneously
interpreted as conveying merely their literal force. Every one familiar
with the language of the New Testament must remember how repeatedly
the body and the soul, or the flesh and the spirit, are set in direct oppo-
sition to each other, sin being referred to the former, righteousness to
the latter. " I know that in my flesh there is no good thing ; but with
my mind I delight in the law of God." "The flesh lusteth against the
si)irit, and the spirit lusteth against the flesh, and these are contrary the
one to the other." All this language — and it is extensively used in the
epistles — is quite generally understood in a fixed, literal sense ; whereas
it was employed by its authors in a fluctuating, figurative sense, as the
critical student can hardly help perceiving. We will state the real substance
of Christian teaching and phraseology on this point in two general for-
mulas, and then proceed to illustrate them. First, both the body and
the soul may be cori'upt, lawless, empty of Divine belief, full of restless-
ness and suffering, in a state of moral death ; or both may be pure,
obedient, acceptable in the sight of God, full of faith, i^eace, and joy, in
a state of genuine life. Secondly, whatever tends in any way to the
former result — to make man guilty, feeble, and wretched, to deaden his
spiritual sensibilities, to keep him from union with God and from immor-
tal reliances — is variously personified as "the Flesh," "Sin," "Death,"
"Mammon," "the World," "the Law of the Members," "the Law of
Sin and Death ;" whatever, on the contrary, tends in any way to the
latter result — to purify man, to intensify his moral powers, to exalt and
quicken his consciousness in the assurance of the favor of God and of
eternal being — is personified as " the Spirit," "Life," "Righteousness,"
" the Law of God," " the Law of the Inward Man," " Christ," " the Law
of the Spirit of Life in Christ." Under the first class of terms are in-
cluded all the temptations and agencies by which man is led to sin, and
the results of misery they effect ; under the second class are included all
the aspirations and influences by which he is led to righteousness, and
the results of happiness they insure. For example, it is written, in the
Epistle to the Galatians, that " the manifest works of the flesh are ex-,
cessive sensuality, idolatry, hatred, emulations, quarrels, heresies, mur-
ders, and such like." Certainly some of these evils are more closely
connected with the mind than with the body. The terna " flesh" is obvi-
ously used in a sense coextensive with the tendencies and means by
which we are exposed to guilt and degradation. These personifications,
it will therefore be seen, are emi^loyed with general rhetorical loose-
ness, not with definite logical exactness.
It is self-evident that the mind is the actual agent and author of all
«ns and virtues, and that the body in itself is unconscious, irrespon-
sible, incapable of guilt. " Every sin that man doeth is without the
378 ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
body." In illustration of this point Chrysostom says, " If a tyrant or
robber were to seize some royal mansion, it would not be the fault of the
house." And how greatly they err who think that any of the New Tes-
tament writers mean to represent the flesh as necessarily sinful and the
spirit as always pure, the following cases to the contrary from Paul,
whose speech seems most to lean that way, will abundantly show.
"Glorify God in your body and in your spirit, which are [both] his."
"Know ye not that your body is the temple of the Holy Ghost?"
" Yield not your members as instruments of unrighteousness unto sin,
but as instruments of righteousness unto God." " That the life of Jesus
might be made manifest in our mortal flesh." " Present your bodies a
living sacrifice, holy, acceptable unto God." It is clear that the author
of these sentences did not regard the body, or literal flesh, as necessarily
unholy, but as capable of being used by the man himself in fulfilling the
will of God. Texts that appear to contradict this must be held as figures,
or as impassioned rhetorical exclamations. We also read of " the lusts
of the mind," the "fleshly mind," "filthiness of the spirit," " seducing
spirits," " corrupt minds," " mind and conscience defiled," " reprobate
mind," — showing plainly that the spirit was sometimes regarded as
guilty and morally dead. The apostle writes, " I pray that your whole
spirit and soul and body may be preserved blameless." The scriptural
declarations now cited teach explicitly that both the body and the soul
may be subjected to the perfect law of God, or that both may abide in
rebellion and wickedness, the latter state being called, metaphorically,
"walking after the flesh," the former "walking after the spirit," — that
being sin and death, this being righteousness and life.
An explanation of the origin of these metaphors will cast further light
upon the subject. The use of a portion of them arose from the fact that
many of the most easily-besetting and pernicious vices, conditions and
allurements of sin, defilements and clogs of the spirit, come through the
body, which, while it is itself evidently fated to jierish, does by its
earthly solicitations entice, contaminate, and debase the soul that by
itself is invited to better things and seems destined to immortality. Not
that these evils originate in the body, — of course, all the doings of a
man spring from the spirit of man which is in him, — but that the body
is the occasion and the aggravating medium of their manifestation. This
thought is not contradicted, it is only omitted, in the words of Peter : —
" I beseech you, as strangers and pilgrims, abstain from fleshly lusts,
which war against the soul." For such language would be spontaneously
suggested by the fact that to be in bondage to the baser nature is hos-
tile alike to spiritual dignity and peace, and to physical health and
strength. The principles of the moral nature are at war with the pas-
sions of the animal nature ; the goading vices of the mind are at war
with the organic harmonies of the body ; and on the issues of these con-
flicts hang all the interests of life and death, in every sense the words
can be made to bear.
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 379
Another reason for the use of these figures of speech, undoubtedly,
was the philosophy of the ineradicable hostility of matter and spirit, —
the doctrine, so prevalent in the East from the earliest times, that mat-
ter is wholly corrupt and evil, the essential root and source of all vile-
ness. An old, unknown Greek poet embodies the very soul of this faith
in a few verses which we find in the Anthology. Literally rendered,
they run thus : —
"The body is the torment, hell, fate, load, tyrant,
Dreadful pest, and punishing trial, of the soul
Which, when it quits the body, flies, as from the bonds
Of death, to immortal God."
It was this idea that produced the wild asceticism prevalent in the
Christian Church during the Middle Age and previously, — the fearful
macerations, scourgings, crucifixions of the flesh. It should be under-
stood that, though some of the phraseology of the Scriptures is tinged by
the influence of this doctrine, the doctrine itself is foreign to Christianity.
Christ came eating and drinking, not abjuring nature, but adopting its
teachings, viewing it as a Divine work through which the providence of
God is displayed and his glory gleams. He was no more of a Pharisee
than nature is. As corn grows on the Sabbath, so it may be plucked and
eaten on the Sabbath. The apostles never recommend self-inflicted tor-
ments. The ascetic expressions found in their letters grew directly out
of the perils besetting them and their expectation- of the speedy end
of the world. Christianity, rightly understood, renders even the body of
a good man sacred and j^recious, through the indwelling of the Infinite.
" We have this treasure in earthen vessels," and the poor, dying tene-
ment of flesh is hallowed as
" A vase of earth, a trembling clod,
Constrain'd to hold the breath of God."
The chief secret, however, of the origin of the peculiar phrases under
consideration consisted in their striking fitness to the nature and facts
of the case, their adajjtedness to express these facts in a bold and vivid
manner. The revelation of the transcendent claims of holiness, of the
pardoning love of God, of the splendid boon of immortality, made by
Christ and enforced by the miraculous sanctions and the kindling
motives presented in his example, thrilled the souls of the first converts,
shamed them of their degrading sins, opened before their imaginations a
vision that paled the glories of the world, and regenerated them, stirring
up the depths of their religious sensibilities, and flooding their whole
being with a warmth, an energy, a siiirituality, that made their previous
experience seem a gross carnal slumber, a virtual death. " And you hath
he quickened, who were dead in trespasses and sins." They were ani-
mated and raised to a new, pure, glad life, through the feeling of the
hopes and the practice of the virtues of the gospel of Christ. Unto those
who "were formerly in the flesh, the servants of sin, bringing forth fruit
unto death," but now obeying the new form of doctrine delivered unto
380 ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
them, with renewed hearts and changed conduct, it is written, "If Clirist
be in you, the body is dead because of sin ; but the spirit is hfe because
of righteousness ;" that is, If Christian truth reign in you, the body may
still be tormented, or powerless, owing to your previous bad habits ; but
the soul will be redeemed from its abandonment to eiTor and vice, and
be assured of pardon and immortal life by the witnessing spirit of God.
The apostle likewise says unto them, " If the Spirit of God dwell in you,
it shall also quicken your mortal bodies." This remarkable expression
was meant to convey a thought which the observation of common facts ap-
proves and explains. If the love of the pure principles of the gospel was
established in them, their bodies, debilitated and deadened by former
abandonment to their lusts, should be freed and reanimated by its influ-
ence. The body to a great extent reflects the permanent mind and life
of a man. It is an aphorism of Solomon that " a sound heart is the hfe
of the flesh." And Plotinus declares, " Temperance and justice are the
gaviors of the body so far as they are received by it." Deficiency of
thought and knowledge, laziness of spirit, animality of habits, betray
themselves plainly enough in the state and expression of the physical
frame: they render it coarse, dim, and insensible; the person verges
towards the condition of a clod ; spiritual things are clouded, the beacon-
fire of his destiny wanes, the possibilities of Christian faith lessen, " the
external and the insensate creep in on his organized clay," he feels the
chain of the brute earth more and more, and finally gives himself up to
utter death. On the other hand, the assimilation of Divine truth and
goodness by a man, the cherishing love of all higli duties and aspirations,
exert a purifying, energizing power both on the flesh and the mind, ani-
mate and strengthen them, like a heavenly flame burn away the defiling
entanglements and spiritual fogs that fill and hang around the wicked
and sensual, increasingly pervade his consciousness with an inspired force
and freedom, illuminate his face, touch the magnetic springs of health
and healthful sympathy, make him completely alive, and bring him into
living connection with the Omnipresent Life, so that he perceives the
full testimony that he shall never die. For, when brought into such a
state by the experience of live spirits in live frames,
" We feel through all this fleshly dresse
Bright shootes of everlastingnesse."
Spiritual sloth and sensual indulgence stupefy, blunt, and confuse together
in lifeless meshes, the vital tenant and the mortal tenement; they grow
incorporate, alike unclean, powerless, guilty, and wretched. Then
" Man lives a life half dead, a living death,
Himself his sepulfhre, a moving grave."
Active virtue, profound love, and the earnest pursuit, in the daily duties
of life, of
" Tliose lofty niUKiiigs wliicli within us sow
The seeds of higher kind aud brighter beiug,"
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 381
cleanse, vivify, and distinguish the body and the soul, so that, when this
tabernacle of clay crumbles from around it, the unimprisoned spirit soars
into the universe at once, and, looking back upon the shadowy king
bearing his pale prey to the tomb, exclaims, " death, where is thy
sting? grave, where is thy victory?" The facts, then, of sin, guilt,
weakness, misery, unbelief, decay, insensibility, and death, joined with
the opposite corresponding class of facts, and considered in their mutual
spiritual and physical relations and results, originally suggested, and now
interpret and justify, that peculiar phraseology of the New Testament
which we have been investigating. It has no recondite meaning drawn
from arbitrary dogmas, but a plain meaning drawn from natui-al truths.
It remains next to see what is the Christian doctrine concerning
literal, physical death, — concerning the actual origin and significance of
that solemn event. This point must be treated the more at length on
account of the erroneous notions prevailing upon the subject. For that
man's first disobedience was the procuring cause of organic, as well as
of moral, death, is a doctrine quite generally believed. It is a funda-
mental article in the creeds of all the i^rincipal denominations of Chris-
tendom, and is traditionally held, from the neglect of investigation, by
nearly all Christians. By this theory the words of James — who writes,
"Sin, when it is finished, bringeth forth death" — are interpreted with
strict literalness. It is conceived that, had not evil entered the first
man's heart and caused him to fall from his native innocence, he would
have roamed among the flowers of Eden to this day. But he violated the
commandment of his Maker, and sentence of death was passed upon
him and his posterity. We are now to prove that this imaginative theory
is far from the truth.
1. The language in which the original account of Adam's sin and its
punishment is stated shows conclusively that the i^enalty of transgression
was not literal death, but spiritual, — that is, degradation, suffering. God's
warning in relation to the forbidden tree was, " In the day that thou
eatest thereof thou shalt surely die." Of course, Jehovah's solemn de-
claration was fulfilled as he had said. But in the day that man partook
of the prohibited fruit he did not die a physical death. He lived, driven
from the delights of Paradise, (according to the account,) upwards of
eight hundred years, earning his bread by the sweat of his brow. Con-
sequently, the death with which he had been threatened must have
been a moral death, — loss of innocence and joy, experience of guilt and
woe.
2. The common usage of the words connected with this subject in the
New Testament still more clearly substantiates the view here taken of it.
There is a class of words, linked together by similarity of meaning and
closeness of mutual relation, often used by the Christian writers loosely,
figuratively, and sometimes interchangeably, as has been shown already
in another connection. We mean the words "sin," "flesh," "misery,"
"death." The same remark may be made of another class of words of
25
382 ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
precisely opposite signification, — "righteousness," "faith," "life," "bless-
edness," "eternal life." These diflferent words frequently stand to repre-
sent the same idea. " As the law hath reigned through sin unto death,
so shall grace reign through righteousness unto life." In other terms,
as the recognition of the retributive law of God through rebellion and
guilt filled the consciences of men with wretchedness, so the acceptance
of the pardoning love of God through faith and conformity will fill them
with blessedness. Sin includes conscious distrust, disobedience, and
alienation ; righteousness includes conscious faith, obedience, and recon-
ciliation. Sin and death, it will be seen, are related just as righteousness
and life are. The fact that they are sometimes represented in the rela-
tion of identity — " the minding of the flesh is death, but the minding
of the spirit is life" — and sometimes in the relation of cause and effect
— "the/ruit of sin is death, the/ndt of righteousness is life" — proves that
the words are used metaphorically, and really mean conscious guilt and
misery, conscious virtue and blessedness. No other view is consistent.
We are urged to be "dead unto sin, but alive unto God ;" that is, to be
in a state of moral perfection which turns a deaf and invincible front to
all the influences of evil, but is open and joyfully sensitive to every thing
good and holy. Paul also wrote, in his letter to the Philippians, that he
had " not yet attained unto the resurrection," but was striving to attain
unto it ; that is, he had not yet reached, but was striving to reach, that
lofty state of holiness and peace invulnerable to sin, which no change
can injure, with which the event of bodily dissolution cannot interfere,
because its elements — faith, truth, justice, and love — are the immutable
principles of everlasting life.
3. In confirmation of this conclusion, an argument amounting to cer-
tainty is aflorded by the way in which the disobedience of Adam and
its consequences, and the obedience of Christ and its consequences, are
spoken of together ; by the way in Avhich a sort of antithetical parallel
is drawn between the result of Adam's fall and the result of Christ's
mission. " As by one man sin entered into the world, and death by sin,
and so death passed upon all men, so much more shall all receive the
gift of God by one man, Jesus Christ, and reign unto eternal life." This
means, as the writer himself afterwards explains, that " as by one man's
disobedience many were made sinners" and suffered the consequences
of sin, figuratively expressed by the word "death," " so by the obedience
of one shall many be made righteous" and enjoy the consequences of
righteousness, figuratively expressed by the word "life." Give the princi-
pal terms in this passage their literal force, and no meaning which is not
absolutely incompatible with the plainest truths can be drawn from it.
Surely literal death had come equally and fully upon all men everywhere;
literal life could do no more. But render the idea in this way, — the
blessedness offered to men in the revelation of grace made by Jesus out-
weighs the wretchedness brought upon them through the sin introduced
by Adam, — and the sense is satisfactory. That which Adam is repre-
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 383
sented as having lost, that, the apostle affirms, Christ restored ; that
which Adam is said to have incurred, that Christ is said to have removed.
But Christ did not restore to man a physical immortality on the earth :
therefore that is not what Adam forfeited ; but he lost peace of conscience
and trust in the Divine favor. Furthermore, Christ did not free his
followers from natural decay and death : therefore that is not what
Adam's transgression brought upon his children ; but it entailed upon
them proclivities to evil, spiritual unrest, and woe. The basis of the
comparison is evidently this : Adam's fall showed that the consequences
of sin, through the stern operation of the law, were strife, despair, and
misery, — all of which is implied in the New Testament usage of the word
"death ;" Christ's mission showed that the consequences of rigliteousness,
through the free grace of God, were faith, peace, and indestructible
happiness, — all of which is implied in the New Testament usage of the
word "life." In the mind of Paul there was undoubtedly an additional
thought, connecting the descent of the soul to the under-world with the
death of the sinful Adam, and its ascent to heaven with the resurrection
of the immaculate Christ ; but this does not touch the argument just
advanced, because it does not refer to the cause of physical dissolution,
but to what followed that event.
4. It will not be out of place here to demonstrate that sin actually was
not the origin of natural decay, by the revelations of science, which
prove that death was a monarch on the earth for ages before moral trans-
gression was known. As the geologist wanders, and studies the records
of nature, where earthquake, deluge, and volcano have exposed the
structure of the globe and its organic remains in strata piled on strata,
upon these, as upon so many pages of the earth's autobiography, he
reads the history of a hundred races of animals which lived and died,
leaving their bones layer above layer, in regular succession, centuries
before the existence of man. It is evident, then, that, independent of
human guilt, and from the very first, chemical laws were in force, and
death was a part of God's plan in the material creation. As the previous
animals perished without sin, so without sin the animal part of man too
would have died. It was made perishable from the outset. The im-
portant point just here in the theology of Paul was, as previously im-
plied, that death was intended to lead the soul directly to heaven in a
new "spiritual body" or "heavenly house;" but sin marred the plan,
and doomed the soul to go into the under-world, a naked manes, when
"unclothed" of "the natural body" or "earthly house." The mission
of Christ was to restore the original plan ; and it would be consummated
at his second coming.
5. There is a gross absurdity involved in the supposition that an
earthly immortality was the intended destiny of man. That supposition
necessarily implies that the whole groundwork of God's first design was
a failure, — that his great purpose was thwarted and changed into one
•avholly difFei-ent. And it is absurd to think such a result possible in the
384 ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
providence of the Almighty. Besides, had there been no sin, could not
man have been drowned if he fell into the water without knowmg how
to swim? If a building tumbled upon him, would he not have been
crushed' Nor is this theory free from another still more palpable ab-
surdity for had there been no interference of death to remove one
generation and make room for another, the world could not support the
multitudes with which it would now swarm. Moreover, the trnie would
arrive when the earth could not only not afford sustenance to its so
numerous inhabitants, but could not even contain them. So that it this
were the original arrangement, unless certain other parts which were
indisputable portions of it were cancelled, the surplus myriads would
have to be removed to some other world. That is just ^^•llat death
accomplishes. Consequently, death was a part of God's primal plan, and
not a contingence accidentally caused by sin.
6 If death be the result of sin, then, of course, it is a punishment in-
flicted upon man for his wickedness. In fact, this is an identical propo-
sition But death cannot be intended as a punishment, because, viewed
in that light, it is unjust. It comes equally upon old and young, good
and bad, joyous and wretched. It does not permit the best man to live
longest • it does not come with the greatest terror and agony to the most
cuiftv All these things depend on a thousand contingencies strung
upon an iron law, which inheres to the physical world of necessity, and
has not its basis and action in the spiritual sphere of freedom character,
and experience. The innocent babe and the hardened criminal are struck
at the same instant and die the same death. Solomon knew this when
be said "As dieth the fool, so the wise man dieth." Death regarded as
a retribution for sin is unjust, because it is destitute of moral discrimi-
nation It therefore is not a consequence of transgression, but an era,
incident, and step in human existence, an established part of the visible
order of things from the beginning. When the New Testament speaks
of death as a punishment, it always uses the word in a symbolic sense,
meaning spiritual deadness and misery,-which is a perfect retribution,
because it discriminates with unerring exactness. This has been con-
clusively proved by Klaiber.^ who shows that the peculiar language of j
Paul in regard to the trichotomist division of man into spirit, soul, and !
body necessarily involves the perception of physical death as a natural ,
fact
7 'Finally, natural death cannot be the penalty of unrighteousness, i
because it is not a curse and a woe, but a blessing and a privilege. |
Epictetus wrote, "It would be a curse upon ears of corn not to be |
reaped ; and we ought to know that it would be a curse upon man not ,
to die "■' It cannot be the effect of man's sin, because it is the lmpro^e- ;
xnent of man's condition. ■ Who can believe it would be better for man
to remain on earth forever, under any circumstances, than it is for him
IDie Neutestan.entliche Lehre von dor SUnde «nd Erlosung, «s. 22-45. 'Dissert, ii. 6,2.
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LUE. 385
to go to heaven to such an experience as the faithful follower of Christ
supposes is there awaiting him ? It is not to be thought by us that death
is a frowning enemy thrusting us into the gloom of eternal night or into
the flaming waves of irremediable torment, but rather a smiling friend
ushering us into the endless life of the spiritual world and into the
unveiled presence of God. According to the arrangement and desire of
God, for us to die is gain : every personal exception to this — if there be
any exception — is caused through the marring interference of personal
wickedness with the Creator's intention and with natural order. Who
has not sometimes felt the bondage of the body and the trials of earth,
and peered with awful thrills of curiosity into the mysteries of the un-
seen world, until he has longed for the hour of the soul's liberation, that
it might plume itself for an immortal flight ? Who has not experienced
moments of serene faith, in which he could hardly help exclaiming, —
" I would not live ahvay ; I ask not to stay :
Oh, who would live alway away from his God?"
A favorite of Apollo prayed for the best gift Heaven could bestow upon
man. The god said, "At the end of seven days it shall be granted: in
the mean time, live happy." At the appointed hour he fell into a sweet
slumber, from which he never awoke.^ He who regards death as upon
the whole an evil does not take the Christian's view of it, — not even the
enlightened pagan's view, — but the frightened sensualist's view, the super-
stitious atheist's view. And if death be upon the w^hole normally a
blessing, then assuredly it cannot be a punishment brought uj^on man by
sin. The common hypothesis of our mortality — namely, that sin, heredi-
tarily lodged in the centre of man's life, spreads its dynamic virus thence
until it appears as death in the periphery, expending its final energy
within the material sphere in the dissolution of the physical frame — is
totally opposed to the spirit of jjhilosophy and to the most lucid results
of science. Science announces death universally as the initial point of
new life.*
The New Testament does not teach that natural death, organic separa-
tion, is the fruit of sin, — that, if man had not sinned, he would have lived
forever on the earth. But it teaches that moral death, misery, is the
consequence of sin. The pains and afl3ictions which sometimes come
upon the good without fault of theirs do yet spring from human faults
somewhere, with those exceptions alone that result from the necessary
contingencies of finite creatures, exposures outside the sphere of human
accountability. With this qualification, it would be easy to show in
detail that the sufi'erings of the private individual and of mankind at
large are, directly or indirectly, the products of guilt, violated law. All
the woes, for instance, of poverty are the results of selfishness, pride,
' Herod, i. 31 ; Cic. Tnsc. Quaest. i. 47.
♦ Kleucke, Das Buch vom Tode. Entwurf ciner Lehre vom Sterben in der Natur und vom Tode de»
Menschen. insbesondere. Fiir denkende Freunde der Wissenschaft.
386 ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
ignorance, and vice. And it is the same with every other class of
miseries.
" The world iu Titanic immortality
Writlies beneatli the burning moimtain of its sins."
Had there been no sin, men's lives would have glided on like the
placid rivers that flow through the woodlands. They would have lived
without strife or sorrow, grown old without sadness or satiety, and died
without a pang or a sigh. But, alas ! sin so abounds in the world that
" there is not a just man that lives and sins not ;" and it is a truth whose
omnipresent jurisdiction can neither be avoided nor resisted that every
kind of sin, every offence against Divine order, shall somewhere, at some
time, be judged as it deserves. He who denies this only betrays the
ignorance which conceals from him a pervading law of inevitable appli-
cation, only reveals the degradation and insensibility which do not'allow
him to be conscious of his own experience. A harmonious, happy exist-
ence depends on the practice of pure morals and communion with the
love of God. This great idea — that the conscientious culture of the
spiritual nature is the sole method of Divine life— is equally a fundamental
principle of the gospel and a conclusion of observation and reason:
upon the devout observance of it hinge the possibilities of true blessed-
ness. The pursuit of an opposite course necessitates the opposite ex-
perience, makes its votary a restless, wretched slave, wishing f(?r freedom
but unable to obtain it.
The thought just stated, we maintain, strikes the key-note of the
Christian Scriptures ; and the voices of truth and nature accord with
it. That Christianity declares sin to be the cause of spiritual death, in all
the deep and wide meaning of the term, has been fully shown ; that this
is also a fact in the great order of things has been partially illustrated,
but in justice to the subject should be urged in a more precise and ade-
quate form. In the first place, there is a positive punishment flowing
evidently from sin, consisting both in outward inflictions of suffering
and disgrace through human laws and social customs, and in the private
endurance of bodily and mental pains and of strange misgivings that
load the soul with fear and anguish. Subjection to the animal nature
in the obedience of unrighteousness sensibly tends to bring upon its
victim a woeful mass of positive ills, public and personal, to put him
under the vile tyranny of devouring lusts, to induce deatlilike enerva-
tion and disease in his whole being, to pervade his consciousness with
the wretched gnawings of remorse and shame, and with the timorous,
tormenting sense of guilt, discord, alienation, and condemnation.
In the second place, there is a negative punishment for impurity and
wrong-doing, less gross and visible than the former, but equally real and
much more to be dreaded. Sin snatches from a man the prerogatives of
eternal life, by brutalizing and deadening his nature, sinking the spirit
with its delicate delights in the body and its coarse satisfactions, making
him insensible to his highest good and glory, lowering him in the scale
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 387
of being away from God, shutting the gates of heaven against him, and
leaving him to wallow in the mire. The wages of sin is misery, and its
gift is a degradation which prevents any elevation to true happiness.
These positive and negative retributions, however delayed or disguised,
will come where they are deserved, and will not fail. Do a wrong deed
from a bad motive, and, though you fled on the pinions of the incon-
ceivable lightning from one end of infinite space to the other, the fated
penalty would chase you through eternity but that you should pay its
debt ; or, rather, the penalty is grapjiling with you from within on the
instant, — is a part of you.
Thirdly, if, by the searing of his conscience and absorption in the
world, a sinner escapes for a season the penal consequences threatened in
the law, and does not know how miserable he is, and thinks he is happy,
yet let him remember that the remedial, restorative process through
which he must pass, either in this life or in the next, involves a concen-
trated experience of expiatory pangs, as is shown both by the reason of
the thing and by all relevant analogies. When the bad man awakes — as
some time or other he will awake — to the infinite perfections and unalter-
able love of the Father whose holy commands he has trampled and
whose kind invitations he has spurned, he will suffer agonies of remorse-
ful sorrow but faintly shadowed in the bitterness of Peter's tears when
his forgiving Master looked on him. Such is the common deadness of our
consciences that the vices of our corrupt characters are far from appear-
ing to us as the terrific things they really are. Angels, looking under the
fleshly garment we wear, and seeing a falsehood or a sin assimilated as a
portion of our being, turn away with such feeling as we should experience
at beholding a leprous sore beneath the lifted ermine of a king. A well-
taught Christian will not fail to contemplate physical death as a stupen-
dous, awakening crisis, one of whose chief effects will be the opening to
personal consciousness, in the most vivid manner, of all the realities of
character, with their relations towards things above and things below
himself.
This thought leads us to a fourth and final consideration, more import-
ant than the previous. The tremendous fact that all the inwrought
elements and workings of our being are self-retributiVe, their own ex-
ceeding great and sufficient good or evil, independent of external circum-
stances and sequences, is rarely appreciated. Men overlook it in their
superficial search after associations, accompaniments, and effects. When
all tangible punishments and rewards are wanting, all outward penalties
and prizes fail, if we go a little deeper into the mysterious facts of ex-
perience we shall find that still goodness is rewarded and evil is punished,
because "the mind is its own place, and can itself," if virtuous, "make
a heaven of hell," if wicked, " a hell of heaven." It is a truth, sjiring-
ing from the very nature of God and his irreversible relations towards
his creatures, that his united justice and love shall follow both holiness
and iniquity now and ever, pouring his beneficence upon them to be con-
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
verted by them into their food and bliss or into their bane and misery.
There is, then, no essential need of adventitious accompaniments or
results to justify and pay the good, or to condemn and torture the bad,
here or hereafter. To be wise, and pure, and strong, and noble, is glory
and blessedness enough in itself. To be ignorant, and corrupt, and
mean, and feeble, is degradation and horror enough in itself. The one
abides in true life, the other in moral death; and that is sufficient. Even
now, in this world, therefore, the swift and diversified retributions of
men's characters and lives are in them and upon them, in various ways,
and to a much greater extent than they are accustomed to think. His-
tory preaches this with all her revealing voices. Philosophy lays it bare,
and points every finger at the flaming bond that binds innocence to
peace, guilt to remorse. It is the substance of the gospel, emphatically
pronounced. And the clear exj^erience of every sensitive soul confirms
its truth, echoing through the silent corridors of the conscience the
declarations which fell in ancient Judea from the lips of Jesus and the
pen of Paul: — " The pure in heart shall see God;" "The wages of sin is
death."
We will briefly sum up the principal positions of the ground we have
now traversed. To be enslaved by the senses in the violation of the
Divine laws, neglecting the mind and abusing the members, is to be dead
to the goodness of God, the joys of virtue, and the hopes of heaven, and
alive to guilt, anguish, and despair. To obey the will of God in love,
keejiing the body under, and cherishing a pure soul, is to be dead to the
evil of the world, the goading of passions, and the fears of punishment,
and alive to innocence, happiness, and faith. According to the natural
plan of things from the dawn of creation, the flesh was intended to fall into
the ground, but the spirit to rise into heaven. Suffering is the retributive
result and accumulated merit of iniquity ; while enjoyment is the gift
of God and the fruit of conformity to his law. To receive the instruc-
tions of Christ and obey them with the whole heart, walking after his
example, is to be quickened from that deadly misery into this living
blessedness. The inner life of truth and goodness thus revealed and
proposed to men, its personal experience being once obtained, is an im-
mortal possession, a conscious fount springing up unto eternity through
the beneficent decree of the Father, to play forever in the light of his
smile and the shadow of his arm. Such are the great component ele-
ments of the Christian doctrine of life and death, both present and
eternal.
The purely interior character of the genuine teachings of Cliristianity
on this subject is strikingly evident in the foregoing epitome. The
essential thing is simply that the hate-life of error and sin is inherent
alienation from God, in slavery, wretchedness, death ; while the love-life
of truth and virtue is inherent communion with God, in conscious freedom
and blessedness. Here pure Christianity leaves the subject, declaring
this with authority, but not pretending to clear up the mysteries or set
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 389
forth the details of the subject. Whatever in the New Testament goes
beyond this and meddles with minute external circumstances we regard
as a corrupt addition or mixture drawn from various Gentile and
Pharisaic sources and erroneously joined with the authentic words of
Christ. What we maintain in regard to the apostles and the early
Christians in general is not so much that they failed to grasp the deep
spiritual principles of the Master's teaching, not that they were essen-
tially in error, but that, while they held the substance of the Savior's
true thoughts, they also held additional notions which were errors re-
tained from their Pharisaic education and only partially modified by
their succeeding Christian culture, — a set of traditional and mechanical
conceptions. These errors, we repeat, concern not the heart and essence
of ideas, but their form and clothing. For instance, Christ teaches that
there is a heaven for the faithful ; the apostles suppose that it is a located
region over the firmament. The dying Stephen said, " Behold, I see the
heavens opened, and the Son of Man standing at the right hand of God."
Again : Christ teaches that there is a banishment for the wicked ; the
apostles suppose that it is into a located region under the earth. In
accordance with the theological dogmas of their time and countrymen,
with such modification as the peculiar character, teachings, and life of
Jesus enforced, they believed that sin sent through the black gates of
Sheol those who would otherwise have gone through the glorious doors
j of heaven ; that Christ would return from heaven soon, raise the dead
1 from the under-world, judge them, rebanish the reprobate, establish his
i perfect kingdom on earth, and reascend to heaven with his elect. That
j these distinctive notions came into the New Testament through the
! mistakes and imperfect knowledge of the apostles, how can any candid
; and competent scholar doubt ?^ In the first place, the process whereby
' these conceptions were transmitted and assimilated from Zoroastrian
i Persia to Pharisaic Judea is historically traceable. Secondly, the brevity
I and vagueness of the apostolic references to eschatology, and their per-
i feet harmony with known Pharisaic beliefs, prove their mutual consonance
I and the derivation of the later from the earlier. If the supposed Chris-
! tian views had been unheard of before, their promulgators would have
i taken pains to define them carefully and give detailed expositions of
i them. Thirdly, it was natural — almost inevitable — that the apostles would
i retain at least some of their original peculiarities of belief, and mix them
i with their new ideas, unless they were prevented by an infallible inspira-
tion. Of the presence of any such infallibility there is not a shadow of
evidence ; but, on the contrary, there is a demonstration of its absence.
i For they differed among themselves, — carried on violent controversies on
I important points. Paul says of Peter, " I withstood him to the face."
6 Eschatologie, oder die Lehre von den Letzten Dingen. Mit besonderer Riicksicht auf die gangbare
Irrlehre vom Hades. Basel, 1840. De Wette intei-prets the doctrine of Christ's descent into Hades
as a myth derived from the idea that he was the Savior not only of Iiis living followers but als»
of the heathen and the dead. Bibl. Dogmatik, s. 272.
390 ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
The Gentile and Judaic dissensions shook the very foundations of the
Apostolic Church. Paul and Barnabas "had a sharp controversy, inso-
much that they parted asunder." Almost every commentator and scholar
worthy of notice has been compelled to admit the error of the apostles
in expecting the visible return of Christ in their own day. And, if they
erred in that, they might in other matters. The progress of positive
science and the improvement of philosophical thought have rendered
the mechanical dogmas jwpularly associated with Christianity incredible
to enlightened minds. For this reason, as for many others, it is the
duty of the Christian teacher to show that those dogmas are not an in-
tegral part of the gospel, but only an adventitious element imported into
it from an earlier and unauthoritative system. Take away these in-
congruous and outgrown errors, and the pure religion of Christ will be
seen, and will be seen to be the everlasting truth of God.
In attempting to estimate the actual influence of Christianity, wherever
it has sjoread, in establishing among men a faith in immortality, we must
specify six separate considerations. First, the immediate reception of
the resurrection and ascension of Christ as a miraculous and typical fact,
putting an infallible seal on his teachings, and demonstrating, even to the
senses of men, the reality of a heavenly life, was an extremely potent
influence in giving form and vigor to faith, — more potent for ages than
every thing else combined. The image of the victorious Christ taken
up to heaven and glorified there forever, — this image, pictured in every
believer's mind, stimulated the imagination and kept an ideal vision of
heaven in constant remembrance as an apprehended reality. " There is
Jesus," they said, pointing up to heaven ; " and there one day we shall be
with him."
Secondly, the obloquy and desertion experienced by the early Chris-
tians threw them back upon a double strength of spiritual faith, and
opened to them an intensified communion with God. As worldly goods
and pleasures were sacrificed, the more powerful became their perception
of moral truths and their grasp of invisible treasures. The more fiercely
they were assailed, the dearer became the cause for which they suffered,
and the more profoundly the moral springs of faith were stirred in their
souls. The natural revulsion of their souls was from destitution, con-
tempt, peril, and pain on earth to a more vivid and magnified trust in a
great reward laid up for them in heaven.
Thirdly, the unflinching zeal kindled in the early confessors of Chris-
tianity, the sublime heroism shown by them amidst the awful tortures
inflicted on them by the persecuting Jews and Komans, reacted on their
brethren to give profounder firmness and new intensity to their foith in
a glorious life beyond the grave. The Christians thrown into the amphi-
theatre to the lions calmly kneeled in prayer, and to the superstitious
bystanders a bright nimbus seemed to play around their brows and heaven
to be opened above. As they perished at the stake, amidst brutal jeers
and shrivelling flames, serenely maintaining their profession, and calling
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 391
on Christ, over the lurid vista of smoke and fire broke on their rapt
vision the blessed splendors of Paradise ; and their joy seemed, to the
enthusiastic believers around, no less than a Divine inspiration, confirm-
ing their faith, and j^reaching, tlirovigh the unquestionable truthfulness"
of martyrdom, the certainty of immortal life. The survivors celebrated
the anniversaries of the martyrs' deaths as their birthdays into the end-
less life.
Fourthly, another means by which Christianity operated to deepen and
spread a belief in the future life was, indirectly, through its influence in
calling out and cultivating the affections of the heart. The essence of
the gosjael — in theory, as taught by all its teachers, in fact, as incarnated
by Christ, and in jjractice, as working in history — is love. From the first
it condemned and tended to destroy all the coldness and hatred of
human hearts ; and it strove to elicit and foster every kindly sentiment
and generous impulse, — to draw its disciples together by those yearning
ties of sympathy and devotion which instinctively demand and divinely
prophesy an eternal union in a better world. The more mightily two
human hearts love each other, the stronger will be their spontaneous
longing for immortality. The unrivalled revelation of the disinterested
love of God made by Christianity, and its effect in refining and increasing
the love of men, have contributed in a most important degree to sanction
and diffuse the faith in a blessed life reserved for men hereafter. One
remarkable specification may be noticed. The only pagan description
of children in the future life is that given by some of the classic poets,
who i^icture the infant shades lingering in groups around the dismal
gates of the under-world, weeping and wailing because they could never
find admittance.
" Continuo auditae voces, vagitus et ingens,
Infantttmque anim% flentes in limine primo."
Go the long round of the pagan heavens, you will find no trace of a
child. Children were withered blossoms blown to oblivion. The soft
breezes that fanned the Blessed Isles and played througli the perennial
summer of Elysium blew upon no infant brows. The grave held all the
children very fast. By the memorable words, " Of such is the kingdom
of heaven," Christ unbarred the portals of the future world and revealed
therein hosts of angelic children. Ever since then children have been
seen in heaven. The poet has sung that the angel-child is first on the
wing to welcome the parent home. Painters have shown us, in their
visions of the blessed realms, crowds of cherubs, — have shown us
" IIow at the Almiglity Father's hand,
Xeaiest tlie throne of living light,
The choirs of infant seraphs stand.
And dazzling shine where all are bright.'
Fifthly, the triumphant establishment of Christianity in the world has
thrown the prestige of public opinion, the imposing authority of general
392 ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE.
affirmation and acceptance, around its component doctrines — chief
among which is the doctrine of immortality — and secured in their behalf
the resistless influences of current custom and education. From the time
•the gospel was acknowledged by a nation as the ti-ue religion, each gene-
ration grew up by habitual tutelage to an implicit belief in the future
life. It became a dogma not to be questioned. And the reception of it
was made more reasonable and easy by the great superiority of its moral
features over those of the relative superstitions embodied in the ethnic
religions which Christianity displaced.
Finally, Christianity has exerted no small influence both in expressing
and imijarting faith in immortality by means of the art to which it has
given birth. The Christian ritual and symbolism, which culminated in
the Middle Age, from the very first had their vitality and significance in
the truth of another life. Every phase and article of them implied, and
with mute or vocal articulation proclaimed, the superiority and survival
of mind and heart, the truth of the gospel history, the reality of the
opened heaven. Who, in the excited atmosphere, amidst the dangers,
living traditions, and dramatic enactments of that time, could behold the
sacraments of the Church, listen to a mighty chant, kneel beside a holy
tomb, or gaze on a painting of a gospel scene, without feeling that the
story of Christ's ascent to God was true, being assured that elsewhere
than on earth there was a life for the believer, and in rapt imagination
seeing visions of the supernatural kingdom unveiled ?
The inmost thought or sentiment of mediaeval art — to adapt a remark-
able passage from Heine^ — was the depression of the body and the eleva-
tion of the soul. " Statues of martyrs, pictures of crucifixions, dying
saints, pale, faint sufferers, drooping heads, long, thin arms, meager
bones, poor, awkwardly-hung dresses, emaciated features celestially illu-
minated by faith and love, expressed the Christian self-denial and un-
earthliness. Architecture enforced the same lesson as sculptui'e and
painting. Entering a cathedral, we at once feel the soul exalted, the
flesh degraded. The inside of the dome is itself a hollow cross, and we
walk there within the very witness-work of martyrdom. The gorgeous
windows fling their red and green lights upon us like drops of blood and
decay. Funereal music wails and fades away along the dim arches, i
Under our feet are gravestones and corruption. With the colossal !
columns the soul climbs aloft, loosing itself from the body, which sinks I
to the floor as a weary weed. And when we look on one of these vast i
Gothic structures from without, so air}% graceful, tender, transparent, it -
seems cut out of one piece, or may be taken for an ethereal lace-work of ;
marble. Then only do we feel the power of the inspiration which could ■
so subdue even stone that it shines spectrally possessed, and make the :
most insensate of materials voice forth the grand teaching of Christianity, ^
— the triumph of the spirit over the flesh. i
• Die Komantische Schule, buch i. ,
ESSENTIAL CHRISTIAN DOCTRINE OF DEATH AND LIFE. 393
In these six ways, therefore, — by placing a tangible image of it in the
imagination through the resurrection of Christ, — by the powerful stirring
of the springs of moral faith through the persecutions that attended its
confession, — by the apparent inspiration of the martyrs who died in its
strength, — by calling out the latent force of the heart's aflfections that
crave it, — by the moulding power of establishment, custom, and educa-
tion, — by the spiritualizing, vision-conjuring effect of its worship and art,
— has Christianity done a work of incalculable extent in strengthening
the world's belief in a life to come.'
A remarkable evidence of the impression Christianity carried before it
is furnished by an incident in the history of the missionary Paulinus.
He had preached before Edwin, King of Northumbria. An old earl
stood up and said, " The life of man seems, when compared with what is
hidden, like the sparrow, who, as you sit in your hall, with your thanes
and attendants, warmed by the blazing fire, flies through. As he flies
through from door to door, he enjoys a brief escape from the chilling
storms of rain and snow without. Again he goes forth into the winter
and vanishes. So seems the short life of man. If this new doctrine
brings us something more certain, in my mind it is worthy of adoption."*
The most glorious triumph of Cliristianity in regard to the doctrine of
a future life was in imparting a character of impartialness and universality
to the proud, oligarchic faith which had previously excluded from it the
great multitude of men. The lofty conceptions of the fate of the soul
cherished by the illustrious jihilosophers of Greece and Rome were not
shared by the commonalty until the gospel — its right hand touching the
throne of God, its left clasping humanity — announced in one breath the
resurrection of Jesus and the brotherhood of man.
" Their liighest lore was for the few conceived.
By schools discuss'd, but not by crowds believed.
The angel-ladder clonib the heavenly steep,
But at its foot the priesthoods lay, asleep.
They did not preach to nations, ' Lo, your God 1'
No thousands foUow'd where their footsteps trod:
Not to the fishermen they said, ' Arise 1'
Not to the lowly offer'd they the skies.
Wisdom was theirs : alas ! what men most need
Is no sect's wisdom, but the people's creed.
Then, not for schools, but for the human kind,
The uncultured reason, the unletter'd mind,
The poor, the oppress'd, the laborer, and the slave,
God said, ' Be light!' — and light was oa the gravel
No more alone to sage and hero given, —
For all wide oped the impartial gates of heaven."'
'Compare Bengel's essay. Quid Doctrina de Animarum Immortalitate Religioni Christianas
debeat.
» "Venerable Bede, book ii. ch. xir. * Bulwer, New Timon, part iv.
PART FOURTH.
CHRISTIAN THOUGHTS CONCERNING A FUTURE
LIFE.
CHAPTER I.
PATRISTIC DOCTRINE OF A FUTURE LIFE.
With reference to the present subject, we shall consider the period of
the Church Fathers as including the nine centuries succeeding the close
of the apostolic age. It extends from Clement, Barnabas, and Hermas to
CEcumenius and Gerbert.
The princijial components of the doctrine of the future life held
during this period, though showing some diversities and changes, are in
their iwevailing features of one consistent type, constituting the belief
which would in any of those centuries have been generally recognised
by the Church as orthodox.
For reasons previously given, we believe that Jesus himself taught a
purely moral doctrine concerning the future life, — a doctrine free from
arbitrary, mechanical, or sacerdotal peculiarities. With experimental
knowledge, Avith inspired insight, with fullest authority, he set forth con-
clusions agreeing with the wisest philosophy and confirmatory of our
noblest hopes, — namely, that a conscious immortality awaits the soul in
the many mansions of the Father's house, which it enters on leaving the
body, and where its experience will depend upon ethical and spiritual
conditions. To this sirqple and sublime doctrine announced by Jesus, so
rational and satisfactory, we believe — for reasons already explained — that i
the apostles joined various additional and modifying notions. Judaic and
Gentile, such as the local descent of Christ into the prison-world of the :
dead, his mission there, his visible second coming, a bodily resurrection, '
a universal scenic judgment, and other kindred views. The sum of re- 1
suits thus reached the Fathers developed in greater detail, distinguishing i
and emphasizing them, and also still further corrupting them with some i
394
PATRISTIC DOCTRINE OF A FUTURE LIFE. 395
additional conceptions and fancies, Greek and Oriental, speculative and
imaginative. The peculiar theological work of the apostles in regard to
this subject was the organizing of the Persian-Jewish doctrine of the
Pharisees, with a Christian complement and modifications, around the
person of Christ, and fixing so near in the immediate future the period
when it was to be consummated that it might be looked for at any time.
The peculiar theological work of the Fathers in regard to the doctrine
thus formed by the apostles was twofold. First, being disappointed of
the expected speedy second coming of Christ, they developed the inter-
mediate state of the dead more fully, and made it more prominent.
Secondly, in the course of the long and vehement controversies which
sprang up, they were led to complete and systematize their theology, to
define their terms, to explain and defend their doctrines, comparing
them together and attempting to harmonize them with history, reason,
and ethics, as well as with Scripture and tradition. In this way the
patristic mind became familiar with many processes of thought, with
many special details, and with some general principles, quite foreign to
the apostolic mind. Meanwhile, defining and systematizing went on,
loose notions hardened into rigid dogmas, free thought was hampered by
authority, the scheme generally received assumed the title of orthodox,
anathematizing all who dared to dissent, and the fundamental outlines
of the patristic eschatology were firmly established.^
In seeking to understand and to give an exposition of this scheme of
faith, we have, besides various collateral aids, three chief guidances. First,
we possess the symbols or confessions of faith put forth by several of the
leading theologians of those times, or by general councils, and openly
adopted as authority in many of the churches, — the creed falsely called
the Apostles', extant as early as the close of the third century, the creed
of Arius, that of Cyril, the Nicene creed, the creed falsely named the
Athanasian, and others. Secondly, we have the valuable assistance
afforded by the treatises of Irena^us, Tertullian, Epiphanius, Augustine,
and others still later, on the heresies that had arisen in the Church, —
treatises which make it easy to infer, by contrast and construction, what
was considered orthodox from the statement of what was acknowledged
heretical. And, thirdW, abundant resources are aflforded us in the extant
theological dissertations and historical documents of the principal
ecclesiastical authors of the time in review, — a cycle of well-known
names, sweeping from Theophilus of Antioch to Photius of Byzantium,
from Cyprian of Carthage to Maurus of Mentz. We think that any
candid person, mastering these sources of information in the illustrating
and discriminating light of a sufficient knowledge of the previous and
the succeeding related opinions, will recognise in the following abstract
1 Bretschneider, Wag lehren die altosten Kirclienvater liber die Entstohung der Siinda und de«
Todes, Adam's Vergehen und die Versiilinung durch Christum. Oppositionsschrift, band viii. hft. 3,
396 PATRISTIC DOCTRINE OF A FUTURE LIFE.
a fair representation of the doctrine of a future life as it was held b^- the
orthodox Fathers of the Christian Church in the period extending from
the first to the tenth century.
Before proceeding to set forth the common patristic scheme, a few
preliminary remarks are necessary in relation to some of the peculiar,
prominent features of Origen's theology, and in relation to the rival sys-
tems of Augustine and Pelagius. Origen was a man of vast learning,
passionately fond of philosophy ; and he modifyingly mingled a great
many Oriental and Platonic notions with his theology. He imagined
that innumerable worlds like this had existed and perished before it,'
and that innumerable othei-s will do so after it in endless succession.^ He
held that all souls — whether devils, men, angels, or of whatever rank —
were of the same nature ; that all who exist in material bodies are im-
prisoned in them as a punishment for sins committed in a previous
state ; the fig-leaves in which Adam and Eve were dressed after their sin
were the fleshly bodies they were compelled to assume on being expelled
from the Paradise of their previous existence; that in proportion to
their sins they are confined in subtile or gross bodies of adjusted grades
until by penance and wisdom they slowly win their deliverance, — this
gradual descent and ascent of souls being figuratively represented by
Jacob's ladder; that all punishments and rewards are exactly fitted to
the degree of sin or merit, without possibility of failure; that all suffer-
ing — even that in the lowest hell — is benevolent and remedial, so that
even the worst spirits, including Satan himself, shall after a time be re-
stored to heaven ; that this alternation of fall and restoration shall be
continued so often as the cloy and satiety of heavenly bliss, or the pre-
ponderant power of tem}«)tation, pervert free will into sin.^ He declared
that it was impossible to explain the phenomena and experience of
human life, or to justify the ways of God, except by admitting that souls
sinned in a pre-existent state. He was ignorant of the modern doctrine
of vicarious atonement, considered as placation or satisfaction, and re-
garded Christ's suffering not as a substitute for ours, but a-s having merely
the same efficacy in kind as the death of any innocent person, only more
eminent in degree. He represents the mission of Christ to be to show
men that God can forgive and recall them from sin, banishment, and
hell, and to furnish them, in various ways, helps and incitements to win
salvation. The foregoing assertions, and other kindred points, are well
established by Mosheim, in his exposition of the characteristic views of
Origen.*
The famous controversy between Augustine and Pelagius shook Chris-
tendom for a century and a half, and has rolled its echoing results even
to the theological shores of to-day. Augustine was more Calvinistic in
s De Principiis, lib. iu. cap. 5. » Ibid. lib. u. cap. 9, 10.
* CommeDtaries on the Affairs of the Clirisfians in the First Three Centuries: Third Centuiy
sects. 27-29.
PATRISTIC DOCTRINE OF A FUTURE LIFE. 397
his doctrines than the Fathers before him, and even than most of those
after him. In a few particulars perhaps a majority of the Fathers really
agreed more nearly with Pelagius than with him. But his system pre-
vailed, and was publicly adopted for all Christendom by the third gene-
ral coimcil at Ephesus in the year 431. Yet some of its principles, in
their full force, were actually not accepted. For instance, his dogma of
unconditional election — that some were absolutely predestinated to eter-
nal salvation, others to eternal damnation — has never been taught by the
Roman Catholic Church. When Gottschalk urged it in the ninth century,
it was condemned as a heresy ;* and among the Protestants in the six-
teenth century Calvin was obliged to fight for it against odds. Augus-
tine's belief must therefore be taken as a representation of the general
patristic belief only with caution and with qualifications. The distinctive
views of Augustine as contrasted with those of Pelagius were as follow.®
Augustine held that, by Adam's fault, a burden of sin was entailed on
all souls, dooming them, without exception, to an eternal banishment
in the infernal world. Pelagius denied the doctrine of " original sin,"
and made each one responsible only for his own personal sins. Augustine
taught that baptism was necessary to free its subject from the power
which the devil had over the soul on account of original sin, and that all
would infallibly be doomed to hell who were not baptized, except, first,
the ancient saints, who foreknew the evangelic doctrines and believed,
and, secondly, the martyrs, Avhose blood was their baptism. Pelagius
claimed that Christian baptism was only necessary to secure an entrance
into heaven : infants and good men, if unbaptized, would enjoy a happy
immortality in Paradise, but they never could enter the kingdom of
heaven. Augustine affirmed that Adam's sin destroyed the freedom
of the will in the whole human race. Pelagius asserted the freedom of
the individual will. Augustine declared that a few were arbitrarily
elected to salvation from eternity, and that Christ died only for them.
, Pelagius taught that salvation or reprobation dej^ended on personal de-
serts, and that the Divine election was merely through prescience of
merits. Augustine said that saving gi-ace was sui^ernatural, irresistible,
unattainable by human effort. Pelagius said it might be won or resisted
I by conformity to certain conditions in each person's power. Augustine
! believed that bodily death was inflicted as a punishment for sin ;''
; Pelagius, that it was the result of a natural law. The extensive, various
I learning, massive, penetrating mind, and remorseless logical consistency,
!of Augustine, enabled him to gather up the loose, floating theological
:elements and notions of the time, and generalize them into a complete
system, in striking harmony, indeed, with the general character and
' Hagenbach, Dogmengesohichte, sect. ISO.
* Wiggers, Augustinism and. Pelagianism, trans, from the Gennaa by R. Emerson, ch. lix. ; also pp.
52, 68, -5, 79.
' In Gen. lib. ix.. cap. 10, 11 r " Parents would Lave yielded to children not by death, but by trana-
ation, and would have become as the angels."
26
398 PATRISTIC DOCTRINE OF A FUTURE LIFE.
drift of patristic thought, but carried out more fully in its details and
applied more unflinchingly in its principles than had been done before,
and therefore in some of its dogmas outstripping the current convictions
of his contemporaries. His dogma of election was too revolting and
immoral ever to win universal assent; and few could have the heart to
unite with him in stigmatizing the whole human race in their natural
state as " one damned batch and mass of perdition !" [conspersio damnata,
massa perdUionis.) "With these hints, we are ready to advance to the gene-
ral patristic scheme of eschatology. The exceptional variations and
heresies will be referred to afterwards.
First, in regard to the natural state of men under the law, from the
time of Adam's sin to the time of Christ's suffering, — their moral con-
dition and destination, — no one can deny that the Fathers commonly
supposed that the dissolution of the body and the descent of the soul to
the under-world were a penalty brought on all men through the sin of
the first man. Wherever the lengthening line of human generations wan-
dered, the trail of the serpent, stamp of depravity, was on them, sealingi
them as Death's and marking them for the Hadean prison. This was
the indiscriminate and the inevitable doom. There is no need of citing
proofs of tliis statement, as it is well known that the writings of the
Fathers are thronged both with indirect implications and with explicit
avowals of it.
Secondly, they thought that Christ came from heaven to redeem men;
from their lost state and subterranean bondage and to guide them to
heaven. Augustine, and perhaps some others, maintained that he came
merely to effectuate the salvation of a foreordained few ; but undoubtedly
the common belief was that he came to redeem all who would conforir
to certain conditions which he proposed and made feasible. The im'
portant qviestion here is. What did the Fathers suppose the essence ol
Christ's redemptive work to be? and how, in their estimation, did h(
achieve that work? Was it the renewal and sanctification of humaij
character by the melting power of a proclamation of mercy and lovij
from God, by the regenerating influences and motives of the truths anc
appeals spoken by his lips, illustrated in his life, and brought to a focu
in his martyr-death? Certainly this was too plainly and prominently;
part of the mission of Christ ever to be wholly overlooked. And ye
one acquainted with the writings of the Fathers can hardly mistake s
widely as to think that they esteemed this the principal element i! •<,
Christ's redemptive work. Was the essence of that work, then, th .-
making of a vicarious atonement, according to the Calvinistic interpretij i
tion of that j^hrase, the offering of a substitutional anguish sufficient tj p
satisfy the claims of inexorable justice, so that the guilty might be pai i
doned? No. The modern doctrine of the atonement — the satisfactioi' i
theory, as it is called — was unknown to the Fathers. It was develope<i <
step by step, after many centuries.* It did not receive its acknowledge^ /
8 Hagenbach, Dogmengeschichte, sect. 68.
PATRISTIC DOCTRINE OF A FUTURE LIFE. 399
form until it came from the mind of the great Archbishop of Canterbury,
Ansehu, as late as the twelfth century. No scholar will question this
confessed fact. What, then, were the essence and method of Christ's
redemptive mission according to the Fathers ? In brief, they were these.
He was, as they believed, a superangelic being, the only-begotten Son
of God, possessing a nature, powers, and credentials transcending those
delegated to any other being below God himself. He became flesh, to
seek and to save the lost. This saving work was done not by his mortal
sufferings alone, but by the totality of labors extending through the
whole period of his incarnation. The subjective or moral part of his
redemptive mission was to regenerate the characters of men and fit
them for heaven by his teachings and example ; the objective or physical
part was to deliver their souls from the fatal confinement of the under-
world and secure for them the gracious freedom of the sky, by descend-
ing himself as the suppressing conqueror of death and then ascending
as the beckoning pioneer of his followers. The Fathers did not select
the one point or act of Christ's death as the pivot of human redemption ;
but they regarded that redemption as wrought out by the whole of his
humiliation, instruction, example, suffering, and triumph, — as the result-
ant of all the combined acts of his incarnate drama. Run over the
relevant writings of Justin Martyr, Clement of Alexandria, Lactantius,
Cyril, Ambrose, Augustine himself, Jerome, Chrysostom, and the rest
of the prominent authors of the first ten centuries, and you cannot
fail to be struck with the fact that they invariably speak of redemp-
tion, not in connection with Christ's death alone, but emphatically in
connection with the group of ideas, his incarnation, death, descent,
resurrection, and ascension ! For the most part, they received it by
tradition as a fact, without much philosophizing, that, in consequence of
the sin of Adam, all men were doomed to die, — that is, to leave their
bodies and descend into the shadowy realm of death. They also accepted
it as a fact, without much attempt at theoretical explanation, that when
Christ, the sinless and resistless Son of God, died and went thither,
before his immaculate Divinity the walls fell, the devils fled, the prisoners'
chains snapped, and the power of Satan was broken. They received it
as a fact that through the mediation of Christ the original boon forfeited
by Adam was to be restored, and that men, instead of undergoing death
and banishment to Hades, should be translated to heaven. So far as
they had a theory about the cause, it turned on two simple points : first,
the free grace and love of God ; second, the self-sacrifice and sufficient
power of Christ. In the progressive course of dogmatic controversy,
metaphysical speculation, and desire for system, explanations have been
devised in a hundred different forms, from that of Aquinas to that of
Calvin ; from that of Anselm to that of Grotius ; from that of Socinus
to that of Bushnell. Tertullian describes the profound abyss beneath
the grave, in the bowels of the earth, where, he says, all the dead are
detained unto the day of judgment, and where Christ in his descent
400 PATRISTIC DOCTRINE OF A FUTURE LIFE.
made the patriarchs and prophets his companions.' Augustine says that
nearly the whole Church agreed in believing that Christ delivered Adam
from the under-world when he rose thence himself.'" One must be very
ignorant on the subject to doubt that the Fathers attributed unrivalled
importance to the literal descent of Christ into the abode of the
departed."
Thirdly, after the advent of Christ, what were the conditions proposed
for the actual attainment of personal salvation ? It was the orthodox
belief that Christ led up into Paradise with him the ancient saints who
were awaiting his appearance in the under-world :'^ but with this ex-
ception it was not supposed that he saved any outright : he only put it
in their power to save themselves, removing the previously insuperable
obstacles. In the faith of those who accepted the dogma of predesti-
nation, of course, the presupposed condition of actual personal salvation was
that the given individual should become one of the elect number. But it
seems to have been usually believed that baptism was indispensable to
give final efficacy to the decree of election in each individual case.'*
Augustine says, "All are born under the jwwer of the devil, held in
chains by him as a jailer: baptism alone, through the force of Christ's
redemptive work, breaks these chains and secures heaven." In regard
to this necessity of baptism Pelagius agreed with his great adversary,
saving an unessential modification, as we have seen before. The same
may be said of Cyprian, Tertullian, and many other leading Fathers.
Again, the so-called Athanasian Creed, which shows the prevalent opinion
of the Church in the fifth and sixth centuries, asserts that whoso believes
not in the Trinity and kindred dogmas as therein laid down "without
doubt shall perish everlastingly." In other words, assent of mind to the
established creed of the Church is a vital condition of salvation. Finally,
in the writings of nearly all of the Fathers we find frequent declarations
of the necessity of moral virtue, righteous conduct, and piety, as a con-
dition of admission into the kingdom of heaven. For example, Augus-
tine says, "Such as have been baptized, partaken of the sacraments, and
remained always in the catholic faith, but have led wicked lives, can have
no hope of escaping eternal damnation."" These points were not
sharply defined, authoritatively established, and consistently adhered to;
arid yet there was a pretty general agreement among the body of the
Fathers tha,t for actual salvation there were three practical necessary!
conditions, — baptism, a sound faith, a good life. I
Fourthly, the Fathers believed that none of the righteous dead could j
be admitted ijito heaven itself, the abode of God and his angels, until]
»De Anima, sects. 7et 65. W Epist. CLXIV. jH
11 Iluidekoper, Belief of the First Three Centuries concerning Christ's Mission to the Under- World j j
12 Augustine, De Civ. Dei. lib. xx. cap. xv. j ■
13 Wiedenfeld,. De Exorcism! Origine, Mutatione, deque hujus Actus peragendi Ratione Neander, I
Church History, vol. i. p. 313, Torrey's trans. i
l« De Civ. Dei., lib. xxi. cap. xxv. j
PATRISTIC DOCTRINE OF A FUTURE LIFE. 401
after the second coming of Christ and the holding of the general judg-
ment; neither were any of tlie reprobate dead, according to their view,
to be thrust into hell itself until after those events; but meanwhile all
were detained in an intermediate state, — the justified in a jDcaceful region
of the under-world enjoying some foretaste of their future blessedness,
the condemned in a dismal region of the same under-world suffering
some foretaste of their future torment.'^ After the numerous evidences
given in previous chapters of the j^revalence of this view among the
Fathers, it would be superfluous to cite further authorities here. We
will only rej^ly to an objection which may be urged. It may be said, the
Fathers believed that Enoch and Elijah were translated to heaven, also
that the patriarchs, whom Christ rescued on his descent to Hades, were
admitted thither, and, furthermore, that the martyrs by special privilege
were granted entrance there. The point is an important one. The reply
turns on the broad distinction made by the Fathers between heaven and
Paradise. Some of the Fathers regarded Paradise as one division of the
under-world ; some located it in a remote and blessed region of the earth ;
others thought it was high in the air, but below the dwelling-place of
God.'® Now, it was to " Paradise," not to heaven, that the dying thief, peni-
tent on the cross, was promised admission. It was of "Paradise," not of
heaven, that Tertullian said " the blood of the martyrs is the perfect key."
So, too, when Jerome, Chrysostom, and others speak of a few favored
ones delivered from the common fate before the day of judgment, it is
" Paradise," and not heaven, that is represented as being thrown open to
them. Irenseus says, "Those who were translated were translated to the
Paradise whence disobedient Adam was driven into the world. "'^
A notable attempt has been repeatedly made — for example, by the
famous Dr. Coward, by Dodwell, and by some other more obscure writers
— to prove that the Fathers of the Greek Church, in opposition to the
Latin Fathers, denied the consciousness of the soul during the interval
from death to the resurrection, and maintained that the soul died with
the body and would be restored with it at the last day. But this is an
error arising from the misinterpretation of the figurative terms in which
the Greek Fathers express themselves. Tatian, Justin, Theophilus, and
Irenteus do not differ from the others in reality, but only in words. The
opinion that the soul is literally mortal is erroneously attributed to
those Greek Fathers, who in truth no more held it than Tertullian did.
"The death" they mean is, to borrow their own language, "deprived
of the rays of Divine light, to bear a deathly immortality," {in immor-
talitate mortem tolerantes,) an eternal existence in the ghostly under-world.'*
'5 They feel, as Novatian says, (De Trinitate, 1,) a prxjudicium futuri judicii. See also ErnestJ,
Excurs. de A'eter. Patrum Oplnione de Statu Medio Animor. a Corpora sejunctorum. In his Lect.
Acad, in Ep. ad Hebr.
^'' E.g., see Ambrose, De Paradiso.
" Adv. Ilaeres., lib. v. cap. v.
1* See this point ably argued in an academic dissertation published at Konigsberg, 182", bearing
402 PATRISTIC DOCTRINE OF A FUTDKii LIFE.
The concordant doctrine of the Fathers as to the intermediate state of
the dead was that, with the exception of a few admitted to Paradise,
they were in the under-world waiting the fuhiess of time, when the world
should be judged and their final destination be assigned to them. As
Tertullian says, " constituimus onmem aniinam apud inferos sequcstrari in diem
Domini."
Finally, the Fathers expected that Christ would return from heaven,
hold a general day of judgment, and consummate all things. The earliest
disciples seem to have looked anxiously, almost from hour to hour, for
that awful crisis. But, as years rolled on and the last apostle died, and
it came not, the date was fixed more remotely ; and, as other years passed
away, and still no clear signs of its arrival appeared, the date grew more
and more indefinite. Some still looked for the solemn dawn speedily
to break; others assigned it to the year 1000; others left the time utterly
vague; but none gave up the doctrine. All agreed that sooner or later
a time Avould come when the deep sky would open, and Christ, clothed
in terrors and surrounded by pomp of angels, would alight on the globe,
— when
*' The angel of the trumpet
Shall split the charnel earth ,.
With his blast so clear and brave.
And quicken the charnel birth
At the roots of the grave, <
Till the dead all stand ereot."
Augustine, representing the catholic faith, says, " The coming of Elias,
the conversion of the Jews, Antichrist's persecution, the setting-up of
Christ's tribunal, the raising of the dead, the severing of the good and
the bad, the burning of the world, and its renovation, — this is the des-
tined order of events."^* The saved were to be transported bodily to the
eternal bliss of heaven ; the damned, in like manner, were to be banished
forever to a fiery hell in the centre of the earth, there to endure un-
comprehended agonies, both physical and si^iritual, without any re-
spite, without any end. There were important, and for a consider-
able period quite extensive, exceptions, to the belief in this last dogma :
nevertheless, such was undeniably the prevailing view, the orthodox doc-
trine, of the patristic Church. The strict literality with which these
doctrines were held is strikingly shown in Jerome's artless question : —
" If the dead be not raised with flesh and bones, how can the damned, j j
after the judgment, gnash their teeth in hell ?" j i
jl
the title " Antiquissimorum Ecclesioe Groeca Patrum de Immnrtalitate Animse Sontentiae Recen-
sentur." They held that the inner man was originally a spirit (irvcvyLO^ and a soul (xLvxri) blended
and immortal, — that is, indestructibly united and blessed. But by sin the soul loses the spirit and
becomes subject to death. — that is, to ignorance of its Divine origin, alienation from God, darkness,
and an abode in Hades. By the influences flowing from the mission of Oirist, man is elevated again
to conscious communion with God, and the spirit is restored to the soul, "fi restituifur. miinet
l//iiX^, fit autem jri/cvjiariicij ; si non restituitur, manet l/zi^x^', fit autem (TapKio), quod baud differt
a morte."'
1» De Civ. Dei, lib. xx. cap. 30, sect. 5.
PATRISTIC DOCTRINE OF A FUTURE LIFE. 403
During the period now under consideration there were great fluctua-
tions, growths, changes, of opinion on three subjects in regard to which
the public creeds did not prevent all freedom of thought by laying down
definite proj^ositions. We refer to baptism, the millennium, and purga-
tory. Christian baptism was first simply a rite of initiation into the
Christian religion. Then it became more distinctly a symbol of faith in
Christ and in his gospel, and an emblem of a new birth. Next it was
imagined to be literally efficacious to personal salvation, solving the
chains of the devil, washing off original sin, and opening the door of
heaven.^" To trace the doctrine through its historical variations and its
logical windings would require a large volume, and is not requisite for
our present i^urpose.
Almost all the early Fathers believingly looked for a millennium, a
reign of Christ on earth with his saints for a thousand years. Daille has
shown that this belief was generally held, though with great diversities
of conceiition as to the form and features of the doctrine.^^ It was a
Jewish notion which crept among the Christians of the first century
and has been transmitted even to the present day. Some supposed the
millennium would precede the destruction of the world, others that it
would follow that terrible event, after a general renovation. None but
the faithful would have part in it; and at its close they would pass up to
heaven. Irenaeus quotes a tradition, delivered by Papias, that "in the
millennium each vine will bear ten thousand branches, each branch ten
thousand twigs, each twig ten thousand clusters, each cluster ten thou-
sand grapes, each grape yielding a hogshead of wine ; and if any one
plucks a grape its neighbors will cry. Take me: I am better!" This, of
course, was a metaphor to show what the plenty and the joy of those
times would be. According to the heretics Cerinthus and Marcion, the
millennium was to consist in an abundance of all sorts of sensual riches
and delights. Many of the orthodox Fathers held the same view, but
less grossly; while others made its splendors and its pleasure^ mental
and moral.^^ Origen attacked the whole doctrine with vehemence and
cogency. His admirers continued the warfare after him, and the belief
in this celestial Cocaigne suffered much damage and sank into compara-
tive neglect. The subject rose into importance again at the approach-
ing close of the first chiliad of Christianity, but soon died away as the
excitement of that ominous epoch passed with equal disappointment
to the hopes and the fears of the believers. A galvanized controversy-
has been carried on about it again in the present century, chiefly excited
by the modern sect of Second-Adventists. Large volumes have recently
appeared, principally aiming to decide whether the millennium is to pre-
"> Neander, Planting and Training, Eng. trans, p. 102.
21 De Usu Patnim, lib. ii. cap. 4.
^ Miinscher, Entwickelung der Lehre vom Tausendjahrigen Reiche in den Drei Ersten Jahrbun-
derten. In Henke's Magaz. b. vi. ss. 233-264.
404 PATRISTIC DOCTRINE OF A FUTURE LIFE.
cede or to follow the second coming of Christ !"' The doctrine itself ig
a Jewish-Christian figment supported only by a shadowy basis of fancy.
The truth contained in it, though mutilated and disguised, is that when
the religion of Christ is truly enthroned over the earth, when his real
teachings and life are followed, the kingdom of God will indeed cover
the world, and not for a thousand years only, but unimaginable glory
and happiness shall fill the dwellings of the successive generations of
men forever.^*
The doctrine of a purgatory — a place intermediate between Paradise
and hell, where souls not too sinful were temporarily punished, and
where their condition and stay were in the power of the Church on
earth, — a doctrine which in the Middle Age became practically the fore-
most instrument of ecclesiastical influence and income — was through the
age of the Fathers gradually assuming shape and firmness. It seems to
have been first openly avowed as a Church-dogma and effectivelj^ organ-
ized as a working power by Pope Gregory the Great, in the latter part of
the sixth century."^ No more needs to be said here, as the subject more
properly belongs to the next chapter.
It but remains in close to notice those opinions relating to the future
life which were generally condemned as heresies by the Fathers. One
of the earliest of these was the destruction of the intermediate state
and the denial of the general judgment by the assertion, which Paul
charges so early as in his day upon Hymeneus and Philetus, " that the
resurrection has passed already ;" that is, that the soul, when it leaves the
body, passes immediately to its final destination. This opinion reap-
peared faintly at intervals, but obtained very little prevalence in the
early ages of the Church. Hierax, an author who lived at Leontopolis
in Egypt early in the fourth century, denied the resurrection of the body,
and excluded from the kingdom of heaven all who were married and all
who died before becoming moral agents.
Another heretical notion which attracted some attention was the
opposite extreme from the foregoing, — namely, that the soul totally dies
with the body, and will be restored to life with it in the general resur-
rection at the end of the world ; an opinion held by an Arabian sect of
Christians, Avho were vanquished in debate upon it by Origen, and re-
nounced it.^^
Still another doctrine known among the Fathers was the belief that
Christ, when he descended into the under-world, saved and led away in
triumph all who were there, — Jews, pagans, good, bad, all, indiscrimi-
nately. This is number seventy-nine in Augustine's list of the heresies.
** See e. g. The End, by Dr. Cumming. The Second Advent, by D. Brown.
2« Bush, On the Millennium. Bishop Russell, Discourses on the Millennium. Corrodi, Geschichte
des Cliiliasmus.
*6 FlUsge, Geschichte der Lehre vora Zustande des Menschen nach dem Tode In der Christlichen 1
Kirche, absch. v. ss. 320-352.
« Eusebius, Ilist. Eccl. lib. vi. cap. 37.
PATRISTIC DOCTRINE OF A FUTURE LIFE. 405
And there is now extant among the writings of Pope Boniface VI., of the
ninth century, a letter furiously assailing a man who had recently main-
tained this " damnable doctrine."
The numerous Gnostic sects represented by Valentinus, Cerinthus,
Marcion, Basilides, and other less prominent names, held a system of
speculation copious, complex, and of intensely Oriental character. That
portion of it directly connected with our subject may be stated in
few words. They taught that all souls pre-existed in a world of pure
light, but, sinning through the instigation and craft of demons, they
fell, were mixed with darkness and matter, and bound in bodies.
Through sensual lusts and ignorance, they were doomed to suffer after
death in hell for various periods, and then to be born again. Jehovah
was the enemy of the true God, and was the builder of this world and
of hell, wherein he conti-ives to keep his victims imprisoned by deceiving
them to worship him and to live in errors and indulgences. Christ
came, they said, to reveal the true God, unmask the infernal character
and wiles of Jehovah, rescue those whom he had cruelly shut up in hell,
and teach men the real way of salvation. Accordingly, Marcion de-
clared that when Christ descended into the under-world he released and
took into his own kingdom Cain, and the Sodomites, and all the Gentiles
who had refused to obey the demon worshipped by the Jews, but left
there, unsaved, Abel, Enoch, Noah, Abraham, and the other j^atriarchs,
together with all the prophets.'^' The Gnostics agreed in attributing evil
to matter, and made the means of redemption to consist in fastings and
soourgings of the flesh, with denial of all its cravings, and in lofty spiritual
contemplations. Of course, with one accord they vehemently assailed
the dogma of the resurrection of the flesh. Their views, too, were incon-
sistent with the strict eternity of future hell-punishments. The funda-
mental basis of their system was the same as that of nearly all the Oriental
philosophies and religions, requiring an ascetic war against the world of
sense. The notion that the body is evil, and the cause of evil, was rife
even among the orthodox Fathers ; but they stopped guardedly far short
of the extreme to which the Gnostics carried it, and indignantly rejected
all the strange imaginations which those heretics had devised to explain
the subject of evil in a systematic manner. ^^ Augustine said, " If we
say all sin comes from the flesh, we make the fleshless devil sinless !"
Hermogenes, some of whose views at least were tinged with Gnosticism,
believed the abyss of hell was formed by the confluence of matter, and
that the devil and all his demons would at last be utterly resolved into
matter.'^
The theological sj^stem of the Manichsean sect was in some of its car-
dinal principles almost identical with those of the Gnostics, but it was
27 Irenseus, Adv. H*res., lib. i. cap. 22.
28 Account of the Gnostic Sects, in Mosheini's Comm., 11. Century, sect. 65.
** Lardner, Hist, of Heretics, cli. xviii. sect. 9.
406 PATRISTIC DOCTRINE OF A FUTURE LIFE.
still more imaginative and elaborate.^** It started with the Persian doc- i
trine of two antagonist deities, one dwelling with good spirits in a world i
of light and love, the other with demons in a realm of darkness and '^
horror. Upon a time the latter, sallying forth, discovered, far away in ]
the vastness of space, the world of light. They immediately assailed it. '
They were conquered after a terrible struggle and driven back ; but they !
bore with them captive a multitude of the celestial souls, whom they in- i
stantly mixed with darkness and gross matter. The good God built this j
world of mingled light and darkness to afford these imprisoned souls an i
oijportunity to purge themselves and be restored to him. In arranging <
the material substances to form the earth, a mass of evil fire, with no par- i
tide of good in it, was found. It had been left in their flight by the i
vanquished princes of darkness. This was cast out of the world and j
shut up somewhere in the dark air, and is the Manichsean hell, pre- ^
sided over by the king of the demons. If a soul, while in the body,
mortify the flesh, observe a severe ascetic moral discipline, fix its
thoughts, affections, and prayers on God and its native home, it will on
leaving the body return to the celestial light. But if it neglect these
duties and become more deeply entangled in the toils of depraved matter,
it is cast into the awful fire of hell, where the cleansing flames of torture
partially purify it; and then it is born again and put on a new trial. If
after ten successive births — twice in each of five different forms — the soul
be still unreclaimed, then it is permanently remanded to the furnace of
hell. At last, when all the celestial souls seized by the princes of dark-
ness have returned to God, save those just mentioned, this world will
be burned. Then the children of God will lead a life of everlasting
blessedness with him in their native land of light ; the prince of evil,
with his fiends, will exist wretchedly in their original realm of darkness.
Then all those souls whose salvation is hoi^eless shall be drawn out
of hell and be placed as a cordon of watchmen and a phalanx of soldiers
entirely around the world of darkness, to guard its frontiers forever and
to see that its miserable inhabitants never again come forth to invade
the kingdom of light.^^
The Christian after Christ's own pattern, trusting that when the soul
left the body it would find a home in some other realm of God's universe
where its experience would be according to its deserts, capacity, and
fittedness, sought to do the Father's will in the present, and for the
future committed himself in faith and love to the Father's disposal.
The apostolic Christian, conceiving that Christ would soon return to raise
the dead and reward his own, eagerly looked for the arrival of that day,
and strove that he might be among the saints who, delivered or exempt
from the Hadean imprisonment, should reign with the triumphant
Messiah on earth and accompany him back to heaven. The patristic
. (
30 Baur, Das Manichaische Religionssystem.
81 Mosheira, Comm., III. Century, sects. 44-52.
MEDLEVAL DOCTRINE OF A FUTURE LIFE. 401
Christian, looking forward to the divided under-world where all the dead
must spend the niterval from tlieir decease to the general resurrection,
shuddered at the thought of Gehenna, and wrestled and prayed that his
tarrying might be in Paradise until Christ should summon his chosen
ones, justified from the great tribunal, to the Father's presence. The
Manichfean Christian, believing the soul to be imprisoned in matter by
demons who fought against God in a previous life, struggled, by fasting,
thought, prayer, and penance, to rescue the spirit from its fleshly en-
tanglements, from all worldly snares and illusions, that it might be
freed from the necessity of any further abode in a material body, and,
on the dissolution of its present tabernacle, might soar to its native
light in the blissful pleroma of eternal being.
CHAPTER II.
MEDIEVAL DOCTRINE OF A FUTURE LIFE.
The period of time covered by the present chapter reaches from the
close of the tenth century to the middle of the sixteenth, — from the first
full establishment of the Eoman Catholic theology and the last general
exjiectation of the immediate end of the world to the commencing
decline of mediseval faith and the successful inauguration of the Pro-
testant Reformation. The principal mental characteristic of that age,
especially in regard to the subject of the future life, was fear. " Never,"
says Michelet, "can we know in what terrors the Middle Age lived."
There was all abroad a living fear of men, fear of the State, fear of the
Church, fear of God, fear of the devil, fear of hell, fear of death. Preach-
ing consisted very much in the invitation, " Submit to the guidance of
the Church while you live," enforced by the threat, " or you shall go to
hell when you die." Christianity was practically reduced to some cruel
metaphysical dogmas, a mechanical device for rescuing the devil's cap-
tives from him, and a system of ritual magic in the hands of a priesthood
who wielded an authority of supernatural terrors over a credulous and
shuddering laity. It is true that the genuine spirit and contents of
Christianity were never wholly suj^pressed. The love of God, the blessed
mediation of the benignant Jesus, the lowly delights of the Beatitudes,
the redeeming assurance of pardon, the consoling, triumphant expecta-
tion of heaven, were never utterly banished even from the believers of
the Dark Age. Undoubtedly many a guilty but repentant soul found
forgiveness and rest, many a meek and spotless breast was filled with
pious rapture, many a dying disciple was comforted and inspired, Ijy the
good tidings proclaimed from priestly lips even then. No doubt the
408 MEDIAEVAL DOCTRINE OF A FUTURE LIFE.
sacred awe and guarded peace surrounding their precincts, the divine
lessons inculcated within their walls, the pathetic prayers breathed before
their altars, the traditions of saintly men and women who had drawn
angelic visitants down to their cells and had risen long ago to be angels
themselves, the strains of unearthly melody bearing the hearts of the
kneeling crowd into eternity, — no doubt these often made cathedral and
convent seem " islands of sanctity amidst the wild, roaring, godless sea
of the world." Still, the chief general feeling of the time in relation to
the future life was unquestionably fear springing from belief, — the wed-
lock of superstitious faith and horror.
During the six centuries now under review the Roman Catholic Church
and theology were the only Christianity publicly recognised. The here-
tics were few and powerless, and the papal system had full sway. Since
the early part of the period specified, the working theology of the Roman
Church has undergone but few, and, as pertaining to our subject, unim-
portant, changes or developments. Previous to that time her doctrinal
scheme was inchoate, gradually assimilating foreign elements and de-
veloping itself step by step. The principal changes now concerning us
to notice in the passage fi-om patristic eschatology — as deducible, for in-
stance, from the works of Chrysostom, or as seen in the " Apostles'
Creed" — to mediaeval eschatology — as displayed in the " Summa" of
Thomas Aquinas or in the Catechism of Trent — are these. The sup-
posititious details of the under-world have been definitely arranged in
greater subdivision ; heaven has been opened for the regular admis-
sion of certain souls ; the loose notions about purgatory have been
completed and consolidated ; and the whole combined scheme has been
organized as a working instrument of ecclesiastical power and profit. These i
changes seem to have been wrought out, first, by continual assimilations
of Christianity to paganism,^ both in doctrine and ceremony, to win
over the heathen ; and, secondly, by modifications and growths to meet
the exigencies of doctrinal consistency and practical eflficiency, — exi-
gencies repeatedly arising from philosophical discussion and political
opposition.
The degree in which papal Christianity was conformed to the preju-
dices and customs of the heathen believers, whose allegiance was sought,
is astonishing. It extended to hundreds of particulars, from the most
fundamental principles of theological speculation to the most trivial
details of ritual service. We shall mention only a few instances of this
kind immediately belonging to the subject we are treating. In the first
l^lace, the hierophant in the pagan Mysteries, and the initiatory rites, were
the prototypes of the Roman Catholic bishop and the ceremonies under
his direction.^ Christian baptism was made to be the same as the pagan
initiation : both were supposed to cleanse from sin and to secure for their
1 Middleton, Letter from Rome, showing an exact conformity between Popery and Paganism.
2 Lobecli, Aglaophamus, lib. i. sect. 6. IHosbeim's Comni., ch. i. sect. 13.
MEDLEVAL DOCTRINE OF A FUTURE LIFE. 409
subject a better fate in the future life : they were both, therefore, some-
times delayed until just before death.' The custom of initiating children
into the Mysteries was also common, as infant baptism became.* When
the public treasury was low, the magistrates sometimes raised a fund by
recourse to the initiating fees of the Mysteries, as the Christian popes
afterwards collected money from the sale of pardons.
In the second place, the Roman Catholic canonization was the same as
the pagan apotheosis. Among the Gentiles, the inass of mankind were
supposed to descend to Hades at death ; but a few favored ones wei'e
raised to the sky, deified, and a sort of worship paid to them. So the
Roman Church taught that nearly all souls passed to the subterranean
abodes, but that martyrs and saints w,ere admitted to heaven and might
lawfully be prayed to.^
Thirdly, the heathen under-world was subdivided into several regions,
wherein different persons were disposed accoi'ding to their deserts. The
worst criminals were in the everlasting penal fire of Tartarus ; the best
heroes and sages were in the calm meadows of Elysium ; the hapless
children were detained in the dusky borders outside the grim realm of
torture ; and there was a purgatorial place where those not too guilty
were cleansed from their stains. In like manner, the Romanist theo-
logians divided the under-world into four parts : hell for the final abode
of the stubbornly wicked ; one limbo for the painless, contented tarrying
of the good patriarchs who died before the advent of Christ had made
salvation possible, and another limbo for the sad and pallid resting-place
of those children who died unbaptized ; purgatory, in which expiation is
offered in agony for sins committed on earth and unatoned for.®
Before proceeding further, we must trace the prevalence and progress
of the doctrine of purgatory a little as it was known before its embodi-
ment in medifeval mythology, and then as it was embodied there. The
fundamental doctrine of the Hindu hell was that a certain amount of
suffering undergone there would expiate a certain amount of guilt in-
curred here. When the disembodied soul had endured a sufficient
quantity of retributive and purifying pain, it was loosed, and sent on
earth in a new body. It was likewise a Hindu belief that the souls of
deceased parents might be assisted out of this purgatorial woe by the
prayers and offerings of their surviving children.' ^he same doctrine
was held by the Persians. They believed souls could be released from
purgatory by the prayers, sacrifices, and good deeds of righteous surviv-
ing descendants and friends. " Zoroaster said he could, by prayer, send
any one he chose to heaven or to hell."^ Such representations are found
obscurely in the Vendidad and more fully in the Bundehesh. The
' Warburton, Div. Leg., book ii. sect. 4. * Terence, Phonnio. act i. scene 1.
6 Council of Trent, sess. vi. c.in. xxx. Sess. xxv.: Decree on Invocation of Saints.
' See Milman, Hist. Latin Christianity, book xiv. ch. ii.
' See references to " Sraddha" in index to Vishnu Purana.
• Atkinson's trans, of the Shah-Nameh, p. 386.
410 MEDL^VAL DOCTRINE OF A FUTURE LIFE.
Persian doctrine that the living had power to affect the condition of the
dead is further indicated in the fact that, from a belief that married per-
sons were peculiarly happy in the future state, they often hired persons
to be espoused to such of their relatives as had died in celibacy.' The
doctrine of purgatory was known and accepted among the Jews too. In
the Second Book of Maccabees we read the following account : — " Judas
sent two thousand pieces of silver to Jerusalem to defray the expense of
a sin-offering to be offered for the sins of those who were slain, — doing
therein very well and honestly, in that he was mindful of the resurrec-
tion. For if he had not hoped that they who were slain should rise
again, it had been superfluous and vain to pray for the dead. Whereupon
he made an atonement for the dead, that they might be delivered from
sin."^" The Rabbins taught that children by sin-offerings could help
their parents out of their misery in the infernal world.^^ They taught,
furthermore, that all souls excej^t holy ones, like those of Rabbi Akiba
and his disciples, must lave themselves in the fire-river of Gehenna; that
therein they shall be like salamanders ; that the just shall soon be
cleansed in the fire-river, but the wicked shall be lastingly burned."
Again, we find this doctrine prevailing among the Romans. In the great
Forum was a stone called " Lapis Manalis," described by Festus, which
was supposed to cover the entrance to hell. This was solemnly lifted
three times a year, in order to let those souls flow up whose sins had been
purged away by their tortures or had been remitted in consideration of
the offerings and services paid for them by the living. Virgil describes
how souls are purified by the action of wind, water, and fire." The
feast-day of purgatory observed by papal Rome corresponds to the
Lemuria celebrated by pagan Rome, and rests on the same doctrinal
basis. In the Catholic countries of Euroiae at the present time, on All
Saints' Day, festoons of sweet-smelling flowers are hung on the tomb-
stones, and the people kneeling there repeat the prayer prescribed for
releasing the souls of their relatives and friends from the plagues of pur-
gatory. There is a notable coincidence between the Buddhist and
the Romanist usages. Throughout the Chinese Empire, during the
seventh moon of every year, prayers are offered up — accompanied by
illuminations and other rites — for the release of souls in purgatory. At
these times the Buddhist priests hang up large pictures, showing forth
the frightful scenes in the other world, to induce the people to pay them
money for prayers in behalf of their suffering relatives and friends in
purgatory.'*
Traces of belief in a purgatory early appear among the Christians. '.
Many of the gravest Fathers of the first five centuries naturally con-
• Richardson, Dissertation on the Language, Literature, and Manners of the Eastern Nations, p.
347. i
w Cap. xii. 42-45. " Eisenmenger, Entdecktes Judenthum, th. ii. kap. ri. s. 357. ■
12 Kabliala Denudata, torn. ii. pars. i. pp. 108, 109, 113. " ,i:neid, lib. vi. 1. 739. j
1* Asiatic Journal, 1840, p. 210, note.
MEDLEVAL DOCTRINE OF A FUTURE LIFE. 411
ceived and taught, — as is indeed intrinsically reasonable, — tliat after
death some souls will be punished for their sins until they are cleansed,
and then will be released from pain. The Manichisans imagined that all
souls, before i-eturning to their native heaven, must be borne first to the
moon, where with good waters they would be washed pure from outward
filth, and then to the sun, where they would be purged by good fires
from every inward stain.^^ After these lunar and solar lustrations, they
were fit for the eternal world of light. But the conception of purgatory
as it was held by the early Christians, whether orthodox Fathers or
heretical sects, was merely the just and necessary result of applying to
the subject of future punishment the two ethical ideas that punishment
should partake of degrees proportioned to guilt, and that it should be
restorative. Jeremy Taylor conclusivelj'^ argues that the prayers for the
dead used by the early Christians do not imply any belief in the Papal
purgatory.'® The severity and duration of the sufferings of the dead
were not supposed to be in the power of the living, — either their rela-
tives or the clergy, — but to depend on the moral and physical facts of
the case according to justice and necessity, qualified only by the mercy
of God.
Pope Gregory the Great, in the sixth century, — either borrowing some
of the more objectionable features of the purgatory-doctrine previously
held by the heathen, or else devising the same things himself from a
perception of the striking adaptedness of such notions to secure an envi-
able power to the Church, — constructed, established, and gave working
efiiciency to the dogmatic scheme of purgatory ever since firmly defended
by the pajDal adherents as an integral part of the Roman Catholic system."
The doctrine as matured and promulgated by Gregory, giving to the repre-
sentatives of the Church an almost unlimited power over purgatoiy,
rapidly grew into favor with the clergy and sank with general convic-
tion into the hopes and fears of the laity. Venerable Bede, in the eighth
century, gives a long account of the fully-developed doctrine concerning
purgatory, hell, paradise, and heaven. It is narrated in the form of a
vision seen by Drithelm, who, in a trance, visits the regions which, on his
return, he describes. The whole thing is gross, literal, horrible, closely
resembling several well-known descriptions given under similar circum-
stances and preserved in ancient heathen writers.'* The Church, seeing
how admirably this instrument was calculated to promote her interest
and deepen her power, left hardly any means untried to enlarge its sweep
and intensify its operation. Accordingly, from the ninth to the sixteenth
century, no doctrine was so central, prominent, and effective in the com-
mon teaching and practice of the Church, no fear was so widely spread
^ Jlosheim, Coram., III. Century, sect. 49, note 3.
16 Dissuasive from Popery, part ii. book ii. sect. 2.
17 Edgar, Variations of Topery, ch. xvi.
18 Hist. Ecc, lib. V. cap. xii. See also lib. iii. cap. xix.
412 MEDLEVAL DOCTRINE OF A FUTURE LIFE.
and vividly felt in the bosom of Christendom, as the doctrine and the
fear of purgatory.
The Romanist theory of man's condition in the future life is this, in
brief. By the sin of Adam, heaven was closed against him and all his
posterity, and the devil acquired a right to shut up their disembodied
souls in the under-world. In consequence of the "original sin" trans-
mitted from Adam, every human being, besides suffering the other woes
flowing from sin, was helplessly doomed to the under-world after death.
In addition to this penalty, each one must also answer for his own per-
sonal sins. Christ died to "deliver mankind from sin," "discharge the
punishment due them," and "rescue them from the tyranny of the
devil." He "descended into the under-world," "subdued the devil,"
"despoiled the depths," "rescued the Fathers and just souls," and
"opened heaven."'^ "Until he rose, heaven was shut against every child
of Adam, as it still is to those who die indebted." "The price paid by
the Son of God far exceeded our debts." The surplus balance of merits,
together with the merits accruing from the supererogatory good works of
the saints and from the Divine sacrifice continually offered anew by the
sacrament of the mass, constituted a reserved treasure upon which the
Church was authorized to draw in behalf of any one she chose to favor.
The localities of the future life were these •.-" — Limbus Patrum, or Abra-
ham's Bosom, a place of peace and waiting, where the good went who
died before Christ ; Limbus Infantum, a mild, palliated hell, where the
children go who, since Christ, have died unbaptized ; Purgatory, where
all sinners suffer until they are purified, or are redeemed by the Church,
or until the last day ; Hell, or Gehenna, whither the hopelessly wicked
have always been condemned ; and Heaven, whither the spotlessly good
have been admitted since the ascension of Jesus. At the day of judg-
ment the few human souls Avho have reached Paradise, together with the
multitudes that crowd the regions of Gehenna, Purgatory, and Limbo,
will reassume their bodies : the intermediate states will then be destroyed,
and when their final sentence is pronounced all will depart forever, — the
acquitted into heaven, the condemned into hell. In the mean time, the
poor victims of purgatory, by the prayers of the living for them, by the
transfer of good works to their account, — above all, by the celebration
of masses in their behalf, — may be relieved, rescued, translated to para-
dise. The words breathed by the spirit of the murdered King of Den-
mark in the ears of the horror-stricken Hamlet paint the popular belief
of that age in regard to the grisly realm where guilty souls were plied
with horrors whereof, but that they were forbidden
" To tell the secrets of their prison-house.
They could a tale unTold whose lightest word
19 Catechism of the Counc:i of Trent.
*o Thomas Aquinas, Summa Theologiae, pars iii. Suppl. Qnsest. 69.
MEDLEVAL DOCTRINE OF A FUTURE LIFE. 413
Would harrow up thy soul, freeze thy young blood,
Make thy two eyes, like stars, start from their spheres,
Thy knotted and combined locks to part,
And each particular hair to stand on end
Like quills upon the fretful porcupine."
A few .specimens of the stories embodying the ideas and superstitions
current in the Middle Age may better illustrate the characteristic belief
of the time than much abstract descrij^tion. An unquestioning faith in
the personality, visibility, and extensive agency of the devil was almost
universal. Ascetics, saints, bishops, peasants, philosophers, kings, Gregory
the Great, Martin Luther, all testified that they had often seen him. The
medieval conception of the devil was sometimes comical, sometimes
awful. Grimm says, " He was Jewish, heathenish. Christian, idolatrous,
elfish, titanic, spectral, all at once." He was "a soul-snatching wolf," a
"hell-hound," a "whirlwind hammer;" now an infernal " parody of God"
with "a mother who mimics the Virgin Mary," and now the "imper-
sonated soul of evil."*' The well-known story of Faust and the Devil,
which in so many forms spread through Christendom, is so deeply signifi-
cant of the faith and life of the age in which it arose that a volume
would be required to unfold all its import. There was an old tradition
that the students of necromancy or the black art, on reaching a certain
pitch of proficiency, were obliged to run through a subterranean hall,
where the devil literally caught the hindmost unless he sped so swiftly
that the arch-enemy could only seize his shadow, and in that case, a verita-
ble Peter Schlemihl, he never cast a shadow afterwards ! A man stood
by his furnace one day casting eyes for buttons. The devil came up and
asked what he was doing. "Casting ej^es," replied the man. "Can you
cast a pair for me?" quoth the devil. "That I can," says the man: "will
you have them large or small?" "Oh, very large," answered the devil.
He then ties the fiend on a bench and pours tlie molten lead into his eyes.
Up jumps the devil, with the bench on his back, flees howling, and has
never been seen since ! There was also in wide circulation a wild legend
to the effect that a man made a compact with the devil on the condition
that he should secure a new victim for hell once in a century. As long
as he did this he should enjoy life, riches, power, and a limited ubiquity;
but failing a fresh victim at the end of each hundred years his own soul
should be the forfeit. He lived four or five centuries, and then, in spite
of his most desperate efforts, was disappointed of his expected victim on
the last night of the century; and when the clock struck twelve the
devil burst into his castle on a black steed and bore him off in a storm
of lightning amidst the crash of thunders and the shrieks of fiends.
St. Britius once during mass saw the devil in church taking account of
the sins the congregation were committing. He covered the parchment
all over, and, afraid of forgetting some of the offences, seized the scroll
in his teeth and claws to stretch it out. It snapped, and his head was
smartly bumped against the wall. St. Britius laughed aloud. The ofli-
21 Deutsche Mythologie, cap. xxxiii. : Teufel.
27
414 MEDLEVAL DOCTRINE OF A FUTURE LIFE.
dating priest rebuked him, but, on being told what had happened, im- i
proved the accident for the edification of his hearers.'"- On the bursting ;
of a certain glacier on the Alps, it is said the devil was seen swimming )
down the Rhone, a drawn sword in one hand, a golden ball in the other: t
opposite the town of Martigny, he cried, " Rise," and instantly the obe- .
dient river swelled above its banks and destroyed the town.
Ignes-fatui, -hovering about marshes and misty places, were thought i
to be the spirits of Unbaptized children endeavoring to guide travellers J
to the nearest water. A kindred fancy also heard a spectral pack, called '.
"yell-hounds," afterwards corrupted to "hell-hounds," composed of the i
souls of unbaptized children, which could not rest, but roamed and howled j
through the woods all night. -^ A touching popular myth said, the robin's
breast is so red because it flies into hell with drops of water in its bill to
relieve the children there, and gets scorched.
In 1171, Silo, a philosopher, implored a dying pupil of his to come
back and reveal his state in the otlier world. A few days after his death
the scholar appeared in a cowl of flames covered with logical proposi-
tions. He told Silo that he was from purgatory, that the cowl weighed
on him worse than a tower, and said he was doomed to wear it for the
pride he took in sophisms. As he thus spoke he let fall a drop of sweat
on his master's hand, piercing it through. The next day Silo said to his
scholars, " I leave croaking to frogs, cawing to crows, and vain things to j
the vain, and hie me to the logic which fears not death,"
" Linquo coax ranis, eras corvis, ranaque Tania,
Ad logicen pergo quae mortia non timet ergo."2«
In the long, quaint poem, "Vision of "William concerning Piers
Ploughman," written probably by Robert Langland about the year 1362,
there are many things illustrative of our subject. "I, Trojanus, a truej
knight, after death was condemned to hell for dying unbaptized. But,
on account of my mercy and truth in administering the laws, the pope! (
wished me to be saved ; and God mercifully heard him and saved me ,
without the help of masses."^' " Ever since the fall of Adam, Age has:
shaken the Tree of Human Life, and the devil has gathered the fruilj [
into hell."-* The author gives a most spirited account of Christ's descenlj \
into the under-world after his death, his battle with the devils there, hbj '
triumph over them, his rescue of Adam, and other particulars." In this (
poem, as in nearly all the extant productions of that period, there aKi -r
copious evidences of the extent and power of the popular faith in th«j n
devil and in purgatory, Und in their close connection with the presen j 'i
life, — a faith nourishingly embodied in thousands of singular tales :
Thomas Wright has collected many of these in his antiquarian works \
He relates an amusing incident that once befell a minstrel who had beei i
*2 Quarterly Review, Jan. 1820: Pop. Myth, of the Middle Ages.
S3 Allies, Antiquities of Worcestershire, 2d cd. p. 256. j
** Michelet, Hist, de France, livre iv. chap. ix. * Vision of Dowoll, part iii.
» Vision of Debet, part ii. w Ibid., part iv. '
MEDIAEVAL DOCTRINE OF A FUTURE LIFE. 415
borne into hell by a devil. The devils went forth in a troop to ensnare
souls on earth. Lucifer left the minstrel in charge of the infernal regions,
promising, if he let no souls escape, to treat him on the return with a fat
monk roasted, or a usurer dressed with hot sauce. But while the fiends
were away St. Peter came, in disguise, and allured the minstrel to play
at dice, and to stake the souls which were in torture under his care.
Peter won, and carried them off in triumph. The devils, coming back
and finding the fires all out and hell empty, kicked the hapless minstrel
out, and Lucifer swore a big oath that no minstrel should ever darken
the door of hell again !
The mediseval belief in a future life was practically concentrated, for
the most part, around the ideas of Satan, purgatory, the last judgment,
hell. The faith in Christ, God, heaven, was much rarer and less influ-.
ential. Neander says, " The inmost distinction of mediaeval experience
was an awful sense of another life and an invisible world." A most
piteous illustration of the conjoined faith and fear of that age is fur-
nished by an old dialogue between the "Soul and the Body" recently
edited by Halliwell, an expression of humble trust and crouching horror
irresistibly pathetic in its simplicity.^* A flood of revealing light is
given as to the energy with which the doctrine of purgatory impressed
itself on the popular mind, by the two facts, first, that the Council of
Auxerre, in 1578, prohibited the administration of the eucharist to the
dead; and, secondly, that in the eleventh and twelfth centuries " crosses
of absolution" — that is, crosses cut out of sheet lead, with the formula
of absolution engraved on them — were quite commonly buried with the
dead.^' The eager sincerity of the mediaeval belief in another life is
attested, too, by the correspondence of the representations of the dead
in their legends to the appearance, disposition, and pursuits they had in
life. No oblivious draught, no pure spiritualization, had freed the de-
parted souls from earthly bonds and associations. Light pretexts drew
them back to their wonted haunts. A buried treasure allowed them no
rest till they had led some one to raise it. An unfinished task, an un-
cancelled obligation, forced them again to the upper-world. In ruined
castles the ghosts of knights, in their accustomed habiliments, held tour-
naments and carousals. The priest r.ead mass ; the hunter pursued his
game ; the spectre-robber fell on the benighted traveller.™ It is hard for
us now to reproduce, even in imagination, the fervid and frightful ear-
nestness of the popular faith of the Middle Age in the ramifying
agency of the devil and in the horrors of purgatory. We will try to
do it, in some degree, by a series of illustrations aiming to show at once
iiow prevalent such a belief and fear were, and how they became so
prevalent.
S8 Early English Miscellanies, No. 2.
29 I>onflon Antiquaries' Archajolo^ia, vol. xxxv. art. 22.
30 Tliorpe, Northern Mythology, vol. i., appendix.
416 MEDLEVAL DOCTRINE OF. A FUTURE LIFE.
First, we may specify the teaching of the Church whose authority in
spiritual concerns bore ahnost unquestioned sway over the minds of more
than eighteen generations. By the logical subtleties of her scholastic
theologians, by the persuasive eloquence of her pojDular preachers, by the
frantic ravings of her fanatic devotees, by the parading proclamation
of her innumerable pretended miracles, by the imj^osing ceremonies of
her dramatic ritual, — almost visibly opening heaven and hell to the over-
awed congregation, — by her wonder-working use of the relics of martyrs
and saints to exorcise demons from the possessed and to heal the sick,
and bj' her anathemas against all who were sui3posed to be hostile to her
formulas, she infused the ideas of her doctrinal system into the intellect,
heart, and fancy of the common people, and nourished the collateral
horrors, until every wave of her wand convulsed the world. In a pas-
toral letter addressed to the Carlovingian prince Louis, the grandson of
Charlemagne, — a letter probably composed by the famous Hincmar,
beai'ing date 858, and signed by the Bishoi^s of Rheims and Rouen, — a
Gallic synod authoritatively declared that Charles Martel was damned ;
" that on the oj^ening of his tomb the sjjectators were affrighted by a
smell of fire and the aspect of a horrid dragon, and that a saint of the
times was indulged with a pleasant vision of the soul and body of this
great hero burning to all eternity in the abj-ss of hell." A tremendous
impulse, vivifying and emphasizing the eschatological notions of the
time, — an impulse whose effects did not cease when it died, — was im-
parted by that frightful epidemic expectation of the impending end of
the world which wellnigh universally prevailed in Christendom about
the year 1000. Many of the charters given at that time commence with
the words, " As the world is now drawing to a close. "^^ This expectation
drew additional strength from the unutterable sufferings — famine, op-
pression, pestilence, w^ar, superstition — then weighing on the people.
" The idea of the end of the world," — we quote from Michelet, — "sad as I j
that world was, was at once the hope and the terror of the Middle Age. ,
Look at those antique statues of the tenth and eleventh centuries, mute, j i
meager, their pinched and stiffened lineaments grinning with a look of | j
living sufiering allied to the repulsiveness of death. See how they im- ' i
plore, with clasped hands, that desired j'et dreaded moment when the |
resurrection shall redeem them from their unspeakable sorrows and I
raise them from nothingness into existence and from the grave to i -|
God." i
Furthermore, this superstitious character of the mediseval belief in the j
future life acquired breadth and intensity from the profound general | i
ignorance and trembling credulousness of that whole period on all sub- 1
jects. It was an age of marvels, romances, fears, when every landscape ' ■
of life " wore a strange hue, as if seen through the sombre medium of a • ;
stained casement." While congregations knelt in awe beneath the lifted j
1 Uallam, Middle ^ges, eh. Ix.
MEDIAEVAL DOCTRINE OF A FUTURE LIFE. 417
Host, and the image of the dying Savior stretched on the rood glim-
mered through clouds of incense, jserhaps an army of Flagellants would
march by the cathedral, shouting, "The end of the world is at hand!"
filling the streets with the echoes of their torture as they lashed their
naked backs with knotted cords wet with blood ; and no soul but must
shudder with the infection of horror as the dreadful notes of the " Dies
Irx" went sounding through the air. The narratives of the desert Fathers,
the miracles wrought in convent-cells, the visions of pillar-saints, the
thrilling accompaniments of the Crusades, and other kindred influences,
made the world a perpetual mirage. The belching of a volcano was the
vomit of uneasy hell. The devil stood before every tempted man.
Ghosts walked in every nightly dell. Ghastly armies were seen contend-
ing where the aurora borealis hung out its bloody banners. The Huns
under Attila, ravaging Southern Europe, were thought to be literal
demons who had made an irruption from the pit. The metaphysician
was in peril of the stake as a heretic, the natural philosopher as a
magician. A belief in witchcraft and a trust in ordeals were universal,
even from Pope Eugenius, who introduced the trial by cold water, and
King James, who wrote volumes on magic, to the humblest monk who
shuddered when passing the church-crypt, and the simplest peasant who
quaked in his homeward path at seeing a will-o'-the-wisp. " Denounced
by the preacher and consigned to the flames by the judge, the wizard
received secret-service-money from the Cabinet to induce him to destroy
the hostile armament as it sailed before the wind." As a vivid writer
has well said, " A gloomy mist of credulity enwrapped the cathedral and
the hall of justice, the cottage and the throne. In the dank shadows of
the universal ignorance a thousand superstitions, like foul animals of
night, were propagated and nourished."
The beliefs and excitements of the medifeval period partook of a sort
of epidemic character, diffusing and working like a contagion.^^ There
were numberless throngs of pilgrims to famous shrines, immense crowds
about the localities of popular legends, relics, or special grace. In the
magnetic sphere of such a fervid and credulous multitude, filled with the
kindling interaction of enthusiasm, of course prodigies would abound,
fables would flourish, and faith would be doubly generated and fortified.
In commemoration of a miraculous act of virtue performed by St. Francis,
the pope offered to all who should enter the church at Assisi between the
eve of the 1st and the eve of the 2d of August each year — that being the
anniversary of the saint's achievement — a free pardon for all the sins com-
mitted by them since their baptism. More than sixty thousand pilgrims
sometimes flocked thither on that day. Every year some were crushed
to death in the suffocating pressure at the entrance of the church.
Nearly two thousand friars walked in procession ; and for a series of
82 Ilecker, Epidemics of the Middle Ages.
418 MEDIiEVAL DOCTRINE OF A FUTURE LIFE..
years the pilgrimage to Portiuncula might have vied with that to the
temple of Juggernaut.^^
Nothing tends more to strengthen any given belief than to see it
everywhere carried into practice and to act in accordance with it. Thus
was it with the mediaeval doctrine of the future life. Its applications and
results were constantly and universally thrust into notice by the sale of
indulgences and the launching of excommunications. Early in the ninth
century, Charlemagne complained that the bishops and abbots forced
property from foolish people by promises and threats : — " Suadendb de
calestis regni beatitudine, comminando de cetcrno mpplicio infemi."^ The rival
mendicant orders, the Franciscans and the Dominicans, acquired great
riches and power by the traffic in indulgences. They even had the im-
pudence to affirm that the members of their orders were privileged above
all other men in the next world. Milton alludes to those who credited
these monstrous assumptions : —
" And they who, to be sure of Paradise,
Dying, put on the weeds of Dominic,
Or in Franciscan think to pass disguised."
The Council of Basle censured the claim of the Franciscan monks that
their founder annually descended to purgatory and led thence to heaven
the souls of all those who had belonged to his order. The Carmelites
also asserted that the Virgin Mary appeared to Simon Stockius, the gene-
ral of their order, and gave him a solemn promise that the souls of such
as left the world with the Carmelite scapulary upon their shoulders
should be infallibly preserved from eternal damnation. Mosheim says
that Pope Benedict XIV. was an open defender of this ridiculous
fiction.^*
If any one would appreciate the full mediaeval doctrine of the future
life, whether with respect to the hair-drawn scholastic metaphysics by
which it was defended, or with respect to the concrete forms in which the
popular apprehension held it, let him read tlie Divina Commedia of
Dante ; for it is all there. Whoso with adequate insight and sympathy
peruses the pages of the immortal Florentine — at whom the jDeople
pointed as he walked the streets, and said, "There goes the man who has
been in hell" — will not fail to perceive with what a profound sincerity
the popular breast shuddered responsive to ecclesiastical threats and
purgatorial woes.
The tremendous moral power of this solitary work lies in the fact that
it is a series of terrific and fascimiting tableaux, embodying the idea of
inflexible poetic justice impartially administered upon king and varlet,
pope and beggar, oppressor and victim, projected amidst the unalterable
necessities of eternity, and moving athwart the lurid abyss and the azure
s* Quarterly Review, July, 1819 : article on Monachism.
9* Perry, History of the Franks, p. 467.
85 Eccl. Hist., XIII. Century, part ii. ch. 2, sect. 29.
MEDIiEVAL DOCTRINE OF A FUTURE LIFE. 419
cope with an intense distinctness that sears the gazer's eyebally. The
Divina Commedia, with a wonderful truth, also reflects the feeling of the
age when it was written in this respect, — that there is a grappling force
of attraction, a compelling realism, about its "Purgatory" and "Hell"
which are to be sought in vain in the delineations of its " Paradise." The
medifeval belief in a future life had for its central thought the day of
judgment, for its foremost emotion terror.^*
The roots of this faith were unquestionably fertilized, and the develop-
ment of this fear quickened, to a very great extent, by deliberate and sys-
tematic delusions. One of the most celebrated of these organized frauds
was the gigantic one perpetrated under the auspices of the Dominican
monks at Berne in 1509, the chief actors in which were unmasked and
executed. Bishop Burnet has given an extremely interesting account
of this affair in his volume of travels. Suffice it to say, the monks ap-
peared at midnight in the cells of various persons, now impersonating
devils, in horrid attire, breathing flames and brimstone, now claiming to
be the souls of certain sufferers escaped from purgatory, and again pre-
tending to be celebrated saints, with the Virgin Mary at their head. By
the aid of mechanical and chemical arrangements, they wrought miracles,
and played on the terror and credulity of the spectators in a frightful
manner." There is every reason to suppose that such deceptions —
miracles in which secret speaking-tubes, asbestos, and phosphorus were
indispensable^^ — were most frequent in those ages, and were as effective
as the actors were unscrupulous and the dupes unsuspicious. Here is
revealed one of the foremost of the causes which made the belief of the
Dark Age in the numerous appearances of ghosts and devils so common
and so intense that it gave currency to the notion that the swarming
spirits of purgatory were disembogued from dusk till dawn. So the
Danish monarch, revisiting the pale glimpses of the moon, says to
I Hamlet, —
j " I am thy father's spirit,
I Doom'd for a certain time to walli the uight,
And for the day confined to fast in fires,
Till the foul crimes done in my days of nature
Are burnt and purged away."
When the shadows began to fall thick behind the sunken sun, these poor
, creatures were thought to spring from their beds of torture, to wander
1 amidst the scenes of their sins or to haunt the living ; but at the earliest
I scent of morn, the first note of the cock, they must hie to their fire
i again. Midnight was the high noon of ghostly and demoniac revelry on
the, earth. As the hour fell with brazen clang from the tower, the
belated traveller, afraid of the rustle of his own dress, the echo of his
"* If any one would see in how many forms the faith in hcU and in the devil appeared, let him
look over the pages of the " Dictionnaire Infernal," by J. Collin de Plancy.
^ Maclaine's trans, of Mosheim's Eccl. Hist., vol. ii. p. 10, note.
* Manufactures of the Ancients, pub. by Harper and Brothers, 1845, part iv. ch. 3.
420 MEDLEVAL DOCTRINE OF A FUTURE LIFE.
own footfall, the wavering of his own shadow, afraid of his own thoughts,
would breathe the suppressed invocation, —
"Angels and ministers of grace defend us!"
as the idea crept curdling over his brain and through his veins, —
"It is the very witching time of night,
When churchyards yawn and hell itself breathes out
Contagion to this world."
Working in alliance with the foregoing forces of superstition was the
powerful influence of the various forms of insanity which remarkably-
abounded in the Middle Age. The insane person, it was believed, was^
possessed by a demon. His ravings, his narratives, were eagerly credited;
and they were usually full of infernal visions, diabolical mterviews, en-
counters with apparitions, and every thing that would naturally arise in
a deranged and preternaturally sensitive mind from the chief concep-
tions then current concerning the invisible world.'^
The principal works of art exposed to the people were such as served
to impress upon their imaginations the Church-doctrine of the future
life in all its fearfulness, with its vigorous dramatic points. In the cathe-
dral at Antwerp there is a representation of hell carved in wood, whose
marvellous elaborateness astonishes, and whose painful expressiveness
oppresses, every beholder. With what excruciating emotions the pious
crowds must have contemplated the harrowingly vivid paintings of the
Inferno, by Orcagna, still to be seen in the Campo Santo of Pisa! In the
cathedral at Canterbury there was a window on which was painted a de-
tailed picture of Christ vanquishing the devils in their own domain; but
we believe it has been removed. However, the visitor still sees on the
fine east window of York Cathedral the final doom of the wicked, hell
being painted as an enormous mouth ; also in the west front of Lincoln
Cathedral an ancient bas-relief representing hell as a monstrous mouth
vomiting flame and serpents, with two human beings walking into it.
The minster at Freyburg has a grotesque bas-relief over its main portal,
representing the Judgment. St. Xicholas stands in the centre, and the
Savior is seated above him. On the left, an angel weighs mankind in a
huge pair of scales, and a couple of malicious imps try to make the human
scale kick the beam. Underneath, St. Peter is ushering the good into
Paradise. On the right is shown a devil, with a pig's head, dragging after
him a throng of the wicked. He also has a basket on his back filled ,
with figures whom he is in the act of flinging into a reeking caldi'on ,
stirred by several imps. Hell is typified, on one side, by the jaws of a |
monster crammed to the teeth with reprobates, and Satan is seen sitting '
on his throne above them. A recent traveller writes from Naples, "Tiie j
favorite device on the church-walls here is a vermilion picture of a male j
and a female soul, respectively up to the waist [the waist of a soul!] in fire, :
with an angel over each watering them from a water-pot. This is meant '
s» De Boismont, Rational Hist, of Ilalluciuatious, ch. xiv.
MEDLEVAL DOCTRINE OF A FUTURE LIFE. 421
to get money from the compassionate to pay for the saying of masses in
behalf of souls in purgatory." Ruskin has described some of the church-
paintings of the Last Judgment by the old masters as possessing a power
even now sufficient to stir every sensibility to its depths. Such works, gazed
on day after day, while multitudes were kneeling beneath in the shadowy
aisles, and clouds of incense were floating above, and the organ was peal-
ing and the choir chanting in full accord, must produce lasting effects on
the imagination, and thus contribute in return to the faith and fear
which inspired them.
Villani — as also Sismondi — gives a description of a horrible representa-
tion of hell shown at Florence in 1304 by the inhabitants of San Priano,
on the river Arno. The glare of flames, the shrieks of men disguised as
devils, scenes of infernal torture, filled the night. Unfortunately, the
scaffolding broke beneath the crowd, and many spectators were burned
I or drowned, and that which began as an entertaining spectacle ended as
a direful reality. The whole affair is a forcible illustration of the lite-
I rality with which the pojDular mind and faith api^rehended the notion
j of the infernal world.
Another means by which the vIqws we have been considering were
both expressed and recommended to the senses and belief of the people
was those miracle-jilays that formed one of the most peculiar features of
the Middle Age. These plays, founded on, and meant to illustrate. Scrip-
ture narratives and theological doctrines, were at first enacted by the
priests in the churches, afterwards by the various trading-companies or
guilds of mechanics. In 1210, Pope Gregory " forbade the clergy to take
any part in the plays in churches or in the mummings at festivals." A
, similar prohibition was published by the Council of Treves, in 1227. The
j Bishop of Worms, in 1316, issued a proclamation against the abuses which
1 had crept into the festivities of Easter, and gives a long and curious descrip-
I tion of them.'"' There were two popular festivals, — of which Michelet
t gives a full and amusing description, — one called the " Fete of the Tipsy
i Priests," when they elected a Bishop of Unreason, offered him incense
of burned leather, sang obscene songs in the choir, and turned the altar
into a dice-table ; the other called the " Fete of the Cuckolds," when the
laymen crowned each other with leaves, the priests wore their surplices
wrong side out and threw bran in each others' eyes, and the bell-ringers
I pelted each other with biscuits. There is a religious play by Calderon,
I entitled "The Divine Orpheus," in which the entire Church-scheme of
man's fall — the devil's empire, Christ's descent there, and the victorious
sequel — is embodied in a most effective manner. In the priestly theology
' and in the popular heart of those times there was no other single par-
j ticular one-tenth part so prominent and vivid as that of Christ's entrance
after his death into hell to rescue the old saints and break down Satan's
* Early Mysteries and Latin Poems of the XII. and XIII. Centuries, edited by Thomas 'Wright.
422 MEDIEVAL DOCTRINE OF A FUTURE LIFE.
power.^^ Peter Lombard says, "What did the Redeemer do to the despot
who had us in his bonds ? He offered him the cross as a mouse-trap, and
put his blood on it as bait."*^ About that scene there was an incom-
parable fascination for every believer. Christ laid aside his Godhead and
died. The devil thought he had secured a new victim, and humanity
swooned in grief and despair. But, lo! the Crucified, descending to the
inexorable dungeons, puts on all his Divinity, and suddenly
" The captive world awakt, and foimde
The pris'ner loose, the jailer bounde!"^
A large proportion of the miracle-plays, or Mysteries, turned on this event.
In the "Mystery of the Eesurrection of Christ" occurs the following
couplet : —
" This day the angelic King has risen.
Leading the pious from their prison."**
The title of one of the principal plays in the Towneley Mysteries is " Ex-
tractio Animarum ab Inferno." It describes Christ descending to the
gates of hell to claim his own. Adam sees afar the gleam of his coming,
and with his companions begins to sing for joy. The infernal porter
shouts to the other demons, in alarm, —
" Since first that hell was made and I was put therein,
Such sorrow never ere I had, nor heard I such a din.
My heart begins to start; my wit it waxes thin;
I am afraid we can't rejoice, — these souls must from us go.
Ho, Beelzebub ! bind these boys : such noise was never heard in hell."
Satan vows he will dash Beelzebub's brains out for frightening him so.
Meanwhile, Christ draws near, and says, "Lift up your gates, ye princes,
and be ye lifted up, ye everlasting doors, and the King of glory shall come
in." The portals fly asunder. Satan shouts up to his friends, "Dyng
the dastard down;" but Beelzebub replies, "That is easily said." Jesus
and the devil soon meet, face to face. A long colloquy ensues, in the
course of which the latter tells the former that he knew his Father well
by sight ! At last Jesus frees Adam, Eve, the prophets, and others, and
ascends, leaving the devil in the lowest pit, resolving that hell shall soon
be fuller than before ; for he will walk east and he will walk west, and he
will seduce thousands from their allegiance. Another play, similar to the
foregoing, but much more extensively known and acted, was called the
"Harrowing of Hell." Christ and Satan appear on the stage and argue
in the most approved scholastic style for the right of possession in the
human race. Satan says, —
<l See the eloquent sermon on this subject preached by Luis de Granada in the sixteenth century.
Ticknor's Hist. Spanish Lit., vol. iii. pp. 123-127.
« Sententiae, lib. iii. distinctio 19. « Hone, Ancient Mysteries.
« " Resurrexit hodie Rex angelorum
Ducitur de tenebris turba piorum."
MEDLEVAL DOCTRINE OF A FUTURE LIFE. 423
" Whoever purchases any thing,
It belongs to him and to his children.
Adam, hungry, came to me;
I made him do. me homage:
For an apple, which I gave him, "
He and all his race belong to me."
But Christ instantly puts a different aspect on the argument, by re-
plying,—
" Satan ! it was mine, —
The apple thou gavest him.
The apple anJ'the apple-tree
Both were made by me.
As he was purchased with my goods,
With reason will I have him."<*
In a religious Mystery exhibited at Lisbon as late as the close of the
eighteenth century, the following scene occurs. Cain kicks his brother
Abel badly and kills him. A figure like a Chinese mandarin, seated in
a chair, condemns Cain and is drawn up into the clouds. The mouth
of hell then appears, like the jaws of a great dragon: amid smoke and
lightning it casts up three devils, one of them having a wooden leg.
These take a dance around Cain, and are very jocose, one of them in-
viting him to hell to take a cup of brimstone coffee, and another asking
him to make up a party at whist. Cain snarls, and they tumble him
and themselves headlong into the squib-vomiting mouth.
Various books of accounts kept by the trading-companies who cele-
brated these Mysteries of the expenses incurred have been published, and
are exceedingly amusing. " Item: payd for kepyng of fyer at hellmothe,
four jjence." " For a new hoke to hang Judas, six pence." "Item : payd for
mendyng and payntyng hellmouthe, two pence." "Girdle for God, nine
pence." "Axe for Pilatte's son, one shilling." "A staff for the demon,
one penny." "God's coat of white leather, three shillings." The stage
usually consisted of three platforms. On the highest sat God, surrounded
iby his angels. On the next were the saints in Paradise, — the intermediate
state of the good after death. On the third were mere men yet living
in the world. On one side of the lowest stage, in the rear, was a fearful
cave or yawning mouth filled with smoke and flames, and denoting hell.
From this ever and anon would issue the howls and shrieks of the
damned. Amidst hideous yellings, devils would rush forth and caper
about and snatch hapless souls into this pit to their doom.** The actors,
in their mock rage, sometimes leaped from the pageant into the midst of
the laughing, screaming, trembling crowd. The dramatis persona: included
many queer characters, such as a " Worm of Conscience," " Deadman," (re-
presenting a soul delivered from hell at the descent of Christ,) numerous
["Damned Souls," dressed in flame-colored garments, "Theft," "Lying,"
'"Gluttony." But the devil himself was the favorite character; and often,
« Halliwell's edition of the Harrowing of Hell, p. 18.
*^ Sharp, Essay on the Dramatic Mysteries, p. 24.
424 MEDIAEVAL DOCTRINE OF A FUTURE LIFE.
when his personified vices jumped on him and pinched and cudgelled
him till he roared, the mirth of the honest audience knew no bounds.
For there were in the Middle Age two sides to the popular idea of the
devil and of all appertaining to him. He was a soul-harrowing bugbear
or a rib-shaking jest according to the hour and one's humor. Rabelais's
Pantagruel is filled with irresistible burlesques of the doctrine of jjurga-
tory. The ludicrous side of this subject may be seen by reading Tarl-
ton's "Jests" and his "Newes out of Purgatorie."" Glimi:)ses of it are
also to be caught through many of the humorous passages in Shakspeare.
Dromio says of an excessively fat and greasy kitchen-wench, "If she
lives till doomsday she'll burn a week longer than the whole world !"
And Falstaff, cracking a kindred joke on Bardolph's carbuncled nose,
avows his opinion that it will serve as a flaming beacon to light lost
souls the way to purgatory! Again, seeing a flea on the same flaming
proboscis, the doughty knight aflirmed it was "a black soul burning in
hell-fire." In this element of mediseval life, this feature of mediaeval
literature, a terrible belief lay under the gay raillery. Here is be-
trayed, on a wide scale, that natural reaction of the faculties from ex-
cessive oppression to sportive wit, from deep repugnance to su2ierficial
jesting, which has often been pointed out by philosophical observers as
a striking fact in the psychological history of man.
One more active and mighty cause of the dreadful faith and fear with
which the Middle Age contemplated the future life was the innumerable
and frightful woes, crimes, tyrannies, instruments of torture, engines of
persecution, insane suj^erstitions, which then existed, making its actual
life a hell. The wretchedness and cruelty of the present world were
enough to generate frightful beliefs and casi appalling shadows over the
future. If the earth was full of devils and phantoms, surely hell must j j
swarm worse with them. The Inquisition sat shrouded and enthroned j j
in supernatural obscurity of cunning and awfulness of i^ower, and thrust j t,
its invisible daggers everywhere. The facts men knew here around them j J
gave credibility to the imagery in which the hereafter was depicted. The j *
flaming stakes of an Auto da Fe around which the victims of ecclesias- j }
tical hatred writhed were but faint emblems of what awaited their souls , i
in the realm of demons whereto the tender mercies of the Church con- j
signed them. Indeed, the fate of myriads of heretics and traitors could ; •;
not fail to project the lurid vision of hell with all its paraphernalia into , .
the imaginations of the peoj)le of the Dark Age. The glowing lava of ] jj
purgatory heated the soil they trod, and a smell of its sulphur surcharged d
the air. A stupendous revelation of terror, bearing whole volumes of ■ i
direful meaning, is given in the single fact that it was a common belief , .
of that period that the holy Inquisitors would sit with Christ in the judg- , , i
ment at the last day.*® If king or noble took offence at some unea.sy i
i
*> Recently edited l>y Ilalliwoll itnd publislied by tlie Shakspeare Society.
*8 Ilat'enbacli, Dogmeiigescbichtc, sect. 235.
MEDIEVAL DOCTRINE OF A FUTURE LIFE. 425
retainer or bold serf, he ordered him to be secretly buried in the cell
of some secluded fortress, and he was never heard of more. So, if pope
or priest hated or feared some stubborn thinker, he straightway
" Would banish him to wear a burning chain
In tlic great dungeons of the unforgiven,
Beneath the space-deep castle-walls of heaven."
'^^tsz/irrj
It was an age of cruelty, never to be restored, when the world was boiling
in tempest and men rode on the crests of fear. -W qAaJ^.^^
Eesearches made within the last century among the remains of fainous /
mediaeval edifices, both ecclesiastic and state, have brought to light the ^ n -t .
dismal records of forgotten horrors. In many a royal palace, priestly Tt**^'^^'**-^
building, and baronial castle, there were secret chambers full of infernal "^ ^^^u.
machinery contrived for inflicting tortures, and under them concealed j.^^, ,_j—
trap-doors opening into rayless dungeons with no outlet and whose ^»b^^
floors were covered with the mouldering bones of unfortunate wretches "' ^CS,^
who had mysteriously disappeared long ago and tracelessly perished^ o^^^^^;^
there. Sometimes these trap-doors were directly above profound pits of f^'o-<u^^'„Jjf
\ water, in which the victim would drown as he dropped from the mangling ^i^>^i;,yL^
I hooks, racks, and pincers of the torture-chamber. There were hor- •'^ttiA-«V-'
rible rumors current in the Middle Age of a machine called the " Virgin," ^^^IfX^^'
\ used for putting men to death ; but little was known about it, and it was "mM/**;.
I generally supposed to be a foble, until, some years ago. one of the identical
I machines was discovered in an old Austrian castle. It was a tall wooden
j woman, with a painted face, which the victim was ordered to kiss. As
I he approached to offer the salute, he trod on a spring, causing the machine
I to fly open, stretch out a pair of iron arms, and draw him to its breast
covered with a hundred sharp spikes, which pierced him to death.''*
! Ignorance and alarm, in a suflering and benighted age, surrounded by
I sounds of superstition and sights of cruelty, must needs breed and foster
I a horrid faith in regard to the invisible world. Accordingly, the common
t doctrine of the future life prevailing in Christendom from the ninth
century till the sixteenth was as we have portrayed it. Of course there
are exceptions to be admitted and qualifications to be made ; but, ujoon
the whole, the picture is faithful. Fortunately, intellect and soul could
i not slumber forever, nor the mediseval nightmares always keep their tor-
I taring seat on the bosom of humanity. Noble men arose to vindicate the
i rights of reason and the divinity of conscience. The world was circum-
I navigated, and its revolution around the sun was demonstrated. A thou-
sand truths were discovered, a thousand inventions introduced. Papacy
! tottered, its prestige waned, its infallibility sunk. The light of know-
ledge shone, the simplicity of nature was seen, and the benignity of
jGod was surmised. Thought, throwing off many restrictions and accu-
mulating much material, began to grow free, and began to grow wise.
And so, before the calm, steady gaze of enlightened and cheerful reason,
! ** The Kiss of the Virgin, in the Archaologia published by the Antiquaries of London, vol. xxvtti.
426 MODERN DOCTRINE OF A FUTURE LIFE.
the live and crawling smoke of hell, which had so long enwreathed the •
mind of the time with its pendent and breathing horrors, gradually
broke up and dissolved, —
" Like a great superstitious snake, uncurled
From the pale, temples of the awakening world."
CHAPTER III.
MODERN DOCTRINE OF A FUTURE LIFE.
The folly and paganism of some of the Church-dogmas, the rapacious-
haughtiness of its spirit, the tyranny of its rule, and the immoral cha
racter of many of its practices, had often awakened the indignant protests
and the determined opposition of men of enlightened minds, vigorous
consciences, and generous hearts, both in its bosom and out of it. Many
such men, vainly struggling to purify the Church from its iniquitous
errors or to relieve mankind from its outrageous burdens, had been
silenced and crushed by its relentless might. Arnold, Wickliffe, Wessel
Savonarola, and a host of others, are to be gratefully remembered forever
as the heroic though unsuccessful forerunners of the mighty monk of
Wittenberg.^ The corruption of the mediaeval Church grew worse, and
became so great as to stir a very extensive disgust and revulsion.
Wholesale pardons for all their sins were granted indiscriminately tc
those who accepted the tei'ms of the papal officials ; while every inde-
pendent thinker, however evangelical his faith and exem^jlary his cha-
racter, was hopelessly doomed to hell. Esi:)ecially were these pardons
given to pilgrims and to the Crusaders. Bernard of Clairvaux, exhorting
the people to undertake a new Crusade, tells them that "God condescends
to invite into his service murderers, robbers, adulterers, perjurers, and
those sunk in other crimes ; and whosoever falls in this cause shall secure
pardon for the sins which he has never confessed with contrite heart."
At the opening of "Piers the Ploughman's Crede" a person is intro
duced saying, " I saw a company of pilgrims on their way to Rome, wh(
came home with leave to lie all the rest of their lives !" Nash, in his
"Lenten Stuff," speaks of a proclamation which caused "three hundrec^ :
thousand people to roam to Rome for purgatorie-pills." Ecclesiasticisn i
devoured^ethics. Allegiance to morality was lowered into devotion to u <
ritual. The sale of indulgences at length became too impudent anc] '
blasphemous to be any longer endured, when John Tetzel, a Dominicaij J
1 UUmann. Reformatoren vor der Reformation.
» Epist. CCCLXIII. ad Orientalis Francise Clerum et Populum.
MODERN DOCTRINE OF A FUTURE LIFE. 427
monk, travelled over Europe, and, setting up his auction-block in the
churches, offered for sale those famous indulgences of Leo X. which
promised, to every one rich enough to pay the requisite price, remission
of all sins, however enormous, and whether past, present, or future !*
This brazen but authorized charlatan boasted that " he had saved more
souls from hell by the sale of indulgences than St. Peter had converted
to Christianity by his preaching." He also said that "even if any one
had ravished the Mother of God he could sell him a pardon for it!"
The soul of Martin Luther took fire. The consequence — to which a
hundred combining causes contributed — was the Protestant Eeformation.
This great movement produced, in relation to our subject, three
important results. It noticeably modified the practice and the popular
preaching of the Roman Catholic Church. The dogmas of the Romanist
theology remained as they were before. But a marked change took
place in the public conduct of the papal functionaries. - Morality was
made more prominent, and mere ritualism less obtrusive. Comparatively
speaking, an emphasis was taken from ecclesiastic confession and in-
dulgence, and laid upon ethical obedience and piety. The Council of
Trent, held at this time, says, in its decree concerning indulgences, "In
granting indulgences, the Church desires that moderation be observed,
lest, by excessive facility, ecclesiastical discipline be enervated." Im-
posture became more cautious, threats less frequent and less terrible ; the
teeth of persecution were somewhat blunted; miracles grew rarer; the
insuiferable glare of purgatory and hell faded, and the open traffic in
forgiveness of sins, or the compounding for deficiencies, diminished. But
among the more ignorant papal multitudes the medieval superstition
holds its place still in all its virulence and grossness. " Heaven and hell
are as much a part of the Italian's geography as the Adriatic and the
Apennines ; the Queen of Heaven looks on the streets as clear as the
morning-star; and the souls in purgatory are more readily present to con-
ception than the political prisoners immured in the dungeons of Venice."
A second consequence of the Reformation is seen in the numerous
dissenting sects to which its issues gave rise. The chief peculiarities of
the Protestant doctrines of the future life are embodied in the four
leading denominations commonly known as Lutheran, Calvinistic, LTni-
tarian, and Universalist. Each of these includes a number of subordinate
parties bearing distinctive names, (such as Arminian, Presbyterian, Me-
thodist, Baptist, Restorationist, and many others;) but these minor differ-
ences are too trivial to deserve distinctive characterization here. The
Lutheran formula is that, through the sacrifice of Christ, salvation is
offered to all who will accept it by a sincere faith. Some will comply
with these terms and secure heaven ; others will not, and so will be lost
forever. Luther's views were not firmly defined and consistent through-
out his career ; they were often obscure, and they fluctuated much. It
» D'Aubigne, Hist. Reformation, book iii.
428 MODERN DOCTRINE OF A FUTURE LIFE.
is true he always insisted that there was no salvation without faith, and
that all who had faith should be saved. But, while he generally seems
to believe in the current doctrine of eternal damnation, he sometimes
appears to encourage the hope that all will finally be saved. In a re-
markable letter to Hansen von Rechenberg, dated 1522, he says, in effect,
" Whoso hath faith in Christ shall be saved. God forbid that I should
limit the time for acquiring this faith to the present life ! In the depths
of the Divine mercy, there may be opportunity to win it in the future
state."
The Calvinistic formula is that heaven is attainable only for those
whom the arbitrary predestination of God has elected; all others are
irretrievably damned. Calvin was the first Christian theologian who
succeeded in giving the fearful doctrine of unconditional election and
reprobation a lodgment in the popular breast. The Roman Catholic
Church had earnestly repudiated it. Gotteschalk was condemned and
died in prison for advocating it, in the ninth century. But Calvin's
character enabled him to believe it, and his talents and position gave
great weight to his advocaciJ^ of it, and it has since been widely received.
Catholicism, Lutheranism, Calvinism, all agreed in the general propo-
sition that by sin physical death came into the world, heaven was shut
against man, and all men utterly lost. They differed only in some un-
essential details concerning the condition of that lost state. They also
agreed in the general proposition that Christ came, by his incarnation,
death, descent to hell, resurrection, and ascension, to redeem men
from their lost state. They only differed in regard to the i^recise grounds
and extent of that redemption. The Catholic said, Christ's atonement
wiped off the whole score of original sin, and thus enabled man to win
heaven by moral fidelity and the help of the Church. The Lutheran
said, Christ's atonement made all the sins of those who have faith, pardon-
able ; and all may have faith. The Calvinist said, God foresaw that man
would fall and incur damnation, and he decreed that a few should be
snatched as brands from the burning, while the mass should be left to
eternal torture ; and Christ's atonement purchased the predestined sal- | ■
vation of the chosen few. Furthermore, Lutherans and Calvinists, in all
their varieties, agree with the Romanist in asserting that Christ shall j i
come again, the dead be raised bodily, a universal judgment be held, and jj
that then the condemned shall sink into the everlasting fire of hell, and U
the accepted rise into the endless bliss of heaven. I '
The Socinian doctrine relative to the future fate of man differed from j i
the foregoing in the following particulars. First, it limited the redeem-', \
ing mission of Christ to the enlightening influences of the truths which ; j
he proclaimed with Divine authority, the moral power of his perfect ] ^
example, and the touching motives exhibited in his death. Secondly, it ,■ f
asserted a natural ability in every man to live a life conformed to right ;
reason and sound morality, and promised heaven to all who did this in j i]
obedience to the instructions and after the pattern of Christ. Thirdly, i i
MODERN DOCTRINE OF A FUTURE LIFE. 429
it declared that the wicked, after suffering excruciating agonies, would
be annihilated. Respecting the second coming of Christ, a physical
resurrection of the dead, and a day of judgment, the Socinians believed
with the other sects.* Their doctrine scarcely corresponds with that of
the present Unitarians in any thing. The dissent of tlie Unitarian from
the popular theology is much more fundamental, detailed, and consist-
ent than that of the Socinian was, and approaches much closer to the
Eationalism of the present day.
The Universalist formula — every soul created by God shall sooner or
later be saved fi-om sin and woe and inherit everlasting happiness — has
been publicly defended in every age of the Christian Church.* It was
first publicly condemned as a heresy at the very close of the fourth cen-
tury. It ranks among its defenders the names of Clement of Alex-
andria, Origen, Gregory of Nazianzus, Gregory of Nyssa, and several
other prominent Fathers. Universalism has been held in four forms, on
four grounds. First, it has been supposed that Christ died for all, and that,
by the infinite efficacy of his redeeming merits, all sins shall be cancelled
and every soul be saved. This was the scheme of those early Universalist
Christians whom Ei^iphanius condemns as heretics ; also of a few in more
modern times. Secondly, it has been thought that each person would be
punished in the future state according to the deeds done in the body,
each sin be expiated by a proportionate amount of suffering, the retribu-
tion of some souls being severe and long, that of others light and brief;
but, every penalty being at length exhausted, the last victim would be
; restored. This was the notion of Origen, the basis of the doctrine of
\ purgatory, and the view of most of the Restorationists. Thirdly, it has
1 been imagined that, by the good pleasure and fixed laws of God, all men
1 are destined to an impartial, absolute, and instant salvation beyond the
'; grave: all sins are justly punished, all moral distinctions equitably com-
pensated, in this life ; in the future an equal glory awaits all men, by the
.gracious and eternal election of God, as revealed to us in the benignant
mission of Christ. This is the peculiar conception distinguishing some
imembers of the denomination now known as Universalists. Finally, it
;has been believed that the freedom and probation granted here extend
into the life to come; that the aim of all future punishment will be
remedial, beneficent, not revengeful ; that stronger motives will be
applied for producing repentance, and grander attractions to holiness be
felt; and that thus, at some time or other, even the most sunken and
hardened souls will be regenerated and raised up to heaven in the image
5f God. Almost all Universalists, most Unitarians, and lai'ge numbers
;)f individual Christians outwardly affiliated with other denominations,
low accept and cherish this theory.
* Fliigge giyes a full exposition of these points wiih references to the authorities. Geschiclito dor
.ehre vom 7Aistar.de, u. g. f , abth. ii. ss. 243-2^)0.
' Dietelmaier, Commenti Fanatic! {avoKaraaTaacoyf ndvruiv) Hist. Antiquur.
28
430 MODERN DOCTRINE OF A FUTURE LIFE.
One important variation from the doctrine of the dominant sects, in
connection with the present subject, is worthy of special notice. We
refer to the celebrated controversy waged in England, in the first part of
the eighteenth century, in regard to the intermediate state of the dead.
The famous Dr. Coward and a few supporters labored, with much zeal,
skill, and show of learning, to prove the natural mortality of the soul.
They asserted this to be both a philosophical truth proved by scientific
facts and a Christian doctrine declared in Scripture and taught by the
Fathers. They argued that the soul is not an independent entity, but ia
merely the life of the body. Proceeding thus far on the principles
of a materialistic science, they professed to complete their theory from
Scripture, without doing violence to any doctrine of the acknowledged
religion.® The finished scheme was this. Man was naturally mortal;
but, by the pleasure and will of God, he would have been immortally pre-
served alive had he not sinned. Death is the consequence of sin, and
man utterly perishes in the grave. But God will restore the d(
through Christ, at the day of the general resurrection which he has fore-
told in the gospel.' Some of the writers in this copious controversy
maintained that previous to the advent of Christ death was eternal
annihilation to all except a few who enjoyed an inspired anticipatory-
faith in him, but that all who died after his coming would be restored in
the resurrection, — the faithful to be advanced to heaven, the wicked to
be the victims of unending torture.^ Clarke and Baxter both wrote with
extreme ability in support of the natural immortality and separate exist-
ence of the soul. On tlie other hand, the learned Henry Dodwell cited, I
from the lore of three thousand years, a plausible body of authorities to
show that the soul is in itself but a mortal breath. He also contended,
by a singular perversion of figurative phrases from the New Testament
and from some of the Fathers, that, in counteraction of man's naturalj ,
mortality, all who undergo baptism at the hands of the ordained minis-1 i
ters of the Church of England — the only true priesthood in apostolic j i
succession — thereby receive an immortalizing spirit brought into thei i
world by Christ and committed to his successors. This immortalizing! |
spirit conveyed by baptism would secure their resurrection at the lasij \
day. Those destitute of this spirit would never awake from the oblil ,
vious sleep of death, unless — as he maintained will actually be the casd i
with a large part of the dead — they are arbitrarily immortalized by th( :
pleasure of God, in order to suffer eternal misery in hell ! Absurd an(j ■^
shocking as this fancy was, it obtained quite a number of converts
and made no slight impression at the time. One of the writers in thi
controversy asserted that Luther himself had been a believer in the deatl
* Coward, Search after Souls.
I Hallet. No Resurrection, no Future State. j
8 Coward. Defence of tlie Search after Souls. Dodwell, Epistolary Discourse. Peckard, Observ ;
tions. Fleming, Survey of the Search after Souls. Law, State of Separate Spirits. Layton, Treatii!
of Departed Souls. j
MODERN DOCTRINE OF A FUTURE LIFE. 431
or sleep of the soul until the day of judgment.' Certain it is that such
a belief had at one period a considerable prevalence. Its advocates were
culled Psychopannychians. Calvin wrote a vehement assault on them.
The opinion has sunk into general disrepute and neglect, and it would
be hard to find many avowed disciples of it. The nearly universal senti-
ment of Christendom would now exclaim, in the quaint words of Henry
More, —
"What! has old Adam snorted all this time
Under some senselesse clod, with sleep ydead ?"io
John Asgill printed, in the year 1700, a tract called " An argument to
prove that by the new covenant man may be translated into eternal life
without tasting death." He argues that the law of death was a conse-
quence of Adam's sin and was annulled by Christ's sacrifice. Since that
time men have died only because of an obstinate habit of dying formed
for many generations. For his part, he has the independence and reso-
lution to withstand the universal pusillanimity and to refuse to die. He
has discovered " an engine in Divinity to convey man from earth to
heaven." He will " play a trumi? on death and show himself a match
for the devil !"
While treating of the various Protestant views of the future life, it
would be a glaring defect to overlook the remarkable doctrine on that
subject published bj' Emanuel Swedenborg and now held by the intelli-
gent, growing body of believers called after his name. It would be im-
possible to exhibit this system adequately in its scientific bases and its
■ complicated details without occupying more space than can be afforded
I here. Nor is this necessary, now that his own works have been trans-
I lated and are easily accessible everywhere. His " Heaven and Hell,"
i " Heavenly Arcana," " Doctrine of Influx," and " True Christian Ee-
■ ligion," contain manifold statements and abundant illustrations of every
i thing important bearing on his views of the theme before us. We shall
j merely attempt to present a brief synopsis of the essential princijales,
: accompanied by two or three suggestions of criticism.
' Swedenborg conceives man to be an organized receptacle of truth and
love from God. He is an imperishable spiritual body placed for a season
jof probation in a perishable material body. Every moment receiving
|the essence of his being afresh from God, and returning it through the
ifruition of its uses devoutly rendered in conscious obedience and joyous
^worship, he is at once a subject of personal, and a medium of the Divine,
I ' Blackburne, View of the Controversy Concerning an Intermediate State : appendix. It is pro-
Ibable that the great Reformer's opinion on this point was not always the same. For he says, dis-
iiictly, '■ The first man who died, when he awakes at the last day, will think he has been asleep but
11 hour." Beste, Dr. M. Luther's Glaubenslehre, cap. iv. : Die Lehre von den Letzen Dingen. Yet
'. S. Muller seems conclusively to prove the tnith of the proposition which forms the title of his
"K)k, — " Dass Luther die Lehre vom Seelenschlafe nie geglaubt habe."
'0 The controversy concerning the natural immortality of the soul has within a few years raged
ifresh. The principal combatants were Dobney, Storrs, White, Slorris, and Uinton. Sea Athanasia,
>y J. U. Uinton, London, 1S49.
432 MODERN DOCTRINE OF A FUTURE LIFE.
happiness. The will is the power of man's life, and the understanding
is its form. When the will is disinterested love and the understanding
is celestial truth, then man fulfils the end of his being, and his home is
heaven ; he is a spirit-frame into which the goodness of God perpetually
flows, is humbly acknowledged, gratefully enjoyed, and piously returned,
But when his will is hatred or selfishness and his understanding is false-
hood or evil, then his jjowers are abused, his destiny inverted, and his
fate hell. While in the body in this world he is placed in freedom, on
probation, between these two alternatives.
The Swedenborgian universe is divided into four orders of abodes. In
the highest or celestial world are the heavens of the angels. In the
lowest or infernal world are the hells of the demons. In the inter-
mediate or spiritual world are the earths inhabited by men, and sur-
rounded by the transition-state through which souls, escaping from their
bodies, after a while soar to heaven or sink to hell, according to their fit-
ness and attraction. In this life man is free, because he is an energy
in equilibrium between the influences of heaven and hell. The middle
state surrounding man is full of spirits, some good and some bad. Every
man is accompanied by swarms of both sorts of spirits, striving to make
him like themselves. Now, there are two kinds of influx into man.i
Mediate influx is when the spirits in the middle state flow into man's
thoughts and affections. The good spirits are in communication with
heaven, and they carry what is good and true ; the evil spirits are ir
communication with hell, and they carry what is evil and false. Betweer
these opposed and reacting agencies man is in an equilibrium whose
essence is freedom. Deciding for himself, if he turns with embracing
welcome to the good spirits, he is thereby placed and lives in conjunctioi
with heaven ; but if he turns, on the contrary, with predominant love t(
the bad spirits, he is placed in conjunction with hell and draws his lif
thence. From heaven, therefore, through the good spirits, all the ele
ments of saving goodness flow sweetly down and are aj^propriated by th
freedom of the good man ; while from hell, through the bad spirits, al
the elements of damning evil flow foully up and are appropriated by th
freedom of the bad man.
The other kind of influx is called immediate. This is when the Lor
himself, the pure substance of truth and good, flows into every orga
and faculty of man. This influx is perpetual, but is received as trut
and good only by the true and good. It is rejected, suffocated, or pe
verted by those who are in love with falsities and evils. So the light c
the sun produces colors varying with the substances it falls on, an
water takes forms corresponding to the vessels it is poured into. |
The whole invisible world — heaven, hell, and the middle state-^j i
peopled solely from the different families of the human race occupyir| i
the numerous material globes of the universe. The good, on leaving tlj ;
fleshly body, are angels, the bad, demons. There is no angel nor demc; i
who was created such at first. Satan is not a personality, but is a figur <
MODERN DOCTRINE OF A FUTURE LIFE. 433
tive term standing for the whole complex of hell. In the invisible world,
time and space in one sense cease to be ; in another sense they remain
unchanged. They virtually cease because all our present measures of them
are annihilated ;^^ they virtually remain because exact correspondences
to them are left. To spirits, time is no longer measured by the revolution
of planets, but by the succession of inward states ; space is measured not
by way-marks and the traversing of distances, but by inward similitudes
and dissimilitudes. Those who are unlike are sundered by gulfs of dif-
ference. Those who are alike are together in their interiors. Thought
and love, forgetfulness and hate, are not hampered by temporal and
spatial boundaries. Spiritual forces and beings spurn material impedi-
ments, and are united or separate, reciprocally visible or invisible, mutu-
ally conscious or unconscious, according to their own laws of kindred or
• alien adaptedness.
The soul — the true man — is its own organized and deathless body, and
1 when it leaves its earthly house of flesh it knows the only resurrection,
and the cast-ofF fi-ame returns to the dust forever. Swedenborg repeat-
• edly affirms with emphasis that no one is born for hell, but that all are
born for heaven, and that when any one comes into hell it is from his
; own free fault. He asserts that every infant, wheresoever born, whether
within the Church or out of it, whether of pious parents or of impious,
when he dies is received by the Lord, and educated in heaven, and be-
comes an angel. A central principle of which he never loses sight is
that "a life of charity, which consists in acting sincerely and justly in
every function, in every engagement, and in every work, from a heavenly
motive, according to the Divine laws, is possible to eveiy one, and infal-
\ libly leads to heaven." It does not matter whether the person leading
,} such a life be a Christian or a Gentile. The only essential is that his
ruling motive be divine and his life be in truth and good.
The Swedenborgian doctrine concerning Christ and his mission is that
; he was the infinite God incarnate, — not incarnate for the purpose of
expiating human sin and purchasing a ransom for the lost by vicarious
sufferings, but for the sake of suppressing the rampant power of the
hells, weakening the influx of the infernal spirits, setting an example
to men, and revealing many important truths. The advantage of the
Christian over the pagan is that the former is enlightened by the celestial
knowledge contained in the Bible, and animated by the affecting motives
presented in the drama of the Divine incarnation. There is no pro-
bation after this life. Just as one is on leaving the earth he goes into
the spiritual world. There his ruling affection determines his destiny.
11 Philo the Jew says, (vol. i. p. 277, ed. Mangey,) " God is the Father of the world : the world is
the father of time, begetting it by its own motion : time, therefore, holds the place of grandchild to
God." But the world is only one measure of time ; another, and a more important one, is the in-
ward succession of the spirit's states of consciousness. Between Philo and Swedenborg, it may be
remarked here, there are many remarkable correspondences both of thouglit and language, ^r
example, Philo says, (vol. i. p. 494,) " Man is a small kosmos, the kosmos is a grand man."
434 MODERN DOCTRINE OF A FUTURE LIFE.
and that affection can never be extirpated or changed to all eternity^
After death, evil life cannot in any manner or degree be altered to good
life, nor infernal love be transmuted to angelic love, inasmuch as everyi
spirit from head to foot is in quality such as his love is, and thence such:
as his life is, so that to transmute this life into the opposite is altogether!
to destroy the spirit. It were easier, says Swedenborg, to change a nightn
bird into a dove, an owl into a bird of paradise, than to change a subject
of hell into a subject of heaven after the line of death has been crossed.'.
But why the crossing of that line should make such an infinite difference
he does not explain ; nor does he prove it as a fact. :
The moral reason and charitable heart of Swedenborg vehementlyi
revolted from the Calvinistic doctrines of predestination and vicarious
atonement, and the group of thoughts that cluster around them. He
always protests against these dogmas, refutes them with varied poweij
and consistency ; and the leading principles of his own system are credit
able to human nature, and attribute no unworthiness to the charactei
of God. A debt of eternal gratitude is due to Swedenborg that his influ
ence, certainly destined to be powerful and lasting, is so clearly calcu
lated to advance the interests at once of philosophic intelligence, socia
affection, and true piety. The superiorities of his view of the futim
life over those which it seeks to supplant are weight}^ and numerous
The following may be reckoned among the most prominent.
First, without predicating of God any aggravated severity or castin;
the faintest shadow on his benevolence, it gives us the most appallin.
realization of the horribleness of sin and of its consequences. God i
commonly represented — in effect, at least — as flaming with anger agains
sinners, and forcibly flinging them into the unappeasable fury of Tophe'
where his infinite vengeance may forever satiate itself on them.
Swedenborg says, God is incapable of hatred or wrath : he casts no on
into hell ; but the Avicked go where thej* belong by their own electioi
from the inherent fitness and preference of their ruling love. The ev
man desires to be in hell because there he finds his food, employmen
and home ; in heaven he would suffer unutterable agonies from evei
circumstance. The wicked go into hell by the necessary and benignai
love of God, not by his indignation ; and their retributions are in the
own characters, not in their prison-house. This does not flout an
trample all magnanimity, nor shock the heart of piety ; and yet, showir
us men compelled to prefer wallowing in the filth and iniqtiities of he'
clinging to the very evils whose pangs transfix them, it gives us tl
direst of all the impressions of sin, and beneath the lowest deep <
the popular hell opens to our shuddering conceptions a deep of loat
someness immeasurably lower still.
Secondly, the Swedenborgian doctrine of the conditions of salvatic
or reprobation, when compared with th.e popular doctrine, is marked 1
striking depth of insight, justice, and Lboiallty. Every man is fr<
Every man has power to receive the influx of truth and good from tl
MODERN DOCTRINE OF A FUTURE LIFE. 435
Lord and convert it to its blessed and saving uses, — piety towards God,
good will towards the neighbor, and all kinds of right works. Who
does this, no matter in what land or age he lives, becomes an heir of
heaven. AVho perverts those Divine gifts to selfishness and unrighteous
deeds becomes a subject of hell. No mere opinion, no mere profession,
no mere ritual services, no mere external obedience, — not all these things
together, — can save a man, nor their absence condemn him ; but the con-
trolling motive of his life, the central and ruling love which constitutes
the substance of his being, — this decides every man's doom. The view
is simple, reasonable, just, necessary. And so is the doctrine of degrees
accompanying it ; namely, that there are in heaven different grades and
qualities of exaltation and delight, and in hell of degradation and woe,
for different men according to their capacities and deserts. A pro-
foundly ethical character pervades the scheme, and the great stamp of
law is over it all.
Thirdly, a manifest advantage of Swedenborg's doctrine over the
popular doctrine is the intimate connection it establishes between the
present and the future, the visible and the invisible, God and man.
Heaven and hell are not distant localities, entrance into which is to be
won or avoided by moral artifices or sacramental subterfuges, but they
are states of being depending on personal goodness or evil. God is not
throned at the heart or on the apex of the universe, where at some
remote epoch we hope to go and see him, but he is the Life feeding our
lives freshly every instant. The siDiritual world, with all its hosts, sustains
and arches, fills and envelops us. Death is the dropping of the outer
body, the lifting of an opaque veil, and we are among the spirits, un-
changed, as we were before. Judgment is not a tribunal dawning on the
close of the world's weary centuries, but the momentary assimilation of
a celestial or an infernal love leading to states and acts, rewards and re-
tributions, corresponding. Before this view the dead universe becomes
a live transparency overwritten with the will, tremulous with the breath,
and irradiate with the illumination of God.
We cannot but regret that the Swedenborgian view of the future life
should be burdened and darkened with the terrible error of the dogma
of eternal damnation, spreading over the state of all the subjects of the
hells the pall of immitigable hoi^elessness, denying that they can ever
make the slightest ameliorating jjrogress. We have never been able to
see force enough in any of the arguments or assertions advanced in
support of this tremendous horror to warrant the least hesitation in
rejecting it. For ourselves, we must regard it as incredible, and think
that God cannot permit it. Instruction, reformation, progress, are the
final aims of punishment. Aspiration is the concomitant of conscious-
ness, and the authentic voice of God. Surely, sooner or later, in the
boonful eternities of being, every creature capable of intelligence, allied
to the moral law, drawing life from the Infinite, must begin to travel the
ascending path of virtue and blessedness, and never retrograde again.
436 MODERN DOCTRINE OF A FUTURE LIFE.
Neither can we admit in general the claim made by Swedenborg and
by his disciples that the way in which he arrived at his system of theo-
logy elevates it to the rank of a Divine revelation. It is asserted that God
opened his interior vision, so that he saw what had hitherto been con-
cealed from the eyes of men in the flesh, — namely, the inhabitants, laws,
contents, and experiences of the sj^iritual Avorld, — and thus that his state-
ments are not speculations or arguments, but records of unerring know-
ledge, his descriptions not fanciful pictures of the imagination, but literal
transcripts of the truth he saw. This, in view of the great range of known
experience, is not intrinsically probable, and we have seen no proof of
it. Judging from what we know of psychological and religious history,
it is far more likely that a man should confound his intangible reveries ;
with solid fact than that he should be inspired by God to reveal a world i
of mysterious truths. Furthermore, while we are impressed with the
reasonableness, probability, and consistency of most of the general prin-
ciples of Swedenborg's exposition of the future life, we cannot but shrink
from many of the details .and forms in which he carries them out. Not-
withstanding the earnest avowals of able disciples of his school that all
his details are strictly necessitated by his premises, and that all his premises
are laws of truth, we are compelled to regard a great many of his assertions
as purely arbitrary and a great many of his descriptions as purely fanciful.
But, denying that his scheme of eschatology is a scientific representation
of the reality, and looking at it as a poetic structure reared by co-working
knowledge and imagination on the ground of reason, nature, and mo-
rality, — whose foundation-walls, columns, and grand outlines are truth,
while many of its details, ornaments, and images are fancy, — it must be
acknowledged to be one of the most wonderful examples of creative
power extant in the literature of the world. No one who has mastered
it with appreciative mind will question this. There are, expressed and
latent, in the totality of Swedenborg's accounts of hell and heaven, more
variety of imagery, power of moral truth and appeal, exhibition of
dramatic justice, transcendent delights of holiness and love, curdling,
terrors of evil and woe, strength of philosophical grasp, and sublimity
of emblematic conception, than are to be found in Dante's earth-renowned
poem. We say this of the substance of his ideas, not of the shape and
clothing in wliich they are represented. Swedenborg was no poet in lan-
guage and form, only in conception.
Take this picture. In the topmost height of the celestial world the
Lord appears as a sun, and all the infinite multitudes of angels, swarm-
ing up through the innumerable heavens, wherever they are, continually
turn their faces towards him in love and joy. But at the bottom of the
infernal world is a vast ball of blackness, towards which all the hosts of
demons, crowding down through the successive hells, forever turn their
eager faces away from God. Or consider this. Every thing consists of a
great number of perfect leasts like itself: every heart is an aggregation
of little hearts, every lung an aggregation of little lungs, every eye an
MODERN DOCTRINE OF A FUTURE LIFE. 43';
aggregation of little eyes. Following out the principle, every society in
the spiritual world is a group of spirits arranged in the form of a man,
every heaven is a gigantic man composed of an immense number of in-
dividuals, and all the heavens together constitute one Grand Man, — a
countless number of the most intelligent angels forming the head, a stu-
pendous organization of the most affectionate making the heart, the
most humble going to the feet, the most useful attracted to the hands,
and so on through every part.
With exceptions, then, we regard Swedenborg's doctrine of the future
life as a free poetic presentment, not as a severe scientific statement, —
of views true in moral principle, not of facts real in literal detail. His
imagination and sentiment are mathematical and ethical instead of
aesthetic and passionate. Milk seems to run in his veins instead of
blood, but he is of truthfulness and charity all compact. We think it
most probable that the secret of his supposed inspiration was the abnor-
mal frequent or chronic turniiif: of his mind into what is called the
ecstatic or clairvoyant state. This condition being spontaneously in-
duced, while he yet, in some unexplained manner, retained conscious pos-
session and control of his usual faculties, he treated his subjective con-
ceptions as objective realities, believed his interior contemplations were
accurate visions of facts, and took the strange procession of systematic
reveries through his teeming brain for a scenic revelation of the exhaust-
ive mysteries of heaven and hell.
" Each wondrous guess beheld the truth it sought.
And inspiration flash'd from what was thought."
This hypothesis, taken in conjunction with the comprehensiveness of his
mind, the vastness of his learning, the integral correctness of his con-
science, and his discii^lined habits of thought, will go far towards explain-
ing the unparalleled phenomenon of his theological works ; and, though
it leaves many things unaccounted for, it seems to us more credible than
any other which has yet been suggested.
The last of the three prominent phenomena which — as before said —
followed the Protestant Reformation was rationalism, — an attempt to try
all religious questions at the tribunal of reason and by the tests of con-
science. The great movement led by Luther was but one element in a
numerous train of influences and events all yielding their different con-
tributions to that resolute rationalistic tendency which afterwards broke
out so powerfully in England, France, and Germany, and, spreading
thence into every country in Christendom, has been, in secret and in
public, with slow, sure steps, irresistibly advancing ever since. In the
history of scholasticism there were three distinct epochs. The first
period was characterized by the servile submission and conformity of
philosophy to the theology dictated by the Church. The second period
was marked by the formal alliance and attempted reconciliation of phi-
losophy and theology. The third period saw an ever-increasing jealousy
438 MODERN DOCTRINE OF A FUTURE LIFE.
and sei^aration between the philosophers and the theologians.'^ Many
an adventurous thinker jiushed his speculations beyond the limits of the j
established theology, and deliberately dissented from the orthodox j
standards in his conclusions. Perhaps Abelard, who openly strove tol
put all the Church-dogmas in forms acceptable to philosophy, and who '
did not hesitate to reject in many instances what seemed to him un- '
reasonable, deserves to be called the father of rationalism. The works!
of Des Cartes, Leibnitz, Wolf, Kant's " Religion within the Bounds of i
Pure Eeason," together with the influence and the wi-itings of many^
other eminent philosophers, gradually gave momentum to the impulse j
and popularity to the habits of free thought and criticism even in the i
realm of theology. The dogmatic scheme of the dominant Church was.
firmly seized, many errors shaken out to the light and exposed, and i
many long-received opinions questioned and flung into doubt.'' The 1
authenticity of many of the popular doctrines regarding the future life I
could not fail to be denied as soon as it was attempted — as was extensively ]
done about the middle of the eighteenth century — to demonstrate them i
by mathematical methods, with all the array of axioms, theorems, lem- |
mas, doubts, and solutions. Fltigge has historically illustrated the em-
ployment of this method at considerable length."
The essence of rationalism is the afiirmation that neither the Fathers, !
nor the Church, nor the Scriptures, nor all of them together, can right- j
fully establish any proposition opposed to the logic of sound philosophy, j
the principles of reason, and the evident truth of nature. Around this j
thesis the battle has been fought and the victory won; and it will stand
with spreading favor as long as there are unenslaved and cultivated minds
in the world. This position is, in logical necessity, and as a general thing
in fact, that of the large though loosely-cohering body of believers known
as "Liberal Christians;" and it is tacitly held by still larger and ever-
growing numbers nominally connected with sects that officially eschew
it with horror. The result of the studies and discussions associated with
this principle, so far as it relates to the subject before us, has been the
rejection of the following popular doctrines : — the plenary insi^iration of
the Scriptures as an ultimate authority in matters of belief; uncondi-
tional predestination; the satisfaction-theory of the vicarious atone-
ment; the visible second coming of Christ, in person, to burn up the
world and to hold a general judgment; the intermediate state of souls;
the resurrection of the body ; a local hell of material fire in the bowels
of the earth ; the eternal damnation of the wicked. These old dogmas,''
12 Cousin, Hist. Mod. Pliil., lect. ix. I
"Staudlin, Geschicbte des Kationalismus. Saintes, Histoire Critique du Rationalisme enAlu! ^
magne, Eng. trans, by Dr. Beard. i j
i< Geschiclite des Glaubens an Unsterblichkeit, u. b. f., th. iii. abth. u. ss. 281-289.
15 They are defended in all tbeir literal grossness in the two following works, both recent publico i
tions. The World to Como; by the Rev. James Cochrane. Der Tod, das Todtenreicli, und dor Zi: i
8tand der abgeschiedenen Seelen ; von P. A. Maywahlen.
MODERN DOCTRINE OF A FUTURE LIFE. 439
scarcely changed, still remain in the stereotyped creeds of all the pro-
minent denominations; but they slumber there to an astonishing ex-
tent unrealized, unnoticed, unthought of, by the great multitude of com-
mon believers, while every consciously rational investigator vehemently
repudiates them. To every candid mind that has really studied their
nature and proofs their absurdity is now transparent on all the grounds
alike of history, metaphysics, morals, and science.
The changes of the popular Christian belief in regard to three salient
points have been especially striking. First, respecting the immediate
fate of the dead, — an intermediate state. The predominant Jewish doc-
trine was that all souls went indiscriminately into a sombre under-world,
where they awaited a resurrection. The earliest Christian view preva-
lent was the same, with the exception that it divided that place of de-
parted spirits into two parts, — a painful for the bad, a pleasant for the
good. The next opinion that prevailed — the Roman Catholic — was the
same as the foregoing, with two exceptions: it established a purgatory
in addition to the previous paradise and hell, and it opened heaven itself
for the immediate entrance of a few spotless souls. Pope John XXII.,
as Gieseler shows, was accused of heresy by the theological doctors of
Paris because he declared that no soul could enter heaven and enjoy the
beatific vision until after the resurrection. Pope Benedict XII. drew up
a list of one hundred and seventeen heretical opinions held by the Ar-
menian Christians. One of these notions was that the souls of all de-
ceased adults wander in the air until the Day of Judgment, neither hell,
paradise, nor heaven being open to them until after that day. Thomas
Aquinas says, " Each soul at death immediately flies to its appointed place,
whether in hell or in heaven, being without the body until the resurrec-
tion, with it afterwards. "1® Then came the dogma of the orthodox Pro-
testants, slightly varying in the different sects, but generally agreeing that
at death all redeemed souls pass instantly to heaven and all unredeemed
souls to hell." The princijial variation from this among believers within
the Protestant fellowship has been the notion that the souls of all men
die or sleep with the body until the Day of Judgment, — a notion which
peeps out here and there in superstitious spots along the pages of eccle-
siastical history, and which has found now and then an advocate during
the last century and a half. The Council of Elvin, in Spain, forbade
the lighting of tapers in churchyards, lest it should disturb the souls
of the deceased buried there. At this day, in prayers and addresses at
funerals, no phrases are more common than those alluding to death as a
sleep, and implying that the departed one is to slumber peacefully in his
grave until the resurrection. And yet, at the same time, by the same
persons contrary ideas are frequently expressed. The truth is, the sub-
" Summa iii. in Suppl. C9. 2.
" Confession of Faith of the Church of Scotland, ch. xxxii. Calvin, Institutes, lib. iii. cap. xxt. ;
and his Psychopannychia. QuensteJt also affirms it. Likewise the Confession of Faith of the AVost-
miuster Divines, art. xxxii.,.says, " Souls neither die nor sleep, hut go immediately to heaveu or litll."
440 MODERN DOCTRINE OF A FUTURE LIFE.
ject, owing to the contradictions betv/een their creed and their reason,
is left by most persons in hopeless confusion and uncertainty. They
have no determinately reconciled and conscious views of their own.
Eationalism sweeps away all the foregoing incongruous medley at once,
denying that we know any thing about the precise localities of heaven
and hell, or the destined order of events in the hidden future of separate
souls; affirming that all we should dare to say is simply that the souls
whether of good or of bad men, on leaving the body, go at once into a
spiritual state of being, where they will live immortally, as God decrees,
never returning to be reinvested with the vanished charnel-houses of
clay they once inhabited.
Secondly, the thought that Christ after his death descended into the
under-world to ransom mankind, or a part of mankind, from the doom
there, is in the foundation of the apostolic theology. It was a central
element in the belief of the Fathers, and of the Church for fourteen
hundred years. None of the i^rominent Protestant reformers thought
of denying it. Calvin lays great stress on it.^* ^pinus and others, at
Hamburg, maintained that Christ's descent was a part of his humilia-
tion, and that in it he suffered unutterable pains for us. On the other
hand, Melancthon and the Wittenbergers held that the descent was a
part of Christ's triumph, since by it he won a glorious victory over the
powers of hell.^' But gradually the importance and the redeeming
effects attached to Christ's descent into hell were transferred to his death on
the cross. Slowly the primitive dogma dwindled away, and finally sunk
out of sight, through an ever-encroaching disbelief in the physical con-
ditions on which it rested and in the pictorial environments by which it
was recommended. And now it is scarcely ever heard of, save when
brought out from old scholastic tomes by some theological delver.
Baumgarten-Crusius has learnedly illustrated the important place long
held by this notion, and well shown its gradual retreat into the un-
noticed background.^"
The other particular doctrine which we said had undergone remark-
able change is in regard to the number of the saved. A blessed im-
provement has come over the popular Christian feeling and teaching in
respect to this momentous subject. The Jews excluded from salvation
all but their own strict ritualists. The apostles, it is true, excluded none
but the stubbornly wicked. But the majority of the Fathers virtually
allowed the possibility of salvation to few indeed. Chrysostom doubted
if out of the hundred thousand souls constituting the Christian popula-
tion of Antioch in his day one hundred would be saved X'-^ And when
we read, with shuddering soul, the calculations of Cornelius k Lapide, or
the celebrated sermon of Massillon on the "Small Number of the Saved,"
18 Institutes, lib. ii. cap. 16, sects. 16, 19.
19 Ledderhose, Life of Melancthon, Eng. trans, by Krotel, ch. xxx.
20 Compendium der Cbri.stliche Dogmengeschichte, thl. ii. sects. 100-109.
*1 In Acta Apostolorum, homil. xxiv.
MODERN DOCTRINE OF A FUTURE LIFE. 441
we are compelled to confess that they fairly represent the ahnost uni-
versal sentiment and conviction of Christendom for more than seventeen
hundred years. A quarto volume published in London in IGSO, by Du
Moulin, called " Moral Reflections upon the Number of the Elect,"
affirmed that not one in a million, from Adam down to our times, shall
be saved. A flaming execration blasted the whole heathen world,^^
and a metaphysical quibble doomed ninety-nine of every hundred
in Christian lands. Collect the whole relevant theological literature
of the Christian ages, from the birth of Tertullian to the death of
Jonathan Edwards, strike the average pitch of its doctrinal temper,
and you will get this result : — that in the field of human souls Satan is
the harvester, God the gleaner; hell receives the whole vintage in its
wine-press of damnation, heaven obtains only a few straggling clusters
plucked for salvation. The crowded wains roll staggering into the iron
doorways of Satan's fire-and-brimstone barns; the redeemed vestiges of
the world-crop of men ai'e easily borne to heaven in the arms of a few
weeping angels. How different is the prevailing tone of preaching and
belief now ! What a cheerful ascent of views from the mournful passage
of the dead over the river of oblivion fancied by the Greeks, or the ex-
cruciating passage of the river of fire painted by the Catholics, to the
happy passage of the river of balm,, healing every weary bruise and sor-
row, promised by the Universalists ! It is true, the old harsh exclusive-
ness is still organically imbedded in the established creeds, all of which
deny the possibility of salvation beyond the little circle who vitally
appropriate the vicarious atonement of Christ ; but then this is, for the
most part, a dead letter in the creeds. In the hearts and in the candid
confessions of all but one in a thousand it is discredited and sincerely
repelled as an abomination to human nature, a reflection against God, an
outrage upon the substance of ethics. Eemorseless bigots may gloat and
exult over the thought that those wlio reject their dogmas shall be thrust
into the roaring fire-gorges of hell ; but a better spirit is the si:)irit of the
age we live in ; and, doubtless, a vast majority of the men we daily meet
really believe that all who try to the best of their ability, according to
their light and circumstances, to do what is right, in the love of God and
man, shall be saved. In that moving scene of the great dramatist where
the burial of the innocent and hapless Oj^helia is represented, and
Laertes vainly seeks to win from the Church-offlcial the full funeral-rites
of religion over her grave, the priest may stand for the false and cruel
ritual spirit, the brother for the just and native sentiment of the human
heart. Says the priest, —
"We should prn/ane the service of the dead
To sing a requiem and such rest to her
As to peace-parted souls."
« Gotze.Ueber die Neue Meinung tod der Seligkeit der angeblich giiten and redlichen Seelen unter
Jttden, Heiden,und Tiirken durch Christum, ohne dass sie an ibn glauben.
442 MODERN DOCTRINE OF A FUTURE LIFE
And Laertes replies, —
"Laj" her in the earth ;
And from her foir and unpolluted flesh
Shall violets spring. I tell thee, churlish priest,
A ministering angel shall my sister bo
When thou liest howling."
Indeed, who that has a heart in his bosom would not be ashamed not to
sympathize with the gentle-hearted Burns when he expresses even to the
devil himself the quaint and kindly wish, —
"Oh wad ye tak' a thought and mend '"
The creeds and the priests, in congenial alliance with many evil things,
may strive to counteract this progressive self-emancipation from cruel
falsehoods and superstitions, but in vain. The terms of salvation are
seen lying in the righteous will of a gracious God, not in the heartless
caprice of a priesthood nor in the iron gripe of a set of dogmas. The
old priestly monopoly over the way to heaven has been taken off in the
knowledge of the enlightened present, and, for all who have unfettered
feet to walk witli, the passage to God is now across a free bridge. The
ancient exactors may still sit in their toll-house creeds and confessionals ;
but their authority is gone, and the virtuous traveller, stepping from the
ground of time ujion the planks that lead over into eternity, smiles as he
passes scot-free by their former taxing terrors. The reign of sacrament-
alists and dogmatists rapidly declines. Reason, common sentiment, the
liberal air, the best and strongest tendencies of the i)eople, are against
them to-day, and will be more against them in every coming day. Every
successive explosion of the Second-Adventist fanaticism will leave less
of that element behind. Its rage in America, under the auspices of
Miller, in the nineteenth century, was tame and feeble when compared
with the terror awakened in Europe in the fifteenth century by Stofler's
prediction of an approaching comet.^' Every new discovery of the har-
monies of science, and of the perfections of nature, and of the develop-
ments of the linear logic of God consistently unfolding in implicated
sequences of peaceful order unjserturbed by shocks of failure and
epochs of remedy, will increase and popularize an intelligent faith in the
original ordination and the intended permanence of the j^resent consti-
tution of things. Finally men will cease to be looking up to see the
blue dome cleave open for the descent of angelic squadrons headed by
the majestic Son of God, the angry breath of his mouth consuming the
world, — cease to expect salvation by any other method than that of ear-
nest and devout truthfulness, love, good works, and pious submissiveness
to God, — cease to fancy that their souls, after waiting through tlie long
sleep or separation of death, will return and take on their old bodies
again. Eecognising the Divine plan for training souls in this lower and
transient state for a higher and immortal state, they will endeavor, in
53 Bayle, Historical Dictionary, art. Stofler, note B.
MODERN DOCTRINE OF A FUTURE LIFE. 443
natural piety and mutual love, while they live, to exhaust the genuine
uses of the world that now is, and thus prepare themselves to enter with
happiest auspices, when they die, the world prepared for them beyond
these mortal shores.
Tliese cheerful prophecies must be verified in the natural course of
things. The rapid spread of the doctrine of a future life taught by the
" Spirit-rappers" is a remarkable revelation of the great extent to which
the minds of the common people have at last become free from the long
domination of the ecclesiastical dogmas on that subject. The leading
representatives of the " Spiritualists" affirm, with much unanimity, the
most comforting conclusions as to the condition of the departed. They
exclude all wrath and favoritism from the disposition of the Deity. They
have little — in fact, they often have nothing whatever — to say of hell.
They emphatically repudiate the ordinarily-taught terms of salvation,
and deny the doctrine of hopeless reprobation. All death is beautiful
and progressive. " Every form and thing is constantly growing lovelier
and every sphere purer." The abode of each soul in the future state is
determined, not by decrees or dogmas or forms of any kind, but by qua-
lities of character, degrees of love, purity, and wisdom. There are seven
ascending spheres, each more abounding than the one below it in beau-
ties, glories, and happiness. " The first sphere is the natural ; the second,
the spiritual ; the third, the celestial ; the fourth, the supernatural ; the
fifth, the superspiritual ; the sixth, the supercelestial ; the seventh, the
Infinite Vortex of Love and Wisdom."^* Whatever be thought of the
pretensions of this doctrine to be a Divine revelation, whatever be
thought of its various psychological, cosmological, and theological charac-
teristics, its ethics are those of natural reason. It is wholly irreconcilable
with the popular ecclesiastical system of doctrines. Its epidemic diffu-
sion until now — burdened as it is with such nauseating accomi^animents
of crudity and absurdity, it reckons its adherents by millions — is a tre-
mendous evidence of the looseness with which the old, cruel dogmas sit
on the minds of the masses of the people, and of their eager readiness
to welcome more humane views.
In science the erroneous doctrines of the Middle Age are now generally
discarded. The mention of them but provokes a smile or awakens surprise.
Yet, as compared with the historic annals of our race, it is but recently
that the true order of the solar system lias been unveiled, the weight of
the air discovered, the circulation of the blood made known, the phe-
nomena of insanity intelligently studied, the results of physiological
chemistry brought to light, the symmetric domain and sway of cal-
; culable law pushed far out in every direction of nature and experience.
I It used to be supposed that digestion was effected by means of a mechani-
i cal power equal to many tons. Borelli asserted that the muscular force
\ of the heart was one hundred and eighty thousand pounds. These
i ~ ~~ " ~~
I '* Andrew Jackson Davis, Nature's Divine Revelations, sects. 192-203.
444 MODERN DOCTRINE OF A FUTURE LIFE.
absurd estimates only disappeared when the properties of the gastric
juice were discerned. The method in which we distinguish the forms
and distances of objects was not understood until Berkeley published his
" New Theory of Vision." Few persons are aware of the opposition of
bigotry, stolidity, and authority against which the brilliant advances of
scientific iliscovery and mechanical invention and social imjirovement
have been forced to contend, and in despite of which they have slowly
won their way. Excommunications, dungeons, fires, sneers, polite per-
secution, bitter neglect, tell the story, from the time the Athenians
banned Anaxagoras for calling the sun a mass of fire, to the day an Eng-
lish mob burned the warehouses of Arkwright because he had invented
the spinning-jenny. But, despite all the hostile energies of establish-
ment, prejudice, and scorn, the earnest votaries of philosophical truth
have studied and toiled with ever-accumulating victories, until now a
hundred sciences are ripe with emancipating fruits and perfect freedom
to be taught. Railroads gird the lands with ribs of trade, telegraphs
thread the airs with electric tidings of events, and steamships crease the
seas with channels of foam and fire. There is no longer danger of any
one being put to death, or even being excluded from the " best society,"
for saying that the earth moves. An eclipse cannot be regarded as the
frown of God when it is regvilarly foretold with certainty. The measure-
ment of the atmosphere exterminated the wiseacre proverb, " Nature
abhors a vacuum," by the burlesque addition, " but only for the first thirty-
two feet." The madman cannot be looked on as divinely inspired, his
words to be caught as oracles, or as possessed by a devil, to be chained and
scourged, since Pinel's great work has brought insanity within the range i-i
of organic disease. When Franklin's kite drew electricity from the cloud jl
to his knuckle, the superstitious theory of thunder died a natural death, j '
The vast progress effected in all departments of physical science ji
during the last four centuries has not been made in any kindred degree [i
in the prevailing theology. Most of the harsh, unreasonable tenets of \i
the elaborately morbid and distorted mediaeval theology are still retained (>
in the creeds of the great majority of Christendom. The causes of this li
difference are plain. The establishment of newly-discovered truths in I
material science being less intimately connected with the prerogatives ; /
of the ruling classes, less clearly hostile to the permanence of their '-i
power, they have not offered so pertinacious an opposition to progress in | »
this province : they have yielded a much larger freedom to physicists I i
than to moralists, to discoverers of mathematical, chemical, and mechani- I i
cal law than to reformers of political and religious thought. Livy tells ; i
us that, in the five hundred and seventy-third year of Rome, some con- ; ^
cealed books of Numa were found, which, on examination by the priests, ' d
— being thought injurious to the established religion, — were ordered to bo ' <
burned."^ The charge was not that they were ungenuine, nor that their | (
?6 Lib. xl. cap. xxix.
MODERN DOCTRINE OF A FUTURE LIFE. 445
contents were false ; but they were dangerous. In the second century,
an imperial decree forbade the reading of the Sibylline Oracles, because
they contained prophecies of Christ and doctrines of Christianity. By
an act of the English Parliament, in the middle of the seventeenth
century, every copy of the Racovian Catechism (an exposition of the
Socinian doctrine) that could be obtained was burned in the streets.
The Index Expurgatorius for Catholic countries is still freshly filled
every year. And in Protestant countries a more subtle and a more
eftectual influence prevents, on the part of the majority, the candid pe-
rusal of all theological discussions which are not pitched in the orthodox
key. Certain dogmas are the absorbed thovght of the sects which defend
them : no fresh and independent thinking is to be expected on those
subjects, no matter how purely fictitious these secretions of the brain of-
the denomination or of some ancient leader may be, no matter how
glaringly out of keeping with the intelligence and liberty which reign in
other realms of faith and feeling. There is nowhere else in the world a
tyranny so pervasive and despotic as that which rules in the department
of theological opinion. The prevalent slothful and slavish surrender of
the grand privileges and duties of individual thought, independent per-
sonal conviction and action in religious matters, is at once astonishing,
pernicious, and disgraceful. The effect of entrenched tradition, priestly
directors, a bigoted, overawing, and persecuting sectarianism, is nowhere
else a hundredth part so powerful or so extensive.
In addition to the bitter determination by interested persons to sup-
press reforming investigations of the doctrines which hold their private
prejudices in supremacy, and to the tremendous social prestige of old esta-
blishment, another cause has been active to keep theology stationary
while science has been making such rapid conquests. Science deals with
;:angible quantities, theology with abstract qualities. The cultivation of
:he former yields visible practical results of material comfort ; the culti-
/ation of the latter yields only inward spiritual results of mental welfare.
Accordingly, science has a thousand resolute votaries where theology
las one unshackled disciple. At this moment, a countless multitude,
s'urnished with complex apparatus, are ransacking every nook of nature,
md plucking trophies, and the world with honoring attention reads
heir reports. But how few with competent preparation and equipment,
ifith fearless consecration to truth, unhampered, with fresh free vigor,
ire scrutinizing the problems of theology, enthusiastically bent upon
iefuting errors and proving verities ! And what reception do the con-
lusions of those few meet at the hands of the public? Surely not
Tompt recognition, frank criticism, and grateful acknowledgment or
jourteous refutation. No ; but studied exclusion from notice, or sophisti-
|al evasions and insulting vituperation. What a striking and painful
ontrast is afforded by the generous encouragement given to the students
f science by the annual bestowment of rewards by the scientific socie-
[Bs — such as the Cuvier Prize, the Royal Medal, the Rumford Medal-^
' 29
446 MODERN DOCTRINE OF A FUTURE LIFE:
and the jealous contempt and assaults visited by the sectarian authorities
upon those earnest students of theology who venture to propose any inno-
vating improvement ! Suppose there were annually awarded an Aqumas
Prize, a Fenelon Medal, a Calvin Medal, a Luther Medal, a Channing
Medal, not to the one who should present the most ingenious defence of
any peculiar tenet of one of those masters, but to him who should offer
the most valuable fresh contribution to theological truth ! What should
we think if the French Institute offered a gold medal every year to the.
astronomer who presented the ablest essay in support of the Ptolemaic
system, or if the Royal Society voted a diploma for the best method of
casting nativities? Such is the course pursued in regard to dogmatic
theology. The consequence has been that while elsewhere the ultimate
standard by which to try a doctrine is, What do the most competent
judges say? What does unprejudiced reason dictate? What does the great
harmony of truth require? in theology it is. What do the committed priests
say? How does it comport with the old traditions?
We read in the Hak-ul-Yakeen that the envoy of Herk, Emperor of
Rflm, once said to the prophet, "You summon people to a Paradise
whose extent includes heaven and earth: where, then, is hell?" Mo-
hammed replied, "When day comes, where is night?" That is to say, —
according to the traditionary glosses, — as day and night are opposite, so
Paradise is at the zenith and hell at the nadir. Yes; but if Paradise be
above the heavens, and hell below the seventh earth, then how can SirS,t
be extended over hell for people to pass to Paradise? "We reply," say
the authors of the Hak-ul-Yakeen, "that speculation on this subject is
not necessary, nor to be regarded. Implicit faith in what the prophets
have revealed must be had ; and explanatory surmises, which are the
occasion of Satanic doubts, must not be indulged."'* Certainly this ex-
clusion of reason cannot always be suffered. It is fast giving way already.
And it is inevitable that, when reason secures its right and bears its right-
ful fruits in moral subjects as it now does in physical subjects, the medi-
seval theology must be rejected as mediteval science has been. It is the
common doctrine of the Church that Christ now sits in heaven in a
human body of flesh and blood. Calvin separated the Divine nature of
Christ from this human body; but Luther made tlie two natures in-I
separable and attributed ubiquity to the body in which they reside, thus! :
asserting the omnipresence of a material human body, a bulk of a hundrecl \
and fifty pounds' weight more or less. He furiously assailed Zwingle's obi .'
jection to this monstrous nonsense, as "a devil's mask and grandchild olj j
that old witch, mistress Reason."^' The Roman Church teaches, and he: ^
adherents devoutly believe, that the house of the Virgin Mary wa ^
conveyed on the wings of angels from Nazareth to the eastern slope O' 4
the Apennines above the Adriatic Gulf.^* The English Church, cor' j
sistently interpreted, teaches that there is no salvation without baptisil i
*> Merrick, llyat-ul-Kuloob, note 74. 27 Hagenbacli, Dogmengeschichte, sect. 265, note 2.
^ Cliristiau llemeiubrancer, April, 1S65. A full and able history of tlie " Iloly House of Lorettc
MODERN DOCTRINE OF A FUTURE LIFE. 447
by priests in the line of apostolic succession. These are but ordinary-
specimens of teachings still humblj' received by the mass of Christians.
The common distrust with which the natural operations of reason are
regarded in the Church, the extreme reluctance to accept the conclusions
of mere reason^ seem to us discreditable to the theological leaders who
represent the current creeds of the apjiroved sects. Many an influential
theologian could learn invaluable lessons from the great guides in the
realm of science. The folly which acute learned wise men will be guilty
of the moment they turn to theological subjects, where they do not allow
reason to act, is both ludicrous and melancholy. The victim of lycan-
thropy used to be burned alive ; he is now placed under the careful treat-
ment of skilful and humane physicians. But the heretic or infidel is
still thought to be inspired by the devil, — a fit subject for discipline
here and hell hereafter. The light shed abroad by the rising spirit of
rational investigation must gradually dispel the delusions which lurk in
the vales of theology, as it already has dispelled those that formerly
haunted the hills of science. The spectres which have so long terrified a
childish world will successively vanish from the path of man as advancing
reason, in the name of the God of truth, utters its imperial " Avaunt!"
Henry More wrote a book on the " Immortality of the Soul," printed
in London in 1659, just two hundred years ago. It is full of beauty,
acumen, and power. He was one of the first men of the time. Yet he
seriously elaborates an argument like this: — "The scum and spots that
lie on the sun are as great an Argument that there Is no Divinity in him
as the dung of Owls and Sparrows that is found on the faces and shoul-
ders of Idols in Temples are clear evidences that they are no true
Deities."^' He also in good faith tells a story like this: — "That a Woman
with child, seeing a Butcher divide a Swine's head with a Cleaver, brought
forth her Child with its face cloven in the upper jaw, the palate, and
upper lip to the very nose."^" The progress marked by the contrast of the
scientific spirit of the present time with the ravenous credulity of even
two centuries back must continue and spread into every province. Some
may vilify it ; but in vain. Some may sophisticate against it ; but in vain.
Some may invoke authority and social persecution to stop it ; but in vain.
Some may appeal to the prejudices and fears of the timid; but in vain.
Some may close their own eyes, and hold their hands before their neigh-
bors' eyes, and attempt to shut out the light; but in vain. It will go on.
It is the interest of the world that it should go on. It is the manly and
the religious course to help this progress with prudence and reverence.
Truth is the will of God, the way he has made things to be and to act,
the way he wishes free beings to exist and to act. He has ordained the
gradual discovery of truth. And despite the struggles of selfish tyranny,
and the complacence of luxurious ease, and the terror of ignorant
cowardice, truth will be more and more brought to universal acceptance.
» Preface, p. 10. » Ibid. p. 392.
448 MODERN DOCTRINE OF A FUTURE LIFE.
Some men have fancied their bodies composed of butter or of glass; but
when compelled to move out into the sunlight or the crowd they did not
melt nor break.^^ Esquirol had a patient who did not dare to bend her
thumb, lest the world should come to an end. When forced to bend it,
she was surprised that the crack of doom did not follow.
The mechanico-theatrical character of the popular theology is enough
to reveal its origin and its fundamental falsity. The difference between
its lurid and i^hantasmal details and the calm eternal verities in the
divinely-constituted order of nature is as great as the difference between
those stars which one sees in consequence of a blow on the forehead and
those he sees by turning his gaze to the nightly sky. To every competent
thinker, the bare appreciation of such a passage as that which closes Cha-
teaubriand's chapter on the Last Judgment, with the huge bathos of its
incongruous mixture of sublime and absurd, is its sufficient refutation: —
" The globe trembles on its axis ; the moon is covered with a bloody veil ;
the threatening stars hang half detached from the vault of heaven, and
the agony of the world commences. Now resounds the trump of the
angel. The sepulchres burst: the human race issues all at once, and
fills the Valley of Jehoshaphat ! The Son of Man appears in the clouds ;
the powers of hell ascend from the infernal depths ; the goats are separated
from the sheep; the wicked are plunged into the gulf; the just ascend
to heaven; God returns to his repose, and the reign of eternity begins."'''
Nothing saves this whole scheme of doctrine from instant rejection
except neglect of thought, or incompetence of thought, on the part of
those who contemplate it. The peculiar dogmas of the exclusive sects
are the products of mental and social disease, — psychological growths in patho-
logical monlds. The naked shapes of beautiful women floating around
St. Anthony in full display of their maddening charms are interpreted
by the Eomanist Church as a visible work of the devil. An intelligent
physician accounts for them by the laws of physiology, — the morbid action
of morbid nerves. There is no doubt whatever as to which of these ex-
planations is correct. The absolute prevalence of that explanation is
merely a question of time. Meanwhile, it is the part of every wise and '•
devout man, without bigotry, without hatred for any, with strict fidelity
to his own convictions, with entire tolerance and kindness for all who
differ from him, sacredly to seek after verity himself and earnestly to
endeavor to impart it to others. To such men forms of opinion, instead
of being prisons, fetters, and barriers, will be but as tents of a night while
they march through life, the burning and cloudy column of inquiry their
guide, the eternal temple of truth their goal.
The actual relation, the becoming attitude, the appropriate feeling, of
man towards the future state, the concealed segment of his destiny, are
impressively shown in the dying scene of one of the wisest and most
gifted of men, — one of the fittest representatives ot the modern mind.
31 Bueknill and Tuke, Psychological Medicine, ch. ix.
•2 Genius of Christianity, part ii. book vi. ch. vii. i
MODERN DOCTRINE OF A FUTURE LIFE. 449
In a good old age, on a pleasant spring day, with a vast expanse of ex-
perience behind him, with an immensity of hope before him, he lay
calmly expiring. "More light!" he cried, with departing breath; and
Death, solemn warder of eternity, led him, blinded, before the imme-
morial veil of awe and secrets. It uprolled as the flesh-bandage fell
from his spirit, and he walked at large, triumphant or appalled, amidst
the unimagined revelations of God.
And now, recalling the varied studies we have passed through, and
seeking for the conclusion or root of the matter, what shall we say?
This much we will say. First, the fearless Christian, fully acquainted with
the results of a criticism unsparing as the requisitions of truth and candor,
can scarcely, with intelligent honesty, do more than place his hand on the
beating of his heart, and fix his eye on the riven tomb of Jesus, and ex-
claim, " Feeling here the inspired promise of immortality, and seeing there
the sign of God's authentic seal, I gratefully believe that Christ has risen,
and that my soul is deathless!" Secondly, the trusting philosopher,
fairly weighing the history of the world's belief in a future life, and the
evidences on which it rests, can scarcely, with justifying warrant, do less
than lay his hand on his body, and turn his gaze aloft, and exclaim,
"Though death shatters this shell, the soul may survive, and I confidently
hope to live forever." Meanwhile, the believer and the speculator, com-
bining to form a Christian philosophy wherein doubt and faith, thought
and freedom, reason and sentiment, nature and revelation, all embrace,
even as the truth of things and the experience of life demand, may both
adopt for their own the expression wrought for himself by a pure and
fervent poet in these freighted lines of pathetic beauty : —
"I gather up the scattered rays
Of wisdom in the early days, —
Faint gleams and broken, like the light
Of meteors in a Northern night,
Betraying to the darkling earth
The unseen sun which gave them birth;
I listen to the sibyl's chant.
The voice of priest and hierophant ;
I know what Indian Kreeslina saith,
And what of life and what of death
The demon taught to Socriites,
And what, beneath his garden-trees
1 Slow-pacing, with a dream-like tread,
The solemn-thoughted Plato said;
; Nor lack I tokens, great or small.
Of God's clear light in each and all.
While holding with more dear regard
Than scroll of heathen seer and bard
The starry pages, promise-lit.
With Christ's evangel overwrit.
Thy miracle of life and death,
1 Holy One of Nazareth !"33
S3 Whittier, Questions of Life.
PART FIFTH.
HISTORICAL AND CRITICAL DISSERTATIONS CON-
CERNING A FUTURE LIFE.
CH.'iPTER I.
DOCTRINE OF A FUTTOE WPF IN THE ANCIENT MYSTERIES.
None could be admitted into them save with
archs bv rites of initiation, and under solemn s
state, sometimes by a priesthood, sometun s — ■" » .-^_^ „, „,^ „„. i
None could be admitted into _them -ve «.th the petm,.^^^^^ ^^^^^^^^^ , ,
wonder, were numerous, and, agreeing m some ^^ ^h^ .^^
features, were spread nearly all over the wold. ^^^ J^^'^^j^^ ^^j^^ty
ancient^ abound with reference, to ^:^;:^^^'Z:^^ |
part played by these veiled bodies ^ ^^^ ^^^^^^^^.^ja which they I
flourished, the pregnant hints and f-^^^'^^l' ^^^^^ ,,p,,tedly ob- 1
stand in relation to the learning ^[^'''^'''' ''J^2v\>ked fierce debates,
tained wide attention, elicited opposite «P--"^;^f;^;^;'^;,,,e origin. !
and led different inquirers to various conclusions as to then ,
character, scope, meaning, and results. ^ , ^i,„„ concerning the i
monotheistic ethics and religion. Our ^^^^^J'P ^^^ scien-
of these institutions, at one period, h^St^-" ^leological Me^w
tific speculations were unfolded but ^J^^^^^^^ '^tuubject:
ti-emely difficult to prove any thing on this P- ^^ ^^^ f\^^^ J^'
there is much that is plausible to be said -^ b^^Vf/^^^^^ ^.gree of
Another query to be noticed in passing is n -g -^^^^^^^^^ ^^^^^^
exclusiveness and concealment really attached to the toim
450
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES. 451
Lobeck, in his celebrated work, " Aglaophamus," borne away by a theory,
assumes the extravagant position that the Eleusinian Mysteries were
almost freely open to all.* His error seems to lie in not distinguishing
sufficiently between the Lesser and the Greater Mysteries, and in not
separating the noisy shows of the public festal days from the initiatory
and explanatory rites of personal admission within the mystic pale.
The notorious facts that strict inquiry was made into the character and
fitness of the applicant before his admission, and that many were openly
rejected, — that instant death was inflicted on all who intruded unpre-
pared within the sacred circuits, and that death was the jjenalty of
divulging what happened during the celebrations, — all are inconsistent
with the notion of Lobeck, and prove that the Mysteries were hedged
about with dread. jEschylus narrowly escaped being torn in pieces upon
the stage by the people on suspicion that in his play he had given a hint
of something in the Mysteries. He delivered himself by appealing to
the Areopagus, and proving that he had never been initiated. Ando-
cides also, a Greek orator who lived about four hundred years before
Christ, was somewhat similarly accused, and only escaped by a strenuous
defence of himself in an oration, still extant, entitled "Concerning the
Mysteries."
A third preliminary matter is as to the moral character of the services
performed by these companies. Some held that their characteristics
were divinely pure, intellectual, exalting ; . others that in abandoned
pleasures they were fouler than the Stygian pit. The Church-Fathers,
Clement, Irenaeus, Tertullian, and the rest, influenced by a mixture of
prejudice, hatred, and horror, against every thing connected with pagan-
ism, declared, in round terms, that the Mysteries were unmitigated sinks
of iniquity and shame, lust, murder, and all promiscuous deviltry. With-
out pausing to except or qualify, or to be thoroughly informed and just,
they included the ancient stern generations and their own degraded
contemporaries, the vile rites of the Corinthian Aphrodite and the
solemn service of Demeter, the furious revels of the Bacchanalians and
the harmonious mental worship of Apollo, all in one indiscriminate
charge of insane beastliness and idolatry. Their view of the Mysteries
has been most circulated among the moderns by Leland's learned but
bigoted work on the " Use and Necessity of a Divine Eevelation." He
would have us regard each one as a vortex of atheistic sensuality and
crime. There should be discrimination. The facts are undoubtedly
these, as we might abundantly demonstrate were it in the province of
the present essay. The original Mysteries, the authoritative institutions
co-ordinated with the state or administered by the poets and philo-
sophers, were pure: their purpose was to purify the lives and characters
of their disciples.-), Their means were a complicated apparatus of sensible
and symbolic revelations and instructions admirably calculated to im-
1 Lib. i. sects. 4, 5.
452 DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES.
press the most salutary moral and religious lessons. In the first place,
is it credible that the state would fling its auspices over societies whose
function was to organize lawlessness and debauchery, to make a business
of vice and filth? Among the laws of Solon is a regulation decreeing
that the Senate shall convene in the Eleusinian temple, the day after the
festival, to inquire whether every thing had been done with reverence
and propriety. Secondly, if such was the character of these secrets,
why was inquisition always made into the moral habits of the candidate,
that he might be refused admittance if they were bad ? This inquiry
was severe, and the decision unrelenting. Alcibiades was rejected, as
we learn from Plutarch's life of him, on account of his dissoluteness
and insubordination in the city. Nero dared not attend the Eleusinian
Mysteries, "because to the murder of his mother he had joined the
slaughter of his paternal aunt."^ All accepted candidates were scrupu-
lously purified in thought and body, and clad in white robes, for nine
days previous to their reception. Thirdly, it is intrinsically absurd to
suppose that an institution of gross immorality and cruelty could have
flourished in the most polite and refined Greek nation, as the Eleusinian
Mysteries did for over eighteen hundred years, ranking among its
members a vast majority of both sexes, of all classes, of all ages, and
constantly celebrating its rites before immense audiences of them all.
Finally, a host of men like Plato, Sophocles, Cimon, Lycurgus, Cicero,
were members of these bodies, partook in their transactions, and have
left on record eulogies of them and of their influence. The concurrent
testimony of antiquity is that in the Great Mysteries the desires were
chastened, the heart purified, the mind calmed, the soul inspired, — all
the virtues of morality and hopes of religion taught and enforced with
sublime solemnities. There is no just ground for suspecting this to be false.
But there remains something more and different to be said also.
While the authorized Mysteries were what we have asserted, there did
afterwards arise spurious Mysteries, in names, forms, and pretensions
partially resembling the genuine ones, under the control of the most
unprincipled persons, and in which unquestionably the excesses of j
unbelief, drunkenness, and prostitution held riot. These depraved '
societies were foreign grafts from the sensual pantheism ever nourished j t
in the voluptuous climes of the remote East. They established them- j '
selves late in Greece, but were developed at Rome in such unbridled | ,
enormities as compelled the Senate to suppress them. Livy gives a j 4
detailed and vivid account of the whole affair in his history.^ But the j j
gladiators, scoundrels, rakes, bawds, who swarmed in these stews of 1 |
rotting Eome, are hardly to be confounded with the noble men and
matrons of the earlier time who openly joined in the pure Mysteries ; :
with the approving example of the holiest bards, the gravest statesmen, , i
and the profoundest sages, — men like Pindar, Pericles, and Pythagoras. : •,
j '
« Suetonius, Vita Neronis, cap. xxxiv. s Lit,, xxxix. cap. Tiii-xvi. '
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES. 453
Ample facilities are afforded in the numerous works to which we shall
refer for unmasking the different organizations that travelled over the
earth in the guise of the Mysteries, and of seeing what deceptive arts were
practised in some, what superhuman terrors paraded in others, what horri-
ble cruelties j^erpetrated in others, what leading objects sought in each.
The Mysteries have many bearings on several distinct subjects; but in
those aspects we have not space here to examine them. We purpose to
consider them solely in their relation to the doctrine of a future life.
We are convinced that the very heart of their secret, the essence of their
meaning in their origin and their end, was no other than the doctrine
of an immortality succeeding a death. Gessner published a book at
Gottingen, so long ago as the year 1755, maintaining this very assertion.
His work, which is quite scarce now, bears the title " Dogma de perenni
Animorum Natura per Sacra prsecipue Eleusinia Propagata." The con-
senting testimony of more than forty of the most authoritative ancient
writers comes down to us in their surviving works to the effect that those
who were admitted into the Mysteries were thereby purified, led to holy
lives, joined in communion with the gods, and assured of a better fate
than otherwise could be expected in the future state. Two or three
specimens from these witnesses will suffice. Aristophanes, in the second
act of the Frogs, describes an elysium of the initiates after death, where
he says they bound "in sportive dances on rose-enamelled meadows; for
the light is cheerful only to those who have been initiated."* Pausanias
describes the uninitiated as being compelled in Hades to carry water in
buckets bored full of holes.^ Isocrates says, in his Panegyric, " Demeter,
the goddess of the Eleusinian Mysteries, fortifies those who have been
initiated against the fear of death, and teaches them to have sweet hopes
concerning eternity." The old Orphic verses cited by Thomas Taylor in
his Treatise on the Mysteries run thus -. —
" The soul that uninitiated dies
Plunged in the blackest mire in Hades lies."
The same statement is likewise found in Plato, who, in another place,
also explicitly declares that a doctrine of future retribution was taught
in the Mysteries and believed by the serious.'' Cicero says, " Initiation
makes us both live more honorably and die with better hopes. "^ In
seasons of imminent danger — as in a shipwreck — it was customary for a
man to ask his companion. Hast thou been initiated? The implication
is that initiation removed fear of death by promising a hajipy life to
follow.' A fragment preserved from a very ancient author is plain on
this subject. "The soul is affected in death just as it is in the initiation
into the great Mysteries: thing answers to thing. At first it passes
through darkness, horrors, and toils. Then are disclosed a wondrous
light, pure places, flowery meads, replete with mystic sounds, dances,
* Scene iii. 6 lji,. x. cap. xxxi. * Thaedon, sect, xxxviii.
I Leg., lib. ix. cap. x. 8 Do Log., lib. ii. cap. xiv. » St. John, Hellenes, ch. xt
454 DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES.
and sacred doctrines, and holy visions. Then, perfectly enlightened,
they are free : crowned, they walk about worshijiping the gods and con-
versing with good men."^" The principal part of the hymn to Ceres,
attributed to Homer, is occupied with a narrative of her labors to endow
the young Demophoon, mortal child of Metaneira, with immortality.
Now, Ceres was the goddess of the Mysteries ; and the last part of this
very hymn recounts how Persephone was snatched from the light of life
into Hades and restored again. Thus we see that the imijlications of
the indirect evidence, the leanings and guidings of all the incidental
clews now left us to the real aim and purport of the Mysteries, combine
to assure us that their chief teaching was a doctrine of a future life in
'; which there should be rewards and punishments. All this we shall more
fully establish, both by direct proofs and by collateral supports.
It is a well-known fact, intimately connected with the different reli-
gions of Greece and Asia Minor, that during the time of harvest in the
autumn, and again at the season of sowing in the spring, the shepherds,
the vintagers, and the people in general, were accustomed to observe
certain sacred festivals, — the autumnal sad, the vernal joyous. These
undoubtedly grew out of the deep sympathy between man and nature
over the decay and disappearance, the revival and return, of vegetation.
When the hot season had withered the verdure of the fields, plaintive
songs were sung, their wild melancholy notes and snatches borne abroad
by the breeze and their echoes dying at last in the distance. In every
instance, these mournful strains were the annual lamentation of the
people over the death of some mythical boy of extraordinary beauty
and promise, who, in the flower of youth, was suddenly drowned, or torn
in pieces by wild beasts, —
" Some Ilyacinthine boy, for whom
Morn well might break and April bloom."
Among the Argives it was Linus. With the Arcadians it was Scephrus.
In Phrygia it was Lityerses. On the shore of the Black Sea it was Bor-
mus. In the country of the Bithynians it was Ilylas. At Pelusium it
was Maneros. And in Syria it was Adonis. The untimely death of these
beautiful boys, carried off in their morning of life, was yearly bewailed, —
their names re-echoing over the plains, the fountains, and among the
hills. It is obvious that these cannot have been real persons whose death
excited a sympathy so general, so recurrent. " The real object of lamen-
tation," says Miiller, "was the tender beauty of spring destroyed by the
raging heat, and other similar phenomena, which the imagination of those
early times invested with a personal form."^^ All this was woven into the
Mysteries, whose great legend and drama were that every autumn Perse-
phone was carried down to the dark realm of the King of Shadows, but that
she was to return each spring to her mother's arms. Thus were described
w Sentences of StobiEus, Sermo CXIX.
11 History of the Literature of Ancient Greece, ch. ill. sects. 2-3.
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES. 455
the withdrawal and reappearance of vegetable life in the alternations
of the seasons. But these changes of nature typified the changes in the
human lot; else Persephone would have been merely a symbol of the
buried grain and would not have become the Queen of the Dead.'- Her
return to the world of light, by natural analogy, denoted a new birth to
men. Accordingly, "all the testimony of antiquity concurs in saying that
these Mysteries inspired the most animating hopes with regard to the
condition of the soul after death.'"' That the fate of man should by
imagination and sentiment have been so connected with the phenomena
of nature in myths and symbols embodied in pathetic religious cere-
monies was a spontaneous product. For how
" Her fresh beuignant look
Nature changes at that lorn season when,
With tresses drooping o'er her sable stole.
She yearly mourns the mortal doom of man,
Her noblest work ! So Israel's virgins erst
With annual moan upon the mountains wept
Their fairest gone!"
And soon again the birds begin to warble, the leaves and blossoms put
forth, and all is new life once more. In every age the gentle heart and
meditative mind have been impressed by the mournful correspondence
and the animating projDhecy.
But not only was the changing recurrence of dreary winter and glad-
some summer joined by affecting analogies with the human doom of
death and hope of another life. The phenomena of the skies, the im-
pressive succession of day and night, also were early seized upon and
made to blend their shadows and lights, by means of imaginative sug-
gestions, into an image of the decease and resui-rection of man. Among
the Mystical Hymns of Orpheus, so called, there is a hymn to Adonis, in
which that personage is identified with the sun alternately sinking to
Tartarus and soaring to heaven. It was customary with the ancients to
speak of the setting of a constellation as its death, its reascension in the
horizon being its return to life.'* The black abysm under the earth was
the realm of the dead. The bright expanse above the earth was the
realm of the living. While the daily sun rises royally through the latter,
all things rejoice in the warmth and splendor of his smil*. When he
sinks nightly, shorn of his ambrosial beams, into the former, sky and
earth wrap themselves in mourning for their departed monarch, the
dead god of light muffled in his bier and borne along the darkening
heavens to his burial. How naturally the phenomena of human fate
would be symbolically interwoven with all this ! Especially alike are the
exuberant joy and activity of full life and of day, the melancholy still-
ness and sad repose of midnight and of death.
■ 12 For the connection of the Eleusinian goddesses with agriculture, the seasons, the under-world,
death, resurrection, etc., see " Demeter und Persephone," von Dr. Ludwig Preller, kap. i. sects. 9-11.
" MuUer, Hist. Gr. Lit., ch. xvi. sect. 2.
1* Leitch's Eng. trans, of K. 0. MuUer's Introduction to a Scientific System of Mythology, Ap-
pendix, pp. 339-342.
456 DOCTRINE OF A FUTURE LIFE IN THE MtSTERIES.
" The sun insists on gladness ; but at night,
When he is gone, poor Nature loves to weep."
Through her yearly and her diurnal round alike, therefore, does mother
Nature sympathize with man, and picture forth his fate, in type of
autumnal decay, and wintry darkness, and night-buried seed, — in sign
of vernal bud, and summer light, and day-bursting fruit.
These facts and phenomena of nature and man, together with explana-
tory theories to which they gave rise, were, by the peculiar imaginative
processes so powerfully operative among the earliest nations, personified
in mythic beings and set forth as literal history. Their doctrine was in-
culcated as truth once historically exemi^lified by some traditional per-
sonage. It was dramatically impersonated and enacted in the process
of initiation into the Mysteries. A striking instance of this kind of
theatrical representation is afforded by the celebration, every eight years,
of the mythus of Apollo's fight with the Pythian dragon, his flight and
expiatory service to Admetus, the subterranean king of the dead. In
mimic order, a boy slew a monster at Delphi, ran along the road to
Tempe, represented on the way the bondage of the god in Hades, and
returned, purified, bringing a branch of laurel from the sacred valley.^*
The doctrine of a future life connected with the legend of some hero who
had died, descended into the under-world, and again risen to life, — this
doctrine, dramatically represented in the personal experience of the
initiate, was the heart of every one of the secret religious societies of
antiquity.
" Here rests the secret, here tlie keys.
Of the old death-bolted Mysteries."
Perhaps this great system of esoteric rites and instructions grew up natu-
rally, little by little. Perhaps it was constructed at once, either as
poetry, by a company of poets, or as a theology, by a society of priests,
or as a fair method of moral and religious teaching, by a company of
philosophers. Or perhaps it was gradually formed by a mixture of all
these means and motives. Many have regarded it as the bedimmed relic
of a brilliant primeval revelation. This question of the origination, the
first causes and purposes, of the Mysteries is now sunk in hopeless
obscurity, even were it of any importance to be known. One thing we
know, — namely, that at an early age these societies formed organizations
of formidable extent and power, and were vitally connected with the
prevailing religions of the princii^al nations of the earth.
In Egypt the legend of initiation was this.^* Typhon, a wicked, de-
stroying personage, once foi-med a consisiracy against his brother, the
good king Osiris. Having prepared a costly chest, inlaid with gold, he
offered to give it to any one whose body would fit it. Osiris unsus-
piciously lay down in it. Typhon instantly fastened the cover and
15 MUUer, Introduction to Mythology, pp. 97 and 241. Also his Dorians, lib. ii. cap. vii. sect. 8.
w Williinson, Egyptian Antiquities, series i. vol. 1. ch. 3.
DOCTRINE OF A FUTURE LTFE IN THE MYSTERIES. 457
threw the fatal chest into the river. This was called the loss or burial
of Osiris, and was annually celebrated with all sorts of melancholy rites.
But the winds and waves drove the funereal vessel ashore, where Isis,
the inconsolable wife of Osiris, wandering in search of her husband's re-
mains, at last found it, and restored the corpse to life. This part of the
drama was called the discovery or resurrection of Osiris, and was also
enacted yearly, but with every manifestation of excessive joy. " In the
losing of Osiris, and then in the finding him again," Augustine writes,
"first their lamentation, then their extravagant delight, are a mere play
and fiction ; yet the fond people, though they neither lose nor find any
thing, weep and rejoice truly."" Plutarch speaks of the death, regene-
ration, and resurrection of Osiris represented in the great religious fes-
tivals of Egypt. He explains the rites in commemoration of Typhon's
murder of Osiris as symbols referring to four things, — the subsidence of
the Nile into his channel, the cessation of the delicious Etesian winds
before the hot blasts of the South, the encroachment of the lengthening
night on the shortening day, the disappearance of the bloom of summer
before the barrenness of winter.^* But the real interest and power of
the whole subject probably lay in the direct relation of all these phe-
nomena, traditions, and ceremonies to the doctrine of death and a future
life for man.
In the Mithraic Mysteries of Persia, the legend, ritual, and doctrine
were virtually the same as the foregoing. They are credulously said to
have been established by Zoroaster himself, who fitted up a vast grotto in
the mountains of Bokhara, where thousands thronged to be initiated by
him.^' This Mithraic cave was an emblem of the universe, its roof
painted with the constellations of the zodiac, its depths full of the black
and fiery terrors of grisly hell, its summit illuminated with tlie blue and
starry splendors of heaven, its passages lined with dangers and instruc-
tions, now quaking with infernal shrieks, now breathing celestial music.
In the Persian Mysteries, the initiate, in dramatic show, died, was laid in
a coffin, and afterwards rose unto a new life, — all of which was a type of
the natural fate of man.^" The descent of the soul from heaven and its
return thither were denoted by a torch borne alternately reversed and
upright, and by the descriptions of the passage of spirits, in the round
of the metempsychosis, through the planetary gates of the zodiac. The
sun and moon and the morning and evening star were depicted in
brilliant gold or blackly muflfled, according to their journeying in the
upper or in the lower hemisphere. ^^
; " De Civitate Dei, lib. Ti. cap. 10. " De Is. et Osir.
w Porphyry, De Antro Nympharum. Tertullian, Prescript, ad Her., cap. xl., where he refers the
mimic death and resurrection in the Mithraic Mysteries to the teaching of Satan.
S" Julius Firmicus, De Errore Prof. Kelig.
*1 Mithraica, Mcmoire Academique sur le Culte Solaire de Mithra, par Joseph de Hammer, pp. 66-
68, 125-127. Tertullian, Prescript, ad Her., cap. xl. Porphyry, De Abstinentia, lib. iv. sect. 16.
Hyde. Hist. Vet. Pers. ReUg., p. 254.
458 DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES.
The hero of the Syrian Mysteries was Adonis or Thammuz, the beauti-
ful favorite of Aphrodite, untimely slain by a wild boar. His death was
sadly, his resurrection joyously, celebrated every year at Byblus with
great pomp and universal interest. The festival lasted two days. On the
first, all things were clad in mourning, sorrow was depicted in every face,
a,nd wails and weeping resounded. Coffins were exposed at every door
and borne in numerous processions. Frail stalks of young corn and
flowers were thrown into the river to perish, as types of the premature
death of blooming Adonis, cut off like a plant in the bud of his age.^*
The second day the whole aspect of things was changed, and tlie greatest
exultation prevailed, because it was said Adonis had returned from the
dead.^' Venus, having found him dead, deposited his body on a bed of
lettuce and mourned bitterly over him. From his blood sprang the
adonium, from her tears the anemone.^* The Jews were captivated by
the religious rites connected with this touching myth, and even enacted
them in the gates of their holy temple. Ezekiel says, " Behold, at the
gate of the Lord's house which was towards the north [the direction of
night and winter] there sat women weeping for Tammuz." It was said
that Aphrodite prevailed on Persephone to let Adonis dwell one half the
year with her on earth, and only the rest among the shades, — a plain
reference to vegetable life in summer and winter.^* Lucian, in his little
treatise on the Syrian Goddess, says that " the river Adonis, rising out
of Mount Libanus, at certain seasons flows red in its channel : some say
it is miraculously stained by the blood of the fresh-wounded youth ;
others say that the spring-rains, washing in a red ore from the soil of the
countrj% discolor the stream." Dupuis remarks that this redness was
probably an artifice of the priests.^* Milton's beautiful allusion to this
fable is familiar to most persons. Next came he
" Whose annual wound in Lebanon allured
The Syrian damsels to lament his fate
In amorous ditties all a summer's day.
While smooth Adonis from his native rock
Ran purple to the sea with Thammuz' blood."
There is no end to the discussions concerning the secret purport of this
fascinating story. But, after all is said, it seems to us that there are in
it essentially two significations, — one relating to the phenomena of the
sun and the earth, the other to the mutual changes of nature and the
fate of humanity. Aphrodite bewailing Adonis is surviving Nature
mourning for departed Man.
In India the story was told of Mahadeva searching for his lost consort
Sita, and, after discovering her lifeless form, bearing it around the world
with dismal lamentations. Sometimes it was the death of Camadeva, the
22 Hist, du Culfe d' Adonis, Mem. Acad, des Inscript., vol. Iv. p. 136.
23 Theocritus, Idyl XV. 24 Bion, Epitaph Adon., 1. 66.
26 Sec references in Anthon's Class. Diet., art. Adonis.
«6 Dupuis, Grig, de Cultes, vol. iv. p. 121, ed. 1822.
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES. 459
Hindu Cupid, that was mourned with solemn dirges.^' He, h'ke Osiris,
was slain, enclosed in a chest, and committed to the waves. He was
afterwards recovered and resuscitated. Each initiate passed through the
emblematic ceremonies corresponding to the points of this pretended his-
tory. The Phrygians associated the same great doctrine with the persons
of Atys and Cybele. Atys was a lovely shepherd youth passionately loved
by the mother of the gods.^^ He suddenly died ; and she, in frantic grief,
wandered over the earth in search of him, teaching the people where she
went the arts of agriculture. He was at length restored to her. Annually
the whole drama was performed by the assembled nation with sobs of
woe succeeded by ecstasies of joy.^ Similar to this, in the essential
features, was the Eleusinian myth. Aidoneus snatched the maiden Kore
down to his gloomy empire. Her mother, Demeter, set off in search of
her, scattering the blessings of agriculture, and finally discovered her,
and obtained the promise of her society for half of every year. These
adventures were dramatized and explained in the mysteries which she,
according to tradition, instituted at Eleusis.
The form of the legend was somewhat differently incorporated with
the Bacchic Mysteries. It was elaborately wrought up by the Orphic
poets. The distinctive name they gave to Bacchus or Dionysus was
Zagreus. He was the son of Zeus, and was chosen by him to sit on the
throne of heaven. Zeus gave him Apollo and the Curetes as guards ; but
the brutal Titans, instigated by jealous Hera, disguised themselves and
fell on the unfortunate youth while his attention was fixed on a splendid
mirror, and, after a fearful conflict, overcame him and tore him into seven
pieces. Pallas, however, saved his jjalpitating heart, and Zeus swallowed
it. Zagreus was then begotten again.''" He was destined to restore the
golden age. His devotees looked to him for the liberation of their souls
through the purifying rites of his Mysteries. The initiation shadowed
out an esoteric doctrine of death and a future life, in the mock murder
and new birth of the aspirant, who impersonated Zagreus.^^
The Northmen constructed the same drama of death around the young
Balder, their god of gentleness and beauty. This legend, as Dr. Oliver
has shown, constituted the secret of the Gothic Mysteries.^- Obscure and
dread prophecies having crept among the gods that the death of the
beloved Balder was at hand, portending universal ruin, a consultation
was held to devise means for averting the calamity. At the suggestion
of Balder's mother, Freya, flie Scandinavian Venus, an oath that they
would not be instrumental in causing his death was exacted from all
things in nature except the mistletoe, which, on account of its frailty and
insignificance, was scornfully neglected. Asa Loke, the evil principle of
" Asiatic Researches, vol. iil. p. 187.
» See article Atys in Smith's Class. Diet, with references.
» Lucretius, De Rcrum Natura, lib. ii. 11. 605-655. 30 MUUer, Hist. Greek Lit., ch. xvl.
* Lobeck, Aglaophamus, lib. iii. cap. 5, sect. 13. 32 History of Initiation, Lect. X.
460 DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES.
the Norse faith, taking advantage of this fatal exception, had a spear
made of mistletoe, and with it armed Hodur, a strong but blind god.
Freya, rejoicing in fancied security, to convince Balder of his charmed
exemption from wounds, persuaded him to be the mark for the weapons
of the gods. But, alas ! when Hodur tilted at him, the devoted victim
was transpierced and fell lifeless to the ground. Darkness settled over
the world, and bitter was the grief of men and gods over the innocent and
lovely Balder. A deputation imploring his release was sent to the queen
of the dead. Hela so far relented as to promise his liberation to the
uijper-world on condition that every thing on earth wept for him.
Straightway there was a universal mourning. Men, beasts, trees, metals,
stones, wept. But an old withered giantess — Asa Loke in disguise — shed
no tears ; and so Hela kept her beauteous and lamented prey. But he is
to rise again to eternal life and joy when the twilight of the gods has
passed.^^ This entire fable has been explained by the commentators, in
all its details, as a poetic embodiment of the natural phenomena of the
seasons. But it is not improbable that, in addition, it bore a profound
doctrinal reference to the fate of man which was interpreted to the
initiates.
A great deal has been written concerning the ceremonies and meaning
of the celebrated Celtic Mysteries established so long at Samothrace, and
under the administration of the Druids throughout ancient Gaul and
Britain. The aspirant was led through a series of scenic representations,
"without the aid of words," mystically shadowing forth in symbolic
forms the doctrine of the transmigration of souls. He assumed success-
ively the shapes of a rabbit, a hen, a grain of wheat, a horse, a tree, and
so on through a wide range of metamorphoses enacted by the aid of
secret dramatic machinery. He died, was buried, was born anew, rising
from his dark confinement to life again. The hierophant enclosed hira
in a little boat and set him adrift, pointing him to a distant rock, which
he calls "the harbor of life." Across the black and stormy waters he
strives to gain the beaconing refuge. In these scenes and rites a recon-
dite doctrine of the physical and moral relations and destiny of man was
shrouded, to be unveiled by degrees to their docile disciples by the
Druidic mystagogues.^*
It may appear strange that there should be in connection with so many j i
of the old religions of the eartli these arcana only to be ai^proached by j
secret initiation at the hands of hierophahts. But it will seem natural | \
when we remember that those religions were in the exclusive keeping : |
of priesthoods, which, organized with wondrous cunning and per- , j
petuated through ages, absorbed the science, art, and philosophy of the
world, and, concealing their wisdom in the mystic signs of an esoteric j ]
^ jjj
33 Pigott, Manual of Scandinavian Mythology, pp. 2S8-300. j j
^ Davies, Mytholojjy and Kites of the British Druids, pp. 207-257 ; 390-392 ; 420, 655, 572. The ) ,
acoiiracy of many of Davips's translations has been called in question. His statements, even on the ■ (
matters affirmed above, must be received with some reservation of faith.
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES. 461
language, wielded the mighty enginery of superstition over the people at
will. The scenes and instructions through which tlie priests led the un-
enlightened candidate were the hiding of their power. Thus, wherever
was a priesthood we should exjject to find mysteries and initiations. His-
toric fact justifies the supposition ; learning unveils the obscure places of
antiquity, and shows us the templed or cavernous rites of the religious
world, from Hindostan to Gaul, from Egypt to Norway, from Athens to
Mexico. And this brings us to the Mysteries of Vitzliputzli, established
in South America. Dr. Oliver, in the twelfth lecture of his History of
Initiation, gathering his materials from various sources, gives a terrific
account of the dramatic ritual here employed. The walls, floor, images,
were smeared and caked with human blood. Fresh slaughters of victims
were perpetrated at frequent intervals. The candidate descended to the
grim caverns excavated under the foundations of the temple. This
course was denominated "ihe path of (he dead." Phantoms flitted before
him, shrieks appalled him, pitfalls and sacrificial knives threatened him.
At last, after many frightful adventures, the asj^irant arrived at a narrow
stone fissure terminating the range of caverns, through which he was
thrust, and was received in the ojien air, as a person born again, and
welcomed with frantic shouts by the multitudes who had been waiting
for him without during the process of his initiation.
Even among the savage tribes of North America striking traces have
been found of an initiation into a secret society by a mystic death and
resurrection. Captain Jonathan Carver, who spent the winter of 1776
with the Naudowessie Indians, was an eye-witness of the admission of a
young brave into a body which they entitled "Wakou-Kitchewah, or
Friendly Society of the Spirit. "This singular initiation," he says, "took
place within a railed enclosure in the centre of the camp at the time of
the new moon." First came the chiefs, clad in trailing furs. Then came
the members of the society, dressed and painted in the gayest manner.
When all were seated, one of the principal chiefs arose, and, leading the
young man forward, informed the meeting of his desire to be admitted
into their circle. No objection being offered, the various preliminary
arrangements were made; after which the director began to speak to the
kneeling candidate, telling him that he was about to receive a communica-
tion of the spirit. This spirit Avould instantly strike him dead ; but he was
told not to be terrified, because he should immediately be restored to life
again, and this experience was a necessary introduction to the advantages
of the community he was on the point of entering. Then violent agita-
tion distorted the face and convulsed the frame of the old chief. He
threw something looking like a small bean at the young man. It entered
his mouth, and he fell lifeless as suddenly as if he had been shot. Several
assistants received him, rubbed his limbs, beat his back, stripped.him.of
his garments and put a new dress on him, and finally presented him. to
the society in full consciousness as a member.^
* Travels in the Interior of North America, eh. viij.
.•JO
462 DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES.
All the Mj'steries were funereal. This is the most striking single phe-
nomenon connected with them. They invariably began in darkness
with groans and tears, but as invariably ended in festive triumph with
shouts and smiles. In them all were a symbolic death, a mournful en-
tombment, and a glad l-esurrection. We know this from the abundant
direct testimony of unimpeachable ancient writers, and also from their
indirect descriptions of the ceremonies and allusions to them. For
example, Apuleius says, " The delivery of the Mysteries is celebrated as
a thing resembling a voluntary death: the initiate, being, after a manner,
born again, is restored to a new life."^® Indeed, all who describe the
course of initiation agree in declaring that the aspirant was buried for a
time within some narrow space, — a typical coffin or grave. This testimony
is confirmed by the evidence of the ruins of the chief temples and sacred
places of the pagan world. These abound with spacious caverns, laby-
rinthine passages, and curious recesses ; and in connection with them is
always found some excavation evidently fitted to enclose a human form.
Such hollow beds, covered with flat stones easily removed, are still to be
seen amidst the Druidic remains of Britain and Gaul, as well as in nearly
every spot where tradition has located the celebration of the Mysteries, —
in Greece, India, Persia, Egypt.^'
It becomes a most interesting question whence these symbols and rites
had their origin, and what they were really meant to shadow forth.
Bryant, Davies, Faber, Oliver, and several other well-known mytholo-
gists, have labored, with no slight learning and ingenuity, to show that
all these ceremonies sprang from traditions of the Deluge and of Noah's
adventures at that time. The mystic death, burial, and resurrection of
the initiate, they say, are a representation of the entrance of the patri-
arch into the ark, his dark and lonesome sojourn in it, and his final de-
parture out of it. The melancholy wailings with which the Mysteries
invariably began, typified the mourning of the patriarchal family over
their confinement within the gloomy and sepulchral ark ; the triumphant
rejoicings with which the initiations always ended, referred to the glad exit
of the jjairiarchal family from their floating prison into the blooming
world. The advocates of this theory have laboriously collected all the
materials that favor it, and skilfully striven by their means to elucidate the
whole subject of ancient paganism, especially of the Mysteries. But, after
reading all that they have written, and considering it in the light of im-
partial researches, one is constrained to say that they have by no means
made 0«t their case. It is somewhat doubtful if there be any ground
whatever for believing that traditions concerning Noah's deluge and the
ark, and his doings in connection with them, in any way entered into tlie
public doctrines and forms, or into the secret initiations, of the heatlien
* Golden Ass, Eng. trans., by Thomas Taylor, p. 280.
87 Copious instances are given in Oliver's History of Initiation, in Faber's Origin of Pagan Idola-
iry, and in Maurice's Indian Antiquities.
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES. 463
religions. At all events, there can be no doubt that the Arkite theorists
have exaggerated the importance and extent of these views beyond all
tolerable bounds, and even to absurdity. But our business with them
now is only so far as they relate to the Mysteries. Our own conviction
is that the real meaning of the rites in the Mysteries was based upon
the affecting phenomena of human life and death and the hope of
another life. We hold the Arkite theory to be arbitrary in general,
unsupported by proofs, and inconsistent in detail, unable to meet the
points presented.
In the first place, a fundamental part of the ancient belief was that
below the surface of the earth was a vast, sombre under-world, — the
destination of the ghosts of men, the Greek Hades, the Roman Orcus,
the Gothic Hell. A part of the service of initiation was a symbolic
descent into this realm. Apuleius, describing his initiation, says, "I
api^roached to the confines of death and trod on the threshold of Proser-
pine."^® Orpheus, to whom the introduction of the Mysteries into Greece
from the East was ascribed, wrote a poem, now lost, called the "Descent
into Hades." Such a descent was attributed to Hercules, Theseus,
Rhampsinitus, and many others.^^ It is painted in detail by Homer in
the adventure of his hero Ulysses, also by Virgil much more minutely
through the journey of ^neas. Warburton labors with great learning
and plausibility, and, as it seems to us, with irresistible cogency, to show
that these descents are no more nor less than exoteric accounts of what
was dramatically enacted in the esoteric recesses of the Mysteries.'"' Any
person must be invincibly prejudiced who can doubt that the Greek
Hades meant a capacious subterranean world of shades. Now, to assert,
as Bryant and his disciples do,*^ that " Hades means the interior of Noah's
ark," or "the abyss of waters on which the ark floated, as a coffin bear-
ing the relics of dead Nature," is a purely arbitrary step taken from undue
attachment to a mere theory. Hades means the under-world of the
dead, and not the interior of Noah's ark. Indeed, in the second place,
Faber admits that in the Mysteries "the ark itself was supposed to be in
Hades, — the vast central abyss of the earth." But such was not the loca-
tion of Noah's vessel and voyage. They were on the face of the flood,
above the tops of the mountains. It is beyond comparison the most
reasonable sujiposition in itself, and the one best supjiorted by historic
facts, that the representations of a mystic burial and voyage in a ship or
boat shown in the ancient religions were symbolic rites drawn from
imagination and theory as applied to the impressive phenomena of
nature and the lot of man. The Egyptians and some other early nations,
we know, figured the starry worlds in the sky as ships sailing over a
celestial se^. The earth itself was sometimes emblematized in the same
^ Golden Ass, Taylor's trans., p. 283. 39 Herodotus, lib. ii. cap. cxxii.
*> Divine Legation of Moses, book ii. sect.iv.
^ Faber, Mysteries of the Cabiri, ch. v. : On the Connection of the Fabulous Hades with the
ilysteries. .
464 DOCTRINE OF A FUTURE LIFE IX THE MYSTERIES.
way. Then, too, there was the sepulchral barge in which the Egj-ptian
corpses were borne over the Acherusian lake to be entombed. Also the
"dark-blue jiunt" in which Charon ferried souls across the river of death.
In these surely there was no reference to Xoah's ark. It seems alto-
gether likely that what Bryant and his coadjutors have constructed into
the Arkite system of interpretation was really but an emblematic show-
ing forth of a natural doctrine of human life and death and future fate.
A wavering boat floating on the deep might, with striking fitness, tj^pify
the frail condition of humanity in life, as when Hercules is depicted
sailing over the ocean in a golden cup ; and that boat, safely riding the
flood, might also represent the cheerful faith of the initiate in a future
life, bearing him fearlessly through all dangers and through death to the
welcoming society of Elysium, as when Danae and her babe, tossed over
the tempestuous sea in a fragile chest, were securely Avafted to the shelter-
ing shore of Seriphus. No emblem of our human state and lot, with their
mysteries, perils, threats, and pi-omises, could be either more natural or
more impressive than that of a vessel launched on the deep. The dying
Socrates said "that he should trust his soul on the- hope of a future life
as ujDon a raft, and launch away into the unknown." Thus the imagina-
tion broods over and exjilores the shows and secrets, presageful warnings
and alluring invitations, storms and calms, island-homes and unknown
havens, of the dim seas of nature and of man, of time and of eternity.**
Thirdly, the defenders of the Arkite theory are driven into gross incon-
sistencies with themselves by the falsity of their views. The dilaceration
of Zagreus into fragments, the mangling of Osiris and scattering of his
limbs abroad, they say, refer to the throwing open of the ark and the
going forth of the inmates to populate the earth. They usually make
Osiris, Zagreus, Adonis, and the other heroes of the legends enacted in
the Mysteries, representatives of the diluvian patriarch himself; but here,
with no reason whatever save the exigencies of their theory, they make
these mythic personages representatives of the ark, — a view which is ;'
utterly unfounded and glaringly wanting in analogy. When Zagreus is j
torn in pieces, his heart is preserved alive by Zeus and born again into j
the world within a human form. After the body of Osiris had been strewn "
piecemeal, the fragments were fondly gathered by Isis, and he was restored .
to life. There is no plausible correspondence between these cases and the!
sending out from the ark of the patriarchal family to repeople the world.,
Their real purpose would seem jilainly to be to symbolize the thought that,,
however the body of man crumbles in pieces, there is life for him still, — he
does not hopelessly die. They likewise say that the egg which was conse-,
crated in the Mysteries, at the beginning of the rites, was intended as an em-
blem of the ark resting on the abyss of waters, and that its latent hatching'
*2 Procopius, in his History of the Gothic War, mentions a curious popular British superstitio '
concerning the ferriage of souls among the neighboring islands at midnight. See Grimm's Deutsch
Mythologie, kap. Nxvi. zweite ausgabe. , •
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES. 465
was meant to suggest the opening of the ark to let the imprisoned patri-
arch forth. This hypothesis has no proof, and is needless. It is much
more plausible to suppose that the egg was meant as a symbol of a new
life about to burst upon the candidate, — a symbol of his resurrection
from the mystic tomb wherein he was buried during one stage of initia-
tion; for we know that the initiation was often regarded as the com-
mencement of a fresh life, as a new birth. Apuleius says, "I celebrated
the most joyful day of my initiation as my natal day."
Faber argues, from the very close similarity of all the differently-named
Mysteries, that they were all Arkite, all derived from one mass of tra-
ditions reaching from Noah and embodying his history.'** The asserted
fact of general resemblance among the instituted Mysteries is unquestion-
able; but the inference above drawn from it is unwarrantable, even if no
better explanation could be offered. But there is another explanation
ready, more natural in conception, more consistent in detail, and better
sustained by evidence. The various Mysteries celebrated in the ancient
nations were so much alike not because they were all founded on one
world-wide tradition about the Noachian deluge, but because they all
grew out of the great common facts of human destiny in connection
with natural phenomena. The Mysteries were funereal and festive,
began in sorrow and ended in joy, not because they represented first
Noah's sad entrance into the ark and then his glad exit from it, but
because they began with showing the initiate that he must die, and ended
with showing him that he should live again in a happier state. Even
the most prejudiced advocates of the Arkite theory are forced to admit,
on the explicit testimony of the ancients, that the initiates passed from
the darkness and horrors of Tartarus to the bliss and splendors of
Elysium by a dramatic resurrection from burial in the black caverns of
probation to admission within the illuminated hall or dome of per-
fection.** That the idea of death and of another life runs through all
the Mysteries as their cardinal tenet is well shown in connection with
the rites of the celebrated Cave of Trophonius at Lebadea in Bceotia.
Whoso sought this oracle must descend head-foremost over an inclined
plane, bearing a honey-cake in his hand. Aristophanes speaks of this
descent with a shudder of fear.*^ The adventurer was suddenly bereft
of his senses, and after a while returned to the upper air. What he
could then remember composed the Divine revelation which had been
communicated to him in his unnatural state below. Plutarch has given
a full account of this experience from one Timarchus, who had himself
passed through it.'*® The substance of it is this. When Timarchus
reached the bottom of the cave, his soul passed from his body, visited
^ Mysteries of the Cabiri, ch. 10 : Comparison of the Various Mysteries.
♦* Faber, Mysteries of the Cabiri, ch. 10, pp. 331-356. Dion Chrysostom describes this scene :
Oration XII.
« The Clouds, 1. 507.
*» Essay on the Demon of Socrates. See also Pausanias, lib. ix. cap. xxxix.
466 DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES.
the under-world of the departed, saw the spliere of generation where
souls were reborn into the upper-world, received some explanation of all
these things: then, returning into the body, he was taken up out of
the cave. Here is no allusion to any traditions of the Deluge or the ark ;
but the great purpose is evidently a doctrine of the destiny of man after
death.
Before the eyes and upon the heart of all mankind in every age has
passed in common vision the revolution of the seasons, with its beautiful
and sombre changes, — phenomena having a power of suggestion irresist-
ible to stir some of the most profound sentiments of the human breast.
The day rolls overhead full of light and life and activity ; then the
night settles upon the scene with silent gloom and repose. So man runs
his busy round of toil and pleasure through the day of existence ; then,
fading, following the sinking sun, he goes down in death's night to the
pallid populations of shade. Again : the fruitful bloom of summer is
succeeded by the bleak nakedness of winter. So the streams of enter-
prise and joy that flowed full and free along their banks in maturity,
overhung by blossoming trees, are shrivelled and frozen in the channels of
age, and above their sepulchral beds the leafless branches creak in answer
to the shrieks of the funereal blast. The flush of childish gayety, the bloom
of youthful promise, when a new-comer is growing up sporting about the
hearth of home, are like the approach of the maiden and starry Spring, —
"Who come8 sublime, as when, from Pluto free,
Came, through the flash of Zeus, Persephone."
And then draw hastily on the long, lamenting autumnal days, when
" Above man's grave the sad winds wail and rain-drops fall, I ■
And Nature sheds her leaves in yearly funeral." j
The flowers are gone, the birds are gone, the gentle breezes are gone ; j j
and man too must go, go mingle with the pale people of dreams. But j !
not wholly and forever shall he die. The sun soars into new day from , i
the embrace of night ; summer restored hastens on the heels of retreating j i
winter ; vegetation but retires and surely returns, and the familiar song ' j
of the birds shall sweeten the renewing woods afresh for a million springs. |
Apollo weeping over the beauteous and darling boy, his slain and drooped <
Hyacinthus, is the sun shorn of his fierce beams and mourning over the .'
annual wintry desolation : it is also Nature bewailing the remediless loss ' )
of man, her favorite companion. It was these general analogies and i
suggestions, striking the imagination, affecting the heart, enlisting the (
reason, wrought out, personified, and dramatized by poets, taken up with a k
mass of other associated matter by priestly societies and organized in a i
scheme of legendary doctrine and an imposing ritual, that constituted 1
the basis and the central meaning of the old Mysteries; and not a vapid' i
tradition about Noah and his ark.
The aim of these institutions as they were wielded was threefold ; and |
in each particular they exerted tremendous power. The first object was ^
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES. 467
to stretch over the wicked the restraining influence of a doctrine of
future punishment, — to fill them with a fearful looking for judgment
in the invisible world. And a considerable proportion of this kind of
fear among the ancients is to be traced to the secret influence of the
Mysteries, the revelations and terrors there applied. The second desire
was to encourage the good and obedient with inspiring hopes of a happy
fate and glorious rewards beyond the grave. Plutarch writes to his
wife, (near the close of his letter of consolation to her,) "Some say the
soul will be entirely insensible after death ; but you are too well ac-
quainted with the doctrines delivered in the Mysteries of Bacchus, and
with the symbols of our fraternity, to harbor such an error." The third
purpose was, by the wonders and splendors, the secret awe, the mysterious
authority and venerable sanctions, thrown around the society and its
ceremonies, to establish its doctrines in the reverential acceptance of the
people, and thus to increase the power of the priesthood and the state. To
compass these ends, the hidden science, the public force, the vague super-
stition, the treasured wealth, and all the varied resources available by
the ancient world, were marshalled and brought to bear in the Mysteries.
By chemical and mechanical secrets then in their exclusive possession,
the mystagogues worked miracles before the astonished novices.^^ They
had the powers of electricity, gunpowder, hydrostatic pressure, at their
command.'*^ Their rites were carried out on the most magnificent scale.
The temple at Eleusis could hold thirty thousand persons. Imagine
what effect might be produced, under such imposing and prepared cir-
cumstances, on an ignorant multitude, by a set of men holding all the
scientific secrets and mechanical inventions till then discovered, — illu-
mination flashing after darkness successively before their smitten eyes,
the floors seeming to heave and the walls to crack, thunders bellowing
through the mighty dome ; now yawning revealed beneath them the
ghostly chimera of Tartarus, with all the shrieking and horrid scenery
gathered there; now the mild beauties of Elysium dawning on their
ravished vision, amid strains of celestial music, through fading clouds
of glory, while nymphs, heroes, and gods walked apjjarent. Clement
of Alexandria tells us that one feature of the initiation was a display of
the grisly secrets of Hades.** Apuleius, in his account of his own ini-
tiation, says, " At midnight I saw the sun shining with a resplendent light ;
and I manifestly drew near to the lower and to the upper gods and
adored them in immediate presence."^" Lobeck says that, on the lifting
of the veil exposing the adytum to the gaze of the initiates, apparitions
" Anthon's Class. Diet., art. " Elicius."
* Salverte, Des Sciences Occultes, ou Essai sur la Magie. See also editor's introduction to Thoiu-
Bon's Eng. trans, of Salvcrte's work.
« Stromata, lib. iii., cited by a writer on the Mysteries in Blackwood, Feb. 1853, pp. 201-20.3.
w Taylor's trans, of Golden Ass, p. 283. In a note to p. 275 of this work, the translator describes
(with a citation of his authorities; "the breathing resemblances of the gods used in the Mysteries
statues fabricated by the tdestse, so as to be illuminated and to appear animated."
468 DOCTRINE OF A FUTURE LIFE IX THE MYSTERIES.
of the gods api^eared to tliem.^' Christie, in his little work on the Greek -'
Mysteries, says that the doctrines of the Eleusinian shows were exj^lained
by means of transjjarent scenes, many of which were faithfully copied j
upon the jsainted Greek vases ; and these vases, accordingly, wei-e de-
posited in tombs to evidence the faith of the deceased in a future life. '
The foregoing conceptions may be illustrated by the dramatic representa-
tions, scenic shadows behind transparent curtains, in Java, alluded to by i
Sir Stamford RatHes."
It is remarkable how far the Mysteries spread over the earth, and what '•
popularity they attained. They penetrated into almost every nation ■
under the sun. They admitted, in some degree, nearly the whole people.
Herodotus informs us that there were collected in Egypt, at one celebra-
tion, seven hundred thousand men and women, besides children.^ The
greatest warriors and kings — Philip, Alexander, Sulla, Antony — esteemed
it an honor to be welcomed within the mystic pale. " Men," says Cicero, [
"came from the most distant shores to be initiated at Eleusis." j
Sophocles declares, as quoted by Warburton, " True life is to be found
only among the initiates : all other places are full of evil." At the rise
of the Christian religion, all the life and power left in the national re-
ligion of Greece and Rome were in the Mysteries. Accordingly, here was
the most formidable foe of the new faith. Standing in its old entrench-
ments, with all its popular prestige around it, it fought with desperate
determination for every inch it was successively forced to yield. The
brilliant effort of Julian to roll back the tide of Christianity and restore
the pagan religion to more than its pristine splendor — an effort beneath 1 1
which the scales of the world's fortunes poised, tremulous, for a while — ! :
was chiefly an endeavor to revive and enlarge the Mysteries. Such was j j
the attachment of the peoi:ile to these old rites even in the middle of j i
the fourth centurj' of the Christian era, that a murderous riot broke out i (
at Alexandria, in which Bishop George and others were slain, on occasion j i
of the profanation by Christians of a secret adytum in which the Mys- , 1
teries of Mithra were celebrated.^ And when, a little later, the Emperor [ >
Valentinian had determined to suppress all nocturnal rites, he was in- i
duced to withdraw his resolution by Pretextatus, proconsul in Greece, j i
"a man endowed with every virtue, who represented to him that the ( '
Greeks would consider life insui^portable if they were forbidden to cele- ! j
brate those most sacred Mysteries which bind together the human i ^^
race."^ Upon the whole, we cannot fail to see that the Mysteries must | j
have exerted a most extensive and profound influence alike in fostering J i
the good hopes of human nature touching a life to come, and in giving ; 3
credit and diffusion to the popular fables of the poets concerning the de- , n
tails of the future state. Much of that belief which seems to us so absurd y
51 Aglaopliamus, lib. i. sect. 7.
M Discourse to t}ie Lit. and Sci. Soc. of Java, 1815, pub. in Talpy's Pamphleteer, Xo. 15. (
63 Lib. ii. cap. ix. M Socrates, Ecc. Hist., lib. iii. cap. 2.
» Essay on Mysteries, by M. Ouvaroff, Eng. trans, by J. D. Price, p. 55. j
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES. 4G9
we can easily suppose they sincerely embraced, when we recollect what
they thought they had seen under supernatural auspices in their initia-
tions.
In the Greek and Roman faith there was gradually developed — in con-
nection chiefly with the Mysteries, as we believe — an aristocratic doctrine
which allotted to a select class of souls an abode in the sky as their dis-
tinguished destination after death, while the common multitude were
still sentenced to the shadow-region below the grave. As Virgil writes,
" The descent to Avernus is easy. The gate of dark Dis is open day and
night. But to rise into the upper-world is most arduous. Only the few
heroes whom favoring Jove loves or shining virtue exalts thither can
effect it."^* Numerous scattered, significant traces of a belief in this
change of the destination of some souls from the pit of Hades to the hall
of heaven are to be found in the classic authors. Virgil, celebrating the
death of some person under the fictitious name of Daphnis, exclaims,
" Robed in white, he admires the strange court of heaven, and sees the
clouds and the stars beneath his feet. He is a god now."" Porphyry
ascribes to Pythagoras the declaration that the souls of departed men are
gathered in the zodiac.*^ Plato earnestly describes a region of brightness
and unfading i-ealities above this lower world, among the stars, where the
gods live, and whither, he says, the virtuous and wise may ascend, while
the corrupt and ignorant must sink into the Tartarean realm.'^^ A similar
conception of the attainableness of heaven seems to be suggested in the
old popular myths, first, of Hercules coming back in triumph from his
visit to Pluto's seat, and, on dying, rising to the assembly of immortals
and taking his equal place among them ; secondly, of Dionysus going
into the under-world, rescuing his mother, the hapless Semele, and soar-
ing with her to heaven, where she henceforth resides, a peeress of the
eldest goddesses. Cicero expresses the same thought when he affirm.^
that "a life of justice and piety is the path to heaven, where i^atriots,
exemplary souls, released from their bodies, enjoy endless happiness
amidst the brilliant orbs of the galaxy."®" The same author also speaks
of certain philosophers who flourished before his time, " whose opinions
encouraged the belief that souls departing from bodies would arrive at
heaven as their proper dwelling-place."®* He afterwards stigmatizes the
notion that the life succeeding death is subterranean as an error,®^ and in
his own name addresses his auditor thus : — " I see you gazing upward
and wishing to migrate into heaven."®^ It was the common belief of the
Romans for ages that Romulus was taken up into heaven, where he would
remain forever, claiming Divine honors.®* The Emperor Julian says, in
his Letter on the Duties of a Priest, " God will raise from darkness and
M ^neid, lib. vi. 11. 125-130. " Eel. v. 11. 57, 58, 64. 68 De Antro Nympharura.
w Phitdo, sects. 1W3-138. «• Somn. Scipionis.
'1 Tusc. QuiBst., lib. i. cap. xi. «2 ibid. cap. xvi. 63 ibid. cap. xxxiv.
** Ennius, e.g., sings, " Romulus in coelo cum diis agit fevum."
470 DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES.
Tartarus the souls of all of us who worship him sincerely : to the pious,
instead of Tartarus he promises Olympus." " It is lawful," writes Plato,
" only for the true lover of wisdom to pass into the rank of gods."®* The
privilege here confined to philosophers we believe was promised to the
initiates in the Mysteries, as the special prerogative secured to them by
their initiation. " To pass into the rank of the gods" is a phrase which,
as here employed, means to ascend into heaven and have a seat with the
immortals, instead of being banished, with the souls of common mortals,
to the under-world.
In early times the Greek worship was most earnestly directed to that
set of deities who resided at the gloomy centre of the earth, and who
were called the chthonian gods.^ The hope of immortality first sprung up
and was nourished in connection with this worship. But in the progress
of time and culture the supernal circle of divinities who kept state on
bright Olympus acquired a greater share of attention, and at last re-
ceived a degree of worship far surpassing that paid to their swarthy
compeers below. The adoration of these bright beings, with a growing
trust in their benignity, the fables of the poets telling how they had
sometimes elevated human favorites to their presence, — for instance, re-
ceiving a Ganymede to the joys of their sublime society, — the encouraging
thoughts of the more religious and cheerful of the philosophers, — these
facts, together with a natural shrinking from the dismal gloom of the
life of shades around the Styx, and a native longing for admission to the
serene pleasures of the unfading life led by the radiant lords of heaven,
in conjunction, perhaps, with still other causes, effected an improvement
of the old faith, altering and brightening it, little by little, until the hope
came in many quarters to be entertained that the faithful soul would
after death rise into the assemblage and splendor of the celestial gods.
The Emperor Julian, at the close of his seventh Oration, represents the
gods of Olympus addressing him in this strain : — " Eemember that your
soul is immortal, and that if you follow us you will be a god and with us
will behold our Father." Several learned writers have strenuously labored j
to prove that the ground-secret of the Mysteries, the grand thing re- } i
vealed in them, was the doctrine of apotheosis, shaking the established \ \
theology by unmasking the historic fact that all the gods were merely I i
deified men. We believe the real significance of the various collective j i
testimony, hints, and inferences by which these writers have been brought | j
to such a conclusion is this ; the genuine point of the Mysteries lay not I
in teaching that the gods were once men, but in the idea that men may \
become gods. To teach that Zeus, the universal Father, causing the crea- |
tion to tremble at the motion of his brow, was formerly an obscure king ; ^
of Crete, whose tomb was yet visible in that island, would have been j '
utterly absurd. But to assert that the soul of man, — the free, intelligent ;
image of the gods, — on leaving the body, would ascend to live eternally j '
, j
» Phsedo, sect. Ixxi. «« MUller, Hist. Greek Lit., cap. ii. sect. 5 ; cap. xvl. sect. 2.
DOCTRINE OF A FUTmiE LIFE IN THE MYSTERIES. 471
in the kingdom of its Divine prototypes, would have been a brilliant step
of progress in harmony both with reason and the heart. Such was pro-
bably the fact. Observe the following citation from Plutarch : — " There
is no occasion against nature to send the bodies of good men to heaven ;
but we are to conclude that virtuous souls, by nature and the Divine jus-
tice, rise from men to heroes, from heroes to genii ; and if, as in the
Mysteries, they are purified, shaking off the remains of mortality and the
power of the passions, they then attain the highest happiness, and ascend
from genii to gods, not by the vote of the people, but by the just and
established order of nature."*''
The reference in the last clause is to the decrees of the Senate whereby
apotheosis was conferred on various persons, placing them among the
gods. This ceremony has often been made to appear unnecessarily
ridiculous, through a perversion of its actual meaning. When the
ancients applied the term "god" to a human soul departed from the body,
it was not used as the moderns prevailingly employ that word. It ex-
pressed a great deal less with them than with us. It merely meant -to
affirm similarity of essence, qualities, and residence, but by no means equal
dignity and power of attributes between the one and the others. It meant
that the soul had gone to the heavenly habitation of the gods and was
thenceforth a participant in the heavenly life.** Heraclitus was accus-
tomed to say, "Men are mortal gods; gods are immortal men." Macro-
bius says, " The soul is not only immortal, but a god."*^ And Cicero de-
clares, " The soul of man is a Divine thing, — as Euripides dares to say, a
god."™ Milton uses language precisely parallel, speaking of those who ^
are "unmindful of the crown true Virtue gives her servants, after their
mortal change, among the enthroned gods on sainted seats." Theophilus,
Bishop of Antioch in the second century, says that " to become a god \
means to ascend into heaven."'^ The Eoman Catholic ceremony of
beatification and canonization of saints, offering them incense and
prayers thereafter, means exactly what was meant by the ancient
apotheosis, — namely, that while the multitudes of the dead abide below,
in the intermediate state, these favored souls have been advanced into
heaven. The pajml functionaries borrowed this rite, with most of its
details, from their immediate pagan predecessors, who themselves pro-
bably adopted it from the East, whence the Mysteries came. It is well
known that the Brahmans and Buddhists believed, centuries before the
Christian era, in the contrasted fate of good men after death to enjoy the
successive heavens above the clouds, and of bad men to suffer the suc-
cessive hells beneath the earth. A knowledge of this attractive Oriental
" Livea, Romulus, sect, xxviii.
® See a valuable discussion of the ancient use of the terms theos and cleus in note D vol. iii. of
Norton's Genuineness of the Gospels.
^ Somn. Scip., lib. ii. cap. 12. '" Tusc. Qurest., lib. 1. c.^p. 26.
" We omit several other authorities, as the reader would probably deem any further evidence
iuperfluous.
472 DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES.
doctrine may have united with the advance of their own speculations to
win the partial acceptance obtained among the Greeks and Romans for
t"he faith which broke the universal doom to Hades and opened
heaven to their hopeful aspirations. In a tragedy of Euripides the fol-
lowing passage occurs, addressed to the bereaved Admetus : — " Let not
the tomb of thy wife be looked on as the mound of the ordinary dead.
Some wayfarer, as he treads the sloping road, shall say, ' This woman
once died for her husband ; but now she is a saint in heaven.' "'''^
When the meaning of the cheerful promises given to the initiates of a
more favored fate in the future life than awaited others — namely, as we
think, that their spirits on leaving the body should scale Olympus in-
stead of plunging to Tartarus — had been concealed within the Mysteries
for a long time, it at length broke into public view in the national
apotheosis of ancient heroes, kings, and renowned worthies, the in-
stances of which became so numerous that Cicero cries, " Is not nearly
all heaven peopled with the human race?"" Over the heads of the de-
vout heathen, as they gazed up through the clear night-air, twinkled the
beams of innumerable stars, each chosen to designate the cerulean seat
where some soul was rejoicing with the gods in heaven over the glorious
issue of the toils and sufferings in which he once painfully trod this
earthly scene.
Herodian, a Greek historian of some of the Roman emperors, has left
a detailed account of the rite of apotheosis.'* An image of the person
to be deified was made in wax, looking all sick and pale, laid in state on
a lofty bed of ivory covered with cloth of gold, surrounded on one side
by choirs of noble lords, on the other side by their ladies stripped of
their jewels and clad in mourning, visited often for several days by a
physician, who still reports his patient worse, and finally announces his
decease. Then the Senators and haughtiest patricians bear the couch
through the via sacra to the Forum. Bands of noble boys and of proud
women ranged opposite each other chant hymns and lauds over the
dead in solemn melody. The bier is next borne to the Campus Martius,
where it is placed upon a high wooden altar, a large, thin structure with
a tower like a lighthouse. Heaps of fragrant gums, herbs, fruits, and
spices are poured out and piled upon it. Then the Roman knights, j ;
mounted on horseback, prance before it in beautiful bravery, wheeling | (
to and fro in the dizzy measures of the Pyrrhic dance. Also, in a j^i
stately manner, purple-clothed charioteers, wearing masks which picture i i
forth the features of the most famous worthies of other days to the reve- j "
rential recognition of the silent hosts assembled, ride around the form i !
of their descendant. Suddenly a torch is set to the pile, and it is wrapped j j
in flames. From the turret, amidst the aromatic fumes, an eagle is let '
loose. Phoenix-like symbol of the departed soul, he soars into the sky, '
and the seven-hilled city throbs with pride, reverberating the shouts of ; i
72 Alcestis, U. 1015-1025, ed. Glasg. " Tusc. Qusest., lib. i. cap. 12. " Lib. iv. ! j
DOCTRINE OF A FUTURE LIFE IN THE MYSTERIES, 473
her people. Thus into the residence of the gods — ''Sic itur ad astm" —
was borne the divinely-favored mortal ;
" And thus we see how man's prophetic creeds
Made gods of men when godlike were their deeds."
For it was only in. times of degradation and by a violent perversion that
the honor was allowed to the unworthy ; and even in such cases it was
usually nullified as soon as the people recovered their senses and their
freedom. There is extant among the works of Seneca a little treatise
called Apocolocuntosis, — that is, pumpkinification, or the metamorphosis
into a gourd, — a sharp satire levelled against the apotheosis of the Empe-
ror Claudius. The deification of mortals among the ancients has long
been laughed at. When the great Macedonian monarch applied for a
deci'ee for his apotheosis while he was yet alive, the Lacedemonian
Senate, with bitter sarcasm, voted, " If Alexander desires to be a god, let
him be a god." The doctrine is often referred to among us in terms
of mockery. But this is principally because it is not understood. It
simply signifies the ascent of the soul after death into the Olympian
halls instead of descending into the Acheronian gulfs. And whether we
consider the symbolic justice and beauty of the conception as a poetic
image applied to the deathless heroes of humai?ity ensphered above us
forever in historic fame and natural worshij?, or regard its comparative
probability as the literal location of the residence of dej^arted spirits, it
must recommend itself to us as a decided improvement on the ideas j^re-
viously prevalent, and as a sort of anticipation, in part, of that bright
faith in a heavenly home for faithful souls, afterwards established in the
world by Him of whom it was written, "No man hath ascended up to
heaven but he that came down from heaven, even the Son of Man, who
is now in heaven." Indeed, so forcible and close is the correspondence
between the course of the aspirant in his initiation — dramatically dying,
descending into Hades, rising again to life, and ascending into heaven —
with the apostolic presentation of the redemptive career of Christ, our
great Forerunner, that some writers — Nork, for instance — have suggested
that the latter was but the exoteric publication to all the world of what
in the former was esoterically taught to the initiates alone.
There was a striking naturalness, a profou»id propriety, in the obscuri-
ties of secrecy and awe with which the ancient Mysteries shrouded from
a rash curiosity their instructions concerning the future life and only
unfolded them by careful degrees to the prepared candidate. It is so
with the reality itself in the nature of things. It is the great mystery
of mysteries, darkly hinted in types, faintly gleaming in analogies, softly
whispered in hopes, passionately asked in desires, patiently confirmed in
arguments, suddenly blazed and thundered in revelation. Man from
the very beginning of his race on earth has been thickly encompassed
by mysteries, — hung around by the muffling curtains of ignorance and
superstition. Through one after another of these he has forced his way
474 DOCTRINE OF A FUTURE LIFE IN THE iMYSTERIES.
and gazed on their successive secrets laid bare. Once the Ocean was an
alluring and terrible mystery, weltering before him with its endless wash
of waves, into which the weary sun, in the west, plunged at evening, and
out of which, in the east, it bounded refreshed in the morning. But
the daring prows of his ships, guided by pioneering thought and skill,
passed its islands and touched its ultimate shores. Once the Polar Circle
was a frightful and frozen mystery, enthroned on mountains of eternal
ice and wearing upon its snowy brow the flaming crown of the aurora
borealis. But his hardy navigators, inspired bj' enterprise and philan-
thropy, armed with science, and supplied by art, have driven the awful
phantom back, league by league, until but a small expanse of its wonders
remains untracked by his steps. Once the crowded Sky was a boundless
mystery, a maze of motions, a field where ghastly comets played their
antics and shook down terrors on the nations. But the theories of his
reason, based on the gigantic grasp of his calculus and aided by the
instruments of his invention, have solved perplexity after perjilexity,
blended discords into harmony, and shown to his delighted vision the
calm perfection of the stellar system. So, too, in the moral world he has
lifted the shrouds from many a dark problem, and extended the empire
of light and love far out over the. ancient realm of darkness and terror.
But the secret of Death, the mystery of the Future, remains yet, as of
old, unfathomed and inscrutable to his inquiries. Still, as of old, he
kneels before that unlifted veil and beseeches the oracles for a response
to faith.
The ancient Mysteries in their principal ceremony but copied the ordi-
nation and followed the overawing spirit of Nature herself. The religious
reserve and awe about the entrance into the adytum of their traditions
were like those about the entrance into the invisible scenes beyond the
veils of time and mortality. Their initiation was but a miniature symbol
of the great initiation through which, and that upon impartial terms,
every mortal, from King Solomon to the idiot pauper, must sooner or
later pass to immortality. When a fit applicant, after the preliminary
probation, kneels with fainting sense and pallid brow before the veil
of the unutterable Unknown, and the last pulsations of his heart tap
at the door of eternity, and he reverentially asks admission to partake
in the secrets shrouded from profane vision, the infinite Hierophant
directs the call to be answered by Death, the speechless and solemn
steward of the celestial Mysteries. He comes, pushes the curtain aside,
leads the awe-struck initiate in, takes the blinding bandage of the body
from his soul; and straightway the trembling neophyte receives light
in the midst of that innumerable Fraternity of Immortals over whom
the Supreme Author of the Universe presides.
METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS. 475
CHAPTER 11.
metempsychosis; or, transmigration of souls.
NO other doctrine has exerted so extensive, controlling, and permanent
an influence upon mankind as that of the metempsychosis, — the notion
that when the soul leaves the body it is born anew in another body, its
rank, character, circumstances, and experience in each successive exist-
ence depending on its qualities, deeds, and attainments in its preceding
lives. Such a theory, well matured, bore unresisted sway through the
great Eastern world, long before Moses slept in his little ark of bulrushes
on the shore of the Egyptian river; Alexander the Great gazed with
amazement on tlie self-immolation by fire to which it inspired the Gym-
nosophists; Caesar found its tenets propagated among the Gauls beyond
the Rubicon ; and at this hour it reigns despotic, as the learned and
travelled Professor of Sanscrit at Oxford tells us, " without any sign of de-
crepitude or decay, over the Burman, Chinese, Tartar, Tibetan, and In-
dian, nations, including at least six hundred and fifty millions of man-
kind.'" There is abundant evidence to prove that this scheme of thought
prevailed at a very early period among the Egyptians, all classes and
sects of the Hindus, the Persian disciples of the Magi, and the Druids,
and, in a later age, among the Greeks and Romans as represented by
Museeus, Pythagoras, Plato, Plotinus, Macrobius, Ovid, and many others.
It was generally adopted by the Jews from the time of the Babylonian
captivity. Traces of it have been discovered among the ancient Scythians,
the African tribes, some of the Pacific Islanders, and various aboriginal
nations both of North and of South America. Charlevoix says some
tribes of Canadian Indians believed in a transmigration of souls ; but,
with a curious mixture of fancy and reflection, they limited it to the souls
of little children, who, being balked of this life in its beginning, they
thought would try it again. Their bodies, accordingly, were buried at the
sides of roads, that their spirits might pass into pregnant women travelling
by. A belief in the metempsychosis limited in the same way to the souls
of children also prevailed among the Mexicans.^ The Maricopas, by the
Gila, believe when they die they shall transmigrate into birds, beasts,
and reptiles, and shall return to the banks of the Colorado, whence they
were driven by the Yumas. They will live there in caves and woods, as
wolves, rats, and snakes ; so will their enemies the Yumas ; and they will
1 Wilson, Two Lectures on the Religious Opinions of the Hindus, p. 64.
' Kingsborough, Antiquities of Mexico, vol. viii. p. 220.
476 METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS.
fight together.' On the western border of the United States, only three 1
or four years ago, two Indians having been sentenced to be hung for!
murder, the chiefs of their tribe came in and begged that they might be
shot or burned instead, as they looked upon hanging with the utmost )
horror, believing that the spirit of a person who is thus strangled to death
goes into the next world in a foul manner, and that it assumes a beastly !
form. The Sandwich Islanders sometimes threw their dead into the sea to
be devoured by sharks, supposing their souls would animate these monsters
and cause them to spare the living whom accident should throw within, i
their reach.* Similar sujierstitions, but more elaborately developed, are i
rife among many tribes of African negroes.' It was inculcated in the i
early Christian centuries by the Gnostics and the Manichfeans; also by ■
Origen and several other influential Fathers. In the Middle Ages the ,
sect of the Cathari, the Bogomiles, the famous scholastics Scotus Erigena
and Bonaventura, as well as numerous less distinguished authors, advo- 1
Gated it. And in modern times it has been earnestly received by Lessing
and Fourier, and is not without its open defenders to-day, as we can
attest from our own knowledge, even in the prosaic and enlightened
circles of European and American society.
There have been two methods of explaining the origin of the dogma of
transmigration. First, it has been regarded as a retribution, — the sequel
to sin in a pre-existent state : —
" All that flesh doth cover.
Souls of source sublime,
Are but slaves sold over
To the Master Time
To work out their ransom
For the ancient crime."
With the ancient Egyptians the doctrine was developed in connectior
with the conception of a revolt and battle among the gods in some diir
and disastrous epoch of the past eternity, when the defeated deities wen! '
thrust out of heaven and shut up in fleshly prison-bodies. So man is i] \
fallen spirit, heaven his fatherland, this life a penance, sometimes nej •;
cessarily repeated in order to be effectual.* The pre-existence of th<j i
soul, whether taught by Pythagoras, sung by Empedocles, dreamed b; *|
Fludd, or contended for by Beecher, is the principal foundation of th'j (
belief in the metempsychosis. But, secondly, the transmigration o* ii
souls has been considered as the means of their progressive ascent. Thj
soul begins its conscious course at the bottom of the scale of being, andj y
gradually rising through birth after birth, climbs along a discriminate^ ii
series of improvements in endless aspiration. Here the scientific adaptf ;
tion and moral intent are thought to lead only upwards, insect travelHn. ■;
to man, man soaring to God; but by sin the natural order and workin ^
» Bartlett, Personal Narrative of Explorations in Texas, New Mexico, Ac, ch. xxx. i
* Jarves, Hist. Sandwich Islands, p. 82. 6 Wilson, Western Africa, p. 210. I
• Dr. Roth, JIgyptische Glaubenslehre. , ,
METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS. 477
of means are inverted, and the series of births lead downward, until
expiation and merit restore the primal adjustment and direction.
The idea of a metempsychosis, or soul-wandering, as the Germans call
it, has been broaclied in various forms widely difilering in the extent of
their application. Among the Jews the writings of Philo, the Talmud,
and other documents, ai'e full of it. They seem, for the most part, to
have confined the mortal residence of souls to human bodies. They say
that God created all souls on the first day, the only day in which he made
aught out of nothing ; and they imply, in their doctrine of the revolu-
tion of souls, that these are born over and over, and will continue wander-
ing thus until the Messiah comes and the resurrection occurs. The
Kabbins distinguish two kinds of metempsychosis; namely, "Gilgul,"
which is a series of single transmigrations, each lasting till death ; and
"Ibbur," which is where one soul occupies several bodies, changing its
residence at pleasure, or where several souls occupy one body.'' The
latter kind is illustrated by examples of demoniacal possession in the
New Testament. The demons were supposed to be the souls of deceased
wicked men. Sometimes they are represented as solitary and flitting
from one victim to another ; sometimes they swarm together in the same
person, as seven were at once cast out of Mary Magdalene.
More frequently, however, the range of the soul's travels in its repeated
births has been so extended as to include all animal bodies, — beasts,
birds, fishes, reptiles, insects. In this extent the doctrine was held by
the Pythagoreans and Platonists, and in fact by a majority of its believers.
Shakspeare's wit is not without historical warrant when he makes the
clown say to Malvolio, "Thou shalt fear to kill a woodcock, lest thou dis-
possess the soul of thy grandam." Many — the Manichceans, for instance
— taught that human souls transmigrated not only through the lowest
animal bodies but even through all forms of vegetable life. Souls in-
habit ears of corn, figs, shrubs. "Whoso plucks the fruit or the leaves
from trees, or pulls up plants or herbs, is guilty of homicide," say they;
"for in each case he expels a soul from its body."^ And some have even
gone so far as to believe that the soul, by a course of ignorance, cruelty,
and uncleanness pursued through many lives, will at length arrive at an
inanimate body, and be doomed to exist for unutterable ages as a stone or
as a particle of dust. The adherents of this hypothesis regard the whole
world as a deposition of materialized souls. At every step they tread on
hosts of degraded souls, destined yet, though now by sin sunk thus low,
to find their way back as redeemed and blessed spirits to the bosom of
the Godhead.
Upon the whole, the metempsychosis may be understood, as to its
inmost meaning and its final issue, to be either a Development, a Revo-
' Basiiage, llist. Jews. lib. iv. cap. xxx. : Schroder, Judenthum, buch ii. kap. iii.: tisenmenger,
Entdecktes .Tud.-nthum. th. ii. kap. i.
* Augustine, De Morih. Manicliac., lib. ii. cap. xvii. : De IIa?re8., cap. xlvi. : Contra Faustum, lib. xvL
cap. xxviii.
31
478 METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS.
lution, or a Retribution, — a Divine system of development eternally lead-
ing creatures in a graduated ascension from the base towards the apex
of the creation, — a perpetual cycle in the order of nature fixedly recur-
ring by the necessities of a physical fate unalterable, unavoidable, eternal,
— a scheme of punishment and reward exactly fitted to the exigencies
of every case, presided over by a moral Nemesis, and issuing at last in
the emancipation of every purified soul into infinite bliss, when, by the
upward gravitation of spirit, they shall all have been strained through
the successively finer-growing filters of the worlds, from the coarse^
grained foundation of matter to the lower shore of the Divine essence. ■.
In seeking to account for the extent and the tenacious grasp of this
antique and stupendous belief, — in looking about for the various suggean
tions or confirmations of such a dogma, — we would call attention to(
several considerations, each claiming some degree of importance. First,
among the earliest notions of a reflecting man is that of the separate!
existence of the soul after the dissolution of the body. He instinctively!
distinguishes the thinking substance he is from the material vestmenlj
he wears. Conscious of an unchanged personal identity beneath the
changes and decays everywhere visible around him, he naturally imagim
that
" As billows on the undulating main.
That swelling fall and falling swell again,
?o on tlie tide of time inconstant roll
The djing body and the deathless soul."
To one thus meditating, and desiring, as he surely would, to perceive o
devise some explanation of the soul's posthumous fortunes, the idea couh
hardly fail to occur that the destiny of the soul might be to undergo
renewed birth, or a series of births in new bodies. Such a conception
appearing in a rude state of culture, before the lines between scienct
religion, and poetry had been sharply drawn, recommending itself alik
by its simplicity and by its adaptedness to gratify curiosity and speci
would seem plausible, would be highly attractive, would very easilj ij
sescure acceptance as a true doctrine. '
Secondly, the strange resemblances and sympathies between men an; j
animals would often powerfully suggest to a contemplative observer tl:| -j
doctrine of the transmigration of souls.* Looking over those volumi; -I
of singular caricatures wherein certain artists have made all the most dij J
tinctive phj^siognomies of men and beasts mutually to approximate anj ^
mingle, one cannot avoid the fancy that the bodies of brutes are tl' j
masks of degi'aded men. Notice an ox reclining in the shade of a tre 1
patiently ruminating as if sadly conscious of many things and helpless; ;
bound in some obscure penance, — a mute world of dreamy experiencfj
—a sombre mystery : how easy to imagine him an enchanted and trar, .
. j:^
» Scholz, Beweis, dass es eine Seelenwanderung bei den Thieren giebt.
METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS. 479
formed man ! See how certain animals are allied in their prominent
traits to humanity, — the stricken deer, weeping big, piteous tears, — the
fawning affection and noble fidelity of the dog, — the Architectural skill
of the beaver, — the wise aspect of the owl, — the sweet plaint of the
nightingale, — the shrieks of some fierce beasts, and the howls of others
startlingly like the cries of children and the moans of pain, — the spark-
ling orbs and tortuous stealthiness of the snake ; and the hints at me-
tempsychosis are obvious. Standing face to face with a tiger, an ana-
conda, a wild-cat, a monkey, a gazelle, a parrot, a dove, we alternately
shudder with horror and yearn with sympathy, now expecting to see
the latent devils throw off their disguise and start forth in their own
demoniac figures, now waiting for the metamorphosing charm to be
reversed, and for the enchanted children of humanity to stand erect,
restored to their former shapes. Pervading all the grades and forms of
distinct animal life there seems to be a rudimentary unity. The fun-
damental elements and primordial germs of consciousness, intellect, will,
passion, appear the same, and the different classes of being seem capable
of passing into one another by improvement or deterioration. Spon-
taneously, then, might a primitive observer, unhampered by prejudices,
think that the soul of man orx leaving its present body would find or
construct another according to its chief intrinsic qualities and forces,
whether those were a leonine magnanimity of courage, a vulpine sub-
tlety of cunning, or a pavonine strut of vanity. The spirit, freed from
its fallen cell,
, ; " Fills with fresh energy another fonn.
And towers an elephant, or glides a worm,
Swims as an eagle in the eye of noon,
Or wails, a screech-owl, to the deaf, cold moon,
Or haunts the brakes where serpents hiss and glare.
Or bums, a glittering insect, in the air."
The hypothesis is equally forced on our thoughts by regarding the human
attributes of some brutes and the brutal attributes of some men. Thus
Gratiano, enraged at the obstinate malignity of Shylock, cries to the
hyena-hearted Jew, —
" Thou almost mak'st me waver in my faith,
To hold opinion, with Pythagoras,
That souls of animals infuse themselves
Into the trunks of men : thy currish spirit
Govern'd a wolf, who, hang'd for human slaughter,
Even from the gallows did bis fell soul fleet,
And, whilst thou lay'st in thine unhallow'd dam,
Infused itself in thee; for thy desires
Are wolfish, bloody, starved, and ravenou^"
Thirdly, there is a figurative metempsychosis, which may sometimes —
the history of mythology abounds in examples of the same sort of thing
—have been turned from an abstract metaphor into a concrete belief, or
from a fanciful supposition have hardened into a received fact. There is a
poetic animation of objects whereby the imaginative person puts himself
480 METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS.
into other persons, into trees, clouds, whirlwinds, or what not, and works
them for the time in ideal realization. The same result is put in speech ■
sometimes as humorous play : for example, a celebrated English author ■(
says, " Nature meant me for a salamander, and that is the reason I have 1
always been discontented as a man : I shall be a salamander in the next !
world I" Such imagery stated to a mind of a literal order solidifies into J
a meaning of prosaic fact. It is a common mode of speech to say of an •
enthusiastic disciple that the spirit of his master possesses him. A
receptive student enters into the soul of Plato, or is full of Goethe. Wec
say that Apelles lived again in Titian. Augustine reappeared in Calvin, J
and Pelagius in Arminius, to fight over the old battle of election and^
freedom. Luther rose in Ronge. Take these figures literally, construct I
what they imply into a dogma, and the product is the transmigration of i
souls. The result thus arrived at finds effective support in the striking phy-
sical resemblance, spiritual likeness, and similarity of mission -frequently
seen between persons in one age and those in a former age. Columbus
was the modern Jason sailing after the Golden Fleece of a New World, j
Glancing along the portrait-gallery of some ancient family, one is some- I
times startled to observe a face, extinct for several generations, suddenly
confronting him again with all its features in some distant descendant.
A peculiarity of conformation, a remarkable trait of character, suppressed
for a century, all at once starts into vivid i^rominence in a remote branch
of the lineage, and men say, pointing back to the ancestor, "He has
revived once more." Seeing Elisha do the same things that his departed
master had done before him, the people exclaimed, " The spirit of Elijah
is upon him." Beholding in John the Baptist one going before him in
the spirit of that expected prophet, Jesus said, " If j'e are able to receive
it, this is he." Some of the later Eabbins assert many entertaining
things concerning the repeated births of the most distinguished per-
sonages in their national history. Abel was born again in Seth ; Cain,
in that EgyjDtian whom Moses slew; Abiram, in Ahithophel; and Adam,I
having already reappeared once in David, will live again in the Messiah.! ■
The performance by an eminent man of some great labor which hadj .
been done in an earlier age in like manner by a kindred spirit evokes: i
in the imagination an apparition of the return of the dead to repeat hisj i
old work. ! I
Fourthly, there are certain familiar psychological experiences which |
serve to suggest and to support the theory of transmigration, and which
are themselves in return explained by such a surmise. Thinking upoi: 1
some unwonted subject, often a dim impression arises in the mind, fastens i
upon us, and we cannot help feeling, that somewhere, long ago, we hav' \
had these reflections before. Learning a fact, meeting a face, for the firs
time, we are puzzled with an obscure assurance that it is not the firS' (
time. Travelling in foreign lands, we are ever and anon haunted by
sense of familiarity with the views, urging us to conclude that surely w (
have more than once trodden those fields and gazed on those scenes i
METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS. 481
and from hoary mountain, trickling rill, and vesper bell, meanwhile,
mystic tones of strange memorial music seem to sigh, in remembered
accents, through the soul's ijlaintive-echoing halls, —
" 'Twas auld lang syne, my dear,
'Twas auld laug syne."
Plato's doctrine of reminiscence here finds its basis. "VVe have lived
before, perchance many times, and through the clouds of sense and
imagination now and then float the veiled visions of things that were.
Efforts of thought reveal the half-effaced inscriptions and pictures on
the tablets of memory. Snatches of dialogues once held are recalled,
faint recollections of old friendships return, and fragments of land-
I scapes beheld and deeds performed long ago pass in weird procession
before the mind's half-opened eye. We know a professional gentleman
of unimpeachable veracity, of distinguished talents and attainments,
who is a firm believer in his own existence on the earth previously to his
present life. He testifies that on innumerable occasions he has experienced
remembrances of events and recognitions of jalaces, accompanied by a
i flash of irresistible conviction that he had known them in a former state.
I Nearly every one has felt instances of this, more or less numerous and
' vivid. The doctrine at which such things hint — that
" Not in entire forgetfulness,
And not in utter nakedness,"
but trailing vague traces and enigmas from a bygone history, "do we
come" — yields the secret of many a mood and dream, the spell of inex-
I plicable hours, the key and clew to baffling labyrinths of mystery. The
belief in the doctrine of the metempsychosis, among a fanciful people
and in an unscientific age, need be no wonder to any cultivated man ac-
quainted with the marvels of experience and aware that every one may
say,—
" Full oft my feelings make me start.
Like footprints on some desert shore,
As if the chambers of my heart
Had heard their shadowy step before."
Fifthly, the theory of the transmigration of souls is marvellously
adapted to explain the seeming chaos of moral inequality, injustice, and
manifold evil presented in the world of human' life. No other conceiv-
able view so admirably accounts for the heterogeneousness of our present
existence, refutes the charge of a groundless favoritism urged against
Providence, and completely justifies the ways of God to man. The loss
of remembrance between the states is no valid objection to the theory;
because such a loss is the necessary condition of a fresh and fair j^ro-
bation. Besides, there is a parallel fact of deep significance in our un-
questionable experience ;
" For is not onr^/irst year forgot ?
The haunts of memory echo not."
Once admit the theory to be true, and all ditficulties in regard to moral
482 METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS.
V^
justice vanish. If a man be born blind, deaf, a cripple, a slave, an idiot, 'i
it is because in a previous life he abused his privileges and heaped on his''
*^^ Jt®oul ^ lo^d of guilt which he is now expiating. If a sudden calamity over- i
>'^"'*"*^^j^-helm a good man with unmerited ruin and anguish, it is the penalty I
CL/ C/'*'"'^'"''^ of some crime committed in a state of responsible being beyond the '
^If: 4/^*^**^ confines of his present memory. Does a surprising piece of good fortune-
&/J^^ accrue to any one, — splendid riches, a commanding position, a peerless^ |
friendship? It is the reward of virtuous deeds done in an earher life. |
/ Every flower blighted or diseased, — every shrub gnarled, awry, and i
^^ blasted, — every brute ugly and maimed, — every man deformed, wretched, ;
^owCrS(> or despised, — is reaping in these hard conditions of being, as contrasted i
^^C^'^f . / with the fate of the favored and perfect specimens of the kind, the fruit |
^ZASj-'i'^'^'^ of sin in a foregone existence. When the Hindu looks on a man j
j.-eL-^ beautiful, learned, noble, fortunate, and happy, he exclaims, " How wise
&f/'i'7\^ and good must this man have been in his former lives !" Jn his philo-
^riir-^. ^ophy, or religion, the proof of the necessary consequences of virtue and
i-cS-C'^'^^ '^'ice is deduced from the metempsychosis, every particular of the outward
, CtjJ^^ man being a result of some corresponding quality of his soul, and every
event of his experience depending as effect on his previous merit as
cause.'** Thus the principal physical and moral phenomena of life are
strikingly explained ; and, as we gaze around the world, its material con-
ditions and spiritual elements combine in one vast scheme of unrivalled
order, and the total experience of humanity forms a magnificent pic-
ture of perfect poetic justice. We may easily account for the rise and
spread of a theory whose sole difficulty is a lack of positive proof, but
whose applications are so consistent and fascinating alike to imagination
and to conscience. Hierocles said, — and distinguished ijhilosophers both
before and since have said, — " Without the doctrine of metempsychosis
it is not possible to justify the ways of Providence."
Finally, this doctrine, having been suggested by the various foregoing
considerations, and having been developed into a practical system oij |
conceptions and motives by certain leading thinkers, was adopted by th(| :
principal philosoi^hers and priesthoods of antiquity, and taught to th<| i
common people with authority. The popular beliefs of four thousanii .
years ago depended for their prevalence, not so much on cogent argui ;
ments or intrinsic probability, as upon the sanctions thrown around then! |
by renowned teachers, priests, and mystagogues. Now, the doctrine o j i
the transmigration of souls was inculcated by the ancient teachers, nol j
as a mere hypothesis resting on loose surmises, but as an unquestionabl I |
fact sujjported by the experimental knowledge of many individuals an<j i
by infallible revelation from God. The sacred books of the Hinduj ]
abound in detailed histories of transmigrations. Kapila is said to havj
written out the Vedas from his remembrance of them in a former stat' ,
of being. The Vishnu Purana givfes some very entertaining examples c| \
10 Colebrooke, Essays, vol. i. p. 286. j
METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS. 483
the retention of memory through several successive lives." Pythagoras
pretended to recollect his adventures in previous lives; and on one
occasion, as we read in Ovid, going into the temple of Juno, he recognised
the shield he had worn as Euphorbus at the siege of Troy. Diogenes
Laertius also relates of him, that one day meeting a man who was cruelly
beating a dog, the Samian sage instantly detected in the piteous howls
of the poor beast the cries of a dear friend of his long since deceased,
and earnestly and successfully interceded for his rescue. In the life of
Apollonius of Tyana by Philostratus, numerous extraordinary instances
are told of his recognitions of persons he had known in preceding lives.
Such examples as these exactly rnet the weakest point in the metempsy-
chosis theory, and must have had vast influence in fostering the common
faith. Plotinus said, "Body is the true river of Lethe; for souls plunged
in it forget all." Pierre Leroux, an enthusiastic living defender of the
idea of rejieated births, attempts to reply to the objection drawn from
the absence of memory ; but his reply is an appeal rather to authority
and fancy than to reason, and leaves the doubts unsolved.'^ His sup-
position is that in each spirit-life we remember all the bygone lives, both
spiritual and earthly, but in each earth-life we forget all that has gone
before ; just as, here, every night we lose in sleep all memory of the past,
but recover it each day again as we awake. Throughout the East this
general doctrine is no mere superstition of the masses of ignorant people:
it is the main principle of all Hindu metaphysics, the foundation of all
their philosophy, and inwrought with the intellectual texture of their
inspired books. It is upheld by the venerable authority of ages, by an
intense general conviction of it, and by multitudes of subtle conceits
and apparent arguments. It was also impressed upon the initiates in
the old Mysteries, by being there dramatically shadowed forth through
masks, and quaint symbolic ceremonies enacted at the time of initiation.'^
This, then, is what we must say of the ancient and widely-spread doc-
trine of transmigration. As a suggestion or theory naturally arising from
empirical observation and confirmed by a variety of phenomena, it is
plausible, attractive, and, in some stages of knowledge, not only easy to
be believed, but hard to be resisted. As an ethical scheme clearing up
I on principles of poetic justice the most perplexed and awful problems in
i the world, it throws streams of light through the abysses of evil, gives
dramatic solution to many a puzzle, and, abstractly considered, charms the
understanding and the conscience. As a philosophical dogma answering
. to some strange, vague passages in human nature and experience, it
1 echoes with dreamy sweetness through the deep mystic chambers of our
f being. As the undisputed creed which has inspired and spell-bound
I hundreds of millions of our race for perhaps over a hundred and fifty
I generations, it commands deference and deserves study. But, viewing
" Professor Wilson's translation, p. 343. '- De I'lIumHnite, livre v. chap. xlii.
13 Porphyry, De AbstiueutiM, lib. iv. sect. IC. Davies, Kites of the Druids.
484 METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS.
it as a thesis in the light of to-day, challenging intelligent scrutiny and
sober -belief, we scarcely need to saj' that, based on shadows and on arbi-
trary interjjretations of superficial appearances, built of reveries and
occult experiences, fortified by unreliable inferences, destitute of any
substantial evidence, it is unable to face the severity of science.
A real investigation of its validity by the modern methods dissipates it
as the sun scatters fog. First, the mutual correspondences between men
and animals are explained by the fact that they are — all living beings
are — the products of the same God and the same nature, and built accord-
ing to one plan. They thus partake, in different degrees and on different
planes, of many of the same elements and characteristics. Lucretius,
with his usual mixture of acuteness and sojshistry, objects to the doc-
trine that, if it were true, when the soul of a lion passed into the body
of a stag, or the soul of a man into the body of a horse, we should see a
stag with the courage of a lion, a horse with the intelligence of a man.
But of course the manifestations of soul depend on the organs of mani-
festation. Secondly, the singular psychological experiences referred to
are explicable — so far as we can expect with our present limited data and
powers to solve the dense mysteries of the soul — ^by various considera-
tions not involving the doctrine in question. Herder has shown this
with no little acumen in three "Dialogues on the Metempsychosis,'
beautifulh'^ trarislated by the Kev. Dr. Hedge in his " Prose-Writers of
Germany." The sense of pre-existence — the confused idea that these
occurrences have thus happened to us before — which is so often and
strongly felt, is explicable partly by the supposition of some sudden and
obscure mixture of associations, some discordant stroke on the keys of
recollection, jumbling together echoes of bygone scenes, snatclies of un-
remembered dreams, and other hints and colors in a weird and uncom-
manded manner. The phenomenon is accounted for still more decisively
by Dr. Wigand's theory of the " Duality of the Mind." The mental organs
are double, — one on each side of the brain. They usually act with perfect
siiTiultaneity. When one gets a slight start of the other, as the thought \
reaches the slow side a bewildered sense of a previous apprehension of
it arises in the soul. And then, the fact that the supposition of a great
system of adjusting transmigrations justifies the ways of Providence is
no. proof that the supposition is a true one. The difficulty is, that there
is no evidence of the objective truth of the assumption, however well the
theory applies; and the justice and goodness of God may as well be
defended on the ground of a single life here and a discriminating retribu-j
tion hereafter, as on the ground of an unlimited series of earthly births.)
The doctrine evidently possesses two points of moral truth and power,!
and, if not tenable as strict science, is yet instructive as symbolic poetry.!
First, it embodies, in concrete shapes the most vivid and unmistakable,'
the fact that beastly and demoniac qualities of character lead men downj
towards the brutes and fiends. Rage makes man a tiger; low cunning.j
a fox ; coarseness and ferocity, a bear ; selfish envy and malice, a devil
METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS. 485
On the contrary, the attainment of better degrees of intellectual and
ethical qualities elevates man towards the angelic and the Divine. There are
three kinds of lives, coiTesponding to the three kinds of metempsychosis, —
ascending, circular, descending: the asj^iring life of progress in wisdom
and goodness ; the monotonous life of routine in mechanical habits and
inditierence ; the deteriorating life of abandonment in ignorance and
vice. Timteus the Locrian, and some other ancient Pythagoreans, gave
the whole doctrine a purely symbolic meaning. Secondly, the theory of
transmigrating souls typifies the truth that, however it may fare with __^ ~7-~~-^
persons now, however ill their fortunes may seem to accord with their -'^'^'"^t/t
deserts here, justice reigns irresistibly in the universe, and sooner or later **a«<.v„_fr7^
every soul shall be strictly compensated for every tittle of its merits in /^^^
good or evil. There is no escaping the chain of acts and consequences.
This entire scheme of thought has always allured the Mystics to adopt
it. In every age, from Indian Vyasa to Teutonic Boehme, we find them
contending for it. Boehme held that all material existence was com-
posed by King Satan out of the physical substance of his fallen followers.
The conception of the metempsychosis is strikingly fitted for the pur-
poses of humor, satire, and ethical hortation; and literature abounds
with such applications of it. In Plutarch's account of what Thespesius
saw when his soul was ravished away into hell for a time, we are told
that he saw the soul of Nero dreadfully tortured, transfixed with iron
nails. The workmen forged it into the form of a viper ; when a voice was
heard out of an exceeding light ordering it to be transfigured into a
milder being ; and they made it one of those creatures that sing and
ci'oak in the sides of ponds and marshes." When Rosalind finds the
verses with which her enamored Orlando had hung the trees, she ex-
claimed, "I was never so berhymed since Pythagoras' time, that I was an
Irish rat, which I can hardly remember." One of the earliest popular in-
troductions of this Oriental figment to the English public was by Addison,
whose Will Honeycomb tells an amusing story of his friend. Jack Free-
love, — how that, finding his mistress's pet monkey alone one day^ he wrote
an autobiography of his monkeyship's surprising adventures in the course
of his many transmigrations. Leaving this precious document in the
monkey's hands, his mistress found it on her return, and was vastly be-
wildered by its pathetic and laughable contents.^" The fifth number of
the "Adventurer" gives a very entertaining account of the "Transmigra-
tions of a Flea." There is also a poem on this subject by Dr. Donne, full
of strength and wit. It traces a soul through ten or twelve births, giving
the salient points of its history in each. First, the soul animates the
apple our hapless mother Eve ate, bringing "death into the world and
all our woe." Then it appeared successively as a mandrake, a cock, a
herring, a whale, —
" Who spouted rivers up as if he meant
To join our seas witli seas above the firmament."
1* Sera Numinia Viudicta : near the close. '* Spectator, No. 343.
486 METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS.
Next, as a mouse, it crept up an elephant's sinewy proboscis to the soul's
bedchamber, the brain, and, gnawing the life-cords there, died, crushed
in the ruins of the gigantic beast. Afterwards it became a wolf, a dog,
an ape, and finally a woman, where the quaint tale closes. Fielding is
the author of a racy literary performance called "A Journey from this
World to the Next." The Emperor Julian is depicted in it, recounting
in Elysium the adventures he had passed through, living successively in
the character of a slave, a Jew, a general, an heir, a carpenter, a beau,
a monk, a fiddler, a wise man, a king, a fool, a beggar, a prince, a states-
man, a soldier, a tailor, an alderman, a poet, a knight, a dancing- master,
and a bishop. Whoever would see how vividly, with what an honest and
vigorous verisimilitude, the doctrine can be embodied, should read "The
Modern Pythagorean," by Dr. Macnish. But perhaps the most humorous
passage of this sort is the following description from a remarkable writer
of the present day. —
" In the mean while all the shore rang with the trump of bull-frogs, the
sturdy spirits of ancient wine-bibbers and wassailers, still unrepentant,
trying to sing a catch in their Stygian lake; who would fain keep up the
hilarious rules of their old festal tables, though their voices have waxed
hoarse and solemnly grave, mocking at mirth, and the wine has lost its
flavor. The most aldermanic, with his chin upon a heart-leaf, which
serves for a napkin to his drooling chaps, under this northern shore
quaffs a deep draught of the once-scorned water, and passes round the
cup with the ejaculation tr-r-r-oonk, tr-r-r-oonk! and straightway comes over
the water from some distant cove the same password repeated, where the
next in seniority and girth has gulped down to his mark; and when this
observance has made the circuit of the shores, then ejaculates the master i
of ceremonies, with satisfaction, tr-r-r-oonk! and each in his turn, down
to the flabbiest-paunched, repeats the same, that there be no mistake;
and then the bowl goes round again and again, until the sun disperses
the morning mist, and only the patriarch is not under the pond, hut
vainly bellowing tronnk from time to time, and pausing for a reply.'"®
The doctrine of the metempsychosis, which was the jiriest's threat
against sin, was the poet's interjiretation of life. The former gave by it |
a terrible emphasis to the moral law ; the latter imparted by it an un- j
equalled tenderness of interest to the contemplation of the Avorld. To j
the believer in it in its fullest development, the mountains piled tower- j
ing to the sky and the plains stretching into trackless distance were the i
conscious dust of souls; the ocean, heaving in tempest or sleeping in ;
moonlight, was a sea of spirits, every drop once a man. Each animated
form that caught his attention might be the dwelling of some ancestor,
,or of some once-chei-ished companion of his own. Hence the Hindu's
so sensitive kindness towards animals: —
"Crush not the feeble, inoffensive worm:
Thy sister's spirit wejirs that humble form.
w Thoreau, Walden, or Life in the Woods, p. 137. i
METEMPSYCHOSIS; OR, TRANSMIGRATION OF SOULS. 487
TThy should tliy cniel arrow smite yon bird?
In him thy brother's plaintive song is heard.
Let not tliiue anger on thy dog descend:
That faithful animal was once thy friend."
There is a strange grandeur, an affecting mystery, in the view of the
creation from the stand-point of the metempsychosis. It is an awful
dream-palace all aswarm with falling and climbing creatures clothed in
ever-shifting disguises. The races and changes of being constitute a
boundless masquerade of souls, whose bodies are vizards and whose for-
tunes poetic retribution. The motive furnished by the doctrine to self-
denial and toil has a peerless sublimity. In our Western world, the hope
of acquiring large possessions, or of attaining an exalted office, often
stimulates men to heroic efforts of labor and endurance. What, then,
should we not expect from the application to the imaginative minds of
the Eastern world of a motive which, transcending all set limits, offers
unheard-of prizes, to be plucked in life after life, and at the end unveils,
for the occupancy of the patient aspirant, the Throne of Immensity?
No wonder that, under the propulsion of a motive so exhaustless, a
motive not remote nor abstract, but concrete, and organized in indis-
soluble connection with the visible chain of eternal causes and effects, —
no wonder we see such tremendous exhibitions of superstition, voluntary
sufferings, supei'human deeds. Here is the secret fountain of that irre-
sistible force which enables the devotee to measure journeys of a thousand
miles by prostrations of' his body, to hold up his arm until it withers and
remains immovably erect as a stick, or to swing himself by red-hot hooks
tlirough his flesh. The poorest wretch of a soul that has wandered down
to the lowest grade of animate existence can turn his resolute and long-
ing gaze up the resplendent ranks of being, and, conscious of the god-
head's germ within, feel that, though now unspeakably sunken, he shall
one day sjiurn every vile integument and vault into seats of heavenly
dominion. Crawling as an almost invisible bug in a heap of carrion, he
can still think within himself, holding fast to the law of righteousness
and love, "This is the infinite ladder of redemption, over whose rounds
of purity, penance, charity, and contemplation I may ascend, through
births innumerable, till I reach a height of wisdom, power, and bliss that
will cast into utter contempt the combined glory of countless millions
of worlds, — ay, till I sit enthroned above the topmost summit of the uni-
verse as omnipotent Buddha.""
1' Those who wish to pursue the subject further will find the following references useful : — Hardy,
"Manual of Buddhism," ch. v. Upham, " History of Buddhism," ch. iii. Beausobre, " Histoire du
Manicheisme," livre vi. ch. iv. Helmont, " De Revolutlone Animarum." Richter, " Das Christenthum
und die altesten Religionen des Orients," sects. 54-65. Sinner, " Essai sur les Dogmes de la Metempsy-
chose et du Purgatoire." Conz, " Schicksale der Seelenwanderungshypothese unter verschiedenen
Volkern und in verschiedenen Zeiten." Dubois, " People of India," part iii. ch. vii. Werner, " Com.
mentatio Psychologica contra Metempsychosin."
488 RESURRECTION OF THE FLESH.
CHAPTER III.
RESURRECTION OF THE FLESH.
A DOCTRINE widely prevalent asserts that, at the termination of this
probationary epoch, Christ will appear with an army of angels in the
clouds of heaven, descend, and set up his tribunal on the earth. The
light of his advancing countenance will be the long-waited Aurora of
the Grave. All the souls of men will be summoned from their tarrying-
places, whether in heaven, or hell, or jjurgatory, or the sepulchre ; the
fleshly tabernacles they formerly inhabited will be re-created, a strong
necromancy making the rooty and grave-floored earth give up its dust
of ruined humanity, and moulding it to the identical shapes it formerly
composed ; each soul will enter its familiar old house in company with
which its sins were once committed ; the books will be opened and Judg-
ment will be passed ; then the accepted will be removed to heaven, and
the rejected to hell, both to remain clothed with those same material
bodies forever, — the former in celestial bliss, the latter in infernal torture.
In the present dissertation we propose to exhibit the sources, trace the
developments, explain the variations, and discuss the merits, of this
doctrine.
The first appearance of this notion of a bodily restoration which occurs
in the history of opinions is among the ancient Hindus. With them it
appears as a part of a vast conception, embracing the whole universe in
an endless series of total growths, decays, and exact restorations. In
the beginning the Supreme Being is one and alone. He thinks to him-
self, " I will become many." Straightway the multiform creation germi-
nates forth, and all beings live. Then for an inconceivable i>eriod — a
length of time commensurate with the existence of Brahma, the Demi-
urgus — the successive generations flourish and sink. At the end of tliis
period all forms of matter, all creatures, sages, and gods, fall back into
the Universal Source whence they arose. Again the Supreme Being is
one and alone. After an interval the same causes produce the same
effects, and all things recur exactly as they were before.^
We find this theory sung by some of the Oriental poets : —
" Every external form of things, and every object which disappear'd.
Remains stored up in the storehouse of fate:
When the system of the heavens returns to its former order,
God, the All-Just, will bring them forth from the veil of mystery ."2
» Wilson, Lectures on the Hindu*, pp. 53-56. = The Dabistdn, vol. iii. p. 169.
RESURRECTION OF THE FLESH. 489
The same general conception, in a modified form, was held by the
Stoics of later Greece, who doubtless borrowed it from the East, and who
carried it out in greater detail. " God is an artistic fire, out of which the
cosmopceia issues." This fire proceeds in a certain fixed course, in obe-
dience to a fixed law, passing through certain intermediate gradations
and established periods, until it ultimately returns into itself and closes
with a universal conflagration. It is to this catastrophe that reference is
made in the following passage of Epictetus: — "Some say that when Zeus
is left alone at the time of the conflagration, he is solitary, and bewails
himself that he has no company."^ The Stoics supposed each succeeding
formation to be perfectly like the preceding. Every particular that
happens now has happened exactly so a thousand times before, and will
happen a thousand times again. This view they connected with astro-
nomical calculations, making the burning and re-creating of the world
coincide with the same position of the stars as that at which it previously
occurred.* This they called the lestoration of all things. The idea of
these enormous revolving identical epochs — Day of Brahm, Cycle of the
Stoics, or Great Year of Plato — is a physical fatalism, effecting a universal
resurrection of the past, by reproducing it over and over forever.
Humboldt seems more than inclined to adopt the same thought. " In
submitting," he says, "physical phenomena and historical events to the
exercise of the reflective faculty, and in ascending to their causes by
reasoning, we become more and more i^enetrated by that ancient belief,
that the forces inherent in matter, and those regulating the moral world,
exert their action under the i^resence of a primordial necessity and
according to movements periodically renewed." The wise man of old
said, " The thing that hath been, it is that which shall be ; and that
which is done is that which shall be done, and there is no new thing
under the sun." The conception of the destinies of the universe as a
circle returning forever into itself is an artifice on which the thinking
mind early seizes, to evade the problem that is too mighty for its feeble
powers. It concludes that the final aim of Nature is but the infinite
perfecting of her material in infinite transformations ever repeating the
same old series. We cannot comprehend and master satisfactorily the
eternal duration of one visible order, the incessant rolling on of races
and stars: —
" And (loth creation's tide forover flow,
Nor ebb with like destruction ? World on world
Are they forever heaping up. and still
The mighty measure never, never full ?"
And SO, when the contemplation of the staggering infinity threatens to
crush the brain, we turn away and find relief in the view of a periodical
revolution, wherein all comes to an end from time to time and takes a
» Epictetus, lib. iii. cap. 13. Sonntag, De Palingenesia Stoicorum.
* Hitter's Hist, of An. Phil., lib. .\i. cap. 4.
490 RESURRECTION OF THE FLESH.
fresh start. It would be wiser for us simply to resign the problem as too
great. For the conception to which we have recourse is evidently a mere
conceit of imagination, without scientific basis or philosophical con-
firmation.
The doctrine of a bodily resurrection, resting on a wholly different
ground, again emerges upon our attention in the Zoroastrian faith of
Persia. The good Ormuzd created men to be pure and happy and to
pass to a heavenly immortality. The evil.Ahriman insinuated his cor-
ruptions among them, broke their primal destiny, and brought death
upon them, dooming their material frames to loathsome dissolution, their
unclothed spirits to a painful abode in hell. Meanwhile, .the war between
the Light-God and the Gloom-Fiend rages fluctuatingly. But at last the
Good One shall prevail, and the Bad One sink in discomfiture, and all
evil deeds be neutralized, and the benignant arrangements decreed at
first be restored. Then all souls shall be redeemed from hell and their
bodies be rebuilt from their scattered atoms and clothed upon them
again.^ This resurrection is not the consequence of any fixed laws or
fate, nor is it an arbitrary miracle. It is simply the restoration by Ormuzd
of the original intention which Ahriman had temporarily marred and
defeated. This is the great bodily resurrection, as it is still understood
and looked for by the Parsees.
The whole system of views out of which it springs, and with which it
is interwrought, is a fanciful mythology, based on gratuitous assumptions,
or at most on a crude glance at mere appearances. The hypothesis that
the creation is the scene of a drawn battle between two hostile beings, a
Deity and a Devil, can face neither the scrutiny of science, nor the test
of morals, nor the logic of reason ; and it has long since been driven
from the arena of earnest thought. On this theory it follows that death I
is a violent curse and discord, maliciously forced in afterwards to deform j
and spoil the beauty and melody of a perfect original creation. Now, as i
Bretschneider well says, " the belief that death is an evil, a punishment |
for sin, can arise only in a dualistic system." It is unreasonable to sup- I
pose that the Infinite God would deliberately lay a plan and allow it to i
be thwarted and ruined by a demon. And it is unscientific to imagine
that death is an accident, or an after-result foisted into the system of the ,
world. Death — that is, a succession of generations — is surely an essential I
part of the very constitution of nature, plainly stamped on all those i
" medals of the creation" which bear the features of their respective ■
ages and which are laid up in the archives of geological epochs. Suc-
cessive growth and decay is a central part of God's original plan, as
appears from the very structure of living bodies and the whole order of
the globe. Death, therefore, which furthermore actually reigned on earth
unknown ages before the existence of man, could not have been a for- >
* Frazer, History of Persia, chap. iv. Batir, Symbolik und Mythologie, thl. ii. absch. ii. cap. iii
ae. 394-404.
RESURRECTION OF THE FLESH. 491
tuitous after-clap of human sin. And so the foregoing theory of a general
resurrection as the restoi-ation of God's broken plan to its completeness
foils to the ground.
The Jews, in the course of their frequent and long-continued inter-
course with the Persians, did not fail to be much impressed with the
vivid melodramatic outlines of the Zoroastrian doctrine of the resur-
rection. They finally adoj^ted it themselves, and joined it, with such
modifications as it naturally underwent from the union, with the great
dogmas of their own faith. A few faint references to it are found in the
Old Testament. Some explicit declarations and boasts of .it are in the
Apocrypha. In the Targums, the Talmud, and the associated sources,
abundant statements of it in copious forms are preserved. The Jews
rested their doctrine of the resurrection on the same general ground as
the Persians did, from whom they borrowed it. Man was meant to be
immortal, either on earth or in heaven ; but Satan seduced him to sin,
and thus wrested from him his privilege of immortality, made him die
and descend into a dark nether-realm which was to be filled with the
disembodied souls of his descendants. The resurrection was to annul
all this and restore men to their original footing.
We need not labor any disproof of the truth or authority of this doc-
trine as the Pharisees held it, because, admitting that they had the
record of a revelation from God, this doctrine was not a part of it. It is
only to be found in their canonic scriptures by way of vague and hasty
allusion, and is historically traceable to its derivation from the pagan
oracles of Persia. Of course it is possible that the doctrine of the
resurrection, as the Hebrews held it, was developed by themselves, from
imaginative contemplations on the phenomena of burials and graves ;
spectres seen in dreams ; conceptions of the dead as shadowy shapes in
the under-world ; ideas of God as the deliverer of living men from the
open gates of the under-world when they experienced narrow escapes
from destruction ; vast and fanatical national hopes. Before advancing
another step, it is necessary only to premise that some of the Jews appear
to have expected that the souls on rising from the under-world would be
clothed with new, spiritualized, incorruptible bodies, others plainly ex-
pected that the identical bodies they formerly wore would be literally
restored.
Now, when Christianity, after the death of its Founder, arose and
spread, it was in the guise of a new and progressive Jewish sect. Its
apostles and its converts for the first hundred years were Christian Jews.
Christianity ran its career through the apostolic age virtually as a more
liberal Jewish sect. Most natural was it, then, that infant Christianity
should retain all the salient dogmas of Judaism, except those of exclu-
sive nationality and bigoted formalism ''n the throwing off of which the
mission of Christianity partly consisted. Among these Jewish dogmas
retained by early Christianity was that of the bodily resurrection. In
the New Testament itself there are seeming references to this doctrine.
492 RESURRECTION OF THE FLESH.
We shall soon recur to these. The phrase " resurrection of the body" i
does not occur in the Scriptures. Neither is it found in any public creed J
■whatever among Christians until the fourth century.® But these ad- '
missions by no means prove that the doctrine was not believed from the '
earliest days of Christianity. The fact is, it was the same with this doc- ^
tripe as with the doctrine of the descent of Christ into Hades: it was -
not for a long time called in question at all. It was not defined, discri- ;
minated, lifted up on the symbols of the Church, because that was notrj
called for. As soon as the doctrine came into dispute, it was vehemently '
and all but unanimously affirmed, and found an emphatic place in every;
creed. Whenever the doctrine of a bodily resurrection has been denied,
that denial has been instantly stigmatized as heresj^ and schism, even
from the days of " liymeneus and Philetas, who concerning the truth I
erred, saying that the resurrection was past already." The uniform i
orthodox doctrine of the Christian Church has always been that in the \
last day the identical fleshly bodies formerly inhabited by men shall be
raised from the earth, sea, and air, and given to them again to be ever- ]
lastingly assumed. The scattered exceptions to the believers in this
doctrine have been few, and have ever been styled heretics by their
contemporaries.
Any one who will glance over the writings of the Fathers with refer-
ence to this subject will find the foregoing statements amply confirmed.^
Justin Martyr wrote a treatise on the resurrection, a fragment of which
is still extant. Athenagoras has left vis an extremely elaborate and able
discussion of the whole doctrine, in a separate work. Tertullian is
author of a famous book on the subject, entitled "Concerning the Ee-
surrection of the Flesh," in which he says, "The teeth are providentially
made eternal to serve as the seeds of the resurrection." Chrysostom
has written fully upon it in two of his eloquent homilies. All these, in
company indeed with the common body of their contemporaries, unequi
vocally teach a carnal resurrection with the grossest details. Augustine
says, " Every man's body, howsoever dispersed here, shall be restored per-
fect in the resurrection. Every body shall be complete in quantity and
quality. As many hairs as have been shaved off, or nails cut, shall noi
return in such enormous quantities to deform their original places ; bul
neither shall they perish : they shall return into the body into that sub
stance from which they grew."* As if that would not cause any deformity!
Some of the later Origenists held that the resurrection-bodies would b<
in the shape of a ball, — the mere heads of cherubs !'•* j
In the seventh century Mohammed flourished. His doctrinal system!
it is well known, was drawn indiscriminately from many sources, an<j
: . I
8 Dr. Sykos, Inquiry wl'Pn the Article of the Resurrection of the Body or Flesh was first iutrij
liucpil into the Tublic Creeds. j
T Moshcim. De Ilesurrectione Mortuorum. « De Civ. Dei, lib. xxii. cap. 19, 20. j
* See the strange speculations of Opitz in his work " De Statura et ^tate Resurgentium." j j
W Kcdepenuing, Origenes,b. ii. e. 4r3.
RESURRECTION OF THE FLESH. 493
mixed with additions and colors of his own. Finding the dogma of a
general bodily resurrection already prevailing among the Parsees, the
Jews, and the Christians, and perceiving, too, how well adapted for pur-
poses of vivid representation and practical effect it was, — or perhaps
believing it himself, — the Arabian prophet ingrafted this article into the
creed of his followers. It has ever been with them, and is still, a fore-
most and controlling article of faith, — an article for the most part held
ill its literal sense, although there is a powerful sect which spiritualizes
the whole conception, turning all its details into allegories and images.
But this view is not the original nor the orthodox view.
The subject of the resurrection was a prominent theme in the theology
of the Middle Age. Only here and there a dissenting voice was raised
against the doctrine in its strict physical form. The great body of the
Scholastics stood stanchly by it. In defence and support of the Church-
thesis they brought all the quirks and quiddities of their subtle dia-
lectics. As we take down their ponderous tomes from their neglected
shelves, and turn over the dusty, faded old leaves, we find chapter after
chapter in many a formidable folio occupied with grave discussions, carried
on in acute logical terminology, of questions like these: — " Will the resur-
rection be natural or miraculous?" "Will each one's hairs and nails all
be restored to him in the resurrection ?" " When bodies are raised, will
each soul spontaneously know its own and enter it ? or will the power
of God distribute them as they belong?" "Will the deformities and
scars of our present bodies be retained in the resurrection?" "Will all
rise of the same age?" " Will all have one size and one sex?"^^ And so
on with hundreds of kindred questions. For instance, Thomas Aquinas
contended " that no other substance would rise from the grave except
that which belonged to the individual in the moment of death. "^^ What
dire prospects this proposition must conjure up before many minds ! If
one chance to grow prodigiously obese before death, he must lug that
enormous corporeity wearily about forever; but if he happen to die
when wasted, he must then flit through eternity as thin as a lath. Those
who have had the misfortune to be amputated of legs or arms must
appear on the resurrection-stage without those very convenient ap-
pendages. There will still be need of hospitals for the battered veterans
of Chelsea and Greenwich, mutilated heroes, pensioned relics of deck
and field. Then in the resurrection the renowned
" Mynheer von Clara,
Richest merchant in Rotterdam,"
! will again have occasion for the services of the "patent cork-leg manu-
ifacturer," though it is hai'dly to be presumed he will accept another
[unrestrainable one like that which led him so fearful a race through the
poet's verses.
>l Siimma Theolojife, ThomM Aquiniitis, tertia pars, Sunplemcutum, Qusestioncs 79-87.
" Ua^^enbuch, Dogmcnijeschichte, sect. 204.
32
494 RESURRECTION OF THE FLESH.
The Manichfeans denied a bodily resurrection. In this all the sect*
theologically allied to them, who have appeared in ecclesiastical history,
— for instance, the Cathari, — have agreed. There have also been a few
individual Christian teachers in every century who have assailed the
doctrine. But, as already declared, it has uniformly been the firm doc-
trine of the Church and of all who acknowledged her authority. The
old dogma still remains in the creeds of the recognised Churches, Papal,
Greek, and Protestant. It has been terribly shattered by the attacks of
reason and of progressive science. It lingers in the minds of most people
only as a dead letter. But all the earnest conservative theologians yet
cling to it in its unmitigated grossness, with unrelaxing severity. We
hear it in practical discourses from the pulpit, and read it in doctrinal
treatises, as offensively proclaimed now as ever. Indeed, it is an essential
part of the compact system of the ruling theology, and cannot be taken
out without loosening the whole dogmatic fabric into fragments. Thus
writes to-day a distinguished American divine, Dr. Spring : — " Whether
buried in the earth, or floating in the sea, or consumed by the flames, or
enriching the battle-field, or evaporate in the atmosphere, — all, from Adam
to the latest-born, shall wend their way to the great arena of the judg-
ment. Every perished bone and every secret particle of dust shall obey
the summons and come forth. If one could then look vipon the earth,
he would see it as one mighty excavated globe, and wonder how such
countless generations could have found a dwelling beneath its surface."'*
This is the way the recognised authorities in theology still talk. To
venture any other opinion is a heresy all over Christendom at this hour.
We will next bring forward and criticize the arguments for and against
the doctrine before us. It is contended that the doctrine is demonstrated
in the example of Christ's own resurrection. "The resurrection of the
flesh was formerly regarded as incredible," says Augustine ; " but now we
see the whole world believing that Christ's earthly body was borne into i '
heaven."" It is the faith of the Church that "Christ rose into heaven j ;
with his body of flesh and blood, and wears it there now, and will forever." j <
" Had he been there in body before, it would have been no such wonder I ;
that he should have returned with it ; but that the flesh of our flesh and |
bone of our bone should be seated at the right hand of God is worthy
of the greatest admiration."'^ That is to say, Christ was from eternity ■ ,
God, the Infinite Spirit, in heaven ; he came to earth and lived in a i i
human body ; on returning to heaven, instead of resuming his proper i ;
form, he bears with him, and will eternally retain, the body of flesh he ; i
had worn on earth! Paul says, "Flesh and blood cannot inherit thej ,
kingdom of God." The Church, hastily following the senses, led by aj 1
carnal, illogical philosophy, has deeply misinterpreted and violently' (
abused the significance of Christ's ascension. The drama of his resur-i ^
13 The Ulory of Christ, vol. ii. p. 237. " De Civ. Dei, lib. xxii. cap. 6.
1' Pearson on tlie Creed, 12th ed., pp. 272-275.
RESURRECTION OF THE FLESH. 495
rection, with all its connected parts, was not meant throughout as a strict
representation of our destiny. It was a seal upon his commission and
teachings, not an exemplification of what should happen to others. It
was outwardly a miracle, not a type, — an exceptional instance of super-
natural power, not a significant exhibition of the regular course of things.
The same logic which says, " Christ rose and ascended with his fleshly
body: therefore we shall," must also say, "Christ rose visibly on the third
day: therefore we shall." Christ's resurrection was a miracle; and there-
fore we cannot reason from it to ourselves. The common conception
of a miracle is that it is the suspension, not the manifestation, of ordi-
nary laws. We have just as much logical right to say that the physical
appearance in Christ's resurrection was merely an accommodation to the
senses of the witnesses, and that on his ascension the body was annihilated,
and only his soul entered heaven, as we have to surmise that the theory
embodied in the common belief is true. The record is according to mere
sensible appearances. The reality is bej'ond our knowledge. The record
gives no explanation. It is wiser in this dilemma to follow the light of
reason than to follow the blind spirit of tradition. The point in our
reasoning is this. If Christ, on rising from the world of the dead, assumed
again his former body, he assumed it by a miracle, and for some special
purpose of revealing himself to his disciples and of finishing his earthly
work ; and it does not follow either that he bore that body into heaven,
or that any others will ever, even temporarily, reassume their cast-off
forms.
The Christian Scriptures do not in a single passage teach the popular
doctrine of the resurrection of the body. Every text in the New Testa-
ment finds its full and satisfactory explanation without implying that
dogma at all. In the first place, it is undeniably implied throughout the
New Testament that the soul does not perish with the body. It also
appears, in the next place, from numerous explicit passages, that the
1 New Testament authors, in common with their countrymen, supposed
1 the souls of the departed to be gathered and tarrying in what the Church
I calls the intermediate state, — the obscure under-world. In this subterra-
1 nean realm they were imagined to be awaiting the advent of the Messiah
to release them. Now, we submit that every requirement of the doctrine
of the resurrection as it is stated or hinted in the New Testament is fully
met by the simple ascension of this congregation of souls from the vaults
jof Sheol to the light of the upper earth, there to be judged, and then
isome to be sent up to heaven, some sent back to their prison. For, let
lit be carefully observed, there is not one text in the New Testament, as
[before stated, which speaks of the resurrection of the "body" or of the
j"flesh." The expression is simply the resurrection of "the dead," or
'of "them that slept." If by "the dead" was meant "the bodies," why
ire we not told so? Locke, in the Third Letter of his controversy with
the Bishop of Worcester on this subject, very pointedly shows the ab-
;>urdity of a literal interpretation of the words "All that are in their
496 RESURRECTION OF THE FLESH.
graves shall hear my voice and shall come forth." Nothing can come
out of the grave except what is in it. And there are no souls in the
grave: they are in the separate state. And there are no bodies in
millions of graves: they long ago, even to the last grain of dust, entered
into the circulations of the material system. "Coming forth from their
graves unto the resurrection" either denotes the rising of souls from the
under-world, or else its meaning is something incredible. At all events,
nothing is said about any resurrection of the body: that is a matter of
arbitrary inference. The angels are not thought to have material bodies;
and Christ declares, " In the resurrection ye shall neither marry nor be
given in marriage, but shall be as the angels of heaven." It seems clear
to us that the author of the Epistle to the Hebrews also looked for no
restoration of the fleshly body ; for he not only studiously omits even the
faintest allusion to any such notion, but positively describes "the spirits
of just men made perfect in the heavenly Jerusalem, with an innumerable
company of angels, and with the general assembly and church of the first-
born." The Jews and early Christians who believed in a bodily resurrec-
tion did not suppose the departed could enter heaven until after that
great consummation.
The most cogent proof that the New Testament does not teach the
resurrection of the same body that is buried in the grave is furnished by
the celebrated passage in Paul's Epistle to the Corinthians. The apostle's
premises, reasoning, and conclusion are as follows: — "Christ is risen from
the dead, become the first-fruits of them that slept." That is to say, all
who have died, except Christ, are still tarr3'ing in the great receptacle of
souls under the earth. As the first-fruits go before the harvest, so the
solitary risen Christ is the forerunner to the general resurrection to
follow. "But some one will say, How are the dead raised up? and
with what body do they come?" Mark the apostle's reply, and it will
appear inexplicable how any one can consider him as arguing for the
resurrection of the identical body that was laid in the grave, particle for
particle. "Thou fool! that which thou sowest, thou sowest not that
body that shall be, but naked grain, and God giveth it a body as it hath
pleased him." "There are celestial bodies, and terrestrial bodies;"
"there is a natural body, and there is su spiritual body;" "the first man i
is of the earth, earthy ; the second man is the Lord from heaven ;" "flesh ,
and blood cannot inherit the kingdom of God ;" "we shall all be changed," i
and "bear the image of the heavenly, as we have borne the image of the '
earthy." The analogy which has been so strangely perverted by most '
commentators is used by Paul thus. The germ which was to spring up'
to a new life, clothed with a new body, was not any part of the fleshly;
body buried in the grave, but was the soul itself, once contained in the old,
body, but released from its hull in the grave and j^reserved in the under-
world until Christ shall call it forth to be invested with a "glorious,"
"powerful," "spiritual," "incorruptible" body. When a grain of wheat'
is sown, that is not the body that shall be; but the mysterious principle.
RESURRECTION OF THE FLESH. 497
of life, latent in the germ of the seed, springs up and puts on its body
fashioned appropriately for it. So, according to Paul's conception, when
a man is buried, the material corpse is not the resurrection body that
shall be ; but the living soul which occupied it is the germ that shall put
on a new body of immortality when the spring-tide of Christ's coming
draws the buried treasures of Hades up to the light of heaven.
A species of proof which has been much used by the advocates of the
dogma of a bodily resurrection is the argument from analogy. The inti-
mate connection of human feeling and fancy with the changing phe-
nomena of Nature's seasons would naturally suggest to a pensive mind
the idea, Whj% since she has her annual resurrection, may not humanity
some time have one? And what first arose as a poetic conceit or stray
thought, and was expressed in glowing metaphors, might by an easy
process pass abroad and harden into a prosaic i^roposition or dogmatic
formula.
"0 soul of the spring-time, now let us behold
The stoue from the moutli of the sepvilchre roll'd,
Aud Nature rise up from lier death's damp mould ;
Let our faith, which in darlcness and coldness has lain,
Revive with the warmth and the brightness again,
And in blooming of tlower and budding of tree
The symbols and types of our destiny see."
Standing by the graves of our loved and lost ones, our inmost souls
yearn over the very dust in which their hallowed forms repose. "We feel
that they must come back, we must be restored to each other as we were
before. Listening to the returned birds whose warble fills the woods
once more, gazing around on the verdant and flowery forms of renewed
life that clothe the landscape over again, we eagerly snatch at every
apparent emblem or prophetic analogy that answers to our fond imagina-
tion and desiring dream. Sentiment and fancy, esjiecially when stimu-
lated by love and grief, and roving in the realms of reverie, free from the
cold guidance and sharp check of literal fact and severe logic, are jjoor
analysts, and then we easily confuse things distinct and wander to con-
clusions philosophy will not warrant. Before building a dogmatic doc-
trine on analogies, we must study those analogies with careful discrimina-
tion, — must see what they really are, and to what they really lead.
There is often an immense difference between the first appearance to a
hasty observer and the final reality to a profound student. Let us, then,
scrutinize a little more closely those seeming analogies which, to borrow
a happy expression from FlUgge, have made "Resurrection a younger
sister of Immortality."
Nature, the old, eternal snake, comes oui afresh every year in a new
shining skin. What then? Of course this emblem is no proof of any
doctrine concerning the fate of man. But, waiving that, what would the
legitimate correspondence to it be for man? Why, that humanity should
exhibit the fresh specimens of her living handiwork in every new genera-
tion. And that is done. Nature does not reproduce before us each
498 RESURRECTION OF THE FLESH.
spring the very flowers that perished the previous winter: she makes
new ones like them. It is not a resurrection of the old: it is a growth
of the new. The passage of the worm from its slug to its chrysalis state
is surely no symbol of a bodily resurrection, but rather of a bodily
emancipation, not resuming a deserted dead body, but assuming a new
live one. Does the butterfly ever come back to put on the exuvife that
have perished in the ground? The law of all life is progress, not return,
— ascent through future developments, not descent through the stages
already traversed.
" The herb is born anew mit of a seed,
Not raised out of a bony skeleton.
What tree is man the seed of? Of a soul."
Sir Thomas Browne, after others, argues for the restoration of man's
body from the grave, from the fancied analogy of the palingenesis or
resurrection of vegetables which the magicians of the antique East and
the mj-stic chemists of the Middle Age boasted of effecting. He having
asserted in his "Eeligion of a Physician" that "experience can from the
ashes of a plant revive the plant, and from its cinders recall it into its
stalk and leaves again," Dr. Henry Power wrote beseeching "an experi-
mental eviction of so high and noble a piece of chymistry, the reindi-
viduality of an incinerated plant." We are not informed that Sir Thomas
ever granted him the sight. Of this beautiful error, this exquisite super-
stition, which undoubtedly arose from the crystallizations of certain salts
in arborescent forms which suddenly surprised the early alchemists in
some of their experiments, we have the following account in Disraeli's
"Curiosities of Literature:" — "The semina of resurrection are concealed
in extinct bodies, as in the blood of man. The ashes of roses will again
revive into roses, though smaller and paler than if they had been planted
unsubstantial and unodoriferous, they are not roses which grew on rose-
trees, but their delicate apparitions ; and, like apjDaritions, thej"^ are seen
but for a moment. This magical phoenix lies thus concealed in its cold
ashes till the presence of a certain chemical heat produces its resurrec-
tion." Any refutation of this now would be considered childish. Upon
the whole, then, while recurrent spring, bringing in the great Easter of
the year, typifies to us indeed abundantly the develojoment of new life,
the growth of new bodies out of the old and decayed, but nowhere hints
at the gathering up and wearing again of the dusty sloughs and rottedj \
foliage of the past, let men cease to talk of there being any natural} {
analogies to the ecclesiastical dogma of the resurrection of the flesh. I
The teaching of nature finds a truer utterance in the words of ^schy | j
lus: — "There is no resurrection for him who is once dead."*^ ' j
The next argument is tliat based on considerations of reason and oV {
ethics. The supporters of the doctrine of the resurrection of the bod]; \
J' Eumenides, 1. 648, Oxford edition.
RESURRECTION OF THE FLESH. 499
them by retreating beneath loud assertions of God's power. From the
earliest dawn of the hypothesis to the present time, every per^ilexity
arising from it, every objection brought against it, every absurdity shown
to be involved in it, has been met and confidently rebutted with declara-
tions of God's abundant power to effect a physical resurrection, or to do
any thing else he pleases, however impossible it may appear to us. Now,
it is true the power of God is competent to innumerable things utterly
beyond our skill, knowledge, or conception. Nevertheless, there is a
province within which our reason can judge of probabilities, and can,
if not absolutely grasp infallible truth, at least reach satisfactory convic-
tions. God is able to restore the vast coal-deposits of the earth, and the
ashes of all the fuel ever burned, to their original condition when they
covered the world with dense forests of ferns ; but we have no reason to
believe he will do it. The truth or falsity of the popular theory of the
resurrection is not a question of God's power ; it is simply a question
of God's will. A Jewish Eabbin relates the following conversation,
as exultingly as if the quibbling evasion on which it turns positively
settled the question itself, which in fact it does not approach. A Sad-
ducee says, "The resurrection of the dead is a fable: the dry, scattered
dust cannot live again." A by-standing Pharisee makes this reply: —
"There were in a city two artists: one made vases of water, the other
made them of clay: which was the more wondrous artist?" The Saddu-
cee answered, "The former." The Pharisee rejoins, "Cannot God, then,
who formed man of water, [gutta seminis humida,) much more re-form him
of clay?" Such a method of reasoning is an irrelevant impertinence.
God can call Nebuchadnezzar from his long rest, and seat him on his old
throne again to-morrow. What an absurdity to infer that therefore he
will do it! God can give us wings upon our bodies, and enable us to
fly on an exploring trip among the planets. Will he do it? The ques-
tion, we repeat, is not whether God has the power to raise our dead
bodies, but whether he has the will. To that question — since, as we
have already seen, he has sent us no miraculous revelation replying to
it — we can only find an answer by tracing the indications of his inten-
tions contained in reason, morals, and nature.
One of the foremost arguments urged by the Fathers for the resurrec-
tion was its supposed necessity for a just and complete judgment. The
body was involved and instrumental in all the sins of the man : it must
therefore bear part in his punishment. The Rabbins tell this allegory: —
"In the day of judgment the body will say, The soul alone is to blame:
since it left me, I have lain like a stone in the grave. The soul will
retort, The body alone is sinful : since released from it, I fly through the
air like a bird. The Judge will interpose with this myth: — A king once
had a beautiful garden full of early fruits. A lame man and a blind man
were in it. Said the lame man to the blind man. Let me mount upon
your shoulders a'nd pluck the fruit, and we will divide it. The king
accused them of theft; but they severally replied, the lame man. How
500 RESUERECTION OF THE FLESH.
could I reach it? the bUnd man, How could I see it? The king ordered
the lame man to be placed upon the back of the blind man, and in this
position had them both scourged. So God m the day of judgment will
replace the soul in the body, and hurl. them both into hell together."
There is a queer tradition among the Mohammedans implying, singularly
enough, the same general thought. The Prophet's uncle, Hamzah, having
been slain by Hind, daughter of Atabah, the cursed woman cut out his
liver and gnawed it with fiendish joy ; but, lest any of it should become in-
corporated with her system and go to hell, the Most High made it as hard
as a stone ; and when she threw it on the ground, an angel restored it to its
original nature and place in the body of the martyred hero, that lion of God.
The Roman Catholic Church endorses the representation that the body
must be raised to be punished. In the Catechism of the Council of
Trent, which is an authoritative exposition of Romanist theology, we read
that the "identical body" shall be restored, though "without deformities
or superfluities;" restored that "as it was a partner in the man's deeds,
so it may be a partner in his punishments." The same Catechism also
gives in this connection the reason why a general judgment is necessary
after each individual has been judged at his death, namely, this: that
they may be punished for the evil which has resulted in the world since
they died from the evil they did in the world while they lived! Is it
not astonishing how these theologians find out so much? A living
Presbyterian divine of note says, "The bodies of the damned in the
resurrection shall be fit dwellings for their vile minds. With all those
fearful and horrid expressions which every base and malignant passion
wakes up in the human countenance stamped upon it for eternity and
burned in by the flaming fury of their own terrific wickedness, they will
be condemned to look upon their own deformity and to feel their fitting
doom." It is therefore urged that the body must be raised to suffer the
just penalty of the sins man committed while occupying it. Is it not
an absurdity to aflSrm that nerves and blood, flesh and bones, are re-
sponsible, guilty, must be punished? Tucker, in his "Light of Nature
Pursued," says, " The vulgar notion of a resurrection in the same form
and substance we carry about at present, because the body being par-
taker in the deed ought to share in the reward, as well requires a resur-
rection of the sword a man murders with, or the bank-note he gives to
charitable uses." We suppose an intelligent personality, a free will,
indispensable to responsibleness and alone amenable to retributions.
Besides, if the body must be raised to undergo chastisement for the
offences done in it and by means of it, this insurmountable difliculty by
the same logic confronts us. The material of our bodies is in a constant
change, the particles becoming totally transferred every few years. Now,
when a man is punished after the general judgment for a certain crime,
he must be in the very body he occupied when that crime was perpe-
trated. Since he was a sinner all his days, his resurrection-body must
comprise all the matter that ever formed a part of his corporeity, and
RESURRECTION OF THE FLESH. 501
each sinner may hereafter be as huge as the writhing Titan, Tityus, whose
body, it was fabled, covered nine acres. God is able to preserve the
integral soul in being, and to punish it according to justice, without
clothing it in flesh. This fact by itself utterly vacates and makes gratui-
tous the hypothesis of a physical resurrection from punitive considera-
'tions, — an hypothesis which is also refuted by the truth contained in
Locke's remark to Stillingfleet, " that the soul hath no greater congruity
with the particles of matter which were once united to it, but are so no
longer, than it hath with any other particles of matter." When the soul
leaves the body, it would seem to have done with that stage of its exist-
ence, and to enter upon another and higher one, leaving the dust to mix
with dust forever. The body wants not the soul again ; for it is a sense-
less clod and wants nothing. The soul wants not its old body again: it
prefers to have the freedom of the universe, a spirit. Philip the Solitary
wrote, in the twelfth century, a book called "Dioptra," presenting the-
controversy between the soul and the body very quaintly and at length.
The same thing was done by Henry Nicholson in a "Conference
between the Soul and Body concerning the Present and Future State."
William Crashaw, an old English poet, translated from the Latin a jioem
entitled "The Complaint: a Dialogue between the Body and the Soul of a
Damned Man."" But any one who will peruse with intelligent heed the
works that have been written on this whole subject must be amazed to
see how exclusively the doctrine which we are opposing has rested on
pure grounds of tradition and fancy, alike destitute of authority and
reason. Some authors have indeed attempted to support the doctrine
with arguments: for instance, there are two German works, one by Ber-
tram, one by Pflug, entitled "The Resurrection of the Dead on Grounds
of Reason," in which recourse is had to every possible expedient to make
out a case, not even neglecting the factitious assistance of Leibnitz's scheme
of "Pre-established Harmony." But it may be deliberately affirmed that
not one of their arguments is worthy of respect. Apparently, they do
not seek to reach truth, but to bolster up a foregone conclusion held
merely from motives of tradition.
The Jews had a favorite tradition, developed by their Rabbins in many
passages, that there was one small, almond-shaped bone, (supposed now
to have been the bone called by anatomists the os coccygis,) which was
indestructible, and would form the nucleus around which the rest of the
body would gather at the time of the resurrection. This bone, named
Luz, was miraculously preserved from demolition or decay. Pound it
furiously on anvils with heavy hammers of steel, burn it for ages in the
fiercest furnaces, soak it for centuries in the strongest solvents, — all in
vain; its magic structure still remained. So the Talmud tells.
" Even <as there is a round dry grain
In a plant's slieleton, which, being buried,
" Also see Dialogus iuter Corpus et Animam, p. 95 of Latin Poems attributed to Walter Mapes.
502 RESURRECTION OF THE FLESH.
Can raise the herb's green body up again;
So is there such in man, a seed-sliaped bone,
Aldabaron, call'd by the Hebrews Luz,
Which, being laid into the ground, will bear,
After three thousand years, the grass of flesh,
The bloody, soul-possessed weed called man."
The Jews did not, as these singular lines represent, suppose this bone
was a germ which after long burial would fructify by a natural process
and bear a perfect body : they regarded it only as a nucleus around which
the Messiah would by a miracle compel the decomposed flesh to return
as in its pristine life. All that the Jews say of Luz the Mohammedans
repeat of the bone Al Ajib.
This conceit of superstition has been developed by a Christian author
of considerable reputation into a theory of a natural resurrection. The
work of Mr. Samuel Drew on the "Identity and General Eesurrection
of the Human Body" has been quite a standard work on the subject
of which it treats. Mr. Drew believes there is a germ in the body which
slowly ripens and prepares the resurrection-body in the grave. As a
seed must be buried for a season in order to spring up in perfect life, so
must the human body be buried till the day of judgment. During this
period it is not idle, but is busily getting ready for its consummation.
He says, "There are four distinct stages through which those parts con-
stituting the identity of the body must necessarily pass in order to their
attainment of complete perfection beyond the grave. The first of these
stages is that of its elementary princijjles ; the second is that of an embryo
in the womb ; the tJiird is that of its union with an immaterial spirit, and
with the fluctuating portions of flesh and blood in our present state ; and
the fourth stage is that of its residence in the grave. All these stages are
undoubtedly necessary to the full jierfection of the body: they are alem-
bics through which its parts must necessarily move to attain that vigor
which shall continue forever."'* To state this figment is enough. It
would be folly to attempt any refutation of a fancy so obviously a pure
contrivance to fortify a preconceived opinion, — a fancy, too, so preposter- j
ous, so utterly without countenance, either from experience, observation, j
science, reason, or Scrijiture. The egg of man's divinity is not laid in '
the nest of the grave. j
Another motive for believing the resurrection of the body has been j
created by the exigencies of a materialistic philosophy. There was in \
the early Church an Arabian sect of heretics who were reclaimed from =
their errors by the powerful reasonings and eloquence of Origen.'^ Their
heresy consisted in maintaining that the soul dies with the body — being ;
indeed only its vital breath — and will be restored with it at the last day.
In the course of the Christian centuries there have arisen occasionally a ■
few defenders of this opinion. Priestley, as is well known, was an earnest ;
18 Drew on Resurrection, ch. vi. sect. vii. pp. 326-332.
19 Eusebius, Eccl. Hist. lib. vi. cap. xxxvii.
RESURRECTION OF THE FLESH. 50^
supporter of it. Let us scan the ground on which he held this belief.
In the first place, he firmly believed that the fact of an eternal life to
come had been supernaturally revealed to men by God through Christ.
Secondly, as a philosopher he vs^as intensely a materialist, holding with
unwavering conviction to the conclusion that life, mind, or soul, was a
concomitant or result of our pliysical organism, and wholly incapable of
being without it. Death to him was the total destruction of man for the
time. There was therefore plainly no alternative for him but either to
abandon one of his fundamental convictions as a Christian and a philoso-
pher, or else to accept the doctrine of a future resurrection of the body
into an immortal life. He chose the latter, and zealously taught always
that death is an annihilation lasting till the day of judgment, Avhen all
are to be summoned from their graves. To this whole course of thought
there are several replies to be made. In the first place, we submit that
the philosophy of materialism is false: standing in the province of science
and reason, it may be affirmed that the soul is not dependent for its ex-
istence on the body, but will survive it. We will not argue this point,
but merely state it. Secondly, it is certain that the doctrine which
makes soul perish with body finds no countenance in the New Testa-
ment. It is inconsistent with the belief in angelic spirits, in demoniac
possessions, in Christ's descent as a spirit to preach to the spirits of de-
parted men imprisoned in the under-world, and with other conceptions
underlying the Gospels and the Epistles. But, thirdly, admitting it to
be true, then, we affirm, the legitimate deduction from all the arrayed
facts of science and all the presumptive evidence of appearances is not
that a future resurrection will restore the dead man to life, but that all
is over with him, — he has hopelessly perished forever. Wlien the breath
ceases, if nothing survives, if the total man is blotted out, then we
challenge the jjroduction of a shadow of proof that he will ever live
again. The seeming injustice and blank awfulness of the fate may make
one turn for relief to the hypothesis of a future arbitrary miraculous
resurrection; but that is an artificial expedient, without a shadow of
justification. Once admit that the body is all, its dissolution a total
death, and you are gone forever. One intuition of the spirit, seizing the
conscious supports of eternal ideas, casts contempt on
" The doubtful prospects of our painted dust,"
and outvalues all the gross hopes of materialism. Between nonentity
and being yawns the untraversable gulf of infinity. No: the body of
flesh falls, turns to dust and air; the soul, emancipated, rejoices, and
soars heavenwards, and is its own incorruptible frame, mocking at death,
— a celestial house, whose maker and builder is God.
Finally, there remain to be weighed the bearings of the argument
from chemical and j^hysiological science on the resurrection. Here is
the chief stumbling-block in the way of the popular doctrine. The
scientific absurdities connected with that doctrine have been marshalled
504 RESURRECTION OF THE FLESH.
against it by Celsus, the Platonist philosopher, by Avicenna, the Arabian
physician, and by hundreds more, and have never been answered, and
cannot be answered. As long as man lives, his bodily substance is in-
cessantly changing ; the processes of secretion and absorption are rapidly
going forward. Every few years he is, as to material, a totally new man.
Dying at the age of seventy, he has had at least ten different bodies.
He is one identical soul, but has lived in ten separate houses. With
which shall he be raised? with the first? or the fifth? or the last? or
with all? But, further, the body after death decays, enters into combina-
tion with water, air, earth, gas, vegetables, animals, other human bodies.
In this way the same matter comes to have belonged to a thousand per-
sons. In the resurrection, whose shall it be? We reply, nearly in
the language of Christ to the Sadducees, "Ye do err, not knowing the
Scriptures, nor the will of God : in the resurrection they have not bodies
of earthly flesh, but are spirits, as the angels of God."
The argument against the common theory of a material resurrection,
on account of numerous claimants for the same substance, has of late
derived a greatly-increased force from the brilliant discoveries in chemis-
try. It is now found that only a small number of substances ever enter
into the composition of animal bodies.^" The food of man consists of
nitrogenized and non-nitrogenized substances. The latter are the ele-
ments of resi^iration ; the former alone compose the jilastic elements of
nutrition, and they are few in number and comi^aratively limited in
extent. "All life depends on a relatively small quantity of matter.
Over and over again, as the modeller fashions his clay, are plant and
animal formed out of the same material." The particles that composed
Adam's frame may before the end of the world have run the circuit of
ten thousand bodies of his descendants: —
" 'Twas mine, 'tis his, and has been slave to thousands."
To proclaim the resurrection of the flesh as is usually done, seems a
flat contradiction of clear knowledge. ^^ A late writer on this subject,
Dr. Hitclicock, evades the insuperable difficulty by saying, " It is not
necessary that the resurrection-body should contain a single particle of
the body laid in the grave, if it only contain particles of the same kind,
united in the same proportion, and the compound be made to assume
the same form and structure as the natural body."^* Then two men
who look exactly alike inay in the resurrection exchange bodies without
any harm ! Here the theory of punishment clashes. Does not the esteemed
author see that this would not be a resurrection of the old bodies, but
a creation of new ones just like them? And is not this a desertion
of the orthodox doctrine of the Church ? If he varies so far from the
established formularies out of a regard for philosophy, he may as well
20 Liebig, Animal Chemistry, sect. xix.
21 The Circulation of Matter, Blaclvwood's Magazine, May, 1853.
22 I'he Resurrection of Spring, p. 26.
RESURRECTION OF THE FLESH. 505
be consistent and give up the i^hysical doctrine wholly, because it rests
solely on the tradition which he leaves and is every whit irreconcilable
with philosophy. This device is as wilful an attempt to escape the
scientific difficulty as that employed by Candlish to avoid the scriptural
difficulty put in the way of the doctrine by the apostolic words " Flesh
and blood cannot inherit the kingdom of God." The eminent Scottish
divine affirms that "flesh and bones" — that is, these present bodies made
incorruptible — can inherit the kingdom of God; although "flesh and blood"
— that is, these present bodies subject to decay — cannot.'^' It is surely hard
to believe that the New Testament writers had such a distinction in their
minds. It is but a forlorn resource conj ured up to meet a desperate exigencj'.
At the appearing of Christ in glory, —
" When the Day of Fire shall have dawn'd, and sent
Its deadly breath into the firmament," —
as it is supposed, the great earth-cemetery will burst open and its iii-
numerable millions swarm forth before him. Unto the tremendous act of
habeas corpus, then proclaimed, every grave will yield its prisoner. Ever
since the ascension of Jesus his mistaken followers have been anxiously
expecting that awful advent of his person and his power in the clouds ;
but in vain. "All things remain as they were: where is the promise of
his appearing?" As the lookers-out hitherto have been disapjDointed, so
they ever will be. Say not, Lo here! or, Lo there! for, behold, he is
within you. The reason why this carnal error, Jewish conceit, retains a
hold, is that men accept it without any honest scrutiny of its founda-
tions or any earnest thought of their own about it. They passively
receive the tradition. They do not realize the immensity of the thing,
nor the ludicrousness of its details. To their imaginations the awful blast
of the trumpet calling the world to judgment, seems no more, as Feuer-
bach says, than a tone from the tin horn of a postillion, who, at the
post-station of the Future, orders fresh horses for the Curriculum Vitse!
President Hitchcock tells us that, "when the last trumpet sounds, the
whole surface of the earth will become instinct with life, from the
charnels of battle-fields alone more than a thousand millions of human
beings starting forth and crowding u^iwards to the judgment-seat." On
the resurrection-morning, at the first tip of light over acres of opening
monument and heaving turf, —
" Each member jogs the other,
And whispers. Live you, brother?"
And how will it be with us then ? Will Daniel Lambert, the mammoth
of men, appear weighing half a ton? Will the Siamese twins then be
again joined by the living ligament of their congenital band? Shall
"infants be not raised in the smallness of body in which they died, but
increase by the wondrous and most swift work of God"?'^*
23 Candlish, Life in a Risen Savior : Discourse XV.
** Augustine, De Civ. Dei, lib. xxii. cap. xiv.
506 RESURRECTION OF THE FLESH.
Young sings, —
"Now charnels rattle; scatter'd limbs, and all
The various bones, obsequious to the call,
Self-moved, advance ; the neck perhaps to meet
The distant head ; the distant head the feet. .
Dreadful to view ! see, through the dusky sky
Fragments of bodies in confusion fly.
To distant regions journej-ing, there to claim «
Deserted members and complete the frame."
The glaring melodramatic character, the startling mechanico-theatrical
effects, of this whole doctrine, are in perfect keeping with the raAv imagina-
tion of the childhood of the human mind, but in profound opposition
to the working philosophy of nature and the sublime simplicity of God.
Many persons have never distinctly defined their views upon the sub-
ject before us. In the minds even of many preachers and writers, several
different and irreconcilable theories would seem to exist together in con-
fused mixture. Now they speak as if the soul were sleeping with the
body in the grave ; again they appear to imply that it is detained in an
intermediate state; and a moment afterwards they say it has already
entered upon its final reward or doom. Jocelyn relates, in. his Life of
St. Patrick, that "as the saint one day was passing the graves of two men
recently buried, observing that one of the graves had a cross over it, he
stopped his chariot and asked the dead man below of what religion he
had been. The reply was, 'A pagan.' 'Then why was this cross put over
you?' inquired St. Patrick. The dead man answered, 'He who is buried
near me is a Christian; and one of your faith, coming hither, placed the
cross at my head.' The saint stepped out of his chariot, rectified the
mistake, and went his way." Calvin, in the famous treatise designated
"Psychopannychia," which he levelled against those who taught the
sleep of souls until the day of judgment, maintained that the souls of
the elect go immediately to heaven, the souls of the reprobate to hell.
Here they tarry in bliss and bale until the resurrection ; then, coming
to the earth, they assume their bodies and return to theii* respective
places. But if the souls live so long in heaven and hell without their
flesh, why need they ever resume it? The cumbrous machinery of the j
scheme seems superfluous and unmeaning. As a still further specimen j
of the arbitrary thinking — the unscientific and unphilosophical thinking j
— carried into this department of thought by most who have cultivated {
it, reference may be made to Bishop Burnet's work " De Statu Mortu- j (\
orum et Resurgentium," which teaches that at the first resurrection the j i|
bodies of the risen will be the same as the present, but at the second , -j^
resurrection, after the millennium, from the rudiments of the present |
body a new spiritual body will be developed. j ■
The true idea of man's future destiny appears to be that no resurrection , xj
of the flesh is needed, because the real man never dies, but lives con- , i
tinuously forever. There are two reasonable ways of conceiving what the
vehicle of his life is when he leaves his present frame. It may be that
RESURRECTION OF THE FLESH. 507
within his material system lurk-s an exquisite spiritual organization, in-
visibly i^ervading it and constituting its vital power. This etliereal
structure is disengaged at last from its gross envelope, and, unfettered,
soars to the Divine realms of ether and light. This theory of an "inner
body" is elaborately wrought out and sustained in Bonnet's " Palingenesie
Philosophique." Or it may be that there is in each one a primal germ,
a deathless monad, which is the organic identity of man, root of his in-
most stable being, triumphant, unchanging ruler of his flowing, perishable
organism. This spirit-germ, born into the present life, assimilates and
holds the present body around it, out of the materials of this world ;
born into the future life, it will assimilate and hold around it a different
body, out of the materials of the future world.^* Thus there are bodies
terrestrial and bodies celestial: the glory of the terrestrial is one, fitted
to this scene of things ; the glory of the celestial is another, fitted to the
scene of things hereafter to dawn. Each spirit will be clothed from the
material furnished by the world in which it resides. Not forever shall
we bear about this slow load of weary clay, this corruptible mass, heir to
a thousand ills. Our body shall rather be such —
" If lightning were the gross corporeal frame
Of some angelic essence, whose bright thoughts
As far surpass'd in keen rapidity
The lagging action of his limbs as doth
Man's mind his clay ; with like excess of speed
To animated thought of lightning flies
That spirit-body o'er life's deeps divine,
Far past the golden isles of memory."
What man knows constitutes his present world. All beyond that
constitutes another world. He can imagine two modes in which his
desire for a life after death may be gratified, — a removal into the Un-
known World, or a return into the Known World. With the latter
supposition tlie re«toration of the flesh is involved.
Upon the whole, our conclusion is, that in the original plan of the
world it was fixed that man should not live here forever, but that the
essence of his life should escape from the flesh and depart to some other
sphere of being, there either to fashion itself a new form, or to remain
disembodied. If those who hold the common doctrine of a carnal resur-
rection should carry it out with philosophical consistency, by extending
the scheme it involves to all existing planetary races as well as to their
own, — should they cause that process of imagination which produced this
doctrine to go on to its legitimate completion, — they would see in the
final consummation the sundered earths approach each other, and firma-
ments conglobe, till at last the whole universe concentred in one orb.
On the surface of that world all the risen races of being would be dis-
tributed, the inhabitants of a present solar system making a nation, the
sum of gigantic nationalities constituting one prodigious, death-exempted
empire, its solitary sovereign God. But this is pure poetry, and not
science nor philosophy.
^ Lange on the Resurrection of the Body, Studien und Kritiken, 1836.
I
j08 DOCTRINE OF FUTURE PUNISHMENT.
CHAPTER IV.
DOCTRINE OF FUTURE PUNISHMENT; OR, CRITICAL HISTORY OF THE \
IDEA OF A HELL. |
j
A HELL of fire and brimstone has been, perhaps still is, the most terrible
of the superstitions of the world. "We propose to give a historic sketch a
of the popular representations on this subject, trace them to their origin, j,
and discuss the merits of the question itself. To follow the doctrine i!
through all its variations, illustrating the practical and controversial f
writings upon it, would require a large volume; but, by a judicious |j
arrangement, all that is necessary to a fair understanding of the subject, (;
or really interesting, may be presented within the compass of an essay, ;■
Any one who should read the literature of this subject would be as- h
tonished at the almost universal prevalence of the doctrine and at the !i
immense diversity of appalling descriptions of it, and would ask. Whence j;
arises all this? How have these horrors obtained such a seated hold in (i
the world ? i
In the first place, it is to be replied, as soon as reason is in fair pos- j.;
session of the idea of a continued individual existence beyond the grave, j |
the moral sense, discriminating the deeds, tempers, and characters of *«
men, would teach that there must be different allotments and experiences I i
for them after death. It is not right, say reason and conscience, for the I i
coward, the idler, fool, knave, sot, murderer, to enter into the same realm j i
and have the same bliss with heroes, sages, and saints ; neither are they i i
able to do it. The spontaneous thought and sentiment of humanity \ i
would declare, if the soul survives the body, passing into the invisible ; k
Avorld, its fortunes there must depend somewhat upon its fitness and j i
deserts, its contained treasures and acquired habits. Reason, judging ; 5
the facts of observation according to the principles of ethics and the j fi
working of experienced spiritual laws, at once decides th-at there is a i 1
difference hereafter between the fate of the good heart and the bad one, | a
the great soul and the mean one : in a word, there is, in some sense or j ii
other, a heaven and a hell. j
Again: the same belief would be necessitated by the conception, so, if
deeply entertained by the primitive people of the earth, of overruling .
and inspecting gods. They supposed these gods to be in a great degree j :q
like themselves, partial, fickle, jealous, revengeful. Such beings, of 1 1
course, would caress their favorites nnd torture their offenders. Thej 1
calamities and blessings of this life were regarded as tokens, revengeful j I
or loving, of the ruling deities, now pleased, now enraged. And when I f
I I
; i
DOCTRINE OF FUTURE PUxXISHMENT. 5C9
their votaries or victims had passed into the eternal state, how natural
to sujipose them still favored or cursed by the passionate wills of these
irresponsible gods! Plainly enough, they who believe in gods that launch
thunderbolts and upheave the sea in their rage and take vengeance for
an insult by sending forth a pestilence, must also believe in a hell where
Ixion may be affixed to the wheel and Tantalus be tortured with mad-
dening mockeries. These two conceptions of discriminating justice and
of vengeful gods both lead to the theoi-etic construction of a hell, and
to the growth of doctrines and parables about it, though in a difterent
sort, — the former illustrating a pervasive law which distributes men ac-
cording to their deserts, the latter speaking of beings with human pas-
sions, who inflict outward arbitrary penalties according to their jjleasure.
Thirdly, when the general idea of a hell has once obtained lodgment,
it is rapidly nourished, developed, and ornamented, carried out into
particulars by poets, rhetoricians, and popular teachers, whose fancies
are stimulated and whose figurative views and jjictures act and react
both UY)On the sources and the products of foith. Representations based
only on moral facts, emblems addressing the imagination, after a while
are received in a literal sense, become physically located and clothed
with the jjower of horror. A Hindu poet says, "The ungrateful shall
remain in hell as long as the sun hangs in heaven." An old Jewish
, Eabbi says that after the general judgment "God shall lead all the blessed
through hell and all the damned through paradise, and show to each one
, the place that was prepared for him in each region, so that they shall
1 not be able to say, ' We are not to be blamed or praised ; for our doom
■was unalterably fixed beforehand.'" Such utterances are originally
'moral symbols, not dogmatic assertions; and yet in a rude age they very
leasily pass into the popular mind as declaring facts literally to be believed.
,A Talmudic writer says, " There are in hell seven abodes, in each abode
[seven thousand caverns, in each cavern seven thousand clefts, in each
Isleft seven thousand scorpions ; each scorpion has seven limbs, and on
feaeh limb are seven thousand barrels of gall. There are also in hell
iieven rivers of rankest poison, so deadly that if one touches it he bursts."
Hesiod, Homer, Virgil, have given minute descriptions of hell and its
igonios, — descriptions which have unquestionably had a tremendous in-
jluence in cherisliing and fashioning the world's faith in that awful empire,
'.lie poems of Dante, Milton, and Pollok revel in the most vivid and
errific pictures of the infernal kingdom and its imagined horrors ; and
he popular doctrine of future punishment in Christendom is far more
losely conformed to their revelations than to the declarations of the
j'ew Testament. The English poet's "Paradise Lost" has undoubtedly
ixerted an influence on the popular faith comparable with that of the
lenevan theologian's " Institutes of the Christian Religion." There is a
orrid fiction, widely believed once by the Jewish Rabbins and by the
-ohammedans, that two gigantic fiends called the Searcliers, as soon as
deceased person is buried, make him sit up in the grave, examine the
33
i\
»10 DOCTRINE OF FUTURE PUNISHMENT.
moral condition of his soul, and, if he is very guiltj% beat in his temples v
with heavy iron maces. It is obvious to observe that such conceptions
are purely arbitrary, the work of fancy, not based on any intrinsic fitness '<
or probability ; but they are received because unthinking ignorance and j
hungry superstition will greedily believe any thing they hear. Joseph
Trapp, an English clergyman, in a long poem thus sets forth the scene <
of damnation: — j
" Doom'd to live death and never to expire, '•
In floods and whii-lwinds of tempestuous fire |
The damn'd shall groan, — fire of all kinds and forms, !
In rain and hail, in hurricanes and storms,
Liquid and solid, livid, red, and pale, ^
A flaming mountain here, and there a flaming valo; ^
The liquid fire makes seas, the solid, shores; • ■•■\i
Arch'd o'er with flames, the horrid concave roars. l
In bubbling eddies rolls the fiery tide, J;
And sulphurous surges on each other ride. it*
The hollow winding vaults, and dens, and caves, '■■'^\
Bellow like furnaces with flaming waves.
Pillars of flame in spiral volumes rise.
Like fiei-y snakes, and lick the infernal skies.
Sulphur, the eternal fuel, unconsumed.
Vomits redounding smoke, thick, unillumed."
But all other paintings of the fear and anguish of hell are vapid and pale
before the preternatural frightfulness of those given at unmerciful length
and in sickening specialty in some of the Hindu and Persian sacred books.*
Here worlds of nauseating disgusts, of loathsome agonies, of intolerable
terrors, jjass before us. tSome are hung up by their tongues, or by their
eyes, and slowly devoured by fiery vermin ; some scourged Avith whips
of serpents whose poisonous fangs lacerate their flesli at every blow;
some forced to swallow bowls of gore, hair, and corruption, freshly filled
as fast as drained ; some packed immovably in red-hot iron chests and laid
in raging furnaces for unutterable millions of ages. One who is familiar
with the imagery of the Buddhist hells will think the pencils of Dante j (
and Pollok, of Jeremy Taylor and Jonathan Edwards, were dipped inl j
water. There is just as much ground for believing the accounts of thej \
former to be true as there is for crediting those of the latter : the twOj i
are fundamentally the same, and the pagan had earlier possession of| (
the field. ; .
Furthermore, in the early ages, and among people where castes werf ' 'j
prominent, when the learning, culture, ajid power were confined to on(
class at the expense of others, it is unquestionable that copious and fearfu i
descriptions of the future state were sjiread abroad by those who wen ,i
interested in establishing such a dogma. The haughtiness and selfish! j
ness of the hierarchic spirit, the exclusiveness, cruelty, and cunnin j ,
tyranny of many of the ancient priesthoods, are well known. Despising ,-j
1 See Pope's translation of the Viraf-Xameh. Also tl»e Dabistan, vol. i. pp. 295-304, of the trar,
lation by Shea and Tioyer ; and Coleman's Mythology of tlie Hindus, chapter on the hells. :
DOCTRINE OF FUTURE PUNISHMENT. 511
hating, and fearing the jieople, whom they held in abject spiritual bond-
age, they sought to devise, diffuse, and organize such opinions as would
concentrate jjower in their own hands and i-ivet their authority. Accord-
ingly, in the lower immensity they painted and shadowed forth the lui'id
and dusky image of hell, gathering around it all that was most abomi-
nated and awful. Then they set up certain fanciful conditions, without
the strict observance of which no one could avoid damnation. The ani-
mus of a priesthood in the structure of this doctrine is shown by the
glaring fact that in the old religions the woes of hell were denounced
not so much upon bad men who committed crimes out of a wicked heart,
as upon careless men who neglected priestly guidance and violated the
ritual. The omission of a prayer or an ablution, the neglect of baptism
or confession, a slight thrown upon a priest, a mental conception differ-
ing from the decree of the "Church," would condemn a man far more
surely and deeply into the Egyptian, Hindu, Persian, Pharisaic, Papal,
or Calvinistic hell than any amount of moral culpability according to
the standard of natural ethics.
The popular hells have ever been built on hierarchic selfishness, dog-
matic i^ride, and personal cruelty, and have been walled around with
arbitrary and traditional rituals. Through the breaches made in these
rituals by neglect,souls have been plunged in. The Parsee priest describes
a woman in hell "beaten with stone clubs by two demons twelve miles
in size, and comjoelled to continue eating a basin of putridity, because
once some of her hair, as she combed it, fell into the sacred fire." The
Brahmanic priest tells of a man who, for "neglecting to meditate on the
mystic monosyllable Om before praying, was thrown down in hell on an
iron floor and cleaved with "an axe, then stirred in a caldron of molten
lead till covered all over with the sweated foam of torture like a grain
of rice in an oven, and then fastened, with head downwards and feet
upwards, to a chariot of fire and urged onwards with a red-hot goad."
I The Papal priest declares that the schismatic, though the kindest and
i justest man, at death drops hopelessly into hell, while the devotee,
though scandalously corrupt in heart and life, who confesses and receives
extreme unction, treads the primrose path to paradise. The Episcoj^alian
priest dooms the dissenter to everlasting woe in spite of every virtue,
because he has not known sacramental baptism in the apostolic line.
The Arminian priest turns the rationalist over to the penal fires of
i eternity, because he is in mental error as to the explanation of the Tri-
I nity and the Atonement. In every age it has been the priestly spirit,
acting on ritual considerations, that has deepened the foundations,
enlarged the borders, and apportioned the victims, of hell. The per-
versions and excesses of the doctrine have grown out of cruel ambition
; and cunning on one side, and been received by docile ignorance and
i superstition on the other, and been mutually fed by traditions and fables
(between. The excessive vanity and theocratic pride of the Jews led
ithem to exclude all the Gentiles, whom they stigmatized as "uncircum-
112 DOCTRINE OF FUTURE PUNISHMENT.
cised clogs," from the Jewish salvation. The same spirit, aggravated if j
possible, passed lineally into Christendom, causing the Orthodox Church
to exclude all the heathen, all heretics, and the unbaptized, from the ]
Christian salvation. j
A fifth explanation of the wholesale severity and multiplied details of ]
horror, which came to be incorporated with the doctrine of hell, is to he.
found in the gloomy theories of certain philosophers whose relentless spe- ■
culations were tinged and moulded by their own recluse misanthropy and"
the i^revailing superstitions of their time. Out of the old asceticism of the '
East — the false spiritualism which regarded matter as the source of evil',
and this life as a penance — arose the dogma of metempsychosis. The
consequence of this theory, rigidly carried out, created a descending.;
congeries of hells, reaching from centre to nadir, in correspondence to'^
an ascending congeries of heavens, reaching from centre to zenith. Out
of the mytli of the Fall sprang the dogma of total depravity, dooming
our whole race to hell forever, except those saved by the subsequent i
artifice of the atonement. Theories conjured up and elaborated by
fanciful and bloodless metaphysicians, in an age when the milk of !
public human kindness was thinned, soured, poisoned, by narrow and j
tyrannical prejudices, might easily legitimate and establish any con-
clusions, however unreasonable and monstrous. The historj' of philo-
sophy is the broad demonstration of this. The Church philosophers,
(with exceptions, of course,) receiving the traditions of the-common faith,
partaking in the superstitions of their age, banished from the bosoms of
men by their monastic position, and inflamed with hierarchic pride, with
but a faint connection or intercourse between conscience and intellect
or between heart and fancy, strove to spin out theories which would ex
plain and justify the orthodox dogmas.
"Working with metaphysical tools of abstract reason, not with thej /
practical faculties of life, dealing with the fanciful materials of priestlj
tradition, not with the solid facts of ethical observation, tliey woulc
naturally be troubled with but few qualms and make but few reserva
tions, however overwhelming the results of horror at which they migh
arrive. Habituated for years to hair-drawn analyses and superstitiou
broodings upon the subject, overshadowed by the supernatural hierarch ; ,
in which they lived, surrounded by a thick night of ignorance, persecij ^
tion, and slaughter, it was no wonder they could believe the system the; i
preached, although in reality it was only a traditional abstraction metii u
physically wrought up and vivified by themselves. Being thus wrougl j i
out and animated by them, who were the sole depositaries of learnir ,''
and the undisputed lords of thought, the mass of the people, lying a I
ject4y in the fetters of authority, could not help accepting it. Amp. ,
illustrations of these assertions will occur to all who are familiar wii |
the theological schemes and the dialectic subtleties of the early Chun
Fathers and of the later Church Scholastics.
Finally, by the combined power, first, of natural conscience afBrmii |
DOCTRINE OF FUTURE PUNISHMENT. 5iy
ft future distinction between the good and the bad ; secondly, of imper-
fect conceptions of God as a passionate avenger ; thirdly, of the licentious
fancies of poets drawing awful imaginative pictures of future woe;
fourthly, of the cruel spirit and the ambitious plans of selfish priesthoods ;
and fifthly, of the harsh and relentless theories of conforming metaphy-
sicians, — the doctrine of hell, as a located place of manifold terrific phy-
sical tortures drawing in vast majorities of the human race, became
established in the ruling creeds and enthroned as an orthodox dogma.
In some heathen nations the descriptions of the poets, in others the
accounts of the priestly books, were held to be inspired revelations. To
call them in question was blasphemous. In Christendom the scriptural
representations of the subject, which were general moi'al adaptations,
incidentally made, of representations already existing, obtained a literal
interpretation, had the stamp of infallibility put on them and immense
perverted additions joined to them. Thus everywhere the dogma became
associated with the established authority. To deny it was heresy. Here-
tics were excommunicated, loaded with pains and penalties, and, for
many centuries, often put to death with excruciating tortures. From
that moment the doctrine was taken out of the province of natural
reason, out of the realm of ethical truth. The absurdities, wrongs, and
barbarities deducible from it were a part and parcel of it, and not to be
considered as any objection to it. No free thought and honest criticism
were allowed.' Because taught by authority, it must be submissively
taken for granted. Henceforth we are not to wonder at the revolting
inhumanity of spirit and horribleness of gloating hatred shown in con-
nection with the doctrine ; for it was not the independent thought and
proper moral spirit of individuals, but the petrified dogma and irre-
sponsible corporate spirit of that towering hierarchy, the Church.
The Church set forth certain conditional offers of salvation. When
those offers were spurned or neglected, the Church felt personally in-
sulted and aggrieved. Her servants hurled on the hated heretics and
heathen the denunciations of bigotry and the threats of rage. Rugged
old Tertvillian, in whose torrid veins the fire of his African deserts seems
infused, revels with infernal glee over the contemplation of the sure
damnation of the heathen. "At that greatest of all spectacles, the last
and eternal judgment," he says, "how shall I admire, how laugh, how
rejoice, how exult, when I behold so many proud monarchs groaning in
the lowest abyss of darkness ; so many magistrates liquefying in fiercer
I flames than they ever kindled against the Christians ; so many sage phi-
losophers blushing in red-hot fires with their deluded pupils ; so many
tragedians more tuneful in the expression of their own sufferings; so
many dancers tripping more nimbly from anguish than ever before from
'applause."^ Hundreds of the most accredited Christian writers have
shown the same fiendish spirit. Drexel the Jesuit, preaching of Dives,
* De Spectaculis, cap. xxx., Gibbon's trans.
514 DOCTRINE OF FUTURE PUNISHMENT.
exclaims, " Instead of a lofty bed of down on which he was wont
repose himself, he now lies frying in the flames ; his sparkling wine i
delicious dainties are taken from him ; he is burnt up with thirst, n
has nothing for his food but smoke and sulphur." Jeremy Taylor^ sn
in that discourse on the "Pains of Hell" where he has lavished all :
stores of his matchless learning and all the wealth of his gorgeous ir
gination in multiplying and adorning the paraphernalia of torture w
infinite accompaniments of unendurable pangs and insufferable abo;
nations, " We are amazed at the inhumanity of Phalaris, who roasi
men in his brazen bull: this was joy in respect of that fire of hell wh
penetrates the very entrails without consuming them ;" " husbands sli
see their wives, parents shall see their children, tormented before th
eyes;" "the bodies of the damned shall be crowded together in li
like grapes in a wine-press, which press one another till they bursi
"every distinct sense and organ shall be assailed with its own apji
priate and most exquisite sufferings." Christopher Love — beh'ing
name — says of the damned, "Their cureings are their hymns, howlii
their tunes, and blasphemies their ditties." Calvin writes, " Fore'
harassed with a dreadful tempest, they shall feel themselves U
asunder by an angry God, and transfixed and penetrated by mor
stings, terrified by the thunderbolts of God, and broken by the weij
of his hand, so that to sink into any gulfs would be more tolerable than
stand for a moment in these terrors." A living divine. Dr. Gardiner Sprii
declares, " When the omnipotent and angry God, who has access to all t
avenues of distress in the corporeal frame and all the inlets to agony
the intellectual constitution, undertakes to punish, he will convince t
universe that he does not gird himself for the work of retribution-
vain ;" " it will be a glorious deed when He who hung on Calvary sb
cast those who have trodden his blood under their feet, into the furno
of fire, where there shall be weeping and wailing and gnashing of teetl
Thousands of passages like these, and even worse, might easily be c
lected from Christian authors, dating their utterance from the d;i
of St. Irenjeus, Bishop of Lyons, who flamed against the heretics, to t
days of Nehemiah Adams, Congregational preacher of Boston, who sai
" It is to be feared the fortj'-two children that mocked Elisha are nc
in hell."* There is an unmerciful animus in them, a vindictiveness >
thought and feeling, far — oh, how far! — removed from the meek ai
loving soul of Jesus, who wept over Jerusalem, and loved the " uneva
gelical" young lawyer who was " not far from the kingdom of heaven
and yearned towards the penitent Peter, and from the tenderness of li
immaculate purity said to the adulteress, " Neither do I condemn the
go, and sin no more." There are some sectarians in whom the arbitra
narrowness, fierceness, and rigidity of their received creeds have so d
moralized and hardened conscience and sensibility in their native healtlj
* Contemplations of the State of Man, ch. 6-8. * Friends of Christ, p. 149.
DOCTRINE OF FUTURE PUNISHMENT. 515
directions, and artificially inflamed them in diseased channels, that we
verily believe, if the decision of the eternal destiny of the human race
were placed in their hands, they would with scarcely a twinge of pain —
perhaps some of them even with a horrid satisfaction and triumph — doom
all except their own dogmatic coterie to hell. They are bound to do so.
They profess to know infallibly that God will do so : if, therefore, the
case being in their arbitration, they would decide diflPerently, they thereby
impeach the action of God, confess his decrees irreconcilable with reason
and justice, and set up their own goodness as superior to his. Burnet
has preserved the plea of Bloody Mary, which was in these words: — "As
the souls of heretics are hereafter to be eternally burning in hell, there
can be nothing more proper than for me to imitate the Divine vengeance
by burning them on earth." Thanks be to the infinite Father that our
fate is in his hands, and not in the hands of men who are bigots, —
" Those pseudo Privy-Councillors of God,
Who write down judgments with a pen hard nibb'd:
Ushers of Beelzebub's black rod,
Commending sinners, not to ice thick-ribb'd,
But endless flames to scorch them up like flax, —
Yet sure of heaven themselves, as if they'd cribb'd
The impression of St. Peter's keys in wax I"
•• • It may be thought that this doctrine and its awful concomitants,
though once promulgated, are now nearly obsolete. It is true that, in
thinking minds and generous hearts, they are getting to be repudiated.
But by no means is it so in the recognised formularies of the established
Churches and in the teachings of the popular clergy. All through the
Gentile world, wherever there is a prevailing religion, the threats and
horrors of a fearful doctrine of hell are still brandished over the trem-
bling or careless multitudes. In Christendom, the authoritative announce-
ment of the Eoman and Greek Churches, and the public creeds confessed
by every communicant of all the denominations, save two or three which
are comparatively insignificant in numbers, show that the doctrine is yet
held without mitigation. The Bishop of Toronto, only a year or two ago,
juiblished the authoritative declaration that "every child of humanity,
except the Virgin Mary, is from the first moment of conception a child
of wrath, hated by the blessed Trinity, belonging to Satan, and doomed
to hell I" Indeed, the doctrine, in its whole naked and frightful extent,
is necessarily, in strict logic, an integral part of the great system of
the popular Christianity, — that is, Christianity as falsely interpreted,
paganized, and scholasticized. For if by the sin of Adam tlie entire
race were totally depraved and condemned to a hopeless hell, and only
those can be saved who personally appropriate by a realizing faith the
benefits of the subsequent artifice carried out in the atoning blood of the
incarnate God, certainly the extremest advocate of the doctrine con-
cerning hell has not exceeded the truth, and cannot exceed it. All the
necessities of logic rebuke the tame-hearted theologians, and great Au-
gustine's, great Calvin's, ghost walks unapproached among them, crying
516 DOCTRINE OF FUTURE PUNISHMENT.
out that they are slow and inefficient in describing the enormous sweep
of the inherited penalty! Many persons who have not taken pains to
examine the subject suppose that the horrifying descriptions given by
Christian authors of the state and sufferings of the lost were not intended
to be literally received, but were meant as figures of speech, highly-
wrought met^iphors calculated to alarm and impress with physical em-
blems corresponding only to moral and spiritual realities. The progress
of thought and refinement has made it natural that recourse should
often be had to such an explanation ; but unquestionably it is a mistake.
The annals of theology, both dogmatic and homiletic, from the time of
the earliest Fathers till now, abound in detailed accounts of the future
punishment of the wicked, whereof the context, the train of thought,
and all the intrinsic characteristics of style and coherence, do not leave
a shadow of doubt that they were written as faithful, though inadequate,
accounts of facts. The Church, the immense bulk of Christendom, has
in theory always regarded hell and its dire concomitants as material
facts, and not as merely spiritual experiences. Tertullian says, "The
damned burn eternally without consuming, as the volcanoes, which are
vents from the stored subterranean fire of hell, burn forever without
wasting."* Cyprian declares that "the wretched bodies of the condemned
shall simmer and blaze in those living fires." Augustine argues at great
length and with ingenious varieties of reasoning to show how the mate-
rial bodies of the damned may withstand annihilation in everlasting
fire.^ Similar assertions, which cannot be figuratively exj^lained, ai'e
made by Irenseus, Jerome, Athanasius, Thomas Aquinas, Bonaventura,
Gerson, Bernard, and indeed by almost all the Christian writers. Origen,
who was a Platonist, and a heretic on many points, was severely con-
demned for saying that the fire of hell was inward and of the conscience,
rather than outward and of the body. For the strict materiality of the
fire of hell we might adduce volumes of authorities fi-om nearly every
province of the Church. Dr. Barrow asserts that "ovu- bodies will be
afflicted continually by a sulphureous flame, piercing the inmost sinews."
John Whitaker thinks "the bodies of the damned will be all salted with
fire, so tempered and prepared as to burn the more fiercely and yet never j ji
consume." Jeremy Taylor teaches that "this temporal fire is but a( i
painted fire in respect of that penetrating and real fire in hell." Jona-; j
than Edwards soberly and believingly writes thus: — "The world will, j
probably be converted into a great lake or liquid globe of fire, — a vastj <■
ocean of fire, in which the wicked shall be overwhelmed, which willi ,;-
always be in tempest, in which they shall be tost to and fro, having no, i i
rest day or night, vast waves or billows of fire continually rolling oveii i
their heads, of which they shall forever be full of a quick sense withirj
and without: their heads, their eyes, their tongues, their hands, theii/' ,
feet, their loins, and their vitals shall forever be full of a glowing, meltin^j <
» Apol. cap. -17-48. « De Civ. Dei, lib. xxi. cap. 2-1.
DOCTRINE OF FUTURE PUNISHMENT. 5i:
fire, fierce enough to melt the very rocks and elements; and also they
shall eternally be full of the most quick and lively sense to feel the
torments ; not for one minute, nor for one day, nor for one age, nor for
two ages, nor for a hundred ages, nor for ten thousands of millions of
ages one after another, but for ever and ever, without any end at all, and
never, never be delivered."' Calvin says, "Iterum qusero, unde factum
est, ut tot gentes una cum liheiis eorum infantibus a?tern8e morti involveret
lapsus Adse absque remedio, nisi quia Deo ita visum est? Decretum
horribile fateor."* Outraged humanity before the contemplation cries,
"OGod, horror hath overwhelmed me, for thou art represented as an
omnijwtent Fiend." It is not the Father of Christ, but his Antagonist,
whose face glares down over such a scene as that ! The above diabolical
passage — at the recital of which from the pulpit, Edwards's biographers
tell us, "whole congregations shuddered and simultaneously rose to their
feet, smiting their breasts, weeping and groaning" — is not the arbitrary
exaggeration of an individual, but a fair representation of the actual
tenets and vividly held faith of the Puritans. It is also, in all its uncom-
promising literality, a direct and inevitable part of the system of doc-
trine which, with insignificant exceptions, professedly prevails throughout
Christendom at this hour. We know most persons will hesitate at this
statement; but let them look at the logic of the case in the light of its
history, and they must admit the correctness of the assertion. "Weigh
the following propositions, the accuracy of which no one, we suppose,
will question, and it will appear at once that there is no possibility of
avoiding the conclusion.
First, it is the established doctrine of Christendom that no one can be
saved without a sui^ernatural regeneration, or sincere faith in the vicari-
ous atonement, or valid recei^tion of sacramental grace at the hands of a
priest, — conditions which it is not possible that one in a hundred thou-
sand of the whole human race has fulfilled. Secondly, it is the esta-
blished doctrine of Christendom that there will be a general day of
judgment, when all men will be raised in the same bodies which they
originally occupied on earth, when Christ and his angels will visibly
descend from heaven, separate the elect from the reprobate, summon
the sheep to the blissful pastures on the right hand, but
" Proclaim
The flocks of goats to folds of flame."
The world is to be burnt up, and the damned, restored to their bodies,
are to be driven into the everlasting fire prepared for them. The resur-
rection of the body, — still held in all Christendom, — taken in connection
with the rest of the associated scheme, necessitates the belief in the
materiality of the torments of hell. That eminent living divine. Dr.
Gardiner Spring, says, " The souls of all who have died in their sins are
1 Edwards's Works, vol. viii. p. 166. 8 Instit., lib. iii. cap. xxiii. sect. ?•
518 DOCTRINE OF FUTURE PUNISHMENT.
in hell; and there their bodies too will be after the resurrection."?!
Mr. Spurgeon also, in his graphic and fearful sermon on the "Resurrect
tion of the Dead," uses the following language: — " When thou diest, thy/
soul will be tormented alone ; that will be a hell for it : but at the day]
of judgment thy body will join thy soul, and then thou wilt have twinrl
hells, thy soul sweating drops of blood, and thy body suffused witbS
agony. In fire exactly like that which we have on earth thy body wiU)
lie, asbestos-like, forever unconsumed, all thy veins roads for the feet of!'
pain to travel on, every nerve a string on which the devil shall forever;
play his diabolical tune of Hell's Unutterable Lament!" And, if thiS'
doctrine be true, no ingenuity, however fertile in expedients and howeve^
fiendish in cruelty, can possibly devise emblems and paint pictures hal^-
terrific enough to present in imagination and equal in moral impression;
what the reality will be to the sufferers. It is easy to speak or hear the'
word "hell ;" but to analyze its significance and realize it in a sensitive fancy i
is difficult ; and whenever it is done the fruit is madness, as the bedlams i
of the world are shrieking in testimony at this instant. The Revivalist i
preachers, so far from exaggerating the frightful contents latent in thai
prevalent dogma concerning hell, have never been able — and no man isl
able — to do any thing like justice to its legitimate deductions. EdwardsJ
is right in declaring, "After we have said our utmost and thought our
utmost, all that we have said and thought is but a faint shadow of the
reality." Think of yourselves, seized, just as you are now, and flung
into the roaring, glowing furnace of eternity ; think of such torture foi
an instant, multiply it by infinity, and then say if any words can convej
the proper force of impression. It is true these intolerable details an
merely latent and unai^preciated by the multitude of believers ; anc
when one, roused to fanaticism by earnest contemplation of his creedl j
dares to proclaim its logical consequences and to exhort men accord ]
ingly, they shrink, and charge him with excess. But they should bewar! j
ere they repudiate the literal horrors of the historic orthodox doctrin] jt
for any figurative and moral views accommodated to the advanced reaso: i
and refinement of the times, — beware how such an abandonment of | fi
part of their system affects the rest.
Give up the material fire, and you lose the bodily resurrection. R jj
nounce the bodily resurrection, and away goes the visible coming cj ^i
Christ to a general judgment. Abandon the general judgment, and til !.%
climacteric completion of the Church-scheme of redemption is wantinj i
Mar the wholeness of the redemption-plan, and farewell to the incarnati(' i
and vicarious atonement. Neglect the vicarious atonement, and dovj <
crumbles the hollow and broken shell of the popular theology helpless .' ,
into its grave. The old literal doctrine of a material hell, howevj i
awful its idea, as it has been set forth in flaming views and threats
all the accredited representatives of the Church, must be uncompi
' The Glory of Christ, vol. ii. p. 258.
DOCTRINE OF FUTURE PUNISHMENT. 519
misingly clung to, else the whole popular system of theology will be
mutilated, shattered, and lost from sight. The theological leaders un-
derstand this perfectly well, and for the most part they act accordingly^
We have now under our hand numerous extracts, from writings published
within the last five years by highly-influential dignitaries in the different
denominations, which for frightfulness of outline and coloring, and for
unshrinking assertions of literality, will comj^are with those already
quoted. Especially read the following descrij^tion of this kind from
John Henry Newman : —
"Oh, terrible moment for the soul, when it suddenly finds itself at the
judgment-seat of Christ, — when the Judge speaks and consigns it to the
jailers till it shall pay the endless debt which lies against it ! ' Impossi-
ble! la lost soul ? I se2:)arated from hope and from peace forever ? It is
not I of whom the Judge so spake ! There is a mistake somewhere ;
Christ, Savior, hold thy hand : one minute to explain it ! My name is
Demas : I am but Demas, — not Judas, or Nicholas, or Alexander, or Phile-
tus, or Diotrephes. What ! eternal jDain for me ? Impossible ! it shall not
be!' And the poor soul struggles and wrestles in the grasp of the mighty
demon which has hold of it, and whose every touch is torment. ' Oh,
atrocious !' it shrieks, in agony, and in anger too, — as if the very keen-
ness of the infliction were a proof of its injustice. ' A second ! and a
third! I can bear no more! Stop, horrible fiend! give over: I am a man,
and not such as thou ! I am not food for thee, or sport for thee ! I have
been taught religion ; I have had a conscience ; I have a cultivated
mind ; I am well versed in science and art ; I am a philosopher, or a
poet, or a shrewd observer of men, or a hero, or a statesman, or an
orator, or a man of wit and humor. Nay, I have received the grace of
the Redeemer; I have attended the sacraments for years; I have been a
Catholic from a child ; I died in communion with the Church : nothing,
nothing which I have ever been, which I have ever seen, bears any re-
semblance to thee, and to the flame and stench which exhale from thee :
so I defy thee, and abjure thee, enemy of man !'
" Alas ! poor soul ! and, whilst it thus fights with that destiny which it
has brought upon itself and those companions whom it has chosen, the
man's name perhaps is solemnly chanted forth, and his memory decently
cherished, among his friends on earth. Men talk of him from time to
time; they appeal to his authority; they quote his words; perhaps they
even raise a monument to his name, or write his history. ' So compre-
hensive a mind ! such a power of throwing light on a perplexed subject
and bringing conflicting ideas or facts into harmony !' 'Such a speech it
was that he made on such and such an occasion : I happened to be
present, and never shall forget it ;' or, ' A great personage, whom some
of us knew ;' or, ' It was a rule with a very worthy and excellent friend
of mine, now no more ;' or, ' Never was his equal in society, — so just in
liis remarks, so lively, so versatile, so unobtrusive ;' or, ' So great a bene-
factor to his country and to his kind ;' or, ' His lihilosophy so profound.'
520 DOCTRINE OF FUTURE PUNISHMENT.
Oh, vanity ! vanity of vanities! all is vanity ! What profiteth it? What ;
profiteth it? His soul is in hell, ye children of men ! While thus ye speak,
his soul is in the beginning of those torments in which his body loill soon have part,
and ivhich will never die .'"^'^
Some theologians do not hesitate, even now, to say that "in hell the
bodies of the damned shall be nealed, as we speak of glass, so as to en- ;*j
dure the fire without being annihilated thereby." " Made of the nature >:
of salamanders," they shall be " immortal kept to feel immortal fire." ,1
Well may we take up the words of the Psalmist and cry out of the bottom* J
less depths of disgust and anguish, " I am overwhelmed with horror !" ij
Holding this abhorrent mass of representations, so grossly carnal and i
fearful, up in the free light of to-day, it cannot stand the test of honest
and resolute inquiry. It exists only by timid, unthinking sufferance. It i
is kept alive, among the superstitious vestiges of the outworn and out-
grown past, only by the power of tradition, authority, and custom. In ;
refutation of it we shall not present here a prolonged detail of learned i
researches and logical processes ; for that would be useless to those who
are enslaved to the foregone conclusions of a creed and possessed by
invulnerable prejudices, while those who are thoughtful and candid can
make such investigations themselves. We shall merely state, in a few
clear and brief propositions, the results in which we suppose all free and
enlightened minds who have adequately studied the subject now agree,
leaving the reader to weigh these propositions for himself, with such
further examination as inclination and opjiortunity may cause him to
bestow upon the matter.
We reject the common belief of Christians in a hell which is a local
prison of fire where the wicked are to be tortured by material instru-
ments, on the following grounds, appealing to God for the reverential
sincerity of our convictions, and appealing to reason for their truth.
First, the supposition that hell is an enormous region in the hollow of
the earth is a remnant of ancient ignorance, a fancy of poets who mag- »
nified the grave into Hades, a thought of geographers who supposed the i';
earth to be flat and surrounded by a brazen expanse bright above andj i
black beneath. Secondly, the soul, on leaving the body, is a spiritual] j
substance, if it be any substance at all, eluding our senses and all the/ f
instruments of science. Therefore, in the nature of things, it cannot be) ;i|
chained in a dungeon, nor be cognizant of suffering from material fire orj «
other physical infliction, but its woes must be moral and inward ; and the; t
figment that its former fleshly body is to be restored to it is utterly in.| ;
credible, being an absurdity in science, and not affirmed, as we believe, irl >i|
Scripture. Thirdly, the imagery of a subterranean hell of fire, brimstone i :^
and undying worms, as used in the Scriptures of the New Testament, iii i
the same as that drawn from heathen sources with modifications and em, i
ployed by the Pharisees before the time of Christ and his disciples ; anCj j
1" Sermon on " Neglect of Divine Calls and Warnings." I
DOCTRINE OF FUTURE PUNISHMENT. 521
we must therefore, since neither Persians nor Pharisees were inspired,
either supj^ose that this imagery was adopted by the ajjostles figuratively
to convey moral truths, or else that they were left, in common with their
countrymen, at least partially under the dominion of the errors of their
time. Thus in every alternative we deny that the interior of the earth
is, or ever will be, an abode of souls, full of fire, a hell in which the
damned are to be confined and physically tormented.
The elements of the popular doctrine of future punishment which we
thus reject are the falsities contributed by superstition and the i^riestly
spirit. The truths remaining in the doctrine, furnished by conscience,
reason, and Scripture, we will next exhibit, in order not to dismiss this
head, on the nature of future jjunishment, with negations. What is the
real character of the retributions in the future state? We do not think
they are necessarily connected with any peculiar locality or essentially
dependent on any external circumstances. As Milton says, when speak-
ing of the best theologians, "To banish forever into a local hell, whether
in the air, or in the centre, or in that uttermost and bottomless gulf of
chaos deeper from holy bliss than the world's diameter multiplied, they
thought not a punishment so proper and proportionate for God to inflict
as to punish sin with sin."
God does not arbitrarily stretch forth his arm, like an enraged and
vindictive man, and take direct vengeance on offenders: but by his im-
mutable laws, permeating all beings and governing all worlds, evil is,
and brings, its own punishment. The intrinsic substances and forces of
character and their organized correlations with the realities of eternity,
the ruling principles, habits, and love of the soul, as they stand affected
towards the world to which they go, — these are the conditions on which
experience depends, herein is the hiding of retribution. "Each one,"
as Origen says, " kindles the flame of his own appropriate fire." Superior
spirits must look on a corrupted human soul with a sorrow similar, though
infinitely profounder, to that with which the lapidary contemplates a
splendid pearl with a dark flaw in its centre. The Koran says, "Men
sleep while they live, and when they die they wake." The sudden in-
fliction of pain in the future state comes from the sudden unveiling of
secrets, quickening of the moral consciousness, and exposure of the
naked soul's fitnesses to the spiritual correspondences of its deserts. It
is said, —
" Death does
Away disguise: souls see each otlier clear,
At one glance, as two drops of rain in air
Might look into each other had they life."
The quality of the soul's character decides the elements of the soul's
life; and, as this becomes known on crossing the death-drawn line of
futurity, conscious retribution then arises in the guilty. This is a retri-
bution which is reasonable, moral, unavoidable, before which we may
well pause and tremble. The great moral of it is that we should not so
-^
522 DOCTRINE OF FUTURE PUNISHMENT.
much dread being thrust into an eternal hell as we should fear carrjdng
a hell with us when we go into eternity. It is not so bad to be in hell
as to be forced truljr to say, —
" Which way I fly is hell ; myself am hell."
If these general ideas are correct, it follows — even as all common sense
and reflection affirm — that every real preparation for death and for what
is to succeed must be an ingrained characteristic, and cannot consist in a
mere opinion, mood, or act. Here we strike at one of the shallowest errors,
one of the most extensive and rooted superstitions, of tlie world.
Throughout the immense kingdoms of the East, where the Brahmanic
and Buddhist religions hold sway over six hundred millions of men, the
notion of yadasanna — that is, the merit instantaneously obtained when
at the point of death — fully prevails. They suppose that in that moment,
regardless of their former lives and of their present characters, by bring-
ing the mind and the heart into certain momentary states of thought
and feeling, and meditating on certain objects or repeating certain sacred
words, they can suddenly obtain exemption from punishment in their
next life." The notion likewise obtains almost universally among Chris-
tians, incredible as it may seem. With the Romanists, who are three-
fourths of the Christian world, it is a most prominent doctrine, every-
where vehemently proclaimed and acted on: that is the meaning of the
sacrament of extreme unction, whereby, on submission to the Church
and confession to a priest, the venal sins of the dying man are forgiven,
purgatory avoided or lessened, and heaven made sure. The ghost of
the King of Denmark complains most of the unwarned suddenness of
liis murder, — not of the murder itself, but of its suddenness, wliich left
him no opportunity to save his soul : —
" Sleeping, was I by a brother's hand
Cut off even in the blossoms of my sin,
Unhousel'd, disappointed, unanePd;
No reckoning made, but sent to my account
With all my imperfections on my head." ' '
Hamlet, urged by supernatural solicitings to vengeance, finds his j J
murderous uncle on his knees at prayer. Stealing behind him with 'i
drawn sword, he is about to strike the fatal blow, when the thought i(
occurs to him that the guilty man, if killed when at his devotions, would j i
surely go to heaven ; and so he refrains until a different opportunity. J j
For to send to heaven the villain who had slain his father, — j \
" That would be hire and salary, not revenge. j
lie took my father grossly full of bre.ad, i '
With all his crimes broad blown, as flush as May; ' |
And how his audit stands who knows save Heaven? , I ;
But, in our circumstance and course of thought, J
'Tis heavy with him. And am I then revenged ] I
11 Hardy, Manual of Buddhism, p. 4S9.
DOCTRINE OF FUTURE PUNISHMENT. ! ' 523
To take him in the purging of his soul, i
When he is fit and season"d for his passage? .. ,11 ^ -^V J \'' Ji' /> t
No; but when he is Jrunk, asleep, enraged, //
Or in the incestuous pleasures of his bed, '/ /~^ 4 T T
At gaming, swearing, or about some act * *'-'ii'*f)i''\
That has no relish of salvation in't : ~ "^ l> i. N
Then trip him, that his heels may kick at heavea,
And that his soul may be as damu'd and black
As hell, whereto it goes.''
This, though poetry, is a fair representation of the mediaeval faith held
by all Christendom in sober prose. The same train of thought latently
underlies the feelings of most Protestants too, though it is true any one
would now shrink from expressing it with such frankness and horrible
gusto. But what else means the minute morbid anatomy of death-beds,
the prurient curiosity to know how the dying one bore himself in the
solemn passage? How commonly, if one dies without physical anguish,
and with the artificial exultations of a fanatic, rejoiceful auguries are
drawn! if he dies in j^hysical suffering, and with apparent regret, a
gloomy verdict is rendered! It is superstition, absurdity, and injustice,
all. Not the accidental physical conditions, not the transient emotions,
with which one passes from the eartii, can decide his fate, but the real
good or evil of his soul, the genuine fitness or unfitness of his soul, his
soul's inlierent merits of bliss or bale. There is no time nor power in
the instant of death, by any magical legerdemain, to turn away the im-
pending retributions of wickedness and guilt. What is right, within the
conditions of Infinite wisdom and goodness, will be done in spite of all
traditional juggles and spasmodic spiritual attitudinizations. What can
it avail that a most vile and hardened wretch, when dying, convulsed
with fright and possessed with superstition, compels, or strives to compel,
a certain sentiment into his soul, conjures, or tries to conjure, his mind
into the relation of belief towards a certain ancient and abstract dogma?
" Yet I've seen men who meant not ill.
Compelling doctrine out of death,
With hell and heaven acutely poised
Upon the turning of a breath."
Cruelly racking the soul with useless probes of theological questions
and statements, they stand by the dying to catch the words of his last
breath, and, in perfect consistence with their faith, they pronounce sen-
tence accordingly. If, as the pallid lips faintly close, they hear the
magic words, "I put my trust in the atoning blood of Christ," up goes
the soul to heaven. If they hear the less stereotyped words, "I have
tried to do as well as I could : I hope God will be merciful towards me
and receive me," down goes the soul to hell. Strange and cruel super-
stition, that imagines God to act towards men only according to the eva-
nescent temper and technical phrase with which they leave the world!
The most popular English preacher of the jiresent day, the Rev. Mr.
Spurgeon, after referring to the fable that those before whom Perseus
held the head of Medusa were turned into stone in the very act and
524 DOCTRINE OF FUTURE PUNISHMENT.
posture of tlie moment when they saw it, says, " Death is such a power.
Wliat I am wlien death is held before me, that I must be forever. When i
my spirit goes, if God finds me hymning his praise, I shall hymn it in
heaven: doth he find me breathing out oaths, I shall follow up those |
oaths in hell. ^4^ / die, so shall I live eternally 1'''^-
No: the true preparation for death and the invisible realm of souls is '
not the eager adoption of an opinion, the hurried assumption of a mood,
or the frightened performance of an outward act: it is the patient';
culture of the mind with truth, the pious purification of the heart with '
disinterested love, the consecrated training of the life in holiness, the
growth of the soul in habits of righteousness, faith, and charity, the
organization of divine j^i'inciples into character. Every real preparation ^
of the soul for death must be a characteristic rightly related to the im-
mortal realities to which death is the introduction of the soul. An evil
soul is not tiirust into a physical and fiery hell, fenced in and roofed over
from the universal common ; but it is revealed to itself, and consciously !
enters on retributive relations. In the spiritual world, whither all go at \
death, we suppose that like perceives like, and thus are they saved or
damned, having, by the natural attraction and elective seeing of their
virtues or vices, the beatific vision of God, or the horrid vision of iniquity
and terror.
It cannot be supposed that God is a bounded shape so vast as to fill
the entire circuits of the creation. Spirit transcends the categories of
body, and it is absurd to apply the language of finite things to the illimit-
able One, except symbolically. When we die, we do not sink or soar
to the realm of sj^irits, but are in it, at once, everywhere; and the result-
ing experience will dej^end on the prevailing elements of our moral
being. If we are bad, our badness is our banishment from God ; if we
are good, our goodness is our union with God. In every world the true
nature and law of retribution lie in the recoil of conduct on character,
*t j£^(&/r*-^ ^"^ ^^^ assimilated results ensuing. Take a soul that is saturated with
C &Jht^W'l'^ *^^® rottenness of depravity into the core of heaven, and it is in the| ]
\ heart of hell still. Take a soul that is compacted of divine realities tcj \
the very bottom of hell, and heaven is with it there. ;
We are treading on eternity, and infinitude is all around us. Now,
as well as hereafter, to us, the universe is action, the soul is reaction' (
experience is the resultant. Death but unveils the facts. Pass thai (
great crisis, in the passage becoming conscious of universal realities anc
^Kt2*iX>
of individual relations to them, and the Father will say to the di
cordant soul, " Alienated one, incapable of my embrace, change an
come to me;" to the harmonious soul, "Son, tliou art ever with m(
and all that I have is thine."
Having thus considered the question as to the nature of future puni.'-l
ments, it now remains to discuss the question concerning their duratioi
12 Sormoiis, 3U Seriua, Sermon XIV., Thoughts on the Last Battle. J f
DOCTRINE OF FUTURE PUNISHMENT. 525
The fact of a just and varied punishment for souls we firmly believe in.
The particulars of it in the future, or the degi-ees of its continuance, we
think, are concealed from the present knowledge of man. These details
we do not profess to be able to settle much about. We have but three
general convictions on the subject. First, that these punishments will
be experienced in accordance with those righteous and inmost laws which
indestructiblj^ express the mind of God and rule the universe, and will not
be vindictively inflicted through arbitrary external penalties. Secondly,
that they will be accurately tempered to the just deserts and qualifica-
tions of the individual sufferers. And thirdly, that they will be alle-
viated, reihedial, and limited, not unmitigated, hopeless, and endless.
Upon the first of these thoughts perhaps enough has already been
said, and the second and third may be discussed together. Our business,
therefore, in the remainder of this dissertation, is to disprove, if truth
in the hands of reason and conscience will enable us to disprove, the
popular dogma which asserts that the state of the condemned departed
is a state of complete damnation ahsolutebj eternal. Against that form of repre-
senting future punishment which makes it unlimited by conceiving the
destiny of the soul to be an eternal progress, in which their initiative
steps of good or evil in this life place different souls under advantages
or disadvantages never relatively to be lost, we have nothing to object.
It is reasonable, in unison with natural law, and not frightful." But we
are to deal, if we fairly can, a refutation against the doctrine of an
interne endless misery for the wicked, as that doctrine is prevailingly taught
and received.
The advocates of eternal damnation primarily plant themselves upon
the Christian Scriptures, and say that there the voice of an infallible in-
spiration from heaven asserts it. First of all, let us examine this ground,
; and see if they do not stand there only upon erroneous premises sus-
1 tained by prejudices. In the beginning, then, we submit to candid minds
that, if the literal eternity of future torment le proclaimed in the New
Testament, it is not a part of the revelation contained in that volume;
it is not a truth revealed by inspiration ; and that we maintain for this
reason. The same representations of the everlasting duration of future
punishment in hell, the same expressions for an unlimited duration,
which occur in the New Testament, were previously employed by the
Hindus, Greeks, and Pharisees, Avho were not inspired, but must have
drawn the doctrine from fellible sources. Now, to say the least, it is as
reasonable to suppose that these expressions, when found in the New
Testament, were employed by the Saviour and the evangelists in con-
Tormity with the prevailing thought and customary phraseology of their
■ime, as to conclude that they were derived from an unerring inspiration.
The former is a natural and reasonable inference ; the latter is a gratui-
•ous hypothesis for which we have never heard of any evidence. If its
13 Lcssing, Ueber Lciimitz von den Ewigcn Strafen.
34
526 DOCTRINE OF FUTURE PUNISHMENT. ;
advocates will honestly attem^^^^^uT^ve it, we are <^o-i"-;| ^j;^ .
will be forced to renounce it. The only way they continue to hold it is
by taking it for granted. If. therefore, the strict eternity of fu ure woe be ]
declared in the New Testament, we regard it not as a part of the inspired
utterance of Jesus, but as an error which crept in among others from j
the surrounding notions of a beniglited pagan age.
But in the next place, we do not admit by any means that the literal ,
eterni'ty of future damnation is taught in the Scriptures On the con- j
trary, we deny such an assertion, for several reasons. First we argue
from the usage of language before the New Testament was wn..en. The
E^^yptians, Hindus, Greeks, often make most emphatic use of phrases de-
cll^^ing the eternal sufferings of the wicked in hell ; but they must have ;
meant by " eternal" only a very long time, because a fundamental portion
of the great system of thought on which their religions rested was the
idea of recurring epochs, sundered by immense periods statedly arriv-
ing when all things were restored, the hells and heavens vanished
away and God was all in all. If the representations of the eternal
punShment of the wicked, made before the New Testament was written
were not significant, with metaphysical severity, of an eternity of dura,
tion. but only, with popular looseness, of an extremely long period, th<
same may be true of the similar expressions found in that record ,
Secondly, we argue from the usage of language tn and after the Ne.
Testament age. The critics have collected, as any one desn;ous H'
easily find, and as every theological scholar well knows, scores of instancd ,
from the ^vritings of authors contemporary with Christ and his apostle: ,
and succeeding them, where the Greek word for "eterna is used popi
larly, not strictly, in a rhetorical, not in a philosophica , -nse not d ,
noting a duration literally endless, but one very prolonged. In al Gree
literature the word is undoubtedly used in a careless and qualified sen ,
at least a hundred times where it is used once with its close etymologic ,
force. And the same is true of the corresponding Hebrew term ^
writer of the " Testaments of the Twelve Patriarchs," at the close of eve t
chapter, describing the respective patriarch's death, says "he slept ,|
eternal sleep," though by "eternal" he can only mean a d-a-n reach
ing to the time of the resurrection, as plainly appears from the conte ,>
lambhchus speaks of "an eternal eternity of eternities."- Origen,^^
Grec^ory of Nyssa, and others, the fact of whose belief m final unne I,
S:;tii no L pretends to deny, do not hesitate with ea^^^^ '^
frequency to affirm the "eternal" punishment of the wicked m hu,
Sow ;; L contemporaries of the evangelists, and their s-ce-r. of ^,
used the word "eternal" popularly, in a figurative, limited sense, the^,
i; be so employed when it occurs in the New Testament in conneclM,
with the future pains of the bad. ,
Thirdly, we argue from the phraseology and other peculiarities^! ^
" De Mysteriis Egyptionim, cap. viu. sect. 10.
DOCTRINE OF FUTURE PUNISHMENT. 527
representation of the future Avoe of the condemned, given in the New
Testament itself, that its authoi-s did not consciously intend to proclaim
the rigid endlessness of that woe.'* " These shall go away into everlast-
ing punishment." Since the word "everlasting" was often used simply to
denote a long period, what right has any one to declare that here it
must mean an absolutely unending duration ? How does any one know
that the mind of Jesus dialecticaUy grasped the metaphysical notion of eternity
and deliberately intended to express it? Certainly the intrinsic proba-
biUties are all the other way. Such a conclusion is hardly compatible
with the highly tropical style of speech en:^ployed throughout the dis-
course. Besides, had he wished to convey the overwhelming idea that
the doom of the guilty would be strictly irremediable, their anguish
1 literally infinite, would he not have taken pains to say so in definite,
I guarded, explained, unmistakable terms ? He might easily, by a j^recise
prosaic utterance, by exjilanatory circumlocutions, have placed that
■ thought beyond possibility of mistake.
Fourthly, we have an intense conviction not only that the leaving of
' such a doctrine by the Savior in impenetrable obscurity and uncertainty
is irreconcilable with the supposition of his deliberately holding it in
his belief, but also that a belief in the doctrine itself is utterly irrecon-
cilable with the very essentials of his teachings and spirit, his inmost
convictions and life. He taught the infinite and unchangeable goodness
i of God : confront the doctrine of endless misery with the parable of the
I prodigal son. He taught the doctrine of vmconquerable forgiveness,
\ without apparent qualification : bring together the doctrine of never-
; relenting punishment and his petition on the cross, " Father, forgive
ithem." He taught that at the great judgment heaven or hell would be
(allotted to men according to their lives ; and the notion of endless torment
idoes not rest on the demerit of sinful deeds, which is the standard of
ijudgment that he holds up, but on conceptions concerning a totally
jdepraved nature, a God inflamed with wrath, a vicarious atonement
jrejected, or some other ethnic ti-adition or ritual consideration equally
jforeign to his mind and hostile to his heart.
j Fifthly, if we reason on the popular belief that the letter of Scripture
(teaches only unerring truth, we have the strongest argument of all
[against the eternal hopelessness of future punishment. Tlie doctrine of
jChrist's descent to hell underlies the New Testament. We are told that
after his death " he went and preached to the spirits in prison." And
jagain we read that " the gospel was preached also to them that are dead."
This New Testament idea was unquestionably a vital and important
feature in the apostolic and in the early Christian belief. It necessarily
implies that there is probation, and that there may be salvation, after
ieath. It is fatal to the horrid dogma which commands all who enter
** Corrodi, Ucber die Ewigkeit der HoUenstrafen. In den Beitrasen zur Beforderung des Ver-
'Unft. Denk. u.b. w. heft vii. ss. 41-72.
528 DOCTRINE OF FUTURE PUNISHMENT.
hell to abandon every gleam of hope, utterly and forever. The syniboli(
force of the doctrine of Christ's descent and preaching in hell is this, — a
Glider says in his " Appearance of Christ among the Dead," — that th(
deepest and most horrible depth of damnation is not too deep and hor
rible for the i^itying love which wishes to save the lost : even into tli<
veriest depth of hell reaches down the love yf God, and his beatific cal
sounds to the most distant distances. There is no outermost darknes:
to which his heavenly and all-conquering light cannot shine. The boo!
which teaches that Christ went even into hell itself, to seek and to sav(
that which was lost, does not teach that from the instant of death th(
fate of the wicked is irredeemably fixed.
Upon the whole, then, we reach the clear conclusion that the Christiai
Scrii^tures do not really declare the hopeless eternity of future punish
ment.^* They speak popularly, not scientifically, — speak in metaphor!
which cannot be analyzed and reduced to metaphysical precision, Th(
subject is left with fearful warnings in an impressive obscurity. Then
we must either leave it, in awe and faith, undecided ; or, if not conten
to do that, we must examine and decide it on other grounds than thos-
of traditional authority, and with other instruments than those of textua
interpretation.
Let us next sift and weigh the arguments from reason by which th
dogma of the eternity of future misery is respectively defended an
assailed. The advocates of it have sought to support it by four position
which are such entire assumptions that only a word will be requisite
expose each of them to logical rejection. First, it is said that sin
infinite and deserves an infinite penalty because it is an outrage agair
an infinite being.^^ A more absurd pei'version of logic than this, a mo
glaring violation of common sense, was never perjjetrated. It direcll •
revei'ses the focts and subverts the legitimate inference. Is the sin mf| '
sured by the dignity of the lawgiver, or by the responsibility of the laf (
breaker ? Does justice heed the wrath of the offended, or the guilt of t?
offender? As well say that the eye of man is infinite because it looks (,t j
into infinite space, as affirm that his sin is infinite because commiti^
against an infinite God. That man is finite, and all his acts finite, rd (
consequently not injustice to be punished infinitely, is a plain statemjt-j
of fact which compels assent. All else is empty quibbling, schola.Oi;
jugglery. The ridiculousness of the argument is amusingly apparent |
presented thus in an old Miracle-Play, wherein Justice is made to U j
Mercy \
" Tliat man, havinge offended God who is endlesse, ]
His endlesse punchement therefore may nevyr seese."
The second device brought forward to sustain the doctrine in quesj>n >
_ ^ p ,
16 Bretschneider, in )iis Systematische Entwickelung aller in der Dogmatik vorkommend |B» ^
grifie, gives the literature of this subject in a list of thirty-six distinct works. Sect. 139, Wff j
keit der Iliillenstrafen. . ^/
" Thomas Aquinas, Summa, pars iii. suppl. qu. 99, art. 1. j
DOCTRINE OF FUTURE PUNISHMENT. 529
is more ingenious, but equally arbiti-ary. It is based on the foreknowledge
of God. He foresaw that the wicked, if allowed to live on earth immor-
tally in freedom, would go on forever in a course of constant sin. They
were therefore constructively guilty of all the sin which they would have
committed ; but he saved the world the ravages of their actual crimes by
hurling them into hell beneath the endless penalty of their latent infinite
guilt. In reply to those who argue thus, it is obvious to ask, whence did
they learn all this ? There is no such scheme drawn up or hinted in
Scripture; and surely it is not within the possible discoveries of reason.
Plainly, it is not a known premise legitimating a result, not a sound argu-
! ment proving a conclusion : it is merely a conceit, devised to explain and
fortify a theory already embraced from other considerations. It is an
imaginative hypothesis without confirmation.
Thirdly, it has been said that future punishment will be endless
because sin will be so. The evil soul, growing ever more evil, getting its
I habits of vice and passions of iniquity more deeply infixed, and sur-
1 rounded in the infernal realm with all the incentives to wickedness, will
; become confirmed in depravity beyond all power of cure, and, sinning
■forever, be necessarily damned and tortured forever. The same objec-
! tion holds to this argument as to the former. Its premises are daring
I assumptions beyond the i^rovince of our knowledge. They are assump-
'tions, too, contrary to analogy, probability, the highest laws of humanity,
land the goodness of God. Without freedom of will there cannot be sin ;
;and those who retain moral freedom may reform, cease to do evil and
ll^arn to do good. There are invitations and opportunities to change
[from evil to good here : why not hereafter ? The will is free now : what
{shall suddenly paralyze or annihilate that freedom when the soul leaves
'the body? Why may not such amazing revelations be made, such re-
generating motives be brought to bear, in the spiritual world, as will soften
the hardest, convince the stubbornest, and, sooner or later, transform
land redeem the worst? It is true the law of sinful habit is dark and
ifearful; but it is frequently neutralized. The argument as the suj^port
:3f a positive dogma is void because itself only hypothetical.
Some have tried to prove eternal condemnation by an assumed necessity
i)f moral gravitation. There is a great deal of loose and hasty talk afloat
{ibout the law of aflTmities distributing souls hereafter in fitted companies.
jJimilar characters will spontaneously come together. The same qualities
jind grades of sympathy will coalesce, the unlike will fly apart. And
io all future existence Vill be arranged in circles of dead equality on
jtagnant levels of everlasting hopelessness of change. The law of spiritual
jtttraction is no such force as that, produces no such results. It is broken
jip by contrasts, changes, multii:)licity of other interacting forces. We
ire not only drawn by aflSnity to those like ourselves, but often still more
powerfully, with rebuking and redeeming effect, to those above us that we
nay become like them, to those beneath us that we may pity and help
liem. The law of affinity is not in moral beings a simple force necessi-
530 DOCTRINE OF FUTURE PUNISHMENT.
tating an endless uniformity of state, but a complex of forces, sometimes
mingling the unlike by stimulants of wedded similarity and contrast to
bless and advance all, now punishing, now rewarding, but ever finally in-
tended to redeem. Reasoning by sound analogy, the heavens and hells
of the future state are not monotonous circles each filled with mutually
reflecting personalities, but one fenceless spiritual world of distinctive,
ever-varying degrees, symijathetic and contrasted life, circulating fresh-
ness, variety of attractions and repulsions, divine advancement.
Finally, it is maintained by many that endless misery is the fate of the
reprobate because such is the sovereign pleasure of God. This is no
argument, but a desperate assertion. It virtually confesses that the doc-
trine cannot be defended by reason, but is to be thrown into the province
of wilful faith. A host of gloomy theologians have taken this ground
as the forlorn hope of their belief. The damned are eternally lost because
that is the arbitrary decree of God. Those who thus abandon reason for
dogmatic authority and trample on logic with mere reiterated assertion
can only be met with the flat denial, such is not the arbitrary pleasure ot'i
God. Then, as far as argument is concerned, the controversy ends wherd
it began. These four hypotheses include all the attempted justification;!
of the doctrine of eternal misery that we have ever seen offered from
the stand-point of indej^endent thought. We submit that, considerea!
as proofs, they are utterly sophistical. 1;
There are three great arguments in reftitation of the endlessness oji
future punishment, as that doctrine is commonly held. The first argil!
ment is ethical, drawn from the laws of right; the second is theological
drawn from the attributes of God; the third is experimental, drawn froi
the principles of human nature. We shall subdivide these and oonsidi
them successively.
In the first place, we maintain that the popular doctrine of etern
punishment is unjust, because it overlooks the differences in the sins
men, launching on all whom it embraces one infinite penalty of und; ;
criminating damnation. The consistent advocates of the doctrine, t -
boldest creeds, unflinchinglj' avow this, and defend it by the plea i\i i
every sin, however trivial, is equally an oflence against the law of t's |
infinite God with the most terrible crime, and equally merits an infin) j
punishment. Thus, by a metaphysical quibble, the very basis of morjj i
is overturned, and the child guilty of an equivocation through feai)3 |
put on a level with the pirate guilty of robbery and murder through ccj.- m
blooded avarice and hate. In a hell where all ftre plunged ;n phys:]l ,\
fire for eternity there are no degrees of retribution, though the degips ,
of evil and demerit are as numerous and various as the individu3. j
The Scriptures say, "Every man shall receive according to the dejls j
done in the body." some "shall be beaten with many stripes," otlW ,
"with few stripes."
The first princij^le of justice — exact discrimination of judgment acC;U- ,
ing to deeds and character — is monstrously violated and all differe es
DOCTRINE OF FUTURE PUNISHMENT. 531
blotted out by the common dogma of hell. A better thought is shown
in the old Persian legend which tells that God once permitted Zoroaster
to accompany him on a, visit to hell. The prophet saw many in grievous
torments. Among the rest, he saw one who was deprived of his right
foot. Asking the meaning of this, God replied, "Yonder sutferer was a
king who in his whole life did but one kind action. Passing once near
a dromedary which, tied up in a state of starvation, was vainly striving to
reach some provender placed just beyond its utmost effort, the king
with his right foot compassionately kicked the fodder within the poor
beast's reach. That foot I placed in heaven: the rest of him is here."^^
Again: there is the grossest injustice in the first assumption or funda-
mental ground on which the theory we are opposing rests. That theory
does not teach that men are actually damned eternally on account of
their own personal sins, but on account of original sin : the eternal tortures
of hell are the transmitted penalty hurled on all the descendants of
Adam, save those who in some way avoid it, in consequence of his primal
transgression. Language cannot characterize with too much severity,
as it seems to us, the injustice, the immorality, involved in this scheme.
The belief in a sin, called ''original," entailed by one act of one person
upon a whole immortal race of countless millions, dooming vast majorities
of them helplessly to a hopeless torture-prison, can rest only on a sleep
of reason and a delirium of conscience. Such a " sin" is no sin at all ;
and any penalty inflicted on it would not be the necessary severity of a
holy God, but a species of gratuitous vengeance. For sin, by the very
essence of ethics, is the free, intelligent, wilful violation of a law known
to be right ; and every punishment, in order to be just, must be the suffer-
ing deserved by the intentional fault, the personal evil, of the culprit
himself. The doctrine before us reverses all this, and sends untold
myriads to hell forever for no other sin than that of simply having been
born children of humanity. Born totally depraved, hateful to God,
helpless through an irresistible proclivity to sin and an ineradicable
aversion to evangelical truth, and- asked to save themselves, asked by a
mockery like that of fettering men hand and foot, clothing them in
leaden strait-jackets, and then flinging them overboard, telling them not
to drown ! What justice, what justice, is there in this ?
Thirdly, the profound injustice of this doctrine is seen in its making
the alternative of so unutterably awful a doom hinge upon such trivial
particulars and upon merely fortuitous circumstances. One is born of
pious, orthodox parents, another of heretics or infidels : with no differ-
ence of merit due to them, one goes to heaven, the other goes to hell.
One happens to form a friendship with an evangelical believer, another
is influenced by a rationalist companion : the same fearful diversity of
fate ensues. One is converted by a single sermon : if he had been ill that
day, or had been detained from chui'ch by any other cause, his fated bed
18 Wilson's ed. of MUI'b Hist, of British India, vol. i. p. 429, note.
532 DOCTRINE OF FUTURE PUNISHMENT.
would have been made in hell, heaven closed against him forever. One
says, " I believe in the Trinity of God, in the Deity of Christ ;" and, dying,
he goes to heaven. Another says, " I believe ni the Unity of God and in
the humanity of Christ:" he, dying, goes to hell. Of two children
snatched away by disease when twenty-four hours old, one has been
baptized, the other not: the angels of heaven welcome that, the demons
of hell clutch this. The doctrine of infant damnation, intolerably
painful as it is, has been proclaimed thousands of times by authoritative
teachers and by large parties in the Church, and is a logical sequence
from the popular theology. It is not a great many years since people
heard, it is said, the celebrated statement that " hell is paved with the
skulls of infi:.nts not a span long I" Think of the everlasting bliss or
misery of a heljaless infant depending on the petty accident of whether
it was baptized or not! There are hypothetical cases like the following:
— If one man had died a year earlier, when he was a saint, he would not
have fallen from grace, and renounced his faith, and rolled in crimes,
and sunk to hell. If another had lived a year later, he would have been
smitten with conviction, and would have repented, and made his j^eace,
and gone to heaven. To the everlasting loss of each, an eternity of bliss
against an eternity of woe hung fatally poised on i/ie time appointed for him to
die. Oh how the bigoted pride, the exclusive dogmatism of self-styled
saints, self-flatterers equally satisfied of their own election and of the rejec-
tion of almost everybody else, ought to sink and fade when they reflect on
the slight chances, mere chances of time and place, by which the infinite
contingency has been, or is to be, decided ! They should heed the im-
pregnable good sense and logic conveyed in the humane-hearted i^oet's
satirical humor when he advises such persons to
"Consider well, before, like Hurlothrumtio,
Tliej' aim their clubs at any creed on earth,
That bj' tlie simple accident of birth
Tlie.y might have been high-priests to Mumbo Jumbo."
It is evidently but the rankest mockery of justice to suspend an infinite
woe upon an accident out of the power of the party concerned.
Still further: there is a tremendous injustice even in that form of the
doctrine of endless punishment, the most favorable of all, which says
that no one is absolutely foreordained to hell, but that all are free, and
that life is a fixed season of probation wherein the means of salvation
are offered to all, and if they neglect or spurn them the fault is their
own, and eternal pain their merited portion. The perfectly apparent in-
consistency of this theory with known facts is fatal to it, since out of
every generation there are millions on millions of infants, idiots, maniacs,
heathen, within whose hearing or power the means of salvation by a
personal appropriation of the atoning merit of Christ's blood were never
brought; so that life to them is no scene of Christian probation. But,
waiving that, the probation is not a fair one to anybody. If tlie inde-
scribable horror of an eternal damnation be the consequence that follows
DOCTRINE OF FUTURE PUNISHMENT. 533
a certain course while we are on trial in this life, then a knowledge of
that fact in all its bearings ought to be given us, clear, explicit, beyond
any possibility of mistake or doubt. Otherwise the probation is not fair.
To Y)\ace men in the world, as millions are constantly placed, beset by
allurements of every sort within and without, led astray by false teach-
ings and evil examples, exposed in ignorance, bewildered with uncertain-
ties of conflicting doubts and surmises, either never hearing of the way
of salvation at all, or hearing of it only in terms that seem absurd in
themselves and unaccompanied by sufficient, if by any, proof, and then,
if under these fearful hazards they waver from strict purity of heart,
rectitude of conduct, or orthodoxy of belief, to condemn them to a
world of everlasting agony, would be the very climax of cruelty, with no
touch of mercy or color of right.
Beneath such a rule the universe should be shrouded in the blackness
of despair, and God be thought of with a convulsive shudder. Such a
"probation" would be only like that on which the Inquisitors put their
victims who were studiously kept ignorant in their dungeons, waiting for
the rack and the flame to be made ready. Few persons will deny that,
as the facts now are, a good, intelligent, candid man may doubt the
reality of an endless punishment awaiting men in hell. But if the doc-
trine be true, and he is on i^robation under it, is it fair that he should be
left honestly in ignorance or doubt about it? ' No: if it be true, it ought
to be burned into his brain and crushed into his soul with such terrific
vividness and abiding constancy of imi^ression as would deter him ever
from the wrong path, keep him in the right. A distinguished writer has
represented a condemned delinquent, suffering on, and still interminably
on, in hell, thus complaining of the unfairness of his probation: — "Oh,
had it been possible for me to conceive even the most diminutive part of
the weight and horror of this doom, I should have shrunk from every
temptation to sin, with the most violent recoil."^' If an endless hell is
to be the lot of the sinner, he ought to have an infallible certainty of it,
with all possible helps and incentives to avoid it. Such is not the case ;
and therefore, since God is just and generous, the doctrine is not true.
Finally, the injustice of the dogma of everlasting punishment is most
emphatically shown by the fact that there is no sort of correspondence
or possible proportion between the offence and the penalty, between the
moment of sinning life and the eternity of suffering death. If a child
were told to hold its breath thirty seconds, and, failing to do it, should be
confined in a dark solitary dungeon for seventj^ years amidst loathsome
horrors and speechless afflictions, and be frightfully scourged six times a
day for that entire period, there would be just proportion — nay, an inex-
pressibly merciful proportion — between the offence and the punishment,
in comj^arison with that which, being an absolutely infinite disproportion,
does not really admit of any comparison, — the sentence to an eternal
19 John Foster, Letter on the Eternity of Future Punishments.
534 DOCTRINE OF FUTURE PUNISHMENT.
abode in hell as a penalty for the worst kind and the greatest amount of
crime a man could possibly crowd into a life of a thousand years. Think,
then, of jjassing such a sentence on one who has struggled hard against
temptation, and yielded but rarely, and suffered much, and striven to do
as well as he could, and borne up courageously, with generous resolves
and affections, and died commending his soul to God in hope.
" Fearfully fleet is this life," says one, " and yet in it eternal life is lost
or won : profoundly wretched is this life, yet in it eternal bliss is lost or
won." Weigh the words adequately, and say how improbable is the
thought, and how terribly unjust. Perhaps there have already lived
upon this earth, and died, and jiassed into the invisible world, two hun-
dred thousand millions of men, the everlasting doom of every one of
whom, it is imagined, was fixed unalterably during the momentary
period of his mortal transit from cradle to grave. In respect of eternity,
six thousand years — and this duration must be reduced to threescore
years and ten, since that is all that each generation enjoyed — is the same
as one hour. Suppose, now, that all these two hundred thousand mil-
lions of men were called into being at once ; that they were placed on
probation for one hour ; that the result of their choice and action in that
hour was to decide their irrevocable fate, actually forever, to ecstatic bliss
or to ecstatic woe ; that during that hour they were left, as far as clear and
stable conviction goes, in utter ignorance and uncertainty as to the great
realities of their condition, courted by opposing theories and modes of
action ; and that, when the clock of time knelled the close of that
awful, that most evanescent hour, the roaring gulf of torture yawned, and
its jaws of flame and blackness closed over ninety-nine hundredths of them
for eternity ! That is a fair picture of the popular doctrine of temporal
probation and eternal punishment, when examined in the light of the
fiicts of human life. Of course, no man at this day, who is in his senses
and thinks honestly upon the subject, can credit such a doctrine, unless
indeed he believes that a lawless fiend sits on the throne of the universe
and guides the helm of destiny. And lives there a man of unperverted
soul who would not decidedly prefer to have no God rather than to have
such a one ? Ay,
" Rather than so, come Fate into the list
And champion us to the utterance."
Let US be atheists, and bow to mortal Chance, believe there is no pilot
at all at the rudder of Creation's vessel, no channel before the prow, but
the roaring breakers of despair to right and left, and the granite bluff
of annihilation full in front !
In the next place, then, we argue against the doctrine of eternal damna-
tion that it is incompatible with any worthy idea of the character of God. i
God is love ; and love cannot consent to the useless torture of millions ,
of helpless souls for eternity. The gross contradiction of the common ■
doctrine of hell to the spirit of love is so obvious that its advocates, un- i
DOCTRINE OF FUTURE PUNISHMENT. 535
able to deny or conceal it, have often positively proclaimed it, avowing
that, in respect to the •wicked, God is changed into a consuming fire full
of hatred and vengeance. But that is unmitigated blasphemy. God is
unchangeable, his verjr nature being disinterested, immutable goodness.
The sufferings of the wicked are of their own preparation. If a pestilen-
tial exhalation is drawn from some decaying substance, it is not the fault
of any alteration in the sunlight. But a Christian writer assures us that
when " the damned are packed like brick in a kiln, so bound that they
cannot move a limb nor even an eyelid, God shall blow the fires of hell
through them for ever and ever."
■ And another writer says, " All in God is turned into fury : in hell he
draws out into the field all his forces, all his attributes, whereof wrath is
the leader and general."*" Such representations may be left without a
comment. Every enlightened mind will instantly reject with horror the
doctrine which necessitates a conception of God like that here pictured
forth. God is a being of infinite forgiveness and magnanimity. To the
wandering sinner, even while a great way off, his arms are open, and his
inviting voice, penetrating the farthest abysses, says, "Eeturn." His sun
shines and his rain falls on the fields of the unjust and unthankful.
What is it, the instant mortals pass the line of death, that shall transform
this Divinity of yearning pity and beneficence into a devil of relentless
hate and cruelty ? It cannot be. We shall find him dealing towards us
in eternity as he does here. An eminent theologian says, " If mortal
men kill the body temporally in their anger, it is like the immortal
God to damn the soul eternally in his." "God holds sinners in his
hands over the mouth of hell as so many spiders ; and he is dreadfully
provoked, and he not only hates them, but holds them in utmost con-
tempt, and he will trample them beneath his feet with inexpressible
fierceness, he will crush their blood out, and will make it fly so that it
will sprinkle his garments and stain all his raiment."^^ Oh, ravings and
blasphemies of theological bigotry, blinded with old creeds, inflamed
with sectarian hate, soaked in the gall of bitterness, encompassed by
absurd delusions, you know not what you say !
A daring writer of modern times observes that God can never say from
the last tribunal, in any other than a limited and metaphorical sense,
" Depart from me, ye cursed, into everlasting fire," because that would not
be doing as he would be done by. Saving the appearance of irreverence,
we maintain his assertion to be just, based on impregnable morality. A
recent religious poet describes Jesus, on descending into hell after his
crucifixion, meeting Judas, and when he saw his pangs and heard his
stifled sobs,
"'Pitying, Messiah gazed, and had forgiven,
But Justice her eternal bar opposed."28
*" For these and several other quotations we are indebted to the Rev. T. J. Sawyer's work, entitled
"Endless Punishment : its Origin and Grounds Examined."
21 Edwards's Works, vol. vii. p. 499. 22 Lord, Christ in Ilades.
536 DOCTRINE OF FUTURE PUNISHMENT.
The instinctive sentiment is worthy of Jesus, but the deliberate
thought is worthy of Calvin. Why is it so calmly assumed that God
cannot pardon, and that therefore sinners must be given over to endless
pains ? By what proofs is so tremendous a conclusion supported ? Is
it not a gratuitous fiction of theologians ? The exemplification of God's
character and conduct given in the spirit, teachings, and deeds of Christ
is full of a free mercy, an eager charity that rushes forward to forgive
and embrace the sinful and wretched wanderers. He is a very dif-
ferent being whom the evangelist represents saying of Jesus, "This
is my beloved Son, in whom I am well i3leased," from Him whom Pro-
fessor Park describes " drawing his sword on Calvary and smiting down
his Son I"
Why may not pardon from unpurchased grace be vouchsafed as well
after death as before? What moral conditions alter the case then? Ah!
it is only the metaphysical theories of the theologians that have altered
the case in their fancies and made it necessary for them to limit pro-
bation. The attributes of God are laws, his modes of action are the
essentialities of his being, the same in all the worlds of boundless ex-
tension and all the ages of endless duration. How far some of the theo-
logians have perverted the simplicity of the gospel, or rather how utterly
they have strayed from it, may be seen when we remember that Christ
said concerning little children, "Of such is the kingdom of heaven,"
and then compare with this declaration such a statement as this: — " Re-
probate infants are vii3ers of vengeance which Jehovah will hold over
hell in the tongs of his wrath, till they writhe up and cast their venom
in his face." We deliberately assert that no depraved, insane, pagan
imagination ever conceived of a fiend malignant and horrible enough to
be worthily compared with this Christian conception of God. Edwards
repeatedly says, in his two sermons on the "Punishment of the Wicked"
and " Sinners in the Hands of an Angry God," " You cannot stand an
instant before an infuriated tiger even : what, then, will you do when
God rushes against you in all his wrath ?" Is this Christ's Father ?
The God we worship is " the Father of lights, with whom there is neither
variableness nor shadow of turning, from whom cometh down every
good and every perfect gift." It is the Being referred to by the Savior
when he said, in exultant trust and love, " I am not alone ; for the Father
is with me." It is the infinite One to whom the Psalmist says, " Though
I make my bed in hell, behold, thou art there." If God is in hell, there
must be mercy and hope there, some gleams of alleviation and promise
there, surely ; even as the Lutheran creed says that " early on Easter
morning, before his resurrection, Christ showed himself to the damned
in hell." If God is in hell, certainly it must be to soothe, to save. "Oh,
no," says the popular theologian. Let us quote his words. "Why is
God here ? To keep the tortures of the damned freshly plied, and to
gee that no one ever escapes !" Can the climax of horror and blasphemy
DOCTRINE OF FUTURE PUNISHMENT. 537
any further go ? How mucli more reasonable, more moral and Christ-
like, to say, with one of the best authors of our time, —
" What hell may be I know not : this I know : —
I cannot lose the presence of the Lord :
One arm— humility— takes hold upon
His dear Humanity ; the other — love —
Clasps his Divinity : so, where I go
He goes; and better fire-wall'd Hell with him
Than golden-gated Paradise without."
The irreconcilableness of the common doctrine of endless misery with
any worthy idea of God is made clear by a process of reasoning whose
premises are as undeniable as its logic is irrefragable and its conclusion
consolatory. God is infinite justice and goodness. His purpose in the
creation, therefore, must be the diffusion and triumph of holiness and
blessedness. God is infinite wisdom and power. His design, therefore,
must be fulfilled. Nothing can avail to thwart the ultimate realization
of all his intentions. The rule of his omnipotent love pervades infini-
tude and eternity as a shining leash of law whereby he holds every child
of his creation in ultimate connection with his throne, and will sooner or
later bring even the worst soul to a returning curve from the career of
its wildest orbit. In the realm and under the reign of a paternal and
omnipotent God every being must be salvable. Remorse itself is a recoil
which may fling the penitent into the lap of forgiving love. Any different
thought appears narrow, cruel, heathen. The blackest fiend that glooms
the midnight air of hell, bleached through the merciful purgation of
sorrow and loyalty, may become a white angel and be drawn into heaven.
Lavater writes of himself, — and the same is true of many a good man, —
" I embraced in my heart all that is called man, past, present, and future
times and nations, the dead, the damned, even Satan. I presented them
all to God with the warmest wishes that he would have mercy upon all."
This is the true spirit of a good man. And is man better than his
Maker? We will answer that question, and leave this head of the dis-
cussion, by presenting an Oriental apologue.
God once sat on his inconceivable throne, and far around him, rank
after rank, angels and archangels, seraiahim and cherubim, resting on
their silver wings and lifting their dazzling brows, rose and swelled, with
the splendors of an illimitable sea of immortal beings, gleaming and
fluctuating to the remotest borders of the universe. The anthem of their
praise shook the pillars of the creation, and filled the vault of heaven
with a pulsing flood of harmony. When, as they closed their hymn,
stole up, faint heard, as from some most distant region of all space, in
dim accents humbly rising, a responsive "Amen." God asked Gabriel,
"Whence comes that Amen?" The hierarchic peer replied, "It rises
from the damned in hell." God took, from where it hung above his seat,
the key that unlocks the forty thousand doors of hell, and, giving it to
Gabriel, bade him go release them. On wings of light sped the enrap-
tured messenger, rescued the millions of the lost, and, just as they were,
538 DOCTRINE OF FUTURE PUNISHMENT.
covered all over with the traces of their sin, filth, and woe, brought them
straight up into the midst of heaven. Instantly they wei'e transformed,
clothed in robes of glory, and placed next to the throne ; and henceforth,
for evermore, the dearest strain to God's ear, of all the celestial music,
was that borne by the choir his grace had ransomed from hell. And,
because there is no envy or other selfishness in heaven, this promotion
sent but new thrills of delight and gratitude through the heights and
depths of angelic life.
We come now to the last class of reasons for disbelieving the dogma
of eternal damnation, namely, those furnished by the principles of human
nature and the truths of human experience. The doctrine, as we think
can be clearly shown, is literally incredible to the human mind and
literally intolerable to the human heart. In the first place, it is, viewed
in the abstract, absolutely incredible because it is inconceivable : no man
can possibly grasp and appreciate the idea. The nearest approximation
to it ever made perhaps is in De Quincey's gorgeous elaboration of the
famous Hindu myth of an enormous rock finally worn away by the
brushing of a gauze veil ; and that is really no approximation at all,
since an incommensurable chasm always separates the finite and the
infinite. John Foster says, "It is infinitely beyond the highest arch-
angel's faculty to apprehend a thousandth part of the horror of the doom
to eternal damnation." The Buddhists, who believe that the severest
sentence passed on the worst sinner will be brought to an end and his
redemption be attained, use the following illustration of the staggering
periods that will first elapse. A small yoke is thrown into the ocean
and borne about in every direction by the various winds. Once in
a hundred thousand years a blind tortoise rises to the surface of the
water. "Will the time ever come when that tortoise shall so rise up that
its neck shall enter the hole of the yoke ? It may, but the time required
cannot be told; and it is equally difficult for the unwise man, who has
entered one of the great hells, to obtain deliverance. There is a re-
markable specimen of the attempt to set forth the idea of endless misery,
by Suso, a mystic preacher who flourished several centuries ago. It runs
thus. "0 eternity, what art thou? Oh, end without end! father,
and mother, and all whom we love ! May God be merciful unto you for
evermore ! for we shall see you no more to love you ; we must be sepa-
rated forever ! separation, everlasting separation, how painful art
thou ! Oh, the wringing of hands ! Oh, sighing, weeping, and sobbing,
unceasing howling and lamenting, and yet never to be pardoned ! Give
us a millstone, says the damned, as large as the whole earth, and so wide
in circumference as to touch the sky all around, and let a little bird come
in a hundred thousand years, and pick off a small particle of the stone,
not larger than the tenth part of a grain of millet, and after another
hundred thousand years let him come again, so that in ten hundred
thousand years he would pick off" as much as a grain of millet, we
wretched sinners would desire nothing but that thus the stone might
DOCTRINE OF FUTURE PUNISHMENT. 539
have an end, and thus our pains also ; j^et even that cannot be."-^ But,
after all the struggles of reason and all the illustrations of laboring
imagination, the meaning of the phrase " eternal suffering in hell" re-
mains remote, dim, unrealized, an abstraction in words. If we could
adequately apprehend it, — if its full significance should burst upon us, as
sometimes in fearful dreams the spaceless, timeless, phantasmal, reeling
sense of the infinite seems to be threatening to break into the brain, —
an annihilating shudder would seize and destroy the soul.
"We say, therefore, that the doctrine of the eternity of future punish-
ment is not believed as an intellectually conceived truth, because that is
a metaphysical imi^ossibility. But more: we affirm, in spite of the general
belief in it publicly professed, that it is actually held by hardly any one
as a practical vivid belief even within the limits wherein, as an intellec-
tual conception, it is possible. When intellect and imagination do not
fail, heart and conscience do, with sickened faintness and convulsive
protest. In his direful poem on the Last Day, Young makes one of the
condemned vainly beg of God to grant
" This one, this slender, almost no, request :
When I hare wept a thousand lives away,
When torment is grown weary of its prey.
When I have raved of anguish'd years in fire
Ten thousand thousands, let me then expire."
Such a thought, when confronted with any generous holy sentiment
or with any worthy conception of the Divine character, is* practically
incredible. The men all around us in whose Church-creed such a doc-
trine is written down do not truly believe it. " They delude themselves,"
as Martineau well says, " with the mere fancy and image of a belief.
The death of a friend who departs from life in heresy affects them in the
same way as the loss of another whose creed was unimpeachable : while
the theoretic difference is infinite, the ijractical is virtually nothing."
Who that had a child, parent, wife, brother, or other precious friend,
condemned to be roasted to death by a slow fire, would not be frantic
with agony? But there are in the world literally millions on millions,
some of whose nearest and dearest ones have died under circumstances
which, by their professed creeds, can leave no doubt that they must roast
in the fires of hell in an anguish unutterably fiercer, and for eternity,
and yet they go about as smilingly, engage in the battle for money, in
the race for fame, in all the vain shows and frivolous pleasures of life, as
eagerly and as gayly as others. How often do we see the literal truth
of this exemplified ! It is clear they do not believe in the dogma to
whose technical terms they formally subscribe.
A small proportion of its professors do undeniably believe the doctrine
so far as it can be sanely believed ; and accordingly the world is to them
robed in a sable shroud, and life is an awful mockery, under a flashing
23 Ilagenbach, Dogmengeschichte, sect. 210.
540 DOCTRINE OF FUTURE PUNISHMENT.
surface of sports concealing a bottomless pit of horror. Every observing
person has probably known some few in his life wlio, in a degree, really
believed the conmion notions concerning hell, and out of whom, conse-
quently, all geniality, all bounding impulses, all magnanimous generosi-
ties, were crushed, and their countenances wore the perpetual livery of
mourning, despair, and misanthropy. We will quote the confessions of
two persons who may stand as representatives of the class of sincere be-
lievers in the doctrine. The first is a celebrated French preacher of a
century and a half ago, the other a very eminent American divine of the
present day. Saurin says, in his great sermon on Hell, "I sink under
the weight of this subject, and I find in the thought a mortal poison
which diffuseth itself into every period of my life, rendering society tire-
some, nourishment insipid, pleasure disgustful, and life itself a cruel
bitter." Albert Barnes writes, "In the distress and anguish of my own
spirit, I confess I see not one ray to disclose to me the reason why man
should suffer to all eternity. I have never seen a particle of light
thrown on these subjects that has given a moment's ease to my tortured
mind. It is all dark — dark — dark to my soul; and I cannot disguise it."
Such a state of mind is the legitimate result of an endeavor sincerely
to grasp and hold the popularly professed belief. So often as that
endeavor reaches a certain degree of success, and the idea of an eternal
hell is reduced from its vagueness to an embraced conce2:>tion, the over-
fraught heart gives way, the brain, stretched on too high a tension, reels,
madness sets in, and one more case is added to that list of maniacs from
religious causes which, according to the yearly reports of insane-asylums,
forms so large a class. Imagine what a vast and sudden change would
come over the spirit and conduct of society if nineteen-twentieths of
Christendom believed that at the end of a week a horrible influx of
demons, from some insurgent region, would rush into our world and put
a great majority of our race to death in excruciating tortures ! But the
doctrine of future punishment professed by nineteen-twentieths of Chris-
tendom is, if true, an evil incomparably worse than that, though every
element of its dreadfulness were multiplied by millions beyond the jDOwer
of numeration ; and yet all goes on as quietly, the most of these fancied
believers live as chiri^ingly, as if heaven were sure for everybody ! Of '
course in their hearts they do not believe the terrific formula which drops j
so glibly from their tongues.
Again: it is a fatal objection to the doctrine in question that if it be ,
true it must destroy the happiness of the saved and fill all heaven with \
sympathetic woe. Jesus teaches that "there is joy in heaven over every |
sinner that repenteth." By a moral necessity, then, there is sorrow in '
heaven over the wretched, lost soul. That sorrow, indeed, may be alle- i
viated, if not wholly quenched, by the knowledge that every retributive j
pang is remedial, and that God's glorious design will one day be fully j
crowned in the redemption of the last i^rodigal. But what shall solace or ]
end it if they know that hell's borders are to be enlarged and to rage with j
DOCTRINE OF FUTURE PUNISHMENT. 541
avenging misery forever? The good cannot be happy in heaven if they
are to see the ascending smolce and hear the resounding shrieks of a hell
full of their brethren, tlie children of a common humanity, among whom
are many of their own nearest relatives and dearest friends.
True, a long list of Christian writers may be cited as maintaining that
this is to be a principal element in the felicity of the redeemed, gloating
over the tortures of the damned, singing the song of praise with redoubled
emphasis as they see their parents, their children, their former bosom
companions, writhing and howling in the fell extremities of torture.
Thomas Aquinas says, "That the saints may enjoy their beatitude and
the grace of God more richly, a perfect sight of the punishment of the
damned is granted to them."''* Especially did the Puritans seem to revel
in this idea, that "the joys of the blessed were to be deepened and
sharpened by constant contrast with the sufferings of the damned." One
of them thus expresses the delectable thought: — "The sight of hell-
torments will exalt the happiness of the saints forever, as a sense of the
opposite misery always increases the relish of any pleasure." But perhaps
Hopkins caps the climax of the diabolical pyramid of these representa-
tions, saying of the wicked, "The smoke of their torment shall ascend
up in the sight of the blessed for ever and ever, and serve, as a most clear
glass always before their eyes, to give them a bright and most affecting
view. This display of the Divine character will be most entertaining to
all who love God, will give them the highest and most ineffable pleasure.
Should the fire of this eternal punishment cease, it would in a great
measure obscure the light of heaven and put an end to a great part of
the happiness and glory of the blessed."^* That is to say, in plain terms,
the saints, on entering their final state of bliss in heaven, are converted
into a set of unmitigated fiends, out-sataning Satan, finding their chief
delight in forever comparing their own enjoyments with the pangs of the
damned, extracting morsels of surpassing relish from every convulsion or
shriek of anguish they see or hear. It is all an exquisite piece of gratui-
tous horror arbitrarily devised to meet a logical exigency of the theory
its contrivers held. When charged that the knowledge of the infinite
woe of their friends in hell must greatly affect the saints, the stern old
theologians, unwilling to recede an inch from their dogmas, had the
amazing hardihood to declare that, so far from it, on the contrary their
wills would so blend with God's that the contemplation of tliis suffering
would be a source of ecstasy to them. It is doubly a blank assumption of
the most daring character, first assuming, by an unparalleled blasphemy,
that God himself will take delight in the pangs of his creatures, and
secondly assuming, by a violation of the laws of human nature and of
every principle of morals, that the elect Avill do so too. In this world a
man actuated by such a spirit would be styled a devil. On entering
.art.
2* Sumnia, pars iii., Suppl. Qu. _ _,
26 Park, Memoir of Hopkins, pp. 201, 202.
35
542 DOCTRINE OF FUTURE PUNISHMENT.
heaven, what magic shall work such a demoniacal change in him? There
is not a word, direct or indii-ect, in the Scriptures to warrant the dreadful
notion ; nor is there any reasonable exi^lanation or moral justification of
it given by any of its advocates, or indeed conceivable. The monstrous
hypothesis cannot be true. Under the omnipotent, benignant govern-
ment of a paternal God, each change of character in his chosen children,
as they advance, must be for the better, not for the worse.
We once heard a father say, running his fingers the while among the
golden curls of his child's hair, " If I were in heaven, and saw my little
tlaughter in hell, should not I be rushing down there after her?" There
spoke the voice of human nature ; and that love cannot be turned to
hatred in heaven, but must grow purer and intenser there. The doctrine
which makes the saints pleased with contemplating the woes of the
damned, and even draw much of their happiness from the contrast, is
the deification of the absolute selfishness of a demon. Human nature,
even when left to its uncultured instincts, is bound to far other and
nobler things. Radbod, one of the old Scandinavian kings, after long
resistance, finally consented to be baptized. After he liad put one foot
into the water, he asked the priest if he should meet his forefathers in
heaven. Learning that they, being unbaptized pagans, wei"e victims of
endless misery, he drew his foot back, and i-efused the rite, — choosing to
be with hid brave ancestors in hell rather than to be in heaven with the
Christian priests. And, speaking from the stand-point of the highest
refinement of feeling and virtue, who that has a heart in his bosom would
not say, "Heaven can be no heaven to me, if I am to look down on the
quenchless agonies of all I have loved here !" Is it not strictly true that
the thought that even one should have endless woe
" Would cast a shadow on the throne of God
And darken heaven" ?
If a monarch, possessing unlimited power over all the earth, had con-
demned one man to be stretched on a rack and be freshly plied with
incessant tortures for a period of fifty years, and if everybody on earth
could hear his terrible shrieks by day and night, though they were them-
selves all, with this sole exception, blessed with perfect happiness, — would
not the whole human race, from Spitzbergen to Japan, from Rio Janeiro j ,i
to Liberia, rise in a body and go to implore the king's clemency for the i (
solitary victim ? So, if hell had but one tenant doomed to eternal anguish, ( >|
a petition reaching from Sirius to Alcyone, signed by the universe of • i
moral beings, borne by a convoy of angels representing every star in j j
space, would be laid and unrolled at the foot of God's throne, and He <
would read thereon this prayer: — "Forgive him, and release iiim, we j t
BESEECH THEE, GoD." And can it be that every soul in the universe is ' i
better than the Maker and Father of the universe? j
The popular doctrine of eternal torment threatening nearly all our. J
race is refuted likewise by the impossibility of any general observance; -<
of the oblications morally and logically consecjuent from it. In the first, il
DOCTRINE OF FUTURE PUNISHMENT. 543
place, as the world is constituted, and as life goes on, the great majority
of men are upon the whole happy, evidently were meant to be happy.
But every believer of the doctrine in debate is bound to be unutterably
wretched. If he has any gleam of generous sentiment or touch of phi-
lanthropy in his bosom, if he is not a frozen petrifaction of selfishness
or an incarnate devil, how can he look on his family, friends, neighbors,
fellow-citizens, fellow-beings, in the light of his faith seeing them quiver-
ing over the dizzy verge of a blind jirobation and momentarily dropping
into the lake of fire and brimstone that burns forever, — how can he do
this without being ceaselessly stung with wretchedness and crushed
with horror by the perception? For a man who appreciatingly believes
that hell is directly under our meadows, streets, and homes, and that
nine-tenths of the dead are in it, and that nine-tenths of the living
soon will be, — for such a man to be happy and jocose is as horrible as it
would be for a man, occupying the second story of a house, to light it up
brilliantly with gas, and make merry with his friends, eating tidbits, sip-
ping wine, and tripping it on the light fantastic toe to the strains of gay
music, while, immediately under him, men, women, and children, includ-
ing his own parents and his own children, were stretched on racks, torn
with pincers, lacerated with surgical instruments, cauterized, lashed with
whips of fire, their half-suppressed shrieks and groans audibly rising
' through the floor !
Secondly, if the doctrine be true, then all unnecessary worldly enter-
prises, labors, and studies should at once cease. One moment on earth,
and then, accordingly as we spend that moment, an eternity in heaven or
in hell : in heaven, if we succeed in placating God by a sound belief and
ritual proprieties ; in hell, if we are led astray by philosophy, nature, and
the attractions of life ! On these suppositions, what time have we for any
thing but reciting our creed, meditating on the atonement, and seeking
to secure an interest for ourselves with God by flouting at our carnal reason,
praying in church, and groaning, "Lord, Lord, have mercy on us misera-
ble sinners" ? What folly, what mockery, to be searching into the motions
of the stars, and the occult forces of matter, and the other beautiful mys-
teries of science! There will be no astronomy in hell, save vain specula-
tions as to the distance between the nadir of the damned and the zenith
of the saved; no chemistry in hell, save the experiments of infinite wrath
in distilling new torture-poisons in the alembics of memory and deposit-
ing fresh despair-sediments in the crucibles of hope. If Calvin's doctrine
be true, let no book be printed, save the "Westminster Catechism;" no
calculation be ciphered, save how to "solve the problem of damnation;"
no picture be painted, save " pictures of hell ;" no school be supported,
save "schools of theology;" no business be pursued, save "the business
of salvation." What have men who are in imminent peril, who are in
t truth almost infallibly sure, of being eternally damned the next instant,
— ^what have they to do with science, literatvu-e, art, social ambition, or
commerce? Awav with them all! Lures of the devil to snare souls are
U DOCTRINE OF FUTURE PUNISHMENT.
they! The world reflecting from every corner the hirid gUire of hell,
who can do any thing else but shudder and pray ? " Who could spare
any attention for the vicissitudes of cotton and the price of shares, for
the merits of the last opera and the bets upon the next election, if the
actors in these things were really swinging in his eye over such a verge
as he affects to see ?"
Thirdly, those who believe the popular theory On this subject are bound
to live in cheap huts, on bread and water, that they may devote to the
sending of missionaries among the heathen every cent of money they
can get beyond that required for the bare necessities of life. If our
neighbor were perishing of hunger at our door, it would be our duty to
share with him even to the last crust we had. How much more, then,
seeing millions of our poor helpless brethren sinking ignorantly into the
eternal fires of hell, are we bound to spare no possible effort until the
conditions of salvation are brought within the reach of every one ! An
American missionary to China said, in a public address after his return,
"Fifty thousand a day go down to the fire that is not quenched. Six
hundred millions more are going the same road. Should you not think
at least once a day of the fifty thousand who that day sink to the doom
of the lost ?" The American Board of Commissioners of Foreign Missions
say, " To send the gospel to the heathen is a work of great exigency,
"Within the last thirty years a whole generation of five hundred millions
have gone down to eternal death." Again: the same Board say, in their
tract entitled "The Grand Motive to Missionary Effort," "The heathen
are involved in the ruins of the apostasy, and are expressly doomed to
perdition. Six hundred millions of deathless souls on the brink of
hell! What a sjiectacle!" How a man who thinks the heathen are
thus sinking to hell by wholesale through ignoi^ance of the gospel can
live in a costly house, crowded with luxuries and sjjlendors, spending
every week more money on his miserable body than he gives in his whole j
life to save the priceless souls for which he says Christ died, is a problem j
admitting but two solutions. Either his professed faith is an unreality I
to him, or else he is as selfish as a demon and as hard-hearted as the /
nether millstone. If he really believed the doctrine, and had a human '
heart, he must feel it to be his duty to deny himself every indulgence >
and give his whole fortune and earnings to the missionary fund. And j
when he had given all else, he ought to give himself, and go to pagan |
lands, proclaiming the means of grace until his last breath. If he does •
not that, he is inexcusable.
Should he attempt to clear himself of this obligation by adopting the
theory of predestination, which asserts that all men were unconditionally
elected from eternity, some to heaven, others to hell, so that no effort
can change their fate, logical consistency reduces him to an alternative ■
more intolerable in the eyes of conscience and common sense than ;
the other was. For by this theory the gates of freedom and duty are :
hoisted, and the dark flood of antinomian consequences rushes in. All j
DOCTRINE OF FUTURE PUNISHMENT. 545
things are fated. Let men yield to every impulse and wish. The result is
fixed. We have nothing to do. Good or evil; virtue or crime, alter nothing.
Fourthly, if the common doctrine of eternal damnation be true, then
surely no more children should be brought into the world : it is a duty
to let the race die out and cease. He wdio begets a child, forcing him to
run the fearful risk of human existence, with every probability of being
doomed to hell at the close of earth, commits a crime before whose endless
consequences of horror the guilt of fifty thousand delibei'ate murders
would be as nothing. For, be it remembered, an eternity in hell is an
irifimtc evil ; and therefore the crime of thrusting such a fate on a single
child, with the unasked gift of being, is a crime admitting of no just
comparison. Eather than populate an everlasting hell with human
vipers and worms, a hell whose fires, alive and wriggling with ghastly
shapes of iniquity and anguish, shall swell with a vast accession of fresh
.recruits from every generation, — rather than this, let the sacred lights on
the marriage-altar go out, no more bounding forms of childhood be seen
in cottage or hall, the race grow old, thin out, and utterly perish, all
happy villages be overgrown, all regal cities crumble down, and this
world roll among the silent stars hencefortli a globe of blasted deserts
and rank- wildernesses, resonant only with the shrieks of the wind, the
yells of wild beasts, and the thunder's crash.
Fifthly, there is one more conclusion of moral duty deducible from
the prevalent theory of infinite torment. It is this. God ought not to
have permitted Adam to have any children. Let vis not seem presump-
tuous and irreverent in speaking thus. We are merely reasoning on the
popular theory of the theologians, not on any supposition of our own or
on any truth ; and by showing the absurdity and blasphemy of the moral
consequences and duties flowing from that theory, the absurdity, blas-
phemy, and incredibility of the theory itself appear. We are not re-
sponsible for the irreverence, but they are resjionsible for it who charge
God with the iniquity which we repel from his name. If the sin of Ad"m
must entail total depravity and an infinite penalty of suffering on all his
posterity, who were then certainly innocent because not in existence,
then, we ask, why did not God cause the race to stop with Adam, and so
save all the needless and cruel woe that would otherwise surely be visited
on the lengthening line of generations ? Or, to go still further back,
why did he not, foreseeing Adam's fall, refrain from creating even him ?
There was no necessity laid on God of creating Adam. No positive evil
would have been done by omitting to create him. An infinite evil, multi-
plied by the total number of the lost, was done by creating him. Why,
then, was he not left in peaceful nonentity ? On the Augustinian theory
we see no way of escaping this awful dilemma. Who can answer the
question which rises to heaven from the abyss of the damned ? —
" Father of mercies, why from silent earth
Didst thou awake and curse me into birth,
Push into being a reverse of thee,
And animate a clod with misery?"
546 DOCTRINE OF FUTURE PUNISHMENT
Satan is a sort of sublime Guy Fawkes, lurking in the infernal .cellar,
preparing the train of that stupendous Guni^ovvder Plot by which he
hopes, on the day of judgment, to blow up the world-parliament of un-
believers with a general petard of damnation. AVill the King connive at
this nefarious prowler and permit him to carry out his design ?
The doctrine of eternal damnation, as it has prevailed in the Christian
Church, appeai-s to the natural man so unreasonable, immoral, and
harrowingly frightful, when earnestly contemplated, that there have
always been some who have shrunk from its representations and sought
to escape its conclusions. Many of its strongest advocates in every age
have avowed it to be a fearful mystery, resting on the inscrutable sove-
reignty of God, and beyond the power of man's faculties to explain and
justify. The dogma has been eluded in two ways. Some have believed
in the annihilation of the wicked after they should have undergone just
punishment proportioned to their sins. This supposition has had a con-
siderable number of advocates. It was maintained, among others, by
Arnobius, at the close of the third century, by the Socini, by Dr. Ham-
mond, and by some of the New England divines.^* All that need be
said in opposition to it is that it is an arbitrary device to avoid the in-
tolerable horror of the doctrine of endless misery, unsupported by proof,
extremely unsatisfactory in many of its bearings, and really not needed
to achieve the consummation desired.
Others have more wisely maintained that all will finally be saved:
however severely and long they may justly suffer, they will at last all be
mercifully redeemed by God and admitted to the common heaven. De-
fenders of the doctrine of ultimate universal salvation have appeared
from the beginning of Christian history.^'' During the last century and
a half their numbers have raj^idly increased.^® A dignified and in-
fluential class of theologians, represented by such names as Tillotson,
Bahrdt, and Less, say that the tlireats of eternal punishment, in the
Scriptures, are exaggerations to deter men from sin, and that God will
not really execute them, but will mercifully abate and limit them.^
Another class of theologians, much more free, consistent, and numerous,
base their recej^jtion of the doctrine of final restoration on figurative
explanations of the scriptural language seemingly opposed to it, and on
arguments drawn from the character of God, from reason, and from morals.
This view of the subject is spreading fast All independent, genial, and
cultivated thought naturally leads to it. The central princij^les of the
gospel necessitate it. The spirit of the age cries for it. Before it the old
antagonistic dogma must fall and perish from respect. Dr. Spring says,
2* This theory has been resuscitated and advocated witliin a few years by quite a number of writers,
among whom may be sjiecified tlie Kcv. C. F. Hudson, author of "Debt and Grace," a learned,
earnest, and aide worli, jjervaded by an admirable spirit.
2' Ballon, Ancient History of Univcrsalism.
2S Whitteniore, Modern History of Univcrsalism.
2» Knapp, Cliristiau Theology, Woods's translation, sect. 158.
DOCTRINE OF FUTURE PUNISHMENT. 541
in reference to the hopeless condemnation of the wicked to hell, " It
puts in requisition all our confidence in God to justify this procedure of
his government."^"
A few devout and powerful minds have sought to avoid the gross hor-
rors and unreasonableness of the usual view of this subject, by changing
the mechanical and arithmetical values of the terms for spiritual and
religious values. They give the word " eternity" a qualitative instead
of a quantitative meaning. The everlasting woe of the damned consists
not in mechanical inflictions of torture and numerical increments of
duration, but in spiritual discord, alienation from God, a wretched state
of being, with which times and sjiaces have nothing to do.^'
How much better were it for the advocates of the popular theory, in-
stead of forcing their moral nature to bear up against the awful per^^lex-
ities and misgivings as to the justice and goodness of God necessarily
raised in them whenever they really face the dark problems of their
system of faith, ^- resolutely to ask whether there are any such problems
in the actual government of God, or anywhere else, except in their own
" Bodies of Divinity" ! It is an extremely unfortunate and discreditable
evasion of responsibility when any man, esjaecially when a teacher, takes
for granted the received formularies handed down to him, and, instead
of honestly analyzing their genuine significance and probing their founda-
tions to see if they be good and true, spends his genius in contriving
excuses and supports for them.
It is the very worst policy at this day to strive to fasten the dogma
of eternal misery to the New Testament. If both must be taken or
rejected together, — an alternative which we emphatically deny, — what
sincere and earnest thinker now, whose will is unterrifiedly consecrated
to truth, can be expected to hesitate long? The doctrine is sustained in
repute at present principally for two reasons. First, because it has been
transmitted to us from the Church of the past as the established and
authoritative doctrine. It is yet technically current and popular because
it has been so : that is, it retains its place simply by right of possession.
The question ought to be sincerely and universally raised whether it
is true or false. Then it will swiftly lose its prestige and disappear.
Secondly, it is upheld and patronized by many as a useful instrument for
frightening the people and through their fears deterring them from sin.
We have ourselves heard clergymen of high reputation say that it would
never do to admit, before the people, that there is any chance whatever
of penitence and salvation beyond the grave, because they would be sure
to abuse the hope as a sort of permission to indulge and continue in sin.
Thus to ignore the only solemn and worthy standard of judging an
abstract doctrine, namely, Is it a truth or a falsehood ? and put it solely
3" Glory of Christ, vol. u. p. 268.
31 Lange, Positive Dogmatik, sect. 131 : Die Aeonen der Verdammten. Maurice, Theological Essays :
Future Punishment.
82 See Beeeher's Conflict of Ages, b. ii. ch. 4, 13.
548 DOCTRINE OF FUTURE PUNISILMLKT.
on grounds of working expediency, is disgraceful, contemptible, criminal.
AVatts exposes with well-merited rebuke a gross instance of pious fraud
in Burnet, who advised preachers to teach the eternity of future punish-
ment whether they believed it or not.^^ It is by such a course that error
and superstition reign, that truckling conformity, intellectual disloyalty,
moral indifference, vice, and infidelity, abound. It is practical atheism,
debauchery of conscience, and genuine spiritvial death. Besides, the
course we are characterizing is actually as inexpedient in practice as it is
wrong in theory. Exi^erience and observation show it to be as i^ernicious
in its result as it is immoral in its origin. Is a threat efficacious over men
in proportion to its intrinsic terror, or in proportion as it is personally
felt and feared by them? Do the menacing penalties of a sin deter a
man from it in proportion to their awfulness, or in j^roportion to his
belief in their reality and unavoidableness? Eternal misery would be a
threat of infinite frightfulness, if it were realized and believed. But it is
incredible. Some reject it with indignation and an impetuous recoil that
sends them much too far towards antinomianism. Others let it float in
the spectral background of imagination, the faint reflection of a dis-
agreeable and fading dream. To all it is an unreality. An earnest belief
in a sure retribution exactly limited to desert mvist be far more effective.
If an individual had a profound conviction that for every sin he com-
mitted he must suffer a million centuries of inexpressible anguish, — realiz-
ing that thought, would he commit a sin ?
If he cannot ajDpreciate that enormous penalty, much less can he the
infinite one, which is far more likely to shade off and blur out into a vague
and remote nothing. Ti'uth is an expression of God's will, which we are
bound exclusively to accejot and employ regardless of consequences.
When we do that, God, the author of truth, is himself solely responsible
for the consequences. But when, thinking we can devise something that
will work better, we use some theory of our own, we are responsible for the
consequences. Let every one beware how he ventures to assume that
dread responsibility. It is surely folly as well as sin. For nothing can
work so well as truth, the simple, calm, living truth, which is a chime in
the infinite harmony of morals and things. It is only the morbid melo-
dramatic tastes and incompetencies of an unfinished culture that make
men think otherwise. The magnificent poetry of the day of judgment —
an audience of five hundred thousand millions gathered in one throng
as the Judge rises to pronounce the last oration over a dissolving uni-
verse — takes possession of the fancy, and people conceive it so vividly,
and are so moved by it, that they think they see it to be true.
Grant for a moment the truth of the conception of hell as a j^hysical
world of fiery torture full of the damned. Suppose the scene of proba-
tion over, hell filled with its prisoners shut up, banished and buried in the
blackest deeps of space. Can it be left there forever ? Can it be that the
33 World to Come, Disc. XIU.
DOCTRINE OF FUTURE PUNISHMENT. 549
roar of its furnace shall rage on, and the wail of the execrable anguish
ascend, eternally? Endeavor to realize in some faint degree what these
questions mean, and then answer. If anybody can find it in his heart
or in his head to say yes, and can gloat over the idea, and wish to have it
continually brandished in terroran over the heads of the people, one feels
impelled to declare that he of all men the most needs to be converted to
the Christian spirit. An unmitigated hell of depravity, pain, and horror,
would be Satan's victory and God's defeat; for the very wish of a Satanic
being must be for the everlasting prevalence of sin and wretchedness.
As above the weltering hosts of the lost, each dreadful second, the iron
clock of hell ticked the thunder-word " eternity," how would the devil on
his sulphurous dais shout in triumph! But if such a world of fire, crowded
with the writhing damned, ever existed at all, could it exist forever?
Could the saved he happy and passive in heaven when the muffled shrieks
of their brethren, faint from the distance, fell on their ears? In tones
of love and pity that would melt the very mountains, they would plead with
God to pardon and free the lost. Many a mourning lover would realize
the fable of the Thracian poet who wandered into Hades searching for his
Eurydice ; many a heroic son would emulate the legend of the Grecian
god who burst through the iron walls of Tartarus and rescued his
mother, the unfortunate Semele, and led her in triumph up to heaven.
Could the angels be contented when they contemplated the far-off lurid
orb and knew the agonies that fed its conscious conflagration? Their
gentle bosoms would be racked with commiserating pangs, they would fly
down and hover around that anguished world, to moisten its parched
tongues with the dropping of their sympathetic tears and to cool its burn-
ing brows with the fanning of their wings.
Coidd Christ be satisfied? he who once was rich but for our sakes became
poor ? he whose loving soul breathed itself forth in the tender words, " Come
unto me, all ye that labor and are heavy laden, and I will give you rest" ?
he who poured his blood on Judea's awful summit, be satisfied? Not
until he had tried the efficacy of ten thousand fresh crucifixions, on as
many new Calvai-ies, would he rest.
Could God suffer it ? God ! with the full rivers of superfluous bliss roll-
ing around thy throne, couldst thou look down and hear thy creatures
calling thee Father, and see them i:)lunging in a sea of fire eternally —
eternally — eternally — and never speak the pardoning word? It would
not be like thee, it would be like thine adversary, to do that. Not so
wouldst thou do. But if Satan had millions of prodigals, snatched from
the fold of thy family, shut up and tortured in hell, paternal yearnings
after them would fill thy heart. Love's smiles would light the dread
abyss where they groan. Pity's tears would fall over it, shattered by the
radiance into rainbows. And through that illumination Tnou wouldst
descend, marching beneath the arch of its triumphal glories to the
rescue of thy children ! Therefore we rest in hope, knowing that "Thou
wilt not leave our souls in hell."
550 THE FIVE THEORETIC MODES OF SALVATION.
CHAPTER V.
THE FIVE THEORETIC MODES OF SALVATION.
The conceptions and fore-feelings of immortality whicli men have
entertained have generally been accompanied by a sense of uncertainty
in regard to the nature of that inheritance, — by a perception of con-
tingent conditions, yielding a twofold fate of bliss and woe, poised on
the perilous hinge of circumstance or freedom. Almost as often and
profoundly, indeed, as man has thought that he should live hereafter,
that idea has been followed by the belief that if, on the one hand, salvation
gleamed for him in the possible sky, on the other hand perdition yawned
for him in the probable abyss. Heaven and Hell are the light-side and
shade-side of the doctrine of a future life. Few questions are more
interesting, as none can be more important, than that inquiry which is
about the salvation of the soul. The inherent reach of this inquiry, and
the extent of its philosoiihical and literary history, are great. But, by
arranging under certain heads the various principal schemes of salvation
which Christian teachers have from time to time presented for popular
accejitance, and passing them before the mind in order and in mutual
lights, we can very much narrow the space required to exhibit and dis-
cuss them. When the word " salvation" occurs in the following investiga-
tion, it means — unless something different be shown by the context — the
removal of the soul's doom to misery beyond the grave, and the securing
of its future blessedness. Heaven and hell are terms employed with ^
wide latitude and fluctuating boundaries of literal and figurative mean- j
ing ; but their essential force is simply a future life of wretchedness, a i
future life of joy ; and salvation, in its prevailing theological sense, is the
avoidance of that and the gaining of this. We shall not attempt to |
present the different theories of redemption in their historical order of j
development, or to give an exhaustive account of their diversified pre- j
valence, but shall arrange them with i-eference to the most perspicuous ,
exhibition of their logical contents and practical bearings.
The first scheme of Christian salvation to be noticed is the one by ;
which it is represented that the interference and suffering of Christ, in ,
itself, unconditionally saved all souls and emptied hell forever. This i
theory arose in the minds of those who received it as the natural and '
consistent completion of the view they held concerning the nature and ,
consequences of the fall of Adam, the cause and extent of the lost state .
of man. Adam, as the federal head of humanity, represented and acted .
for his whole race : the responsibility of his decision rested, the conse- i
THE FIVE THEORETIC MODES OF SALVATION. 551
quences of his conduct would legitimately descend, it was thought, upon
all mankind. If he had kept himself obedient through that easy yet
tremendous jirobation in Eden, he and all his children would have lived
on earth eternally in perfect bliss. But, violating the commandment of
God, the burden of sin, with its terrible penalty, fell on him and his
jjosterity. Every human being was henceforth to be alien from the love
of goodness and from the favor of God, hopelessly condemned to death
and the pains of hell. The sin of Adam, it was believed, thoroughly
corrupted the nature of man, and incapacitated him from all successful
efforts to save his soul from its awful doom. The infinite majesty of
God's will, the law of the universe, had been insulted by disobedience.
The only just retribution was the suffering of an endless death. The
adamantine sanctities of God's government made forgiveness impossible.
Thus all men were lost, to be the prey of blackness, and fire, and the
undying worm, through the remediless ages of eternity. Just then God
had pity on the souls he had made, and himself came to the rescue. In
the person of Christ, he came into the world as a man, and freely took
upon himself the infinite debt of man's sins, by his death on the cross
expiated all offences, satisfied the claims of offended justice, vindicated
the inexpressible sacredness of the law, and, at the same time, opened a
way by which a full and free reconciliation was extended to all. When
the blood of Jesus flowed over the cross, it purchased the ransom of
every sinner. As Jerome says, "it quenched the flaming sword at the
entrance of Paradise." The wearj' multitude of captives rose from their
bed, shook off the fetters and stains of the pit, and made the cope of
heaven snowy with their white-winged ascent. The prison-house of the
devil and his angels should be used no more to confine the guilty souls
of men.^ Their guilt was all washed away in the blood of the Lamb.
Their spirits, without excej^tion, should follow to the right hand of the
Father, in the way mai'ked out by the ascending Redeemer. This is the
first form of Universali^m, — the form in which it was held by several of
the Fathers in the earlier ages of the Church, and by the pioneers of
that doctrine in modern times. Cyril of Jerusalem says, " Christ went
into the under-world alone, but came out with many."'^ Cyril of Alexandria
says that when Christ ascended from the under-world he "emptied
it, and left the devil there utterly alone."^ The opinion that the
whole population of Hades was released, is found in the lists of ancient
heresies.* It was advanced by Clement, an Irish priest, antagonist of
Boniface the famous Archbishop of Mentz, in the middle of the eighth
century. He was deposed by the Council of Soissons, and afterwards
anathematized by Pope Zachary. Gregory the Great also refers in one
of his letters with extreme severity to two ecclesiastics, contemporaries
of his own, who held the same belief. Indeed, this conclusion is a
1 Doederlcin, De Redemptione a Potestate Diaboli. In Opusc. Theolog.
- Catechesis xiv. 9. 3 De Festis Taschalibus, homilia vii. * Augustine. De Ilaresibus, Ixxix.
kl
552 THE FIVE THEORETIC MODES OF SALVATION.
necessary result of a consistent development of the creed of the Ortho-
dox Church, so called. By the sin of one, even Adam, through the
working of absolute justice, hell became the portion of all, irrespective
of any fault or virtue of theirs ; so, by the voluntary sacrifice, the
infinite atonement, of one, even Christ, through the unspeakable mercy
of God, salvation was effected for all, irrespective of any virtue or fault
of theirs. One member of the scheme is the exact counterpoise of the
other ; one doctrine cries out for and necessitates the other. Those who
accept the commonly-received dogmas of original sin, total depravity,
and universal condemnation entailed upon all men in lineal descent from
Adam, and the dogmas of the Trinity, the Incarnation, and the Vicarious
Atonement, are bound, by all the constructions of logic, to accej^t the
scheme of salvation just set forth, — namely, that the death of Christ
secured the deliverance of all unconditionally. We do not believe that
doctrine, only because we do not believe the other associated doctrines
out of which it springs and of whose system it is the comialement. The
reasons why we do not believe that our race fell into helpless depravity
and ruin in the sin of the first man are, in essence, briefly these : — First,
we have never been able to perceive any proof whatever of the truth of
that dogma ; and certainly the onus prohandi rests on the side of such an
assumption. It arose partially from a misinterpretation of the language
of the Bible ; and so far as it has a basis in Scripture, we are compelled
by force of evidence to regard it as a Jewish adoption of a pagan error
without authority. Secondly, this doctrinal system seems to us equally
irreconcilable with history and with ethics : it seems to trample on the
surest convictions of reason and conscience, and spurn the clearest princi-
ples of nature and religion, — to blacken and load the heart and doom of
man with a mountain of gratuitous horror, and shroud the face and
throne of God in a pall of wilful barbarity. How can men be guilty
of a sin committed thousands of years before they wei-e born, and deserve I
to be sent to hopeless hell for it? What justice is there in putting on
one sinless head the demerits of a world of reprobates, and then letting
the criminal go free b(5cause the innocent has suffered ? A third objeo
tion to this whole view — an objection which, if sustained, will utterly
annihilate it — is this : — It is quite possible that, momentous as is the
part he has played in theology, the Biblical Adam is not at all a his-
torical personage, but only a significant figment of poetry. The common
belief of the most authoritative men of science, that the human race has
existed on this eai'th for a vastly longer period than the Hebrew state-
ment affirms, may yet be comjiletely established. It may also yet be
acknowledged that each distinct race of men had its own Adam.^ Then
the dogmatic theology, based on the fall of our entire race into i^erditioni
in its primary representative, will, of course, crumble. '
6 Burdach, Cams, Oken, Bayrhoffer, Agassiz. See Bunsen, Christianity and Mankind, vol. iv. p. 28;;
Nott and Gliddon, Types of Mankind, p. 338. !
THE FIA^E THEORETIC MODES OF SALVATION. 553
The second doctrine of Christian salvation is a modification and limita-
tion of the previous one. This theory, like the former, presupj^oses that
a burden of original sin and natural depravity transmitted from the first
man had doomed, and, unless prevented in some supernatural manner,
would forever press, all souls down to the realms of ruin and woe ; also
that an infinite graciousness in the bosom of the Godhead led Christ to
offer himself as an exjjiation for the sins, an atoning substitute for the
condemnation, of men. But, according to the present view, this inter-
ference of Christ did not by itself save the lost: it only removed the
otherwise insuperable bar to forgiveness, and presented to a chosen por-
tion of mankind the means of experiencing a condition upon the realiza-
tion of Avhich, in each individual case, the certainty of salvation dei^ends.
Tliat condition is a mysterious conversion, stirring the depths of the soul
through an inspired faith in personal election by the unclianging decree
of God. The difference, then, in a word, between the two methods of
salvation thus far explained, is this: — While both assume that mankind
are doomed to death and hell in consequence of the sin of Adam, the
one asserts that the interference of Christ of itself saved all souls, the
other asserts that that interference cannot save any soul except those
Avhom God, of his sovereign pleasure, had from eternity arbitrarily
elected.® This scheme grew directly out of the dogma of fatalism, which
sinks human freedom in Divine predestination. God having solely of
his own will foreordained that a certain number of mankind should be
saved, Christ died in order to pay the penalty of their sins and render
it possible for them to be forgiven and taken into heaven without vio-
lating the awful bond of justice. The benefits of the atonement, there-
fore, are limited to the elect. Nor is this to be regarded as an act of
severity ; on the contrary, it is an act of unspeakable benevolence. For
by the sin of Adam the Avhole race of men, without exception, were
hateful to God, and justly sentenced to eternal damnation. When, con-
sequentlj% he devised a plan of redemption by which he could himself
bear the guilt, and suffer the agony, and pay the debt of a few, and thus
ransom them from their doom, the reprobates who were left had no right
to complain, but the chosen were a monument of disinterested love, —
because all alike deserved the endless tortures of hell. According to
this conception, all men being by their ancestral act and inherited nature
irretrievably lost, God's arbitrary pleasure was the cause, Christ's volun-
tary death was the means, by which a certain number were to be saved.
What individuals should compose this portion of the race, was de-
termined from eternity beyond all contingencies. The effect of faith
and conversion, and of the new birth, is not to save the soul, but simply to
convince the soul that it is saved. That is to say, a regenerating belief
and love is not the efScient cause, it is merely the revealed assurance, of
salvation, proving to the soul that feels it, by the testimony of the Holy
* Confession of Faith of 'Westminster Divines, cli. iii. sect. 3.
II
554 THE FIVE THEORETIC MODES OF SALVATION.
Spirit, that it is of the chosen number. The preaching of the gospel is to
be extended everywhere, not for the purpose of saving those who would
otherwise be lost, but because its presentation will awaken in the elect,
and in them alone, that responsive experience which will reveal their elec-
tion to them, and make them sure of it, already foretasting it; though it is
thought that no one can be saved who is ignorant of the gospel : it is
mysteriously ordered that the terms of the covenant shall he preached to all
the elect. There are correlated complexities, miracles, absurdities, in-
wrought with the whole theory, inseparable from it. The violence it
does to nature, to thought, to love, to morals, its arbitrariness, its me-
chanical form, the wrenching exegesis by which alone it can be forced
from the Bible,' its glaring partiality and eternal cruelty, are its suiB-
cient refutation and condemnation. If the death of Christ has such
wondrous saving efficacy, and nothing else has, what keeps him from
dying again to convince the unbelieving and to save the lost? What
man is there who, if he knew that, after thirty years of suffering termi-
nated by a fearful death, he should rise again into boundless bliss and
glory while rapt infinitude rung with the pisans of an applauding uni-
verse, and that by means of his humiliation he could redeem countless
millions from eternal torture, would not with a joyous spring undertake
the task? And is a common man better than Christ?
The third general plan of Christian salvation which we are to consider
differs from the foregoing one in several essential particulars. It affirms
the free will of man in opposition to a fatal predestination. It declares
that the atonement is sufficient to redeem not only a j^ortion of our race,
but all who will put themselves in right spiritual relations with it. In a
word, while it admits that some will actually be lost forever, it asserts
that no one is doomed to be lost, but that the offer of pardon is made to
every soul, and that every one has power to accept or reject it. The
sacrifice of the incarnate Deity vindicated the majesty of the law, i fi
appeased the wrath of God, and purchased his saving favor towards all i \
who, by a sound and earnest faith, seize the proffered justification, throw i i
off all reliance on their own works, and present themselves before the }
throne of mercy clothed in the righteousness and sprinkled with the
blood of Christ. Here the appropriation of the merits of Christ, through
an orthodox and vivifying faith, is the real cause as well as the experi-
mental assurance of salvation. This is free to all. As the brazen ser-
pent was hoisted in the wilderness, and the scorpion-bitten Israelites
invited to look on it and be healed, so the crucified God is lifted up, and
all men, everywhere, are urged to kneel before him, accept his atonement,
and thus enable his righteousness to be imputed to them, and their souls
to be saved. The vital condition of salvation is an appropriating faith in!
the vicarious atonement. Without this no one can be saved. Thus with'
' Schweizer, Die Lohre dcs Apostols Pauliis vom erlUscnden Tode Cliristi. Theologisclie Studien uud : {
Kritiken, Jalirg. ISuS, lieft 3.
THE FIVE THEORETIC MODES OF SALVATION. 555
one word and a single breath whole nations and races are whiffed into
hell. All that the good-hearted Luther could venture to say of Cicero,
whom he deeply admii^d and loved, was the kind ejaculation, "I hope
God will be merciful to him!" To those who appreciate it with hostility,
and look on all things in its light, the thought that there can be no
salvation except by belief in the expiatory death of Christ, hopelessly
dooming all the heathen,^ and all infant children, unless baptized in a proxy
faith,' builds an altar of blood among the stars and makes the universe
reek with horror. Other crimes, though stained through with mid-
night dyes and heaped up to the brim of outrageous guilt, may be freely
forgiven to him who comes heartily to credit the vicarious death of the
Savior ; but he who does not trust in that, though virtuous as man can
be, must depart into the unappeasable fires. "Why this unintelligible
crime of not seeing the atonement happens to be the only sin for which
there is no atonement, it is impossible to say." Though this view of the
method, extent, and conditions of redemption is less revolting and in-
credible than the other, still, it does not seem to us that any jjerson
whose mental and moral nature is unprejudiced, healthy, and en-
lightened, and who will patiently study the subject, can possibly accept
either of them. The leading assumed doctrines common to them, out
of which they severallj^ spring, and on which they both rest, are not only
unsupported by adequate proofs, but really have no evidence at all, and
are absurd in themselves, confounding the broadest distinctions in
morals, and subverting the best-established principles of natural religion.'"
The fourth scheme of Christian salvation is that which predicates the
power of insuring souls from hell solely of the Church. This is the
sacramental theory. It is assumed that, in the state of nature subsequent
to the transgression and fall of Adam, all men are alienated from God,
and by the universal original sin universally exposed to damnation, —
indeed, the helpless victims of eternal misery. In the fulness of lime,
Christ appeared, and offered himself to suffer in their stead to secure
their deliverance. His death cancelled the whole sum of original sin, and
onli/ thai, thus taking away the absolute impossibility of salvation, and
leaving every man in the world free to stand or fall, incur hell or win
heaven, by his personal merits. From that time any person who lived a
perfectly holy life — which no man could find jjractically possible — thereby
secured eternal blessedness ; but the moment he fell into a single sin,
however trivial, he sealed his condemnation: Christ's sacrifice, as was
just said, merely removed the transmitted burden of original sin from
all mankind, but made no provision for their personal sins, so that
practically, all men being voluntary as well as hereditary sinners, their
• Bretschneider, Entwickelung der Dogniatik, sect. 112, Nos. 37-50.
» So affirmed by the Council of Carthage, Canon II.
1" The violence done to moral reason by these views is powerfully exposed in Bushnell's Discourse
in the Atonement : God in Christ, pp. 193-202.
556 THE FIVE THEORETIC MODES OF SALVATION.
condition was as bad as before: tliey were surely lost. To meet this
state of the case, the Church, whose priests, it is claimed, are the repre-
sentatives of Christ, and whose head is the vicegerent of God on earth,
was empowered by the celebration of the mass to re-enact, as often as it
pleased, the tragedy of the crucifixion. In this service Christ is supposed
literally to be put to death afresh, and the merit of his substitutional
sufferings is supposed to be placed to the account of the Church.'*
As Sir Ilenry Wotton says, —
"One rosy drop from Jesus' heart
Was worlds of seas to quench God's ire."
In one of the Decretals of Clement VI., called " Extravagants," it is
asserted that "one drop of Christ's blood \y.na guttula sanguinis] being suffi-
cient to redeem the whole human race, the remaining quantity which
was shed in the garden and on the cross was left as a legacy to the
Church, to be a treasure whence indulgences were to be drawn and
administered by the Roman pontiffs." Furthermore, saints and martyrs,
by their constant self-denial, voluntary sufferings, penances, and prayers,
like Christ, do more good works than are necessary for their own salva-
tion; and the balance of merit — the works of supererogation — is likewise
accredited to the Church. In this way a great reserved fund of merits
is placed at the disposal of the priests. At their pleasure they can draw
upon this vicarious treasure and substitute it in place of the deserved
penalties of the guilty, and thus absolve them and effect the salvation
of their souls. All this dread machinery is in the sole power of the
Church. Outside of her pale, heretics, heathen, all alike, are unalterably
doomed to hell. But whoso will acknowledge her authority, confess his
sins, receive the sacrament of baptism, partake of the eucharist, obey
the priests, shall be infallibly saved. The Church declares that those
who neglect to submit to her power and observe her rites are logt, by
excommunicating such every year just before Easter, thereby typif^'ing
that they shall have no part in the resurrection and ascension. The
scheme of salvation just exhibited we reject as alike unwarranted by the
Scriptures, absurd to reason, absurd to conscience, fraught with evil prac-
tices, and traceable in history through the gradual and corrupt growths \
of the dogmatic policy of an interested body. There is not one text in the j
Bible which affords real argument, credit, or countenance to the haughty ;
pretensions of a Church to retain or absolve guilt, to have the exclusive con- J
trol of the tangible keys of heaven and hell. It is incredible to a free and ,
intelligent mind that the opposing fates forever of hundreds of millions of •
men should turn on a mere accident of time and place, or at best on the 1
moral contingenceoftheir acknowledging or denying the doubtful authority j
of a tyrannical hierarchy, — a mere matter of form and profession, inde- \
pendent of their lives and characters, and of no spiritual worth at all. One i
11 Thomas Aquinas, Suninia, Suppl. pars iii. qu. 25, art. 1.
I
THE FIVE THEORETIC MODES OF SALVATION. 557
is here reminded of a passage in Plutarch's Essay "How a Young Man
ought to hear Poems." The lines in Soi^hocles which declare that the
initiates in the Mysteries shall be happy in the future life, but that all others
shall be wretched, having been read to Diogenes, he exclaimed, "What!
Shall the condition of Panta?cion, the notorious robber, be better after
death than that of Epaminondas, merely because he was initiated in the
Mysteries?" It is also a shocking violence to common sense, and to all
proper appreciation of spiritual realities, to imagine the gross mechanical
transference of blame and merit mutually between the bad and the good,
— as if moral qualities were not personal, but might be shifted about at
will by pecuniary considerations, as the accounts in the debt and credit
columns of a ledger. The theoretic falsities of such a scheme are as
numerous and evident as its practical abuses have been enormous and
notorious. How ridiculous this ritual fetch to snatch souls from perdition
appears as stated by Julian against Augustine! "God and the devil,
then, have entered into a covenant, that what is born the devil shall
have, and what is baptized God shall have!"^^ We hesitate not to stake
the argument on one question. If there be no salvation save by believ-
ing and accepting the sacraments with the authority of the Romanist
or tlie Episcopalian Cimrch, then less than one in a hundred thou-
1 sand of the world's population thus far can be saved. Death steadily
I showers into hell, age after age, an overwhelming proportion of the souls
I of all mankind, — a rain-storm of agonized droj^s of immortality to feed
! and freshen the quenchless fires of damnation. Who can believe it,
knowing what it is that he believes?
We advance next to a system of Christian salvation as remarkable for
its simplicity, boldness, and instinctive benevolence as those we have
previously examined are for complexity, unnaturalness, and severity.
The theory referred to promises the natural and inevitable salvation of
every created soul. It bases itself on two positions, — the denial that
men are ever lost, except partially and temporarily, and the exhibition
of the irresistible power, perfect wisdom, and infinite goodness of God,
The advocates of this doctrine point first to observation and experience,
and declare that no person is totally reprobate, — that every one is salva-
ble; those most corrupt and abandoned to wickedness, unbelief, and
hardness, have yet a spark that may be kindled, a fount that may be
made to gush, unto the illumination and purification of the whole being.
^ stray word, an unknown influence, a breath of the Spirit, is continually
jfFecting such changes, such salvations. True, there are many fettered
oy vices, torn by sins, ploughed by the caustic shares of remorse, lost to
ieaceful freedom, lost to spiritual joys, lost to the sweet, calm raptures
if religious belief and love, and, in that sense, plunged in damnation.
3ut this, they say, is the only hell there is. At the longest, it can endure
W Julian, lib. vi. ix.
36
558 THE FIVE THEORETIC MODES OF SALVATION.
but for the night of this life: deliverance and blessedness come with the
morning dawn of a better world. Exact retributions are awarded to all
iniquity here; so that at the termination of the present state there is
nothing to prevent the flowing of an equal bliss impartially over all.
The substantive faculties and forces of the soul are always good and right:
only their action is perverted to evil." This perversion will cease with
the accidents of the present state ; and thus death is the door to salvation.
God's desires and intentions for his creatures, again they argue, must be
purely gracious a^d blessed ; for Nature, the Bible, and the Soul blend
their ultimate teachings in one affirmation that he is Love. Being omnipo-
tent and of perfect wisdom, nothing can withstand his decrees or thwart
his jDlans. His purpose, of course, must be fulfilled. There is every
thing to prove, and nothing, rightly understood, to disprove, that that
purj^ose is the eternal blessedness of all his intelligent offspring after
death. Therefore, they think they are justified in concluding, the laws
of nature, God's regular habits and course of government, the normal
arrangement and process of things, will of themselves work out the in-
evitable salvation of all mankind. After the uproar and darkness, the ll
peril and fear, of a tempestuous night, the all-embracing smile of daylight j^
gradually spreads over the world, and the turmoil silently subsides, and \{
the scene sleeps. So after the sins and miseries, the condemnation and ;■
hell, of this state of existence, shall succeed the redemption, the holi- {i
ness and happy peace, of heaven, into which all pass by the order of j I
nature, the original and undisturbed arrangement of the creative Father, ji
This view is advanced by some on grounds both of revelation and reason, j 4
It is the doctrine of those Beghards who taught that " there is neither ' i
hell nor purgatory ; that no one is damned, neither Jew nor Saracen, 1 >,
because on the death of the body the soul returns to God."^* But the | .]
proper doctrine of the Universalist denomination is founded directly j ■]
on Scripture, and seems now to be simply the absolute certainty of final : f^
salvation for all. Balfour held that Christ, in obedience to the will of God, >]
secures eternal life for all men in the most literal manner, by causing 1 i
the resurrection of the dead from their otherwise endless sleep in the j •
grave, — a doctrine nearly or quite fossil now.^*
It will be noticed that by this view salvation is an unlimited necessity, \
not a contingency, — a boon thrown to all, and which no one has power 1
to reject : —
" The road to heaven is broader than the world, j -
And deeper than the kingdoms of the dead; j
And up its ample paths the nations tread )
With all their banners I'url'd." i
This theory contains elements, it seems to us, both of truth and false-j )
13 Universalist Quarterly Review, vol. x. art. xvi. : Character and its Predicates.
M Hagenbach. Dogmengeschichte, sect. 209, note 14.
'5 See Ballon, Examination of the Doctrine of Future Punishment, pp. 152-157. Williarn'on, Exp"
sition of Universalism, Sermon XI. : Nature of Salvation. Cobb, Compend. of Divinity, cli. ix. sect. 3
THE FIVE THEORETIC MODES OF SALVATION. 559
hood. It casts off gross mistakes, announces some fundamental realities,
overlooks, perverts, exaggerates, some essential facts in the case. There
is so much in it that is grateful and beautiful that we cannot wonder at
its reception where the tender instincts of the heart are stronger than
the stern decisions of the conscience, where the kindly sentiments usurp
the province of the critical reason and sit in judgment upon evidence
for the construction of a dogmatic creed. We cannot accept it as a whole,
cannot admit its great unqualified conclusion, not only because there is
no direct evidence for it, but because there are many potent presumptions
against it. It is not built upon the facts of our consciousness and present
experience, but is resolutely constructed in defiance of them by an arbitrary
process of assumption and inference ; for since God's perfections are as abso-
lute now as they ever can be, and he now permits sin and misery, there is
no impossiUUty that they will be permitted for a season hereafter. If they
are necessary now, they may be necessary hereafter. An experience of
salvation by all, regardless of what they do or what they leave undone,
would also defeat what we have always considered the chief final cause
of man, — namely, the self-determined resistance of Evil and choice of
Good, the free formation of virtuous character. The plan of a necessary
and indiscriminate redemption likewise breaks the evident continuity
of life, ignores the lineal causative power of experience, whereby each
moment partially produces and moulds the next, destroys the proba-
tionary nature of our lot, and palsies the strength of morai motive. It
is furthermore the height of injustice, awarding to all men the same con-
dition, remorselessly swallowing up their infinite differences, making sin
i and virtue, sloth and toil, exactly alike in the end. Whoso earnestly
i embraces the theory, and meditates much upon it, and reasons closely,
j will be likely to become an Antinomian. It overlooks the loud, omni-
I present hints which tell us that the present state is incomplete and de-
i pendent, the part of a great whole, the visible segment of a circle whose
j complement overarches the invisible world to come, where future corre-
i spondences and fulnesses will satisfy and complete present claims and
deficiencies. We reject this scheme, as to its distinctive feature, for
all those reasons which lead us to accept that final view to which we
now turn.
The theory of Christian redemption which seems to us correct, repre-
sents the good and evil forces of personal character, harmonious or dis-
cordant with the mind of God, as the conditions of salvation or of repro-
bation. Swedenborg, who teaches that man in the future state is the
;on of his own deexis in the present state, says he once saw Melancthon
n hell, writing," Faith alone saves,'' the words fading out as fast as written,
oecause expressive of a falsehood ! It is not belief, but love, that domi-
lates the soul, — not a mental act, but a spiritual substance. According as
he realities of the soul are what they should be, just and pure, or what
hey should not be, perverted and corrupt, and according as the realities
f the soul are in right relations with truth, beauty, goodness, or ia
560
THE FIVE THEORETIC MODES OF SALVATION.
vitiated relations with them, so, and to that extent, .s the sou sa^ ed or
lost This is not a matter of arbitrary determmation on one hand, and
of helpless submission on the other: it is a matter of I>-- Perm.
" •'ree, though sometimes unintelligent and mi^t.
The only perdition is to be out of tune with the
on one
less suDmission uu i-^^ v^.^- - - • ^. i „„
hand and of free, though sometimes unintelligent and mistaken,
choice on th; other. The only perdition is to be out of tune with the
right constitution and exercise of things and rules. That, of itself, makes
a man
onsiituLiuii uii>-i t-^^^v..^ o , ,. ■ i\
the victim of guilt and wretchedness. The only salvation is he
restoration of the balance and normal efficiency of the faculties, the
restoration of their harmony with the moral law, the -commencement
of their action in unison with the will of God. When a soul th ough
its exposure and freedom, becomes and experiences what God did not
intend and is not pleased with, what his creative and executive arrange-
ments are not purposely ordered for, it is, for the time, and so far fmtb
lost. It is saved, when knowledge of truth illuminates the mind, love .
of goodness warms the heart, energy, purity, and aspiration hll and ,
animate the whole being. Then, having realized in its experience the ,
purposes of Christ's mission, the original aims of its existence, it r^oices
fn the favor of God. In the harmonious fruition of its internal efficien-
cies and external relations, all things work together for good unto i^
and it basks in the beams of the sun of immortality. Perdition and
hell are the condemnation and misery instantaneously deposited m
experience whenever and wherever a perverted and corrupt soul ^«c^ ,
its relation, .itk the universe. The meeting of its consciousness with the
alienated mournful faces of things, with the hostile retributive for ^
of things, produces unrest and suffering with the same natural necessity
that the meeting of certain chemical substances deposits poison and
bitterness. Perdition being the degradation and wi-etchedness of he
soul through ingrained falsehood, vice, impurity, and hardness, salvation ,
L h casting out of these evils, and the replacing them with truth, nghH -.
eousness, a holy and sensitive life. To ransom from hell and ti^nslate to. ,
heaven ii not, Jhen, so much to deliver from a local ^-geo^f ^^^^^^^^^^^^ ;
fires and worms, and bear to a local paradise of luxuries, as t - to hea i
diseases and restore health. Hell is a wrong, diseased condition f the.
soul, its indwelling wretchedness and retribution, wherever my be
as when the light of day tortures a sick eye. Heaven is a "g^t^e th ^
condition of the soul, its indwelling integrity and ---^-'^^^2^''^^o^
realms it may reside, as when the sunshine bathes the ^^-^^^^^^^^^^^^^
vision with delight. Salvation is nothing more nor less than the bar |
monious blessedness of the soul by the fruition of all it« right power ,
and relations. Eemove a man who is writhing in the agonies of som.,
p^vscl disease, from his desolate hut on the bleak mountai^KleJo,
goi-geous palace in a delicious tropical clime, ^e is just as badb off
before. He is still, so to speak, in hell, wherever he may be in lo a u, ,
Cure his sickness, and then he is, so to speak, saved, m heaven. lis
with the soul. The conditions of salvation and -P-^atron ^^^^^^^^^^^
trary, mechanical, fickle, but are the interior and unalterable laws Oj j
THE FIVE THEORETIC MODES OF SALVATION. 561
the soul and of the universe. " Every devil," Sir Thomas Browne says,
" holds enough of torture in his own tibi, and needs not the torture of
circumference to afflict him." If there are, as there may be, two entirely
separate regions in space, whose respective boundaries enclose hell and
heaven, banishment into the one, or admission into the other, evidently
is not what constitutes the essence of perdition or of salvation, is not
the all-important consideration ; but the characteristic condition of the
soul, which produces its experience and decides its destination, — that is the
essential thing. The mild fanning of a zephyr in a summer evening is
intolerable to a person in the convulsions of the ague, but most welcome
and delightful to others. So to a wicked soul all objects, operations, and
influences of the moral creation become hostile and retributive, making
a hell of the whole Universe. Purify the soul, restore it to a correct
condition, and every thing is transfigured: the universal hell becomes
universal heaven.
We may gather up in a few propositions the leading principles of this
theory of salvation. First, Perdition is not an experience to which souls
are helplessly born, not a sentence inflicted on them by an arbitrary
decree, but is a result wrought out by free agency, in conformity to the
unalterable laws of the spiritual world. Secondly, heaven and hell are
not essentially particular localities into which spirits are thrust, nor states
of consciousness produced by outward circumstances, but are an outward
reflection from, and a reciprocal action upon, internal character. Thirdly,
condemnation, or justification, is not absolute and complete, equalizing
all on each side of a given line, but is a thing of degrees, not exactly the
same in any two individuals, or in the same person at all times. Fourthly,
we have no reason to suppose that probation closes with the closing of
the present life ; but every relevant consideration leads us to conclude
that tlie same great constitution of laws pervades all worlds and reigns
throughout eternity, so that the fate of souls is not unchangeably fixed
at death. No analogy indicates that after death all will be thoroughly
diflFerent from what it is before death. Eather do all analogies argue
that the hell and heaven of the future will be the aggravation, or mitiga-
tion, or continuation, of the perdition and salvation of the present. It is
altogether a sentence of exact right according to character, a matter of
personal achievement depending upon freedom, an experience of inward
elements and states, a thing of degrees, and a subject of continued probation.
The condition of the heathen nations in reference to salvation is satis-
factory only in the light of the foregoing theory. If a person is what God
wishes, as shown by his revealed will in the model of Christ, pure, loving,
devout, wise, and earnest, he is saved, whether he ever heard of Christ or
not. Are Plato and Aristides, Cato and Antoninus, to be damned, while
Pope Alexander VI. and King Philip II. are saved, because those glorious
characters merely lived at the then height of attainable excellence, but
these fanatic scoundrels made a technical profession of Christianity?
The " Athanasian" creed asserts that whoever doth not fully believe its
562 THE FIVE THEORETIC MODES OF SALVATION.
dogmas "shall without doubt perish everlastingly." And the eighteenth
article in the creed of the Church of England declares "them accursed
who presume to say that any man can be saved by diligently framing his life
according to the law or sect which he professeth, and the light of nature."*^
Another particular in which the present view of salvation is satis-
factory, in opposition to the other theories, is in leaving the personal
nature of sin clear, the realm of personal responsibility unconfused.
Why should a system of thought be set up and adhered to in religion
that would be instantly and universally scouted at if applied to any
other subject?" "No one dreams that the sin of an unexercised in-
tellect, of gross ignorance, can be pardoned only through faith in the
sacrifice of some incarnation of the Perfect Reason. No one expects
to be told that the violation of the bodily laws can be forgiven by the
Infinite Creator only on the ground that some perfect physician honors
them by obedience and death. It is by opening the mind to God's pub-
lished truth, and by conformity to the discovered philosophical order, or
the reception of the adopted remedy, that the mind and the frame expe-
rience new life. And our souls are redeemed, not by any expiation on
account of which penalties are lifted, but by reception of spiritual truth
and consecration of will, which push away penalties by wholesome life."^*
The awful inviolability of justice is shown by the eternal course of
God's laws bringing the exactly deserved penalty upon every soul that
sinneth. Whoever breaks a Divine decree puts all sacred things in
antagonism to him, and the precise punishment of his oflTences not the
worth of worlds nor the blood of angels can avert. The boundless mercy
of God, his atoning love, is shown by the absence of all vindictiveness
from his judgments, their restorative aim and tendency. Whenever the
sinner repents, reforms, puts himself in a right attitude, God is waiting
to pardon and bless him, the sun shines and the happy heart is glad as
at first, the cloudy screen of sin and fear and retributive alienation being
removed. This view, when api^reciated, affords as impressive a sanction
to law, and as affecting an exhibition of love, as are theoretically ascribed
to the doctrine of vicarious expiation. The infinite sanctity of justice}
and the fathomless love of God are certainlj" much more plainly andj
satisfactorily shown by the righteous nature and beneficent operation of j
the law, than by its terrible severity and arbitrary subversion. According)
to the present view, the relation of Christ to human redemption is as!
simple and rational as it is divinely appointed and perfectly fulfilled.*
AGCredited with miraculous seals, presenting the most pathetic and in-j
1' Arnauld, Emea, Goeze, and others, have written volumes to prove the indiscriminate damnaj
tion of the heathen. On the contrary, Miiller, in his "Diss, de Paganorum post Mortem Conl
ditione," and Marmontel, in his "Belisaire," take a more favorable view of the fate of the ethniti
world. The best work on the subject — a work of great geniality and ability — is Eberhard's "Neu(
Apologie des Socrates." Also see Knapp's Christian Theology, sect. Ixxxviii.
1' Martineau, Studies of Christianity, pp. 153-176: Mediatorial Religion. Ibid. pp. 408-477: Sin-
"What it is, What it is not.
18 T. S. King, Endless Punishment Unchristian and Unreasonable, p. 65. J
THE FIVE THEORETIC MODES OF SALVATION. 563
spiring motives, he reveals the truths and exemplifies the virtues which,
when adopted, regenerate the springs of faith and character, rectify the
lines of conduct, and change men from sinful and wretched to saintly
and blessed. He stirs the stagnant soul, that man may replunge into his
native self, and rise redeemed.
For the more distinct comprehension and remembrance of the schemes
of Cliristian salvation we have been considering, it may be well to reca-
pitulate them.
The first theory is this : — When, by the fall of Adam, all men were
utterly lost and doomed to hell forever, the vicarious sufferings of Christ
cancelled sin, and unconditionally purchased and saved all. This was
the original development of Universalism. It sprang consistently from
Augustinian grounds. It was taught by a party in the Church of the
first centuries, was afterwards rei^eatedly condemned as a heresy by
popes and by councils, and was revived by Kelly, Murray, and others.
We are not aware that it now has any avowed disciples.
The second conception is, in substance, that God, foreseeing from
eternity the fall of Adam and the consequent damnation of his posterity,
arbitrarily elected a portion of them to salvation, leaving the rest to their
fate ; and the vicarious sufferings of Christ were the only possible means
of carrying that decree into effect. This is the Augustinian and Cal-
vinistic theology, and has had a very extensive prevalence among Chris-
tians. Many church-creeds still embody the doctrine ; but in its original,
uncompi^omising form it is rapidly fading from belief. Even now few
persons can be found to profess it without essential modifications, so
qualifying it as to destroy its identity.
The third plan of delivering souls from the doom supposed to rest on
them attributes to the vicarious sufferings of Christ a conditional efficacy,
depending upon personal faith. Every one who will heartily believe in
the substitutional death of Christ, and trust in his atoning merits, shall
thereby be saved. This was the system of Pelagius, Arminius, Luther.
It prevails now in the so-called Evangelical Churches more generally
than any other system.
The fourth received method of salvation, assuming the same premises
which the three foregoing schemes assume, — namely, that through the
fall all men are eternally sentenced to hell, — declares that, by Christ's
vicarious sufferings, power is given to the Church, a priestly hierarchy,
to save such as confess her authority and observe her rites. All others
must continue lost.^^ This theory early began to be constructed and
broached by the Fathers. It is held by the Roman Catholic Church,
and by all the consistent portion of the Episcopalian. A part of the
Baptist denomination also — through their popular preachers, if not in
their recognised symbols— assert the indispensableness of ritual baptism
to salvation.
'' Adams, Mercy to Babes. (A plea for the baptism of infants, that they may not be damned.)
664 THE FIVE THEORETIC MODES OF SALVATION.
The fifth view of the problem is that no soul is lost or doomed except ■
so far as it is personally, voluntarily depraved and sinful. And even to -•
that extent, and in that sense, it can be called lost only in the present -i
life. After death every soul is freed from evil, and ushered at once into i
heaven. This is the distinctive doctrine of the ultra Universalists. It \
is disappearing from among its recent advocates. As a body they have '
already exchanged its arbitraiy conceptions of" death and glory" for '
the more rational conclusions of the " Eestorationists."^" !
The sixth and final scheme of Christian salvation teaches that, by the
immutable laws which the Creator has established in and over his works
and creatures, a free soul may choose good or evil, truth or falsehood,
love or hate, beneficence or iniquity. Just so far and just so long as it
partakes of the former it is saved ; as it partakes of the latter it is lost, —
that is, alienates the favor of God, forfeits so much of the benefits of
creation and of the blessings of being. The conditions and means of
repentance, reformation, regeneration, are always within its power, the
future state being but the unencumbered, more favorable experience
of the spiritual elements of the present, under the same Divine consti-
tution and laws. This is the common belief of Unitarians and Univer-
salists, — the latter alone teaching it as a sure doctrine of Kevelation.
Salvation by purchase, by the redeeming blood of Christ; salvation by
election, by the independent decree of God, sealed by the blood of Christ;
salvation by faith, by an ajipropriating faith in the blood of Clirist; salva-
tion by the Church, by the sacraments made efficacious to that end by
the blood of Christ ; salvation by nature, by the irresistible working of
the natural order of things, declared by the teachings of Christ; salva-
tion Ijy a resurrection from the dead, miraculously effected by the dele-
gated power of Christ ; salvation by character, by conformity of character
to the spiritual laws of the universe, to the nature and will of God, re-
vealed, urged, exemplified, by the whole mission of Christ ; — these are the
different theories proposed for the acceptance of Christians.
Outside of Christendom we discern, received and operative in various
forms, all the theoretic modes of salvation acknowledged within it, and
some others in addition. The creed and practice of the Mohammedans
afford a more unflinching embodiment of the conception of salvation by
election than is furnished anywhere else. Islam denotes Fate. All is
predestinated and follows on in inevitable sequence. No modifying in-
fluence is possible. Can a breath move Mount Kaf? The chosen of
Allah shall believe ; the rejected of Allah shall deny. Every believer's
bower is blooming for him in Paradise ; every unbeliever's bed is burning
for him in hell. And nothing whatever can avail to change the persons|
or the total number elected for each.
There is one theory of salvation scarcely heard of in the West, but
extensively held in the East. The Brahmanic as well as the BuddhistI
thinker relies on obtaining salvation by knowledge. Life in a continual!
succession of different bodies is his perdition. His salvation is to be freedj
THE FIVE THEORETIC MODES OF SALVATION. 5G5
from the vortex of births and deaths, the fret and storm of finite exist-
ence. Neither goodness nor piety can ever release him. Knowledge
alone can do it: an unsullied intellectual vision and a free intellectual
grasp of truth and love alone can rescue him from the turbid sea of forms
and. struggles. " As a lump of salt is of uniform taste within and without,
so the soul is nothing but intelligence."*' If the soul be an entire mass
of intelligence, a current of ideas, its real salvation depends on its be-
coming pure and eternal truth without mixture of falsehood or of emo-
tional disturbance. He "must free himself from virtues as well as from
sins ; for the confinement of fetters is the same whether the chain be of
gold or of iron."'" Accordingly, the Hindu, to secure emancipation,
planes down the mountainous thoughts and passions of his soul to a
desert level of indifterent insight. And when, in direct personal know-
ledge, free from joy and sorrow, free from good and ill, he gazes into
the limitless abyss of Divine truth, then he is sure of the bosom of
Brahm, the door of Nirwiina. Then the wheel of the Brahmanic Ixion
ceases revolving, and the Buddhist Ahasuerus flings away his staff; for
salvation is attained.
The conception of salvation by ritual works based on faith — either faith
in Deity or in some redemptive agency — is exhibited all over the world.
Hani, a Hindu devotee, dwelt in a thicket, and repeated the name of
Krishna a hundred thousand times each day,^' and thus saved his soul.
The saintly Muni Shukadev said, as is wi'itten in the most popular re-
ligious authority of India, "Who even ignorantly sing the praises of
Krishna undoubtedly obtain final beatitude ; just as, if one ignorant of
the properties of nectar should drink it, he would still become immortal.
Whoever worships Hari, with whatever disposition of mind, obtains
beatitude."^* " The repetition of the names of Vishnu purifies from all
sins, even when invoked by an evil-minded person, — as fire burns even him
who approaches it unwillingly."^^ Nothing is more common in the sacred
writings of the Hindus than the promise that " whoever reads or hears
this narrative with a devout mind shall receive final beatitude." Millions
on millions of these docile and abject devotees undoubtingly expect
salvation by such merely ritual observances. One cries "Lord !" " Lord !"
Another thumbs a book, as if it were an omnipotent amulet. Another
meditates on some mystic theme, as if musing were a resistless spell of
silent exorcism and invocation. Another pierces himself with red-hot
irons, as if voluntary pain endured now could accumulate merit for him
and buy off future inflictions.
It is surprising to what an extent men's efforts for salvation seem
■underlaid by conceptions of propitiation, the placation of a hatred, the
awakening of a love, in the objects of their worship. In all these cases
salvation is sought indirectly through works, though not particularly
SI Colebrooke, Essays, vol. 1. p. 359. 22 Ibid. p. 363.
53 Asiatic Uesearches, vol. xvi. p. 115. 2< Eastwick, Prem Sagar, p. 56.
^ Vishnu Purana, p. 210, note 13.
566 THE FIVE THEORETIC MODES OF SALVATION.
good works. The savage makes an offering, mutters a prayer, or fiercely
wounds his body, before the hideous idol of his choice. The fakir, swung
upon sharp hooks, revolves slowly round a fire. The monk wears a hair
shirt, and flagellates himself until blood trickles across the floor of Iiis cell.
The Portuguese sailor in a storm takes a leaden saint from his bosom and
kneels before it for safety. The offending Bushman crawls in the dust
and shudders as he seeks to avert the fury of the fetich which he has
carved and set in a tree. The wounded brigand in the Apennines, with
unnumbered robberies and murders on his soul, finds perfect ease to his
conscience as his glazing eye falls on a carefully-treasured picture of the
Virgin, and he expires in a triumph of faith, saying, "Sweet Mother of
God, intercede for me." The Calvinistic convert, about to be executed
for his fearful crimes, kneels at the foot of the gallows, and exclaims, as
in a recent well-known instance, " I hold the blood of Christ between
my soul and the flaming face of God, and die happy, assured that I am
going to heaven."
It is all a terrible delusion, arising from perverted sentiment and
degraded thought. Of the five theoretical modes of salvation taught in
the world, — Election, Faith, Works, Knowledge, Harmony, — one alone is
real and divine, although it contains principles taken from all the rest
and blended with its own. There is no salvation by foregone election; for
that would dethrone the moral laws and deify caprice. There is no sal-
vation by dogmatic faith; because faith is not a matter of will, but of
evidence, not witliin man's own power, and a thousand varieties of faith
are necessitated among men. There is no salvation by determinate
works; for works are measurable quantities, whose rewards and punish-
ments are meted and finally spent, but salvation is qualitative and infinite.
There is no salvation by intellectual knowledge; for knowledge is sight,
not being, an accident, not an essence, an attribute of one faculty, not a
right state and ruling force in all. The true salvation is by harmony; for
harmony of all the forces of the soul with themselves and with all related
forces beyond, harmony of the individual will with the Divine will, har-
mony of personal action with the universal activity, — what other negation
of perdition is possible ? what other definition and affirmation of salvation
conceivable ? By the Creator's fiat, man is first elected to be. By the guid-
ing stimulus of faith, he is next animated to spiritual exertion. By the
performance of good works, he then brings his moral nature into beautiful
form and attitude. By knowledge of truth, he furthermore sees how to
direct, govern, and attune himself. And finally, by the accomplishment
of all this in the organized harmony of a wise and holy soul, there results
that state of being whose passive conditions constitute salvation, and
whose active experience is eternal life.
RECOGNITION OF FRIENDS IN A FUTURE LIFE. 567
CHAPTER VI.
RECOGNITION OF FRIENDS IN A FUTURE LIFE.
Of all the soi-rows incident to human life, none is so penetrating to
gentle hearts as that which fills them with aching regrets, and, for a
time, writes hollowness and vanity on their dearest treasures, when death
robs them of those they love. And so, of all the questions that haunt the
soul, wringing its faculties for a solution, beseeching the oracles of the uni-
verse for a response, none can have a more intense interest than gathers
about the irrepressible inquiry, "Shall we ever meet again, and know, the
friends we have lost? — somewhere in the ample creation and in the bound-
less ages, join, with the old familiar love, our long-parted, fondly-cherished,
never-forgotten dead ?" The grief of bereavement and the desire of re-
union are experienced in an en^dless diversity of degrees by different
persons, according as they are careless, hard, and sense-bound, or
thoughtful, sympathizing, and imaginative ; undisciplined by the mys-
teries and afflictions of our mortal destiny, or profoundly tried by the
disappointments and prophecies of time and fate ; and as they are sha-
dowed by the gloom of despair, or cheered by the radiance of belief.
But to all who feel, even the least, the uncertain but deep monitions of the
silent pall, the sad j^rocession, and the burial-mound, the impressive pro-
blem must occur, with frequency and power. Does the grave sunder us and
the objects of our affection forever ? or, across that dark gulf, shall we be
united again in purer bonds ? Outside of the atheistic dissolution and the
pantheistic absorjation, it is supposable that, surviving the blow of death,
our spirits may return to God and run their endless course in divine
solitude. On the other hand, it is supposable that, possessed with all the
memories of this probationary state, blessed by the companionship of our
earthly friends, we may aspire together along the mterminable gradations
of the world to come. If the former supposition be true, and the farewell
of the dying is the announcement of an irrevocable separation, then the
tears we shed over the shrouded clay, once so prized, should be distilla-
tions from Lethe's flood, to make us forget all. But if the latter be true,
then our deadly seeming losses are as the partings of travellers at night
to meet in the morning ; and, as friend after friend retires, we should
sigh to each departing spirit a kind adieu till we meet again, and let
pleasing memories of them linger to mingle in the sacred day-dreams of
remaining life.
Evidently it is of much importance to a man which of these views he
shall take ; for each exerts a distinctive influence in regard to his peace
of mind, his moral strength, and his religious character. On one who
568 RECOGNITION OF FRIENDS IN A FUTURE LIFE.
believes that hereafter, beyond all the partings in this land of tombs,
he shall never meet the dear companions who now bless his lot, the
death of friends must fall, if he be a person of strong sensibilities, as a
staggering blow, awakening an agony of sorrow, taking from the sky and
the earth a glory nothing can ever replace, and leaving in his heart a
wretched void nothing can ever fill. Henceforth he will be deprived
mostly — for all felt connection between them is hopelessly sundered — of
the good influences they exerted on him when present: he must try, by
all expedients, to forget them; think no more of their virtues, their
welcome voices and kindly deeds ; wipe from the tablets of his soul all
fond records of their united happy days; look not to the future, let the
past be as though it had never been, and absorb his thoughts and feelings
in the turmoil of the present. This is his only course ; and even then,
if true to the holiest instincts of his soul, he will find the fatal separation
has lessened his being and impoverished his life, —
"For this losing is true dying;
This is lordly man's down-lying.
This his slow but sure reclining.
Star by star his world resigning."
But to him who earnestly expects soon to be restored under fairer auspices
and in a deathless world to those from whom he parted as he laid their
crumbling bodies in the earth, the death of friends will come as a message
from the Great Father, — a message solemn yet kind, laden indeed with
natural sadness yet brightened by sure promise and followed by heavenly
compensations. If his tears flow, they flow not in scalding bitterness
from the Marah fountain of despair, but in chastened joy from the
smitten rock of faith. So far from endeavoring to forget the departed,
he will cling to their memories with redoubled tenderness, as a sacred
trust and a redeeming power. They will be more precious to him than
ever, — stronger to purify and animate. Their saintly examples will attract
him as never before, and their celestial voices plead from on high to win
him to virtue and to heaven. The constant thought of seeing them once
more, and wafting in their arms through the enchanted spaces of Paradise,
will wield a sanctifying force over his spirit. They will make the invisible
sphere a peopled reality to him, and draw him to God by the difiused ■
bonds of a spiritual acquaintance and an eternal love.
Since the result in which a man rests on this subject, believing or dis-
believing that he shall recognise his beloved ones the other side of the
grave, exerts a deep influence on him, in one case disheartening, in the |
other uplifting, it is incumbent on us to investigate the subject, try to i
get at the truth, clear it up, and appreciate it as well as we can. It is a
theme to interest us all. Who has not endeared relatives, choice friends,
freshly or long ago removed from this earth into the unknown clime?
In a little while, as the ravaging reaper sweeps on his way, who will not '
have still more there, or be there himself? Whether old acquaintance
shall be all forgot or be well remembered there, is an inquiry which must
RECOGNITION OF FRIENDS IN A FUTURE LIFE. 569
profoundly interest all who have hearts to love their companions, and
minds to perceive the creeping shadows of mystery drawing over us as
we approach the sure destiny of age and the dim confines of the world.
It is a theme, far removed from noisy strifes and vain shows, penetrating
,that mysterious essence of affection and thought which we are. The
thing of first importance is not the conclusion we reach, but the spirit
in which we seek and hold it. The Christian says to his friend, "Our
souls will be united in yonder heaven." Danton, with a horrible
travesty, said to his comrades on the scaffold, "Our heads will meet in
that sack."
Before engaging directly in the discussion, it will be interesting to
notice, for an instant, the verdict which history, in the spontaneous sup-
positions and rude speculations of ancient peoples, pronounces on this
subject.^ Among their various opinions about the state after death, it is a
prominent circumstance that they generally agree in conceiving it as
a social state in which personal likenesses and memories are retained,
fellow-countrymen are grouped together, and friends united. This is
minutely true of those nations with the details of whose faith we are
acquainted, and is implied in the general belief of all others, except those
who expected the individual spirit to be absorbed in the soul of the uni-
verse. Homer shows Ulysses — and Virgil in like manner shows ^neas
— upon his entrance into the other world mutually recognising his old
comrades and recognised by them. The two heroes whose inseparable
friendship on earth was proverbial are still together in Elysium : —
"Then, side by side, along the dreary coast
Advanced Achilles' and Patroclus' ghost,
A friendly pair."
In this representation that there was a full recognition of acquaintances,
all the accounts of the other world given in Greek and Roman literature
harmonize. The same is true of the accounts contained in the literature
of the ancient Hebrews. In the Book of Genesis, when Jacob hears of
the death of his favorite child, he exclaims, "I shall go down to my son
Joseph in the under-world, mourning." "When the witch of Endor raised
the ghost of Samuel, Saul knew him by the description she gave of him as
he rose. The monarch-shades in the under-world are pictured by Isaiah
as recognising the shade of the king of Babylon and rising from their
sombre thrones to greet him with mockery. Ezekiel shows us each
people of the heathen nations in the under-world in a company by them-
selves. When David's child died, the king sorrowfully exclaimed, "He
will not return to me; but I shall go to him." All these passages are
based on the conception of a gloomy subterranean abode where the
ghosts of the dead are reunited after their separation at death on earth.
An old commentator on the Koran says a Mohammedan priest was once
1 Alexius, Tod und Wiedersehen. Eine Gedankenfolge der besten Schriftsteller aller Zeiten und
Veiker.
570 RECOGNITION OF FRIENDS IN A FUTURE LIFE.
asked how the blessed in paradise could be happy when missing some
near relative or dear friend whom they were thus forced to suj^pose in
hell. He replied, God will either cause believers to forget such persons
or else to rest in expectation of their coming. The anecdote shows
afFectingly that the same yearning heart and curiosity are possessed by
Moslem and Christian. A still more impressive case in point is furnished
by a picture in a Buddhist temple in China. The painting represents the
story of the priest Lo P(ih, who, on passing into paradise at death, saw
his mother, Yin Te, in hell. He instantly descended into the infernal
court, Tsin Kwang Wang, where she was suffering, and, by his valor, virtues,
and intercessions, rescued her. The picture vividly portraying the whole
story may be seen and studied at the present time by Christian ir<ission-
aries who enter that temple of the benevolent Buddha.^ From the faith
of many other nations illustrations might be brought of the same fact, —
that the great common instinct which has led men to believe in a future
life has at the same time caused them to believe that in that life there
would be a union and recognition of friends. Let this far-reacliing his-
torical fact be taken at its just value, while we proceed to the labor in
hand. The fact referred to is of some value, because, being an ex-
pression of the heart of man as God made it, it is an indication of his
will, a prophecy.
There are three ways of trying the problem of future recognition.
The cool, skeptical class of persons will examine the present related
facts of the case ; argue from what they now know ; test the question by
induction and inference. Let us see to what results they will thus be
led. In the first place, we learn upon reflection that we now distinguish
each other by the outward form, physical proportion, and combination
of looks, tones of voice, and other the like particulars. Every one has
his individuality in these respects, by which he is separable from others.
It may be hastily inferred, then, that if we are to know our friends here-
after it will be through the retention or the recovery of their sensible
peculiarities. Accordingly, many believe the soul to be a perfect reflec-
tion or immaterial fac-simile of the body, the exact correspondence in i
shadowy outline of its gross tabernacle, and consequently at once recog-
nizable in the disembodied state. The literature of Christendom — we !
may almost say of the world — teems with exemplifications of this idea, i
Others, arguing from the same acknowledged premises, conclude that i
future recognition will be secured by the resurrection of the material ■
body as it was in all its perfection, in renovated and unfading prime. .
But, leaving out of view the inherent absurdity of the doctrine of a physi- »
cal resurrection, there is a fatal difficulty in the way of both these sup- j
posititious modes of mutual knowledge in another world. It is this. '
The outward form, features, and expression sometimes alter so thoroughly '
that it is impossible for us to recognise our once most intimate com- j
« Asiatic Journal, 1840, p. 211.
RECOGNITION OF FRIENDS IN A FUTURE LIFE. 571
panions. Cases are not rare of this kind. Let one pass in absence from
childhood to maturity, and who that liad not seen him in the mean time
could tell that it was he? The trouble arising thence is finely illustrated
by Shakspeare in the motherly solicitude of Constance, who, on learning
that her young son has been imprisoned by his uncle. King John, and
will probably be kept until he pines to death, cries in anguish to her
confessor, —
" Father cardinal, I have heard you say
That we shall see and know our friends in heaven :
If that be true, I shall see my boy again ;
For, since the birth of Cain, the first male child,
To him that did but yesterday suspire,
There was not such a gracious creature born.
But now will canker sorrow eat my bud
And chase the native beauty from his cheek,
And he will look as hollow as a ghost,
As dim and meagre as an ague's fit ;
Aud so he'll die ; and, rising so again.
When I shall meet him in the court of heaven
I shall not know him : therefore never, never
Must I behold my pretty Arthur more."
Owing to the changes of all sorts which take place in the body, future
recognition cannot safely dejjend upon that or upon any resemblance of
the spirit to it. Besides, not the faintest proof can be adduced of any
such perceptible correspondence subsisting between tliem.
Turning again to the facts of experience, we find that it is not alone,
nor indeed chiefly, by their visible forms and features that we know our
chosen ones. We also, and far more truly, know them by the traits of
their characters, the elements of their lives, the effluence of their spirits,
the magic atmosphere which surrounds them, the electric thrill and com-
munication which vivify and conjoin our souls. And even in the exterior,
that which most reveals and distinguishes each is not the shape, but the
expression, the lights and shades, reflected out from the immortal spirit
shrined within. We know each other really by the mysterious motions
of our souls. And all these things endure and act uninterrupted though
the fleshly frame alter a thousand times or dissolve in its native dust.
The knowledge of a friend, then, being independent of the body, spirits
may be recognised in the future state by the associations mutually sur-
rounding them, the feelings connecting them. Amidst all the innume-
rable thronging multitudes, through all the immeasurable intervening
heights and depths, of the immaterial world, remembered and desired
companions may be selected and united by inward laws that act with the
ease and precision of chemical affinities. We may therefore recognise
each other by the feelings which now connect us, and which shall spon-
taneously kindle and interchange when we meet in heaven, as the signs
of our former communion.
It needs but little thought to perceive that by this view future recogni-
tion is conditional, being made to depend on the permanence of our
sympathies: there must be the same mutual relations, affinities, fitness
572
RECOGNITION OF FRIENDS IN A FUTURE LIFE.
to awaken the same emotions upon approaching each other's sphere, or
we shall neither know nor be known. But in fact our sympathies and
aversions change as much as our outward appearance does. The vices and
virtues, loves and hatreds, of our hearts alter, the peculiar characteristics
of our souls undergo as great a transformation, sometimes, as thorough
a revolution, as the body does in the interval between childhood and
manhood. These changes going on in our associates frequently change
our feelings towards them, heightening or diminishing our affection,
creating a new interest, destroying an old one, now making enemies
lovers, and now thoroughly alienating very friends. Such fundamental
alterations of character may occur in us, or in our friend, before we meet
in the unseen state, that we shall no more recognise each other's spirits
than we should know each other on earth after a separation in which
our bodily appearances and voices had been entirely changed. These
considerations would induce us to think that recognition hereafter is not
sure, but turns on the condition that we preserve a remembrance, desire,
and adaptedness for one another.
If now the critical inquirer shall say there is no evidence, and it is in-
credible, that the body will be restored to a future life, or that the soul
has any resemblance to the body by which it may be identified, — further-
more, if he shall maintain that the doctrine of the revelation and recogni-
tion of the souls of friends in another life by an instinctive feeling, a
mysterious attraction and response, is fanciful, an overdrawn conclusion
of the imagination, not warranted by a stern induction of the average
realities of the subject, — and if he shall then ask, how are we to dis-
tinguish our former acquaintances among the hosts of heaven? — ^there
is one more fact of experience which meets the case and answers his
demand. AVhen long absence and great exposures have wiped off all
the marks by which old companions knew each other, it has frequently
happened that they have met and conversed with indifference, each
being ignorant of whom the other was; and so it has continued until, by
some indirect means, some accidental allusion, or the agency of a third
person, they have been suddenly revealed. Then, with throbbing hearts,
in tears and rapture, they have rushed into each other's arms, with an in-
stantaneous recurrence of their early friendship in all its original warmth,
fulness, and flooding associations. Many such instances are related in
books of romance with strict truth to the actual occurrences of life.
Several instances of it are authenticated in the early history of America,
/ when children, torn from their homes by the Indians, were recovered by
their parents after twenty or thu'ty years had elapsed and they were
identified by circumstantial evidence. Let any parent ask his heart, any
true friend ask his heart, if, discovering by some foreign means the object
of his love, he would not embrace him with just as ardent a gratitude ^
and devotion as thougli there were no outward change and they had
known one another at sight. So, in the life beyond the grave, if we are
not able to recognise our earthly companions directly, either by spiritual
RECOGNITION OF FRIENDS IN A FUTURE LIFE. 573
sight or by intuitive feeling, we may obtain knowledge of each other
indirectlj'' by comi^arison of common recollections, or by the mediation
of angels, or by some other Divine arrangement especially jjrepared for
that purpose. And therefbre, whether in heaven we look or feel as we
do here or not, whether there be any provision in our present constitu-
tion for future recognition or not, is of no consequence. In a thousand
ways the defect can be remedied, if such be the will of God. And that
such is his will every relevant fact and consideration would seem to i^rove.
It is a consistent and seenjingly requisite continuation and comi^letion
of that great scheme of which this life is a part. It is an apparently
essential element and fulfilment of the wonderful apparatus of retribu-
tion, reward, and discipline, intended to educate us as members of God's
eternal family. Because from the little which we now understand we
cannot infer with plainness and certainty the precise means and method
by which we can discriminate our friends in heaven need be no obstacle
to believing the fact itself; for there are millions of undoubted truths
whose conditions and ways of operation we can nowise fathom. Upon
the whole, then, we conclude that we cannot by our mere understandings
decide with certainty the question concerning future recognition ; but
we are justified in "trusting to the accuracy of that doctrine, since it rests
safely with the free pleasure of God, who is both infinitely able and dis-
posed to do what is best, and we cannot help believing that it is best for
us to be with and love hereafter those whom we are with and love here.''
There is a way of dealing with the general subject before us wholly
different from the course thus far pursued. Ceasing to act the philoso-
pher, laying aside all arguments and theories, all dry speculations, we
may come as simple believers to the Christian Scriptures and investigate
their teachings to accept whatever they pronounce as the word of God'«
truth. Let us see to what results we shall thus be led. Searching the
New Testament to learn its doctrine in regard to reunion in a future
state, we are very soon struck with surprise at the mysterious reserve, so
characteristic of its pages, on this entire theme. Instead of a full and
minute revelation blazing along the track of the gospel pens, a few frag-
mentary intimations, incidental hints, scattered here and there, are the
.substance of all that it expressly says. But though little is directly
Ideclared, yet much is plainly implied: especially the one great inference
with which we are now concerned may be unequivocally and repeatedly
Irawn. In the parable of the Rich Man and the Beggar the Savior pic-
lures forth the recognition of their souls in the disembodied state. Dives
ilso is described as recollecting with intense interest, with the most
inxious sympathy, his endangered brethren on earth. Although this
Kjcurs in a parable, yet it is likely that so prominent and vital a feature
' MUnch, Wprden wir uns wiederselien nach dem Tode. This work, based on the Kantian philoso-
hy, denies future recognition. There is an able reply to it by Vogel, Ueber die Uoffnung des Wieder-
ihens.
37
574 RECOGNITION OF FRIENDS IN A FUTURE LIFE.
of it would be moulded, as to its essential significance, in accordance
with what the author intended should be received as truth. Jesus also
speaks of many who should come from the east and the west and sit
down with Abraham and Isaac and Jacob iit the kingdom of heaven;
from which it would appear that the patriarchs are together in fellow-
ship and that the righteous of after- times were to be received with them
in mutual acquaintance. On the Mount of Transfiguration the witness-
ing disciples saw Moses and Elias together with Jesus, and recognised
them, probably from their resemblance to traditional descriptions of
them. Jesus always represented the future state as a society. He said
to his followers, "I go to prepare a place for you, that where I am there
ye may be also;" and he prayed to his Father that his disciples might be
with him where he was going. At another time he declared of little chil-
dren, "Their angels always behold the face of my Father in heaven:" he
also taught that " there is joy in heaven over every sinner that repenteth ;"
passages that presuppose such a community of faculties, sympathies, in
heaven and earth, in angels and men, as certainly implies the doctrine
of continued knowledge and fellowship. When heaven was opened
before the dying Stephen, he saw and instantly knew his Divine Master,
the Lord Jesus, and called to him to welcome his ascending spirit. Paul
writes to the Thessalonians that he would not have them sorrow concern-
ing the dead as those who have no hope, assuring them that when
Christ reappears they shall all be united again. In the Apocalypse, John
saw, in a vision, the souls of the martyrs, who had died for the faith of
the gospel, together, under the altar. From community of suffering and
a common abode together in heaven we may safely infer their recogni- ,' s
tion of each other. The Gospels declare that Christ after his death re- j i
membered his disciples and came back to them to assure them that they !
should rejoin him on high; and the apostles assert that we are to be |
with Christ and to be like him in the future state. It follows from the j i
admission of these declarations that we shall remember our friends and | i
be united with them in conscious knowledge. Few, and brief, and vague j i
as the utterances of the Scriptures are in relation to this theme, they i ■
necessarily involve all the results of an avowed doctrine. They unde- 1 i
niably involve the supposition that in the other life we sliall be conscious | ^
personalities as here, retaining oOr memories and constituting a society.; (
From these implications the fact of the future recognition of friends) i
irresistibly results, unless there be some special interference to prevent; i
it; and such an interposition there is no hint of and can be no reason; ^
for fearing. Such is really all that we can learn from the Scriptures onj ;
the subject of our inquiry.* Its indirectness and brevity would convince; <
us that God did not intend to betray to us in clear light the secrets of '
the shrouded future, that for some reason it is best that his teaching'
< Ilarbaugli, The Heavenly Recognition. Gisborne, Recollections of Friends in the World to Como
Mustou, Perpetuation of Christian Friendship. I
RECOGNITION OF FRIENDS IN A FUTURE LIFE. 575
should be so reserved, and leave us to the haunting wonder, the anxious
surmise, the appalling mystery, the alluring possibilities, that now meet
our gaze on the unmoving veil of death. God intends we shall trust in
him without knowledge, and by faith, not by sight, pursue his guidance
into the silent and unknown land.
Therefore, after analyzing the relevant facts of present experience and
inferring what we can from them, and after studying the Scriptures and
finding what they say, there is yet another method of considering the
problem of recognition in the future state. That is without caring for
critical discussion, without deferring to extraneous authority, we may
follow the gravitating force of instinct, imagination, and moral reason.
We are made to love and depend on each other. The longer, the more
profoundlj^ we know and admire the good, the more our being becomes
intertwined with theirs, so much the more intensely we desire to be
with them always, and so much the more awful is the agony of separa-
tion. This, — what is it but great Nature's testimony, Grod's silent avowal,
that we are to meet in eternity ? Can the fearful anguish of bereave-
ment be gratuitous? can the yearning prophecies of the smitten heart
be all false? Belief in reunion hereafter is spontaneously adopted
by humanity. We therefore esteem it divinely ordered or true.
; Without that soothing and sustaining trust, the unrelieved, intolerable
j wretchedness in many cases would burst through the fortress of the
I mind, hurl reason from its throne, and tear the royal affections and their
! attendants in the trampled dust of madness. Many a rarely-gifted soul,
I unknown in his nameless privacy of life, has been so conjoined with a
j worthy peer, through precious bonds of unutterable sympathy, that,
j rather than be left behind, "the divided half of such a friendship as
had mastered time," he has prayed that they, dying at once, might,
involved together, hover across the dolorous strait to the other shore,
and
"Arrive at last the 1
Where He that died in Holy Land
Might reach them out the ehining band
And take them as a single soul."
Denied that inmost wish, the rest of his widowed life below has
been one melancholy strain of "In Memoriam." Many a faithful and
noble mourner, whose garnered love and hope have been blighted for this
world, would tell you that, without meeting his lost ones there, heaven
;itself would be no heaven to him. In such a state of soul we must
jjxpect to know again in an unfading clime the cherished dead. That
oelief is of Divine inspiration, an arrangement to heal the deadly wounds
)f sorrow. It is madness not to think it a verity. Who believes, as he Y) jl J
hall float through the ambrosial airs of heaven, he could touch, in _-u.'~'^/'"^
)assing, the radiant robes of his chosen friends without a thrill of recog- " ^/f )
lition, the prelude to a blissful and immortal communion? Is there "^^ — ''V-^
.^^
576 RECOGNITION OF FRIENDS IN A FUTURE LIFE.
not truth in the poet's picture of the meeting of child and parent in i
heaven ? —
I
"It was not. mother, that I knew ihy foce: i
The luminous eclipse that is on it now, '
Though it was fair on earth, would have made it strange ■'
Even to one who knew as well as he loved thee; ;:i
But my heart cried out in me, Mother!" ^'
h
Think of the unfathomable yearnings, the infinite ecstasies of desire and '"\
faith from age to age swelling in the very heart of the world, all set on
the one hope of future union, and who then can believe that God will ;
coldly blast them all? They are innocent, they are holy, they are meri- .'
torious, they are unspeakably dear. We would not destroy them; and
God will not.
Man's life is the true fable of that beautiful youth, Narcissus, who had
a twin-sister of remarkable loveliness, strongly resembling himself, and
to whom he was most tenderly attached. She dies young. He frequents
fountains to gaze upon his own image reflected in the waters, it seeming
to him the likeness of her he has lost. He is in pity transformed into a
flower on the border of a stream, where, bending on his fragile stem, he
seeks his image in the waters murmuring by, until he fades and dies.
Has not God, the all-loving Author who composed the sweet poem of Man
and Nature, written at the close a reconciling Elysium wherein these pure
lovers, the fond Narcissus and his echo-mate, shall wander in perennial
bliss, their embracing forms mirrored in unruffled fountains? jj
Looking now for the conclusion of the whole matter, we find that it j ;
lies in three different aspects, both of inquiring thought and of practical \ \
morality, according to the lights and modes in which three diiierent j \
classes of minds approach it. To the consistent metaphysician, reasoning \ j
rigidly on grounds of science and philosophy, every thing pertaining to j .]
the methods and circumstances of the future life is an affair of entire ii
uncertainty and hypothesis.* If in the future state the soul retains its (
individuality as an identical force, form, life, and memory, and if asso-j |
ciates in the present state are brought together, it is probable that oldj (
friends will recognise each other. But if they are oblivious of the past,'' \
if they are incommunicably separated in space or state, if one progresses| )
so much farther that the other can never overtake him, if the personal i
soul blends its individual consciousness with the unitary consciousness;
of the Over-Soul, if it commences a now career from a fresh psychical; i
germ, then, by the terms, there will be no mutual recognition. In that
case his comfort and his duty are to know that the anguish and longing i
he now feels will cease then \ to trust in the benignity of the Infinite! ^
Wisdom, who knows best what to appoint for his creatures ; and to sub; \
mit with harn^onizing resignation to the unalterable decree, offering hi;^ |
private wish a voluntary sacrifice on the altar of natural piety. That h< !
' Gravell, Das Wiederschen nach dem Tode. Wie es nur sein kiinne. j 1
I
RECOGNITION OF FRIENDS IN A FUTURE LIFE. 577
shall know his friends hereaftei- is not impossible, not improbable ; neither
is it certain. He may desire it, expect it, but not with speculative pride
dogmatically affirm it, nor with insisting egotism presumptuously de-
mand it.
To the uncritical Christian the recognising reunion of friends in heaven is
an unshaken assurance.® There is nothing to disturb his implicit recep-
tion of the plain teaching of Scripture. The legitimate exhortations of
his faith are these. Mourn not too bitterly nor too long over your absent
dead ; for you shall meet them in an immortal clime. As the last hour
comes for your dearest ones or for yourself, be of good cheer ; for an im-
perishable joy is yours. You
" Cannot lose the hope that many a j'ear
Hath shone on a gleaming way,
When the walls of life are closing round
And the sky grows sombre gray."
Put not away the intruding thoughts of the departed, but let them often
recur. The dead are constant. You know not how much they may
think of you, how near they may be to you. Will you pass to meet
them not having thought of them for years, having perhaps forgotten
them? Let your mind have its nightly firmament of religious com-
munion, beneath which white and sable memories shall walk, and the
sphered spirits of your risen friends, like stars, shed down their holy rays
to soothe your feverish cares and hush every murmuring doubt to rest.
From the dumb heavings of j^our loving and trustful heart, sometimes
exclaim, Parents who nurtured and watched over me with unwearied affec-
tion, I would remember you oft, and love you well, and so live that one
day I may meet you at the right hand of God. Early friends, so close and
dear once, who in the light of young romance trod with me life's morning
hills, neither your familiar faces nor your sweet communion are forgotten
by me: I fondly think of you, and aspire towards you, and pray for a
purer soul, that I may mount to your celestial circle at last ; —
" For many a tear these eyes must weep.
And many a sin must be forgiven,
Ere these pale lids shall sink to sleep.
Ere you and I shall meet in heaven."
Blessed Jesus, elder Brother of our race, who sittest now by thy Father's
throne, or pacest along the crystal coast as a -leader, chief among ten
thousand, whose condescending brow the bloody thorns no longer press,
hut the dazzling crown of thy Divinity encircles, oh, remember us, poor
erring pilgrims after thine earthly steps ; pity us, help us, and after death
bring us to thy home.
j To the sympathetic poet, the man of sentiment and meditation, who
I views the question from the position of the heart, in the glorj'^ and vistas
' of the imagination, but with all the known facts and relations of the
^ Grafe, Biblische Beitrage zu der Frage, Werden wir uns wiedersehen nach dem Tode.
578 RECOGNITION OF FRIENDS IN A FUTURE LIFE.
subject Ij'ing bare under his sight, the uniting restoration, in another
sphere, of earth's broken ties and parted friends, is an unappeasable
craving of the soul, in harmony with the moral law, powerfully prophe-
sied to his experience from all quarters, and seemingly confirmed to his
hopes by every promise of God and nature.'' Keceived as a truth, it is a
well of inexliaustible comfort, making experience a green oasis where it
overflows. The denial of it as a proven falsehood is a withering blast of
dust blowing on the friendly caravan of sojourners in the desert of life.
If existence is the enjoyment of a largess of social love, and death is to
have a solitary hand snatch it all away forever, how dismal is the j^rospect
to the poor heart that loves and clings, loses and despairs, and can only
falter hopelessly on ! It cannot be so. Love is the true prophet. Heaven
will restore the treasures earth has lost.
The mourner by the grave! Eve convulsed over the form of Abel!
Jesus weeping where Lazarus lay ! America embracing the urn of Wash-
ington ! The Genius of Humanity at the Tomb of the Past ! It is the
most pathetic spectacle of the world. As in the old myth the pelican,
hovering over her dead broodlets, pierced her own breast in agony and
fluttered there until by the fanning of her wings above them and the
dropping of her warm blood on them they were brought to life again, so
the great Mother of men seems in history to brood over the ah'hes of de-
parted ages, dropping the tears of her grief and faith into the future to
restore her deceased children to life and draw them together within her
embrace. And that sublime Rachel will not easily be comforted except
when her thoughts, migrating whither her offsi^ring have gone, seem to
find them happy in some hapjiy heaven.
The poet, lover of his race, who cannot trust his happier instinct, but
perforce believes that beyond the sepulchral line of mortality he shall
know no more of his friends, may find, as heljjs to a willing acquiescence
in what is fated, either one of two possible contemplations.^ He may
sadly lay upon his heart the stifling solace, There will be no baffled
wants nor unhappiness, but all will be over when kic jacet is sculptured
on the headstone of my grave. Or, with measureless rebound of faith,
he may crowd the capacity of his soul with the mysterious presentiment,
In the unchangeable fulness of an infinite bliss, all specialties will be
merged and forgotten, and I shall be one of those to whom "the weari-
some disease" of remembered sorrow and anticipated joy "is an alien
thing."
f Engel, Wir werden uns wiedersehen. Halst, Belenchtung der Haiiptgriinde fiir den Glaubeu an
Erinnerung und Wiodejselien nach dem Tode. Streicher, Neue Beitrage zur Kritik des Glaubens
ail Riickerinuening nach dem Tode.
8 AVieland's Euthanasia expresses disbelief in the preservation of personality and consciousness
after death. The same ground had been taken in the work published anonymously at Halle in 1775,
Plato und Leibnitz jenseits des Styx. See, on the other side of the question, Wohlfahrt, Tempel
der Unsterblichkeit, oder neue Anthologio der wichtigsten Ausspriiche, besonders neucrer Weiseo
iiber W^iedersehen u. s. w.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 579
CHAPTER VII.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
According to the imagining of some speculative geologists, perhaps
this earth first floated in the abyss as a volume of vapor, wreathing its
enormous folds of mist in fantastic shapes as it was borne along on the
idle breath of law. Ages swept by, until this stupendous fog-ball was
condensed into an ocean of fire, whose billows heaved their lurid
bosoms and reared their ashy crests without a check, while their burning
spray illuminated its track around the sable vault. During periods which
stagger computation, this molten world was gradually cooled down;
constant rivers wrung from the denselj^-swathing vapor poured over the
heated mass and at last submerged its crust in an immense sea. Then,
for unknown centuries, fire, water, and wind waged a Titanic war, that
imagination shudders to think of, — -jets of flame licking the stars, massive
battlements and columns of fire piled to terrific heights, — now the basin
of the sea suddenly turned into a glowing caldron and the atmosphere
saturated with steam, — again explosions hurling mountains far into
space and tearing the earth open in ghastly rents to its very heart. At
length the fire was partially subdued, the peaceful deep glassed the sky
in its bosom or rippled to the whispers of the breeze, and from amidst
the fertile slime and mould of its sheltered floor began to sprout the
first traces of organic life, the germs of a rude species of marine vegeta-
tion. Thousands of years rolled on. The world-ocean subsided, the peaks
of mountains, the breasts of islands, mighty continents, emerged, and
slowly, after many tedious processes of preparation, a gigantic growth
of grass, every blade as large as our vastest oak, shot from the soil, and
the incalculable epoch of ferns commenced, whose tremendous harvest
clothed the whole land with a deep carpet of living verdure. While un-
numbered growths of this vegetation were successively maturing, falling,
and hardening into the dark layers of inexhaustible coal-beds, the world,
one waving wilderness of solemn ferns, swept in its orbit, voiceless and
silent, without a single bird or insect of any kind in all its magnificent
green solitudes, the air everywhere being heavily surcharged with gases
of the deadliest poison. Again innumerable ages passed, and the era
of mere botanic growths reaching its limit, the lowest forms of ani-
mal life moved in the waters, the earliest creatures being certain marine
reptiles, worms, and bugs of the sea. Then followed various untimed
periods, during which animal life rose by degrees from mollusk and jelly-
fish, by plesiosaurus and pterodactyl, — horrible monsters, hundreds of feet
580 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
in length, whose tramp crashed through the woods, or whose flight loaded
the groaning air, — to the dolphin and the whale in the sea, the horse and
the lion on the land, and the eagle, the nightingale, and the bird of para-
dise in the air. Finallj^ when millions of aeons had worn away, the crea-
tive process culminated in Humanity, the crown and perfection of all ;
for God said, "Let us make man in our own image;" and straightway
Adam, with upright form, kingly eye, and reason throned upon his brow,
stood on the summit of the world and gave names to all the races of
creatures beneath.^
At this stage two important questions arise. The first is, whether man
is the final type of being intended in the Divine plan for this world, or-
whether he too is destined in his turn to be superseded by a higher
race, endowed with form, faculties, and attributes transcending our con-
ceptions, even as our own transcended the ideas of the previous orders
of existence. Undoubtedly, had the ichthyosaurus, ploughing through
the deep and making it boil like a pot, or one of those mammoth crea-
tures of the antediluvian age who browsed half a dozen trees for break-
fast, crunched a couple of oxen for luncheon and a whole flock of sheep
for his dinner, been consulted on a similar problem, he would have
replied, without hesitation, " I exhaust the uses of the world. What ani-
mal can there be superior to me? beyond a question, my race shall possess
the earth forever!" The mastodon could not know any uses of nature
except those he was fitted to experience, nor imagine a being with the
form and prerogatives of man. Therefore he would not believe that the
mastodon-race would ever be displaced by the human. We labor under
the same disqualification for judgment. There may be in the system
of nature around us adaptations, gifts, glories, as much higher than any
we enjoy as our noblest powers and privileges are in advance of those
of the tiger or the lark.
It is a remarkable fact that the mature states of the antediluvian races
correspond with the foetal states of the present races, and that the foetal
states of embryonic man are counterparts of the mature states of the
lower races now contemporaneous with him. This great discovery of
modern science, though perhaps destitute of logical value, suggests to
the imagination the thought that man may be but the foetal state of a |
higher being, — a regent temiaorarily presiding here until the birth and
inauguration of the true king of the world, and destined himself to be
born from the womb of this world into the free light and air of the spirit-
kingdom !
The resources of God are inexhaustible ; and in the evolution of his
prearranged ages it may be that there will arise upon the earth a race
of beings of unforetold majestj', who shall disinter the remnant bones
and ponder the wrecked monuments of forgotten man as we do those
of the disgusting reptiles of the Saurian epoch. But this is a mere con-
1 Harris, The Pre-Adamite Earth.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 581
ceit of possibility ; and, so far as the data for forming an opinion are in
our hands, it is altogether incredible. So far as appears, the adaptation
between man and the earth is exhaustive. He is able to subdue all her
forces, reign over all her provinces, enjoy all her delights, and gather
into his consciousness all her prophecies. And our practical conviction
is absolute that the race of men is the climax of being destined for this
earth, and that they will occupy its hospitable bosom forever with their
toils and their homes, their sports and their graves.^
The other question is this: — Was the subjection of the human race to
physical death a part of the Creator's original plan, or the retributive
result of a subsequent dislocation of that plan by sin? — a part of the
great harmony of nature, or a discord marring the happy destiny of man?
Approaching this problem on grounds of science and reason alone, there
can be no hesitation as to the reply. There are but two considerations
really bearing upon the point and throwing light upon it; and they both
force us to the same conclusion. First, it is a fact admitting no denial
that death was the predetermined natural fate of the successive genera-
tions of the races that preceded man. Now, w^hat conceivable reason is
there for supposing that man, constructed from the same elements, living
under the same organic laws, was exempt from the same doom? There
is not in the whole realm of science a single hint to that effect. Secondly,
the reproductive element — an essential feature in the human constitution,
leading our kind to multiply and rej^lenish the earth — is a demonstration
that the office of death entered into God's original plan of the world.
For otherwise the earth at this moment could not hold a tithe of the in-
habitants that would be demanding room. "When God had permitted
this world to roll in space for awful ages, a lifeless globe of gas, fire,
water, earth, and then let it be occupied for incommensurable epochs
more by snails, vermin, and iguanodons, would he wind up the whole
scene and destroy it when the race of man, crowning glory of all, had only
flourished for a petty two thousand years? It is not credible. And yet
it must have been so unless it was decreed that the successive genera-
tions should pass away and thus leave space for the new-comers. We
conclude, then, that it is the will of God — and was in the beginning —
that the human race shall possess the earth through all the unknown
periods of the future, the parents continually passing off the stage in
death as the children rise upon it to maturity. We cannot discern any
authority in those old traditions which foretell the impending destruc-
tion of the world. On what grounds are we to believe them? The great
system of things is a stable harmony. There is no wear or tear in the
perfect machinery of the creation, rolling noiseless in its blue bearings
of ether. It seems, comparatively speaking, to have just begun. Its
2 Agassiz says no higher creature than man is to be expected on earth, because the capacities of
the earthly plan of organic creation are completed and exhausted with him. Introduction to Study
of Natural History, p. 57.
582 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
oscillations are self-adjusted, and science prophesies for humanity an
illimitable career on this earthly theatre. The swift melting of the ele-
ments and restoration of chaos is a mere heathen whim or a poetic figment.
It is the bards who sing, —
" The earth shall shortly die. Iler grave is dug.
I see the worlds, night-clad, all gathering
In long and dark procession. And the stars,
Which stand as thick as glittering dewdrops on
The fields of heaven, shall pass in blazing mist."
Such pictures are delusion winning the imagination, not truth com-.
manding the reason. In spite of all the Cassandra-screams of the priest-
hood, vaticinating universal ruin, the young old earth, fresh every spring,
shall remain under God's preserving providence, and humanity's inex-
haustible generations renewedly reign over its kingdoms, forever. Ploti-
nus said, "If God repents having made the world, why does he defer its
destruction? If he does not yet repent, he never will, as being now accus-
tomed to it, and becoming through time more friendly to it."^ Lucan
says, "Our bones and the stars shall be mingled on one funeral pyre."
Communis mundo superest rogus, ossibus astra
Misturus.
But to receive such a good piece of poetry as veritable prevision is surely
a puerile error which a mature mind in the nineteenth century should
be ashamed to commit.
The most recently-broached theory of the end of the world is that de-
veloped from some remarkable speculations as to the composition and
distribution of force. The view is briefly this. All force is derived from
heat. All heat is derived from the sun.* The mechanical value of a
cubic mile of sunlight at the surface of the earth is one horse-power for
a third of a minute ; at the sun it is fifteen thousand horse-power for a
minute. Now, it is calculated that enough heat is radiated from the sun
to require for its production the annual consumption of the whole sur-
face of the sun to the depth of from ten to twenty miles. Of course,
ultimately the fuel will be all expended ; then the forces of the system
will expire, and the creation will die.^ This brilliant and sublime theorem
assumes, first, that the heat of the sun arises from consumption of matter,
— which may not be true ; secondly, that it is not a self-replenishing pro-
cess, — as it certainly may be. Some have even surmised that the zodiacal
light is an illuminated tornado of stones showering into the sun to feed
its tremendous conflagration. The whole scheme is a fine toy, but a very
faint terror. Even if it be true, then we are to perish at last from lack \
of fire, and not, as commonly feared, from its abundance !
The belief of mankind that a soul or ghost survives the body has been
s Ennoad ii. lib. i.K. : Contra Gnosticos, cap. 4.
* Ilelmholtz, Edinburgh Phil. Mag., series iv. vol. xi. : Interaction of Natural Forces.
6 Thomson, Ibid. Dec. 1854 : Mechanical Energies of the Solar System.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
so nearly universal as to appear like the spontaneous result of an instinct.
We propose to trace the history of opinions concerning the physical
destination of this disembodied sj^irit, — its connection with localities, — to
give the historical topography of the future life.
The earliest conception of the abode of the dead was j^robably that of
the Hebrew Sheol or the Greek Hades, — namely, the idea — born from
the silence, depth, and gloom of the grave — of a stupendous subterranean
cavern full of the drowsy race of shades, the indiscriminate habitation
of all who leave the land of the living. Gradually the thought arose and
won acceiDtance that the favorites of Deity, peerless hei'oes and sages, might
be exempt from this dismal fate, and migrate at death to some delightful
clime beyond some far shore, there, amidst unalloyed pleasures, to spend
immortal days. This region was naturally located on the surface of the
earth, where the cheerful sun could shine and the fresh breezes blow, yet
in some untrodden distance, where the gauntlet of fact had not smitten the
eeeptre of fable. The paltry pprtion of this earth familiar to the ancients
was surrounded by an unexplored region, which their fancy, stimulated by
the legends of the poets, peopled with mythological kingdoms, — the rain-
bow bowers and cloudy synods of Olympus, from whose glittering peak the
Thunderer threw his bolts over the south ; the Golden Gai'den of the Hes-
perides, whose dragons lay on guard in the remote west ; the divine cities
of Meru, whose encircling towers pierced the eastern sky; the Banquet-
Halls of Ethiopia, gleaming through the fiery desert; the fragrant Islands
of Immortality, musical and luring in the central ocean ; the happy land
of the Hyperboreans, beyond the snowy summits of northern Caucasus : —
" How pleasant were the wild beliefs
That dwelt in legends old !
Alas ! to our posterity-
Will no such tales he told.
We know too much : scroll after scroll
Weighs down oux weary shelves :
Our only point of ignorance
Is centred in ourselves."
There was a belief among the Persians that Kaf, a mountain two thousand
miles high, formed a rim to the flat world and prevented travellers from
ever falling ofF.^ The fact that the earth is a globe inhabited on all sides
is a comparatively recent piece of knowledge. So late as in the eighth
century Pope Zachary accused Virgilius, an Irish mathematician and monk,
of heresy for believing in the existence of antipodes.' St. Boniface wrote
to the Pope against Virgilius ; and Zachary ordered a council to be held
to expel him from the Church, for "professing, against God and his own
soul, so perverse and wicked a doctrine." To the ancients all beyond
the region they had traversed was an unknown land, clothed in darkness,
crowded with mystery and allurement. Across the weltering wastes of
6 Adventures of Ilatim Tk\, p. 30, note.
7 Whewell, Hist. Inductive Sciences, vol. i. book iv. ch. i. sect. 7.
584 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
brine, in a halcyon sea, the Hindu placed the White Isle, the dwelling of
translated and immortalized men.* Under the attraction of a mystic
curiosity, well might the old, wearied Ulysses say, —
" Come, my friends,
'Tis not too late to seek a newer world.
Push off, and, sitting well in order, smite
The sounding furrows; for my purpose holds
To sail beyond the sunset, and the baths
Of all the western stars, until I die.
It may be that the gulfs will wash us down :
It may be we shall touch the Happy Isles,
And see the great Achilles, whom we knew."
Decius Brutus and his army, as Florus relates, reaching the coast of
Portugal, where, for the first time, they saw the sun setting in the
blood-tinged ocean, turned back their standards with horror as they
beheld " the huge corpse of ruddy gold let down into the deep."
The Phoenician traders brought intelligence to Greece of a people, the
Cimmerians, who dwelt on the borders of "Hades in the umbered realms
of perpetual night. To the dying Koman, on the farthest verge of the
known horizon hovered a vision of Elysian Fields. And the American
Indian, sinking in battle or the chase, caught glimpses of happier Hunt-
in g-Grounds, whose woods trooped with game, and where the arrows of
the braves never missed, and there was no winter. There was a pretty
myth received among some of the ancient Britons, locating their para-
dise in a spot surrounded by tempests, far in the "Western Ocean, and
named Flath-Innis, or Noble Island.® The following legend is illus-
trative. An old man sat thoughtful on a rock beside the sea. A cloud,
under whose squally skirts the waters foamed, rushed down ; and from
its dark womb issued a boat, with white sails bent to the wind, and hung
round with moving oars. Destitute of mariners, itself seemed to live
and move. A voice said, "Arise, behold the boat of heroes: embark,
and see the Green Isle of those who have passed away!" Seven days
and seven nights he vojj^aged, when a thousand tongues called out, "The
Isle! the Isle!" The black billows opened before him, and the calm
land of the departed rushed in light on his eyes. We are reminded by
this of what Procopius says concerning the conveyal of the soul of the
barbarian to his paradise. At midnight there is a knocking at the door,
and indistinct voices call him to come. Mysteriously impelled-, he goes
to the sea-coast, and there finds a frail, empty wherry awaiting him.
He embarks, and a spirit-crew row him to his destination.^"
" He finds with ghosts
His boat deep-freighted, sinking to the edge
Of the dark flood, and voices hears, yet sees
No substance ; but, arrived where once again
His skiff floats free, hears friends to friends
8 Wilford, Essays on the Sacred Isles, In Asiatic Researches, vols, viii.-xi.
9 JIacpherson, Introduction to the History of Grqat Britain and Ireland, pp. 1S0-1S6.
10 Procopius, Gothica, lib. iv.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 585
Give lamentable welcome. The i
Shore faint resounds, and all the mystic air
Breathes forth the names of parent, brother, wife."
During that period of poetic credulity while the face of the earth
remained to a great extent concealed from knowledge, wherever the
Hebrew Scriptures were known went the cherished traditions of the
Garden of Eden from which our first parents were driven for their sin.
Speculation naturally strove to settle the locality of this lost paradise.
Sometimes it was situated in the mysterious bosom of India; sometimes
in the flowery vales of Georgia, where roses and spices perfumed the
gales ; sometimes in the guarded recesses of Mesopotamia. Now it was
the Grand Oasis in the Arabian desert, flashing on the wilted pilgrim,
over the blasted and blazing wastes, with the verdure of palms, the play
of waters, the smell and flavor of perennial fruits. Again it was at the
equator, where the torrid zone stretched around it as a fiery sword waving
every way so that no mortal could enter. In the " Imago Mundi," a Latin
treatise on cosmography written early in the twelfth century, we read,
"Paradise is the extreme eastern part of Asia, and is made inaccessible
by a wall of fire surrounding it and rising unto heaven." At a later time
the Canaries were thought to be the ancient Elysium, and were accord-
ingly named the Fortunate Isles. Indeed, among the motives that ani-
mated Columbus on his adventurous voyage no inferior place must be
assigned to the hope of finding the primeval seat of Paradise.^^ The
curious traveller, exploring these visionary spots one by one, found them
lying in the light of common day no nearer heaven than his own natal
home ; and at last all faith in them died out when the whole surface of
the globe had been surveyed, no nook left wherein romance and super-
stition might any longer play at hide-and-seek.
Continuing our search after the local abode of the departed, we now
leave the surface of the earth and descend beneath it. The first haunted
region we reach is the realm of the Fairies, which, as every one acquainted
with the magic lore of old Germany or England knows, was situated just
under the external ground, and was clothed with every charm poets could
imagine or the heart dream. There was supposed to be an entrance to
this enchanted domain at the Peak Cavern in Derbyshire, and at several
other places. Sir Walter Scott has collected some of the best legends
illustrative of this belief in his " History of Demonology." Sir Gawaine, a
famous knight of the Eound Table, was once admitted to dine, above
ground, in the edge of the forest, with the King of the Fairies: —
" The banquet o'er, the roj-al Fay, intent
To do all honor to King Arthur's knight,
Smote with his rod the bank on which they leant,
Anil Fairy-land flash'd glorious on the sight ;
11 Irving, Life of Columbus: Appendix on the Situation of the Terrestrial Paradise. Py far the
most valuable book ever published on this subject is that of Schulthess, Das Paradies, das irdische
nnd Uberirdische historische, mythische und mystische, nebst einer kritischen Revision der allgemel-
neu bibliachen Geographie.
586 LOCAL FATE OF MAN L\ THE ASTRONOMIC UNIVERSE.
Flash'd, through a silvery, soft, translucent mist,
The opal shafts and domes of amethyst;
Flash'd founts in shells of pearl, which crj'Stal walls
And phosphor lights of myriad hues redouble.
There, in the blissful subterranean halls,
When morning wakes the world of human trouble
Glide the gay race; each sound our discord knows,
Faint heard above, but lulls them to repose."
To this empire of moonlit swards and elfin dances, of jewelled banks,
lapsing streams, and enchanting visions, it was thought a few favored
mortals might now and then find their way. But this was never an
earnest general faith. It was a poetic superstition that hovered over
fanciful brains, a legendary dream that pleased credulous hearts ; and,
with the other romance of the early world, it has vanished quite away.
The popular belief of Jews, Greeks, Etruscans, Romans, Germans, and
afterwards of Christians, was that there was an immense world of the
dead deep beneath the earth, subdivided into several subordinate regions.
The Greenlanders believed in a separated heaven and hell, both located
far below the Polar Ocean. According to the old classic descrij^tions of
the under-world, what a scene of colossal gloom it is ! Its atmosphere
murmurs with a breath of plaintive sighs. Its population, impalpable
ghosts timidly flitting at every motion, crowd the sombre landscapes
in numbers surpassing imagination. There Cocytus creeps to the seat
of doom, his waves emitting doleful wails. Styx, nine times enfolding
the whole abode, drags his black and sluggish length around. Charon,
the slovenly old ferryman, plies his noiseless boat to and fro laden with
shadowy passengers. Far away in the centre grim Pluto sits on his ebony
throne and surveys the sad subjects of his dreadful domain. By his side
sits his stolen and shrinking bride, Proserpine, her glimmering brows
encircled with a wreath of poppies. Above the subterranean monarch's
head a sable rainbow spans the infernal firmament; and when, with lifted
hand, he announces his decrees, the applause given by the twiliglit popu-
lace of Hades is a rustle of sighs, a vapor of tears, and a shudder of
submission.
The belief in this dolorous kingdom was early modified by the recep-
tion of two other adjacent realms, — one of reward, one of torture; even
as Goethe says, in allusion to the current Christian doctrine, " Hell was
originally but one apartment: limbo and purgatory were afterwards
added as wings." Passing through Hades, and turning in one direction,
the spirit-traveller would arrive at Elysium or Abraham's bosom : —
" To paradise the gloomy passage winds
Tlirough regions drear and di«mal, and through pain,
Emerging soon in beatific blaze
Of light."
There the blessed ones found respite and peaceful joys in flowery fields,
pure breezes, social fellowship, and the similitudes of their earthly pur-
suits. In this placid clime, lighted by its own constellations, favored
LOCAL FATE OF MAN IN THE ASTFvONOMIC UNIVERSE. 587
souls roamed or reposed in a sort of ineffectual happiness. According
to the jjagans, here were such heroes as Achilles, such sages as Socrates,
to remain forever, or until the end of the world. And here, according to
the Christians, the departed patriarchs and saints were tarrying expectant
of Christ's arrival to ransom them. Dante thus describes that great
event: —
" Then he, who well my covert meaning knew,
Answer'd, Herein I had not long been bound,
When an All-puissant One I saw march through,
With victory's radiant sign triumphal crown'd.
He led from us our Father Adam's shade,
Abel and Noah, whom God loved the most,
Lawgiving Moses, him who best obey'd,
Abraani the patriarch, royal David's ghost ;
Israel, his father, and his sons, and her
Whom Israel served for, faithfully and long,
Kachel, with more, to bliss did lie transfer:
No souls were saved before this chosen throng."12
At the opposite extremity of Hades was supposed to be an opening
that led down into Tartarus, " a place made underneath all things, so low
and horrible that hell is its heaven." Here the old earth-giants, the
looming Titans, lay, bound, transfixed with thunderbolts, their moun-
tainous shapes half buried in rocks, encrusting lava, and ashes. Rivers
of fire seam the darkness, whose borders are braided with sentinel
furies. On eveiy hand the worst criminals, perjurers, blasphemers,
ingrates, groan beneath the pitiless jjunishments inflicted on them
without escape. Any realization of the terrific scenery of this whole
realm would curdle the blood.^^ There were fabled entrances to the
dread under-world at Acherusia, in Bithynia, at Avernus, in Campania,
where Ulysses evoked the dead and traversed the grisly abodes, through
the Sibyl's cave at Cumse, at Hermione, in Argolis, where the people
thought the passage below so near and easy that they neglected to give
the dying an obolus to pay ferriage to Charon, at Tsenarus, the southern-
most point of Peloponnesus, where Herakles went down and dragged
the three-headed dog up into day, at the cave of Trophonius, in Lebadea,
and at several other jjlaces.
Similar conceptions have been embodied in the ecclesiastical doctrine
which has generally prevailed in Christendom. Locating the scene in
the hollow of the earth, thus has it been described by Milton, —
" A dungeon horrible on all sides round
As one great furnace flamed ; yet from those flames
No light, but rather darkness visible.
Served only to discover sights of woe,
Regions of anguish, doleful shades, where peace
Nor hope can come, but torture without end
Still urges, and a fiery deluge fed
With ever-burning sulphur unconsumed;"
J* Parsons's trans. Dell' Inferno, canto iv. 11. 65-63.
'' Descriptions of the sufferings of hell, according to the popular notions at different periods, are
given in the work published at Weimar in 1S17, Das Rad der ewigen HoUenqual. In den CuriositSten
der physisch-literarisch-artistisch-historischen Vor-und Mitwelt, band vi. st. 2.
588 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
wherein, confined by adamantine walls, the fallen angels and all the
damned welter overwhelmed with floods and whirlwinds of tempestuous
fire. Shapes once celestially fair and proud, but now scarred from battle
and darkened by sin into faded forms of haggard splendor, support their
uneasy steps over the burning marl. Everywhere shrieks and moans
resound, and the dusky vault of pandemonium is lighted by a blue glare
cast pale and dreadful from the tossings of the flaming lake. This was
hell, where the wicked must shrink and howl forever. Etna, Vesuvius,
Stromboli, Hecla, were believed to be vent-holes from this bottomless
and living pit of fire. The famous traveller, Sir John Maundeville,
asserted that he found a descent into hell "in a perilous vale" in the
dominions of Prester John. Many a cavern in England still bears the
name of "Hell-hole." In a dialogue between a clerk and a master, pre-
served in an old Saxon catechism, the following question and reply
occur: — "Why is the sun so red when she sets?" "Because she looks
down upon hell." Antonius Rusca, a learned professor at Milan, in the
year 1621, published a huge quarto in five books, giving a detailed topo-
graphical account of the interior of the earth, hell, purgatory, and limbo.'*
There is a lake in the south of Ireland in which is an island containing
a cavern said to open down into hell. This cave is called St. Patrick's
Purgatory, and the pretence obtained quite general credit for upwards
of five centuries. Crowds of pilgrims visited the place. Some who had
the hardihood to venture in were severely pinched, beaten, and burned,
by the priests within, disguised as devils, and were alrnost frightened out
of their wits by the diabolical scenes they saw where
" Forth from the depths of flame that singed the gloom
Despairing wails and piercing shrieks were beard."
Several popes openly preached in behalf of this gross imposition ; and
the Church virtually authorized it by receiving the large revenues
accruing from it, until at last outraged common sense demanded its
repudiation and supi^ression.'^
Few persons now, as they walk the streets and fields, are much dis-
turbed by the thought that, not far below, the vivid lake of fire and
brimstone, greedily roaring for new food, heaves its tortured surges con-
vulsed and featured with souls. Few persons now simdder at a volcanic
eruption as a premonishing message freshly belched from hell.'^ In fact,
the old belief in a local physical hell within the earth has almost gone
from the public mind of to-day. It arose from pagan myths and figures
of speech based on ignorant observation and arbitrary fancy, and with
the growth of science and the enlightenment of reason it has very ex-
tensively fallen and faded away. No honest and intelligent inquirer
1* De Inferno et Statu Da;monum ante Mundi Kxitinm.
15 Wright, St. Patrick's Purgatory : an Essay on tlie Legends of Paradise, Hell, and Purgatory,
current durins the Middle Ages.
1* Fatuzzi, De Sede inferni in Terris qujerenda.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 589
into the matter can find tlie sliglitest valid support for such a notion.
It is now a mere tradition, upheld by groundless authority. And yet the
dim shadow of that great idea of a subterranean hell which once burned
so fierce and lurid in the brain of Christendom still vaguely haunts the
modern world. The dogma still lies in the prevalent creeds, and is
occasionally dragged out and brandished by fanatic preachers. The
transmitted literature and influences of the past are so full of it that it
cannot immediately cease. Accordingly, while the common understand-
ing no longer grasps it as a definite verity, it lingers in the popular fancy
as a half-credible image. The painful attempts made now and then by
some antiquated or fanatical clergyman to compel attention to it and
belief in it as a tangible fact of science, as well as an unquestionable revela-
tion of Scripture, scarcely win a passing notice, but provoke a significant
smile. Father Passaglia, an eminent Jesuit theologian, in 1856 published
in Italy a work on the Literality of Hell-Fire and the Eternity of the
Punishments of the Damned. He says, "In this world fire burns by
chemical operations; but in hell it burns by the breath of the Lord!"
The learned and venerable Faber, a voluminous author and distinguished
English divine, published in the year 1851 a large octavo entitled "The
Many Mansions in the House of the Father," discussing with elaborate
detail the question as to the locality of the scenes awaiting souls after
death. His grand conclusion — the unreasonableness of whicl^ will be
apparent without comment — is as follows: — "The saints having first risen
with Christ into the highest regions of the air, out of reach of the dreadful
heat, the tremendous flood of fire hitherto detained inside the earth will
be let loose, and an awful conflagration rage till the whole material globe
is dissipated into sublimated particles. Then the world will be formed
anew, in three parts. First, there will be a solid central sphere of fire —
the flaming nucleus of Gehenna — two thousand miles in diameter.
Secondly, there shall roll around this central ball on all sides an ignited
ocean of liquid fire two thousand miles in depth, the peculiar residence
of the wicked, the sulphurous lake spoken of in the Apocalypse.
Thirdly, around this infernal sea a vast spherical arch will hang, a
thousand miles thick, a massive and unbroken shell, through which
there are no spiracles, and whose external surface, beautiful beyond con-
ception, becomes the heaven of the redeemed, where Clirist himself,
perfect man as well as perfect God, fixes his residence and establishes
the local sovereignty of the Universal Archangel."" A comfortable
thought it must be for the saints, as they roam the flowery fields, basking
in immortal bliss, to remember that under the crust they tread, a sound-
, " Part iv. chap. ix. p. 417. Dr. Cumming (The End, Lect. X.) teaches the doctrine of the- literal
•esurrection of the flesh, and the subsequent rcsi Jence of the redeemed on this globe as their eternal
leaven under tlie immediate rule of Christ. Quito a full detail of the historic and present belief in
his scheme may be found in the recent work of its earnest advocate, D. T. Taj-lor, — The Voice of the
'hurch on the Coming of the Redeemer, or a History of the Doctrine of the Reign of Christ on
larth.
38
590 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
less sea of fire is forever plunging on its circular course, all its crimson j
waves packed with the agonized faces of the damned as thick as drops ! i
The whole scheme is without real foundation. Science laughs at such a i
theory. Its scriptural supports are either ethnic figments or rhetorical ,|
tropes. Reason, recollecting the immateriality of the soul, dissipates •
the ghastly dream beyond the possibility of restoration to belief.
Following the historic locations of the abode of departed souls, we .
next ascend from the interior of the earth, and above the surface of the ;
earth, into the air and the lofty realms of ether. The ancient Cale- .
donians fixed the site of their spirit-world in the clouds. Their bards
have presented this conception in manifold forms and with the most
picturesque details. In tempests the ghosts of their famous warriors
ride on the thunderbolts, looking on the earth with eyes of fire, and hurl- i
ing lances of lightning. They float over the summits of the hills or
along the valleys in wreaths of mist, on vapory steeds, waving their !
shadowy arms in the moonlight, the stars dimly glimmering through
their visionary shapes. The Laplanders also placed their heaven in the
upper air, where the Northern Lights play. They regarded the auroral
streamers as the sport of departed spirits in tlie happy region to which
they had risen. Such ideas, clad in the familiar imagery furnished by
their own climes, would naturally be suggested to the ignorant fancy,
and easily commended to the credulous thoughts, of the Celts and Finns.
Explanation and refutation are alike unnecessary.
Plutarch describes a theory held by some of the ancients locating hell l\
in the air, elysium in the moon.'* After death all souls are compelled j|
to spend a period in the region between the earth and the moon, — the j J
wicked in severe tortures and for a longer time, the good in a mild dis-
cipline soon purging away all their stains and fitting them for the lunar j l
paradise. After tarrying a season there, they were either born again upon J i
the earth, or transported to the divine realm of the sun. Macrobius, i \
too, says, "The Platonists reckon as the infernal region the whole space; I
between the earth and the moon."'' He also adds, "The tropical signs,'
Cancer and Capricorn are called the gates of the sun, because there he* i
meets the solstice and can go no farther. Cancer is the gate of men,; i
because by it is the descent to the lower regions; Capricorn is the gate;
of gods, because by it is a return for souls to the rank of gods in the seat' ,\
of their proper immortality. "^^ The Manicheans taught that souls werei |
borne to the moon on leaving their bodies, and there washed from theitj (
sins in water, then taken to the sun and further cleansed in fire. They;
described the moon and sun as two splendid ships prepared for trans- i
ferring souls to their native country, — the world of perfect light in th( i
heights of the creation.^'
The ancient Hebrews thought the sky a solid firmament overarching' ■
18 In his Essay on the Face in the Orb of the Moon.
19 In Somnium Scipionis, lib. i. cap. xi. '"> Ibid. cap. xli.
81 Augustine, De Natura Boni, cap. xliv.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 591
the earth, and supporting a sea of inexhaustible waters, beyond which
God and his angels dwelt in monopolized splendor. Eliphaz the Teman-
ite says, "Is not God in the height of heaven? And behold the stars,
how high they are ; but he walkath upon the arch of heaven !" And
Job says, "He covereth the lace of his throne, and spreadeth his clouds
under it. He hath drawn a circular bound upon the waters to the con-
fines of light and darknesi;." From the dazzling realm above this super-
nal ocean all men were supposed, until after the resuri-ection of Christ, to
be excluded. But from 'hat time the belief gradually spread in Christen-
dom that a way was open for faithful souls to ascend thither. Ephraim
the Syrian, ^'^ and Ambrose, located paradise in the outermost East on the
highest summit of the earth, stretching into the serene heights of the
sky. The ancients often conceived the universe to form one solid whole,
whose different provinces were accessible from each other to gods and
angels by means of bridges and golden staircases. Hence the innume-
rable paradisal legends associated with the mythic mountains of antiquity,
such as Elborz, Olympus, Meru, and Kaf. Among the strange legends
of the Middle Age, Gervase of Tilbury preserves the following one,
illustrative of this belief in a sea over the sky : — " One Sunday the people
of an English village were coming out of church, — a dark, gloomy day, —
when they saw the anchor of a ship hooked to one of the tombstones,
the cable, tightly stretched, hanging down the air. Presently they saw
a sailor sliding down the rope to unfix the anchor. When he had just
loosened it the villagers seized hold of him ; and, while in their hands, he
quickly died, as though he had been drowned!" There is also a famous
legend called "St. Brandon's Voyage." The worthy saint set sail from
the coast of Ireland, and held on his way till he arrived at the moon,
which ne found to be the location of hell. Here he saw Judas Iscariot
in execrable tortures, regularly respited, however, every week from
Saturaay eve till Sunday eve !
i Th3 thought — so entirely in accordance with the first impression made
; by the pnenomenon of the night-sky on the ignorant senses and imagina-
tion — that the stars are set in a firm revolving dome, has widely prevailed ;
and ths thought that heaven lies beyond that solid arch, in the vmknown
cpace. is a popular notion lingering still. The scriptural image declaring
that- the convulsions of the last day will shake the stars from their
Eockets in the heavenly floor, "as a fig-tree casteth her untimely figs
when she is shaken of a mighty wind," although so obviously a figure
of speech, has been very generally credited as the description of a literal
^act yet to occur. And how many thousands of pious Christians have
felt, with the sainted Doddridge,
"Ye stars are but the shining dust
Of my Divine abode, —
The pavement of those heavenly courts
"Where I shall see my Godl"
22 De Paradise Eden, Sermo I.
592 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
The universal diffusion in civilized nations of the knowledge that the i
visible sky is no substantial expanse, but only an illimitable void of space \
hung with successive worlds, has by no means banished the belief, i
originally based on the opposite error, in a physical heaven definitely
located far overhead, the destination of all ransomed souls. This is
undoubtedly the most common idea at the present time. An English '•
clergyman once wrote a book, afterwards translated into German, to <
teach that the sun is hell, and that the black spots often noticed on the j
disk of that orb are gatherings of damned souls.^^ Isaac Taylor, on the ;
contrary, contends with no little force and ingenuity that the sun may
be the heaven of our planetary system, a globe of immortal blessedness
and glory. ^^ The celebrated Dr. Whiston was convinced that the great
comet which appeared in his day was hell. He imagined it remarkably |
fitted for that purpose by its fiery vapor, and its alternate plunges, now
into the frozen extremity of space, now into the scorching breath of the j
sun. Tupper fastens the stigma of being the infernal prison-house on j
the moon, in this style : —
"I know thee well, Moon, thou cavern'd realm,
Sad satellite, thou giant asli of death,
Blot on God's fiimaineut, pale home of crime,
Scarr'd prison-house of sin, where damned souls
Feed upon punishment: Oh, thought sublime,
That amid night's black deeds, when evil prowls
Through the broad world, thou, watching sinners well,
Glarest o'er all, the wakeful eye of — Hell!"
Bailey's conception is the darker birth of a deeper feeling : —
"There is a blind world, yet tinlit by God,
Rolling around the extremest edge of light.
Where alt things are disaster and decay.
That black and outcast orb is Satan's home.
That dusky world man's science counteth not
Upon the brightest sky. He never knows
How near it comes to him ; but, swathed in clouds,
As though in plumed and palled state, it steals, ,
Hearse-like and thief-like, round the universe, j
Forever rolling, and returning not, — j
Robbing all worlds of many an angel soul, — ■ j
With its light hidden in its breast, which burns I
With all concentrate and superfluent woe."
In the average faith of individuals to-day, heaven and hell exist as sepa
rate places located somewhere in the universe; but the notions as to thi
precise regions in which they lie are most vague and ineffectual whei
compared with what they formerly were.
The Scandinavian kosmos contained nine worlds, arranged in the follow
ing order: — Gimle, a golden region at the top of the universe, the eterna
residence of AUfather and his chosen ones; next below that, Muspe
" Swinden, On the Nature and Location of Hell.
M Physical Theory of Another Life, chap. xvi.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 593
the realm of the genii of fire; Asgard, the abode of the gods in the
starry firmament; Vindheim, the home of the air-spirits; Manheim, the
earth, or middle realm; Jotunheim, the world of the giants, outside the
sea surrounding the earth; Elfheim, the world of the black demons and
dwarfs, just under the earth's surface; Helheim, the domain of the god-
dess of death, deep within the earth's bosom ; and finally, Niflheim, the
lowest kingdom of horror and pain, at the very bottom of the creation.
The Buddhist kosmos, in the simplest form, as some of them conceived
it, was composed of a series of concentric spheres each separated from
the next by a space, and successively overarching and underarching each
other with circular layers of brightness above and blackness beneath;
each starry hollow overhead being a heaven inhabited by gods and
blessed souls, each lurid hollow underfoot being a hell filled with
demons and wicked souls in penance. The Arabian kosmos, beginning
with the earth, ascended to a world of water above the firmament, next
to a frorld of air, then to a world of fire, followed in rising order by an
emerald heaven with angels in the form of birds, a heaven of precious
stones with angels as eagles, a hyacinth heaven with angels as vultures,
a silver heaven with angels as horses, a golden and a pearl heaven each
peopled with angel girls, a crystal heaven with angel men, then two
heavens full of angels, and finally a great sea without bound, each
sphere being presided over by a chief ruler, the names of all of whom
were familiar to the learned Arabs. The Syrian kosmos corresponded
closely to the foregoing. It soared up the mounting steps of earth,
water, air, fire, and innumerable choruses successively of Angels, Arch-
angels, Principalities, Powers, Virtues, Dominations, Thrones, Cherubim-
and Seraphim, unto the Expanse whence Lucifer fell ; afterwards to a
boundless Ocean ; and lastly to a magnificent Crown of Light filling the
uppermost space of all.^*
It is hard for us to imagine the aspects of the universe to the ancients
and the impressions it produced in them, all seemed so different then, in
the dimness of crude observation, from the present appearance in the
light of astronomic science. Anaxiinander held that the earth was of
cylindrical form, suspended in the middle of the universe and surrounded
by envelopes of water, air, and fire, as by the coats of an onion, but that
the exterior stratum was broken up and collected into masses, and thus
ociginated the sun, moon, and stars, which are carried around by the
three spheres in which they are fixed.^® Many of the Oriental nations
believed the planets to be animated beings, conscious divinities, freely
marching around their high realms, keeping watch and ward over the
creation, smiling their favorites on to happy fortune, fixing their baleful
eyes and shedding disastrous eclipse on "falling nations and on kingly
lines about to sink forever." This belief was cherished among the later
.Greek philosophers and Roman priests, and was vividly held by such
25 Bupuis, L'Origine de tous les Cultes, Planche No. 21. S6 Arist. de Coel. ii. 13.
594 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
men as Philo, Origen, and even Kepler. It is here that we are to look ■
for the birth of astrology, that solemn lore, linking the petty fates of ''
men with the starry conjunctions, which once sank so deeply into the ,
mind of the world, but is now wellnigh forgotten: — j
"No more of that, ye planetary lights! I
Tour aspects, dignities, ascendancies, ^S'
Your partile quartiles, and your plastic trines, ',£
And all your heavenly houses and effects, M
Shall meet no more devout expounders here. J
The joy of Jupiter, ■;'
The exaltation of the Dragon's head.
The sun's triplicity and glorious
Dayliouse on high, the moon's dim detriment,
And .all the starry inclusions of all signs,
Sh:ill rise, and rule, and pass, and no one know
That there are spirit-rulers of all worlds.
Which fraternize with earth, and. though unknoTvn, I
Hold in the shining voices of the stars j
Communion on high and everywhere." t j
The belief that the stars were living beings, combining with the fancy
of an unscientific time, gave rise to the stellar apotheosis of heroes and
legendary names, and was the source of those numerous asterisms, out-
lined groups of stars, which still bedeck the skies and form the land-
marks of celestial topography. It 'was these and kindred influences
that wrought together
" To make the firmament bristle with shapes
Of intermittent motion, aspect vague.
And mystic bearings, which o'ercreep the earth.
Keeping slow time with horrors in the blood ;" —
the Gorgon's petrific Head, the Bear's frightful form, Berenice's streaming
Hair, the curdling length of Ophiuchus, and the Hydra's horrid shape. |
The poetic eye of old religion saw gods in the planets walking their )
serene blue paths, —
" Osiris, Bel, Odin, Mithras, Brahni, Zeus, !
Who gave their names to stars which still roam round
The skies, all worshipless, even from climes ]
Where their own altars once topp'd every hill."
By selected constellations the choicest legends of the antique world are
preserved in silent enactment. On the heavenly sea the Argonautsej
keep nightly sail towards the Golden Fleece. There Herakles gripes thej
hydra's heads and sways his irresistible club; Arion with his harp rides ;
the docile Dolphin; the Centaur's right hand clutches the Wolf; the
Hare flees from the raging eye and inaudible bark of the Dog; and
space crawls with the horrors of the Scorpion.
In consequence of the earth's revolution in its orbit, the sun appears!
at different seasons to rise in connection with different groups of stars.)
It seems as if the sun made an annual journey around the eclipticj
This circuit was divided into twelve parts corresponding to the months,;
and each marked by a distinct constellation. There was a singular.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE 59r
agreement in regard to these solar houses, residences of the gods, or
signs of the zodiac, among the leading nations of the earth, — the Per-
sians, Chaldeans, Hebrews, Syrians, Hindus, Chinese, Arabians, Japanese,
Siamese, Goths, Javanese, Mexicans, Peruvians, and Scandinavians.^'
Among the various explanations of the origin of these artificial signs,
we will notice only the one attributed by Volney to the Egyptians. The
constellations in which the sun successively appeared from month to
month were named thus: — at the time of the overflow of the Nile, the
stars of inundation, (Aquarius;) at the time of ploughing, stars of t/ie ox,
(Taurus ;) when lions, driven forth by thirst, appeared on the banks of the
Nile, s(a7-s of the lion, (Leo ;) at the time of reaping, stars of the sheaf, (Virgo ;)
stars of the lamb and iioo kids, (Aries,) when these animals were born; stars
of the crab, (Cancer,) when the sun, touching the tropic, returned back-
wards; stars of the wild goat, (Capricorn,) when the sun reached the highest
point in his yearly track; stars of the balance, (Libra,) when days and
nights were in equilibrium; stars of the scorpion, (Scorpio,) when periodical
simooms burned like the venom of a scorpion ; and so on of the rest.^*
The progress of astronomical science — from the wild time when men
thought the stars were mere spangles stuck in a solid expanse not far off,
to the vigorous age when Ptolemy's mathematics spanned the scope of
the sky ; from the first reverent observations of the Chaldean shepherds
watching the constellations as gods, to the magnificent reasonings of
Copernicus dashing down the innumerable crystalline spheres, "cycle on
epicycle, orb on orb," with which crude theorizers had crowded the
stellar spaces; from the uncurbed poetry of Hyginus writing the floor
of heaven over with romantic myths in planetary words, to the more
wondrous truth of Le Verrier measuring the steps from nimble Mercury
flitting moth-like in the beard of the sun to dull Neptune sagging in his
cold course twenty-six hundred million miles away ; from the half-inch orb
of Hipparchus's naked eye, to the six-feet speculum of Rosse's awful tube;
from the primeval belief in one world studded around with skyey torch-
lights, to the modern conviction of octillions of inhabited worlds all
governed by one law — constitutes the most astonishing chapter in the
history of the human mind. Every step of this incredible progress has
had its effect in modifying the conceptions of man's position and im-
portance in nature and of the connection of his future fate with locali-
ties. Of old, the entire creation was thought to lie pretty much within
the comprehension of man's unaided senses, and man himself was sup-
posed to be the chief — if not the sole — object of Divine providence. The
deities often came down in incarnations and mingled with their favorites
and rescued the earth from evils. Every thing was anthropomorphized.
Man's relative magnitude and power were believed to be such that he
fancied during an eclipse that, by screams, the crashing of gongs, and
^ Pigott, Scandinavian Mythology, chap. i. p. 31.
28 Volney, Ruins, chap. xxii. sect. 3. Maurice, Hist. Ilindostan, vol. i. pp. 145-1-17.
59G LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
magic rites, he could scare away the monsters who were swallowing the
sun or the moon. Meteors shooting through the evening air the Arabs
believed were fallen angels trying to get back into heaven but hurled
from the crystal battlements by the flaming lances of the guardian
watchers. Then the gazer saw
" The top of heaven full of fiery shapes,
Of burning cressets."
Now the student contemplates an abyss swarming with orbs each out-
weighing millions of our earth. Then they read their nativities in the
planets and felt how great must be the state overwatched by such re-
splendent servitors. Now
" They seek communion with the stars that they may know
How petty is this ball on which they come and go."
Then the hugest view of the extent of the universal sphere was that an
iron mass would require nine days and nights to plunge from its Olympian
height to its Tartarean depth. Now we are told by the masters of science
that there are stars so distant that it would take their light, travelling at
a rate of nearly twelve million miles a minute, thirty million years to reach
us. The telescope has multiijlied the size of the creation by hundreds of
millions, and the grandest conception of the stellar universe possible to
the most capacious human mind probably bears no larger proportion to
the fact than an orrery does to the solar system. Our earth is a hundred
million miles from the sun, whose diameter is so monstrous that a hundred
such orbs strung in a straight line would occupy the whole distance. The
sun, with all his attendant planets and moons, is sweeping around his
own centre — supposed by some to be Alcyone — at the rate of four hundred
thousand miles a day ; and it will take him eighteen million years to com-
plete one revolution. Our firmamental cluster contains, it has been calcu-
lated, in round numbers about twenty million stars. There are many
thousands of such nebulse visible, some of them capable of packing away
in their awful bosoms hundreds of thousands of our galaxies. Measure
off the abysmal space into seven hundred thousand stages each a hundred
million miles wide, and you reach the nearest fixed stars, — for instance,
the constellation of the Lyre. Multiply that inconceivable distance by
hundreds of thousands, and still you will discern enormous sand-banks
of stars obscurely glittering on the farthest verge of telescopic vision.
And even all this is but a little corner of the whole.
Coleridge once said, " To some infinitely superior Being, the whole uni-
verse may be as one plain, — the distance between j^lanet and planet being
only as the pores in a grain of sand, and the spaces between system and
system no greater than the intervals between one grain and the grain
adjacent." One of the vastest thoughts yet conceived by any mor-
tal mind is that of turning the universe from a mechanical to a chemical
problem, as illustrated by Prof. Lovering.^' Assuming the acknowledged
w Cambridge Miscellany, 1842. j
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 597
truths in physics, that the ultimate particles of matter never actually
touch each other, and that water in evaporating expands into eighteen
hundred times its previous volume, he demonstrates that the porosity
of our solar system is no greater than that of steam. "The j^orosity of
granite or gold may be equal to that of steam, the greater density being
a stronger energy in the central forces." And the conclusion is scientific-
ally reached that "the vast interval between the sun and Ilerschel is
an enormous pore, while the invisible distance that separates the most
closely-nestled atoms is a planetary space, — a stupendous gulf when com-
pared with the little spheres between which it flows." Thus we may
think of the entire universe as a living organism, like a ripening orange,
its component atoms worlds, the sidereal movements its vital circulation.
Surely, when a man looks up from his familiar fields and household
roof to such incommensurable objects as scientific imagination reveals in
the sparkling sword-handle of Perseus and the hazy girdle of Andromeda,
overpowering humility will fill his breast, an unutterable solemnity will
"fall on him as from the very presence-chamber of the Highest." And
will he not, when he contemplates the dust-like shoals of stars, the
shining films of firmaments, that retreat and hover through all the
boundless heights, — the Nubecula nebula, looking like a bunch of ribbons
disposed in a true-love's knot, — that most awful nebula whirled into the
shape and bearing the name of the Dumb-Bell, — the Crab nebula, hanging
over the infinitely remote space, a sj^rawling terror, every point holding
millions of worlds, — thinking of these all-transcendent wonders, and then
remembering his own inexpressible littleness, how that the visible exist'
ence of his whole race does not occupy a single tick of the great Sidereal
Clock, will he not sink under helpless misgivings, will he not utterly
despair of immortal notice and support from the King of all this? In
a word, how does the solemn greatness of man, the supposed eternal
destiny of man, stand affected by the modern knowledge of the vastness
of creation? Regarding the immensities receding over him in unfathom-
able abysses bursting with dust-heaps of suns, must not man be dwarfed
into unmitigated contempt, his life and character rendered absolutely
insignificant, the utmost span of his fortunes seeming but as the hum
and glitter of an ephemeron in a moment's sunshine? Doubtless many
a one has at times felt the stupendous truths of astronomy thus palsying
him with a crushing sense of his own nothingness and burying him in
fatalistic despair. Standing at night, alone, beneath the august dome
studded from of old with its ever-blazing lights, he gazes up and sees the
innumerable armies of heaven marshalled forth above him in the order
and silence of their primeval pomp. Peacefully and forever they shine
there. In nebula separated from nebula by trillions of leagues, plane
beyond plane, they stretch and glitter to the feet of God. Falling on
his knees, he clasps his hands in speechless adoration, but feels, with an
intolerable ache of the heart, that in this infinitude such an one as he
j can be of no consequence whatever. He waits passively for the resistless
598 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
round of fate to bear him away, — ah, whitlier? "Conscious that he
dwells but as an atom of dust on the outskirts of a galaxy of inconceiv-
able glory" moving through eternity in the arms of law, he becomes, in
his own estimation, an insensible dot lost in the uncontainable wilder-
ness of firmamental systems. But this conclusion of despair is a mistake
as sophistical as it is injurious, as baseless in reality as it is natural in
seeming. Its antidote and corrective are found in a more penetrative
thought and juster understanding of the sulTJect, which will preserve
the greatness and the immortal destiny of man unharmed despite the
frowning vastitudes of creation. This will appear from fairly weighing
the following considerations.
In the first place, the immensity of the material universe is an ele-
ment entirely foreign to the problem of human fate. When seeking to
solve the question of human destiny, w^e are to study the facts and prophe-
cies of human nature, and to conclude accordingly. It is a perversion
of reason to bring from far an induction of nebular magnitudes to crush
with their brute weight the plain indications of the spirit of humanity.
What though the number of telescopic worlds were raised to the ten-
thousandth power, and each orb were as large as all of them combined
would now be ? what difference would that make in the facts of human
nature and destiny? It is from the experience going on in man's breast,
and not from the firmaments rolling above his head, that his importance
and his final cause are to be inferred. The human mind, heart, and
conscience, thought, love, faith, and piety, remain the same in their
intrinsic rank and capacities whether the universe be as small as it
appeared to the eyes of Abraham or as large as it seems in the cosmical
theory of Humboldt. Thus the spiritual position of man really remains
precisely what it was before the telescope smote the veils of distance and
bared the outer courts of being.
Secondly, if we do bring in the irrelevant realms of science to the i
examination of our princely pretensions, it is but fair to look in both (
directions. And then wliat we lose above we gain below. The revela- j
tions of the microscope balance those of the telescope. The animalcula j
magnify man as much as the nebulae belittle him. We cannot help {
believing that He who frames and provides for those infinitesimal ani- I
mals quadrillions of whom might inhabit a drop of water or a leaf and !
have ample room and verge enough, and whose vital and muscular •
organization is as complicated and perfect as tJiat of an elephant, will '
much more take care of man, no matter how numerous the constellations
are. Let us see how far scientific vision can look beneath ourselves as
the question is answered by a few well-known facts. In each drop of
human blood there are three million vitalized corpuscular disks. ■
Considering all the drops made up in this way, man is a kosmos, his veins '
galaxies through whose circuits these red clustering planets perform tlieir
revolutions. How small the exhaling atoms of a grain of musk must be,
since it will perfume eveiy breath of air blowing through a hall for a
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 599
quarter of a century, and then not be perceptibly diminished An
ounce of gold may be reduced into four hundred and thirty-two billion
parts, each microscopically visible.^" There is a deposit of slate in
Bohemia covering forty square miles to the depth of eight feet, each
cubic inch of which Ehrenberg found by microscopic measurement to
contain forty-one thousand million infusorial animals. Sir David Brews-
ter says, "A cubic inch of the Bilin polieschiefer slate contains above
one billion seven hundred and fifty thousand millions of distinct indi-
viduals of Galionella ferruginea."^^ It is a fact that the size of one of
these insects as compai'ed with the bulk of a man is virtually as small as
that of a man compared with the whole scheme of modern astronomy.
Thus, if the problem of our immortal consequence is prejudicially vitiated
by contemplating the immense extremity of vision, it is rectified by gazing
on the opposite extremity. If man justly scrutinized, without compari-
sons, is fitted for and worthy of eternity, no foreign facts, howevei* mag-
nificent or minute, should alter our judgment from the premises.
Thirdly, is it not evident that man's greatness keeps even pace along
the scale of magnitude with the widening creation, since it is his mind
that sees and comprehends how wondrous the dimensions of the uni-
verse are? The number of stars and the limits of space are not more
astounding than it is that he should be capable of knowing such things,
enumerating and staking them off. When man has measured the dis-
tance and weighed the bulk of Sirius, it is more appropriate to kneel in
amazement before the inscrutable mystery of his genius, the irrei^ressible
soaring of his soul, than to sink in despair under the swinging of those
lumps of dirt in their unapproachable spheres because they are so gigan-
tic ! The appearance of the creation to man is not vaster than his per-
ception of it. They are exactly correlated by the very terms of the
statement. As the astronomic world expands, the astronomer's mind
dilates and must be as large as it in order to contain it in thought.
What we lose in relative importance from the enlargement of the bound-
aries of the universe we gain from the new revelation of our capacities
that is made through these transcendent achievements of our science.
That we are favorites of the Creator and destined for immortal glories is
therefore logically and morally just as credible after looking through
Herschel's forty-feet reflector and reading La Place's Mecanique Celeste
as it would be were this planet, suspended in a hollow dome, the entirety
of material being.
Furthermore, we can reason only from the data we have ; and, doing
that, we should conclude, from the intrinsic and incomparable superiority
of spirit to matter, that man and his kindred scattered in families over
all the orbs of space were the especial objects of the infinite Author's
care. They are fitted by their filial attributes to commune with Him in
30 Lardner, Hand-Book of Natural Philosophy, hook i. chap. v.
31 More Worlds than One, ch. viii. note 3.
600 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
praise and love. They know the prodigious and marvellous works of
mechanical nature; mechanical nature knows nothing. Man can return
his Maker's blessing in voluntary obedience and thanks ; matter is inani-
mate clay for the Potter's moulding. Turning from the gleaming wilder-
nesses of star-land to the intellect and heart, appreciating the infinite
problems and hopes with which they deal and aspire, we feel the truth
expressed by Wordsworth in his tremendous lines: —
" I must, aloft ascending, breathe in worlds
To which the heaven of heavens is but a veil.
Not chaos, darkest pit of Erebus,
Nor aught of blinder vacancy, scoop'd out
By help of dreams, can breed such fear and awe
As fall upon us often when we look
Into our minds, into the mind of man."
Is not^one noble thought of truth, one holy emotion of love, one divine
imi^ulse of devotion, better than a whole planet of mud, a whole solar
system of gas and dust? Who would not rather be the soul that gauges
the deeps, groups the laws, foretells the movements, of the universe,
writing down in a brief mathematical formula a complete horoscope of
the heavens as they will appear on any given night thousands of years
hence, than to be all that array of swooping systems? To think the
world is to be superior to the world. That which appreciates is akin to
that which makes ; and so we are the Creator's children, and these crowd-
ing nebuliB, packed with orbs as thick as the ocean-beach with sands, are
the many mansions of the House fitted up for His abode and ours. An
only prince woufd be of more consideration than a palace, although
its foundation pressed the shoulders of Serpen tarius, its turret touched
the brow of Orion, and its wings reached fi-om the Great Bear to the
Phoenix. So a mind is of more importance than the material creation, I ]
and the moral condition of a man is of greater moment than the aspect I j
of stellar firmaments. j
Another illustration of the truth we are considering is to be drawn j v
from the idealist theory, to which so many of the ablest thinkers of the I
world have given their devoted adhesion, that matter is merely phe- 1 r'
nomenal, no substantial entity, but a transient show preserved in appear- j <
ance for some ulterior cause, and finally, at the withdrawal or suspension | i
of God's volition, to return into annihilating invisibility as swiftly as a i
flash of lightning. The solid-seeming firmaments are but an exertion of >
Divine force projected into vision to serve for a season as a theatre for ;
the training of spirits. When that process is complete, in the twinkling j
of an eye the phantasmal exhibition of matter will disappear, leaving ' ■;
only the ideal realm of indestructible things, souls with their inward. i
treasures remaining in their native sphere of the infinite, while the (
outward universe i
"Doth vanish like a ghost before the sun."
The same practical result may also be reached by a different path, — i
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 601
I
may be attained by the road of physics as well as by that of tran-
scendental metaphysics. For Newton has given in his Principia a
/ geometrical demonstration of the infinite compressibiU'oj of matter. All the
worlds, therefore, that cluster in yon swelling vault can be condensed
into a single globe of the size of a walnut ; and then, on that petty lump
of ajjparent substance, the enfranchised soul might trample in an exulta-
tion of magnanimous scorn upon the whole universe of earths, and soar
through its own unlimited dominion, Monarch of Immortality, the
snatched glory of shrunken firmaments flashing from its deathless
wings.
Finally, a proper comprehension of the idea of God will neutralize the
skepticism and despondency sometimes stealthily nourished or crushingly
impressed by contemplations of the immensity of nature. If one, from
regarding the cold and' relentless mechanism of the surrounding system,
tremble for fear of there being no kind Overruler, let him gaze on the
warm beauty that flushes the countenance of day, the mystic meditative-
ness that hangs on the pensive and starry brow of night, let him follow
the commanding instincts of his own heart, and he will find himself
clinging in irresistible faith and filial love to the thought of an infinite
Father. If still the atheistic sentiment obtrudes upon him and oppresses
him, let him observe how every spot of immensity whereon the eye of
science has fallen is crowded with unnumbered amazing examples of
design, love, beneficence, and he will perceive that the irrefragable lines
of argument drawn through the boundless spaces of creation light up
the stupendous contour of God and show the expression of his features
to be love. It seems as though any man acquainted with the truths and
magnitudes of astronomy, who, after seeing the star-strewn abysses,
would look in his mirror and ask if the image reflected there is that of
the greatest being in the universe, would need nothing further to con-
vince him that a God, the Creator, Preserver, Sovereign, lives. And
then, if, mistakenly judging from his own limitations, he thinks that the
particular care of all the accumulated galaxies of worlds, every world
perhaps teeming with countless millions of conscious creatures, would
transcend the possibilities even of God, a moment's reflection will dis-
solve that sophistry in the truth that God is infinite, and that to his
infinite attributes globule and globe are alike, — the oversight of the whole
and of each part a matter of instantaneous and equal ease. Still further :
if this abstract truth be insufficient to support faith and bestow peace,
what Vv'ill he say to the visible fact that all the races of beings, and all
the clusters of worlds, from the motes in a sunbeam- to the orbs of the
remotest firmament, are now taken care of by Divine Providence? God
now keeps them all in being and order, unconfused by their multiplicity,
unoppressed by their magnitude, and not for an instant forgetting or
neglecting either the mightiest or the least. Morbidly suspicious, per-
versely incredulous, must be the mind that denies, since it is so now in
I this state, that it may be so as well in the other state and forever 1 Grasp-
602 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
ing the conception of one God, who creates, rviles, and loves all, man may
unpresumj^tuously feel himself to be a child of the Infinite and a safe
heir of immortality. Looking within and without, and soaring in fancy
amidst the blue and starry altitudes interspersed with blazing suns and
nebulous oceans, he may cry, from a sober estimate of all the experimental
and phenomenal facts within his reach, —
" Even here I feel,
Among these mighty things, that as I am ^
I am akin to God ; that I am part
Of the use universal, and can grasp
Some portion of that reason in the which
The whole is ruled and founded ; that I have
A spirit nobler in its cause and cud,
Lovelier in order, greater in its powers,
Than all these bright and swift immensities."
Perhaps the force of these arguments may be better condensed and
ex^sressed by help of an individual illustration. While the i)en is forming
these words, the announcement of the death of Dr. Kane saddens the
world. Alas that the gallant heart no longer beats, the story of whose
noble generosity and indomitable prowess has just thrilled the dull
nations of men of meaner mould ! Who — even though standing before
a telescope under the full architecture of the heavens — can believe that
that maiden soul of heroism and devotion is now but an extinguished
spark, — that the love, honor, intelligence, self-sacrificing consecration
which enswathed him as with a saintly halo have all gone out? Turn-
ing from that pale form, stretched on the couch of death in fatal Cuba,
through the receding gulfs of space where incomputable systems of
worlds are wheeling on their eternal courses, and then looking back
again from the noiseless glitter and awful bulk of the creation, do you
despair of the immortal consequence of the poor sufferer whose fleshly
moorings to existence are successively loosening at every gasp? Ah,
remember that Matter and the Soul are not alone ! Far above that clay- j 5
bound, struggling soul, and far above those measureless, firmamental | i
masses, is God, the Maker of them both, and the Lover of his child. I :
Glancing in His omniscience down upon that human death-couch, around '
which afiectionate prayers are floating from every part of the earth, and j .
from whose pallid occupant confiding sighs are rising to His ear, He sees i \
the unutterable mysteries of yearning thought, emotion, and power, '■ i^
which are the hidden being of man, and which so ally the filial spirit to \
the parent Divinity. As beneath His gaze the faithful soul of Elisha^ Jj
Kane — slowly extricating itself from its overwrought tabernacle, and' ^
also extricating itself from the holy network of heart-strings which sixty, j
millions of men speaking one speech have flung around him, if haply so j
they might retain him to earth to take their love and waiting honors— |
rises into the invisible, seeking to return, bearing its virgin purity with; j
it, to the bosom of God, will He overlook it, or carelessly spurn it into ■
night, because the banks of stars are piled up so thick and high that I
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 603
they absorb His regards ? My soul, come not thou into the counsels of
them that think so ! It should not be believed though astronomy were
a thousand times astronomy. But it shall rather be thought that, ere
now, the brave American has discovered the Mariner whom he sought,
though sailing on far other seas, where there is no desti'oying winter
and no need of rescue.
In association with the measureless spaces and countless worlds brought
to light by astronomic science naturally arises the question whether the
other worlds are, like our earth, peopled with responsible intelligences.
In ancient times the stars were not generally thought to be worlds, but
to be persons, — genii or gods. At the dawn of creation " the morning
stars sang together;" that is, "the sons of God shouted for joy." The
stars were the living army of "Jehovah of hosts." At the time when
the theological dogmas now prevalent were first conceived, the greatness
and glory of the universe were supposed to centre on this globe. The
fortunes of man wellnigh absorbed, it was imagined, the interest of angels
and of God. The whole creation was esteemed a temporary theatre for
the enactment of the sublime drama of the fall and redemption of man.
The entire heavens with all their host were thought to revolve in satellite
dependence around this stationary and regal planet. For God to hold
long, anxious, repeated councils to devise means to save us, was not
deemed out of keeping with the relative dignity of the earth and the
human race. But at length the progress of discovery put a different
aspect on the physical conditions of the problem. The philosopher
began to survey man's habitation and history, and to estimate man's
comparative rank and destiny, not from the stand-point of a solitary
planet dating back only a few thousand years, but in the light of millions
of centuries of duration and from a position among millions of crowded
firmaments whence our sun appears as a dim and motionless star. This
new vision of science required a new construction of theology. The petty
and monstrous notions of the ignorant superstition of the early age needed
rectification. In the minds of the wise and devout few this was effected ;
but with the great majority the two sets of ideas existed side by side in
unreconciled confusion and contradiction, as they even continue to do
unto this day.
When it came to be believed that the universe teemed with suns,
moons, and planets, composed of material substances, subject to day and
night, and various other laws and changes, like our own abode, it was
natural to infer that these innumerable worlds were also inhabited by
rational creatures akin to ourselves and capable of worshipping God.
Numerous considerations, possessing more or less weight, were brought
forward to confirm such a conclusion. The most striking presentation
ever made of the argument, perhaps, is that in Oersted's essay on the
"Universe as a Single Intellectual Realm." It became the jwpular faith,
and is undoubtedly more so now than ever before. Towards the end of the
seventeenth century a work was published in explicit support of this
604 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE.
faith by Fontenelle. It was entitled "Conversations on the Plurality!
of Worlds," and had marked success, running through many editions.i
A few years later, Huygens wrote a book, called " Cosmotheoros," in
maintenance of the same thesis. The more this doctrine obtained root
and life in the convictions of men, the more strongly its irreconcilable-
ness with the ordinary theology must have made itself felt by fearlessi
and competent thinkers. Could a quadrillion firmaments loaded with!
stars, each inhabited by its own race of free intelligences, all be burnedj
up and destroyed in the Day of Judgment provoked on this petty grain]
of dust by the sin of Adam?^^ Were the stars mere sparks and spangles!
stuck in heaven for us to see by, it would be no shock to our reason tol
suijpose that they might be extinguished with our extinction ; but, grasp-j
ing the truths of astronomy as they now lie in the brain of a master ini
science, we can no longer think of God expelling our race from the joysjl
of being and then quenching the splendors of his hall "as an innkeepenj
blows out the lights when the dance is at an end." God rules and over-'i
rules all, and serenely works out his irresistible ends, incapable of wratb^j
or defeat. Would it be more incongruous for Him to be angry with aril
ant-hill and come down to trample it, than to be so with the earth ancj
appear in vindictive fire to annihilate it ?
From time to time, in the interests of the antiquated ideas, doubti^
have been raised as to the validity of the doctrine of stellar world;!
stocked with intellectual families.^^ Hegel, either imbued with tha
Gnostic contempt and hatred for matter which described the earth a{
"a dirt-ball for the extrication of light-spirits," or from an obscure impuls'|
of pantheistic thought, sullies the stars with every demeaning phrase
even stigmatizing them as "pimples of light." Michelet, a disciple "■
Hegel, followed his example, and, in a work published in 1840, strov
vigorously to aggrandize the earth and man at the expense of thj
accepted teachings of astronomy.^* With argument and ridicule, wii
and reason, he endeavored to make it out that the stars are no bettei
than gleaming patches of vapor. We are the exclusive autocrats of a,
immensity. Whewell has followed up this species of thought with quitj
remarkable adroitness, force, and brilliance.^-* Whether his motive i'
this imdertaking is purely scientific and artistic, or whether he is in'
pelled by a fancied religious animus, — having been bitten by some the('
logical fear which has given him the astrophobia, — does not clear!'
32 As specimens of the largo number of treatises which have been published asserting the destri
tion of the whole creation iu the Day of Judgment, the following may be consulted. Osiander, '-',
Consunimatione Sa?culi Dissertationum Pentas. Lund, De Excidio Universi Totali et Substantif
Frisch, Die Welt im Feuer, oder das wahre Vergehen und Ende dor Welt durch den letzen Siindfl
brand. For a century past the opinion has been gaining favor that the great catastrophe will i
confined to our earth, and that even this is not to be annihilated, but to be transformed, purged, a
beautified by the crisis. See, e.g., Brumliey, Ueber did endliche Umw.indUingder Erde durch Feuj^
M Kurtz, Bibel iind Astronomic. Simonton's Eng. trans., ch. vi. sect. 14 : Incarnation of God.
^ Vorlesungen iiber die owigo PersonlichUeit des Geistes.
35 Of a Plurality of Worlds : An Essay.
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 605
appear. Brewster has replied to Whewell's disturbing essay in a volume
which more commands our sympathies and carries our reason, but is less
sustained in force and less close in logic.^® Powell has still more recently
published a very valuable treatise on the subject f and with this work
the discussion rests thus far, leaving, as we believe, the popular faith in
an astronomic universe of inhabited worlds unshaken, however fatal the
legitimate implications of that faith may be to other doctrines simul-
taneously held.^* It is curious to observe the shifting positions taken up
by skepticism in science, now, with powerful recoil from the narrow
bigotries of theology, eagerly embracing the sublimest dreams of as-
o| tronomic speculation, and now inclining to the faith that the remoter
p.] stars are but brilliant globules trickling from the poles of some terrible
ijij battery in the godless heights of space. But if there be any thing sure
,yj| in science at all, it is that the material creation is inconceivably vast, in-
J eluding innumerable systems, and all governed by invariable laws. But
A let us return from this episode.
A The foregoing sixfold argument, preserving us from the remorseless
i[ grasp of annihilation, leaves to us unchanged the problem of the
jjjj relations which shall be sustained by the disembodied soul to time and
1 space, — the question as to the locality of the spirit-world, the scene of
,)j,; i our future life. Sheol, Hades, Tartarus, Valhalla with its mead-brimmed
II [ horns. Blessed Isles, Elysium, supernal Olympus, firmamental Heaven,
paradisal Eden, definite sites of celestial Worlds for departed souls, the
Chaldee's golden orbs, the Sanscrit Meru, the Indian Hunting-Ground,
the Moslem's love-bowers, and wine-rivers, and gem-palaces thronged
with dark-eyed houris, — these notions, and all similar ones, of material
residences for spirits, located and bounded, we must dismiss as dreams
and cheats of the childish world's unripe fancy. There is no evidence
for any thing of that coarse, crude sort. The fictitious theological Heaven
is a deposit of imagination on the azure ground of infinity, like a bird's
nest on Himalaya. What, then, shall we say ? Why, in the first place, that,
while there are reasons enough and room enough for an undisheartened
faith in the grand fact of human immortality, it is beyond our present
powers to establish any detailed conclusions in regard to its locality or
its scenery.
But surely, in the second place, we should say that it becomes us, when
reflecting on the scenes to be opened to us at death, to rise to a more
ideal and sublime view than any of those tangible figments which were
the products of untrained sensual imagination and gross materialistic
theory. When the fleshly prison-walls of the mind fall, its first in-
" More Wur!,:s t)iau Cne the Creed of the Philosopher and the Hope of the Christian.
^ Essay on tlie Vnity or I'hirality of Worlds. See, furthermore, in Westminster F.eviow, July,
!l858, recent Astron my av.d tlie Nebular Hypothesis. •
J * Volgir, Erde iind Lwigkeit. (Natural History of the Earth as a, Periodical Process of Develop-
ment in Opposition to the Unnatural Geology of Revolutions and Catastrophes.) Treise, Has Endloso
der grossen und der Uleinen matcriellen Welt.
606 LOCAL FATE OF MAN IN THE ASfRONOMIC UNIVERSE.
heritance is a stupendous freedom. The narrow limits that caged ifc»
here are gone, and it lives in an ethereal sphere with no impeding'!
bounds. Leaving its natal threshold of earth and the lazar-house ofi*
time, its home is immensity, and its lease is eternity. Even in ouf
present state, to a true thinker there is no ascent or descent or termi-
nating wall in space, but equal motion inimitably in all directions ; and •
no absolute standard of duration, only a relative and variable one from
the insect of an hour, to man, to an archangel, to that incomprehensible
Being whose shortest moments are too vast to be noted by the awful
nebula of the Hour-Glass, although its rushing sands are systems of
worlds. The soul emerges from earthly bondage emancipated into
eternity, while |
"The ages sweep around him with their wings.
Like anger'd eagles cheated of their prey."
We have now sufHcient premonitions and examples of this wondrous ij
enlargement to base a rational belief on. What hems us in when we'i
think, feel, and imagine? And what is the heaven that shall dawn'^
for us beyond the veil of death's domain but the realm of Thought, theil
sphere of the spirit's unhampered powers? There are often vouchsafed™
to us here hours of outsoaring emotion and conception which make thefj
enclosures in which the astronomer loiters seem nari'ow. "His skiesjij
are shoal, and imagination, like a thirsty traveller, pants to be throughij
their desert. The roving mind impatiently bursts the fetters of astraii
nomical orbits, like cobwebs in a corner of its universe, and launches] s,
itself to where distance fails to follow, and law, such as science has dis- 1
covered, grows weak and weary." There are moods of spiritual ex-
pansion and infinite longing that illustrate the train of thought so well
expressed in the following lines: —
" Even as the dupe in tales Arabian
Dipp'd but his brow beneath the beaker's brim,
And in that instant all the life of man
From youth to age roU'd its slow years on him,
And, while the foot stood motionless, the soul
Swept with deliberate wing from pole to pole;
So when the man the Grave's still portal
Closed on the substances or cheats of earth,
The Immateriiil,' for the things earth glasses,
Shapes a new vision from the matter's dearth :
Before the soul that sees not with our eyes
The undefined Immeasurable Iies;"39
Then we realize that the spiritual world does not form some now unseei ^
and distant region of the visible creation, but that the astronomic universl ;">i
is a speck lying in the invisible bosom of the spiritual world. "Space ij ij
an attribute of God in which all matter is laid, and other attributes h <
may have which are the home of mind and soul." We suppose th' i
difference between the present embodied and the future disembodie' «
»» Bulwer, King Arthur, book xi^
I
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 607
state to be so vast that the conditions of the latter cannot be intelligibly-
illustrated by the analogies of the former. It is not to be expected that
the human soul will ever be absolutely independent of time and space,
literally transcending them, but only relatively so as compared with its
earthly predicament. For, as an able thinker and writer — a philosopher
of the Swedenborgian school, too — has said, "The conception of a mind
absolutely sundered from all connection with space is a mere pretence
which words necessarily repudiate."
The soul — on the hypothesis that there is a soul — is now in the body.
Evidently, on leaving the body, it must either be nowhere, — and that is
annihilation, which the vehement totality of our thought denies; or
everywhere, — and that implies infinity, the loss of finite being in boundless
Deity, a conclusion which we know of nothing to warrant; or somewhere, —
and that predicates a surviving individuality related to surrounding ex-
ternals, which is the prophesied and satisfactory result in which we rest
in faith, humbly confessing our ignorance as to all the minutiae. It does
not necessarily follow from this view, however, that the soul is limited
to a fixed region in space. It may have the freedom of the universe.
More wonders, and sublimer than mortal fancies have ever suspected,
a*e waiting to be revealed when we die : —
"For this life is but being's first faint ray,
And heaven on heaven make up God's dazzling day."
We are here living unconsciously engirt by another universe than the
senses can apprehend, thinly veiled, but real, and waiting for us with
hospitable invitation. "What are those dream-like and inscrutable
thoughts which start up in moments of stillness, apparently as from the
deeps, — like the movement of the leaves during a silent night, in prog-
nostic of the breeze that has yet scarce come, — if not the rustlings of
schemes and orders of existence near though unseen ?" Perchance the
range of the abode and destiny of the soul after death is all immensity.
The interstellar spaces, which we usually fancy are barreil deserts
' where nonentity reigns, may really be the immortal kingdom colonized
by the spirits who since the beginning of the creation have sailed from
the mortal shores of all planets. They may be the crowded aisles of the
universal temple trod by bright throngs of worshipping angels. The
■ soul's home, the heaven of God, may be suffused throughout the material
'universe, ignoring the existence of physical globes and galaxies. So
light and electricity pervade some solid bodies, as if for them there
were no solidity. So, doubtless, there are millions of realities around
us utterly eluding our finest senses. "A fact," Emerson says, "is the
last issue of spirit," and not its entire extent. "The visible creation is
the terminus of the invisible world," and not the totality of the universe.
There are gradations of matter and being, from the rock to the flower,
from the vegetable to man. Is it most probable that the scale breaks
abruptly there, or that other ranks of spiritual existence successively
rise peopling the seeming abysses unto the very confines of God? —
608 LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. |
i
" Can every leaf a teeming world cont&in,— i
Can every globule gird a countless race, — '
Yet one death-slumber in its dreamless reiga "
Clasp all the illumed magnificence of space? J
Life crowd a grain, — from air's vast realms effaced? ;
The leaf a world, — the firmament a waste ?"
An honest historical criticism forces us, however reluctantly, to loose]
our hold from the various supposed localities of the soul's destination,'
which have pleased the fancies and won the assent of mankind in:
earlier times. But it cannot touch the simple and cardinal fact of anj
immortal life for man. It merely forces us to acknowledge that while]
the fact stands clear and authoritative to instinct, reason, and faith, yeti
the how, and the where, and all such problems, are wrapped in unfathomableji
mystery. We are to obey and hope, not dissect and dogmatize. HowJi
ever the fantastic dreams of the imagination and the subtle speculationsj;
of the intellect may shift from time to time, and be routed and vanishiii
the deep yearning of the heart remains the same, the divine polarity oh
the reason changes not, and men will never cease fondly to believe thai
although they cannot tell where heaven is, yet surely there is a heaveil'i
reserved for them somewhere within the sheltering embrace of God'h
infinite providence. We may not say of that kingdom, Lo, here! or Lcjj
there! but it is wherever God's approving presence extends; and is thajr
not wherever the pure in heart are found?*" i
Let every elysian clime the breezes blow over, every magic isle thj j
waves murmur round, every subterranean retreat fancy has devisecjj
every cerulean region the moon visits, every planet that hangs afar o|i
the neck of night, be disenchanted of their imaginary charms, andbroughi
by the advance of discovery, within the relentless light of familiarity, fc
the common gaze of fleshly eyes and tread of vulgar feet, still the pr-j I
phetic Mind would not be robbed of its belief in immortality; still tlfj
unquenchable instincts of the Heart would retain, uninjured, the greij
expectation of Another World, although no traveller returns from ij
voiceless bourne to tell in what local direction it lies, no voyager com! '^^
back from its mystic port to describe its latitude and longitude on tl.* r
chartless infinite of space. \
Turn we now from the lateral distribution of notions as to a futu J
life, to their hneal development. We have seen that the developme ,
of belief as to the locality of our future destination has been a chase ' i
places, over the earth, under the earth, through the sky, as fast as t!i >
unknown was brought within the known, until it has stopped at ti) i;
verge of the unknowable. There we stand, confessing our inability >' t
fix the scene. The doctrine of the conditions and contents of the future 1 s j
has followed the same course as that of its locality.
In the first stage of belief the future life consists of the gross con- i
tions and materials of the known present reflected, under the impulse ; j
J
« Chalmers, Sermon, Heaven a Character and not a Locality. \
LOCAL FATE OF MAN IN THE ASTRONOMIC UNIVERSE. 609
the senses, into the unknown future. This style of ftiith prevailed for a
vast period, and is not yet obsolete. When the King of Dahomey has
done a great feat, he kills a man to carry the tidings to the ghost of his
royal father. When he dies himself, a host are killed, that he may enter
Deadland with a becoming cortege. His wives also are slain, or commit
suicide, that they may rejoin him.
The second stage of belief is reached when, under the ethical impulse,
only certain refined elements of the present, discriminated portions of the
products of reason, imagination and sentiment, are reflected into the
future, and accepted as the facts of the life there. Critical processes,
applied to thought and faith, cause the rejection of much that was received.
That alone which answers to our wants, and has coherence, continues to
be held as truth. An example is afforded by Augustine in his essay, De
Libera Arbitrio. He argues that the wicked are kejit in being on the out^
skirts of the material universe; partly wretched, partly happy; too bad
for heaven, too good for annihilation ; incapable of attaining the summit
of their beatified destiny. Not the crude reflection of the present state,
but a criticized and purged portion of the results of speculation on it, is
thrown forward, and composes the doctrine of the future life. This is the
condition of faith in which civilized mankind, for the most part, now are.
The third stage of development is that wherein the thinker perceives
that it is illegitimate to reflect into the future any of the realities or
relations of the present, and then to regard them as the truths of the
experience which awaits him after death. His experience here is the
resultant of liis faculties as related to the universe. Destroy his organ-
ization, and what follows? One will say, "Nonentity." Another, more
wise and modest, will say, "Something necessarily unknown as yet."
We have no better right to project into the ideal space of futurity the
ingr^,dients of our thoughts than we have to project there the objects
of our senses. Bunsen, whose thought and scholarship included pretty
much all the knowledge of mankind, represents this stage of faith. He
stands on the religious side of the movement of Science, believing in
immortality without defining it. Comte stands on the positivist side,
blankly denying all objective immortality. These two represent the
results in which, advancing from its opposite sides, the logical develop-
ment of the doctrine of a future life ends. With Comte, atheistic dog-
matism crushing every eternal hope ; with Bunsen, Christian faith
pointing the child to an eternal home in the Father. For all but
fetichistic minds the only choice lies between these two.
The organic evolution of the doctrine of a life to come is, therefore, a
process of faith beginning with the crude transference of the elements
of the present into the future, continuing with refined modifications o\
that transference, ending with an entire cessation of it as inapplicable and
incompetent. Having examined all the historic, experimental, and scien-
tific data within our reach, we pause on the edge of the Part which we
know, and wait, with serene trust, though with bowed head and silent
lip, before the Unkxowable Whole.
CHAPTER Till. i
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. |
If the first men were conscious spirits who, at the command of God.l
dropped from the skies into organic forms of matter, or who were createdf
here on an exalted plane of insiglit and communion far above any tliingji
now experienced by us, then the destination of man to a life after death)!
may originally have been a fact of direct knowledge, universally seeni
and grasped without any obscuring peradventure. From that state i<|!
gradually declined into dubious dimness as successive generations grewii
sinful, sensual, hardened, immersed and bound in affairs of passion and«
earth. It became remoter, assumed a questionable aspect, gave rise tew
discussions and doubts, and here and there to positive disbelief and oper'i
denial. Thus, beginning as a clear reality within the vision of all, i i
sank into a matter of uncertain debate among individuals.
But if the first men were called up into being from the earth, by th«.
creative energy of God, as the distinct climax of the other species, theilii
the early generations of our race, during the long ages of their wild an( 1
slowly-ameliorating state, were totally ignorant of any conscious seque; t
to the fate seemingly closed in death. They were too animal and rud' !
yet to conceive a spiritual existence outside of the flesh and the earth ;
Among the accumulating trophies of their progressive intellectual con |
quests hung up by mankind in the historic hall of experience, thi i
marvellous achievement is one of the sublimest. What a day was tha;
for all humanity forever after, when for the first time, on some climbin' <;
brain, dawned from the great Sun of the spirit-world the idea of a perj t,
sonal immortality! It was announced. It dawned separately whereve
there were prepared persons. It spread from soul to soul, and becam
the common faith of the world. Still, among every people there wer
pertinacious individuals, who swore not by the judge and went not wit!
the multitude, persons of less credulous hearts and more skepticj
faculties, who demurred at the great doctrine, challenged it in man
particulars, gainsaid it on various grounds, disbelieved it from difFereKJ
motives, and fought it with numerous weapons.
Whichever of the foregoing suppositions be adopted, — that the doctrin (
of a future life subsided from universal acceptance into party contentioi! >;
or that it arose at length from personal perception and authority inl; .•
common credit, — the fact remains equally prominent and interesting thij .4
throughout the traceable history of human opinion there is a line of di I
senters who have thought death the finality of man, and the next worj ; ■
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 611
an illusion. The history of this si^ecial department of thought opens a wide
and fertile subject. To gain a comprehensive survey of its boundaries
and a compact epitome of its contents, it will be well to consider it in
these two lights and divisions, all the time trying to see, step by step,
what justice, and what injustice, is done: first, the dominant motive
forces animating the disbelievers ; secondly, the methods and materials
they have employed.
At first thought it would appear difficult to tell what impulses could
jnove persons to undertake, as many constantly have undertaken, a
^crusade against a faith so dear to man, so ennobling to his nature.
vPeruse the pages of philosophical history with careful reflection, and the
"jpaystery is scattered, and various groups of disbelievers stand revealed,
rjffith earnest voices and gestures assailing the doctrine of a future life.^
One company, having their representatives in every age, reject it as a
yprotest in behalf of the right of private judgment against the tyranny
,^<)f authority. The doctrine has been inculcated by priesthoods, embodied
.jin sacred books, and wrought into the organic social life of states; and
•jacceptance of it has been commanded as a duty, and expected as a decent
•»nd respectable thing. To deny it has required courage, implied indepen-
dent opinions, and conferred singularity. To cast off the yoke of tradition,
undermine the basis of power sujiporting a galling religious tyranny, and
be marked as a rebellious freethinker in a generation of slavish conform-
ists, — this motive could scarcely fail to exhibit results. Some of the radical
revolutionists of the present time say that the doctrine of the divine right
rpf kings and the infallible authority of the priesthood is the living core of
the power of tyranny in the world. They therefore deny God and futurity
in order to overthrow their oppressors, who reign over them and prey
upon them in the name of God and the pretended interests of a future
life.^ The true way to secure the real desideratum corruptly indicated
in this movement is not by denying the reality of a future life, but by
removing the adjustment of its conditions and the administration of its
rewards and penalties out of the hands of every clique of priests and
rulers. A righteously and benignly ordered immortality, based in truth
and adjudicated by the sole sovereignty of God, is no engine of oppression,
though a doctrine of heaven and hell irresponsibly managed by an Orphic
association, the guardians of a Delphic trij^od, the owners of a secret
confessional, or the interpreters of an exclusive creed, may be. In a
matter of such grave importance, that searching and decisive discrimina-
tion, so rare when the passions get enlisted, is especially needed.
Because a doctrine is abused by selfish tyrants is no reason for supposing
the doctrine itself either false or injurious.
No little injury has been done to the common faith in a future life,
* J. A. Luther, Recensetur numerus eorum, qui immortalitatem inficiati sunt.
^ Schmidt, Geschichte der Deutschen Literatur im neuozehnten Jahrhundert, band iii. kap. iv.;
Der philosophische Radicalismus.
612 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
great disbelief has been provoked unwittingly, by writers who have sought
to magnify the importance of revealed religion at the expense of natural
religion. Many such persons have labored to show that all the scientific,
philosophical, and moral arguments for immortality are worthless, the
teachings and resurrection of Christ, the revealed word of God, alone
possessing any validity to establish that great truth. An accomi^lished
author says, in a recent work, "The immortality of the soul cannot be
proved without the aid of revelation."* Bishop Courtenay published, a
few years since, a most deliberate and unrelenting attack upon the argu- 1
ments for the deathlessness of the soul, seeking with persevering remorser
lessness to demolish every one of them, and to prove that man totally
perishes, but will be restored to life at the second coming of Christ.*
There can scarcely be a question that such statements usually awaken I
and confirm a deep skepticism as to a future life, instead of enhancing an
grateful estimate of the gospel. If man is once annihilated, it is hardlyt
credible that he will be identically restored. Such a stupendous and arhi-i.
trary miracle clashes with the continuity of the universe, and staggers];
rather than steadies faith. We should beg such volunteers — however!
sincere and good their intentions — to withhold the impoverishing gift of j i
their service. And when kindred reasonings are advanced by such men| ■
as the unbelieving Hume, we feel tempted to say, in the language of aj i
distinguished divine sjieaking on this very point, "Ah, gentlemen, wej ,
understand you : you belong to the sappers and miners in the army of the!
aliens!" I
Another party of disbelievers have repudiated the whole conceptionj "
of a future state as a protest against the nonsense and cruelty associatecj i
with it in the prevailing superstitions and dogmatisms of their time! t
From the beginning of history in most nations, the details of anotheij q
existence and its conditions have been furnished to the eager credulitji {
of the people by the lawless fancies of poets, the fine-spinning brainil i
of metaphysicians, and the cold-blooded calculations or hot-headecj (
zeal of sectarian leaders. Of course a mass of absurdities would grov;
up around the central germ and a multitude of horrors sprout forthi iv
While the common throng would unquestioningly receive all thesij i
ridiculous and revolting particulars, they could not but provoke doubtj ,i
satire, flat rejection, from the bolder and keener wits. So we find it wal ,!
in Greece. The fables about the under-world — the ferriage over th. ■ i
Styx, poor Tantalus so torturingly mocked, the daughters of Danau| \
drawing water in sieves — all were accredited by the general crowd o)' 1
one extreme.* On the other extreme the whole scheme, root and branct I
* Bowen, Metaphysical and Ethical Science, part ii. ch. ix. ^
* The Future States : Their Evidences and Nature considered on Principles Physical, Jloral, ar
Scriptural, with the Design of Showing the Value of the Gospel Revelation. i
* Plutarch, De Superstitione. The reality of the popular credulity and terror in later Ronj
clearly appears from the fact that Marcus Aurelius had a law passed condemning to banishmeii
"those who do any thing through which men's excitable minds are alarmed by a .superstitious fei
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 613
was flung away with scorn. The following epitaph on an unbehever is
attributed to CalHmachus. "0 Charidas, what are the things below?
Vast darkness. And what the returns to earth? A falsehood. And
Pluto ? A fable. We have perished : this is my true speech to you ; but,
if you want the flattering style, the Pellsean's great ox is in the shades."^
Meanwhile, a few judicious mediators, neither swallowing the whole gross
draught at a gulp, nor throwing the whole away with utter disgust,
drank through the strainer of a discriminative interpretation. Because
caprice, hatred, and favoritism are embalmed in some perverse doctrine
of future punishment is no defensible reason for denying a righteous retri-
bution. Because heaven has been located on a hill-top, and its sublime
denizens made to eat ambrosia and sometimes to fall out among them-
selves, is no adequate reason for rejecting the idea of a heavenly life.
Puerilities of fancy and monstrosities of passion arbitrarily connected
with principles claiming to be eternal truths should be carefully sepa-
rated, and not the whole be despised and trodden on together. From
lack of this analysis and discrimination, in the presence of abnormal
excrescences and offensive secretions dislike and disbelief have often
flourished where, if judicial thought and conscience had cut off the
imposed deformities and dispelled the discoloring vengeance, faith and
love would have been confirmed in contemplating the pure and har-
monious form of doctrine left exposed in the beauty of benignant
truth. The aim ostensibly proi^osed by Lucretius, in his elaborate and
masterly exposition of the Epicurean philosophy, is to free men from
their absurd belief in childish legends and their painful fears of death
and hell. As far as merely this purpose is concerned, he might have
accomplished it as eflTectually, perhaps, and more directly, by exposing
the adventitious errors without assailing the great doctrine around which
they had been gathered. Bion the Borysthenite is reported by Diogenes
Laertius to have said, with a sharp humor, that the souls below would be
more punished by carrying water in whole buckets than in such as had
been bored ! A soul may pass into the unseen state though there be no
Plutonian wherry, suffer woe though there be no river Pyriphlegethon,
enjoy bliss though there be no cup of nectar borne by Hebe. But to fly
to rash extremes and build positive conclusions on mere ignorance has
always been natural to man, not only as a believer, but also as an icono-
clastic denier.
A third set of disbelievers in a future life consists of those who advo-
cate the "emancipation of the flesh" and assert the sufficiency of this
fife when fully enjoyed. They attack the dogma of immortality as the
essential germ of asceticism, and abjure it as a protest against that super-
stitious distrust and gloom which put a ban on the pleasures of the world.
of the Deity." Nero, after murdering his mother, haunted by her ghost and tortured by the Furies,
attempted by magical rites to bring up her shade from below, and soften her vindictive wrath
Suetonius, Vita Neronis, cap. sxxiv.
' Epigram. XIV.
614 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
These are the earthlings who would fain displace the stern law of sell-
denial with the bland permission of sell-indulgence, rehabilitate the
senses, feed every appetite full, and, when satiated of tiie banquet of
existence, fall asleep under the table of the earth. The countenance of
Dutj% severe daughter of God, looks commands upon them to turn from
dallying ease and luxury, to sacrifice the meaner inclinations, to gird
themselves for an arduous race through diflSculties, to labor and aspire
evermore towards the highest and the best. They prefer to install in
her stead Aphrodite crowned with Paphian roses, her eyes aglow with
the light of misleading stars, her charms bewitching them with fatal
enchantments and melting them in softest joys. The pale face of Death,
with mournful eyes, lurks at the bottom of every winecup and lool^s o^it:
from behind every garland; therefore brim the purple beaker higher
and hide the unwelcome intruder under more flowers. We are a cun-
ning mixture of sense and dust, and life is a fair but swift opportunity.
Make haste to get the utmost pleasure out of it ere it has gone, scorning
every pretended bond by which sour ascetics would restrain you and turn
your days into penitential scourges. This gospel of the senses had a swarm
of apostles in the last century in France, when the chief gates of the
cemetery in Paris bore the insci'iption, " Death is an eternal sleep." It
has had more in Germany in this century ; and voices of enervating music
are not wanting in our own literature to swell its siren chorus.' Perhaps
the greatest prophet it has had was Heine, whose pages reek with a fra-
grance of pleasure through which sighs, like a fading wail from the soli-
tary string of a deserted harp struck by a lonesome breeze, the perpetual
refrain of death ! death ! death ! His motto seems to be, " Quick ! let
me enjoy what there is ; for I must die. Oh, the gusty relish of life ! Oh,
the speechless mystery, the infinite reality, of death \" He says himself,
comparing the degradation of his later experience with the soaring
enthusiasm of his youth, "It is as if a star had fallen from heaven upon
a hillock of muck, and swine were gnawing at it !"
These men think that the doctrine of a future life, like a great magnet,:
has drawn the needle of human activity out of its true direction ; that '
the dominant tendency of the present age is, and of right ought to be,i ;
towards the attainment of material well-being, in a total forgetfulness to J
lay up treasures in heaven.' The end is enjoyment; the obstacle, asceti-l j
cism ; the means to secure the end, the destruction of faith in immortality,' \
so that man, having nothing left but this world, will set himself to im-i i
prove and enjoy it. The monkish severity of a morbid and erroneous! ^
theology, darkening the present and prescribing pain in it to brighten| ]
the future and increase its pleasures, legitimates an earnest reaction. I
But that reaction should be wise, measured by truth. It should rectify,] i
not demolish, the prevailing faith. For the desired end is most likely I
t rierer, Universal-Lexikon, dritte Auflage, Deutsche Literatur, sect. 42. Schmidt, Gcscliichte delj i
Deutschcu Literatur irn neuntzehnteu Jahrhundcrt, band iii. kap. i. : Das junge Dcutschland. ',
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 615
to be reached by perceiving, not that all terminates in the grave, but
that the greatest enjoyment flows from a self-controlling devotedness to
noble ends, that the claims of another life are in perfect unison with the
interests of this life, that the lawful fruition of every function of human
nature, each lower faculty being subordinated to each higher one, aiid
the highest always reigning, at once yields the most immediate pleasure
and makes the completest preparation for the hereafter. In the absence
.of the all-irradiating sun of immortality, these disbelievers, exulting over
the pale taper of sensual pleasure, remind us of a parcel of apes gathered
^around a cold glow-worm and rejoicing that they have found a fire in the
damp, chilly night.
Besides the freethinkers, w^ho will not yield to authority, but insist upon
standing apart from the crowd, and the satirists, who level their shafts
undiscriminatingly against what they perceive associated with absurdity,
and the worldlings, who prefer the pleasures of time to the imaginarily
contrasted goods of eternity, there is a fourth class of men who oppose
the doctrine of a personal immortality as a protest against the burden-
,8ome miseries of individuality. The Gipseys exclaimed to Borrow,
^"What! is it not enough to have borne the wretchedness of this life,
that we must also endure another?"* A feeling of the necessary limita-
tions and suffering exposures of a finite form of being has for untold
ages harassed the great nations of the East with painful unrest and
wondrous longing. Pantheistic absorption — to lose all imprisoning
bounds, and blend in that ecstatic flood of Deity which, forever full, never
ebbs on any coast — has been equally the metaphysical speculation, the
imaginative dream, and the passionate desire, of the Hindu mind. It is
the basis and motive of the most extensive disbelief of individual im-
mortality the world has known. "The violence of fruition in these foul
puddles of flesh and blood presently glutteth with satiety," and the
mortal circuits of earth and time are a round of griefs and pangs from
which they would escape into the impersonal Godhead. Sheerly against
this lofty strain of poetic souls is that grovelling life of ignorance which,
dominated by selfish instincts, crawling on brutish grounds, cannot awaken
the creative force of sjiiritual wants slumbering within, nor lift its head
high enough out of the dust to see the stars of a deathless destiny ; and
a fifth group of disbelievers deny immortality because their degraded
experience does not prophesy it. Many a man might say, with Auto-
lycus, "For the life to come, I sleep out the thought of it." A mind
holy and loving, communing with God and an ideal world, "lighted up
as a spar-grot" with pure feelings and divine truths, is mirrored full of
incorporeal shapes of angels, and aware of their immaterial disentangle-
ment and eternity. A brain surcharged with fires of hatred, drowsed
with filthy drugs, and drenched with drunkenness, will teem, on the con-
trary, with vermin writhing in the meshes of decaying matter. Cleav-
8 The Zincali, part ii. ch. i.
616 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
ing to evanescent things, men feel that they are passing away like leaves
on waves; filled with convictions rooted and breathing in eternity, they
feel that they shall abide in serene survival, like stars above tempests.
Turn from every obscene sight, curb every base propensity, obey every
heavenly vision by assimilation of immortal things, sacred self-denials
and toils, disinterested sympathies and hopes, accumulate divine trea-
sures and kindle the mounting flame of a divine life, and at the same
time consciousness will crave and faith behold an illimitable destiny.
Experiences worthy of being eternal generate faith in their own eternity.
But the ignorant and selfish sensualist, whose total experience is of the
earth earthy, who has no realization of pure truth, goodness, beauty, is
incapable of sincere faith in immortal life. The dormancy of his higher
powers excludes the necessary conditions of such a faith. His ignoble
bodily life does not furnish the conscious basis and prophecy of a glorious
sj^iritual life, but shudderingly proclaims the cessation of all his experience
with the destruction of his senses. The termination of all the functions
he knows, — what else can it be but his virtual annihilation ? When to
the privative degradations of an uncultivated and earthy experience,
naturally accompanied by a passive unbelief in immortality, are added
the positive coarseness and guilt of a thick insensibility and a .wicked
life, aggressive disbelief is quite likely to arise, the essay of an uneasy
conscience to slay what it feels would be a foe, and strangle the worm
that never dies. The denial springing from such sources is refuted
when it is explained. Its motive should never by any man be yielded
to, much less be willingly nourished. It should be resisted by a devout
culture courting the smiles of God, by rising into the loftier airs of
meditation and duty, by imaginative sentiment and practical philan-
throjiy, until the eternal instinct, long smothered under sluggish loads j
of sense and sin, reached by a soliciting warmth from heaven, stirs with/ i
demonstrating vitality. i |
The last and largest assemblage of dissenters from the jsrevailingi i
opinion on this subject comprises those who utter their disbelief in aj i
future existence out of simple loyalty to seeming truth, as a protest!
against what they think a false doctrine, and against the sophistical and) i
defective arguments by which it has been propped. It may be granted! \
that the five previously-named classes are equally sincere in their con-; j
victions, honest assailants of error and adherents of truth ; but they' i
are actuated by animating motives of a various moral character. Ir- i
the present case, the ruling motive is purely a determination, as Biichneii |
says, to stand by the facts and to es'tablish the correct doctrine. Thcj i
directest and clearest way of giving a descriptive account of the activfj ^
philosophical history of this class of disbelievers will be to follow or 5
the lines of their tracks with statements and criticisms of their pro' .]
cedures.' Disbelief in the doctrine of a future life for man has plante(| |
■ ^1 '^
9 ?pnzier, Antiphiidon, oder Prilfung einiger Ilauptbeweise fur die Einfachlicit und Unsterblicl' |
keit der menschlichen Seele. I
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. G17
1
itself upon bold affirmation, and fortified itself with arguments which
may most conveniently be considered under five distinct heads.
First is the sensational Argument from Appearance. In death the
visible functions cease, the organism dissolves, the mind disappears;
there is apparently a total scattering and end of the individual. That
these phenomena should suggest the thought of annihilation is inevitable ;
to suppose that they prove the fact is absurd. It is an arrant begging
of the question ; for the very problem is, Does not an invisible spiritual
entity survive the visible material disintegration? Among the unsound
and superstitious attempts to prove the fact of a future life is that founded
on narratives of ghosts, appearances and visions of the dead. Dr. Tafel
published at Tubingen in 1853 a volume aiming to demonstrate the im-
mortality and personal identity of the soul by citation of ninety cases
of supernatural appearances, extending from the history of the ghost
whose address to Curtius Eufus is recorded by Tacitus, to the wonderful
story told by Renatus Llideritz in 1837. Such efforts are worse than
vain. Their data are so explicable in many cases, and so inconclusive in
all, that they quite naturally provoke deeper disbelief and produce tell-
ing retorts. While here and there a credulous person is convinced of a
future life by the asserted appearance of a spirit, the well-informed psy-
chologist refers the argument to the laws of insanity and illusions, and
the skeptic adds as a finality his belief that there is no future life, because
no ghost has ever come back to reveal and certify it. The argument on
both sides is equally futile, and removed from the true requisitions of
the problem.
To the i^hilosophical thinker a mere ajipearance is scarcely a presump-
tion in favor of a conclusion in accordance with it. Science and expe-
rience are full of examples exposing the nullity or the falsity of appear-
ances. The sun seems to move around the earth ; but truth contradicts
it. We seem to discern distances and the forms of bodies by direct
sight ; but the truth is we see nothing but shades and colors : all beyond
is inference based on acquired experience. The first darkness would
seem to the trembling contemplator absolutely to blot out the universe;
but in truth it only prevented him from seeing it. The first thorough
unconscious sleep would seem to be the hopeless destruction of the soul
in its perfect oblivion. Death is forever for the first time, shrouded in
the misleading obscurities of an unknown novelty. Appearances are
often deceitful, yielding obvious clews only to mistakes and falsehoods.
They are always superficial, furnishing no reliable evidence of the reality.
"Who could have thought such darkness lay conceal'd
VFithin thy beams, Sun ! Or who could find,
Whilst fly and leaf and insect stood roveal'd.
That to such countless orbs thou mad'st us blind?
Why then do we shun death with anxious strife?
If light can thus deceive, wherefore not lifef"
When the body dies, the mind is no longer manifested through it. That
618 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
is all we immediately know by perception. The inference that the mind
has therefore ceased to be at all, is a mere supposition. It may still live
and act, independently of the body. An outside phenomenon can prove
nothing here. We must by some psychological probe pierce to the core
of the being and discern, as there concealed, the central interpretation
of truth, or else, in want of this, turn fi-om these surface-shadows and
seek the solution in some other province. Millions of appearances being
opposed to the truth or inadequate to hint it, we must never implicitly
trust their suggestions. What microscope can reveal the organic life in
a kernel of corn, and show that through the decay of that kernel a stalk
will spring up and bear a thousand kernels more? But if a new mental
life emerges from the dying form of man, it lies in a spiritual realm
whereinto we have no instruments to gaze. Every existent thing has its
metes and limits. In fact, the only final weapon and fort of a thing is
its environing limitation. It goes into nothing if that be taken down,
the atheist says ; into infinity, the mystic says. The mistake and diffi-
culty lie in discerning what the last wall around the essence is. "The
universe is the body of our body." The boundary of our life is bound-
less life. Schlegel has somewhere asked the question, "Is life in us, or
are we in life?" Because man appears to be wholly extinguished in
death, we have no right whatever in reason to conclude that he really is
so. The star which seemed to set in the western grave of aged and
benighted time, we, soon coming round east to the true spirit-sky, may
discern bright in the morning forehead of eternity. There can be no
safe reasoning from the outmost husk and phenomenon of a thing to
its inmost essence and result. And, in spite of any possible amount of j
appearance, man himself may pass distinct and whole into another sphere j
of being when his flesh falls to dust. That science should search in |
vain with her finest glasses to discern a royal occupant reigning in the
purple-chambered palace of the heart, or to trace any such mysterious j
tenant departing in sudden horror from the crushed and bleeding house ,
of life, belongs to the necessary conditions of the subject; for spirit can j
only be spiritually discerned. As well might you seek to smell a color, '
or taste a sound, tie a knot of water, or braid a cord of wind. ,
Next comes the abstract Argument from Speculative Philosophy, j
Under this head are to be included all those theories Avhich deny the
soul to be a spiritual entity, but reduce it to an atomic arrangement, or a
dependent attribute, or a process of action. Heracleitus held that the '
soul was fire: of course, when the fuel was exhausted the fire would go ;
out. Thales taught that it was water: this might all evaporate away. !
Anaximenes affirmed that it was air, of which all things were formed by ■
rarefaction and condensation: on such a supposition it could have no ,
permanent personal identity. Critias said it was blood: this might de-
generate and lose its nature, or be poured out on the ground. Leucippus ;
maintained that it was a peculiar concourse of atoms: as these came ■
together, so they might fly apart and there be an end of what they j
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 619
formed. The followers of Aristotle asserted that it was a fifth unknown
substance, with properties of its own, unlike those of fire, air, water,
and earth. This might be mortal or immortal: there was nothing de-
cisive in the conception or the defining terms to prove which it was.
Accordingly, the Peripatetic school has always been divided on the
question of the immortality of the soul, from the time of its founder's
immediate disciples to this day. It cannot be clearly shown what the
mighty Stagyrite's own opinion really was.
Speculative concej^tions as to the nature of the soul like the foregoing,
when advanced as arguments to establish its proper mortality, are destitute
of force, because they are gratuitous assumptions. They are not generaliza-
tions based on careful induction of facts ; they are only arbitrary hypotheses.
Furthermore, they are inconsistent botli with the facts and phenomena
of experience. Mind cannot fairly be brought into the category of the
material elements ; for it has properties and performs functions emphati-
cally distinguishing it from every thing else, placing it in a rank by itself,
with exclusive predicates of its own. Can fire think? Can water will?
Can air feel? Can blood see? Can a mathematical number tell the dif-
ference between good and evil? Can earth be jealous of a rival and
loyal to a duty? Can a ganglion solve a problem in Euclid or under-
stand the Theodicee of Leibnitz? It is absurd to confound things so dis-
tinct. Mind is mind, and matter is matter; and though we are now con-
sciously acquainted with them only in their correlation, yet there is as
much reason for supposing that the former survives the close of that
correlation as for supposing that the latter does. True, we perceive the
material remaining and do not perceive the spirit. Yes ; but the dif-
ferentiation of the two is exactly this, that one is appreciable by the
senses, while the other transcends and baffles them. It is absolutely in-
conceivable in imagination, wholly incredible to reason, intrinsically
nonsensical every way, that a shifting concourse of atoms, a plastic
arrangement of particles, a regular succession of galvanic shocks, a con-
tinuous series of nervous currents, or any thing of the sort, should con-
stitute the reality of a human soul, the process of a human life, the
accumulated treasures of a human experience, all preserved at command
and traversed by the moral lines of personal identity. The things lie in
different spheres and are full of incommunicable contrasts. However
numerously and intimately correlated the physical and psychical con-
stituents of man are, yet, so far as we can know any thing about them, they
are steeply opposed to each other both in essence and function. Otherwise
consciousness is mendacious and language is unmeaning. A recent able
author speaks of "that congeries of organs whose union forms the brain
and whose action coisdtutes the mind.''^^ The mind, then, is an action ! Can
an action love and hate, choose and resolve, rejoice and grieve, remember,
repent, and pray? Is not an age7it necessary for an action? All such
w Bucknill and Tuke, Psychological Medicine, p. 371.
620 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
speculative conceptions as to the nature of soul as make it purely pheno-
menal are to be offset, if they can be, by the view which exhibits the
i:)ersonal ego or conscious selfhood of the soul, not as an emjjty spot in
which a swarm of relations centre as their goal-point, but as an indestruc- '
tible monad, the innermost and substantial essence and cause of the
organization, the self-apjirehending and unchangeable axis of all think- !
ing and acting. Some of the most free, acute, learned, wise, and power- }
ful thinkers of the world have been champions of this doctrine ; espe-
cially among the moderns may be named Leibnitz, Herbart, Goethe, and
Hartenstein. Jacobi most earnestly maintained it both against Men-
delssohn and against Fichte.
That the mind is a substantial entity, and therefore may be conceived
as immortal, — that it is not a mere functional operation accompanying
the organic life, a phantom procession of conscious states filing off on
the stage of the cerebrum "in a dead march of mere effects," — that it is
not, as old Aristoxenus dreamed, merely a harmony resulting from the
form and nature of the body in the same way that a tune springs from
the consenting motions of a musical instrument, — seems to be shown
by facts of which we have direct knowledge in consciousness. We
think that the mind is an independent force, dealing with intellectual
products, weighing opposing motives, estimating moral qualities, resisting
some tendencies, strengthening others, forming resolves, deciding upon j |
its own course of action and carrying out its chosen designs accordingly, j :
If the soul were a mere process, it could not pause in mid-career, select j
from the mass of possible considerations those adapted to suppress a base { ;
passion or to kindle a generous sentiment, deliberately balance rival I '.
solicitations, and, when fully satisfied, proceed. Yet all this it is con- j
stantly doing. So, if the soul were but a harmony, it would give no !
sounds contrary to the affections of the lyre it comes from. But actually j i
it resists the parts of the instrument from which they say it subsists, j '
exercising dominion over them, punishing some, persuading others, and
ruling the desires, angers, and fears, as if itself of a different nature." j ,
Until an organ is seen to blow its own bellows, mend its shattered keys, j j
move its pedals, and play, with no foreign aid, "I know that my Re- t j
deemer liveth," or a violin tunes up its discordant strings and wields its j ]
bow in a spontaneous performance of the Carnival, showing us every i i
Cremona as its own Paganini, we may, despite the conceits of speculative , j
disbelief, hold that the mind is a dynamic personal entity. That thought <
is the very " latch-string of a new world's wicket."
Thirdly, we have the fanciful Argument from Analogy. The keen . |
champions of disbelief, with their athletic agility of dialectics, have made j j
terrible havoc among the troops of poetic arguments from resemblance, J j
drawn up to sustain the doctrine of immortality. They have exposed , '■,
the feebleness of the argument for our immortality from the wonderful i
_ i
" Plato, Ph£edo, 98. .
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 621
workmanship and costliness of human nature, on the ground that what
requires the most pains and displays the most skill and genius in its pro-
duction is the most lovingly preserved. For God organizes the mind of
a man just as easily as he constructs the geometry of a diamond. His
omnipotent attributes are no more enlisted in the creation of the in-
telligence of an elephant or the gratitude of a soul than they are in the
fabrication of the wing of a gnat or the fragrance of a flower. Infinite
wisdom and power are equally implied in each and in all. They have
shown the gross defectiveness of the comparison of the butterfly and
psyche. The butterfly, lying in the caterpillar neatly folded up like a
flower in the bud, in due time comes forth. It is a material develop-
ment, open to the senses, — a common demonstration to sensible expe-
rience. The disengagement of a spirit from a fleshly encasement, on the
other hand, is a pure hypothesis wholly removed from sensible appre-
hension. There is no parallel in the "cases. So the ridiculousness has
been made evident of Plato's famous analogical argument that by a
general law of nature all things are produced contraries from contraries ;
warmth dies into the life of cold, and lives out of the death of cold;
night is born from the death of day, and day is born from the death of
night; and thus everywhere death springs from life, and life from death."
The whole comparison, considered as evidence of human immortality,
is baseless and full of astonishing sophistry. When one hemisphere of
the earth is turned away from the sun, it is night there ; when it is turned
towards the sun, it is day again. To this state of facts — this revolving suc-
cession — there is obviously no parallelism whatever in the two phenome-
nal phases of man, life and death, whereof one finishes its course and
then the other seems fixed forever. In like manner, when Jeremy Tay-
lor,^' after the example of many others, especially of old Licetus, argues
soberly, as he does in a letter to Evelyn, for the immortality of the soul
from the analogy of lamps burning in tombs for centuries with no waste
of matter, there is no apposite and valid similarity, even if the instances
were not a childish fable. An equally baseless argument for the exist-
ence of an independent spiritual body within the material body, to be
extricated from the flesh at death and to survive in the same form and
dimensions, we recollect having seen in a work by a Swedenborgian
author.^* He reasons that when a person who has suffered amputa-
tion feels the lost limb as vividly as ever before, the phenomenon is
palpable proof of a spirit-limb remaining while the fleshly one is gone!
Of course, the simple physiological explanation is that the mind instinct-
ively refers the sensations brought in by the severed nerves to the points
where, by inveterate custom, it has hitherto learned to trace their origina-
tion. The report being the same, it is naturally attributed to the same
source.
12 Cra\vfoid, On the Phaedon of Plato,
w Ilebor's Life and Works of Jeremy Taylor, vol. i. p. CO.
1* Des Guays, True System of Eeligious Philosophy, Letter V.
40
622 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
But those skeptics who have mercilessly exposed these fallacious argu-
ments from analogy have themselves reasoned in the same way aa
fallaciously and as often. When individual life leaves the physical man,
say they, cosmical life immediately enters the corpse and restore^ it to
the general stock of nature; so when personal consciousness deserts the
psychical man, the universal spirit resumes the dissolving soul. When
certain conditions meet, a human soul is formed, — a gj'rating current of
thought, or a vortex of force: soon some accident or a spent impulse
breaks the eddy, and the individual subsides like a whirl in the air or a
water-spout in the sea. When the spirit-fuel of life is exhausted, va&n
goes out as an extinguished candle. He ceases like a tone from a broken
harp-string. All these analogies are vitiated by radical unlikeness between
the things compared. As arguments they are perfectly worthless, being
spoiled by essential differences in the cases. Wherein there is a similarity j;
it falls sliort of the vital point. There is no justice in the conception j ;
of man as a momentary gyre of individual consciousness drawn from the j i
universal sea by a sun-burst of the Spirit. He is a self-ruling intelli- i ;
gence, using a dependent organism for his own ends, comprehending his ■ :
own destiny, successively developing its conditions and acquiring the |
materials for occupying and improving them, with a prevision of eternity. I i
A flower may just as well perish as live, a musical sound cease as con- : .
tinue, a lamp be put out as burn on: they know not the difference. : .
Not so with the soul of man. We here overpass a discrete degree and i i
enter upon a subject within another circle of categories. Let the rash
reasoner who madly tries conclusions on a matter of such infinite pith ■
and moment, with data so inapt and poor, pause in sacred horror before, j j
having first i
" Put out the light, he then — puts out the ught !" j
( ]
There are peculiarities in the soul removing it out of the range of physi- j
cal combinations and making a distinct destiny fairly predicable of it. |
When we reflect on the nature of a self-contained will, intelligent of imma- <
terial verities and perhaps transcendent of space and time, how burlesque , i
is the terror of the ancient corpuscular theorists lest the feebly-cohering' .
soul, on leaving the body, especially if death happened during a storm, ,
would be blown in pieces all abroad! Socrates, in the Phsedo, has a; |
hearty laugh over this ; but Lucretius seriously urges it.^^ The answer, ,
to the skeptical reasoning from analogy is double First, the lines of (
partial corresi^ondence which visibly terminate within our tangible reach ]
can teach nothing as to the termination of other lines which lead out of
sight and disappear in a spiritual region. An organized material form — for %
instance, a tree — is fatally limited: else it would finally fill and exhaust
the earth. But no such limiting necessity can be predicated of mind
Secondly, as far as there is genuine analogy, its imjilications are mucl ••
stronger in favor of immortality than against it. Matter, whose essenc*. ^
15 Lib. iU. 11. 503-^08. I I
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 623
is materiality, survives all apprehensible changes ; spirit, whose essence ia
spirituality, should do the same.
Another attack on the doctrine of a future life is masked in the nega-
tive Argument from Ignorance. We do not know how we shall live
again ; we are unable to construct the conditions and explain the details
of a spiritual state of existence ; and therefore, it is said, we should of
right conclude that there is no such thing. The proposition is not
usually stated so blankly; but it reallj^ amounts to that. The Epicureans
say, as a tree cannot exist in the sky, nor clouds in the ocean, nor fishes
in the meadow, nor water in stone, thus the mind cannot exist apart
from the nerves and the blood. This style of reasoning is a bold begging
of the question. Our present experience is vacant of any specific know-
ledge of the conditions, methods, and contents of a life it has not yet
experienced: therefore there is no such life. Innumerable millions of
facts beyond our present knowledge unquestionably exist. It is not in
any waj' difficult to conceive that innumerable millions of experiences
and problems now defying and eluding our utmost powers may hereafter
fall within our comprehension and be easily solved. Will you accept
the horizon of your mind as the limit of the universe? In the present,
experience must be confined within its own boundaries by the necessity
of the case. If an embryo were endowed with a developed reasoning
consciousness, it could not construct any intelligible theory of the world
and life into which it was destined soon to emerge. But it would
surely be bad logic to infer, because the embryo could not, from want of
materials within its experience, ascertain the how, the when, the where,
and the what, of the life awaiting it, that there was no other life reserved
for it. An acorn buried and sprouting in the dark mould, if endowed
with intelligent consciousness, could not know any definite particulars
of its maturer life yet to be in the upper light and air, with cattle in its
shade and singing-birds in its branches. Ignorance is not a ground of
; argument, only of modest suspense. We can only reason from what we
know. And the wondrous mysteries or natural miracles with which
science abounds, myriads of truths transcending all fictions, melt and
remove from the path of faith every supposed difficulty. Anj^ quantity
of facts have been scientifically established as real which are intrinsically
far more strange and baffling to belief than the assertion of our immor-
tality is. Indeed, "there is no more mystery in the mind living forever
in the future than in its having been kept out of life through a past
eternity. The authentic wonder is the fact of the transition having been
made from the one to the other ; and it is far more incredible that, from
not having been, we are, than that, from actual being, we shall continue
to be."^^
The unbounded possibilities of life suggested by science and open to
imagination furnish suflScient reply to the objection that we cannot con-
's Martipeau, Sermra on Immortalitv, in Endeavors aftor the Christian Life.
)2-l: CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
ceive the precise causes and modes of a future state. Had one little par* }
ticular been difterent in the structure of the eye, or in the radiation and '^
media of light, we should never have seen the stars ! We should have 'i
supposed this globe the whole of creation. So some slightest integument ■
or hindering condition may now be hiding from us the sublime reality ,
and arrangements of immortality which in death's disenveloping hour
are to burst into our vision as the stellar hemisphere through the night.
Shut up now to one form of being and one method of experience, how
can we ex2:>ect an exhaustive knowledge of other and future forms and
methods of being and experience? It is a contradiction to ask it. But
the soul is warranted in having faith, like a buried mustard-seed which
shall yet mount into its future life. A sevenfold denser mystery and a
seven-times narrower ignorance would bring no real argument against the
survival of the soul. For in an omnipotent infinitude of possibihties
one line of ignorance cannot exhaust the avenues and cajjacities of being.
Escaping the flesh, we may soar into heaven
" Upon ethereal wings, whose way
Lies through an element so fraught
With living Mind that, as they play.
Their every movement is a thought."
Ignorance of the scientific method avails nothing against moral proofs j i
of the fact. The physiologist studying the coats of the stomach, the I ^
anatomist dissecting the convolutions of the brain, could never tell that. '
man is capable of sentiment, faith, and logic. No stethoscope can dis-j
cern the sound of an expectation, and no scalpel can lay bare a dream;! •
yet there are expectations and dreams. No metaphysical glass can detect, ! I
no prognosis foresee, the death of the soul with the dissolution of its/
organs : on empirical grounds, the assertion of it is therefore unwarranted.' i
But though no amount of obscurity enveloi^ing the subject, no extent: ^
of ignorance disabling us now to grasp the secret, is a legitimate basis of, ^
disbelief, yet actually, there can be no doubt, in multitudes of instances, j
the effectual cause of disbelief in immortality is the impossibility of, j
vividly conceiving its conditions and scenery ; " for," as one of the subtlest j
of thinkers has remarked, "however far faith may go beyond experience ,
it must always be chained down by it at a distance." But if there are v
good grounds for anticipating another life, then man should confide in it ■
no matter how incompetent he is to construct its theatre and foresee it: ^
career. A hundred years ago, one might have scouted the statement tha j
the most fearful surgical operations would be performed without inflict
ing pain, because it was impossible to see how it could be done. Or if i'
person had been informed that two men, one in Europe and one ii.
America, should converse in lightning athwart the bed of the Atlantic ;
he might have rejected it as an absurdity, because he could not conceiv j
the mode. If destined to a future life, all we could reasonably expect t
know of it now would be through hinting germs and mystic presentiment j
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 625
of it. And these we do experience to the fullest extent : their cease-
less j)rophecies are everywhere with us, —
" Blank misgivings of a creature
Moving about in worlds not realized."
The last weapon of disbelief in a future life is the Scientific Argument
from IMaterialism. Lucretius says, "There is nothing in the universe
but bodies and the properties of bodies." This is a characteristic example
of the method of the materialists: to assume, as an unquestionable
postulate, the very point in debate, and that, too, in defiance of the in-
telligent instincts of consciousness which compel eveiy unsophisticated
person to acknowledge the simultaneous existence of mind and matter
as two correlated yet distinct realities. The better statement would be,
There is nothing in the universe but forces and the relations of forces.
For, while we know ourselves in immediate self-consciousness, as per-
sonal intelligences perceiving, willing, and acting, all we know of an out-
ward world is the effects produced on us by its foi'ces. Certainly the
powers of the universe can never be lost from the universe. Therefore
if our souls are, as consciousness declares, causes, and not mere phe-
nomena, they are immortal. To ignore either factor in the problem of
life, the matex'ial substratum or the dynamic agent, is mere narrowness
and blindness.
But the unbelieving naturalist argues that the total man is a product
of organization, and therefore that with the dissolution of the living
combination of organs all is over. Matter is the marriage-bed and gi'ave
of soul. Priestley says, " The principle of thought no more belongs to
substance distinct from body than the principle of sound belongs to sub-
stance distinct from bell." There is no relevancy in the comparison,
because the things are wholly unlike. Thought is not, as Hartley's
theory avowed it was, a vibration of a cerebral nerve, as sound is a vibra-
tion of a sonorous body ; for how could these vibrations be accumulated
in memory as our mental experiences are? When a material vibration
ends, it has gone forever; but thoughts are stored up and preserved. A
hypothetical simile, like that just cited from Priestley, is not a cogent
argument. It is false science thus to limit the modes of being to what
lies within our present empirical knowledge. Is it not pure presumptu-
ousness to affirm that the creative power of Almighty God is shut ujd so
that intelligent creatures can only exist in forms of flesh? When a
recent materialist makes the assertion, "The thinking man is the sum
of his senses," it is manifest that he goes beyond the data, assuming what
should be proved, and confounding the instruments and material with the
workman. It is as if one should say, "A working cotton-manufactory is
! the sum of its machines," excluding the persons by whose guiding over-
sight all is done. Plainly, it may be granted that all which man knows is
1 brought in through the door of the senses, without allowing the same
I of all that man is. We have no warrant for pronouncing the identical
G26 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
1 4- *
coextensiveness of what man learns to know and what he is created to
be. The very proposition, man knows something, presupposes three
things, a subject, an act, and an object. Whether the three exist and
perish together or not is matter for discussion, and not fairly to be settled
by forcibly lumping the heterogeneous three into homogeneous unity.
In the present state of scifence it must be confessed that all kinds of
physical force — whether mechanical, chemical, vital, or nervous — are
drawn more or less directly from the sun, the material reservoir of power
for our solar system. This must be admitted, — although some recent
materialists have pushed the doctrine so far that they may be called the
Parsees of the West. Whenever the proper conditions for an animate
being are furnished, a force derived from the sun lifts matter from its
stable equilibrium to the level of organic existence. In due season, from
its wavering life-struggle there, it decays back to the deep rest of insen-
sate earth. ^^ This is a truth throughout the organic realm, from the
bulb of a sea-weed to the brain of a Csesar. So much cannot be denied, j
Every organism constantly receives from the universe food and force, "
and as constantly restores in other forms the material and dynamical j
equivalents of what it receives, and finally itself goes to the sources j j
whence it came. But the affirmation of this for all within the physical j j
realm is not the admission of it for what subsists in an immeasurably | ;
higher rank and totally different realm. Entering the psychical sphere, j t
where we deal with a new, distinct order of realities, — not impenetrability, j S
weight, extension, but thought, affection, will, — why may not this province \ \
contain eternities, even though the other holds only mortalities? It is a j ,
question to be examined on its own grounds, not to be put aside with j j
a foregone conclusion. In nature the cause endures under all evanes- 1 ;
cent changes, and survives all phenomenal beginnings and endings: so i ^
in spirit the causal personality, if there be one, may outlast all the shift-
ing currents of the outward phenomena in endless persistence. Of course, i
the manifestation of the mind through the senses must cease when the ' i
senses no longer remain. The essence of the controversy, then, is exactly j ;
this: Is the mind an entity? or is it a collection of functions? If the'
soul be a substantial force, it is immortal. If it be a phenomenal ;
resultant, it ceases at death.
A reductio ad ahsurdum immediately occurs. If the psychical totality s
of man consists of states of feeling, modes of volition, and powers of' i
thought, not necessitating any si")iritual entity in wliich they inhere,]
. then, by parity of reasoning, the physical totality of man consists of j »
tates of nutrition, modes of absorption, and powers of change, implying] ■\
no body in wliich these processes are effectuated ! Qualities cannot existj e
without a subject; and just as physical attributes involve a body, spiritual, A
attributes involve a mind. And, if a mental entity be admitted, its death' i
or cessation with that of its outer dress or case is not a fair inference, bu< I
needs appropriate evidence. .i
, 1
\^ " Moleschott, Licht und Leben.
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 627
. The soul of a man has been defined as the sum of his ideas, an idea
being a state of the consciousness. But the essence of mind must be the
common giound and element of all different states of consciousness. What
is that common ground and element but the presence of a percipient
volitional force, whether manifested or unmanifested, still there ? That is
the germinal core of our mental being, integrating and holding in continu-
ous identity all the phenomenal fluctuations of consciousness. It is clear
that any other representation seems inconsistent with the most central
and vivid facts of our knowledge. In illustration of this, let us see how
every materialistic exposition omits utterly, or fails to account for, the
most essential element, the solitary and crowning peculiarity, of the
case. For example, it is said that thought or consciousness is a phe-
nomenal process of changes sustained in the brain by a correlation of
forces, just as the rainbow appears, but has no ontological subsistence of
its own: the continuous sj^ectrum hangs steady on the ceaselessly-
renewed substratum of the moving mist-rack and the falling rain. But
the con>parison is absolutely inapplicable, because the deepest ground-
principle of the mind is wanting in the rainbow, — namely, conscious and
continuous identity holding in each present moment all the changes of
the past moments. If the rainbow were gifted with consciousness, it
could not preserve its personal identity, but merely its phenomenal
identity, for any two successive moments, since its whole being would
consist of an untied succession of states.
Traversing the body from its extreme tissues to the gray vesicular sub-
stance composing the spinal cord and covering the surface and convolu-
tions of the brain, are two sets of white, fibrous nerves. One set, the
afferents, bring in sensation, all kinds of tidings, from the out-world of
matter. The other set, the efFerents, carry out volition, all kinds of
decrees, from the in-world of mind. Without an afferent nerve no in-
fluence of the world can reach the mind ; and without an efferent nerve
no conclusion of the mind can reach the world. As we are now consti-
tuted, this machinery is necessary for the intercommunication of the
mind and the material universe. But if there be something in the case
besides live machinery and crossing telegrams, — if there be a monarch-
mind inaccessible to the vulgar crowd of things and only conversing with
them through the internuncial nerves, — that spirit-entity may itself be
capable of existing forever in an ideal universe and of communing there
face to face with its own kingly lineage and brood. And we maintain
that the account of the phenomena is grossly defective, and that the
phenomena themselves are palpably inexplicable, except upon the sup-
position of such an entity, which uses the organism but is not the organ-
ism itself nor a function of it. "Ideas," one materialist teaches, "are
transformed sensations." Yes; but that does not supersede a /raM.?/'or?«-
Mi^rmind. There must be a force to produce the transformations. "The
phenomena of mind," says another, "consist in a succession of states
of consciousness." Yes; but what is it that presides over, takes up, and
628 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
preserves this succession? The phenomena of the mind are not the
mind itself. "The actions of the mind are the functions of the cere-
brum," adds a third. Yes; but the inquiry is, what is the mind itself?
not, what are its acts? The admission of the gray nerve-cells of the brain,
as the material substratum through which sensations are received and
volitions returned, does not exclude the necessity of a dynamical cause
for the metamorphosing phenomenon. That cause must be free and
intelligent, because the products of its action, as well as its accompany-
ing consciousness, are marked by freedom and intelligence. For
example, when a cylindrical and fibrous porter deposits his sensitive
burden in the vesicular and cineritious substance, something examines
it, tests its import, reflects on what shall be done, forms an intelligent
resolution, and commands another porter to bear the dynamic load
forth. The reflective and determining something that does this is the
mind. Thus, by the fact of an indissoluble dynamic will, is the broad
lineal experience of man grasped and kept from dissipating into
crumbled psychical states, as when the dead kings of ancient India
were burned their corpses were wrapped in asbestos shrouds to hold the
ashes together.
The flame of a burnt-out candle twinkling in the socket is not numeri-
cally the same with that which appeared when it was first lighted ; nor j i
is a river at any two periods numerically the same. Different particles j \
constantly feed an ever-renewed flame or stream, just like the former but I i
never the same. A totally new element appears when we contemplate
mind. Here, although the whole molecular substance of the visible
organism is in perpetual flux, the same conscious personality persists
through all, growing ever richer in an accumulating possession of past
experiences still held in living command. The Arethusa of identity
threads the blending states of consciousness, and, 25assing the ocean-bed
of death, may emerge in some morning fount of immortality. A photo-
graphic image impressed on suitable paper and then obliterated is restored
by exjjosure to the fumes of mercury. But if an indefinite number of
impressions were superimposed on the same paj^er, could the fumes of
mercury restore any one called for at random? Yet man's memory is a
plate with a hundred millions of impressions all cleanly preserved, and
he can at will select and evoke the one he wants. No conceivable rela-
tionship of materialistic forces can account for the facts of this miracu-
lous daguerreotype-plate of experience, and the power of the mind to
call out into solitary conspicuousness a desired picture which has forty-
nine million nine hundred and ninety-nine thousand nine hundred and
ninety-nine latent pictures lying above it, and fifty millions below it.
It has been said that " the impressions on the brain, whether perceptions
or intellections, are fixed and retained through the exactness of assimila-
tion. As the mind took cognizance of the change made by the first im-
pression of an object acting on the brain through the sense-organs, so
afterwards it recognises the likeness of that change in the parts inserted
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 629
by the nutritive process. "^^ This passage implies that the mind is an
agent, not a phenomenon ; and it describes some of tlie machinery with
which the mind works, not the essence of the mind itself. Its doctrine
does not destroy nor explain the presiding and elective power which
interprets these assimilated and preserved changes, choosing out such
of them as it pleases, — that unavoided and incomprehensible power, the
hiding-place of volition and eternity, whose startling call has often been
known, in some dread crisis, to effect an instantaneous restoration of the
entire bygone, life, making all past events troop through the memory, a
swiftly awful cavalcade marcliing along the fibrous pavement of the
brain, while each terrified thought rushes to its ashy window to behold.
"We here leave the material realm behind and enter a spiritual province
where other predicates and laws hold, and where, " delivered over to a
night of pure light, in which no unpurged sight is sharp enough to pene-
trate the mysterious essence that sprouteth into different persons," we
kneel in most pious awe, and cry, with Sir Thomas Browne, "There is
surely a piece of divinity in us, — something that was before the elements
and owes no homage unto the sun !."
The fatal and invariable mistake of materialism is that it confounds
means and steps with causes, jjrocesses with sources, organs with- ends,
predicates with subject.^^ Alexander Bain denies that there is any cere-
bral closet or receptacle of sensation and imagery where impressions are
stored to be reproduced at pleasure. He says, the revival of a past im-
pression, instead of being an evocation of it from an inner chamber, is a
setting on anew of the current which originally produced it, now to pro-
duce it again. ^^ But this theory does not alter the fact that all past im-
pressions are remembered and can be revived at will by an internal
efficiency. The miracle, and the necessity of an unchanging conscious
entity to explain it, are implied just as they wer^ on the old theory.
"The organs of sense," Sir Isaac Newton writes, "are not for enabling the
soul to perceive the species of things in its sensorium, but for conveying
them there. "^^ Now, as we cannot suppose that God has a brain or needs
any material organs, but rather that all infinitude is his Sensorium, so
spirits may perceive spiritual realities without any metliating organism.
Our physical experience in the present is no limit to the spiritual possi-
bilities of the future. The materialistic argument against immortality
fails, because it excludes essential facts. As anterior to our experience
in the ijresent state there was a ■power to organize experiences and to
become what we are, so none of the superficial reasonings of a mere
earth-science can show that there is not now a power to organize expe-
riences in a future state and to become what our faith anticipates we shall
be. And this suggests to speculative curiosity the query. Shall we com-
1' Paget, Surgical Patliology, Lecture II.
1' Frauenstadt, Der Materialismus, seine Wahrheit und sein Irrthum, s. 169.
^ The Senses and the Intellect, p. 61. 21 Brodie, Psychological Inquiries, p. 41, 3d edition.
630 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
mence our future life, a psychical cell, as we commenced our present life,
a physical cell ?
It will be well, perhaps, to reply next to some of the aggressive sophis-
tries of disbelief. The following lines by Dr. Beddoes are striking, but,
considered as a symbol of life, seem almost wilfully defective : —
" The body ia but an engine
Which draws a mighty stream of spiritual power
Out of the world's own soul, and makes it play
A while in visible motion."
Man is that miraculous engine which includes not only all the needful
machinery, but also fuel, fire, steam, and speed, and then, in climacteric
^ff^yv^-t- addition to these, an engineer! Does the engineer die when the fire goes
^^(^^ «/«- out and the locomotive stops? When the engine madly plunges off the
*^ iL^'-*. I embankment or bridge of life, does the engineer perish in the ruin,or
'^'\j\j^Jl^l/U nimbly leap off and immortally escape? The theory of despair has no
^ greater j^lausibility than that of faith.
Feuerbach teaches that the memento mori of reason meets us every-
where in tlie spiritual God's-acre of literature. A book is a grave, which
buries not the dead remains, but the quick man, not his corpse, but his
soul. • And so we live on the psychical deposits of our ancestry. Our
souls consist of that material which once constituted other souls, as our
bodies consist of the material which once constituted other bodies. A
thought, it is to be replied, is never excreted from the mind and left
behind. Only its existence is indicated by symbols, while itself is added
to the eternal stock of the deathless mind. A thought is a spiritual
product in the mind from an afiection of the cerebral substance. A
sentence is a symbol of a thought adapted to create in the contemplator
just such a cerebral affection as that from which it sprang, and to deposit
in his mind just such a spiritual product as that which it now denotes.
Thus are we stimulated and instructed by the transmitted symbols of our
ancestors' experiences, but not literally nourished by assimilation of their | i
very psychical substance, as this remorseless prophet of death's ghastly ! i
idealism would have us believe. Still, in whatever aspect we regard it, { '
one cannot but shudder before that terrible cineritious substance whose j i
dynamic inhabitants are generated in the meeting of matter's messages' i
with mind's forces, and sent forth in emblems to shake the souls of' i
millions, revolutionize empires, and refashion the world.
Strauss employs an ingenious argument against the belief in a futurej f
life, — an argument as harmless in reality as it is novel and formidable inj *
appearance. "Whether the nerve-spirit be considered as a dejjendenti i
product, or as the producing principle of the organism, it ends at death :i 1
for, in the former case, it can no longer be produced when the organism.; {
perishes; in the latter case, that it ceases to sustain the organism is a, ij
proof that it has itself decayed. "^'^ In this specious bit of special plead-i .
*s Charakteristiken und Kritiken, s. SOI.
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 631
ing, unwarranted postulates are assumed and much confusion of thought
is displayed. It is covertly taken for granted that every thing seen in a
given phenomenon is either product or producer; but something may be
an accompanying part, involved in the conditions of the phenomenon,
yet not in any way essentially dependent on it, and in fact surviving it.
What does Strauss mean by "the nerve-spirit"? Is there no mind
behind it and above it, making use of it as a servant? Our present life
is the result of an actual and regulated harmony of forces. Surely that
harmony may end without implying the decay of any of its initial com-
ponents, without implying the destruction of the central constituent of
its intelligence. It is illegitimate logic, passing from pure ignorance to
positive affirmation ; a saltation of sophistry from a negative premise of
blindness to all beliind the organic life, to a dogmatic conclusion of denial
that there is any thing behind the organic life.
A subtle and vigorous disbeliever has said, "The belief in immortality
is not a correct expression of human nature, but rests solely on a mis-
understanding of 4t. The real opinion of human nature is expressed in
the universal sorrow and wailing over death." It is obvious to answer
that both these expressions are true uttei'ances of human nature. It
grieves over the sadness of parting, the appalling change and decay, the
close-locked mystery of the unseen state. It rejoices in the solace and
cheer of a sublime hope springing out of the manifold powerful promises
within and without. Instead of contemning the idea of a lieavenly futu-
rity as an idle dream-image of human longing, it were both devouter and
more reasonable, from that very causal basis of it, to revere it and con-
fide in it as divinely pledged. All the thwarted powers and preparations
and affections, too grand, too fine, too sacred, to meet their fit fulfilment
here, are a claim for some holier and vaster sphere, a projjhecy of a more
exalted and serene existence, elsewl:ffere. The unsatisfied and longing
soul has created the doctrine of a future life, has it? Very good. If the
soul has builded a house in heaven, flown up and made a nest in the
breezy boughs of immortality, that house must have tenants, that nest
must be occupied. The divinely-implanted instincts do not provide and
build for naught.
Certain considerations based on the resemblances of men and beasts,
their asserted community of origin and fundamental unity of nature,
have had great influence in leading to the denial of the immortality of
the human soul. It is taken for granted that animals are totally mortal;
and then, from the ajiparent correspondences of phenomena and fate
between them and us, the inference is drawn that the cases are parallel
throughout, and that our destiny, too, is annihilation. The course of
thought on this subject has been extremely curious, illustrating, on the
one hand, that "where our egotism begins, there the laws of logic break,"
and, on the other hand, that often when fancy gets scent of a theory the
voice and lash of reason are futile to restrain it until the theory is run
into the ground. Des Cartes, and after him Malebranche and a few
632 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. |
other writers, gave no slight currency to the notion that brutes are mere *
macliines, moved by prearranged influences and utterly destitute of in-
telligence, will, or consciousness. This scheme gave rise to many con-
troversies, but has now passed into complete neglect. ^^ Of late years {
the tendency has been to assimilate instead of separating man and beast, i
Touching the outer sphere, we have Oken's homologies of the cranial I
vertebrae. In regard to the inner sphere, we have a score of treatises, i
like Vogt's Pictures from Brute-Life, affirming that there is no qualita-
tive, but merely a quantitative, distinction between the human soul and
the brute soul.^* Over this point the conflict is still thick and hot. But,
however much of truth there may be in the doctrine of the ground-
identity of the soul of a man and the soul of a dog, the conclusion that
man therefore perishes is a pure piece of sophistry. Such a monstrous
assassination of the souls of the human race with the jaw-bone of an ass
may be legitimately avoided in either of two ways. It is as fair to argue
the immortality of animals from their likeness to us, as our annihilatioh
from our likeness to them. The psychological realm. has been as much
deepened in them by the researches of modern science as the physio-
logical domain has been widened in us. As Agassiz says, we must not
lose sight of the mental individuality of animals in an exclusive atten-
tion to the bodily side of their nature. '■^^ A multitude of able thinkers
have held the faith that animals have immaterial and deathless souls.
Rightly considered, there is nothing in such a doctrine which a keen
reasoner may not credit and a person of the most refined feelings find \
pleasure in embracing. In their serene catholicity and divine sympathy, j |
science and religion exclude pride and contempt. j
But admitting that there is no surviving psychical entity in the brute, i i
that is in no way a clear postulate for proving that the same fact holds i ^
of man. The lower endowment^ and provinces of man's nature and j i
experience may correspond ever so closely with the being and life of j \
brutes whose existence absolutely ceases at death, and yet he may be I \
immortal. The higher range of his siairitual faculties may elevate him j 1
into a realm of univei-sal and eternal principles, extricating his soul from ! I
the meshes of decay. He may come into contact with a si^here of truths, (
grasp and rise into a region of realities, conferring the prerogative of
deathlessness, not to be reached by natures gifted in a much lower
degree, although of the same kind. Such a distinction is made between ; (
men themselves by Spinoza.^® His doctrine of immortality depicts the ; |
stupendous boon as contingent, to be acquired by observance of con- ! j
« Darmanson, La bete transformee en machine. Ditton, Appendix to Discourse on Resurrection
of Christ, showing tliat brutes are not mere machines, but have immortal souls. Orphal, Sind die
Thiere bios sinnliche Geschopfe ? Thomasius, T)e Anima Brutorum, quo asseritur, earn non esse
Materialem, contra Cartesianam Opinionem. Winkler, Philosophische Untersuchungen von dem
Seyn und Wesen der Seelcn der Thiere, von einzelnen Liebhabern der Weltweisheit.
2* Biichner, Kraft und StofT, leap. 19 : Die Thierseele. 26 Essay on Classification, p. 64. j
90 Jouffroy, Introduction to Ethics : Chauning's trans., vol. ii. pp. 189-191. i
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. Go3
ditions. If the ideas of the soul represent perishable objects, it is itself
mortal; if imperishable, it is immortal. Now, brutes, it is probable,
never rise to the apprehension of pure and eternal truths; but men do.
It was a mean prejudice, founded on selfish ignorance and pride, which
first assumed the total destruction of brutes in death, and afterwards, by
the grovelling range of considerations in which it fastened and the re-
action it naturally provoked, involved man and all his imperial hopes
in the same fate. A firm logical discrimination disentangles the human
mind from this beastly snarl. '^' The difference in data warrants a dif-
ference in result. The argument for the immortality of brutes and that
for the immortality of men are, in some respects, parallel lines, but tliey
are not coextensive. Beginning together, the latter far outreaches the
former. Man, like the animals, eats, drinks, sleeps, builds; unlike them,
he adorns an ideal world of the eternal future, lays up treasures in its
heavenly kingdom, and waits to migrate into it.
There are two distinct methods of escaping the fatal inference of dis-
belief usually drawn by materialists. First, by the denial of their philo-
sophical postulates, by the predication of immaterial substance, affirming
the soul to be a spaceless point, its life an indivisible moment. The
reasonings in behalf of this conception have been manifold, and cogent
enough to convince a multitude of accomplished and vigorous thinkers.^^
In lierbart's system the soul is an immaterial monad, or real, capable of
the permanent formation of states in its interior. Its life consists of a
quenchless series of self-preservations. These reals, with their relations
and aggregations, constitute at once the varying phenomena and the
causal substrata of the universe. Mamertius Claudianus, a philosophical
priest of Southern Gaul in the fifth century, wrote a treatise "On the
Nature of the Soul." He says, " When the soul wills, it is all will ; when
it recollects or feels, it is all recollection or feeling. Now, will, recollec-
tion, and feeling, are not bodies. Therefore the soul is incorporeal."
This makes the conscious man an imperishable substantial activity. An
old English writer, with quaint eloquence, declares, "There is a propor-
tion between an atom and the universe, because both are quantitative.
All this excesse vanisheth into nothing as soon as the lowest substance
shineth ovit of that orbe where they reside that scorn divisibility."
From this brief statement of the position of the immaterialists, with-
out arguing it, we pass to note, in the second jilace, that n(;arly all the
postulates ordinarily claimed by the materialist may be granted without
by any means proving the justice of their disbelief of a future life.-*
Admit that there can be no sensation without a nerve, no thought
without a brain, no phenomenal manifestation without an organ. Such
" Schaller, Leib und ?eele, kap. 13 : Der Psychische Unterschicd des Menschen vom Thiere.
^ Crninbie, Natural Theology, vol. ii. : Essay on the Immortality of the Soul. Brougham, Dis-
course of Nat.Thcol., sect. 5.
^ This has been ably shown by Spiers in his treatise, Ueber das korperliche Bedingtsein der Seelen-
tbStigkeiten.
634 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
an admission legitimates the conclusion, on empirical grounds, that our
present mode of life must cease with the dissolution of our organism.
It does not even empirically prove that we maj' not survive in some other
mode of being, passing perhaps to an inconceivably higher stage and
more blessed kind of life. After the entire disintegration of our material
organs, we maj% by some now unknown means, possess in a refined form
the equivalents of what those organs gave us. There may be, interfused
throughout the gross mortal body, an immortal body of exquisitely deli-
cate structure invisibly extricating itself from the carious ruins at death.
Plattner develops and defends this hypothesis with plausible skill and
power.^ The Hindus conceived the soul to be concealed within several
successive sheaths, the innermost of which accompanied it through all
its transmigi-ations.^^ "The subtile person extends to a small distance
over the skull, like the flame of a lamp above its wick."'- The lateF
Pythagoreans and Platonists seem to have believed that the same numeri-
cal ethereal body with which the soul was at first created adhered to it
inseparably during all its descents into grosser bodies, — a lucid and wingy
vehicle, which, purged by diet and catharms, ascends again, bearing the
soul to its native seat.'' The doctrine of Swedenborg asserts man to
be interiorly an organized form pervading the physical body, an eternal
I receptacle of life from God. In his terminology, "constant influx of life"
g\ I ^>e. supersedes the popular idea of a self-contained spiritual existence. But
./i ^' ^^'^is influx is conditioned by its receiving organ, the undecaying inner
/yA^>»*/^-*^? body.'* However boldly it may be assailed and rejected as a baseless
P * ,1 theor}% no materialistic logic can disprove the existence of an ethereal form
f , contained in, animating, and surviving, the visible organism. It is a possi-
^rf-^^y ^ bility ; although, even if it be a fact, science, by the very conditions of
c**?hHp V the case, can never unveil or demonstrate it.
<y*-*'^rr' Jr When subjected to a certain mode of thought developed recently by
JUtAAJ
OU'V'*'*'' indestructible points of power, and the immortality of the soul is esta-
<> JO*f*^ blished as a mathematical certainty.'^ All bodies, all entities, are but
3(t*V>(JJ^f(V*c&i"ins of force.'* Gravity, cohesion, bitterness, thought, love, recollee-
^ tion, are manifestations of force peculiarly conditioned. Our perceptions
are a series of states of consciousness. An attribute or property of a
thing is an exercise of force or mode of activity producing a certain state
of consciousness in us. The sum of its attributes or properties con-
stitutes the totality of the thing, and is not adventitiously laid upon
the thing : you can separate the parts of a thing ; but you cannot take
- ^ Faraday, Drossbach, and others, materialism itself brightens and dissolves
aaJ"^ into a species of idealism, the universe becomes a glittering congeries of |
8" Spes immortalitatis animornm per rationes physiologicas confirmata.
3> Dabistan, vol. ii. p. 177. ^ Colebrooke, Essays, vol. L p. 246.
33 Cudworth, Int. Sys., vol. ii. pp. 218-230. Am. ed.
3* On the Intercourse between the Soul and the Body, sect. 9.
*s Lott, Ilerbarti de animi immortalitate doctrina.
* Ilickok, Rational Cosmology, ch. ii. sect. 1 : Matter is force.
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 635
away its forces from any jaart, because they are its essence. Matter is not
a limitation or neutralization, but a state and expression, of force. Force
itself is not multiplex, but one, all qualities and directions of it lying
pdtentially in each entity, the kinds and amounts which shall be actually
manifested depending in each case on the conditions environing it. All
matter, all being, therefore, consists of ultimate atoms or monads, each
one of which is an inseparable solidarity of activities. The universe is
an eternal society of eternal force-individuals, all of which are capable
of constant changes in groupings, aggregations, develoj^ments, relations,
but absolutely incapable of annihilation. Every atom possesses potential
reason, and comes to self-apprehension whenever the appropriate con-
ditions meet. All differences originate from conditions and exist not in
essentialities.
According to this theory, the eternity of the soul is sure, but that
eternity must be an endless series of mutual transitions between con-
sciousness and unconsciousness, life and death." Since all cannot be
men at once, they must take their turns. Carus says, a soul enclosing in
itself an independent consciousness is inconceivable. When the organism
by which consciousness is conditioned and revealed is destroyed in death,
consciousness disappeai-s as certainly as the gleaming height of a dome
falls in when its foundation is removed. And Drossbach adds, death is
the shade-side of life. Without shade, light would not be perceptible,
nor life without death; for only contrast leads to knowledge. The con-
sciousness of life is realized by interchange with the unconsciousness of
death. Mortality is the inevitable attribute of a self-conscious being.
The immortality of such a being can be nothing else than an everlasting
mortality. In this restless alternation between the opposite states of life
and death, being holds continuous endurance, but consciousness is suc-
cessively extinguished and revived, while memory is each time hopelessly
lost. Widenmann holds that the periods of death are momentary, the
soul being at once born again, retaining no vestiges of its past.^^ Dross-
bach, on the contrary, believes that memory is an indefeasible quality
of the soul-atom, — the reason why we do not remember previous lives
being that the present is our first experiment. When all atoms destined
to become men have once run the human career, the earliest ones will
begin to reappear with full memory of their preceding course. It
matters not how long it requires for one circuit of the whole series of
souls ; for the infinite future is before us, and, as we are unconscious in
death, the lapse of ages is nothing. We lie down to sleep, and instantly
rise up to a new life.
"Death gives to life all its relish, as hunger is tlie true sauce of food.
Death first makes us precious and dear to ourselves. Since it lies in the
^ Drossbach, Die persiinliche Unsterblichkeit als Folge der atomistischen Verfassung der Natur,
abachn. iv. kap. ii. sect. 5, 6.
^ Gedauken iiber die Unsterblichkeit als Wiederhohing des Erdenlebens.
636 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
nature of change that no condition is endless, but morning ever follows
night, death cannot be endless. Be unconcerned; thy being shall as
little be lost as the grain of dust at .thy foot! Becavise in death thou
dost not know that thou art, therefore fearest thou that thou shalt be«io
more? pusillanimous! the great events of nature are too vast for thy
weak heart. A whole eternity tliou hast not been conscious that thou
art, and yet thou hast become conscious of it. Every night thou losest
thy consciousness, yet art thou conscious again, and shalt be. The loss
of consciousness is not necessarily the loss of self. The knowledge of
my being is not my being itself, but a peculiar force thereof, which, enter-
ing into recii^rocal action with other forces, is subject to change. It is its
essence to act, and thus to change, yet without surrendering its essence.
Goethe's words may be applied to the soul : —
' It is ; therefore eternally it is.'
Not in cold motionlessness consists eternal life, but in eternal movement,
in eternal alteration, in incessant change. These are warranties that no
state endures forever, not even the unconscious, — death. "^'
In this unfolding of the theory there are many arbitrary and fanciful
conceptions which may easily be dispensed with. The interspersion of j
the bright life of the human monads with blank epochs of oblivious
darkness, and the confinement of their destiny to an endless repetition
of their life-coui'se on this globe, are not necessary. In the will of God I i
the free range of the boundless universe may lie open to them and an ;
incessant career in forever novel circumstances await them. It is also ]
conceivable that human souls, leading still recurrent lives on earth with !
total forgetfulness, may at last acquire sufficient power, in some happy ]
concurrence or sublime exigency, to summon back and retain all their i
foregone states. But, leaving aside all such incidental speculations, the
chief interest of the dynamic-atomistic or monad theory, as affording a I .i
solid basis for immortality, is in relation to the arrogance of a shallow i 1
and conceited materialism. Says the materialist, "Show me a spirit, ] i
and I will believe in your heaven." Keplies the idealist, "Show me j '
your matter, however small a piece, and I will yield to your argument." j r
Spirit is no phenomenon to be shown, and matter is an inference from j )
thought: thus the counter-statements of physical science and ideal phi- } |
losophy fairly offset each other, and throw their respective advocates j :^
back upon the natural ground of unsophisticated ftiith and observation, j i
Standing there unperverted, man has an invincible reliance on the] «
veracity of his faculties and the normal reports of nature. Through, flj
immediate apprehension of his own conscious will and the posited expe-i *t
rience of his senses, he has knowledge both of causal forms of being, orj jj
free productive force, and of resultant processes and phenomena. And| I
surely sound logic teaches that the latter may alter or disappear without, |
M Drossbach, Die individuelle Unsterblichkeit vom moaadistisch metaphysiscben Staudpunkte be- ».
traehtet. I 1
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 6o"J
implying the annihilation of the former. If all material substance, so
called, were destroyed, not only would space remain as an infinite indi-
visible unity, but the equivalents of what had been destroyed must remain
in some form or other. Who shall say that these equivalents would not
be intelligent points of power, capable of organizing aggregate bodies
and of reconstituting the universe in the will of God, or of forming
from period to period, in endless succession, new kinds of universes, each
abounding in hitherto unimagined modes of life and degrees of bliss?
To our present faculties, with only our present opportunities and data,
the final problem of being is insoluble. We resolve the properties of
matter into methods of activity, manifestations of force. But there,
covered with alluring awe, a wall of impenetrable mystery confronts us
with its baffling "Thus far, and no farther, shall thine explicating gaze
read the secrets of destiny." We cannot tell what force is. We can
conceive neither its genesis nor its extinction. Over that obscure en-
vironment, into the immense empire of possibilities, we must bravely
fling the treasures of our love and the colors of our hope, and with a
divine impulse in the moment of death leap after, trusting not to sink
as nothing into the abyss of nowhere, but, landing safe in some elysium
better than we know, to find ourselves still in God.
In dealing with moral problems in the realm of the higher reason, in-
tuitions, mysterious hints, prophetic feelings, instinctive apprehensions
of fitness and harmony, may be of more convincing validity than all the
formal arguments logic can build.^" "Sentiment," Ancillon says, as
quoted by Lewes, "goes further than knowledge: beyond demonstrative
proofs there is natural evidence; beyond analysis, inspiration; beyond
words, ideas ; beyond ideas, emotions ; and the sense of the infinite is a
primitive fact of the soul." In transcendental mathematics, problems
otherwise unapproachable are solved by operating with emblems of the
relations of purely imaginary quantities to the facts of the problems.
The process is sound and the result valid, notwithstanding the hyi^otheti-
cal and imaginary character of the aids in reaching it. When for master-
ing the dim momentous problems of our destiny the given quantities
and relations of science are inadequate, the helpful supposititious condi-
tions furnished by faith may equally lead over their airy ways to conclusions
of eternal truth. The disbelievers of a future life have in their investiga-
tions applied methods not justly applicable to the subject, and demanded
a species of proof impossible for the subject to yield : as if one should
use his ear to listen to the symmetries of beauty, and his eye to gaze
upon the undulations of music. It is therefore that the terribly logical
onslaughts of Feuerbach are harmless upon most persons. The glitter-
ing scimetar of this Saracenic metaphysician flashes swift and sharp, but
he figlits the air with weapons of air. No blood flows from the severed
emptiness of space; no clash of the blows is heard any more than bell'
* Abel, Disquisitio omnium tarn pro immortalitate quam pro mortalitate argumentandi generum.
41
G38 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
strokes would be heard in an exhausted receiver. One may justifiably \
accept propositions which strict science cannot establish and believe in '
the existence of a thing which science cannot reveal, as Jacobi has abun-
dantly shown" and as Wagner -has with less ability tried to illustrate.** !
The utmost possible achievement of a negative criticism is to show the i
invalidity of the physiological, analogical, and metaphysical arguments '
to furnish positive proof of a future life for us. But this negation fully
admitted is no evidence of our total mortality. Science is impotent to
give any proof feaching to such a conclusion. However badly the
archery of the sharp-eyed and strong-armed critics of disbelief has riddled I
the outer works of ordinary argument, it has not slain the garrison. I
Scientific criticism therefore leaves us at this point: there mai/ be an im-- |
mortal soul in us. Then the question whether there actually is an im- ;
mortal soul in us, rests entirely on moral facts and considerations. Allow-
ing their native force to these moral facts and considerations, the healthy
ethical thinker, recognising in himself an innermost self-conscious ego
which knows itself persistent and identical amidst the multiplex vicissi-
tude of transient conditions, lies down to die expecting immediately to
continue his being's journey elsewhere, in some other guise. Leaving
out of view these moral facts and considerations, the materialistic
naturalist thinker, recognising his consciousness as only a phantom pro-
cession of states across the cerebral stage hung in ashy livery and afloat]
on blood, lies down to expire expecting immediately to be turned intoj
nobody forever. Misinterpreting and undervaluing these moral facts
and considerations, the anchorless speculative thinker, recognising hisj
organism as an eye through which the World-Spirit beholds itself, or a
momentary j^ulse in which the All feels itself, his consciousness as a part
of the infinite Thought, lies down on his death-couch expecting imme-
diately to be turned into everybody, eternity, instead of greeting hinr
with an individual kiss, wrapping him in a monistic embrace. Thf'
broad drift of human conviction leads to the first conclusion, — a persisten i ^
personality. The greatest philosophers, from Plato to Pascal, deny th<| \
second view, — a blotting extinction of the soul, — declaring it false i!( a
science and incredible in presentation. The third theory — a pantheist!- ;
absorption — the irresistible common sense of mankind repudiates as ; i
morbid dream. Man naturally believes himself immortal but not infinite;
Monism is a doctrine utterly foreign to undiseased thinking. Althoug', i
it be a Fichte, a Schelling, or a Hegel, who says that the soul is a circuir,
scribed yet omnipotent ego, which first radiates the universe, and afte;; ;i
wards beholds it in the mirror of itself, and at length breaks into dea, n
universality, the conception is, to the average apprehension of humanity, {■ <
overweening a jiiece of wild fancy as ever rose in a madman's reveries.*- ■'.
<l Von den gottlichen Dingen und ihrer Offenbiirung.
<2 Wissen und Glauben mit besonderer Beziehung zur Zukunft der Seelen: FortSetzung der 1' j
trachtungcn uber Slensehenschiipfung und Seelensubstanz.
« A full discussion of the pantheistic doctrine of immortality will bo found in the foUowi i
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 639
The ordinary contemplator of the phenomena of the world and the
sequel of human life from the materialistic point of view feels disgust
and terror at the prospect. The scene seems to him degrading and the
fate fearful. The loathing and dismay vulgarly experienced thus, it is
true, arise from an exaggerated misapprehension of the basis and mean-
ing of the facts : rightly appreciated, all is rulingly alive, aspirant, beauti-
ful, and benignant. The ceaseless transformations filling thft heights
and dejDths of the creation are pervaded with joy and clothed with a
noble poetry. There is no real death: what seems so is but a "return or
falling home of the fundamental 2^henomenon to the phenomenal founda-
tion, — a dissolution through which nature seeks her ground and strives
to renew herself in her principles." Still, in spite of this more profound
and genial interpretation of the shifting metamoi'phoses of nature, the
fear of there being no conscious future life for man produces, when first
entertained, a horrid constriction around the heart, felt like the ice-cold
coils of a serpent. The thought of tumbling hopelessly into
" The blind cave of eternal night"
naturally oppresses the heart of man with sadness and with alarm. To
escape the unhappiness thus inflicted, recourse has been had to expe-
dients. Four artificial substitutes for immortality have been devised.
Fondly fixing attention upon these, men have tried to find comfort and
to absorb their thoughts from the dreaded spectre and the long oblivion.
The first is the sentimental phantasm of posthumous fame. The Latin
bard, ancient Ennius, sings, —
" Nemo me lacrymis decoret, nee funera fletn
Faxit. Cur? volito vivu' per ora virum."**
Shaks
?peare likewise often expresses the same thought: —
"When all the breathers of this world are dead.
You still shall live (such virtue hath my pen)
Where breath most breathes, — even in the mouths of men."
And again in similar strain :—
" My love looks fresh, and Death to me subscribes.
Since, spite of him, I'll live in this poor rhyme.
While he insults o'ei dull and speechless tribes."
Napoleon is reported to have said, "My soul will pass into history and
the deathless memories of mankind; and thus in glory shall I be im-
mortal." This characteristically French notion forms the essence of
works. Richmann, Gemeinfassl. Darstellung und AViirdigung aller gehaltreichen Beweisarten fiir
Gott untl \\,r Lnsterblichkeit der Seele. Unius, Uiisterblichkeit. Blasche, Philosophische Unsterb-
lichkeitlehre. Weisse, Die philosophische Geheiralelire von dor Unsterblichkeit des menschlichen
Individuums. Giischel, Von den Bew«isen fl'.r die Unsterblichkeit der menschlichen Seele im Lichte
der speculativen Philosophic. Morell, Historical and Critical View of the Speculative Philosophy
of Europe in the 19th Century, part ii. ch. v. sect. 2: The German School of the 19th Century.
Buchanan, Modern Atheism.
" Cicero, Tusc. Quaest., lib. i. cap. xv.
640 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
Comte's " positivist" doctrine of a future life. Those deemed worthy^
after their death to be incorporated, by vote of the people, in the Supremes
Being, — the Grand-Etre, a fictitious product of a poetic personification,-^-
through the perpetual fame and influence thus secured have an im-
mortal life in the thoughts and feelings of a grateful posterity. Comte
says, "Positivism greatly improves immortality and places it on a firmeF
foundation, by changing it from objective to subjective." Great and
eternal Humanity is God. The dead who are meritorious are alone r0*
membered, and, thus incorporated into the Divinity, they have a "su^
jective immortality in the brains of the living."** It is a poor shadowi
of the sublime truth which the soul craves. Leopardi, in his Bruto!
Minore, expresses this " poor hope of being in the future's breath:" —
" deir atra morte ultima raggio '
Coiiscia futura etk." j
That proud and gifted natures should have seriously stooped to such a
toy, to solace themselves with it, is a fact strange and pathetic. With
reverential tenderness of sympathy must we yearn towards those whos(
loving natures, baffled of any solid resource, turn appealingly, ere the]
fade away, to clasp this substanceless image of an image.
Another scheme is what may be called the " lampada (radunf*^ theorj
of a future life. Generations succeed each other, and the course is alway
full. Eternal life takes up new subjects as fast as its exhausted recepji
tacles perish. Men are the mortal cells of immortal humanity. Th| i
individual must comfort himself with the sympathetic reflection tha ]
his extinction destroys nothing, since all the elements of his being wil |
be manipulated into the forms of his successors.
Life is a constant renovation, and its sum is forever full and equal O!
the globe. The only genuine resurrection unto eternal life is an ur
ending re-creation of organ ijsms from the same materials to repeat th
same physiological and psychological processes.*' There is a gleam o' (
cheer and of nobleness in this representation ; but, upon the whole, J j
is perhaps as ineffectual as the former. It is a vapid consolation, in viej ij
of our own annihilation, to think that others will then live and also l| J
annihilated in their turn. It is pleasant to believe that the earth wi' \
forever be peopled with throngs of men ; but though such a belief mig)[
help to reconcile us to our fiite, it could not alter the intrinsic sadne ,
of that fate.
A third substitute for the common view of immortality is a scientil( j
perception of the fact that the peculiar force which each man is, tli ,
sum of his character and life, is a cause indestructibly mixed with tl >^
course of subsequent history, — an objective peisonal immortality, thou;; %
not a conscious one. What he was, remains and acts forever in the worl; ^
The fourth substitute is an identification of self with the integi (
* Catpchism of Positive Religion, Conversation III.
« Lucretius, De Nat. Rerum, lib. ii. 1. 78.
« Schultz-SchuUzenstein, Die Bildung des menschlichen Geistes durch Kultur der Verjiing'J <{
aeines Lebens, ss. 834-847 : Die Unsterblichkeitsbegriffe. I «
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 641
scheme of things. I am an inseparable portion of the totality of being,
to move eternally in its eternal motion.
"If death seem hanging o'er thy separate soul,
Discern thjtelf a part of life's great whole."
Lose the thought of thy particular evanescence in the thought of the
universal permanence. The inverted torch denotes death to a mere
inhabitant of the earth : to a citizen of the universe, downward and
upward are the same. Perhaps one who rejects the ordinary doctrine
of a future life can be solaced and edified by these substitutes in pro-
portion to his fineness, greatness, and nobleness. But to most persons
no substitute can atone for the withdrawn truth of immortality itself.
In regard to the eternal preservation of personal consciousness, it were
bigoted blindness to deny that there is room for doubts and fears. While
tlie monad soul — so to call it — lies here beneath the weak glimmer of
suns so far off that they are forceless to develop it to a victorious assurance,
we cannot but sometimes feel misgivings and be depressed by skeptical
surmises. Accordingly, while belief has generally prevailed, disbelief
has in every age had its representatives. The ancients had their Di-
ca^archus, Protagoras, Paneetius, Lucan, Epicurus, Ctesar, Horace, and a
long list besides. The moderns have had their Gassendi, Diderot, Con-
dillac, Hobbes, Hume, Paine, Leopardi, Shelley, and now have their
Feuerbach, Vogt, Moleschott, and scores of others needless to be named.
And although in any argument from authority the company of the great
believers would incomparably outshine and a thousand times outweigh
the array of deniers, this does not alter the obvious fact that there are
certain phenomena which are natural provocatives of doubt and whose
troubling influence scarcely any one can always escape. Homer, in
giving expression to Hector's confidence of victory over the Greeks,
makes him wish that he were but as sure of entering the state of the
immortal gods.^* When some one asked Dr. Johnson, "Have we not
proof enough of the immortality of the soul ?" he replied, " I want
more." Davenant— of whom Southey says, " I know no other author
who has so often expressed his doubts respecting a future state and
i how burdensome he felt them" — writes, —
' " But ask not bodies doom'd to die.
To what abode they go :
^ Since knowledge is but sorrow's spy,
It is nit *afe to know."
Charles Lamb writes, "If men would honestly confess their misgivings,
(which few men will,) there are times when the strongest Christian of
us has reeled under questionings of such staggering obscurity." Many
a man, seeing nature hang her veil of shifting glories above the silent
■ tombs of vanished generations, voiceless now forever, entertaining in-
j numerable contradictory queries amidst feelings of decay and sights of
: corruption, before the darkness of unknown futurity might piteously
exclaim, without deserving blame, —
«Iliad,lil.viii. 11. 538-540.
642 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
"I run the gauntlet of a file of doubts,
Each one of which down hurls me to the ground."
Who that has reached maturity of reflection cannot appreciate and
sympathize somewhat with these lines of Byron, when he stands before a
lifeless form of humanity? —
" I gazed, as oft I have gazed the same,
To try if I could wrench aught out of death
Which should confirm, or shake, or make, a faith;
But it was all a mystery. Here we are,
And there we go: but where? Five bits of lead.
Or three, or two, or one, send very far !
And is this blood, then, fonn'd but to be shed?
Can every element our elements mar?
Can air, earth, water, fire, live, — and we dead?
We, whose minds comprehend all things ? No more." **
Doubt is not sin, but rather a misfortune ; for it is — to adopt a sugges-'
tion from Schaller— a cleft in the soul through which thought steals away
what the heart desires. The guilt or innocence of doubting dej^ends on
the spirit in which it is done. Thei-e are two attitudes of mind and
moods of feeling before propositions and evidence. One is, " I will not
believe unless I see the prints of the nails and lay my finger in the marks
of the wounds." The other is, "Lord, I believe: help thou mine unbe-
lief." In abstract logic or rigid science the former may be appropriate j j
and right. The latter alone can be justifiable in moral and religious j |
things. If a man sorrowfully and humbly doubts, because he cannot ,
help it, he shall not be condemned. When he is proud of his doubts, i j
complacently swells with fancied superiority, plays the fanfaron with his J i
pretentious arguments, and sets up as a propagandist of disbelief, being , i
all the while in reality • j
" Most ignorant of what he is most assured, — I
His glassy essence," —
his conduct is offensive to every good man, and his sjiirit must receive i
the condemnation of God. A missionary of atheism and death, horridly j i
eager to destroy those lofty thoughts which so much help to make us men,
is a shocking spectacle. Yet a few such there are, who seem delighted < ^
as by their dismal theory they bury mankind in an iron tomb of material-! )
ism and inscribe on the irrevocable door the solitary woi-ds. Fate and |
Silence.
The more attentively one dwells on the perishable physical side of life,
the more prone he will be to believe in an absolute death ; the more pre- ^
vailingly he ponders the incorruptible psychical side, the more prepared] y^^
he will be to credit immortality. The chemist who confines his studiesj »,
exclusively within his own province, when he reflects on the probabk' i
sequence of life, will speculatively see himself vanish in his blowpipef| a
and retorts. Whoso devotedly dabbles in organisms, nerves, and blood.'! 1
may easily become skeptical of spirit ; for it everywhere balks hi: j,
analysis and eludes his search. The objects he deals with are things^ i
I i
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 643
They belong to change and dissolution. Mind and its proper homo
belong to a different category of being. Because no heaven appears at
the end of the telescope, and no soul is seen on the edge of the dissect-
ing-knife, and no mind is found at the bottom of the crucible, to infer
that therefore there is neither heaven, nor soul, nor mind, is as monstrous
a non sequitur as it would be to infer the non-existence of gravity because
it cannot be distilled in any alembic nor discerned with any glass. The
.man who goes into the dark crimson-dripping halls of physiology seek-
ing proofs of immortality, and, failing to find them, abandons his faith
in it, is like that hapless traveller who, groping in the catacombs under
Rome, was buried by the caving-in of the sepulchral roof, and thus lost
his life, while all the time, above, the great vault of heaven was stretch-
ing, blue and breezy, filled with sunshine and sentient joy !
When we contemplate men in a mass, like a swarm of bees or a hive
of ants, we find ourselves doubting their immortality. They melt away,
in swiftly confused heaps and generations, into the bosom of nature. On
the other hand, when we think of individuals, an almost unavoidable
thought of personal identity makes us spontaneously conclude them
immortal. It rather requires the effort then to think them otherwise.
But obviously the real problem is never of the multitudinous throng, but
always of the solitary person. In reference to this question it is sophistry
to fix our thoughts on a Chinese city as crowded with nameles? and in-
distinguishable human inhabitants as a decayed cheese is with vermin.
Fairness requires that our imaginations and reasonings upon the subject
fasten upon an individual, set apart and uplifted, like a king, in the in-
communicable distinctness and grandeur of selfhood and responsibility.
From looking about this grave-paved star, from painful and degrading
contemplations of dead bodies, "the snuff and loathed part of nature
which burns itself out," let a man turn away, and send his interior
kingly glance aloft into ideal realms, let him summon up the glorious
sentiments of freedom, duty, admiration, the noble experiences of self-
sacrifice, love, and joy, — and his soul will extricate itself from the filthy
net of material decay, and feel the divine exemption of its own clean
prei'ogatives, dazzling types of eternity, and fragments of blessedness that
" Promise, on our Maker's truth.
Long morrow to this mortal j'outh."
Martyrdom is demonstration of immortality ; for self-preservation is the
innermost, indestructible instinct of every conscious being. When the
soul, in a sacred cause, enthusiastically rushes upon deaths or in calm
composure awaits death, it is irresistibly convinced that it cannot be hurt,
but will be blessed, by the crisis. It knows that in an inexpressibly pro-
found sense whosoever would ignobly save his life loses it, but whosoever
would nobly lose his life saves it. Martyrdom demonstrates immortality.
"Life-embark'd, out at sea, 'mid the wave-tumbling roar.
The poor ship of my body went down to the floor;
But I broke, at the bottom of death, through a door,
And, from sinking, began forever to soar."
644 CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE.
The most lamentable and pertinacious doubts of immortality sometimes
arise from the survey of instances of gross wickedness, sluggishness, and
imbecility forced on our attention. But, as these undeniably are palpable
violations of the creative intention, it is not just to reason from them.
In fairness the argument demands that we select the noblest, healthiest
specimens of completed humanity to reason from. Should we not take
a case in which God's will is so far plainly fulfilled, in order to trace that
will farther and even to its finality ? And regarding on his death-bed a
Newton, a Fenelon, a Washington, is it difficult to conceive him surviving
the climax and catastrophe of his somatic cell-basis and soaring to a
more august range of existence ? Remembering that such as these have
lived and died, ay, and even the godlike Nazarene, can we believe that
man is merely a white interrogation-point lifted on the black margin
of matter to ask the answerless secret of the universe and be erased?
Such a conclusion charges God with the transcendent crime of infanti-
cide i^erpetrated in the most deliberate manner and on the most gigantic
scale. Who can bear, by thus quenching the hope of another life, to add
death to death, and overcast, to every thoughtful eye, the whole sunny
field of life with the melancholy shadow of a bier? There is a noble
strength and confidence, cheering to the reader, in these words of one
of the wisest and boldest of thinkers: — " I should be the very last man
to be wiUing to dispense with the faith in a future life: nay, I would say,
with Lorenzo de' Medici, that all those are dead, even for the present life,
who do not hojae for another. I have the firm conviction that our soul
is an existence of indestructible nature, whose working is from eternity I
to eternity. It is like the sun, that seems indeed to set, but really never j
sets, shining on in unchangeable splendor."** Such a view of our destiny j
incomparably inspires and ennobles us. Man, discovering under all the j
poor, wretched accidents of earth and sense and hard fortune the im- i
mortality of his soul, feels as that king's son who, lost in infancy, and j
growing up under the care of a forest hind, supposed himself to belong ;
to the rude class among whom he lived ; but one day, learning his true j
parentage, he knew beneath his mean disguise that he was a prince, and j
immediately claimed his kingdom. These facts of experience show ,
clearly how much it behooves us to cultivate by every honest method this |
cardinal tenet of religion, — how much wiser faith is in listening to the ■
lucid echoes of the sky than despair in listening to the muffled reverbera- 1
tions of the grave. All noble and sweet beliefs grow with the growing •
nobleness and tenderness of characters sensitive to those fine revealings
which pachydermatous souls can never know. In the upper hall of i-eason, •
before the high shrine of faith, burn the base doubts begotten in the cellars ;
of sense; and they may serve as tapers to light your tentative way to con- i
viction. If the floating al Sirat between physiology and psychology, earth '
and heaven, is too slippery and perilous for your footing, where heavy-'
*» Eckermann's Conversations with Goethe.
CRITICAL HISTORY OF DISBELIEF IN A FUTURE LIFE. 645
limbed science cannot tread, nerve the wings of faith for a free flight.
Or, if every effort to fasten a definite theory on some solid support on the
other side of the gulf fails, venture forth on the naked line of limitless
desire, as the sjiider escaj^es from an unwelcome position by flinging out
an exceedingly long and fine thread and going forth upon it sustained
by the air.^ Whoever preserves the full intensity of the affections is
little likely to lose his trust in God and a future life, even when exposed
to lowering and chilling influences from material science and speculative
philosophy: the glowing of the heart, as Jean Paul says, relights the
extinguished torch in the night of the intellect, as a beast stunned by an
electric shock in the head is restored by an electric shock in the breast.
Daniel Webster says, in an expression of his faith in Christianity written
shortly before his death, "Philosophical argument, especially that drawn
from the vastness of the universe in comparison with the apparent in-
significance of this globe, has sometimes shaken my reason for the faith
which is in me; but my heart has always assured and reassured me."^^
Contemplating the stable permanence of nature as it swallows our fleet
generations, we may feel that we vanish like sparks in the night; but
when we think of the persistent identity of the soul, and of its im-
measurable superiority to the brute mass of matter, the aspect of the
case changes and the moral inference is reversed. Does not the simple
truth of love conquer and trample the world's aggregated lie ? The man
who, with assiduous toil and earnest faith, develops his forces, and dis-
ciplines his faculties, and cherishes his aspirations, and accumulates
virtue and wisdom, is thus preparing the auspicious stores and conditions
of another existence. As he slowly journeys over the mountains of life,
aware that there can be no returning, he gathers and carries with him
materials to build a ship when he reaches the strand of death. Upon
the mist-veiled ocean launching then, he will sail — where? Whither
God orders. Must not that be to the right port?
We remember an old Brahmanic poem — brought from the East by
Rlickert and sweetly resung in the speech of the West — full of en-
couragement to those who shall die.*^ A man wrapped in slumber calmly
reclines on the deck of a ship stranded and parting in the breakers.
The plank on which he sleeps is borne by a huge wave upon a bank
of roses, and he awakes amidst a jubilee of music and a chorus of
friendly voices bidding him welcome. So, perhaps, when the body is
shattered on the death-ledge, the soul will be tossed into the fragrant
lap of eternal life on the self-identified and dynamic plank of personality.
w Greenough, An Artist's Creed.
61 Memorial (if Daniel Webster from the City of Boston, p. 16.
6* Brahmanisclie Erzahlungen, s. 5.
646 MORALITY OF THE DOCTRINE OF A FUTURE LIFE.
CHAPTER IX.
MORALITY OF THE DOCTRINE OF A FUTURE LIFE.
In discussing the ethics of the doctrine of a future life — a subject her©
amazingly neglected, there more amazingly maltreated, and nowhere,
■vvithin our knowledge, truly analyzed and exhibited^ — it is important
that the theme be precisely defined and the debate kept strictly to the
lines. Let it be distinctly understood, therefore, that the question to b.e
handled is not, " Whether there ought to be a future life or not," nor,
"Whether there is a future life or not." The question is, "What dif-
ference should it make to us whether we admit or deny the fact of a
future life?" If we believe that we are to pass through death into an
immortal existence, what inferences pertaining to the present are right-
fully to be drawn from the supposition ? If, on the other hand, we think
there is nothing for us after the present, what are the logical conse-
quences of that faith in regard to our aims and rules of conduct in this
world?
Suppose a man who has always imagined that death is utter annihila-
tion should in some way suddenly acqviire knowledge that an endless
existence immediately succeeds the termination of this: what would be
the legitimate instructions of his new information ? Before we can fairly
answer this inquiry, we need to know what relations connect the two
states of existence. A knowledge of the law and method and means
of man's destiny is more important for his guidance than the mere
ascertainment of its duration. With reference to the query before us,
four hypotheses are conceivable. If, in the first place, there be no con-
nection whatever — except that of temporal sequence — between the
present life and the future, then, so far as duty is concerned, the ex-j
pectation of a world to come yields not the slightest practical applica-j
tion for the experience that now is. It can only be a source of comfort;
or of terror ; and that will be accordingly as it is conceived under the j
aspect of benignity or of vengeance. If, secondly, the character of the!
future life depend on conditions to be fulfilled here, but those condi-j
tions be not within our control, then, again, no inferences of immediate,'
duty can be drawn fi^om the apprehended hereafter. Being quasi actors:
in a scene prearranged and with a plot predetermined, we can no more,
1 The only direct treatise on the suliject known to us is Tilemann's Kritik der Uusterhlichkeitslehra
in Ansehung des Sittengesetzes, published in 1VS9. And this wo have Dot seen.
MORALITY OF THE DOCTRINE OF A FUTURE LIFE. 647
be capable of any obligation or choice, in regard to the end, than puppets
which some unseen Harlequin moves by the terrible wires of primitive
decree or transmitted dej^ravity towards the genial or the tragic crisis.
If the soul's fate there is to be heaven or hell according to the part
enacted here, it must have free will and a fair opjDortunity to work the
unmarred problem safely out. Otherwise the future life is reduced, as
far as it affects us here, to a mere source of complacency or of horror as
it respectively touches the elect and the reprobate.
i. Thirdly, it may be conceived that the future life is a state of everlasting
reward and jiunishment unchangeably decided by the way in which the
probationary period allotted on earth is jDassed through. Here are men,
for a brief time, free to act thus or otherwise. Do thus, and the endless
bliss of heaven is won. Do otherwise, and the endless agony of hell is
incurred. The plain rule of action yielded by this doctrine is, Sacrifice
all other things to the one thing needful. The present life is in itself a
worthless instant. The future life is an inexhaustible eternity. And yet
this infinite wealth of glory or woe depends on how you act during that
poor moment. Therefore you have nothing to do ivhile on earth but to seek the
salvation of your soul. To waste a single pulse-beat on any thing else is the
very madness of folly. To find out how to escape hell and secure heaven,
and then to improve the means, this should absolutely absorb every
energy and every thought and every desire of every moment. This world
is a bridge of straw over the roaring gulf of eternal fire. Is there leisure
for sport and business, or room for science and literature, or mood for plea-
sures and amenities? No: to get ourselves and our friends into the magic
car of salvation, which will waft us up from the ravenous crests of the brim-
stone lake packed with visages of anguish, — to bind around our souls the
floating cord of redemption, which will draw us up to heaven, — this should
intensely engage every faculty. Nothing else can be admitted save by
oversight of the awful facts. For is it not one flexible instant of oppor-
tunity, and then an adamantine immortality of doom? That docti'ine
of a future life which makes eternal unalterable happiness or misery
depend on the fleeting probation allowed here yields but one practical
moral; and that it pronounces with imminent urgency and j^erfect dis-
tinctness. The only true duty, the only real use, of this life is to secure
the forensic salvation of the soul by improvement of the apjiointed
means. Suspended by such a hair of frailty, for one breathless moment,
on such a razor-edged contingence, an entrancing sea of blessedness
above, a horrible abyss of torture beneath, such should be the all-con-
centrating anxiety to secure safety that there would be neither time nor
taste for any thing else. Every object should seem an altar drenched
with sacrificial blood, every sound a knell laden with dolorous omen,
every look a propitiatory confession, every breath a pleading prayer.
From so single and preternatural a tension of the believer's faculties
nothing could allow an instant's cessation except a temporary forgetting
648 MORALITY OF THE DOCTRINE OF A FUTURE LIFE.
or blinking of the awful scene and the immeasurable hazard. Such
would be a logical application to life of the genuine morals of the
doctrine under consideration. But the docti-ine itself is to be rejected
as false on many grounds. It is deduced from Scripture by a technical
and unsound interpretation. It is unjust and cruel, irreconcilable with
the righteousness or the goodness of God. It is unreasonable, opposed
to the analogies of nature and to the experience of man. It is wholly
impossible to carry it out consistently in the practice of life. If it were
thoroughly credited and acted upon, all the business of the world would
cease, and the human race would soon die out.
There remains one other view of the relationship of a future life with
the jjresent. And it seems to be the true view. The same Creator pre-
siding, the same laws prevailing, over infinitude and eternity that now
rule over time and earth, our immortality cannot reasonably be imagined
either a moment of free action and an eternity of fixed consequences,
or a series of separate fragments patched into a parti-colored experience
with blanks of death between the patterns of life. It must be conceived
as one endless existence in linear connection of cause and effect de-
veloping in progressive phases under varying conditions of motive and
scenery. With what we are at death we live on into the next life. In
every epoch and world of our destiny our happiness depends on the pos-
session of a harmoniously working soul harmoniously related with its
environment. Each stage and state of our ^eternal existence has its
Ijeculiarities of duty and privilege. In this one our proper work is to
improve the opportunities, discharge the tasks, enjoy the blessings, be-
longing here. We are to do the same in the next one when we arrive in
that. All the wealth of wisdom, virtue, strength, and harmony we
acquire in our present life is the vantage-ground and capital wherewith
we start in the succeeding life. Therefore the true preparation for the
future is to fit ourselves to enter it under the most favorable auspices, by
accumulating in our souls all the spiritual treasures afforded by the
present. In other words, the truest aim we can set before ourselves
during our existence on earth is to make it yield the greatest possible
results of the noblest experience. The life hereafter is the elevated and
complementary continuation of the life here; and certainly the directest
way to ameliorate the continuation is to improve the commencement.
But, it may be said, according to this representation, the fact of a future
life makes no difference in regard to our duty now; for if the grave
swallows all, still, it is our duty and our interest to make the best and
the most of our life in the world while it lasts. True; and really that
very consideration is a strong proof of the correctness of the view in
question. It corresponds with the other arrangements of God. He
makes every thing its own end, complete in itself, at the same time that '■
it subserves some further end and enters into some higher unity. He is
no mere Teleologist, hobbling towards his conclusions on a pair of de-
MORALITY OF THE DOCTRINE OF A FUTURE LIFE, 649
cayed logic-crutches,^ but an infinite Artist, whose means and ends are
consentaneous in the timeless and spaceless spontaneity and perfection
of his play. If the tomb is our total goal, our genuine aim in this exist-
ence is to win during its coui'se an experience the lai'gest in quantity and
the best in quality. On the other hand, if another life follows this, our
wisdom is just the same; because that experience alone, with the favor of
God, can constitute our fitness and stock to enter on the future. And yet
between the two oases there is this immense difference, — not indeed in duty,
but in endowment, — that in the latter instance we work out our allotted
destiny here, in a broader illumination, with grander incentives, and
with vaster consolations. A future life, then, really imposes no new duty
upon the present, alters no fundamental ingredient in the present, takes
away none of the charms and claims of the present, but merely sheds
an additional radiance upon the shaded lights already shining here, infuses
an additional motive into the stimulants already animating our purposes,
distils an additional balm into the comforts which already assuage our
sorrows amidst an evanescent scene. The belief that we are to live
hereafter in a compensating world exjjlains to us many a sad mystery,
strengthens us for many an oppressive burden, consoles us in many
a sharp grief. Else we should oftener go mad in the baffling whirl of
problems, oftener obey the baser voice, oftener yield to despair. These
three are the moral uses, in the present life, of the doctrine of a future
life. Outside of these three considerations the doctrine has no ethical
meaning for human observance here.
It will be seen, according to the foregoing representation, that the
expectation of a future life, instead of being harmful to the interests
and attractions of the present, simply casts a cheering and magnifying
light upon them. It does not depreciate the realities or nullify the
obligations now upon us, but emphasizes them, flinging their lights and
shades forward through a mightier vista. Consequently there is no
reason for assailing the idea of another life in behalf of the interests of
this. Such an opposition between the two states is entirely sophistical,
resulting from a profound misinterpretation of the ti'ue moral relations
connecting them.
The belief in immortality has been mistakenly attacked, not merely
as hostile to our welfare on earth, but likewise as immoral in itself, spring-
ing from essential selfishness, and in turn nourishing selfishness and
fatally tainting every thing with that central vice. To desire to live
everlastingly as an identical individual, it has been said, is the ecstasy
and culmination of avaricious conceitedness. Man, the vain egotist,
dives out of sight in God to fish up the pearl of his darling self. He
makes his poor individuality the measure of all things, his selfish desire
*"Seht, an der morschen Syllogismenkriicke
Hinkt Gott in Seine Welt."
Lenau's Satire auf einen Professor philoaophii
G50 MORALITY OF THE DOCTRINE OF A FUTURE LIFE.
the law of endless being. Such a rampant proclamation of self-will and
enthronement of pure egotism, flying in the face of the solemn and all-
submerging order of the universe, is the very essence and climax of im-
morality and irreligiousness. To this assault on the morality of the
belief in a future life, whether made in the devout tones of magnanimous
sincerity, as by the sublime Schleiermacher, or with the dishonest tricki-
ness of a vulgar declaimer for the rehabilitation of the senses, as by some
who might be named, several fair replies may be made. In the first
place, the objection begs the question, by assuming that the doctrine is
a falsehood, and that its disciples wilfully set tip their private wishes
against the public truth. Such tremendous postulates cannot be granted.
It is seizing the victory before the battle, grasping the conclusion without
establishing the premises. For, if there be a future life provided by the
Creator, it cannot be sinful or selfish in us to trust in it, to accept it with
humble gratitude, and to prepare our souls for it. That, instead of being
rebellious arrogance or overweening selfishness, would simply be con-
forming our thoughts and plans, our desires and labors, to the Divine
arrangements. That would be both morality and piety. When one
clings by will to a doctrine known to be a falsehood, obstinately suppress-
ing reason to affirm it as a truth, and, in obedience to his personal whims,
trying to force all things into conformity with it, he does act as a selfish
egotist in full violation of the moral law and the spirit of religion. But
& future life we believe to be a fact ; and therefore we are, in every
respect, justified in gladly expecting it and consecratedly living with
reference to it. j
Furthermore, admitting it to be an open question, neither proved nor j
disproved, but poised in equal uncertainty, still, it is not immoral nor I
undevout deeply to desire and fondly to hope a personal immortality, j
"The aim of religion," it has been said, "is the annihilation of one's j
own individuality, the living in the All, the becoming one with the uni- I
verse." But in such a definition altogether too much is assumed. The i
aim of religion is only the annihilation of the self-will of the individual :
as opposed to the Will of the Whole, not the losing of one's self in the •
unconscious wastes of the universe, but the harmonizing of one's self |
with the Supreme Law of the universe. An humble, loving, and joyous <
conformity to the truth constitutes morality and religion. This is not •
necessarily inconsistent with a personal immortality. Besides, the charge '
may be retorted. To be identified with the universe is a prouder thought •;
than to be subordinated to it as an infinitesimal individual. It is a far
haughtier conceit to fancy one's self an integral part of God's substance ;
than to believe one's self a worshipping pensioner of God's will. The
conception, too, is less native to the mind, has been more curiously
sought out, and is incomparably more pampering to speculative luxury. '
If accusations of selfishness and wilfulness are to be hurled upon any ;
modes of preferred faith as to our destiny, this self-styled disinterested i
MORALITY OF THE DOCTRINE OF A FUTURE LIFE. 651
surrender of our personality to the pantheistic Soul is as obnoxious to
tbem as the common belief.
. If a desire for personal immortality be a normal experience in the de-
Telopment of our nature, it cannot be indictable as an offence, but must
be recognised as an indication of God's design. Whether the desire is
a cold and degraded piece of egotism deserving rebuke and contempt,
or a lofty and sympathetic affection worthy of reverence and approval,
depends on no intrinsic ingredient of the desire itself, but on the char
racter in which it has its being. One person will be a heartless tyrant,
another a loving saint, in his hope of a future life. Shall our love of the
dead, our prayers to meet them again, our unfathomed yearnings to
!know that they still live and are happy, be stigmatized as mean and
evil? Regard for others as much as for ourselves prompts the eternal
sigh. Nor will Divinity ever condemn the feeling himself has awakened.
It is said that Xerxes, gazing once upon his gorgeous army of a million
men spread out below him, sheathed in golden armor, white plumes
nodding, purple standards waving, martial horns blowing, wept as he
thought that in thirty years the entire host composing that magnificent
spectacle would be dead. To have gazed thoughtfully upon such a sight
with unmoved sensibilities would imply a much more selfish and hard-
hearted egotist. So when a lonely philanthropist from some medi-
tative eminence looks down on the human race, if, as the contemplation
of their pathetic fading and decay wounds his saddened heart, he heals
and cheers it with the faith of a glorious immortality for them all, who
shall call him selfish and sinful? To rest contented with the speedy
night and the infinite oblivion, wiping off all the unsolved sums from
the slate of existence with annihilation's remorseless sponge, — that would
be the selfishness and the cruelty.
When that sweet asp, death, fastens on our vein of earthly life, we all
feel, like the dying queen of Egypt, that we have " immortal longings"
in us. Since the soul thus holds by a pertinacious instinct to the eternity
of her own existence, it is more rational to conclude that this is a pledge
of her indestructible personality, God's impregnable defence reared
around the citadel of her being, than to consider it the artificial rampart
flung up by an insui'gent egotism. In like manner, it is a misrepresenta-
tion of the facts to assert the culpable selfishness of the faith in a future
life as a demanded reward for fidelity and merit here. No one demands
immortality as pay for acquired desert. It is modestly looked for as a
free boon from the God who freely gave the present and who has by a
thousand symbolic prophecies promised it. Richter says, with great
insight, "We desire immortality not as the reward of virtue, but as its
continuance. Virtue can no more be rewarded than joy can: it is its
own reward." Kant says, " Immortality has been left so uncertain in
order that pure freedom of choice, and no selfish views, shall prompt our
aspirations." "But," Jean Paul keenly replies, "as we have now dis-
covered this intention, its object is defeated. Besides, if the belief in
652 MORALITY OF THE DOCTRINE OF A FUTURE LIFE,
/
immortality makes virtue selfish, the experience of it in the next world
would make it more so." The anticipation of heaven can hardly make
man a selfish calculator of profit; because heaven is no reward for crafty
regkoning, but the home of pure and holy souls. Virtue which resists
temptation and perseveres in rectitude because it has a sharp eye to
an ulterior result is not virtue. No credible doctrine of a future life
offers a prize except to those who are just and devout and strenuous in
sacred service from free loyalty to the right and the good, spontaneously
obeying and loving the higher and better call because it divinely com-
mands their obedience and love. The law of duty is the superior claim
of truth and goodness. Virtue, yielding itself filially to this, finds in
heaven not remuneration, but a sublimer theatre and an immortal career.
Egotistic greed, all mere prudential considerations as determining con-
ditions or forces in the award, are excluded as unclean and inadmissible
by the very terms; and the doctrine stands justified on every ground as i
pure and wholesome before the holiest tribunal of ethics. Surely it is j!
right that goodness should be blessed; but when it continues good only |
for the sake of being blessed it ceases to be goodness. It is not the }'
belief in immortality, but only the belief in a corrupt doctrine of im- j :
mortality which can poison the springs of disinterested virtue. j ,
The morality of the doctrine of a future life having thus been defended | [
from the attacks of those who have sought to destroy it in the fancied s
interests either of the enjoyments of the earth or of the purity of virtue j '
and religion, it now remains to free it from the still more fatal supports j I
which false or superficial religionists have sought to give it by wrenching j i
out of it meanings it never held, by various perverse abuses of it, by j
monstrous exaggerations of its moral importance to the present. We j i
have seen that the supposition of another life, correctly interpreted, lays | i
no new duty upon man, takes away from him no old duty or privilege, j '
but simply gives to the previously-existing facts of the case the intensify- i ,
ing glory and strength of fresh light, motive, and consolation. But J I
many public teachers, not content to treat the subject with this sobriety '. \
of reason, instead of presenting the careful conclusions of a conscientious j ^
analysis, have sought to strengthen their argument to the feelings by help ; i
of pi'odigious assumptions, assumptions hastily adopted, highly colored, ; I
and authoritatively urged. Upon the hypothesis that annihilation is the ; j
fate of man, they are not satisfied merely to take away from the present \ j
all the additional light, incentive, and comfort imparted by the faith in ; i
a future existence, but they arbitrarily remove all the alleviations and
glories intrinsically belonging to the scene, and paint it in the most j
horrible hues, and set it in a frame of mithiight. Thus, instead of calmly \
seeking to elicit and recommend truth, they strive, by terrifying the fancy i
and shocking the prejudices, to make people accept their dogma because , I
frightened at the seeming consequences of rejecting it. It is necessary ;
to expose the fearful fallacies which have been employed in this way, : j
and which are yet extensively used for the same purpose.
MORALITY OF THE DOCTRINE OF A FUTURE LIFE. 653
Even a Christian writer usually so judicious as Andrews Norton has
said, "Without the belief in personal immortality there can be no reli-
gion ; for what can any truths of religion concern the feelings and the
conduct of beings whose existence is limited to a few years in this world?"'
Such a statement from such a quarter is astonishing. Surely the senti-
ments natural to a jierson or incumbent upon him do not depend on the
duration of his being, but on the character, endowments, and relations of
his being. The hypothetical fact that man perishes with his body does
not destroy God, does not destroy man's dependence on God for all his
privileges, does not annihilate the overwhelming magnificence of the uni-
verse, does not alter the native sovereignty of holiness, does not quench
our living reason, imagination, or sensibility, while they last. The soul's
gratitude, wonder, love, and worship are just as right and instinctive as
before. If our experience on earth, before the phenomena of the visible
creation and in conscious communion with the emblemed attributes of
God, does not cause us to kneel in humility and to adore in awe, then it
may be doubted if heaven or hell will ever persuade us to any sincerity
in such acts. The simple prolongation of our being does not add to its
qualitative contents, cannot increase the kinds of our capacity or the
number of our duties. Chalmers vitters an injurious error in saying, as
he does, "If there be no future life, the moral constitution of man iS
stripped of its significancy, and the Author of that constitution is stripped
of his wisdom and authority and honor."* The creative Sovereign of fifty
million firmaments of worlds "stripped of his wisdom and authority and
honor" because a few insects on a little speck are not eternal! Can ego-
tistic folly any further go ? The affirmation or denial of immortality nei-
ther adds to nor diminishes the numerical relations and ingredients of our
nature and experience. If religion is fitted for us on the former supposi-
tion, it is also on the latter. To any dependent intelligence blessed with
our human susceptibilities, reverential love and submission are as obliga-
tory, natural, and becoming on the brink of annihilation as on the verge
of immortality. Rebellious egotism makes all the difference. Truth is
truth, whatever it be. Religion is the meek submission of self-will to
God's will. That is a duty not to be escaped, no matter what the future
reserves or excludes for us.
Another sophism almost universally accepted needs to be shown. Man,
it is said, has no interest in a future life if not conscious in it of the past.
If, on exchange of worlds, man loses his memory, he virtually ceases to
exist, and might just as well be annihilated. A future life with perfect
oblivion of the present is no life at all for us. Is not this style of thought
the most provincial egotism, the utter absence of all generous thought
and sympathy unselfishly grasping the absolute boons of being? It is a
shallow error, too, even on the grounds of selfishness itself. In any point
of view the difference is diametric and immense between a happy being
3 Tracts concerning Christianity, p. 30".
* Biidgewater Treatise, part ii. ch. 10, sect. 15.
42
654 MORALITY OF THE DOCTRINE OF A FUTURE LIFE.
in an eternal present, unconscious of the past, and no being at all.
Suppose a man thirty years of age were offered his choice to die this
moment, or to live fifty years longer of unalloyed success and happiness,
only with a complete forgetfulness of all that has hajjpened up to this
moment. He would not hesitate to grasp the gift, however much he
regretted the condition.
It has often been argued that with the denial of a retributive life
beyond the grave all restraints are taken off from the passions, free
course given to every impulse. Chateaubriand says, bluntly, "There can
be no morality if there be no future state. '"^ With displeasmg coarseness,
and with most reprehensible recklessness of reasoning, Luther says, in
contradiction to the essential nobleness of his loving, heroic nature, "If
you believe in no future life, I would not give a mushroom for your God.
Bo, then, as you like. For if no God, so no devil, no hell: as with a
fallen tree, all is over when you die. Then plunge into lechery, rascality,
robbery, and murder." What bible of Moloch had he been studying to
form, for the time, so horrid a theory of the hajipiest life, and to put so
degrading an estimate upon human nature? Is man's will a starved wolf
only held back by the trijile chain of fear of death, Satan, and hell, from
tearing forth with ravenous bounds to flesh the fangs of his desires in
bleeding virtue and innocence? Does the greatest satisfaction man is
capable of here, the highest blessedness he can attain to, consist inj i
drunkenness, gluttony, dishonesty, violence, and impiety? If he had
the appetite of a tiger or a vulture, — then, thus to wallow in the; |
ofial of vice, dive into the carrion of sensuality, abandon himself tO| i
revelling in carnivorous crime, might be his instinct and his happi-' ]
ness. But by virtue of his humanity man loves his fellows, enjoys the'
scenery of nature, takes delight in thought and art, dilates with grand; ;
presentiments of glory and eternity, mysteriously yearns after the hidden; i
God. To a reasonable man — and no other is to be reasoned with on' i
matters of truth and interest — the assumption of this brief season as all- ,
will be a double motive not to hasten and embitter its brevity by folly< i
excess, and sin. If you are to be dead to-morrow, for that very reasonj i
in God's name, do not, by gormandizing and guzzling, anticipate deatl! (
to-day ! The true restraint from wrong and degradation is not a crouchj i
ing conscience of superstition and selfishness, fancying a chasm of fire: ,
but a high toned conscience of reason and honor, perceiving that the;, ^
are wrong and degradation, and spontaneously loathing them. ]
Still worse, many esteemed authors have not hesitated to assert tha j
unless there be a future life there is not only no check on passion withir i
but no moral law without; every man is free to do what he pleases, witl j
out blame or fault. Sir Kenelm Digby says, in his "Treatise on Man (
Soule," that " to predicate mortality in the soule taketh away all moralit;. j
and changeth men into beastes, by I'emoving the ground of all difierenc I
s Genie du Christianisme, partie ii. livre vi. chap. 3.
MORALITY OF THE DOCTRINE OF A FUTURE LIFE. 655
in those thinges which are to governe our actions."^ This style of teach-
ing is a very mischievous absurdity. Admit, for a moment, that Jocko in
the woods of Brazil, and Schiller in the brilliant circles of Weimar, will
at last meet the same fate in the dusty grasp of death ; yet, while they
live, one is an ap«, the other is a man. And the differences of capacity and
of duty are numberless and immense. The statement is enough: argu-
ment would be ridiculous. The words of an audacious French preacher
are yet more shocking than those of the English nobleman. It is hard
to believe they could be uttered in good faith. Says Massillon, in his
famous declamation on immortality, "If we wholly perish with the body,
the maxims of charity, patience, justice, honor, gratitude, and friendship,
are but emjDty words. Our own passions shall decide our duty. If retri-
bution terminate with the grave, morality is a mere chimera, a bugbear
of human invention."'^ What debauched unbeliever ever inculcated a
viler or a more fatal doctrine? Its utter baselessness, as a single illustra-
tion may show, is obvious at a glance. As the sciences of algebra and
geometry, the relations of numbers and bodies, are true for the material
world although they may be lost sight of when time and space are
transcended in some higher state, so the science of ethics, the rela-
tions of nobler and baser, of right and wrong, the manifold grades and
qualities of actions and motives, are true for human nature and expe-
rience in this life even if men perish in the grave. However soon certain
facts are to end, while they endure they are as they are. In a moment
of carelessness, by some strange slip of the mind, — showing, perhaps, how
tenaciously rooted ai'e the common prejudice and falsehood on this sub-
ject, — even so bold and fresh a thinker as Theodore Parker has con-
tradicted his own philosophy by declaring, " If to-morrow I perish
utterly, then my fathers will be to me only as the ground out of which
my bread-corn is grown. I shall care nothing for the generations of
mankind. I shall know no higher law than passion. Morality will
vanish."* Ah, man reveres his fathers and loves to act nobly, not because
he is to live forever, but because he is a man. And, though all the
summer hopes of escaping the grave were taken from human life,
choicest and tenderest virtues might still flourish, as it is said the Ger-
man crossbill pairs and broods in the dead of winter. The martyr's
;sacrifice and the voluptuary's indulgence are very different things to-day,
if they do both cease to-morrow. No speed of advancing destruction
■an equalize Agamemnon and Thersites, Mansfield and Jeffries, or hustle
ogether justice and fraud, cowardice and valor, purity and corruption, so
hat they will interchange qualities. There is an eternal and immutable
norality, as whiteness is white, and blackness is black, and triangularity
s triangular. And no severance of temporal ties or compression of
patial limits can ever cut the condign bonds of duty and annihilate the
' Ch. is. sect. 10. 1 (Euvres Completes, tome xiii. : Immortalit6 de TAme.
I Sermons of Theism, Sermon VII.
656 MORALITY OF THE DOCTRINE OF A FUTURE LIFE. i
essential distinctions of good and evil, magnanimity and meanness, faith- \
fulness and treachery. !
Reducing our destiny from endless to definite cannot alter the in-'
herent rightfulness and superiority of the claims of virtue. The most '
it can do is to lessen the strength of the motive, to give the great motor- ;
nerve of our moral life a perceptible stroke of palsy. In reference to
the question. Can ephemera have a moral law ? Richter reasons as follows : — \
"Suppose a statue besouled for two days. If on the first day you should \
shatter it, and thus rob it of one day's life, would you be guilty of murder?
One can injure only an immortal."' The sophistry appears when we
rectify the conclusion thus: — one can inflict an immortal injury only on an j
immortal being. In fact, it would appear to be a greater wrong and i
injury, for the time, to destroy one daj-^'s life of a man whose entire exist- !
ence was confined to two days, than it would be to take away the same
period from the bodily existence of one who immediately thereupon
passes into a more exalted and eternal life. To the sufferer, the former
would seem an immitigable calamity, the latter a benign furtherance;
while, in the agent, the overt act is the same. This general moral prob-
lem has been more accurately answered by Isaac Taylor, whose lucid
statement is as follow^s: — "The creatures of a summer's day might be i
imagined, when they stand upon the thi-eshold of their term of existence,! j
to make inquiry concerning the attributes of the Creator and the rules!
of his government; for these are to be the law of their season of life; ,
and the measure of their enjoyments. The sons of immortality wouldj ]
put the same questions with an intensity the greater from the greatei} ;
stake." j
Practically, the acknowledged authority of the moral law in huraari {
society cannot be destroyed. Its influence may be unlimitedly weakened} {
its basis variously altered, but as a confessed sovereign principle it cannoj i
be expelled. The denial of the freedom of the will theoretically exi j
plodes it; but social custom, law, and opinion will enforce it stilll '
Make man a mere dissoluble mixture of cax'bon and magnetism, yet Sj <
long as he can distinguish right and wrong, good and evil, love anij ;
hate, and, unsophisticated by dialectics, can follow either of opposite i
courses of action, the moral law exists and exerts its sway. It has beel |
asked, " If the incendiary be, like the fire he kindles, a result of materij;
combinations, shall he not be treated in the same way?"^" We shoul| .
reply thus: — No matter what man springs from or consists of, if he hi)
moral ideas, performs moral actions, and is susceptible of moral niotivel j
then he is morally responsible: for all practical and disciplinary purpos', |
he is wholly removed from the categories of physical science. J
Another pernicious misrepresentation of the fair consequences ( i
» Werke, band xxxiii. s. 240.
W Some discussion of this general subject is to be found in Schaller, Leib und Seele. kap. 5 :
Consequentzen des Materialismus. And in Schopenhauer, Die beiden Grundproblemo der Elhik.
MORALITY OF THE DOCTRINE OF A FUTURE LIFE. 657
i the denial of a life hereafter is shown in the frequent declaration that then
there would be no motive to any thing good and great. The incentives
' which animate men to strenuous services, perilous virtues, disinterested
enterprises, spiritual cultui-e, would cease to operate. The essential life
^ of all moral motives would be killed. This view is to be met by a broad
\ and indignant denial based on an appeal to human consciousness and to
! the reason of the thing. Every man knows by experience that there are a
multitude of powerful motives, entirely disconnected with future reward
or punishment, causing him to resist evil and to do good even with self-
sacrificing toil and danger. "When the fireman risks his life to save a
child from the flames of a tumbling house, is the hope of heaven his
motive ? When the soldier spurns an offered bribe and will not betray
his comrades nor desert his post, is the fear of hell all that animates
him? A million such decisive specifications might be made. The re-
nowned sentence of Cicero, "Nemo unquam sine magna spe iinmortaUtatis se
pro patria offerrct ad mortem,"^^ is effective eloquence; but it is a baseless
1 libel against humanity and the truth. In every moment of supreme
nobleness and sacrifice personality vanishes. Thousands of patriots,
I philosophers, saints, have been glad to die for the freedom of native
j land, the cause of truth, the welfare of fellow-men, without a taint of
1 selfish reward touching their wills. Are there not souls
" To whom dishonor's shadow is a substance
More terrible than death here and hereafter" ?
lie must be the basest of men Who would decline to do any sublime act
of virtue because he did not expect to enjoy the consequences of it
eternally. Is there no motive for the preservation of health because it
cannot be an everlasting possession? Since we cannot eat sweet and
wholesome food forever, shall we therefore at once saturate our stomachs
with nauseating poisons ?
If all experienced good and evil wholly terminate for us when we die,
> still, every intrinsic reason which, on the supjiosition of immortality,
makes wisdom better than folly, industry better than sloth, righteousness
better than iniquity, benevolence and purity better than hatred and
corruption, also makes them equally preferable while they last. Even if
the philosopher and the idiot, the religious philanthropist and the brutal
pirate, did die alike, who would not rather live like the sage and the
saint than like the fool and the felon? Shall heaven be held before man
simply as a piece of meat before a hungry dog to make him jump well?
It is a shocking perversion of the grandest doctrine of faith. Let the
theory of annihilation assume its direst phase, still, our perception of
principles, our consciousness of sentiments, our sense of moral loyalty,
are not dissolved, but will hold us firmly to every noble duty until we
ourselves flow into the dissolving abyss. But some one may say, "If I
Tuscul. QufBst. lib. i. cap. 15.
658 MORALITY OF THE DOCTRINE OF A FUTURE LIFE.
have fought with beasts at Ephesus, what advantageth it me if the dead
rise not?" It advantageth you even' thing until you are dead, although
there be nothing afterwards. As long as you live, is it not glory and
reward enough to have conquered the beasts at Ephesus ? This is sufficient
reply to the unbelieving flouters at the moral law. And, as an unanswer-
able refutation of the feeble whine of sentimentality that without im-
mortal endurance nothing is worth our affection, let great Shakspeare
advance, with his matchless depth of bold insight reversing the con-
clusion, and pronouncing, in tones of cordial solidity, —
" This, thou perceivest, will make thy love more strong, ,
To love that well which thou must leave ere long."
What though Decay's shapeless hand extinguish us? It: foreflung and
enervating shadow shall neither transform us into devils nor degrade
us into beasts. That shadow indeed only falls in the valleys of. ignoble
fear and selfishness, leaving all the clear road-lines of moral truth and
practical virtue and heroic consecration still high and bright on th«
table-land of a worthy life; and every honorable soul, calmly confront-
ing its fate, will cry, despite the worst, —
"The pathway of my duty lies in sunlight;
And I would tread it with as firm a step,
Tliough it should terminate in cold oblivion,
As if Elysian pleasures at its close
Gleam'd palpable to si^ht as things of earth." I
If a captain knew that his ship would never reach her port, would he j
therefore neglect his functions, be slovenly and careless, permit insub- j
ordination and drunkenness among the crew, let the broad pennon i
draggle in filthy rents, the cordage become tangled and stiff, the planks j
be covered with dirt, and the guns be grimed with rust? No: all gener- i
ous hearts would condemn that. He would keep every inch of the deck i
scoured, every piece of metal polished like a mirror, the sails set full ,
and clean, and, with shining muzzles out, ropes hauled taut in their ;
blocks, and every man at his post, he would sweep towards the reef, and *
go down into the sea firing a farewell salute of honor to the sun, his
flag flying above him as he sunk.
The dogmatic assertors of a future life, in a partisan spirit set upon •
making out the most impressive case in its behalf, have been guilty of '
painting frightful caricatures of the true nature and significance of the
opposite conclusion. Instead of saying, " If such a thing be fated, why,
then, it must be right, God's will be done," they frantically rebel against
any such admission, and declare that it would make God a liar and a
fiend, man a "magnetic mockery," and life a hellish taunt. This, how-
ever unconscious it may be to its authors, is blasphemous egotism. One
of the tenderest, devoutest, richest, writers of the century has unflinch-
ingly affirmed that if man — who trusted that love was the final law of
creation, although nature, her claws and teeth red with raven, shrieked
MORALITY OF THE DOCTRINE OF A FUTURE LIFE. 659
against his creed — be left to be blown about the desert dust or sealed
within the iron hills, —
"No more! a monster, then, a dream,
A discord : dragons of the prime,
That tare each other in their slime.
Were mellow music match'd with Him!"
Epictetus says, "When death overtakes me, it is enough if I can stretch
out my hands to God, and say, 'The opportunities which thou hast
given me of comprehending and following thy government, I have not
neglected. I thank thee that thou hast brought me into being. I am
satisfied with the time I have enjoyed the things thou hast given me.
Receive them again, and assign them to whatever place thou wilt.' "'^
Surely the pious heathen here speaks more worthily than the pre-
sumptuous Christian ! How much fitter would it be, granting that death
is the end-all, to revise our interpretation, look at the subject from the
stand-point of universal order, not from this opinionative narrowness,
and see if it be not susceptible of a benignant meaning, worthy of grate-
ful acceptance by the humble mind of piety and the dispassionate spirit
of science! Yea, let God and his providence stand justified, though
man prove to have been egregiously mistaken. "Though He smite me,
yet will I praise Him; though He slay me, yet will I trust in Him."
To return into the state we were in before we were created is not to
suffer any evil: it is to be absolutely free from all evil. It is but the
more perfect playing of that part, of which every sound sleep is a re-
hearsal. The thought of it is mournful to the enjoying soul, but not
terrific; and even the mournfulness ceases in the realization. He uttered
a piece of cruel madness who said, " Hell is more bearable than nothing-
ness." Is it worse to have nothing than it is to have infinite torture?
Milton asks, —
" For who would lose,
Though full of pain, this intellectual being?"
Every creature that exists, if full of pain, would snatch at the boon of
ceasing to be. To be blessed is a good ; to be wretched is an evil ; not to
be is neither a good nor an evil, but simply nothing. If such be our
necessary fate, let us accept it with a harmonized mind, not entertaining
fear nor yielding to sadness. Why should we shudder or grieve ? Every
time we slumber, we try on the dress which, when we die, we shall wear
easily forever.
Not satisfied to let the result rest in this somewhat sad but peaceful
aspect, it is quite customary to give it a turn and hue of ghastly horrible-
ness, by casting over it the dyspeptic dreams, injecting it with the lurid
lights and shades, of a morbid and wilful fancy. The most loathsome
and inexcusable instance in point is the "Vision of Annihilation" de-
picted by the vermicular, infested imagination of the great Teutonic
1* Dissert., lib. iv. cap. x. sect. 2.
660 MORALITT OF THE DOCTRENE OF A FUTURE LIFE.
phantasist while yet writhing under the sanguinary fumes of some
horrid attack of nightmare. Stepping across the earth, which is but a
broad executioner's block for pale, stooping humanity, he enters the
larva-world of blotted-out men. The rotten chain of beings reaches
down into this slaughter-field of souls. Here the dead are pictured as
eternally horripilating at death! "As annihilation, the white shapeless-
ness of revolting terror, passes by each unsouled mask of a man, a tear
gushes from the crumbled eye, as a corpse bleetls when its murderer
approaches." Pah ! Out upon this execrable retching of a nauseated
fancy! What good is there in the baseless conceit and gratuitous disgust
of saying, " The next world is in the grave, betwixt the teeth of the worm" ?
In the case supposed, the truth is merely that there is no next world
anywhere : not that aU the horrors of hell are scooped together into the
grave, and there multiplied by others direr yet and unknown before.
Man's blended duty and interest, in such a case, are to try to see the in-
terior beauty and essential kindness of hb fate, to adorn it and embrace
it, fomenting his resignation with the sweet lotions of faith and peac^
not exasperating his wounds with the angry pimgents of suspicion, alaim,
ind complaint. At the worst, amidst all our personal disappointments,
losses, and decay, "the view of the great universal whole of nature," as
Humboldt says, "is reassuring and consolatory.'' K the boon of a futote
i mm ortality be not ours, therefore to scorn the gift of the present lif<^
is to act not like a wise man, who with grateful piety makes the best of
what is given, but like a spoiled cMId, who, if he cannot have both his
oran g e and his gingerbread, pettishly flings hi« gingerbread in the mad.
The future life, outside of the realm of fiiith, to an earnest and inde-
pendent inquirer, and considered as a scientific question, lies in a painted
mist of uncertainty. There is room for hope, and there is room fM"
doubt. The wavering evidences in some moods preponderate on that
side, in other moods on this side. Meanwhile it is clear that, while he lives
here, the best thing he can do is to cherish a devout spirit, cultivate a
noble character, lead a pure and useful life in the service of wisdom,
humanity, and God. and finally, when the appointed time arrives, meet
the issue with reverential and afiecrionate conformity, without dictating
terms. Let the vanishing man say. like Elickert's dying flower, "Thanks
to-day for all the fiivors I have received from sun and stream and earth
and sky, — for all the gifts from men and God which have made my little
life an ornament and a bliss. Heaven, stretch out thine azure tent while
my faded one is sinking here. Joyous spring-tide, roll on through ages
yet to come, in which fresh generations shall rise and be glad. Farewell
all ! Content to have had my turn, I now fall asleep, without a murmur
or a sigh." Surely the mournful nobility of such a strain of sentiment
is preferable by much to the selfish terror of that unquestioning belief
which in the iliddle Age depicted the chase of the soul by Satan, on the
coltmms and doors of the churches, under the symbol of a deer pursued
by a hunter and hounds: and which has in later times produced in
MORALITY OF THE DOCTEDTE OF A FUTURE LIFE. 661
thousands the feeling thus terribly expressed by Bunyan, "■ I blessed the
condition of the dog and toad because they had no sotil to perish under
the everlasting weight of hell :"
Sight of truth, with derout and loving submission to it, is an achieve-
ment whose nobleness outweighs its sorrow, even if the gazer foresee his
own destruction.
It is not our intention in these words to cast doubt on the immor-
tality of the soul, or to depreciate the value of a belief in it. We desire
to vindicate morality and religion from the unwitting attacks made on
them by many self-styled Christian writers in their exaggeration of the
practical importance of such a faith. The qualitative contents of human
nature have nothing to do with its quantitative contents: our duties
rest not on the length, but on the faculties and relations, of our exist-
ence. Make the life of a dog endless, he has only the capacity of a dog ;
make the life of a man finite, still, within its limits, he has the psycho-
logical functions of humanity. Faith in immortality may enlarge and
intensiiy the motives to prudent and noble conduct : it does not create
new ones. The denial of immortality may pale and contract those
motives : it does not take them away.
Knowing the burden and sorrow of earth, brooding in dim solicitude
over the far times and men yet to be, we cannot recklessly utter a word
calculated to lessen the hopes of man, pathetic creature, who weeps into
:he world and faints out- of it. It is our faith — not knowledge — that the
?pirit is without terminus or rest. The faithful truth-hunter, in dying,
finds not a covert, but a better trail. Yet the saintliness of the intellect
is to be purged from prejudice and seK-will. With God we are not to
prescribe conditions. The thought that all high virtue and piety must
die with the abandonment of belief in immortality is as pernicious and
dangerous as it is shallow, vulgar, and unchristian. The view is ob-
viously gaining prevalence among scientific and philosophical thinkers,
that life is the specialization of the universal in the individual, death
the restoration of the individual to the whole. This doubt as to a per-
sonal future life will unquestionably increase. Let traditional teachers
beware how they venture to shift the moral law from its immutable
basis in the will of God to a precarious poise on the selfish hope and
fear of man. The sole safety, the ultimate desiderattim, is perception
of law with disinterested conformity.
The influence of the doctrine of reward and punishment in a ftiture
state, as a working motive for the observance of the moral law, is enor-
mously overestimated. The influence, as such a motive, of the public
opinion of mankind, with the legal and social sanctions, is enormously
tmderestimated. And the authority of a personal perception of right
is also most unbecomingly depreciated. Uxivirsal Order is the expres-
sion of the purposes of God. not as arbitrarily chosen by his wiU and
capriciously revealed in a book, but as necessitated by his nature and
embodied in his works. The true lasis oi morality is universal order.
662 MORALITY OF THE DOCTRINE OF A FUTURE LIFE.
The true end of morality is life, the sum of moral laws being identical
■with the sum of the conditions in accordance with which the fruition
of the functions of life can be secured with nearest approach to perfect-
ness, perpetuity, and universality. The true sanctions of morality are the
manifold forms in which consciousness of life is heightened by harmony
with universal order or lowered by discord with it. The true law of
moral sacrifice or resistance to temptation is misrepresented by the
common doctrine of heaven and hell, — which makes it consist in the
renunciation of a present good for the clutching of a future good, the
voluntary suffering of a small present evil to avoid the involuntary
suffering of an immense future evil. The true law of moral sacrifice is
deeper, purer, more comprehensive, than that. It expresses our duty, in
accordance with the requirements o^ universal order, to subordinate the
gratification of any part of our being to that of the whole of our being,
to forego the good of any portion of our life in deference to that of all
our life, to renounce any happiness of the individual which conflicts
with the welfare of the race, to hold the spiritual atom in absolute
abeyance to the spiritual universe, to sink self in God. If a man believe
in no future life, is he thereby absolved from the moral law? The kind
and number of his duties remain as before: only the apparent grandeur
of their scale and motives is diminished. The two halves of morality
are the co-ordination of separate interests in universal order, and the
loyalty of the parts to the wholes. The desire to remove the obligations
and sanctions of the moral law from their intrinsic supports, and posit
them on the fictitious pedestals of a forensic heaven and hell, reveals
incompetency of thought and vulgarity of sentiment in him who does
it, and is a procedure not less perilous than unwarranted. If the crea-
tion be conceived as a machine, it is a machine self-regulating in all its
parts by the immanent presence of its Maker.
When we die, may the Spirit of Truth, the Comforter of Christ, be our
confessor ; the last inhaled breath our cup of absolution ; the tears of
some dear friend our extreme unction ; no complaint for past trials, but
a grateful acknowledgment for all blessings, our parting word. And
then, resigning ourselves to the universal Father, assured that whatever
ought to be, and is best to be, will be, either absolute oblivion shall be
welcome, or we will go forward to new destinies, whether with preserved
identity or with transformed consciousness and powers being indifferent
to us, since the will of God is done. In the mean time, until that critical
pass and all-decisive hour, as Milnes says: —
" We all must patient stand.
Like statues on appointed pedestals;
Yet we may choose— since choice is given— to shun
Servile contentment or ignoble fear
In the expression of our attitude;
And with far-straining eyes, and hands upcast,
And feet half raised, declare our painful state, '
Yearntng for wings to reach the fields of truth.
Mourning for wisdom, panting to be free."
PAET SIXTH-SUPPLEMENTARY.
[FIFTEEN YEARS LATEE.]
CHAPTER I.
THE END OF THE WOELD.
We read in the New Testament that the heavens and the earth are re-
served unto fire against the day of judgment, when they shall be burned
up, and all be made new. It is said that the elements shall melt with fer-
ment heat, the stars fall, and the sky pass away like a scroll that is rolled
together. On these and similar passages is based the belief of Christendom
in the destined destruction of the world by fire and in the scenic judgment
of the dead and the living gathered before the visible tribunal of Christ.
This belief was once general and intense. It is still common, though more
vague and feeble than fomierly. In whatever degree it is held, it is a doc-
trine of terror. We hope by tracing its origin, and showing how mistaken
it is, to help dispel its sway, free men from the further oppression of its
fearfulness, and put in its place the just and wholesome authority of the
truth. The true doctrine of the divine government of the world, the cor-
rect explanation of the course and sequel of history, must be more hon-
orable to God, more useful to men, of better working and omen in the
life of society, than any error can be. Let us then, as far as we are able,
displace by the truth the errors prevalent around us in regard to the end
of the world and the day of judgment.
It will help us in our proposed investigation, if we first notice that the
ecclesiastical doctrine as to an impending destruction of the world is not
solitary, but has prototypes and parallels in the faiths of other nations
and ages. Almost every people, every tribe, has its cosmogony or theory
of the creation, in which there are accounts, more or less rude or refined,
general or minute, of the supposed beginning and of the imagined end of
nature. All early literatures — from the philosophic treatises of the Hindus
to the oral traditions of the Polynesians — are found to contain either sub-
lime dreams or obscure prophecies or awful pictures of the final doom and
664 THE END OF THE WORLD.
destruction of earth and man. The Hebrew symbols and the Christian
beliefs in relation to this subject therefore stand not alone, but in connec-
tion with a multitude of others, each one plainly rcflectiug the degree of
knowledge and stage of development attained by the minds which origi-
nated it. Before proceeding to examine the familiar doctrine so envel-
oped in our prejudices, a brief examination of some kindred doctrines,
less familiar to us and quite detached from our prejudices, will be pf ser-
vice.
The sacred books of the Hindus describe certain enormous periods of
time in which the universe successively begins and ends, springs into
being and sinks into nothing. These periods ai'e called kalpas, and each
one covers a duration of thousands of millions of years. Each kalpa of
creation is called a day of Brahma; each kalpa of destruction, a night
of Brahma. The belief is that Brahma, waking from the slumber
of his self-absorbed solitude, feels his loneliness, and his tlioughts
and emotions go forth in creative forms, composing the immense
scheme of worlds and creatures. These play their parts, and run their
courses, until the vast day of Brahma is completed; when he closes his
eyes, and falls to rest, while the whole system of finite things returns to
the silence and darkness of its aboriginal unity, and remains there in in-
visible annihilation through the stupendous night that precedes the reawak-
ing of the slumbering Godhead and the appearance of the creation once
more.
A little reflection makes the origin of this imagery and belief clear. Each
night, as the darkness comes down, and the outer world disappears, man
falls asleep, and, so far as he is consciously concerned, every thing is de-
stroyed. In his unconsciousness, everything ceases to be. The light
dawns again, he awakes, and his reopened senses create anew the busy
frame and phenomena of nature. Transfer this experience from man to
God ; consider it not as abstract and apparent, but as concrete and real, and
you have the Hindu doctrine of the kalpa. When we sleep, to us all things
are destroyed; and when we awake, to us they reappear. When God
sleeps, all things in themselves really end; and when he wakes,
they begin anew to be. The visible and experimental phenomena of day
and night, sleeping and waking, are universalized, and attributed to God,
It is a poetic process of thought, natural enough to a rich-minded, sirapte
people, but wholly illegitimate as a logical ground of belief. But being
stated in boolvs supposed to be infallibly inspired, and in the absence of
critical tests for the discrimination of sound from unsound thought, it was
implicitly accepted by multitudes.
Closely allied to the foregoing doctrine, yet in several "particulars strik*
ingly different from it, and evidently quite independent in its origin, was
the Great Year of the Stoics, or the alternative blotting out and restoration
of all things. This school of philosophers conceived of God as a pure ar-
tistic force or seed of universal energy, which exhibits its history in the evo-
lution of the kosmos, and, on its completion, blossoms into fire, and
vanishes. The universal periodical conflagration destroys all evil, and
leaves the indestructible God alone in his pure essence again. The artistic
THE END OF THE WORLD. 665
germ or seed-force then begins, under its laws of intrinsic necessity, to go
once more through the same process to the same end.
The rise of this imagery and belief is not so obvious as in the last in-
stance, but it is equally discoverable and intelligible. Every animal, every
flower, every plant, begins from its proper specific germ or force, goes
through a fixed series of growths and changes, and relapses into its prime
elements, and another and another follow after it in the same order. The
seasons come and go, and come again and go again. Every planet repeats
its revolutions over and over. Wherever we look, this repetition of iden-
tical processes greets our vision. Now, by imaginative association univer-
salize this repetition of the course of phenomena as seen in the parts, and
take it up and apply it to the whole creation, and you have the doctrine in
hand. It is a poetic process of thought not scientific or philosophic, and
without claim to belief; yet, in the absence of scientific data and standards,
it might easily win acceptance on authority.
The Scandinavians, also, have transmitted to us, in their sacred books,
descriptions of their belief in the approaching end of the world, — descrip-
tions rude, wild, terrible, not without elements of appalling grandeur.
They foretell a day called Ragnarok, or the Twilight of the gods, when
all the powers of good and evil shall join in battle, and the whole present
system of things perish in a scene of unutterable strife and dismay. The
Eddas were composed in an ignorant but deeply poetic and fertile age,
when all the mythological elements of mind were in full action. Their
authors looking witliin, on their own passions, and without, on the natural
scenery around them, conscious of order and disorder, love and hate, vir-
tue and crime, beholding plienomena of beauty and horror, sun and stars,
night and tempest, winter and summer, icebergs and volcanoes, placid
moonlight and blinding mist, assisting friends and battling foes, — personi-
fied everything as a demon or a divinity. Asgard, above the blue firma-
ment, was the bright home of the gods, the ^sir. Helheim, beneath the
rocky eartli and the frozen ocean, was the dark and foul abode of the bad
spirits, the Jotuns. Everywiiere in nature, fog and fire, fertility and bar-
renness, were in conflict; everywhere in society, law and crime were con-
tending. In the moon followed by a drifting cloud, they saw a goddess
chased by a wolf. The strife goes on waxing, and must sooner or later
reach a climax. Each side enlists its allies, until all are ranged in opposi-
tion, from Jormungandur, the serpent of the deep, to Heindall, the warder
of the rainbow, — gods and brave men there, demons, traitors, and cowards
here. Then sounds tlie horn of battle, and the last day dawns in fire and
splendor from the sky, in fog and venom from the abyss. Flame devours
the earth. For the most part, the combatants mutually slay each other.
Only Gimli, the high, safe heaven of All-Father, remains as a refuge for
the survivors and the beginning of a new and fairer world.
The natural history of this mytliological mess is clear enough. It arises
from the poetic embodiment and personification of phenomena, the group-
ing together of all evil and of all good, then imaginatively universalizing
the conflict, and carrying it out in idea to its inevitable ultimatum. The
process of thought was obviously natural in its ground, but fictitious in its
G6C THE END OF THE WORLD.
result. Yet in a period when no sharp distinction was drawn between
fancy and fact, song and science, but an indiscriminate faith was often
yielded to both, even such a picturesque medley as this might be held as
religious truth.
The Zarathustrian or Persian scheme of a general judgment of men and
of the world in some respects resembles the systems already set forth, in
other respects more closely approaches that Christian doctrine partially
borrowed from it, and which is hereafter to be noticed. Ahura-Mazda, the
God of light and truth, creates the world full of all sorts of blessings. His
adversary, Angra-Mainyus, the author of darkness and falsehood, seeks to
counteract and destroy the works of Ahura-Mazda by means of all sorts of
correspondent evils and woes. When Ahura-Mazda creates the race of men
happy and immortal, Angra-Mainyus, the old serpent, full of corruption
and destruction, steals in, seduces them from their allegiance, and brings
misery and death on them, and then leads their souls to his dark abode.
The whole creation is supposed to be crowded with good spirits, the angels
of Ahura-Mazda, seeking to carry out his beneficent designs; and also with
evil spirits, the ministers of Angra-Mainyus, plotting- to make men wicked,
and to pervert and poison every blessing with an answering curse. Light
is the sjTnbol of God, darkness the symbol of his Antagonist. Under these
hostile banners are ranged all living creatures, all created objects. For
long periods this dreadful contention rages, involving everything below in
its fluctuations. But at last Ahura-^^Iazda subdues Angra-Mainyus, over-
turns all the msichief he has done, by means of a great deliverer whom he
has sent among men to instruct and redeem them raises the dead, purifies
the world with fire, and, after properly punishing the guilty, restores all
nature to its original paradisal condition, free from pain and death.
In the primitive state of mankind, when the germs of tliis religion were
conceived, when men dwelt in ignorance, exposure, and fear, they natur-
ally shuddered at darkness as a supernatural enemy, and worshipped light
as a supernatural friend. That became the emblem or personification of
the Devil, this the emblem or personification of God. They grouped all
evils with that, all goods with this. Imaginatively associating all light and
darkness, all blessing and bale, respectively with Ahura-Mazda and Angra-
Mainyus, thej^ universalized the fragmentary embodiments and oppositions
of these into one great battle ; and under the impulse of worshipping faith
and hope, carried it to its crisis in the final victory of the good. Plainly,
it is mere poetry injected a little with a later speculative element, and
dealing in mythological fashion chiefly with the phenomena of nature as
related to the experience of man. No one now can accept it literally.
This survey of the various heathen myths of the end of the world has
prepared us, in some degree, to consider the corresponding view held by
the Jews, and more completely developed by the Christian successors to
the Jewish heritage of thought and feeling.
The Hebrews believed themselves to be exclusively the chosen people of
God, who directly ruled over them himself by a theocratic government
represented in their patriarchs, law-givers, prophets, and kings. Jehovah
was the only true God ; they were his only pure and accepted worshippers,
THE END OF THE WORLD. 667
sharply distinguished from the whole idolatrous world. The heathen
nations, uncircurascised adorers of vain idols or of demons, were by con-
sequence enemies both of the true God and of his servants. This contrast
and hostility they even carried over into the unseen world, and imagined
that each nation had its own guardian angel in the Court of Jehovah in
heaven, who contended there for its interests; their own national guardian,
the angel Michael, being more powerful and nearer to the throne than any
other one. In the calamities that fell on them, they recognized the ven-
geance of Jehovah for the violation of his commands. In their victories,
their deliverances, their great blessings, especially in their rescue from
Egypt, and in the many miracles which they believed to have accompanied
that great passage, they saw the signal superiority of their God over every
other god, and the proofs of his particular providence over them in
distinct preference to all other peoples. He had, as they piously be-
lieved, made a special covenant with Abraham, and set apart his posterity
as a sacred family, exclusively intrusted with the divine law, and com-
missioned to subdue and govern all the other families of the earth. When
this proud and intensely cherished faith was baffled of fulfillment, they
never dreamed of abandoning it. They only supposed its triumphant exe-
cution postponed, as a penalty for their sins, and looked forward with re-
doubled ardor to a better time when their hopes should break into fruition,
their exile be ended, their captivity appear as a dream, Jerusalem be the
central gem of the world, and the anointed ruler wield his sceptre over all
mankind.
But misfortunes and woes were heaped on them. Their city was
sacked, their temple desecrated, their people dragged into foreign slavery,
forbidden to celebrate the rites of their religion, slaughtered by whole-
. sale. Many times, during the two centuries before and the first century
after Christ, did they suffer these terrible sorrows. Their hatred and
scorn of their heathen persecutors; their faith in their own incomparable
destiny; their expectation of the speedy appearance of an anointed deliv-
erer, raised up by Jehovah to avenge them and vindicate their trust, — all
became the more fervent and profound the longer the delay. Under these
circumstances grew up the Jewish doctrine of the Messiah, as it is seen in
that Apocalyptic literature represented by the Book of Daniel, the Sibylline
Oracles, the Book of Enoch, the Assumption of Moses, the Fourth Book
of Esdras, and similar documents.
The Jews were remarkably free from that habit of mind which led al-
most all the other nations to personify the most startling phenomena of
nature as living beings, — which created fetiches of stocks and stones and
animals; saw a god in every wind, season, star, and cloud. The Semitic
mind and literature were more sober, rational, and monotheistic. The
place occupied in the thoughts of other peoples by the phenomena of
nature was held in the thoughts of tlie Jews by political phenomena, — by
ritual, legal, and military relations. And the poetic action of fancy, the
mythological creativeness and superstitious feeling which other people
exercised on the objects and changes of nature, the Jews exercised on the
phenomena of their own national history. The burning central point of
668 THE END OF THE WORLD.
their polity and belief and imagination was the conviction of their own
national consecration as the exclusive people of God, meant to conquer,
teach, and rule all the infidel nations; that Jehovah was literally their
invisible King, represented in their chief ruler; that every great triumph
or disaster was a signal Day of the Lord, a special Coming of Jehovah to
reward or punish his people. During their repeated bondages under the
Persians, Syrians, Greeks, Parthian s, Romans, their feeling of the antag-
onism between themselves and the other people increased. From the
time of the Babylonish captivity the Persian doctrine of good and evil \
spirits had infiltrated into their belief; and they adopted the notion of j
Angra-Mainyus, and developed it (with certain modifications) into their
conception of Satan. Then, in their faith, the war of Jews and Gentiles 1
spread into the invisible world, and took up on its opposite sides the good i
and the fallen angels. And, finally, the idea of their Messiah became the
centre of a battle and a judgment in which all the generations of the dead
as well as of the living were to have a part; and which should culminate
in the overthrow of evil, the subjection of the heathen, the assignment of /'
the righteous to a paradisal reign, and of the wicked to a doom typified by jj
the submersion of Sodom and Gomorrah in fiery brimstone.
How plainly this doctrine was the result of the same poetic process of j)
thought with the other schemes already depicted! Only <7<f^ were devel-
oped on the basis of natural phenomena; tJiis, on the basis of political
phenomena. It is simply the imaginative universalization of the struggle j;
between Jew and Gentile, and the carrying of it to its crisis and sequel.
And when inexplicable delays and the accumulation of obstacles made \i
the realization of the expected result amidst the conditions of the present i
world seem ever more and more hopeless, the growing and assimilative j
action of faith and fancy expanded the scene, and transferred it to a trans- j
mundane state, involving the destruction of the heavens and earth and j
their replacement with a new creation. i
Is there any more real reason for believing this doctrine than there is for j
believing the otlier kindred schemes? Kot a whit. It is a mistake of the j
same poetic nature, and resting on the same grounds with them. Two j
thousand years have passed, and it has not been fulfilled ; and there is ever :
less and less sign of its fulfillment. It never will be fulfilled, except in aj
spiritual sense. The Jews will finally lose their pride of race and cove- j
nant, abandon their special Messianic creed, and blend themselves andj I;
their opinions in the mass of redeemed and progressive humanity, and no; *
more dream of a physical resurrection of the dead amidst the dissolving , i
elements of nature.
And now we must notice that besides all these poetic pictures of the end : j
of the world, there are prophecies of a similar result which wear an appar- • ■{
ently scientific garb. Many men of science firmly believe that our world \ <|
is destined to be destroyed, — that a close for the earthly fortunes of man-j .'
kind can be plainly foreseen. Is o little alarm was felt a century or more
ago, when it was discovered that there was a progressive diminution going'
on in the orbit of the moon, which must cause it at length to impinge i
upon the earth. But La Grange exhibited the fallaciousness of the iiroph- ]
THE END OP THE WORLD. 669
ecy, by showing that the decrease was periodical and succeeded by a cor-
responding increase. Intense and widely spread terror has repeatedly
been felt less a comet should come within our planetary orbit, and shatter
or melt our glebe by its contact. But the discovery of the nebulous
nature of comets, of their great numbers and regular movements, has
quite dissipated that fear from the popular mind in our day.
There are, however, other forms of scientific speculation which put the
prophesied destruction of the world on a more plausible and formidable
basis. It is supposed by many scientists that all force is derived from the
consumption of heat; and that the fuel must at last be used up, and there-
fore no life or energy be left for sustaining the present system of the crea-
tion. This theory is met by the counter-statement that the heat of the sun
and other similar centres may possibly not depend on any material con-
sumption ; or, if it does, there may be a self-replenishing supply, loss and
repair forming an endless circle.
It is foretold by some chemists, that the progressive interior cooling and
contraction of every orb will cause ever-greater interstices or vacant spaces
among the solid substances below the outer crust; and that into these pores,
■ first all liquids, then all gases and the whole atmosphere, will be absorbed:
so that the'world will be left desolate, utterly uninhabitable by life.
Again: it is said that all force or energy tends at every transformation to
pass (at least partially) into heat ; and therefore that, finally, all force will
be frittered down into the one form of heat, all matter vanishing from its
separate shapes into the state of a homogeneous, nebulous fire. The por-
tentous sight, repeatedly descried by astronomers, of a nameless world,
away in remotest space, which has suddenly kindled, blazed, smouldered,
darkened, and vanished forever from its place, is perhaps a solemn symbol
of the fate of our own planet; hinting at a time when the earth, too, shall
make itself a funeral pyre, —
And, awed in distant orbs, some race unknown
Shall miss one star whose smile bad lit their own.
This same final crisis is also prophesied on the basis of a slight retar-
dation to which the planets are subjected in their passage through the
ethereal medium. No matter how slight the resistance thus interposed, its
consequence, it is thought, must accumulate and ultimately compel all
material bodies to approach each other; and, as their successive collisions
convert them into heat and vapor, nothing will be left at last but one uni-
form nebula. The process of evolution will then begin, anew, and so the
stupendous history of the universe repeat itself eternally.
This is the sublimcst of all the generalizations of science. It may be
true, and it mr.y not be true. At any rate, it differs immensely in tlie morel
impression it mc/.cs from, that made by the current theological doctrine of
the same catastrophe. TTe can contemplate the scientific prophecy ol the
end of the world with a^ peace ol mind which the traditional prophecy
does not permit.
In the first place, the eeclosiastical doctrine makes the destruction ofthe
world a result of wrath and vengeance. The angry God looms abova lu
43
670 THE END OF THE WORLD.
with flaming features and avenging weapons to tread down Lis enemies.
We shrink in fright from the wrath and power of tlie personal Judge, the
inexorable Foe of the wicked. But the scientific doctrine makes the end a
result of passionless laws, a steady evolution of effects from causes, wholly-
free from everything vindictive.
Secondly. The ecclesiastical doctrine makes the dreadful conclusion "a
sudden event, an inconceivable shock of horror, falling in an instant, over-
whelming all its victims with the swiftness of lightning in the unutterable
agony of their ruin. But the sciontLtic doctrine makes the climax a matter
of slow and gradual approach. Whether the worlds arc to be frozen up by
increasing cold, or to evaporate in culminating heat, or to be converted into
gas as they meet in their career, the changes of the chemical conditions will
be so steady and moderate beforehand as to cause all living creatures to
have diminished in numbers by insensible degrees, and to have utterly ,
ceased long before the final shock arrives.
Thirdly, The ecclesiastical doctrine makes the sequel imminent, near,
ready to fall at a moment's warning. At any hour the signal may strike.
Thus it is to the earnest believer a constant, urgent alarm, close at hand.
But the scientific doctrine depicts the close as almost unimaginably remote.
All the data in the hands of our scientists lead their calculations as to the
nearest probable end to land them in an epoch so far off as to be stated only
in thousands of millions of years. Thus the picture is so distant as to be
virtually enfeebled into nothing. We cannot, even by the most vivid im- 1 ;
agination, bring it home closely enough to make it real and effective on ourj i
plans. 1
And, finally, the theological dogma of the destruction of the world pro- 1 1
fesses to be an infallible certainty. The believer holds that he absolutelyj i
knows it by a revelation of supernatural authority. But with the scientist; i
such a belief is held as merely a probability. A billion of centuries hencej i
the world may perhaps come to an end; and, on the other hand, the phe-/ :
nomena which lead to such a belief may yet be explained as implying no; i
such result. And these two issues, so far as our social or ideal experiencei r
is concerned, are virtually the same. i
A brilliant French writer has suggested that even if the natural coursfj i
of evolution does of itself necessitate the final destruction of the world,! i
yet our race, judging from the magnificent achievements of science andarij i
already reached, may, within ten thousand centuries, which will be lon^j t
before the foreseen end approaches, obtain such a knowledge and contro: m
of the forces of nature as to make collective humanity master of this planet, i
able to shape and guide its destinies, ward off every fatal crisis, and per i
feet and immortalize the system as now sustained. It is an audaciou
fancy. But like many other incredible conceptions which have forerui )
their own still more incredible fulfillment, the very thought electrifies u i
with hope and courage.
And thus the conclusion in which we rest at the close of our investigs
tion is the belief that the world is to last, and our race to flourish on i' ;
virtually forever. This conclusion is equally a relief from the frightfi* 1
burdens of superstition, and a consolation for our own personal evane.'
THE DAY OF JUDGMENT. 671
cence. The stable harmony of natural beauty and beneficence, amidst
which we individually play our brief part and vanish, shall stand fast,
blooming with fresh growths, and shining with fadeless light, and the suc-
cessive generations of our dear fellow -men shall grow ever wiser and hap-
pier, beyond the reach of our farthest vision into the future. And if we
recognize in the great catastrophic myths and previsions of the poets and
scientists the fundamental truth that the things which are seen are temporal,
while the things alone which are unseen are eternal, the end — being a regu-
lar and remote sequel in the creative plan of God, free from anger, retribu-
tive disappointment, or cruelty— will not alarm us. For if souls are sub-
stantial entities, and not mere phenomenal processes, they will survive the
universal crisis, and either at the lucid goals of their perfected destiny
rejoice forever in a reflected individual fruition of the attributes of God,
or else start refreshed on a new career with that redistribution of the cos-
mic matter and motion which in its gigantic and eternal rythm of devel-
opment and dissolution the ancient Hindu mind figured as the respiration
of Brahma and which ambitious science now generalizes as the law of evo-
lution.
CHAPTER II.
THE DAY OF JUDGMENT.
Judaism so largely supplied the circumstantial and doctrinal germs out
of which dogmatic Christianity grew, that we cannot thoroughly under-
stand the Christian belief in a final day of judgment, unless we first notice
the historic and literary derivation of that belief from Judaism, and then
trace its development in the new conditions through which it passed. The
personal character, teachings, life, and death of Jesus Christ, togetherwith
his subsequent resurrection and career in the consciousness of ecclesiastical
Christendom, constituted the crystalizing centre which, dipped in the in-
herited solution of ideal and social materials furnished by the Church, has
gathered around it the accretion of faith and dogma composing the theo-
retic Christianity of the present day. To follow this process with refer-
ence to the particular tenet before us, analyze it, discriminate the appro-
priate in it from the inappropriate, the true from the false, maybe difiicult;
but it is necessary for a satisfactory conclusion. To this task let us there-
fore now address ourselves, putting away all bias and prejudice, invoking
in equal degree candor, fearlessness and charity.
The Jews believed themselves to be a people chosen out of all the world
as the exclusive favorites of God. By the covenant of Abraham, and the
code of Moses, Jehovah had entered, as they thought, into a special con-
tract with them to be their peculiar God, Guardian, and Ruler. In con-
trast with the depraved habits and idolatrous rites of the heathen nations.
673 THE DAY OF JUDGMENT.
the Israelites were strictly to keep the moral law, and, at the same time, to ,
pay a pure worship to Jehovah through the scrupulous observance of their .
ceremonial law. The bond of race and family descent from Abraham, the ^
practice of circumcision, and the ceremonies of the Mosaic ritual, sealed
them as accepted members of this divine covenant. So long as they were
true to the duties involved in this relation, Jehovah would watch over \
them, defend them from their enemies, set them proudly above the alien
Gentiles, and crown them with every spiritual and temporal blessing. The ^
noblest representatives of the people believed this with unparalleled '
thoroughness and intensity. They looked down on the uncircumcised
nations as wicked idolaters, destined to be their servants until they should
be adopted into the same covenant by becoming proselytes to their faith.
Jehovah was literally their direct, though invisible, King, Law-giver, j
and Judge, palpably rewarding their fidelity by overt temporal bless- j
ings, punishing their dereliction by awful temporal calamities and suf- j
ferings.
Every signal instance of his providential intervention in their affairs they
called a Day of the Lord, a Coming of Jehovah, a Judgment from heaven.
Thus the prophet Joel foretells the vengeance which God would take on
Tyre and Sidon and Philistia, because they had assailed and scattered his
people. ." Behold the day of Jehovah cometh, the great and terrible day.
And I will show wonders in the heavens and in the earth, blood and fire
and pillars of smoke. The sun shall be turned into darkness, and the
moon into blood. Then whosoever calleth on the name of Jehovah shall
be delivered: for upon Mount Zion and in Jerusalem sball be deliverance.
I will contend with the Gentiles for my people, and will bring back thcj
captives. The multitudes, the multitudes in the valley of judgment: forj
the day of Jehovah is near in the valley of judgment." In a similar strainj j
Isaiah prophesies against Edom: "Draw near, O ye nations, and hearlh
For the wrath of Jehovah is kindled against the nations, and he hath givenj j
up their armies to slaughter. The steach of their carcasses shall ascend,} i
and the mountains sliall melt with their blood. And all the hosts ofj >{
heaven shall melt away; and all their host shall fall down, as the blighted! «
fruit from the fig-tree. For my sword shall rush drunk from heaven: bej i
hold, upon Edom shall it descends For it is a day of vengeance from Jei <
hovah. Her streams shall be turned into pitch, and her dust into brimj i
stone, and her whole land shall become burning pitch. It shall lie wastij \
forever, and none shall pass through it. The pelican and the hedgeho;: ^
shall possess it; the heroui and the raven shall dwell in it."
Tremendous and appalling as this imagery is, it is obvious that thj !
whole meaning of it is earthly and temporal, a local judgment of Jehovalj i
in vindication of his people against the heathen. And kindred judgmenti i;
are threatened against his own people when they lapse into wickednes tj
and idolatry. " Thus saith the Lord, Behold, I will wipe Jerusalem as j i
man wipeth a dish, wiping it and turning it upside down." " Jehova,
appeareth as a hostile witness, the Lord from his holy place. Beholc i
Jehovah cometh forth from his dwelling-place, and advanceth on the higj ' |
places of the earth. The mountains melt under him, and the valle}' v
THE DAY OF JUDGMENT. G73
cleave asunder like wax before the fire. For the sin of the house of Israel
is all this. "
Thus the earliest meaning of the plirasc, Day of the Lord, or Day of
Judgment, according to Biblical usage, was the occurrence of any severe
calamity, — cither to the Jews, as a punishment for their apostasy; or
to the Gentiles, as a punishment for their ■wickedness, or for their
violent encroachment on the rights of the chosen people. These visita-
tions of military disaster or political subjection, though purely local
and temporal, are depicted in the most terrific images, such as flaming
brimstone, falling stars, heaven and earth dissolving in darkness, blood,
and fire. Ezckiel, alluding to the barbarous invasion headed by Prince
Gog, represents Jehovah as declaring, "I will contend against him, and
will rain fire and brimstone upon him and his hosts. Thus will I show
myself in my greatness and glory before the eyes of many nations, and
they shall know that I am Jehovah. " The highly figurative character of
this imagery mxist be apparent to every candid critic.
For example, in the following passage from Zechariah, no one will sup-
pose for a moment that it is meant that Jehovah will appear visibly in
person and reign in Jerusalem, but only that his promise shall be fulfilled,
and his law shall prevail there in the triumphant establishment of his
chosen people: "Behold the day of Jehovah cometh, when I will gather
all nations to battle against Jerusalem ; and the city shall be taken. Then
shall Jehovah go forth, and fight against those nations . And his feet shall
stand in that day upon the Mount of Olives. And Jehovah shall be king
over all the earth. And it shall be that whoso of all the families of the
earth will not go up to Jerusalem to worship the King, Jehovah of hosts,
upon them shall be no rain."
When the prophets burst out in the lyric metaphors, " Jehovah wUl roar
from Zion, and utter his voice from Jerusalem;" "Egypt shall be a waste
and Edom a wilderness for their violence to the sons of Judah ; but Jeru-
salem shall be inhabited forever, and Jehovah shall dwell upon Zion," —
the meaning is simply that "Jehovah will be a refuge to his people, a
stronghold to the sons of Israel, and all people shall know that Jehovah is
God ' It would imply the grossest ignorance in any critic if he imagined
that the Jews ever believed that; Jehovah was visibly to come down and
reign over them in person. They did however, believe that an awful token
or the presence of Jehovah dwelt in the holy of holies of their temple.
They also believed that every anointed ruler who governed them in justice
and piety represented the authority of Jehovah. And as, in the long times
of their natural captivity and oppression, their hopes sought refuge from
the depressing present in bright visions of a glorious future, when some
inspired deliverer should justify their faith by carrying the national power
and happiness to the highest pitch, they naturally believed that the spirit
and signet of the Lord would, in a special manner, rest on that Messianic
hero-
By the assimilative action of faith and imagination, this idea of a divinely
accredited Messiah developed, and grew ever richer and more complete.
It began simply with the expectation of a holy leader and ruler who should
674 THE DAY OF JUDGMENT.
subdue the heathen and establish the favored people of Jehovah — in peer-
less purity, power, and happiness — in the land of Judea. Little by little,
the rewards of the righteous and the punishments of the wicked were ex-
tended beyond those living on the earth, and took in the dead. The pro-
phet Ezekiel depicted the promised restoration of the Jews from their cap-
tivity at Babylon to Jerusalem under the poetic image of a revivification of
a heap of dead bones. This metaphor slowly assumed the form of a literal
dogma, which grew from its beginning as an exceptional belief in the res-
urrection of a chosen few, stated in the book of Daniel and the second book
of Maccabees, to the belief in the universal resurrection of the dead,
avowed by Paul as the common Pharisaic belief. The belief, too, in regard
to the scene of the Messianic triumph, the penalties to be inflicted on the
enemies of Jehovah, and the kind and number of those enemies, underwent
the same process of development and growth. The world was conceived
as a sort of three-story house connected with passage ways; heaven above j'
the firmanent, the earth between, and a penal region below. The imagery \
of fire and brimstone associated in the Hebrew mind with Sodom and Go- i i
morrah, and the fearful imagery of idolatory, filth, and flames in the i
detested valley of Hinnom where the refuse of Jerusalem was carried to I
be burned, had been transferred by the popular imagination to the subter- | ;
ranean place of departed souls. The story in the book of Genesis about J ;
the sons of God forming an alliance with the daughters of men, and beget- I i
ting a wicked brood of giants, had been wrought into the belief in a race of j ,
fallen angels, foes of God and men, whose dwelling place was the upper j
air. Above these wicked spirits in high places, but below the heaven of j i
Jehovah, was the paradise whither Enoch and Elijah were supposed to | I
have been translated, and whence they would come again in the last days, j .j
The Jewish apocryphal book of Enoch— which was written probably about.- j
a century and a half before the birth of Christ, and is explicitly quoted inj n
the Epistle of Jude — contains a minute account of the final judgment, in-| ;
eluding in its scope this whole scenery and all these agents, and closely ji
anticipating both the doctrinal and verbal details of the same subject as j .i
recorded in the Kew Testament itself. There is not, with one exception, a| f,
single essential feature of the now current Christian belief, in regard to the; \
day of judgment at the end of the world, which is not distinctly broughtj ■;
out in the same form in the book of Enoch, written certainly more than a- I
hTindred years before a line of the Gospels was composed. The exception ■;
referred to relates to the person of the Messiah. Jn the book of Enoch hei j
is indeed called the Son of man, but is wrapt in mysterious obscurity, un-
defined and unnamed : in the Christian documents and faith he is, of course, .;
identified with Jesus of Nazareth, and, at a later period, identified also with i
God.
The growth of the Messianic personality in distinctness, prominence, I
impcrtance, and completeness of associated grouping, is not only historic-
ally traceable, but was also perfectly natural. At first the prophecy of th(; 1
triumphant re-establishment of the Jews was conceived as the result oi' < 1
the favoring power of Jehovah, not in a personal manifestation, butprovij :i
dentially displayed. Thus Joel represents Jehovah as saying, in his promis* . j
THE DAY OF JUDGMENT. 675
to vindicate Jerusalem, "Let the lieathen be wakened, and come np to the
valley of Jehoshaphat; for there will I sit to judge all the heathen round
about." It cannot be denied that this was purely metaphorical. But in all
imagery of a kingdom, of war, of judgment, the idea of the king, the
leader, the judge, would naturally be the strongest point of imaginative
action, the center of crystalizing association around which congruous par-
ticulars would be drawn until the picture was complete. So it actually
happened. Perhaps the most striking example of this is seen in the growth
of the notion of the great Adversary who precedes and fights against the
Messiah. The book of Daniel, written just after Antiochus Epiphanes
had oppressed the Jews with such frightful cruelties and profaned their
temple with such abominable desecrations, impersonated in him the whole
head and front of the impious hostility which the promised deliverer
would have to subdue in vindicating the rights and hopes of the chosen
people. "Tiie figure of Antiochus Epiphanes," Martineau has happily
said, "placed in immediate antecedence and antithesis to that of the Mes-
siah, as the predicted crisis moved forward, was carried with it, and spread
its portentous shadow over the expected close." The writer of the book
of Daniel looked for the immediate arising of some inspired bero and ser-
vant of Jehovah, to overthrow this wicked despot, this persecuting mon-
ster, and avenge the oppressed Jews on their Gentile tyrants. When sub-
sequent events postponed this expected sequel, the opposed parties in it,
the Antichrist and the Christ, were thrown forward together in ever-dilat-
ing proportions of gloom and brightness: the fierce-countenanced king in
Daniel becomes the Man of Sin in Paul and the Beast drunk with the blood
of saints in the Apocalypse. And in the Rabbinical books of the Jews
the belief in Antichrist, imder the name of Armillus, is developed into a
mass of mythological details, afterwards adopted quite in the gross by tlie
Mohammedans. Terrible signs will precede the appearance of the Messiah,
such as a dew of blood, the darkening of the sun, the destruction of the
holy city, with the slaughter and dispersion of the Israelites, and the suffer-
ing of awful woes. The Messiah shall gather his people and rebuild and
occupy Jerusalem. Armillus shall collect an army and besiege that city.
But God shall say to Messiah, "Sit thou on my right hand," and to the
Israelites, "Stand still, and see what God will work for you to-day."
Then God will pour down sulphur and fire from heaven, and consume Ar-
millus and his hosts. Then the trumpet will sound, the tombs be opened,
the ten tribes be led to Paradise to celebrate the marriage supper of the
Messiah, the aliens be consigned to Gehenna, and the earth be renovated.
As the doctrine of the functions of the Messiah, in this finished form, is
not stated in the Old Testament, but was familiar in the Christian Church,
it is commonly supposed to be exclusively a later Christian development
from the Jewish germ. It did, however, exist in the Jewish mind, before
the birth of Christ, in the mature form already set forth. It is found
clearly laid down and drawn out in Jewish apocryphal books dated earlier
than the Christian era. It is likewise explicitly and minutely detailed in
the Talmud, where its subsequent adoption from the Christians must have
been impossible to the bigoted scorn and hate of the Jews for the Chris-
676 THE DAY OF JUDGMENT.
tians; while the historic affiliation of Christianity on Judaism made the
Christians avowedly adopt all the vital doctrines of the older creed. Tho
gradual growth of the Christian doctrine of the connection of the Messiah
with the final judgment, out of the previous Jewish and Rabbinical
notions, by the hardening of metaphors into dogmas and the universaliz-
ing of local peculiarities, is confessedly an obscure process, in many of its
particulars extremely difficult to trace. But that it did thus grow up, no
impartial scholar, who has mastered what is now known on the subject,
can doubt. A Avorld of new knowledge and light has been thrown on this
whole field during the last thirty-five years by Gfrorer, Baur, Ewald,
Hoffmann, Hilgenfeld, Dilnianu, Ccriani, Volkmar, and other students of
kindred jjower and spirit. Researches and discussions in this department
are still pushed with the greatest zeal; and it is confidenlly believed that
in a few years the views adopted in the present writing will be established
beyond all cavil from any fair-minded critic. Then all the steps will have
been clearly defined in the development of that doctrine of the great Day
of the Lord, which, beginning with a poetic picture of a Jewish overthrow
of the Gentiles, through the inspiring power of Jehovah, before the walls
of Jerusalem, ended with a literal belief in the setting up, by the Messiah,
of a tribunal in the Valley of Jehoshaphat, the assemblage there of all the
living and the dead for judgment, the installation of the immortalized
righteous in Paradise, and tlie submerging of the wicked under the Vale of
Hinuom in a rainstorm of blazing brimstone.
And now what must Ave think in regard to the truth or falsehood of the
outward, forensic, military, and ritual part of the doctrine of historic
and literary development we have imperfectly followed. Is it not per-
fectly clear, that the growth of the doctrine in question has been but a
natural action of the imagination on the materials furnished it ; adding
congruous particulars, one after another, until the view was complete,
and therefore could extend no further? And is it not equally obvious,
that it can lay no sort of claim to logical validity? The superstitious and
arbitrary character of its intrinsic constituents, its irreconcilableness with
science and philosophy, disprove, to all who dare honestly face the facts,
every plea set up for it as an inspired revelation of truth. It is a mixture
of poetry and speculation, credible enough in an early and uncritical age, j j
but a hopeless stumbling-block to the educated reason of the present day. i
Every one who brings a free intelligence to the subject will find it impos- ;i
sible not to recognize the same fanciful process of thought, the same ! 5
poetic ingredients, here as in the scliemes of those heathen religions whose
principal portrayals Ave all regard as mythology. To argue that because , :
earthly rulers, in their anger and power, send retributive armies against i j
their rebellious subjects, to bring them to judgment, destroy their liomes I 1
and cities, and lay waste their lands with fire and sword, therefore God, | 1
the supreme King, Avill do so by the whole world, is not to reason logi- i i
call}', but to poetize creatively. There can be no warrant for transferring i j
the political and military relations between men and earthly sovereigns to ' \
the moral and spiritual relations between the human race and God, since 1 „
the two sets of relations are wholly different. The relation of Creator \
THE DAY OF JUDGMENT. 67T
and creature is immensely higher and wider than that of king and subject.
He wJiose hiws are everywiicre incessantly self-executing needs not to
select and group and reserve his friends or foes for any climateric catas-
trophe. The common notion of a final judgment day — the fanciful asso-
ciation of all the good together, ou one side, to be saved; of all the bad
together, on the other side, to be damned, — applies to the divine govern-
ment an imperfection belonging only to human governments. Surely
every one must see, the moment the thought is stated, that this imagina-
tive universalizing of the indignation of God, and carrying it to a climax,
in the destruction of the world, is a mythological procedure utterly inap-
plicable to a Being who can know no anger, no caprice, no change, — a
Being whose will is universal truth, whose throne is immensity, whose
robe is omnipresence.
Original Christianity, internally regarded in ils divine truth, was the
pure moral law exemplilied in the personal traits of Jesus Christ, and
universalized by his ascent out of the flesh into that kingdom of heaven
which knows not nationalities or ceremonies. But original Christianity,
externally and historically regarded, in the belief of its first disciples, was
simplj' Judaism, with the addition of the faith that the Messiah had actu-
ally come in the person of Jesus Christ. The first disciples vividly
cherished the prevalent Pharisaic doctrine that the Messiah would glorify
his people, vanquish the heathen, raise and judge the dead, change the
face of the earth, and inaugurate a holy reign of Israel in joy and splen-
dor. This the Messiah was to do. But they believed Jesus to be the
Messiah. Yet, before doing these things, he had been put to death.
Therefore, they argued, he must come again, to finish his uncompleted
mission. Such was the derivation of the apostolic and ecclesiastical doc-
trine of the speedy second advent of Christ to judge the dead and the
living, and to wind up the present scheme of things. The belief was in-
evitable under the circumstances. To have believed otherwise, they must
have reconstructed the current idea of the Messiah, and have seen in him
no political monarch with an outward realm, but purely a king of truth.
For this they were not ready; though it seems as if, after the exi^erience
of eighteen hundred years, ire ought by this time to be prepared to see that
such was really the intention of Providence.
It is a question of primary interest, whether Jesus himself, in assuming
the Messiahship, regarded it personally as an exclusively spiritual office,
or as a literally including these royal and judicial functions in a visible
form.
Jesus foretold, in the same imaginery used by the previous prophets,
and familiar to the minds of his contemporaries, the speedy approach of
frightful calamities, wars, rumor of wars, famine and slaughter, Jerusalem
compassed with armies and destroyed. Then, he adds, the Son of man shall
come in the clouds of heaven, with all his holy angels, and take possession
of the scene, apportioning the destinies of the righteous and the wicked.
The question is, whether this pictured reappearance, in such transcendent
pomp and power, was meant by him as a literal prophecy, to be physically
fulfilled in his own person; or as amoral horoscope of the destined for-
678 THE DAY OF JUDGMENT.
tunes of Lis religion, a figurative representation of the estaLlishment and
reign of liis spiritual truth. The latter view seems to us to be the correct
one.
In the first place, this is what has actually taken place. In the growing
recognition of his spirit and power, in the spread of his teachings and
name, in the revolutionizing advancement of his kingdom among men, —
Jesus has come again and again. Jerusalem was destroyed by the Romans,
as he foretold, amidst unspeakable tribulations, and the disciples of the new
faith installed in domination over the world. He said the time was then at
hand, even at the doors, that some of those standing by should not taste
death until all these things came to pass. If his prophecy bore a moral
sense, the sequel justified it; if 'it bore a physical sense, the sequel refuted
and falsified it. For that generation passed away, fifty generations since
have passed away, and j'et there has been no literal second advent of Jesus
in person to judge the dead and the living, and to destroy the world. The
event proves that we must either give the words of Jesus a metaphorical
interpretation or hold that he was in error.
But, secondly, such an error would be incompatible with soundness of
mind. For any man, even for him called by an apostle "the man Christ
Jesus," to believe that after his death he should reappear, swooping down
from heaven, convoyed by squadrons of angels, to collect all men from
their graves, and replace the old creation with a new one, would imply a
profound disturbance of reason, a monomaniacal fanaticism if not an act-
ual insanity. It is such a pure piece of theatrics that no one deeply in
unison with that spirit of truth which expresses the mind of God through
the order of nature and providence could possibly believe it. Such a na-
ture was preeminently that of Jesus. All his most characteristic utter-
ances, such as: "blessed are the pure in heart, for they shall see God;"
"who loves much shall be forgiven much;" — reveal unsurpassed saneness
and truth of perception. It is by much the most probable supposition,
that Jcbus employed in the deepest and purest moral sense alone those
Messianic images and catastrophic prophecies which were indeed originally
used as moral metaphors, but had been afterwards degraded into material
dogmas.
Still further, the literal belief commonly attributed to Jesus, in his own \
physical reappearance and reign, is not only incompatible with his supreme !
soundness of mind, it is also irreconcilable with his other explicit teach- 1
ings. "My kingdom is not of this world." "Every one that is of the)
truth hcareth mj' voice.' He warns his disciples against the many false ^
Christs who will appear, and says that "the kingdom of heaven comethi
not with observation." "Say not, lo here ! or lo there! for the kingdomi
of heaven is within you." "I am the truth, the way, and the life." "Hej
that rejecteth me, I judge him not; the word that I have spoken, thati
shall judge him," "TThoever doeth the will of my Father in heaven,'
the same is my brother." In view of these and kindred utterances of the
profoundest insight, irreconcilable with any gross mythological beliefs,'
we must hold to the purelj' spiritual character of the doctrine of Jesus
concerning his personal offices, and think that all the speeches, if any such
I
THE DAY OF JUDGMENT. 679
there be, which cannot be fairly explained in accordance with this view,
have been refracted in their transmission through incompetent reporters,
or even perhaps fictitiously ascribed to him from the faith of a later age.
There is a grateful satisfaction in thus discharging, as we feel we are fairly
entitled to do, from the authority of Jesus a burden too great even for his
peerless name any longer to support. For, say what its advocates may,
this gigantic melo-drama of the second advent, this world-wide mixture
and display of martial and forensic elements before an audience of all
mankind and amidst a convulsed and closing universe, is inherently incred-
ible by any mind not grossly ignorant and undisciplined or drilled to the
most slavish servility of traditional thought. Every one really educated
in science and philosophy, and familiar with the physiological conditions
and literary history of mythology in the other nations of the world, will
plainly perceive the intrinsic fancif ulness and falsity of the belief, at the
same time that he easily accounts for its rise and prevalence.
The same i^icture of the siege of Jerusalem by a league of idolatrous
armies, and of the mighty commg of the Messiah, found in the New Tes-
tament, is drawn in the third book of the Sibylline Oracles, which was com-
posed by a Jew two hundred years before one word of Matthew or Luke
was written. Jesus took up this current and fitting imagery wherein to
express the conflict of his religion with the world, and to predict its ulti-
mate triumph. He identifies himself with the truths he has brought, with
the regenerating energies he has inaugurated to combat and overcome the
wickedness and despotism of the nations of men. Every advent of his uni-
versal principles to a wider conflict or a higher seat of authority, is a true
coming of the Son of Man. The vices and crimes of men, the selfishness
and tyranny of governments, accumulate impediments in the way of the
free working of the will of God in human society. Therefore from period
to period convulsive crises occur, shocks of progressive truth and liberty
against the obstacles gathered in their way. Thus, not only the destruc-
tion of Jerusalem, but the destruction of Rome, the French Revolution,
and all the terrible social crises in the advancing affairs of the world, write
on the earth and the sky, in huge characters of blood, smoke and fire, the
true meaning of the repeated coming of Christ. This is the only kind of
judicial second advent he will ever make, and this will occur over and over
in calamitous but helpful revolutions,until all removable evils are done away,
all the laws of men made just and all the hearts of men pure. Then the
spirit once manifested by Jesus in his lonely mission will be a universal
presence on earth, and the genuine millennium prevail without end.
It is necessary now, as preliminary to a clear exposition of the true
Christian doctrine of judgment, to explain the cause and process of the
dark perversion which the teachings of Christ himself have so unfortun-
ately undergone in the Church. For this purpose we must again, for a
moment, refer to the original connection of Christianity with Judaism.
Judaism was composed of two parts: one an accidental form; the other,
essential truth. The first was the ceremonial peculiarities of the Jewish
race and history; the second was the absolute and eternal principles of
morality and religion. These two parts— the ritual law and moral law —
680 THE DAY OF JUDGMENT.
■were closely joined in all the best representatives of the nation at all the
best periods of its history. Yet there was a constant tendency to sepa-
rate these. One party exalted the ritual element, another party the spirit-
ual element; the priestly class and the vulgar populace the former; the
prophets — the men of poetic, fiery heart and genius — the latter. Such men
as Isaiah, Jeremiah, Ezekicl, always insisted on personal and national
righteousness, purity, and devotion, as the one essential thing. But the
natural tendency of the common multitude, and of every professional
class, to an external routine of mechanised forms, manifested itself more
and more in a party which made an overt covenant and ritualistic confor-
mity the all-important thing. This party reached its head in the sect of
the Pharisees, who, at the time of Jesus, possessed the offices, and repre-
sented the dominant spirit and authority of the Jewish nation. The char-
acter of this sect of bigoted formalists, as indignantly described and de-
nounced by Jesus, is too well known to need illustration. They subordi-
nated and trivialized the weightier matters of justice, mercy, humility,
and peace, but eiithroned and glorified the regime of mint, anise, and
cummin.
What was the Jewish idea of salvation, or citizenship in the kingdom of
God? What was the condition of acceptance in the Pharisaic church?
It was heirship in the Jewish race, either by descent or adoption, with
ceremonial blamelessness in belief and act. Do you belong to the chosen
family of Abraham, and are you undefiled in relation to all the require-
ments of our code? Then you are one of the elect. Are you a Gentile,
an idolatrous member of the uncircumcision, or a scorner of the Levitic
and Rabbinical customs? Then you are unfit to enter beyond the outer
precincts of the Temple ; you are a hopeless alien from the kingdom of
heaven. Thus the Jewish test of acceptance with God was national, ex-
ternal, formal, a local and temporal peculiarity.
When Jesus arose and began to teach, his transcendent genius, working
under the unj^aralleled inspiration of God,— an unprecedented sensibility to
divine truth in its utmost purity and freedom, — expanded beyond all
these shallow material accidents and bonds ; and he propounded a per-
fectly moral and spiritual test of acceptance before God; namely, the pos-
session of an intrinsically good character. He made nothing of the dis-
tinction between Jew and Gentile, declaring, "My father is able of these
stones to raise up children unto Abraham." He affirmed the condition of
admittance into the kingdom of God to be simply the doing of the will of
God. When he saw the young lawyer who had kept the two command-
ments, — loving God with all his soul, and his neighbor as himself,— his
heart yearned towards him in benediction. And, finally, in his sublime ,
picture of the last judgment, he, in the most explicit and unmistakable
manner, makes the one essential condition of rejection to be inhumanity of
life, cruel selfishness of character; the one essential condition of accept- ;
ance, the spirit of love, the practical doing of good. He utters not a soli-
tary syllable about immaculateness of ceremonial propriety or soundness
of dogmatic belief. He only says, Inasmuch as ye have or have not visited ;
the sick and the imprisoned, fed the hungry, and clothed the naked, ye
THE DAY OF JUDGMENT. 681
shall be justified or condemned at the divine tribunal. This test of per-
sonal goodness or wickedness, benevolent or malignant conduct, proclaimed
by Jesus, is the true standard, free from everything local and temporary,
fitted for application to all nations and all ages.
But no sooner had Christianity obtained a foothold on earth, multiplied
its converts, and gained some outward sway, than its Judaizing disciples
and promulgators, fastening on that which was easiest to comprehend and
practise, that which was most impressive to the imagination tliat wliich
seemed most sharply to distinguish them from the unbelieving and uncon-
forming world around, thrust far into the background this universal and
eternal test of judgment set up by Jesus himself, and in place of it installed
an exclusive test fashioned after a more developed and aggravated pattern
of the very narrowest and worst elements in the Phariasaism Avliich he ex-
pressly came to supersede. The Pharisaic condition of salvation was in-
heritance, by blood or adoption, in the Jewish race and Abrahamic
covenant, together with exactitude of cermonial observance. Every-
body else was an unclean alien, an uncircumcised dog, an uncovenanted
leper. In place of this test, the orthodox ecclesiastical party made their
test dogmatic belief in the supernatural jSIessiahship of Jesus Christ, formal
profession of allegiance to tlie official pejson of Jesus Christ. It is
summed up in the formula, ""Whoso bclieveth that Jesus is the Christ, is
of God; whoso denieth this, is of the Devil."
Exactly here is where Paul, the noble apostle to the Gentiles, broke with
the Judaizing apostles, and taught a doctrine more fully developed in its
historic sequence, but substantially in perfect unison with the free teach-
ings and spirit of Jesus himself. With Paul the test of Christian salvation
was the possession of the mind of Christ. "If any man have not the spirit
of Christ, he is Tione of his ; " " but as many as are led by the spirit of God
are sons of God." "Neither circumcision availeth anything, nor uncir-
cumcision; but a new creature," begotten in the image of Christ, availeth
everything before God. "God rewardeth every man, the Jew and the
Gentile, according to his works." With Paul, descent from Abraham was
nothing, observance of the legal code was nothing: a just and pure char-
acter, full of self-sacrificing love, evoked by faith in Christ, was the all-in-all.
Jesus Christ was the head of a new race, the second Adam ; and all disciples,
who, through moral faith in him, were regenerated into his likeness and unto
newness of living, were thereby adopted as sons of God and joint heirs
with him. The Pauline formula of salvation, freely open to all the world,
was, spiritual assimilation and reproduction of Christ in the disciple.
But the Judaizing party bore a heavy preponderance in the early Church,
and has succeeded unto this day in imposing on ecclesiastical Christendom
its own test: namely, a sound dogmatic belief in the supreme personal
rank and office of Christ, as the only means of admission to the kingdom
of heaven. The one peculiarity which most sharply and broadly con-
trasted the early Christians with tlie rest of the world was unquestionably
their belief in the miraculous mission of Jesus, — a belief growing deeper,
higher, intenser, until it actually identified him with the omnipotent God.
There was an inevitable tendency, it was a perfectly natural and necessary
682 THE DAT OF JUDGMENT.
process, for them to make this point of contrast the central condition on
which depended the possession of all the special privileges supposed to he
promised to its disciples by the new religion. The result is well expressed
by Poljxarp in these words: "Whosoever confesses not that Christ is
come in the flesh, is an Antichrist; and whosoever acknowledges not the
martyrdom of the cross, is of the Devil; and whosoever says that there is
no resurrection nor judgment, is the first-born of Satan. " This extract
strikes the key-note of the Orthodox Church all through Christendom
from the second century to the present hour. In place of the true condi-
tion of salvation announced by Jesus, — personal and practical goodness, —
it inaugurates the false ecclesiastic standard, — soundness of dogmatic
belief in relation to Jesus himself! Those who hold this are tlie elect,
and shall stand in heaven with white robes and palms and a new song,
while all the rest of the world — apostate and detested enemies of God and
his saints — shall be trampled down in merciless slaughter, and flung into
the pit whence the smoking signal of their torment shall ascend for ever
and ever. It is a transformation of the bigoted scorn and hate of the
covenanted Jew for his Gentile foes into the intensified horror of the
Orthodox believer for the reprobate infidel. And it finally culminated in
the following frightful picture which still lowers and blazes in the im-
agination of ecclesiastical Christendom as a veritable revelation of what is
to take place at the end of the world : —
"While the stars are falling, the firmament dissolving, the dead swarm-
ing from their graves, and the nations assembling, Christ will come in the
clouds of heaven with a host of angels and sit in judgment on collected
mankind. All who submissively believed in his Divinity, and have the
seal of his blood on their foreheads, he will approve and accept; all others
he will condemn and reject*. Ko matter for the natural goodness and in-
tegrity of the unbeliever: his unbelief dooms him. No matter for the
natural depravity and iniquity of the believer: his faith in the atoning
sacrifice saves him. The Judge will say to the orthodox, on his right,
"You may have been impure and cruel, — lied, cheated, hated j'our neigh-
bor, rolled in vice and crime, — but you have believed in me, in my
divinity: therefore, come, ye blessed, inherit my kingdom." To the
heretical, on his left, he will say, "You may have been pure and kind, —
sought the truth, self-sacrificingly served your fellow-men, fulfilled every
moral duty in your power, — but you have not believed in me, in my
deity, and my blood: therefore, depart, ye cursed, into everlasting fire."
Such is a fit verdict to be pronounced by the avenging Warrior depicted
in the Apocalj'pse, from whose mouth issues a two-edged sword, to cut
his enemies asunder; who sits on a white charger, in a vesture dipped in
blood, with a bow and a crown, and goes forth conquering and to conquer;
whose eyes are flames of fire; who treads his rejecters in the wine-press of
his wrath until their blood reaches to the horse-bridles. It was the natural
reflection of an age filled with the most murderous hatreds and persecu-
tions, based on political and dogmatic distinctions. But how contradictory
it is to the teachings of Jesus himself! How utterly irreconcilable it
is with the image and spirit of that meek and lowly Son of 3Ian who
THE DAY OP JUDGMENT. 683
said that he "came not to destroy men's lives but to save them;"
who declared, "of mine own self I can do nothing;" who modestly
deprecated all personal homage, asking, "Why callest thou me good?"
who sat with the puljlican, and forgave the harlot, and denounced
bigotry in many an immortal breathing of charity; and who, even
in his final agony, pardoned and prayed for his murderers! What
reason is there for supposing that he who was so infinitely gentle, un-
selfish, forgiving, when on earth, will undergo such a fiendish metamor-
phosis in his exaltation and return? It is the most monstrous, the most
atrocious travesty of the truth that ever was perpetrated by the supersti-
tious ignorance and audacity of the human mind. It is a direct transfer-
ence into the Godhead of the most egotistical and hateful feelings of a bad
man. No good man who had been ever so grossly misconceived, vilified,
and wronged, if he saw his enemies prostrate in submissive terror at his
feet, perfectly powerless before his authority, could bear to trample on
them and wreak vengeance on them. He would say, "Unhappy ones,
fear not; you have misunderstood me; I will not injure you; if there be
any favor which I can bestow on you, freely take it." And is it not an
incredible blasphemy to deny to the deified Christ a magnanimity equal
to that whicli any good man would exhibit?
It is with pain and regret that the writer has penned the foregoing sen-
tences, which, he supposes, some persons will read with the feeling that
they are inexcusable misrepresentations, others, with a shocked and re-
sentful horror, relieving itself in the cry, Infidelity ! Blasphemy ! The
reply of the writer is simply that, while reluctant to wound the sensibility
of anj', he feels bound in conscience to make this exposition, because he
believes it to be a true statement; and loyalty to truth is the first duty of
every man. Truth is the will of God, obedience to which alone is sound
morality, reverential love of which alone is pure piety. Frightful as is the
picture drawn above of Christ in the judgment, it is impossible to deny,
without utter stultification, that every lineament of it is logically implied
in the formula. " There is no salvation for the man who unbelievingly re-
jects, no damnation for the man who believingly accepts, the official Christ
and his blood." And what teacher will have the presumption to deny that
just this has been, and still is, the central dogma in the fuilh of ecclesias-
tical Christendom? The legitimate result of this view, unflinchingly
carried out, and applied to the precise point we now have in hand, is
seen in that horrible portrayal of the Last Judgment wherewith Michael
Angelo has covered the ceiling of the Sistine Chapel, in Rome. The great
aaatomical artist consistently depicts Christ as an almighty athlete, tower-
ing with vindictive wrath, flinging thunderbolts on the writhing and help-
less wilderness of his victims. The popular conception of Christ in the
judgment has been borrowed from the type of a king, who, hurling off the
incognito in which he has been outraged, breaks out in his proper insignia, to
sentence and trample his scorners. The true conception is to be fashioned
after the type given in his own example during his life. So far as Christ
is the representative of God, there must be no vanity or egotism in him.
Every such quality ascribed to the Godhead is anthropomorphizing so-
684 THE DAY OF JUDGMENT.
phistry. However much more God maybe, he is the General Mind of the
Universe. He includes, wliile he transcends, all other beings. Now, the
General Mind must represent the interests of all, — the disinterested good
of the whole, and not any particular and selfish exactions, or resentful ca-
prices, fashioned on the pattern shown among human egotists by a kingly
despot.
The Church, in developing Christianity out of Judaism through the per-
son and life of Jesus, has given prominence and emphasis to the wrong
elements, seeking to universalize and perpetuate, in a transformed guise,
the local spirit and historic errors of that Pharisaic sect against which he
had himself launched all his invective. That temper of bigotry and cere-
monial technicality which hates all outside of its own pale as reprobate,
and which ultimated itself in the virtual Pharisaic formula, "Keep the
hands and platter washed, and it is no matter how full of uncleanness you
are within," at a later period embodied itself through the leaders of eccles-
iastical Orthodoxy in the central dogma, "Nothing but faith in Christ can
avail man anything before God." Instead of this the true doctrine is, Noth-
ing but obedience, surrender, and trust, personal penitence and aspiration,
can avail man anything before God.
The Christians, as the Jews did before them, have made a wrong selec-
tion of the doctrine to be, on the one hand, particularized and left behind; ou
the other hand, carried forward and universalized. This immense error
demands correction. Let us notice a few specimens in exemplication of it.
Jehovah is not the only true God in distinction from odious idols; but
Brahma, Ahura-Mazda, Osiris, Zeus, Jupiter, and the rest, are names
given by different nations to the Infinite Spirit whom each nation worships
according to its own light. The Jews and the Christians are not the only \i
chosen people of God; but all nations are his people, chosen in the degree j i
of their harmony with his will. The providence of God is not an excep- i
tional interference from without, exclusively for the Jews and Christians; (
but it is for all, a steady order of laws within, as much to be seen in the j i
shining of the sun, or the regular harvest, as in any shocks of political ca- i
lamity and glory. Not the Messiah alone reveals God; but, in his degree, I i
every ruler, prophet, priest, every man who stands for wisdom, justice, j j
purity, and devotion, — represents him. It is not doctrinal belief in the j \
Messiah, but vital adoption of his spirit and character, of the principles of ', (
real goodness, that constitutes the salvation of the disciple. We are to j <
look not for the resurrection of the flesh from the grave, but for the resur- j i
rection of the soul from all forms of sin, ignorance, and misery. It is the j |
universal prevalence of truth and virtue, knowledge, love, and peace, in ; i,
the hearts of men, not the physical reign of the returning ]\Iessiah, which I :
■will make a millennium on earth. The kingdom of God which Ju- I i
daism localized exclusively m Palestine, and the early church exclusively i >.
in heaven or on the millennial earth, should be recognized in every place, i ■!
whether above the sky or on the globe, where duty is done, and pure affec- i i
tion, trust, and joy experienced; for God is not excluded from all other ' ;
spaces by any enthronization in one. We ought not to cling, as to per- i ;
manent fixtures of revealed truth, to the rigid outlines of that scheme of (
I
THE DAY OF JUDGMENT. 685
faith •n^hich was struck out when the three-story house of the Hebrew cos
mogony showed the limits of what men knew, before exact science was
horn, or criticism conceived, or the telescope invented, or America and Aus-
tralia and the Germanic races heard of; but we should hold our speculative
theological beliefs freely and provisionally, ready to reconstruct and read-
just them, from time to time, in accordance with the demands of the
growing body of human knowledge.
Reflecting, in the light of these general ideas of truth, on the whole sub-
ject of the current doctrine of the end of the world and the day of judg-
ment, we shall see that that doctrine presents no valid claim for our belief,
but is a mythological growth out of the historic and literary conditions
amidst which Christianity arose on the basis of Judaism. The doctrine
was formed by the unconscious transmutation of metaphors into dogmas.
Poetic figures came, by dint of familiarizing repetition, by dint of imagi-
native collection and contemplation, to be taken as expressive of literal
truths. To any reader of the Apocalypse, with competent historical and
critical information for entering into the book from the point of view oc-
cupied by its author, it is just as evident that its imagery was meant to
describe the immediate conflict of Hebrew Christianity with pagan Rome,
and not the literal blotting out of the universe, as it is unquestionable that
the book of Daniel depicts, not the impending destruction of the world,
but the relations of the chosen nation with the hostile empires of Persia,
Media, Babj-lon, and Macedonia, from which they had suffered so much,
and which they then lioped speedily to put beneath their feet. The slain
Lamb, standing amidst the throne of God, with seven eyes and seven
horns; Death, on a pale horse, with Hell following him; the woman, clothed
with the sun, and the moon under her feet; the great red dragon, whose
tail casts to the earth the third part of the stars of heaven; the worm-wood
star, that falls as a blazing lamp, and turns a tliird of the waters of the
earth into bitterness; the seven thunders, seven seals, seven vials, seven
spirits before the throne, seven candlesticks, seven angels, seven trumpets,
seven epistles to the seven churches, seven horns, seven headed-beast, —
all these things must, perforce, be taken as free poetic imagery; it would
require a lunatic or an utterly unthinking verbalist to intei-pret them liter-
ally. Why, then, shall we select from the mass of metaphors a few of the
most violent, and insist on rendering these as veritable statements of fact?
If the rest is symbolism, so are the pictures of the avenging armies of
angels, the reeking gulf of sulphur, and the golden streets of the city.
The entire scheme of thought, as it still stands in the mind of the Ortho-
dox believer, is to be rejected as spurious, because it rests on a process of
imaginative accumulation and transftrence which is absolutely illegitimate;
namely, the association and universalizing of political and military images,
which are then hardened from emblems into facts, and cast over upon the
mutual relations of God and mankind. We ought to break open the meta-
phors, extract their significance, and throw the shells aside. But ignorant
bibliolatary and ecclesiasticism insist on worshipping the shells, with no
insight of their contents.
There is one all -important fact which should convince of their error
44
THE DAY OF JUDGIklENT.
those who hold the current view of a general judgment at the end of the
world as having been revealed from God through Christ. We refer to the
fact that the system of ideas in which a final resurrection and judgment of
the dead are logical parts, existed in the Zoroastrian theology five or six
centuries before the birth of Christ. It was adopted thence by the Jews,
and afterwards adopted from the Jews by the Christians. If^ therefore,
this doctrine be a revelation from God, it was revealed by him to the Per-
sians in a dark and credulous antiquity. In that case it is Zoroaster and
not Christ to whom we are indebted for the central dogmas of our religion!
No, these things are imagery, not essence, the human element of imagina-
tive error with which the divine element of truth has been overlaid, and
from whose darkening and corrupt company this is to be extricated.
There are, in the New Testament, in addition to the relevant metaphors
which we have already examined, several others of great impressiveness
and importance. We must now explain these, separate the truths and
errors popularly associated with them, and leave the subject with an expo-
sition of the real method of the divine government and the true idea of
the day of judgment, in contrast with the prevalent ecclesiastical perver-
sions of them.
The part played in theological speculation and popular religious belief
by imagery borrowed from the scenery and methods of judicial tribunals,
the procedures and enforcement of penal law, has not been less prominent i
and profound than the influence exerted by natural, political, and military t i
metaphors. The power, the pomp, the elaborate spectacle, the mysterious j
formalities, the frightful penalties, the intense personal hopes and fears, as- j j
sociated with the trial of culprits in courts or before the head of a nation, j
must always have sunk so dceplj^ into the minds of men as to be vividly i J
present in imagination to be affixed as typical stamps on their theories con- j ■;
cerning the judgments of God and the future world This process is per- j /
haps nowhere more distinctly shown, than in the belief of the ancient j <
Egyptians. Before the sarcophagus containing the mummy was ferried i i
over the holy lake to be deposited in the tomb, the friends and relatives ' )
of the departed, and his enemies and accusers, if he had any, together ' i
with forty-two assessors, each of whom had the oversight of a particular i
sin, assembled on the shore and sat in judgment. The deceased was put ' ■;
on his trial before them; and, if justified, awarded an honorable burial; if I
condemned, disgraced by the withholding of the funeral rites. Now the
papjTus rolls found with the mummies give a description of the judgment i
of the dead, a picture of the fate of the disembodied soul in the Egyptian
Hades, minutely agreeing in many particulars with the foregoing ceremony. i
Ma, the Goddess of Justice, leads the soul into the judgment-hall, before
the throne of Osiris, where stands a great balance with a symbol of truth |
in one scale, the symbol of a human heart in the other. The accuser is
heard, and the deceased defends himself before forty-two divine judges '
who preside over the forty-two sins from which he must be cleared. The 1
gods Horns and Anubis attend to the balance, and Thoth writes down the
verdict and the sentence. The soul then passes on through adventures of i
penance or bliss, the details of which are obviously copied, with fanciful |
THE DAY OF JUDGMENT. 687
changes and additions, from the connected scenery and experience known
on the earth.
Taking it for all in all, there perhaps never was any other scene in
human society so impressive as the periodical bitting in judgment of the
great Oriental kings. It was the custom of those half-deified rulers — the
King of Egypt, the Sultan of Persia, the Emperor of India, the Great
Father of China — to set up, each in the gate of his palace, a tribunal for
the public and irreversible administration of justice. Seated on his throne,
blazing in purple, gold, and gems, — the members of the royal family near-
est to his person ; his chief officers and chosen favorites coming next in
order ; his body-guards and various classes of servants, in distinctive cos-
tumes, ranged in their several posts ; vast masses of troops, marshalled far
and near. — the whole assemblage must have composed a sight of august
splendor and dread. Then apix-ared the accusers and the accused, — crimi-
nals from their dungeons, captives taken in war, representatives of tribu-
tary nations, — all who had complaints to offer, charges to repel, or offences
to expiate. The monarch listened, weighed, decided, sentenced ; and his
executioners carried out his commands. Some were pardoned, some
rewarded, some sent to the quarries, some to prison, some to death. When
the tribunal was struck, and the king retired, and the scene ended, there
was relief with one, joy with another, blood liere, darkness there, weeping
and wailing and gnashing of teeth in many a place.
Dramatic scenes of judgment, public judicial procedures, in some degree
corresponding with the foregoing picture, are necessary in human govern-
ments. The prison, the culprit, the witnesses, the judge, the verdict, the
penalty, are inevitable facts of the social order. Offences needing to be
punished by overt penalties, wrongs demanding to be rectified by outward
decrees, criminals gathered in cells, appeals from lower courts to higher
ones, may go on accumulating until a grand audit or universal clearing up
of arrears becomes indispensable. Is it not obvious how natural it would
he for a mind profoundly impressed with these facts, and vividly stamped
with this image-.y, to think of the relation between mankind and God in a
similar way, conceiving of the Creator as the Infinite King and Judge, who
will appoint a final day to set everything right, issue a general act of jail-
delivery, summon the living and the dead before him, and adjudicate their
doom according to his sovereign pleasure ?
The tremendous language ascribed to Jesus, in the twenty -fifth chapter
of Matthew, was evidently based on the historic picture of an Eastern king
in judgment. " When the Son of Man shall come in his glory, and all the
holy angels with him, then shall he sit upon the throne of his glory : and
before him shall be gathered all nations : and he shall separate them one
from another, as a shepherd divideth his sheep from the goats : and he
shall set the sheep on his right hand, but the goats on the left." If Jesus
himself used these words, we suppose he meant figuratively to indicate by
them the triumphant installation, as a ruling and judging power in human
society, of the pure eternal principles of morality, the true universal prin-
ciples of religion, which he had taught and exemplified. But unfortunately
the image proved so overpoweringly impressive to the imanination of euh-
688 THE DAY OF JUDGMENT.
sequent times, that its metaphorical import was lost in its physical set-
ting.
This momentous error has arisen from the inevitable tendency of the
human mind to conceive of God after the type of an earthly king, — as an
enthroned local Presence ; from the rooted incapacity of popular thought
to grasp the idea that God is an equal and undivided Everywhcreness. In
his great speech on Mar's Hill, the apostle Paul told the Athenians that
"God had appointed a day in the which he would judge the world in
righteousness by that man whom he hath ordained." Is not this notion of
the judgment being delegated to Jesus plainly adopted from the political
image of a deputy ? The king himself rarely sits on a judicial tribunal:
he is generally represented tliere by an inferior officer. But this arrange-,
ment is totally inapplicable to God, who can never abdicate his preroga-
tives, since they are not legal, but dynamic. The essential nature of God
is infinity. Certainly, there can be no substitution of this. It cannot be
put off, nor put on, nor multiplied. There is one Infinite alone.
The Greeks located, in the future state, three judges of t!»e dead, —
jyiinos, who presided at the trial of souls arriving from Europe ; Rhada-
manthus, who examined those coming from Asia ; and^Eacus, who judged
those from Africa. They had no fourth and fifth inspectors for the souls
from America and Australia, because those divisions of the earlh were, as
yet, unknown ! How suggestive is this mixture of knowledge and igno-
rance ! The heaven of the Esquimaux is a place where they will have a
plenty of fine boats and harpoons, and find a summer climate, and a calm
ocean abounding with fat seals and walruses. The Greenlander's hell isa
place of torment from cold ; the Arab's, a place of torment from heat.
Every people and every man — unless they have learned by comparative
criticism to correct the tendency — conceive their destiny in tlie unknown
future in forms and lights copied, more or less closely, from their familiar
experiences here. Is there not just as much reason for holding to the lit-
eral accuracy and validity of the result in one case as in another ? The
popular picture, in the imagination of Christendom, of Gabriel playing a
trumpet solo at the end of the world, and a huge squad of angelic police
darting about the four quarters of heaven, gathering the past and present
inhabitants of the earlh, while the Judge and his ofiicers take tlieir phxces
in the Universal Assize, instead of being received as sound theology,
should be held as moral symbol. Taken in any other way, it sinks into
gross mythology. Can any one fail to see that this picture of the Last ;
Judgment is the result of an illogical process ; namely, the poetic associa- ,
tion and universalizing of our fragmentary judicial experiences, and the
bodily transfer of them over upon our relations with God ? The procedure
is clearly a fallacious one, because the relations of men with God in the
sphere of eternal truths are wholly different from their relations with each
other in the sphere of political society. They arc, in no sense, formal or
forensic, but substantial and moral ; not of the nature of a league or com-
pact, but interior and organic ; not acting by fits and starts, or gathering
through interruptions and delays to convulsive castastrophes, but going on
in unbreakable continuity, God is a Spirit ; and we too, in essence, are
THE DAY OF JUDGMENT.
I
spirits The rewards and punishments imparted from God to us, then, are
spiritual,— results of the regular action of the laws of our being as related
to all other being. Consequently, no figures borrowed from those judicial
and police arrangements inevitable in the broken and hitching affairs of
earthly rulers, can be directly applicable, the circumstances are so com-
pletely different. The true illustration of the divine government must be
adopted from physiology and psychology, where the perfect working of
the Creator is exemplified, — not from the forum and the court, w^here the
imperfect artifices of men are exhibited.
God forever sits in judgment on all souls, in the reactions of their own
acts. The divine retribution for every deed is the kick of the gun, not an
extra explosion arbitrarily thrown in. The thief, the liar, the misanthrope,
the drunkard, the poet, the philosopher, the hero, the saint, — all have their
just and intrinsic returns for what they are and for Avhat they do, in the
fitness of their own characters and their harmonies or discords with the will
of God, with the public order of creation. Thus is the daily experience of
one man made a lake of peace threaded WMth thrilling rivulets of bliss;
that of another, a stream of devouring fire and poison, or a heaving and
smoking bed of uncleanness and torment. The virtues represent the con-
ditions of universal good ; the vices represent private opposition to those
conditions. Accordingly, the good man is in attracting and cooperative
connection with all good ; the bad man, in antagonistic and repulsive con-
nection with it. In these facts a perfect retribution resides. If any one
docs not see it, does not feel its working, it is because he is too insensible
to be conscious of the secrets of his own being, too dull to read the lessons
of his own experience. And this self-ignorant degradation, so far from
refuting, is itself the profoundest exemplification of the truth of that won-
derful word of Jesus: "Verily, I say unto you, they Aai-e their reward."
Those who consider themselves saints indulge in an unspeakable vulgarity,
when they feel, " "Well, the sinners have their turn in this world; we shall
have ours in the next." The law of retribution in the spiritual sphere is
identical Avith the first law of motion in the material sphere ; — action and
reaction are equal, and in opposite directions. This law being instanta-
neous and incessant in its operation, there can be no occasion for a final
epoch to redress its accumulated disbalancements. It has no disbalance-
ments, save in our erroneous or defective vision.
The true conception of the relation of the all-judging Creator to his crea-
tures is that of the Infinite Being who supplies all finite receptacles in accord-
ance with their special forms of organization and character, and who causes
exact retributions of good and evil intrinsically to inhere in their indulged
modes of thought and feeling and will, their own virtues and vices, fruitions
and bafflements. This internal, continuous, dynamic view worthily rep-
resents the perfection of the Divine government. The incomparably in-
ferior view — the external, intermittent, constabulary theory — rests, as it
seems to us, merely on the traditions of ignorance and fancy. It has, in
every instance, originated from the unwarrantable interpretation of a trope
as a truth.
For example, the picture of the Last Judgment, supposed to be drawn
690 THE DAY OF JUDGMENT.
by Jesus, in the Parable of the Tares, must be considered, not as a rigid
propliecy of the end of the eartli, and the transmundane destination of
souls, but as a free emblem of the approaching close of the Jewish dis-
pensation, and the terrible calamities which would then come on the proud,
obstinate and rebellious people. The reaping angels are tlie Eoman and
Jewish armies, and other kindred agencies and collisions in the destined
evolution of the fortunes of Christianity and mankind in the future.
Taken literally, the symbols are incongruous Avith fact, and absolutely in-
credible in doctrine. For they are based on the image of a royal land-
owner, who draws his support from the income of liis fields and subjects,
and who rewards the faithful bringer of fruits, and punishes the slothful
defaulter; who welcomes and stores sheaves, because they are wealth: re-
jects and burns tares, because they are an injury and a nuisance. But
nothing can be riches or a nuisance to the infinite God, who neither lives
on revenue nor judges by jerks. Men are not literally wheat, the property
of the good sower, Christ; nor tares, the property of the bad sower, the
Devil : they are souls, responsibly belonging to themselves, under God.
And the pay of the human agriculturists, in the moral fields of the divine
King, consists in the daily crops of experience they raise, not in being ad-
vanced to a seat at the right hand of their Lord, or in being flagellated
and flung into a flaming furnace.
Jesus himself, undoubtedly, used this physical imagery as the vehicle
of spiritual truths ; it is lamentable that perfunctory minds have so gen-
erally overlooked the substance in the dress. He is represented, in Mat-
thew, as having said to his apostles: "When tlie Son of man shall sit on
the throne of his glory, ye also shall sit upon twelve thrones, judging the
twelve tribes of Israel." Now, that he used this figure to convey an im-
personal moral meaning, and that his profound thought underwent a mate-
rializing degi-adation in the minds of his hearers and reporters, appears
clearly from the incident related immediately afterward. The wife of
Zebedee asked that her two sons might sit, the one on his right hand, and
the other on the left, in his kingdom. And Jesus said, "Ye shall drink
indeed of my cup, and be baptized with the baptism that I am baptized
with: but to sit on my right hand, and on my left, is not mine to give."
The imagery meant that the missionary assistants, in forw-arding and
spreading the kingdom of truth and love he came to establish, would be
represented in common with himself in tlie power it would acquire and
sway over the world. When his hearers interpreted the imagery in a
physical sense, as indicating that he was hereafter to be a visible king, and
that his favorites might expect to share in his authority, honor, and glory,
he solemnly repudiated it.
There is yet another and a wholly different style of imagery employed
by Jesus to convey his instructions as to the judgment which is to separate
the justified from the condemned. The consideration of this species of
imagery would afford an independent proof, of a cogent character, that
they strangely misapprehend the mind of Jesus who interpret the moral
meaning of his parable in an outward and dramatic sense. The metaphors
to which we now refer are of a domestic and convivial nature, based on
THE DAY OF JUDGMENT. 691
gome of the most impressive social customs of the Oriental nations. It
was the liabit of kings, governors, and other rich and powerful men, to
give, on certain occasions, great banquets, to which the guests were in-
vited by special favor. These feasts were celebrated with the utmost
pomp and splendor, by night, in brilliantly illuminated apartments. The
contrast of the blazing lights, the richly costumed guests, the music and
talk, the honor and luxury within, set against the darkness, the silence,
the envious poverty and misery without, must have deeply struck all who
saw it, and would naturally secure rhetorical reflections in speech and
literature. The Jev.'s illustrated their idea of the Kingdom of God by the
symbul of a table at which Abraham and Isaac and Jacob were banquet-
ing, and would be joined by all their faithful countrymen. In his parable
of the Supper, describing how a king, on occasion of the marriage cf his
son, made a feast and sent out gcnei'ous invitations to it, Jesus works up
this imagery still more elaborately. What did he really mean to teach by
it? Is it not clearly apparent from the whole context that he intended it
as an illustration of the fact that the Jews, to whom he first announced his
gospel, and offered all its privileges, having rejected it, its blessings would
be freely thrown open to the Gentiles, and that they would crowd in to
occupy the place of joy and honor, which the chosen people of Jehovah
had refused to accept ? It is by a pure effect of fancy and doctrinal bias
that the parable has been perverted into a description of the Last Judg-
ment. The reference plainly indicates admission to or exclusion from
the privileges of tlie new dispensation, a matter of personal experience in
the heart of the disciple and in the society of the church on this earth.
The wedding garment, without which no one can come to the royal table,
is a holy, humble, and loving character. In consequence of his destitu-
tion of this, Judas, although seated at the table, with the most honored
guests, in the very presence of his Lord, was proved to have no right
there, and was thrust into the outer darkness. His bad spirit, his inability
to appreciate and enjoy the pure truths of the kingdom, constituted his
expulsion. That such was tlie idea in the mind of Jesus, something to be
experienced personally and spiritually in the present, and not something
to be shown collectively and materially at the end of the world, appears
from the great number of different forms in which he reiterates his
doctrine. Had he meant to teach literally that he was to come in person
at the last day, and sit in judgment on all men, would he not have had a
distinct conception of the method, and have always drawn one and the
same consistent picture of it? But if he meant to teach that all who were
fitted by their spirit, character and conduct to assimilate the living
substance of his kingdom were thereby made members of it, wliile
all others were, by their own intrinsic unfitness, excluded, then it was
perfectly natural that his fertile mind would on a hundred different
occasions convey this one truth in a hundred different figures of speech.
That in which the images all differ is unessential: that in which they
all agree must be the essential thought. Kow the parables differ in
the forms of judgment they picture. Therefore these forms are meta-
phoric dress. The parables agree in assigning a different fate to the
692 THE DAY OF JUDGMENT.
righteous and the wicked. Therefore tliis difference is the vital truth.
And Jesus nowhere makes righteousness consist in anything national,
dogmatic, or ceremonial, but everywhere is something moral.
The doctrine of an unfailing tribunal in the soul, the belief that we are
all judged momentarily at the continuous bar of the trutli reflected in our
own conscience, is too deep, delicate, and elusive a view for the ignorance
and hardness of some ages, and of some persons in every age. They
cannot understand that tlie mind of man is itself a living table of the law
and judgment-seat of the Creator, by its positive and negative polarities,
in sjTnpathetic connection with the standards of good and evil, pronoun-
cing the verdicts and executing tlie sentences deserved. They need to
project the scheme of retribution into the startling shape of a trial in a
formal court, and then to universalize it into an overwhelming world
assize. The semi-dramatic figment, no doubt, -was an inevitable stage of
thought, and has wrought powerfully for good in certain periods of his-
tory. But the pure truth must be as much better for all who can appreci-
ate it, as it is more real and more pervasive.
Since God, the indefeasible Creator, is a resistless power of justice and
love in omnipresent relations with his creatures, the genuine day of judg-
ment to each being must be the entire career of that being. In a lower
degree, every day is a daj" of judgment ; because all acts, in the spirit from
which they spring and the end at whicli they aim, carry tlieir own im-
mediate retributions. If we could survey the whole, at once, from the
Divine point of view, and comprehend the relation of the parts to the
whole, undoubtedly we should perceive tliat the deserts and the receipts
of each ephemeral existence are balanced between the rise and set of its
sun. But death may, with most solemn emphasis, be regarded as the final
day of judgment to each man, in this sense ; tliat then the sum of his earthly
life and deeds is sealed up and closed from all further alteration by him,
passing into history as a collective cause or total unit of influence. As long
as the creation rolls in space, and conscious beings live and die, that be-
queathal will tell its good or evil tale of him. What sensitive spirit will not
tremble at the thought of a judgment so unavoidable and so tremendous as
this! The votaries of superstition are mistaken in supposing that the re-
moval of their false beliefs will destroy or weaken the sanctions of duty
among men. The removal of imaginary sanctions will but cause the true
ones to appear more clearly and to work more effectively.
The judgment of God then, we conclude, is no vengeful wreaking of ar-
bitrary royal volitions; but it is the return of the laws of being on all deeds,
actual or ideal. This is, in itself, perpetual and infallible: but it some-
times forces itself on our recognition in sudden shocks or crises caused by
the gathering obstacles and opposition made to it by our ignorance, vice,
and crime. Every other doctrine of the Divine judgment is either an error
or a figurative statement of this one. In the latter case, the physical cover
should be dissolved and thrown away, the moral nucleus laid bare and appro-
priated. But the popular mind of Christendom has unfortunately pursued
the contrary course, first exaggerating and consolidating the metaphors,
then putting their forms literally in the place of their meaning.
THE DAY OF JUDGMENT. 693
The awful panorama of the last thinijs, as painted in the Apocalypse, —
the sun becoming as sackclotli of hair, and tlie moon as blood; the
blighted stars dropping; the unveiling of the great white throne, from be-
fore the face of whose occupant the frightened heaven and earth flee away;
the standing up of tlie dead, both small and great, the opening of tlie boolis,
and the judging of the dead out of the things written therein, — tliis scenic
array has, by its terrible vividness and power of fanciful plausibility, sunk
so deeply into tlie imagination, and talien such a tenacious hold on the
feelings of the Christian world, secured for itself so constant a contempla-
tion and encrusted itself with such a mass of associations, that it has actu-
ally come to be regarded as a veritable revelation of the reality, and to act
as such. And yet, surely, surely, no one who will stop to think on tlie sub-
ject, with conscious clearness, can believe tliat books are provided in heaven
with the names of men in them and recording angels appointed to keep
their accounts by double or by single entry, and that God will literally sit upon
a vast white dais raised on the earth, and go through an overt judicial cere-
mony. On what principle is a part of the undivided apocalj'ptic portrayal
rendered as emblem, the rest accepted as absolute verity? If the blood-red
warrior on his white horse followed by the shining cavalry of heaven, the
horrible vials of wrath, the cliimerical angels and beasts, the sky and globe
converted into terror-struck fugitives, the bridal city descending from God
with its incredible walls and its impossible gates and its magic tree of life
yielding twelve kinds of fruit, are imagery; then the lake of burning sul-
phur, and the resurrection trumpet, and the indictment of the dead before
the dazzling throne, are imagery too. The reader smiles at the idea that
the good Esquimau will sit in Leaven amidst boiling pots of walrus-meat,
while in hell the fish-lines of the bad Esquimau will break, and his canoe
be crushed by falling ice. But what better reason can the civilized man
give for the reflecting over upon the judgments of the future liis present
experience in the imagery of criminal courts ? The same process of thought
is exemplified in both cases. Can any one literally credit the following
verses : —
" There are two angels that attend, unseen
Each one of us, and in great books record
Our good and evil deeds. He who writes down
The good ones after every action closes
His volume and ascends to God.
The other keeps his dreadful day-book open
Till sunset, that we may repent, which doing.
The record of the action fades away,
And leaves a line of white across the page."
No more should we literally credit the kindred phraseology in the New
Testament. It is free metaphor. Tlie sultan may keep in his treasury a
boolc with the names of all his favorites enrolled in it. Is it not a peur-
ility to suppose that God has such documents?
When the Gospels and the Epistles of tlie New Testament were written,
the reappearance of Clirist for the last judgment was almost universally
supposed by the Church to be just at liand. At any instant of day or
694 THE DAY OF JUDGMENT.
night the signal bLast might be blown, the troops of the sky pour down
the swarms of the dead surge up, and the sheep and the goats for ever be
parted to the right and left. Each day when they saw " the sun write its
irrevocable verdict in the flame of the west," the believers felt that the
supreme Dies irm was so much nearer to its dawn. But as generation after
generation died, without the sight, and the tokens of its approach seemed
no clearer, the belief itself subsided from its early prominence into the
background. But as it retreated, and became more obscure and vague in
its date and other details, it grew ever more sombre, appalling, and stu-
pendous in its general certainty and preternatural accompaniments.
When the tenth century drew nigh its close, a literal acceptance of the
scriptural text that " the dragon, that old serpent, which is the Devil and
Satan, after being bound in the bottomles ^ pit for a thousand years," should
"be loosed a little season," filled Christendom with the most intense agi-
tation and alarm. From all the literature and history of that period the
reverberations of the frightful effects of the geueral expectation of the im-
pending judgment and destruction of the world have rolled down to the
present time. The portentous season passed, all things continuing as they
were, and the immense incubus rose and dissolvingly vanished. And the
Mediajval Churcli, like the Apostolic Church before, instead of logically
saying: Our expectation of the physical return of Christ was a delusion,
fancifully concluded : "VVe were wrong as to the date ; and still continued
to expect him.
The longer the crisis was delayed, and the more it was brooded over, the
more awful the suppositious picture became. The Mohammedans held that
the end would be announced by three blasts: the blast of consternation, so
terrible that mothers will neglect the babes on their breasts, and
the solid world will melt; the blast of disembodiment, which Avill annihilate
everything but heaven and hell and their inhabittints; and the blast of res-
urrection, which will call up brutes, men, genii, and angels, in such num-
bers that their trial will occupy the space of thousands of years.
But in the later imagination of Christendom the vision assumed a shape
even more fearful than this. The Protestant Reformation, when one party
identified the Pope, the other, Luth3r, with Antichrist, gave a new impulse
to the common expectation of the avenging advent of the Lord. Tlie hor-
rible cruelties inflicted on each other by the hostile divisions of the Church
aggravated the fears and animosities reflected in the sequel at the last day.
Probably nothing was ever seen in this world more execrable or more
dreadful than those great ceremonies celebrated iu Spain and Portugal, in
the seventeenth century, at the execution of heretics eondemned to death
by the Inquisition. The slow, dismal tolling of bells; the masked and
muffled familiars ; the Dominicans carrying their horrid flag, followed by
the penitents behind a huge cross; the condemned ones, barefoot, clad in
painted caps and the repulsive sanbenito; next the effigies of accused
offenders who had escaped by flight ; then, the bones of dead culprits in
black coffins painted with flames and other hellish symbols; and, finally,
the train closing with a host of priests and monks. The procession tediously
winds to the great square in front of the cathedral, where the accused stand
THE DAY OF JUDGEMENT. 695
\
before a crucifix witli extinguished torches in their hands. The king, with
all his court and the whole population of the city, exalt the solemnity by
their presence. The flames are kindled, and the poor victims perish in
long-drawn agonies. Now can anything conceivable give one a more vivid
idea of the terrors embodied in the day of judgment than the fact that it
came to be thought of under the terrific image of an Auto da Fe magnified
to the scale of the human race and the earth, — Christ, the Grand Inquisi-
tor, seated as judge; his familiars standing by ready with their implements
of torture to fulfil his bidding; his fellow monks enthroned around him;
his sign, the crucifix, towering from hell to heaven insight of the universe;
the whole heretical world, dressed in the sanbenito, helpless before him,
awaiting their doom? Who will not shudder at the inexorable horrors
of such a scheme of doctrine, and devoutly thank God that he knows it to
be a fiction as baseless as it is cruel?
Since the cooling down of the great Anabaptist fanaticism, the mil-
lennarian fever has raged less and less extensively. But if the litera-
ture it has produced, in ignorant and declamatory books, sermons, and tracts,
were heaped together, they would make a pile as big as one of the pp-amids.
The preaching of Miller, about a quarter of a century ago, with his definite
assignment of the time for the appointed consummation, caused quite a
violent panic in the United States. Several prophets of a similar order in Ger-
many have also stirred transient commotions. In England, the celebrated
London preacher, Dr. Gumming, whose works entitled "The End," and
"The Great Tribulation," have been circulated in tens of thousands of
copies, is now the most prominent representative of this catastrophic be-
lief. He has, however, made himself so ridiculous by his repeated post-
ponements of the crisis, that he has become more an object of laughter
than of admiration. jNIathematical calculations, based on mystic numbers
transmitted in apocalyptic poetry, are at a heavy discount. And yet there
is a considerable sect, called the Second Advcntists, composed of the most
illiterate believers, and swelled by clergymen wrought up to the fanatic
pitch by an exclusive dogmatic drill, who lead an eleemosynary life on
mouldy scraps of Scripture, and anxiously wait for the sound of the arch-
angelic trump. Every earthquake, pestilence, revolution, violent thunder-
storm, comet, meteoric shower, or extraordinary gleaming of the aurora
borealis, startles them as a possible avant-courier of the crack of doom.
Some of them are said to keep their white robes in their closets all ready
for ascension. What a dismal thing it must be to live in such a lurid and
lugubrious dream ; thoir best hope for the world the hope that its end is
at hand, —
" Impatient of the stars that keep their course
Aud make no pathway for the coming Judge !"
But this excited and uneasy anticipation is now a rare exception. In the
minds of most intelligent Christians, even of those who still cling to the
old Orthodox dogmas, the day of judgment has been put forward as far as
the day of creation has been put backward. Less and less do religious be-
lievers shudder before the theatric trials depicted in heathen and Christian
mythology; more and more do they reverently recognize the intrinsic juris-
696 THE DAY OF JUDGMENT.
diction in the structure of the soul, and in the organism of society. The
time is not far remote, let us trust, when the ancient spirit of national
separation, political antipathy, and sectarian hatred, whose subjects identify
themselves with the party of God, all others with the party of the
Devil, and cry, "How long, O Lord, dost thou not judge and avenge us
on our enemies," will give way to that better spirit of philanthropy and
true piety, which sees brethren in all men, and prays to the common Father
for the equal salvation and blessedness of all. Then the faith of the self-
righteous, — who plume themselves on their sound creed, and so relent-
lessly consign the heretics to j^erdition, gloating over the idea of the time
"when the kings of the earth, and the chief captains, and the rich men, and
the mighty men, and every bondman, and every freeman, shall hide them-
selves in dens and caves, saying to the mountains and the rocks, Fall on us,
and hide us from the face of him that sitteth on the throne, and from the
wrath of the Lamb; for the great day of his Avrath is come, and who shall
be able to stand?" — then the temper of this faith will be seen to be as
wicked as its doctrine is erroneous. It will be recognized as a remnant of
the barbaric past in steep contradiction with the whole mind of the modest
and loving Jesus, who, when the disciples wished to call down fire from
heaven to consume his opponents, rebuked them in words still condemning
all their imitators, " Ye know not what spirit ye are of." Many a bigoted
and complacent dogmatist, wrapt in that same ignorance to-day, fails to
read his own heart, and obstinately shuts his eyes to the truth, foolishly
fancying himself better and safer, on account of his blind conservatism,
than he who fearlessly seeks the guidance of science. Yet are not the
principles of science as much glimpses of the mind of God as any sen-
tences in the Bible are? The whole ecclesiastical scheme of eschatology
is a delusion. No such gigantic melodrama, no such grotesque and horri-
ble extravaganza, will ever get itself enacted between heaven and earth.
Forever, as freshly as on the first morning, the Creator pours his will
through his works in irresistible vibrations of goodness and justice; and
forever may all his creatures come to him unimpeded, and trust in him
without limit.
Away, then, monstrous horrors, bred in the night of the past! Dread-
ful incubi! too cruelly and too long ye have sat on the breast of man. The
cockcrow of reason has been heard, and it is time ye were gone. Fade,
terrible dream, painted by superstition on the cope of the sky, — picture of
contending fiends and angels, fiery rain, a frowning God, and shuddering
millions of victims! AvN^ay forever, and leave the blue space free for the
benignant mysteries of the unknown eternity to lure us blessedly forward
to our fate. Come, beliercrs in the merciful God of truth, lend your aid
to the glorious work of spiritual emancipation. In this benign battle for
the deliverance of the world from error and fear, every free mind should he
a champion, every loving heart a volunteer. Free leaders of the free, for-
ward ! out of the darkness into the light. Lift your banner in the front
of the field of opinions where all may see it, and then follow it as far as
truth itself shall lead. On! Progress is the eternal rule. Man was made
to outgrow the old and struggle into the new, as every morning the sun
THE MYTHOLOGICAL HELL AND THE TRUE ONE. 697
mounts afresh out of the dead day, and drives the night before him. Ig-
norance and despotism have crushed us long. But now, now we fling our
fetters off, and, marching from good to better, hope to escape from every
falsehood, and to conquer every wrong, under the inspiration of the omni-
present Judge who executes his decrees in the very working itself of that
Universal Order whose progressive unfolding will be fulfilled at last, not
in any magic resurrection and assize, but in the simple lifting of the veil
of ignorance from all souls brought into full community, and the illumina-
tion before their opened faculties of the whole contents of history. For
we believe that all history is by its own enactment indestructibly registered
in the theatre of space, and that every consciousness Is educating to read
it and adore the perfect justification of the ways of God. The eternal
immensity of the universe is the true Aula Eegis in which God holds per-
petual session, overlooking no suppliant, omitting no case.
CHAPTER III.
THE MYTHOLOGICAL HELL AND THE TRUE ONE, OR THE LAW OP PERDITION.
The doctrine that there is a material place of torment destined to be
the eternal abode of the wicked after death is based on the language of
the Bible, supported by the aggregate teachings of the church, and com-
monly asserted, though with a stricken and failing faith, throughout
Christendom at this moment. When any one tries to show the unreasona-
bleness of the belief in this local prison-house of the damned, arrayed with
the innumerable horrors of physical anguish, he is at once met with the
declaration that God himself has declared the fact, and consequently that
we are bound to accept it without question, as a truth of revelation.
For the reasons which we will immediately proceed to give, this represen-
tation must be rejected as a mistake.
The popular doctrine of hell is not a divine revelation, but is a mythol-
ogical growth. It is a fanciful mass of grotesque and frightful errors
enveloping a truth which needs to be separated from them and exhibited
in its purity. In the first place, the substance of the doctrine affirmed, the
notion of a bottomless pit, or penal territory of fire and torment in which
God wnll confine all the unredeemed portions of the human race after
their bodily dissolution, is something wholly apart from morality and re-
ligion, something belonging to the two departments of descriptive geogra-
phy and police history. The existence or nonexistence of a place of material
torment reserved for the wicked, is a question not of theology, but of
topography. In earlier times it was avowedly included in geography ;
and numerous caves, lakes, volcanos, — as at Lebadeia, Derbyshire, Avernus,
Nafita, Etna, and elsewhere — were believed to be literally entrances to
698 THE MYTHOLOGICAL HELL AND THE TEUE ONE.
hell. So famous and eminent a man as Saint Gregory the Great, Tvhen the
great Sicilian volcano was seen to be increasingly agitated, taught that it
•was owing to the press of lost souls, rendering it necessary to enlarge the
approach to their prison. With the increase of knowledge, the localization
of hell was subsequently by many authors, made a part of cosmography,
and shifted about among the comets, the moon and the sun, although most
people still think that it is the interior of the earth. But, the best theol-
ogians of all denominations, the most authoritative thinkers of all schools,
now hold that the supernatural revelations of God are limited to the sphere
of the spirit, and do not include the data of geology, astronomy, chemis-
try and mathematics.
God is not a local king, ruling his subjects by means of political ma-
chinery and external interferences; he is the omnipresent Creator, spiritually
sustaining and governing his creatures from within by means of the laws
which determine their experience, the action and reaction between their
faculties and their surrounding conditions. Accordingly, the splierc of di-
rect revelations from the spirit of God to the spirit of man is limited to the
implications in the divine logic of the soul and its life, that is, to moral and
religious truths. Tlie facts of history and cosmology are left for the pro-
cesses of natural discovery. Whether there be or be not a localized hell of
material tortures lies not within the domain of revelation, but is a prob-
lem of physical science. And science demonstrates, from the weight of
the globe, that it is solid; and not, according to the current belief, a hollow
shell containing a sea of flame packed with the floating hosts of the lost.
Furthermore, the only mode in which the truth of such a doctrine could
be made known is wholly aside from the method of supernatural revela-
tion. God does not utter his thoughts to his chosen messengers in words
or other outward signs as a man does. Men communicate information to
one another by voice, gesture, drawing, writing or other mechanical de-
vices. It is the natural mistake of a crude age to suppose that God does
the same, breathing verbal formularies into the of minds of his selected
servants. But this is not the case. Revelation is not to receive an an-
nouncement ; it is to perceive a truth. Since God is infinite, we cannot
stand out against him and talk with him. Souls in finer and fuller har-
mony with the works and laws of God, thus fulfilling the human condi-
tions of inspiration, are met by the divine conditions, and obtain new
insight of the ways and designs of God. They experience purer and
richer ideas and emotions than others, and may afterwards impart them
to others, thus transmitting the revelation to them. For this new enlight-
enment, sanctification, or rise of life, is what alone constitutes a true reve-
lation. Now if there be a local and physical hell, it is not a moral truth
which the inspired soul can see, but a scientific fact which can be per-
ceived only by the senses or deduced by the logical intellect. If a man
could travel to every nook of the creation he might discover whether
there were such a hell or not. But you cannot discover a spiritual truth
by any amount of outward travel. When a soul is so delivered from
egotism, or the jar of self-will against universal law, and brought into such
high harmony with the spirit of the whole, as to perceive this divine
THE MYTHOLOGICAL HELL AND THE TRUE ONE. 699
law of life, "He wlio dwelleth in love dwelleth in God, and God in him,"
tlien he is inspired to see a religious truth. He has obtained a divine revela-
tion. But we cannot conceive of any degree of exaltation into unison with
God wliich would enable a man to see the fact that the centre of the earth or
the surface of the sun or any other spot, is a place of fire set apart as the
penal abode of the damned, and that it is crowded with burning sulphur
and unimaginable forms of wickedness and agony. Such a doctrine is
out of the province, and its conveyance irreconcilable with the method
of revelation, which consists not in an exterior communication of scien-
tific facts to messengers selected to receive them, but in an interior un-
veiling of religious truths to souls prepared to see them.
In the next place, we maintain, that the doctrine of a local hell, a guarded
and smoking dungeon of the damned, ought not to be regarded as a truth
contained in a revelation from God, because it is plainlj^ proved by his-
toric evidence to be a part of the mythology of the world, a natural product
of the poetic imagination of ignorant and superstitious men. In all ages
and lands men have recognized the difference between the good and the
bad, merit and crime; have seen that innocence and virtue represented
the permanent conditions of human welfare, that guilt and vice repre-
sented the insurrection of private or lower and transient desire against
public or higher and more lasting good; and have felt that the former
deserved to be praised and rewarded, the latter to be blamed and pun-
ished. In all ages and all nations society has teemed with devices for the
distribution of these returns, prizes to the meritorious, penalties to the
derelict. There is scarcely any evil discoverable in nature or inventable
in art which has not been used as a means for the punishment of crimi-
nals. Enemies captured in battle, or seized by the minions of despots,
violators of the laws of the community, arraigned before judicial tribunals,
have been in every country subjected to every species of penalty, such as
slavery, imprisonment, banishment, fine, stripes, dismemberment. They
have been starved, frozen, burned, hung, drowned, strangled by serpents,
devoured by wild beasts. The rebellious and hated offenders of the
king, while he banquets in his illuminated palace with his faithful
servants and favorites around him, are exiled into outer darkness, fettered
in dungeons, plied with every conceivable indignity and misery, basti-
nadoed, bowstrung, or torn in pieces with lingering torture. Here we
have the germ of hell. To get the fully developed popular doctrine of
hell it is only neccessary to concentrate and aggravate the known evils of
this world, the horrible sufferings inflicted on criminals and enemies here,
and transfer the vindictive and pitiable mass of wretchedness over into the
future state as a representation of the doom God has th<;re prepared for his
foes. Earthly rulers and their practice, the most impressive scenes and
acts experienced among men, have always hitherto furnished the types of
thought applied to illustrate the unknown details of the hereafter. The
judge orders the culprit to be disgraced, scourged, put in the stocks, or
cropped and transported. The sultan hurls those he hates into the
dungeon, upon the gibbet or into the flame, with every accompaniment of
mockery and pain. So, an imaginative instinct concludes, God will deal
1
,00 THE MYTHOLOGICAL HELL AND THE TRUE OXE.
with all -tt'lio offend him. They will be excluded from his presence, im-
prisoned and tormented forever
This whole process of comparison and inference, natural as it is, is one
prolonged fallacy exemplifying the very essence of all mythological con-
struction in contrast both with inspired perception and logical reasoning.
The revealing arrival of a truth in consciousness is when an intuitive thrill
announces the action of our faculties in correspondence with some rela-
tion in the reality of things. Mythology is the deceptive substitute for
this, employed when we arbitrarily project forms of our present experience
into the unknown futurity, and then hold the resultant fancies as a
rigid belief, or regard them as actual knowledge. This is exactly what
has happened in the case of the doctrine of an eternal physical hell beyond
the grave. The natural and punitive horrors of the present state have been
collected, intensified, dilated, and thrown into tlie future as a world of
unmitigated sin and wrath and anguish, a consolidated image of the ven-
geance of Gcd on his insurgent subjects.
Now the true desideratum, the only result on which reason can rest,
whenever tests are applied to our beliefs, is this : that what is known be scien-
tifically set forth in distinct definitions; that what is unknown be treated
provisionally, with theoretic approaches; and that what is absolutely un-
knowable be fixedly recognized as such. This regulative principle of
thought is grossly violated in every particular by the popular belief in a
material hell.
TThcrevcr we look at the prevalent doctrines of hell among different
peoples, from the rudest to the most refined, we see them reflecting into the
penal arrangements of the other world the leading features of their earthly
experience of natural, domestic, judicial, and political evils. The hells
of the inhabitants of the frigid zones are icy and rocky ; those of the inhab-
itants of the torrid zones are fiery and sand}*. Are not the poetic process
and its sophistry clear? Nastrond, the hell of the Northmen, is a vast,
hideous and grislj^ dwelling, its walls built of adders whose heads, turned
inward, continually spew poison which forms a lake of venom wherein all
thieves, cowards, traitors, perjurers and murderers, eternally swim. Is
this revelation, science, logic, or is it mythology?
The Egyptian priests taught, and the people seemed to have implic-
itly trusted tne tale, that there was a long series of hells awaiting the dis-
embodied souls of all who had not scrupulously observed the ritual
prescribed for them, and secured the pass-words and magical formulas
necessary for the safe completion of the post-mortal journey. The specifi-
cations and pictures of the terrors and distresses provided in the various
hells are vivid in the extreme, including ingenious paraphrases of every
sort of penalty and pang known in Egypt. The same thing may be affirmed
with quadruple emphasis of the Hindu doctrine of future punishment. In
the Hindu hells, truly, the possibilities of horror are exhausted. To
enumerate their sufferings in anything like their own detail would require
a large volume. The Yishnu Parana names twenty-eight distinct hells,
assigning each one to a particular class of sinners ; and it adds that there
are hundreds of others, in which the various classes of offenders undergo
THE MYTHOLOGICAL HELL AND THE TRUE ONE. Yol
the penalties of their misdeeds. There are separate hells for thieves, for
liars, for those who kill a cow, for those who drink wine, for those who in-
sult a priest, and so on. Some of the victims are chained to posts of red-
hot steel and lashed with flexible flames : others are forced to devour the
most horrible filth. Some are mangled and eaten by ravenous birds, others
are squeezed into chests of fire and locked up for millions of j-cars. These
examples may serve as a small specimen of the infernal ingenuity displayed
in the descriptions of the Hindu hells, which are all of one substantial
pattern, however varied in the embroidery.
The Parsees hold that when a bad man dies his soul remains by the body
three days and nights, seeing all the sins it has ever committed, and
anxiously crying, " Whither shall I go ? Who will save me ? " On the
fourth day devils come and thrust the bad soul into fetters and lead it to
the bridge that reaches from earth to heaven. The warder of the bridge
weighs the deeds of the wicked soul in his balance, and condemns it. The
devils then fling the soul down and beat it cruelly. It shrieks and groans,
struggles, and calls for help; but all in vain. It is forced on toward hell,
when it is suddenly met by a hideous and hateful maiden. It demands,
" Who art thou, O, maiden, uglier and more detestable than I ever saw in
the world ? " She replies, "lam no maiden ; I am thine own wicked
deeds, O, thou hateful unbeliever furnished with bad thoughts and
words." After further disagreeable adventures, the soul is plunged into
the abode of the devil, where the darkness and foul odor are so thick that
they can be grasped. Fed with horrid viands, such as snakes, scorpions,
poison, there the wicked soul must remain until the day of resurrection.
Now, no enlightened Christian scholar or thinker will hesitate with one
stroke to brush away all the details of these pagan descriptions of hell, as
so much mythological rubbish, leaving nothing of them but the bare truth
that there is a retribution for the guilty soul in the future as in the present.
But, in the ecclesiastical doctrine of hell, prevalent in Cliristendom, we
see the full equivalents of the baseless fancies and superstitions incorpo-
rated in these other doctrines. If the mythological hells of the heathen
nations are not a revelation from God, neither is that of the Christians; for
they are fundamentally alike, all illustrating the same fallacy of the imagi-
native association of things known, and the transference of them to things
unknown. Not a single argument can the Christian urge in behalf of his
local hell which the Scandanavian, the Egyptian, the Hindu or the Persian,
would not urge in behalf of his.
We can actually trace the historic development of the orthodox belief
in a material hell from its simple beginning to its subsequent monstrous-
ness of detail. The Hebrew Sheol or underworld, the common abode of
the dead, is depicted in the Old Testament as a vast, slumberous,
shadowy, subterranean realm, gloomy and silent. It grew out of the
grave in this manner. The dead man was buried in the ground. The
imagination of the survivors followed him there and brooded on the idea
of him there. The image of him survived in their minds, as a free
presence existing and moving wherever their concious thought located
him. The grave expanded for him, and one grave opened into another
45
Y02 THE MYTHOLOGICAL HELL AND THE TRUE ONE.
adjoining one, and shade was added to shade in the cavernous space thus
provided; just as the sepulchres were associated in the burial-place, and as
the family of the dead were associated in the recollection of the remaining
members. Thus Sheol was an imaginative dilatation of the grave.
But it was dark and still; an obscure region of painless rest and peace.
How came the notions of punishment, fire, brimstone, and kindred ima-
gery, to be connected with it ? We might safely say in general that these
ideas were joined with the supposed world of the dead, by the Hebrews,
in the same way that a similar result has been reached by almost every other
civilized nation, that is, by a reflection into the future state of the retrib-
utive terrors experienced here. Since the sharpest torture known to us in
this world is that inflicted by fire, it is perfectly natural that men, in im-
agining the punishments to be inflicted on his victims in the next world
by one who has at his command all possible modes of pain, should think of
the application of flre there. But, happily, we are not left to this possible
conjecture.
Few influences sank more deeply into the Hebrew mind then the legend
how the earth opened her mouth and swallowed into Sheol, Korah and
Dathan and Abiram, the rebels against the authority of Moses, at the same
time that fire fell from Jehovah and consumed two-hundred and fifty of
their confederates. In this story, rebellion against a prophet of God, fire
and submersion in Sheol, are fused into one thought as a type of the
future punishment of the wicked.
But another narrative has been of far greater importance in this direc-
tion, namely, the destruction of Sodom and Gomorrah. The Cities of the
Plain were situated on a sulphur-freighted and volcanic soil. They were
inhabited by a people specially abandoned to vices, and specially odious to
the chosen people of God. When a terrible eruption took place, over-,' \
whelming those cities with all their people, and swallowing them under a] ]
flood of bituminous flame, ashes and gas, it was natural that the Hebrewsi
in after time should say that Jehovah had rained fire and brimstone from' :
heaven on his enemies, and then that the history should take form in their; 1
proud and pious imaginations as a fixed type of the doom of the wicked. i.
So it did.
At a later period the scenes and events in Gehenna, or the Valley of Hin.' 1
nom in the outskirts of Jerusalem, confirmed this tendency and completec i|
the Jewish picture of hell. In this detested vale the worship of Molocl \
was once celebrated by roasting children alive in the brazen arms o: i
the god, in whose hollow form a fierce fire was kept up, and around whosi
shrine gongs were beaten and hymns howled to drown the shrieks of th'^ ^
victims. Here all the refuse and ofl'al of the city was carried and con i
sumed, in a conflagration whose fire was never quenched, and amidst ai
uncleanness whose worms never died. This imagery, too, was cast ove <
into the future state as a representation of the fate awaiting the wicked. i
Slill further, it was the custom of some Oriental kings to have criminal |
of ail especially revolting character, or the objects of their own particulsj i
hatred, flung into a furnace of fire, and there burned alive before th ;
eyes of their judges. The example of this given in the Book of Danie |
THE MYTHOLOGICAL HELL AND THE TRUE ONE. 703
where Nebuchadnezzar had the furnace heated seven times hotter than
was wont, and ordered Shadrach, Mcshach and Abednego cast into it,
furnished both the Jews and the Christians with another type of the pun-
ishment of hell. So striking an image could hardly fail to take effect, and
to be often reproduced. It occurs repeatedly in the New Testament.
The old dragon, the devil, as the Apocalypse says, is to be chained and
cast into a furnace of fire. In the writings of the Church fathers, and in
the visions of the monks of the Middle Age, this image constantly occupies
a conspicuous place. And thus, finally, the common notion of hell became
an underground world of burning brimstone, an enormous furnace or lake
of fire, full of fiends and shrieking souls.
Tundale, an Irish monk of the Twelfth century, describes the devil in
the midst of hell, fastened to a blazing gridiron by red hot chains, The
screams echo from the rafters, but with his hands he seizes lost souls,
crushes them like grapes between his teeth, and with his breath draws them
down the fiery caverns of his throat. Some of the damned the chronicler
describes as suspended by their tongues, some sawn asunder, some alter-
nately plunged into caldrons of fire and baths of ice, some gnawed by ser-
pents, some beaten on an anvil and welded into one mass, some boiled and
strained through a cloth. The defenders of the orthodox doctrine of hell
will admit that this terrible picture is mere mythology; but they will say it
is the product of a benighted age, and long since outgrown. Yet it is no
more mythological than the declarations in the Apocalypse which are still
literally accredited by multitudes of the believing. And what sliall be said
of the following extract from a little book called "The Si^-^ht of Hell,"
recently published with high ecclesiastical endorsement, for circulation
among the children of Great Britain and America? The writer, tlie Rev. J.
Furniss, describes the different dungeons of hell, and the passage which we
quote is but a fair specimen of the entire series of tracts which he has col.
lected in a volume, and which is having a large sale at this very time.
"In the middle of the fourth dungeon ther« is a boy. His eyes are burning
like two burning coals. Two long flames come out of his ears. He opens
Ms mouth, and blazing fire rolls out. But listen! there is a sound like a
kettle boiling. The blood is boiling in the scalded veins of that boy. The
brain is boiling and bubbling in his head. The marrow is boiling in his
bones. There is a little child in a red hot oven. Hear how it screams to
come out. See how it turns and twists itself about in the fire. It beats its
head against the roof of the oven. It stamps its little feet on the floor.
Very likely God saw that this cliild would get worse and worse, and never
repent, and thus would have to be punished much more in hell. So God
' in his mercy called it out of the world in its early childhood." Of these
diabolical horrors, drawn out through hundreds of pages, the orthodox
Protestant may say, " Oh, this is only a piece of Popish superstition. We
all repudiate it as a most repulsive and absurd fancy:"
"Well, what then will he say if representations, though perhaps not quite
80 grossly graphic in circumstance, yet absolutely identical in principle*
are set before him from the fresh utterances of hundreds of the most dis-
tinguished Baptist, Methodist, Presbyterian, Episcopalian preachers and
I
704 THE MYTHOLOGICAL HELL AND THE TRUE ONE.
theologians? It would be easy to present -whole volumes of apposite cita-j
tions. But two or three will be enough. John Henry Newman iu that;
one of his parochial sermons, entitled, "On the Individuality of the Soul,"^
gives us accounts of hell which for unshrinking detail of materiality will]
compare with the most frightful passages of Oriental mythology. George?
Bull, Lord Bishop of Saint Davids, in his volume of sermons declares thati
all who die with any sin unrepented of, " are immediately consigned to ai
place and state of irreversible misery — a place of horrid darkness wherei
there shines not the least glimmering of light or comfort." Mr. Spurgeoni
asserts, " There is a real fire in hell — a fire exactly like that which we hava
on earth, except that it will torture without consuming. When thou
diest thy soul will be tormented alone in hell : but at the day of judg-;
ment thy body shall join thy soul, and then thou wilt have twin hells, body
and soul together, each brimful! of pain; thy soul sweating in its inmost
pores drops of blood, and thy body, from head to foot, suffused with agony;
not only conscience, judgment, memory, all tormented, but thy licad tor.
mented with racking pain, thine eyes starting from their sockets with
sights of blood and woe; thine ears tormented with horrid noises; thy heart
beating high with fever; thy pulse rattling at an enormous rate in agony
thy limbs cracking in the fire, and yet unburncd; tliyself put in a vessel oi
hot oil, pained, yet undestroyed. Ah! fine lady, who takest care of thj
goodly fashioned face, that fair face shall be scarred with the claws oj
fiends. Ah! proud gentleman, dress thyself in goodly apparel for the pit
come to hell with powdered hair. It ill-becomes you to waste time in pam
pering your bodies when you are only feeding them to be devoured in thf
flame. If God be true, and the Bible be true, what I liave said is thi
truth, and you will find it one day to be so. " Is not this paragraph a disj i
gusting combination of ignorance and arrogance? It is to be swept asidij «
and forgotten along with the immense mass of similar trash, loathsom) i
mixture of superstition and conceit, with which Christendom has for thesj ■'
many centuries been so cruelly deceived and surfeited.
Tearing off and throwing away from the vulgar doctrine of hell al i
the incrustation of material errors and poetic symbolism, the pur i
truth remains that God will forever see that justice is done, virtu! ij
rewarded, vice punished. Then the question arises, In what way ; i
this done? Not by the material apparatus of a local hell. For tLj |
doctrine of such a pennl abode is not only a natural product of tb f
mythological action of the human mind in its development througj ^
the circumstances of history, but when regarded iu that light it : -j
clearly a false representation. It is a figment incredible to any vigorouj jl
educated and free mind at the present day. Such reception as it now hij i
it retains by force of an unthinking submission to tradition and authoritj , j
In the primitive ages, when the soul was imagined to be a fac-simile of tl: )
body, only of a more refined substance, capable of becoming visible as i
ghost, of receiving wounds, of uttering faint shrieks when hurt, of pfj I
taking of physical food and pleasure, it was perfectly natural to believe* J
susceptible of material imprisonment and material torments. Such wastji ■
common belief when the doctrine of a physical hell was wrought ov ij
THE MYTHOLOGICAL HELL AND THE TRUE ONE 705
I
The doctrine yet lingers by sheer force of prescription and unthinkingness,
when the basis on which it originally rested has been dissipated. We know
—great as our ignorance is, wo know — that the soul is a pure immateriality.
Its manifestations depend on certain physical organs and accompaniments,
but are not identical with them. Thought, feeling, will, action, force, de-
sire, these are spirit, and not matter. A pure consciousness cannot be shut
up in a dungeon under lock and bolt. A wish cannot be lashed with a
whip. A volition cannot be fastened in chains of iron. You may crush
or blast the visible organism in connection with which the soul now acts ;
but no hammer can injure an idea, no flame scorch a sentiment. What the
spiritual personality becomes, how it exists, what it is susceptible of, when
disembodied, no man knows. It is idle for any man, or any set of men to
pretend to know. Unquestionably it is 7iot capable of material confine-
ment and penalties. The gross popular doctrine of hell as the fiery prison-
house of the devil and his angels, and the condemned majority of mankind,
therefore, fades into thin air and vanishes before the truth of the abso-
lute spirituality of mind.
In those early times, when military, political, judicial and convivial
phenomena furnished the most imposing and instructive phenomena, —
before exact science and critical philosophy had given us their fitter moulds
and tests of thought, it was unavoidable that men should think of
God and Satan as two hostile monarchs, each having his own empire and
striving to secure his own subjects, and looking on the subjects of his
adversary as foes to be thwarted at all points. But when, wuth the pro-
gress of thought evil is discerned to be a negation, the devil vanishes as a
verbal phantom, and the bounds of his local realm are blotted out and blent
in the single dominion of the infinite God who regards none as enemies, but
is the steady friend and ruler of all creatures, everywhere aiming, not to
inflict vengeance on the wicked, but to harmonize the discordant, bringing
good out of bad and better out of good in perpetual evolution. Sound
theology will see that God is the pervading Creator who governs all from
within by the continuous action and reaction between every life and its
environing conditions. But mythology puts in place of this the iucompe-
tent conception of God as a political king, governing by external edicts
and agents, by overt decrees and constables. This deludes us with the
local and material hell of super&tition, which has no existence in reality.
Disordered Function is the open turnpike and metropolis of the real hell
of experience. The great king's highway, leading to heaven from every
point in the universe is the golden Mean of Virtue; but on the right and
left of this broad road two tributary rivers, namely, Defect and Excess,
empty into hell. The only true hell is the vindicating and remedial return
of resisted law on a being out of tune with some just condition of his
nature and destiny. The fearful cruelty and tyranny of the mythological
hell, supported by the constant drilling of the people on the part of the
priesthood whose vested interests and prejudices are bound up in the doc-
trine, have held the human race long enough in their bondage of pain and
terror. In a Buddhist scripture we read, " The people in hell who are
immersed in the Lohakumbha, a copper caldron a thousand miles in depth.
706 THE :»r5rTH0L0GrCAL HELL AND THE TRLTE5 ONE.
boiling and bubblinglike rice-grains in a cooking-pot, once in sixty thou-
sand years descend to the bottom and return to the top. As they reach
the surface they utter one syllable of prayer, and sink again on their ter-
rific journey. Those "who, during their life on earth, reverence the three
jewels, Buddha, the Law and the Priesthood, will escape Lohakumbha ! "
The same essential doctrine resting on the same inveterate basis, selfish
love of power and sensation, still prevails, though dimiuishingly, among,
us. When at last in the light of reason and a pure faith it vanishes away
■what a long breath of relief Christendom and humanity will draw !
If we thus dismiss as a vulgar error the belief in a hell which is a bounded
region of physical torture somewhere in outward space, it becomes us to-
acquire in place of this rejected figment some more just and adequate idea.
For a doctrine which has played such a tremendous part in the religious
history of the world must be based on a truth, however travestied and
overlaid that truth may be. This frightful envelop of superstitious fic-
tions cannot be without some important reality within. In distinction,
then, from the monstrous mass of mistakes denoted by it, what is the
truth carried in the awful word, hell ?
Denying hell to be distinctively any particular locality in time and space,
we affirm it to be an experience resulting wherever the spiritual conditions
of it are furnished. Accordingly, we are not to exclude it from the present |
state and confine it to the future, as those seem to do who say that men go
to hdl after death. Being a personal experience and not a material place,
many are in it now and here as much as they ever will be anywhere. I
Neither are we to exclude it from the future and confine it to the present !
state, as those do who say that all the hell there is terminates with the
emergence of the soul from the body. This might be so, if all sins dis-
cords and retributions were bodily. But, plainly, they are not. A mental
chaos or inversion of order is as possible as a physical one. Hell is any-
where or nowhere, at any time or at no time, accordingly as the soul
carries or does not carry its conditions. We are not to say of the sinner) i
that he goes to hell when he dies, but that hell comes to him when he feels i (
the returns of his evil deeds. It is a state within rather than a place, {
without. ' j
The true meaning of hell is, a state of painful opposition to the will of i I
God, misadjustment of personal constitution with universal order or theH
rightful conditions of being. This is not, as the vulgar doctrine would! 1
make it, an experience of unvarying sameness into which all its subjectsj j
are indiscriminately flung. It is a thing of endless varieties and degrees, , (
varying with the individual fitnessess. Hell is pain in the senses, slavery i
in the will, contradiction or confusion in the intellect, remorse or vain as- ;
piration in the conscience, disproportion or ugliness in the imagination,! j
doubt, fear, and hate in the heart. There is a hell of remorse, forever re-' \
treading the path of ruined yesterdays. There is a hell of loss, whose; *;
occupant stands gazing on the melancholy might-have-been transmuted; j
now into a relentless nevermore. Every sinner has a hell as original and'
idiosyncratic as his soul and its contents. As the ingredients of evil ex-' i
perience are not mixed alike in any, hell cannot be one monotonous fixture i
THE MYTHOLOGICAL HELL AND THE TRUE ONE. 707
for all, but must be a process altering with the different elements and de-
grees afforded, and softening or ending its wretchedness in proportion as
the heavenly elements and degrees of freedom, pleasure, clearness, self-
approval, beauty, faith and love, furnish the conditions of blessedness.
Hell being the consciousness of a soul in which private will is antagonistic
to some relation of universal law, its keenness and extent, in every instance,
must be measured by the variations of this antagonism. But how does such
an antagonism arise ? What are the results or penalties of it ? How can
it be remedied ? No amount of reflection will enable any man to penetrate
to the bottom of all the mysteries connected with these questions. But
though we cannot tell wJiy the principles of our destiny should be as we
find them, we can see what the facts of the case actually are as revealed in
the history of human experience. And this is what chiefly concerns us.
Let us, then, try to penetrate a little more thoroughly into the nature of
hell.
The rude definition of heaven and hell, regardless of any special place or
time, is respectively the experience of good, and the experience of evil.
But what are good and evil? Good is the conscious realization of uni-
versal order, the absolute fruition of being, the fulfillment of individual
function, in accordance with the conditions for the most perfect and pro-
longed fulfillment of the universal totality of functions. Supposing that
there were only one instance and form of conscious life, with no possibility
of conflicting claims within or without, then good would be to that life
simply the fulfillment of the functions of its nature. But the moment a
being is set in relation with other beings like itself, and also made aware of
various gradations of importance among its own interior faculties, then
the definition of good is no longer the simple fulfillment of function, or the
mere gratification of desire; but it becomes the fulfillment of function in
such a manner as to secure the greatest total quality and quantity of ful-
filled function. Now evil is the opposite or negation of this. It is what-
ever lessens the fruition of life, prevents the fulfillment of function, con-
tracts or mars the realization of universal order in the consciousness of a
living being. Thus evil is not merely the keeping of an individual desire
from its own proper good. But every gratification of desire which in-
volves the winning of a less important good at the expense ot a more im-
portant one is evil; or, on the other hand, the evil of sacrificing or denying
a gratification in itself legitimate, becomes good when it is the means for
securing a more authoritative gratification. Let us try to make these ab-
stract statements intelligible by illustration.
The appropriation of nutriment is a good, the indispensable method foi
sustaining life. It is right that we should eat and drink ; and the pleasure
which accompanies the proper performance of the function is the reflex
approval of the Creator. The refusal fitly to take and relish our food
brings debilitj^ disease, pain, and premature death. Whether this refusal
results from absorption in other employment or from some superstitious
belief, it is a violation of the will of our Maker, and the consequent suf-
fering and dissolution are the retributive hell or reflex signals, painfully
pointing out our duty. On the other hand, if the pleasure of gratifying
I
Y08 THE MYTHOLOGICAL HELL AND THE TRUE ONE.
appetite becomes a motive for its own sake and leads to excessive indul-
gence, the superior good of permanent health and vigor is sacrificed to the
far inferior transient good of a tickled palate. Tims, the dyspeptic over-
loading his stomach is plunged into the horrid hell of nightmare: the
gourmand, pampering himself with a diet of spiced meats and Burgundy,
shrieks from the twinging hell of gout. There is no divine malice in this.
It is simply the rectifying rebound of the distorted arrangements of nature.
The law of virtue prescribes in every respect that course of action which, on
the whole, permanently and universally, will secure the greatest amount and
the best quality of life and experience. Vice is whatever inverts or inter-
feres witli this, as when a man exalts a physical impulse above a moral
faculty, or incurs years of shame and misery in the future for the sake of
some passing gratification in the present. God commands man to rule his
passions by reason, not slavishly obey them ; to exercise a wisely-propor-
tioned self-denial to-day for the winning of a safer and nobler morrow.
The degree in which they do this measures the civilization, wisdom,
moral valor, and dignity of men. The failure to do this is the condition on
which every infernal penalty or reaction of hellish experience hinges. A
man may feed an abnormal craving for opium, until all his once royal
powers of body and mind are sacrificed, imbecility and madness set in, and
his nervous system becomes a darting box of torments. How much better,
according to the aphorism of Jesus, to have cut oS this single desire, than
for the whole man to be thus cast into hell.
Hell is the retributive reflex or return of disarranged order experienced
when in the hieriarchyof man higher grades of faculty and motive are sub-
ordinated to lower ones. The miser who gives himself up to a base greed
for money, separated from its uses, is thereby degraded into a mechanized,
self -fed and self -consuming passion, having no pleasure, except that of ac-
cumulating, hoarding' and gloating over the idle emblem of a good never
realized. His time and life, his very brain and heart, are coined into an
obscene dream of money. He knows nothing of the grandest ranges of
the universe, nothing of the sweetest delights of humanity. Contracted,
stooping, poorly clad, ill-fud, self-neglected, despised by everybody, dwell-
ing alone in a bleak and squalid chamber, despite his potential riches, his
whole life is a conglomerate of impure fears welded by one sordid lust —
fear of robbery, fear of poverty, fear of men, fear of God, fear of death,
all fused together by a lust for money. Is he not in a competent hell? Who
would wish anything worse for him ? His vice is the elevation of the love
of money above a thousand nobler claims. His unclean and odious ex-
perience is the avenging hell which warns the spectators, and would re-
deem its occupant, if he would open his soul to its lessons. So, when a
burglar breaks into a bank and bears off the treasures deposited there,
scattering dismay and ruin amidst a hundred families, the essence of his ■
crime is that he makes the narrow principle of his selfish desire para- ,
mount over the broad principle of the public welfare, setting the petty good
of his individual enrichment above the weighty good represented by that re-
spect for the right of property which is a condition essential to the life of
the community. The principle on which he acts, if carried out, would
THE MYTHOLOGICAL HELL AND THE TRUE ONE. 709
cause the dissolution of society. Tlie evil wliich he seeks to avoid, his
lack of the means of life, is incomparably smaller than the evil he perpe-
trates, the means for the death of society. The resulting sense of hostility
between himself and the community, alienation from his follow-men and
from God, fear of detection, actual condemnation by his own conscience,
and ideal condemnation by all the world, constitute a hell felt in proportion
to the delicacy of his sensibility. The spiritual disturbance and pain thus
suffered are the effort of Providence to readjust the inverted relation of his
low self-interest to the higher interest of the general public, and remove
the threatened ruinous consequences of his sin by remedying the order it
has disbalanced and broken.
These illustrations have prepared the way for a statement of the true
idea of liell in its final formula. The will of God is expressed in that gra-
dation of goods or scale of ranks which indicates the fixed conditions of
universal welfare and the accordant forces of the motives which should
impel our pursuit of them. To seek these goods in their proper order of
importance and authority, every level of function beneath kept subservient
to every one above, is the law of salvation, or the pathw^ay of heaven
through the universe. To substitute our will for the will of God, the
intensity of private desires in place of the dignity of public motives, put-
ting the lower and smaller over the higher and greater, is the law of per-
dition, or the pathway of hell through the universe.
The lowest function of man is a simple momentary gratification of sense,
as, for example, an act of nutrition. The highest function of which his
nature is capable is the surrender of himself to the universal order, the
sympathetic identification of himself with the eternal law and weal of the
whole. Between those vast extremes there are hundreds of intermediate
functions, rising in worth and authority from the direct gratifications of
appetite to the ideal appropriations of transcendental good, from the titil-
lation given by a pinch of snuff to the thrill imparted by an imaginative
contemplation of the redeemed state of humanity a million years ahead.
But, throughout the entire range, all the sin and guilt from which hell is
produced consist in obeying a lower motive in preference to a higher one,
making some narrow or selfish good paramount over a wider or disinter-
ested one. A man, educated as a physician, practiced his profession on
scientific principles, and nearly starved on an income of seven hundred
dollars a year. He then set up as a quack, compounded a worthless nos-
trum, and, by dint of impudence, advertising, and other charlatanry, made
eighteen thousand dollars a year, and justified his conduct on the ground
of his success. By falsehood and cheating he preyed on the credulity of
the public. If all men were like him, society could not exist. The mean-
ness of his soul, shutting him out from the most exquisite and exalted pre-
rogatives of human nature, is the revenge which the universe takes on
such a man — the hell in which God envelops him. A manufacturer turns
out certain products by means of a chemical process which adds seven per
cent, to his profit, but shortens the average life of his workmen five years.
All mankind would indignantly denounce him with an instinctive recog-
nition of his wickedness in thus erecting the profane standard of pecuniary
710 THE MYTHOLOaiCAL HELL AND THE TRUE ONE.
gain above the sacredness of the lives of his brothers. But "when of two
men in deadly peril from an approaching e.xplosion only one can escape,
and the stronger, instead of monopolizing the chance, as he might, stands
back and lays down his life in saving the weaker, it is a deed of heroic
virtue, applauded by all men, supported by the whole moral creation
which derives new beauty and sweetness from it. It radiates a peaceful
bliss of self-approval through the breast before it is mangled and cold,
and fills the soul with a serene joy <as it flies to God. The essential merit
of such an action is the subjection of that selfishness which is the prin-
ciple of all sin, and whose recoil is the spring-trap of hell, to that disin-
terestedness which is the germ of redemption and the perfume of heaven.
It is not an unfrequent occurrence for a mixture of heaven and hell to be
experienced. Here is an able and upright merchant who is about to fail,
inconsequence of disasters which he could neither foresee nor prevent, and
for which he is in no sense responsible. He shrinks from bankruptcy with
inexpressible shame and distress. He is mortified, cut to the quick,
robbed of sleep, can hardly look his creditors in the face. Now, he reflects,
"This is not my fault. I have been honest, prudent, economical, unwearied
in effort, I have done my duty to the best of my ability. God approves
me, and all good men would if they knew the exact facts." If that assur-
ance does not shed an element of heaven into his hell, spread a soothing
veil of light and oil over his storniy trouble, then it is because his pride
is greater than his self-respect, his vanity more keen than his conscience is
strong, his regard for appearances more influential than his knowledge of
the truth. And in that case the misery he suffers is the penalty of his
excessive self-sensitiveness.
The elements of hell are pain, slavery, imprisonment, rebellion, forced
exertion, forced inaction, shame, fear, self-condemnation, social condem-
nation, universal condemnation, aimlessness, and despair. He who seeks
good only in the just order of its successive standards, gratifying no lower
function, except in subservience to the higher ones, escapes tliese experi-
ences, feels that he fulfills his destiny, and is an approved freeman of God.
The service of truth and good alone makes free; all service of evil is slavery
and wretchedness. For freedom is spontaneous obedience to that which
has a right to command. The thirsty man who quaffs a glass of cold
water does an act of liberty; but he who constantly intoxicates himself in
satiation of a morbid and despotic appetite, knows that he is a slave, and
feels condemned, and chafes in the hell of his bondage.
The dissipated sluggards and thieves who feed the vices and prey on the
interests of the community, writhe imder the rebuke of the higlier laws they
break in enthroning their selfish propensities above the cardinal standards
of the public good; and in the stale monotony of their indulgences, Ihcy
know nothing of the glorious zest shed by the best prizes of existence into
the breasts of the virtuous and aspiring, whom every day finds farther
advanced on their way to perfection. Envy is the very blast that blows
the forge of hell. It sets its victim in painful antagonism with all good
not his o vvn, actually turning it into evil ; while a generous sympathy appro-
priates as its own all the foreign good it contemplates. The sight of his
THE MYTHOLOGICAL HELL AND THE TKUE ONE. YH
successful rival keeps, an envious man in a chronic hell, but adds a heav-
enly enjoyment to the experience of a generous friend. Ignorance, pride,
falsehood, and hate are the four master-keys to the gates of hell — keys
which sinners are ever unwittingly using to let themselves in, and then to
lock the bolts behind.
A character whose spontaneous motions are upward and outward, from
the central and lowermost instincts of self toward the highest and outer-
most apprehensions of good, exemplifies the law of salvation, which
guides the conscious soul in an ascending and expanding spiral through
the successively greater spheres of truth and life. The character whose
spontaneous tendencies are the reverse of this, moving inward and down-
ward, exemplifies the law of perdition, which guides the soul in a de-
scending and contracting spiral, constantly enslaving it to lower and viler
attractions of self in preference to letting it freely serve the superior ranks
forever issuing their redemptive behests and invitations above. When the
members of a family erect their separate wills as independent laws, in-
stead of harmoniously blending around a common authority of truth and
love, when they live in incessant collisions and stormy insubordination,
a poisonous fret of irritable vanity gnawing their heart-strings, a fiery sleet
of hate and scorn hurtling through the domestic atmosphere, the whole
household are in perdition. Their home is a concentrated hell. To be with-
out love, without soothing attentions and encouragements, without fresh
aims, and a relishing alternation of work and rest, without progress and
hope, to be deprived of the legitimate gratifications of the functions of our
being, and compelled to suffer their opposites — what closer definition of
hell can there be than this? And this, Avhile avoided or neutralized by
virtue, is, in its various degrees, obviously the inevitable result and pen-
alty of sin.
The great mistake in the popular view or mythological doctrine of hell
has arisen from conceiving of God under the image of a political ruler,
acting from without, by wilful methods, and inflicting arbitrary judgments
on his rebellious subjects. He should be conceived as the dynamic Creator,
acting from within, through the intrinsic order and laws of things, for the
instruction and guidance of his creatures. His condemnation is the inev-
itable culmination of a discordant state of being, rather than the verdict
of a vindictive judge or the sentence of a forensic monarch. Every retri-
bution is an impinge of the creature in the creation, and, so far from ex-
pressing destructive wrath, is an act of the self -rectifying mechanism of the
universe to readjust the part with the whole. With what pernicious folly,
what cruel superstition, men have attributed their own miserable passions
to their imperturbable Maker, breaking his infinite perfection into all sorts
of frightful shapes, as seen through the blur and effervescence of their own
imperfections! So the sun seems to go down with his garments rolled in
blood, and to set angrily in a stormy ocean of fire : but really the great lamp
of the universe shines serenely from the unalterable fixture of his central
seat, and all this spectral tempest of blaze and glare is but a refraction of
his beams through our vexed atmosphere.
God being infinitely perfect, does not change his dispositions and modes
712 THE MYTHOLOGICAL HELL AND THE TRUE ONE.
of action like a fickle man. His intentions and deeds are the same here and
everywhe'B, now and always. If we wish to learn in what manner God
will prepare a hell and punish the impenitent wicked after death, we must
not, as men did in the barbaric and mythological ages, make an induction
from the treatment of criminals by capricious and revengeful rulers in this
world ; we must see how God himself now treats his disobedient children
for their demerits here, assured that his eternal temper and method are
identical with his temporal temper and method.
Well, then, how does God treat offenders now ? Incapable of anger or
caprice, he retains his own steady procedures and absolute serenity unal-
tered, but leaves the culprits to endure the effects of their perverted bearing
towards him and towards the order he has established.
If a man lies or defiles himself, or blasphemes, or murders, God does not
dash him from a cliff or cast him into a furnace of fire. There Avould be
no connection of cause and effect in that ; and to suppose it, is a gross
superstition. He leaves the offender to the reactions of his own acts, the
discordant vileness of his own degradation, the devouring return of his own
passions, to punish him for his sin, and to purge him of his wrong. The
true retribution of every wicked deed is contained in the recalcitration of
its own motive. What fitter penalty can the soul suffer than that of being
embraced in the hellish atmosphere of its own bad spirit, to teach it to
reform itself and cultivate a better spirit ?
What, then, is the meaning of the fear, suffering and horror, which so
often accompany or follow sin? They do not, as has been commonly sup-
posed, express the indignation and revengefulness of God. No, at their
very darkest, they must suggest the shadow of his aggrieved will, not the
lurid frown of his rage. A part of the discord which sin is and introduces;
they denote the remedial struggles of nature and grace to restore
the perverted being to its normal condition. If you put j'our finger in the
fire the burning pain is the reaction of your act, and that pain is not ven-
geance, but preservative education. When some frightful disease seizes
on a man, the inflammation and convulsions which succeed are the violent
spring of the constitution on the enemy, its desperate attempt to shake off
the fell grasp, and bring the organism to health and peace agam. These
efforts either succeed, or in the exhausting shocks the body is destroyed.
It is the same with the soul. Sin is the displacement of the hierarchy of
authorites in the soul, the misbalancing of its energies, the disturbance of
its health and peace. And all the varieties of retribution are the recoil of
the injured faculties, the struggles of the insulted authorities, to vindi-
cate and reestablish themselves. Now, these efforts, if the soul is inde-
structible, must always, at last, be successful. Health in the body is the
harmonious adjustment of its energies with its conditions; and a suflicient
modicum must be obtained or death ensues. Virtue in the soul is the har-
mony of its powers with the laws of God; the measure of this is the meas-
ure of spiritual life; and granting the soul to be immortal, the tendency
towards a complete measure of virtue must ultimately become irresistible,
and every hell at last terminate in paradise. The persistent forces or laws
of the divine environment steadily tend to di-aw the unstable forces or pas-
THE MYTHOLOGICAL HELL AND THE TRUE ONE. 713
sions of all creatures into harmony with them, and that harmony is
redemption. Perdition is consequently never, as the ecclesiastical doctrine
makes it always, a state of fixed hopelessness. Thougli we make our bed
in the nethermost hell, God is there. And wherever God is, penitence and
grace, reformation and pardon, have a right of eminent domain between
him and the souls of his children.
According to the common doctrine of hell as a physical locality, and the
predestination of all men to it through the sin of Adam, birth is a universal
gateway of perdition, the whole world one open course to damnation for
all except the few elected to be saved through the blood of Christ. The
orthodox scheme depicts the lineage of Adam as a dark river of perdition,
choked with the souls of the damned, steadily pouring into hell ever since
our human generations began. But in addition to the refutation of this
terrible belief by its monstrous moral iniquity, science is now doubly
refuting it by the proof of the existence of the human race on the earth
for unnumbered centuries before the Biblical date of Adam. So this ficti-
tious gate of a fictitious hell is shut and abolished. AVith it vanishes the
horrible picture of this world as floored with omnipresent trap-doors to the
bottomless pit, and closed fatally around by a dead wall of doom, through
which, by one bloody orifice alone, the believers in the vicarious atonement
could crawl up into heaven. In place of this, we see the whole universe as
one open House of God, traversed in all directions by the free entries of
laws of intrinsic justice and love.
And so of the remaining theoretic gates of hell, — unbelief, ritual neglect,
and the other technicalities on which priests and deluded zealots have
always hinged the perdition of such as heed not their authority ; none of
them shall much longer prevail. "With the wiping out of the mythological
hell all these fanciful entrances to it likewise disappear. But instead of
these visionary ones we should point out and warn men from the substan-
tial gates of the true hell. Whatever is a cause of insubordinate and dis-
cordant fruition in body or soul, individual or community, is a real gate
of hell. All the moral and social evils, intemperance, war, ambition,
avarice, the extremes of poverty and wealth, ignorance, bad example, des-
potism, disease, every form of vice or crime, — all the influences that destroy
or mar human virtue, excellence, and harmony, — are so many open gates of
hell, drawing their victims in. In holding back those who are approaching
these fatal gates, in trying to contract them, to shut them up— here is a
vital work to be done, infinitely more promising than the brandishing of
the terrors of that material hell m which sensible men can no longer
believe. For the only true hell is the remedial vibration of truth in an
uncoordinated soul, even when not remedial for the individual still
remedial for the race.
It is not our outward abode, but our inmost spirit, that makes our expe-
rience infernal or heavenly: for, in the last result, it is the occupying
spirit that moulds the environment, not the habitation that determines
the tenant. This is the substance of the whole matter. An accom-
plished chemist, who was a good man in truth, but a heretic by the
standard of orthodoxy, died. Being an unbeliever, of course, he went
714 THE MYTHOLOGICAL HELL AND THE TRUE ONE.
to hell. Seeing a group of children in torment there, he pitied them very
deeply, and straightway began to devise measures, by means of his skill in
chemical science, to shield them from the flame. Instantly the whole
scene changed. The beauty of heaven lay around him, and all its bland-
ness breathed through him. Forgetting his own sufferings in sympathy
for those of others, he had obeyed the law of virtue, subjecting a selfish
desire to a disinterested one ; and the omnipotent God enveloped him with
the heaven of his own spirit. Another man, who was hard and cruel in
character, but perfectly sound in the orthodox faith and observances, died.
It is true he was an avaricious and hard saint, but then he believed in the
atoning blood ; and so, of course, he went to heaven. No sooner did he
find himself safely seated in bliss than he tried to peep over the golden
wall into the pit of perdition, in order to heighten the relish of his favored
lot by the contrast of the agonies of the lost. Instantly the celestial scen-
ery about him was changed into infernal, and, by the radiation and
return of his own bad spirit, he found liimsclf plunged into hell and writh-
ing under its retributive experience. His character exemplified the law of
perdition, enthroning selfishness over disinterestedness, subverting the
order of virtue ; and the insulted will of God made his imagined lieaven a
real hell.
Hell is revealed in the experience of the world as a diminishing quantity
through the successive periods since war, cannibalism and slavery were
universal. "Will not the progressive process terminate in the utter extinc-
tion of it, paradise everywhere steadily encroaching on purgatory until at
last the whole universe of matter and spirit composes an unbroken heaven?
According to the nebular hj^pothesis, the entire creation was once a measure-
less chaos — confusion, conflict, collisions, explosions, making a universal hell
of matter. But the discords and perturbations grew ever less and less, regu-
larity and order more and more, as suns and planets and moons took form
and wheeled in their gleaming circles, till now the mazy web of worlds
is weaving throughout space the perfect harmony of the creative design.
The evolution of incarnate spiritual destinies began later, and is more com-
plex than the material, each mind being as complicated as the whole galaxy.
May we not trust that at last it shall be as complete as the evolution of
the astronomic motions already is, and a divine empire of holy and happy
men be tlie goal of history ? This hope carries the cross through hell, and
leaves nothing unredeemed.
THE GATES OF HEAVEN. 715
I
CHAPTER IV.
THE GATES OF HEAVEN ; OB, THE LAW OP SALVATION IN ALL WORLDS.
Heaven, in the crude fancy of mankind, has generally been conceived
as a definite, exclusive, material abode; either some elysian clime on the
surf ace of the earth; or some happy isle beyond the setting sun; or this
whole globe, renovated by fire and peopled with a risen and ransomed
race ; or else some halcyon spot in the sky, curtained with inaccessible
splendor and crowded with eternal blessings. It was natural that men
should think thus of heaven as a place whence all the evils which they
knew were excluded and where all the goods which they knew were carried
to the highest pitch, God himself visibly enthroned there in entrancing
glory amidst throngs of worshippers.
This was unavoidable, because, in an early age, before knowledge and
reflection had trained men to the critical examination and correction of
their instinctive conclusions, all the data which they possessed would
naturally lead them to imagine the unknown God in the glorified form and
circumstances of the most enviable being their experience had yet revealed
to them; and to paint the unknown future state of perfected souls under
the purest aspects of the most desirable boons they had known in the pres-
ent state. It being a necessity of their uncritical minds to personify God
by a definite picture of imagination, and to portray heaven to themselves
as an external place, they could not do otherwise than work out the results
by means of the most intense experiences and tlie most impressive imagery
familiar to them. The highest idea they had of man, purified and expanded
to the utmost, would be their idea of God; and the grandest and happiest
conditions of existence within their observation, enhanced by the removal
of every limiting ill, would form their notion of heaven. Both would be
outward, definite, local, and, as it were, tangible. Royal courts with their
pomp of power and luxury; priestly temples, with their exclusive sanctity,
their awe-inspiring secrets, their processions and anthems, would inevitably
furnish the prevailing casts and colors to the dogmas and tlie scenery of
early religion. For what Were tlie most vivid of all the experiences men
had among their fellows on earth? Why, the exhibitions of the sultan
with his gorgeous ceremonial state, and of the high-priest with the dread
sacrifice and homage he paid amidst clouds of incense and rolling waves of
song; the admission of the favored, in glittering robes, to share the privi-
leges; the exclusion of the profane and vulgar in squalid misery and outer
darkness. Consequently, except by a miracle, these sights could not fail
largely to constitute the scenic elements for the popular belief concerning
God and heaven. "What should men reflect over into the unknown to por-
716 THE GATES OF HEAVEN.
tray their ideals there, if not the most coveted ingredients and the most
impressive forms of the known ? The great thing, then, inevitably, would
be supposed to be to gain the personal favor of the supreme Sovereign by
some artifice, some flattery, some fortunate compliance with his arbitrary
caprice, and to get into tiie charmed enclosure of his abode by some special
grace — some authoritative passport or magic art.
But as soon as science and philosophy, and a spiritual experience recti-
fying its own errors by reflective criticism, have created a more competent
theology it discredits all these raw schemes. It teaches that God, being
the eternal omnipresent power and mystery which foreran, underlies, per-
vades and includes all things, cannot justly be figured as a man, locally
here or there, and not elsewhere. He can be justly thought of onlj^ as the
almighty Creator of the universe, intelligible in the order of his works and
ways, but inscrutable in his essence, absent nowhere, present everywhere
in general, and specially revealed anywhere whenever a tit experience in
the soul awakens a special consciousness of him. This conception of
God — the only one any longer defensible — as the Infinite Spirit, incapable,
except in his various incarnations, of particular local enthronement and
uncovering to the outward gaze of worshippers, necessitates a corre-
spondent alteration in the vulgar idea of heaven as an exclusive spot in
space.
In every form of being, in any portion of the universe, the central idea
of a state of salvation, is the fulfillment of the will of the Creator in the
faculties of the creature, the fruition of the ends of the whole in the con-
sciousness of the part, the congruity of the forces of the soul with the re-
quirements of its situation. If this definition be accepted, it is clear that
no mere place of residence, however excellent, can be heaven. That is but
one factor of heaven, and worthless without a corresponding factor of a
spiritual kind. Essentially, heaven is a divine experience, not a divine
location ; yet constructively it is both of these. Ever so serene and pure a
space, periectly free from every perturbation of ill, and surrounded with
all the outer provisions of power and order, would be no heaven, until a
prepared soul entered it, furnishing the spiritual conditions for the forces
to run into fruition, for the melody of blissful being to play. Tlie material
elements of the universe, so far as we know, are unconscious dynamics.
However perfectly marshalled, they can by themselves compose no heaven.
So the conscious soul, as far as we know, is incapable of an independent
and imrelatcd existence in itself. All its experience, when ultimately
analyzed, is tlie resultant of tlie mutual relations between its own energies
and capacities and the forms and forces of things outside of itsulf. Wiien
there is a right arrangement of right realities in the residence, and a right
development of faculties and affections within the resident, and such an
adjustment of the spiritual states with the surrounding conditions, that, as
these act and react upon each other, the laws of the universe break into
conscious harmony, or the will of God is realized in a life of blessedness;
that harmony, that blessedness, is what we mean by heaven ; and the con-
ditions of its realization constitute the law of salvation.
Such being tlie true idea of heaven, obviously, it cannot be limited to any
THE GATES OF HEAVEN". Y17
particular locality, It may be here, elsewhere, anywhere, everywhere, be-
fore death, in death, after death; whenever and wherever the proper condi-
tions meet — inward state and outward circumstances so adjusted as to pro-
duce an experience which fulfills the will of God and realizes the cud of
the creation. Hereafter this may be, as we know it now on earth, a spirit-
ual fruition in material conditions, or it maybe something altered in accord-
ance with the varying exigences of worlds whose details are as yet in-
conceivable by us, altogether hidden behind the veil of futurity and our
ignorance. But its one fundamental condition, its eternal essence under
all circumstances which can possibly happen, must always be the same.
Whatever changes await the soul, embodied in a new form in the state
after death, or remaining in pure disembodiment; — whatever be the relation
of the immaterial entity of mind to the circumference and contents of its
new home, — it can be in paradise, it can command peace and bliss, or any
equivalent of these terms, only by the fulfillment of the will of God in its
being. Heaven is, therefore, the reconciliation and unison of the soul
with its divinely appointed lot, the identification of the ideal and the real.
The will of God is expressed in the soul in the submissive services and vir-
tues of a pure and pious character • it is expressed in the outward creation by
the unbreakable persistency of his laws through all the aberrations and dis-
cords of accompaning evil or limitation. Nowhere can it ever be an im-
possibility to cojoin these and thus to make a heaven. The one thing
which everywhere is variable and evanescent, is evil, or the imperfect ad-
justment of the creature with the works and designs of the Creator. The
one thing which forever stays, and steadily invites the intelligent soul to
its embrace, is good, that is, the opportunity to realize the divinely intended
correspondence of the relations in the part with the relations in the whole, a
serene movement of life through the unison of the soul with its true fate.
Now, the one predicate which is essential in all things, without whose
presence nothing can be, is the will of God. Even could that will be vio-
lated or withstood, still it would be there, upholding, forgiving, w^ooing.
Salvation, or a life of conscious harmony, is capable of realization, of
course, wherever the means are offered for the performance and enjoyment
of the will of God ; and the infinity of his attributes necessarily makes that
condition an omnipresent possibility in the realm of free spirits. There-
fore, heaven is not outwardly limited to one place, or to one period, but
may be achieved at any time, and anywhere. This throws light on the
fallacy of the current, narrow doctrine of a limited probation. The oriental
belief that the action of the present is the fate of the future unquestionably
covers a profound truth. Yet, if there is always a future there must like-
wise always be a present, and the right action in this may forever redeem
that. Probation is limited by no decree, only by the duration of free
being.
Although the essential element in the idea of heaven is forever the same,
i it may be regarded in three different aspects, or on three different scales —
! as an individual experience, as a social state, as a far-off universal event.
! Heaven, as a private experience, is the harmonized intercourse of the soul
■with the divineness in its surrounding conditions. Heaven, as a public soci-
46
718 THE GATES OF HEAVEN.
ety, is the blessed communion of blessed souls, a complete adjustment of
the lives of kindred natures. Heaven, as a final consummation, is the
publication of the vindicated will of God in the total harmony of the uni-
verse, all individual wills so many separate notes blent in the collective
consonance of the whole.
But, for all practical purposes, we may overlook this triple distinction
and think of heaven simply as the correspondence of the life of the soul
with those outward conditions which represent the will of God. And
towards this conclusion everything, in its profoundest and most persistent
tendency, is bearing. In spite of interruptions and seeming exceptions, it
is towards this that the entire confluence of forces and beings gravitates
and slowly advances. The universal law of evolution, in which a scien-
tific philosophy has generalized its most comprehensive induction, is but
a history and prophecy of the progress towards a moving equilibrium of
the totality of worlds and intelligences, which can eventuate only in a
universal heaven, or unimpeded completion of the creative design. Do
we not see all creatures tending towards the perfection of their respective
types, every improvement selectively taken up and carried on, every dete-
riorating deviation eliminated, all errors and failures doomed to perish or
change into new conditions for more hopeful attempts ? This confirms
the faith first based on the deeper argument. For, since the will of God
is the one persistent reality, the one all-evolving and all-inclusive power of
which evil is only the distorted and shadowy negation, that opposition to
the will of God which constitutes sin and misery, that discord with him ji
which generates hell, must prove an ever-smaller accompaniment of his
plan, a transitory phenomenon ceasing in even degree with the spreading
conquests of his almighty purpose, as race on race of creatures, and sys-
tem on system of worlds, sweep into the victorious harmony, until the
boundless realm of being shall be boundless heaven.
Heaven, then, in essence, is not merely a favored locality, not merely a
resigned soul, but the result of a combination of these in a just relation, i
It is not a playing power in the material environment nor an inlierent j
attribute of the spiritual instrument; but it is the music which flows from j
the instrument when it is attuned to react incoordination with the acting j
environment. Salvation, consequently, is not simply a divine place of)
abode, not simply a divine state of soul ; but it is these two conjoined. It ■
is the experimental deposit between the two poles of rightly ordered con- 1
ditions in the realm and rightly directed energies in the inhabitant.;
Heaven, then, in tha best and briefest definition we can give, is the will
of God in fulfillment, or the law of the whole in uncrossed actions.
Hell is the experience produced by the rebound of violated law. Or, ifl
we hold that, strictly speaking, a divine law is incapable of violation; asi
every seeming resistance to gravitation is in fact a deeper obedience tol
gravitation, then we may say, in more accurate phrase, hell ij the collision;
and friction of the limitations of different laws. It is the discord of the
part with the whole. It is the antagonism of the soul with God. But the'
perpetual preservation of a perfectly balanced antagonism with God if:
inconceivable. It must vary, totter, grow either worse or better. If v
THE GATES OF HEAVEK 719
grows worse, it will finally destroy itself, the aberrant individuality or
malign insurgence vanishing in the totality of force, as the filth of our
sewers vanishes purely in the purity of the ocean. If it grows better, its
improvement will finally transform the opposition into reconciliation, the
evil disappearing in good. Therefore, every being must at length be saved
from misery, if not by redemptive atonement then by absolvent annihila-
tion, — and one absolute heaven finally absorb the dwindling hells.
The question of chief importance to us in relation to heaven is. How
can we gain admission into it. The limitations of language necessitate the
use of imagery for the expression of religious ideas : and there is no objec-
tion to it if it be recognized as imagery, and be interpreted accordingly.
Considering, then, that beatific experience of which heaven consists, under
the metaphor of a city, what are its ways of entrance ? How can we
pass to its citizenship ?
The obstacles to our entrance exist not in the city itself. Its gates are
never closed. The supreme conditions of redemption are spiritual, and
not local or material. If there be within no fatal impediments to the
free course of the will of God, all outer obstacles easily give way and
cease. If we are ever to know heaven, it is within ourselves that we
must find it out Whatever abolishes that internal rebellion of the soul
which makes its experience a purgatory, -vvliatever replaces this confusion
with an accord of the faculties, is a road to heaven. Whatever removes
vices and inserts virtues in their stead, attuning us to the eternal laws
of things, leads us through some gate into paradise. And nothing else
can — no ceremonial artifice, no external transference, no sacramental ex-
orcism, no priestly dodge.
The same mistake generally committed in regard to the nature of heaven,
making it a mere local residence, has been as generally committed in re-
gard to the conditions of admission. They have been made arbitrary, where-
as they are intrinsic. They are inwrouglit with the substantial laws of
being. The idea of God being first fashioned after the image of a sultan
throned in his palace amidst his courtiers, ruling an empire by his whims,
it was but natural that heaven, and the terms of entrance ihere, should be
in a similar manner conceived under the forms of court-ceremonial with
its capricious favoritisms. Thus it has been supposed that by the atoning
sacrifice of an incarnate person of the Godhead satisfaction lias been made
for the sins of the world, which was hopelessly ruined by its original fed-
eral representative, and that thus a pardon was offered to those alone who
mentally accept the formula of the correspondent belief.
According to this view, the only open gateway of heaven is faith in the
vicarious atonement, a baptismal passage through the blood of Christ.
Science explodes this narrow and repulsive doctrine by demonstrating
itsirreconcilableness alike wiQi physical fact and with moral law, first
tracing the affiliated lines of our race back to many separate Adams in
the shadows of an indeterminable antiquity, and then showing that the
divine method of salvation is through substantial rejection of evil and ap-
propriation of good in personal character, and not through royal procla-
mation and forensic conformity.
I
720 THE GATES OF HEAVEN.
The plan of God for the salvation of men, as its culmination is seen in
Christ, is the exhibition of the true tj-pe of being, the true style of motive
and action, for their assimilation and reproduction : but Calvinism, when
fundamentally analyzed, reduces it to a monarchical manifesto and spec-
tacular drama working its effects through verbal terms, acts of mental
assent and gesticular deeds. Every sound teaching of philosophy refutes
this exclusive and arbitrary creed. In fact, its fictitious and mythological
nature is obvious the moment we see that the will of God is represented in
those laws of nature which are the direct articulations and embodiments of
his eternal mind, and not in those political regulations or priestly and
judicial formalities which express the perverted desires and artificial de-
vices of men. The wearing of a certain dress, the bending of the knee,
the muttering of a phrase, may flatter an earthly sovereign and gain
a seat at his banquets. But it is childish folly to fancy any such thing of
God. It is absurd to suppose that he has two schemes of government, —
cue for the present state, another for the future; one for the elect, another
for the reprobate ; one for those who gaze on the spectacle of t lie crucifix-
ion and make a certain sign, another for those who do not. His laws,
identified with the unchangeable nature and course of the creation, sweep
in one unbroken order throughout immensity and eternity, awarding
perfect justice, and perfect mercy to all alike, making the experience of all
souls a hell or a heaven to them accordingly as they strive against or har-
monize with the divine system of existence in which they have their being.
The mere acceptance of a technical dogma, the mere performance of ai
ritual action, cannot adjust a discordant character Avith the conditions of j i
blessedness so as to reinstate an exile of heaven. To imagine that GodI
will, in consideration of some technical device, place in heaven a man
whose character fits him for hell, or, in default of that conventionality, ^
place in hell a man whose character fits him for heaven, is to represent hun j
as acting on an eccentric whim. And surely every one who has a worthy ]
idea of God must find it much easier to believe that men have mixed myth-i ?
ological dreams with their religion, than to believe that the infinite God is; ^
capable of despotic freaks or melo-dramatic caprices. The poor, odious :
figment that baptism with the blood of Christ is the sole entrance tc ■<
heaven, is rebuked by the sweet and awful imperturbableuess with which th(j /i
laws of being act, distributing the ingredients of heU or heaven to evePj <
one accordingly as his vices disobey or his virtues obey the will of God) f
In a universe of law— where God with all his attributes is omnipresent — n<| i
trick can ever be the pathway into paradise. The true method of salva ;
tion is by the production of a good character through divine grace ant ,
the discipline of life. Thus, the real law of salvation through Christ cor i
sists not in the technical belief that he shed his blood for our redemj \
tion, but in the personal derival from him of that spirit which wi '.
make us willing to shed our oAvn blood for the good of others.
There was, not long ago, called to her eternal home, a yovmg womar ;
who, by the sweet gentleness, the heroic generosity and the unspotte' i
fidelity of her whole life, deserves an exalted place on the roll of fcminir ,
chivalrj- and saintliness. Not a brighter name, or one associated with |
THE GATES OF HEAVEN". 721
more fearless and accomplished spirit, is recorded on the list of those
Christian women who volunteered to serve as nurses in the great American
war of nationality. No soldier was braver, few were more under fire, than
she ; still plying her holy work with unfaltering love and fortitude, both
in the horrid miasma of camps and before the charge of cavalry and the
blaze of cannon. Many a time, the livelong night, under the solemn stars,
equipped with assuaging stores, she threaded her way alone through the
debris of carnage, seeking out the wounded among the dead, lifting her
voice in song as a signal for any lingering survivor who might be near.
Many a time she broke on the vision of mutilated and dying men, with the
light of love in her eyes, a hymn of cheer on her lips, and unwearied min-
istrations in her hands, transfigured with courage and devotion, gleaming
on their sight through the sulphurous flame of battle or the darkening
mists of disease like an angel from heaven. Receiving the seeds of fatal
illness from her exposures, she returned home to delight with her noble
qualities all who knew her, to make a husband happy, and then to die a
contented martyr. Meekly folding her hands, and saying: "Thanks,
Father, for what thou hast enabled me to do, and still more for the new
home to which thou art calling me now" — she was gone. The cruel creed
of superstition saj-s: "Since she was a Universalist, having no part, by
faith, in the mystic sacrifice of Christ, she is doomed to hell." But every
attribute of God, every promise written by his own finger in the sacred
instincts of our nature, as well as the cardinal teachings of the New Testa-
ment, assure us that as the victorious purity and dcvotedness of her soul
bore her away from the tabernacle of flesh, the welcoming Savior said:
"Come, thou blessed of my Father, inherit the kingdom prepared from
the foundation of the world." And heaven swung wide its gate for her;
and excited fancy conceives that, as she passed in, there was a gratulatory
flutter of wings and waving of palms through the angelic ranks.
In distinction from tliat hypothetical gate of blood, set up by a crude
theology in one narrow place alone, what, then, are the real gates of heaven,
which stand open throughout the realms of responsible being? All the
causes which bring the wnll of man into consent with the will of God.
Truth is the harmony of mind with the divine order; beauty, the harmony
of taste with the divine symmetries; good, the harmony of volition with,
the divine ends. Everything that secures these for us is an avenue into
the peaceful city of bliss. To be in heaven is to be a transparent medium
through which the qualities of objects, the reflections of phenomena, the
vibrations of aboriginal power, pass in blessed freedom, without deflection
or jar, and on which the mysterious attraction of the Infinite exerts its
supreme spell. To be there in a superlative degree is to have a mind which.
is an infinitesimal mirror of the All, and a heart responsive to that mind,
every perception of truth in the realm of the intellect generating a corres-
pondent emotion of good in the realm of affection. Not any forensic act
of faith in atoning blood, but ingrained piety— a modest renunciation
before the reality of things is the grand gateway of souls to the blessedness
and repose of God. Anselm, the great sainted Archbishop of Canter-
bury, said: "I would rather be in hell without a fault than in heaven
722 THE GATES OF HEAVEN.
with one." Can any defective technicality damn such a man? No; such
a spirit carries and radiates heaven — is itself heaven. Tliat spirit is God
himself in his creature, and can no more be imprisoned in hell than God
can be. On the other hand, any professing Orthodoxist who, according
to a horrible doctrine of the Calvinists in former days, should hope iu
heaven to obtain a sharper relish for his own joy by looking down on the
tortures of the damned, and contrasting his blissful safety with the hope-
less agony of their perdition, would find himself in hell. The infernal
scenery, even there, would burst on his gaze, its atmosphere of pain reek
around him, and the detestable turmoil of its experience rage in his breast.
The selfishness of his character, in steep contradiction to the public disin-
terestedness belonging to tlie divine Avill, must invert every proper experi-
ence of heaven. Could any conventional arrangement, or accident of
locality, save such a man, while his character remained unchanged? No;
such a spirit carries and radiates hell, — is itself hell.
A ]\Iohammedan author says of the seventy-three sects into which his
coreligionists are divided, tliat seventy-two are wrong ways, terminating in
eternal damnation; the remaining one alone, in which are the party of sal-
vation, leads through the true faitli into the City of Allah. The same un-
wise bigotrj', tlie same unripeness of judgment, has been generally shown
by Christians. It is time they were asliamed of it, and allowed their souls
to mature and expand into a more liberal creed iu fuller keeping with the
hospitable amplitude of the righteousness and goodness of God. Every-
thing tluxt tends to bring the will of man into loving submission to the in-
finite Father, to mould tlie structure of character into correspondence
with those established conditions of rightful being represented by tlie
moral and religious virtues, is an open highway of salvation. And all the! ,
great cardinal ordinations of life do legitimately tend to this result. There-I >
fore all these are gates of heaven. Some pass in through one of them.ji
others through another; and by means of them all, it is decreed in the sov-j
ereign councils of the Divinity, as we believe, that, sooner or later, everyj -,
intelligence shall reach the goal. j
First is the gate of innocence. Little children, spotless youths and' i
maidens who have known no malice or guile, the saintly few among ma-( •]
ture men and women who by the untemptcd elevation and serenity of theii! ^
temper have kept their integrity unmarrcd and their robes unsullied, enteil
by this nearest and easiest gate. Borne aloft by their own native gravita-i ;
tion, we see the white procession of the innocent ones winding far up thf^ <
cerulean height and defiling in long melodious line into heaven.
The second gate is: prosperity. Through this enter those to whom gooc; i
fortune has served as the guiding smile- of God, not pampering them witlj i
arrogance, nor hardening them with careless egotism, but shaping then! ;
to thankful meekness and generosity. Exempt from lacerating trialsj
every want benignly supplied, girt with friends, they liave grown up h
goodness and gratitude, obeying the will of God by the natural dischargl <\
of their duties, diffusing benedictions and benefits around them. To sucli 1
beautiful spirits, saved fi'om wrong and woe by the redemptive sheltci
of their lot, happiness is a better purgatory than wretchedness. Th
THE GATES OF PIEAVEK Y23
crystal stream of joy percolating throughout the soul cleanses it more
perfectly than any flames of pain can. And so the virtuous children of a
favored fortune, who have improved their privileges with pious fidelity,
move on into heaven.
Then the third gate is victory. This is more arduous of approach ; and
yet a throng of heroic souls, the very chivalry of heaven, press through it,
wounded and bleeding from the struggle, but triumphant. Tliesc are they
who have endured hardship with uncomplaining fortitude and fought
their way through all enemies, seductions and tribulations. These are
they who, armed with the native sacrament of righteousness, inspired with
a loyal love, would never stoop their crests to wrong nor make a league
with iniquitj- — the conquering champions who tread down every vile
temptation, ever hearing their Leader say, "la the world ye shall have
trouble and sorrow; but be of good cheer, I have overcome the Avorld."
Penitence is another gate of heaven. By the Instructions of Providence,
by the natural progress of experience, the evolution of wisdom, a sinner
may become aware of the ingratitude of his disobedience, ashamed of the
odiousncss of his guilt ; be smitten with a regenerating love of truth, beauty,
goodness, God; and, without waiting for the lash of an external judg-
ment, to drive him the way he should go, by voluntary preference may
grieve over his folly and sin, and turn to his duty and his Savior. Tlien the
blessed gate of a spontaneous repentance stands open before him; and
through this hospitable entrance multitudes find admission to the divine
home.
Death often gives an otherwise unattainable deliverance, and so yields
the poor victim of unhappy outer conditions a passage to heaven. It is a
tliought no loss false than it is frightful, which represents death as the vin-
dictive turnkey of the creation, at whose approach probation ends, and the
shuddering convict Is thrust into hell, the hopeless bolt dropping into its
ward behind him. It is rather the divine messenger of deliverance for
tho sewho are borne down here under a fate too hard for them. Oh, what
myriads of afflicted ones — orphan children crushed by brutal treatment;
poor seamstresses starvmg in garrets; men and women ground and grimed
almost out of the semblance of humanity, in the drudgery and darkness of
coal-mines; hapless suicides, who have rashly fled from this step-dame
world, and whose alabaster forms, purpled with bruises, are laid on the
dismal beds of brass in the morgue, where a ghastly light strains through
the grates, and tlie crowd of gazers sweeps endlessly on ; unsuccessful men
of genius, unappreciated, neglected, cruelly wronged, their extreme sensi-
tiveness making their lives a long martyrdom — to these what a blessed
angel is death, freeing them, setting them in a new state, starting them on
a fresh career, amidst fairer circumstances, in front of better opportuni-
ties! To be saved, and in paradise, what is it but to be a pure instrument
to echo the music of divine things? When the corruptible parts of the in-
strument are hopelessly discordant, or the circumstances of its place here
are jangled with evils which it cannot overcome, then the disentanglement
of the spiritual harp, and the translation of it to some finer sphere; where
its free chords may ring their proper music clearly out, are a blessed re-
demption, making death itself a triumphant gate of heaven.
724 THE GATES OF HEAYETT.
Eetribution is the remotest and most difficult of all the heavenly gates;
and yet it is one, and one that is indispensable for many a neglectful, halt-
ing, and obstinate child of man. It is an extreme error to think punish-
ment a gate of hell. It is rather a result of bein.£i[ already inside, and it
legitimately serves as an outlet thence. Whatever may be the case with
imperfect liuman rulers, in the government of God no punishment is ever
inflicted for the sake of vengeance, a gratuitous evil. It is blasphemy to
deem God vindictive. He always punishes for the sake of good, to awaken
attention, produce insight and sorrow, and cause a reattunement of charac-
ter and conduct with the laws of right, seen at last to be supremely
authoritative and benignant, indissolubly bound up with the truest good
of each and with the sole good of all. On every gate of hell may be writ-
ten. WJierever retribution is actual, salvation is possible, equivalent to the
great maxim of jurisprudence : Ubi jus ibi remedium! So, even the dark
door of retribution, when men will advance by no other way, leads them
to thoughtfulness, regret, and a redemptive readjustment of their passions
and acts. Thus it becomes the ultimate gate of heaven. And, alasl what
a dismal crowd of sufferers, refusing all shorter and happier ways, wait to
be drawn through this torturing passage of remedial mercy! May the
number entering by the other gates ever increase, and those entering this
dwindle ! And yet, may it forever stand open for the unhappy culprits
who must be lost unless saved herel
Besides all these gates, and commanding them all, there is one every-
where accessible, and never shut on any soul which has the grace to try it
— the omnipresent gate of resignation. Remove the conditions of resist-
ance, or friction, by a total surrender of self-will and an absolute accept-
ance of the Divine "Will, and, it matters not where you are, the essence of
perdition is destroyed in your soul. The utter abandonment of pride, a
pious submission to the laws of things, a glad and grateful acquiescence
in whatever the Supreme Authority decrees— this is the unrestricted way
into heaven which waits before the steps of all who will only exhibit the
requisite spirit, and enter. Yes, let any being but banish from himself
every vestige of personal dictation before God and unesactingly identify
his desires with universal good; and, even though he stand on the bottom
of hell, heaven will be directly before him through the open gate of resig-
nation. For the organic attitude of a pure and loving submission tunes
the discordant creature to that eternal breath of God which blows every-
where through the universe of souls, sighing until they conspire with it to
make the music of redemption.
THE QUESTION OF IMMORTALITY. 725
CHAPTER V.
RESUME — HOW THE QUESTION OF IMMORTALITY NOW STANDS.
In the leading nations of Christendom, the belief in the immortality of
the soul has for some time past obviously been weakening. The number
of those who assail the belief increases, and their utterances become more
frank and dogmatic. A multitude of instances, clear to every careful ob-
server, prove this. Especially at the present moment do examples of pain-
ful dovibt, profound misgiving, bold and exultant denial, mocking flip-
pancy and ridicule, abound on all sides, — in private conversation, in public
discussion, and in every form of literary activity. The hearty thorough-
ness and fervor with which the faith of the Church was once held have
gone from whole classes. Subtle skepticism or blank negation is a com-
mon characteristic. Whether this tendency towards unbelief be sound or
fallacious, temporary or permanent, it is at least actual. And it is impor-
tant that we examine the causes of it, and test their logical validity while
tracing their historic spread. Why, then, we ask, is the faith in a future
life for man suffering such a marked decay in the present generation of
Christendom ?
In the first place, the faith pales and dwindles, from the general neglect
of that strenuous and constant cultivation of it formerly secured by the
stern doctrinal drill and by the rigid supervision of daily thought and
habit in the interests of religion. Never before were men so absorbed as
now in material toil and care during the serious portion of their existence;
never before so beset as now during the leisure portion by innumerable
forms of amusement and dissipation. The habit of lonely meditation and
■ prayer grows rarer. The exactions of the struggle of ambition grow
fiercer, the burdens of necessity press more heavily; the vices and temp-
tations of society thicken : and they withdraw the attention of men from
ideal and sacred aims. More and more men seem to live for labor and
pleasure, for time and sense; less and less for truth and good, for God and
eternity. Absorbed in the materialistic game, or frittered and jaded in
frivolous diversions, all eternal aims go by default. In what previous age
wa^ maddening rivalry so universal, giggling laughter so pestilent an
epidemic, triviality at such a premium and sublimity at such a discount?
But the things to which men really devote themselves dilate to fill the
whole field ■ of their vision. They soon come to disbelieve that for which
they take no thought and make no sacrifice or investment. The average
men of our time, — as well those of the educated classes as those of the
laboring classes, — do not live for immortality. Therefore their faith in it
diminishes. Our fathers, to a degree not common now, walked in mental
726 THE QUESTION OP IMMORTALITY.
companionship with God, practiced solitarj' devotion, shaped their daily
feelings and deeds with reference to the effect on their future life. Thus
that hidden life became real to them. Xow the interests and provocations
of the present world, concentrated and intensified as never before — the
strife of aspirants, the giddj enterprises of speculation and commerce and
engineering, the chaos of caucuses and newspapers and telegraphs — mo-
nopolize our faculties and exhaust our energies, leaving us but faint incli-
nation to attend to tho solemn themes of the soul and the mystic lures of
infinity. To those crazed with greed, battling with rivals or sunk in de-
bauchery, God naturally becomes a verbal phantom and immortality a
foolish dream. There is nothing in mechanism and mammon-worship,
nothing in selfish sloth and laughter, nothing in cruel oppression and
drudgery, to inspire belief in the deathless spirituality of man. Among a
people prevailingly given over to these earthlinesses, faith in the trans-
cendent verities of religion perforce dies out. In the long run the su-
preme devotion of the soul irresistibly moulds its faith. Christendom does
not live in conscious sacrifices and aspirations for God and eternal life, but
it lives chiefly for selfish power and knowledge, money, praise and lux-
ury. Therefore in Christendom faith in immortality is decaying. But we
believe this decay to be temporary, the necessary transition to a richer and
more harmonic insight. The passing eclipse of faith in a future life is
destined by -b^t-concentrating attention on the present to develop its re-
sources, realize its divine posbibilities of this world, unveil all the ele-
^CJC^ ' .^ ments of hell and heaven really existing here, and fully attune mankind
^ /l/^9*^^ condtiions of virtue and blessedness now. When this shall have
^^^Yrl5een done the tangential and fractional character of our experience will be
O/icKhi \i ^^^) so obvious, the inadequacy of the earthly state for the wants of our trans-
cendent and prophetic faculties will be so urgent, and the supplementing
adaptation? of the entire unseen but clearlj' divined future to the craving
f / parts in the present will be so manifest, that a complete revelation of im-
^rf-iy^J^ mortality will break upon the prepared mind of the race. Then history
n\^^yjtJo~&,J^ will take a new departure in breathing communion with the whole crea-
tion.
But infidelity to duty and privilege does not destroy the truth of duty
and privilege. It only blinds the faithless eyes so that they cannot see the
truth. If the immortality of the soul be a truth, the materialistic absorp
tion of our life would blind us to it and make us deny it. Exclusive at-
tention to the present would hide the future from us, although its dazzling
prizes, scattered on the dark back-ground of eternity, were burning there
in everlasting invitation and hospitality. Thus, while the eager world-
liness of our age practically vacates the faith in a future life, it does not
logically disprove it; but leaves it for the ultimate test of the genuine
evidence.
The second reason for the apparent rapid crumbling away of the belief
in immortality in Christendom is the recent wide diffusion of a critical
knowledge of the comparative history of the opinions of all nations on the
subject of a future life, revealing the mythological character common to
them, and tracking them back to their origin in primitive superstitions
THE QUESTION OF IMMORTALITY. 727
no longer in their literal purport credible to any educated intelligence.
In many works by theological writers, and by scientific writers, of free
habits of thought, like Strauss and Spencer, collections have been made
of the fancies and theories of mankind respecting the survival of the
spirit and the conditions of its experience after the death of the body.
These beliefs, it has been agreed, even among the most enliglitened
peoples, rest at last on the same basis with the crudest notions of the
barbarians of the prehistoric period, namely, the spontaneous workings of
raw instinct and imagination. Tracing the views of Christians as to the
nature of the soul, and the life to come in heaven or hell, back to the rude
conceptions of the naked savages who fashioned their idea of the ghost
from the shadow or the reflection of the man, which was a picture or
representative of him, yet without matter, and from the phenomena
of dreams, in which they supposed the spirit of the man left him and went
through the adventures of the dream and returned ere he awoke — it has
been asserted that every form of later faith, however refined and
improved in details, yet really resting on such puerile fancies, such
incompetent and absurd beginnings, is thereby discredited and must bo
rejected.
Now, it is tnie that when we find among Christian believer's, connected
with tlie doctrine of a future life, an incongruous medley of physical
imagery and gross imaginative pictures, conceptions of just the same
character as the grotesque dreamings of the earliest savages and the elabo-
rate mythology of subsequent priesthoods, we are required to treat the
whole suppositious mass as mere poetry or superstition, and to dismiss it
from our faith. But we are by no means justified in doing so with the
essential fact itself of a future life. The essential fact, the assertion of
immortality, may be true, even if the mythological dress be all fictitious.
It does not follow that man has no surviving soul because the local heaven
or hell, described by savage or priest as its residence, is unreal. It surely is
no correct inference that the soul perishes with the body, because the bar-
barian mind generalized its idea of the sonl from the plienomena of shad-
ows, reflections, echoes and dreams. The critical scliolar, who judges the
case fairly, will correct the fallacies of the confused reasoning instinct,
and relegate the mythology to its proper province, but reserve his judg-
ment on the question itself of spiritual survival to be settled on the only
appropriate evidence. Although the habit thus formed by the critical
scholar, and by those who follow his authority, of sweeping away as
wholly untenable so many varieties of speculation, and so many groups of
images connected with the belief in a future life, has unquestionably con-
tributed powerfully to foster complete disbelief in the doctrine itself, yet
it is equally unquestionable that this process of negation is illogical. Many
a true doc'.rine has been cradled in superstitions and absurdities. A faith
supported by many classes of independent arguments is not overthrown
by the disproof of one of those classes. It is as wrongful a procedure to
deny the immortality of the soul because barbaric instinct grounded it on
erroneous notions and enveloped it with falsehoods, as it would be to reject
the established laws of gravitation and light and sound, for the reason that
728 THE QUESTION OF IMMORTALITY.
the various provisional theories, preceding the correct ones, were ridicu-
lous mistalies. The problem to be solved is. Does the man who is now a
soul in a body remain a soul when the body dissolves? The inadequacy
or folly of a hundred provisional answers does not affect the final answer.
Instead of denying immortality because the childish mind of tlie early
world feigned impossible things about it, we should the change the ques-
tion by appeal to a more competent court, and inquire what Pythagoras, Au-
gustine, Dante, Leibnitz, Fichte, Schelling, Swedenborg, Goethe, thought
about it. It is a question for the consciences of the most gifted and impartial
minds, the very Areopagus of Humanity, to decide. Furthermore, on a
deeper inquiry, it seems clear that the real belief in immortality did not
originate from the contemplation of tlie phenomena of dreams and
shadows and echoes, but arose rather from the inexpugnable self-assertion
of consciousness, its inability to feel itself non-existent. This persisten-
cy of consciousness, following it in all its imaginative fliglits of thought
beyond the death of the body, was the cause of the mythological crea-
tiveness of the barbaric mind. And thus the elaboration of the imagery of
ghosts and a ghostly realm was not the precursor, but the result of a belief
in another life. The belief sprang directly out of the feeling of a con-
tinuous being unconquerably connected with human self-consciousness,
and is independent of the imagery in which it has been clothed, may clothe
itself in endless forms of imagery, and survive their removal on the dis-
covery of their incompetence.
Besides, the savage himself was, after all, not so far out of the way.
His mythology was not a mere fiction concreted into fact by superstition.
He was on that track of analogy which, when cleared, will be, perhaps,
the luminous highway to universal truth. Tlie savage was obscurely con-
scious that the objects which appeared around him as solid material real-
ities had their immaterial correspondences within his spirit, The tree,
the stone, the flower, the star, the beast, the man, had within him corres-
pondent mental images or ideas just as real as thej^ but without sensible
qualities, and incapable of hurt. With creative wonder he recognized a
symbol or analogy of this inner world iu the shadow and the reflection.
The shadow or the reflection is a representation of its original, but with-
out material substance. See, it lies there, wavering, on the rock, or in the
water. No arrow can pierce it, no club bruise it, no pestle pulverize it, no
chemistry disintegrate it. It is an emblem of the immaterial and inde-
structible spirit, revealed in the outer world of matter, where everything
changes and passes away except the noumena under the phenomena. No
wonder it stirred the brooding fancy of the ignorant, but prophetic primi-
tive man, and made it teem with poesy and p rsonification.
Freely, then, let us brush aside the mythological extravagance and irra-
tional errors in the entire cosmopolitan doctrine of a future life, but
beware of rejecting the fact itself of immortality until we have better
grounds than have yet been afforded by the accumulating insight of liter-
ary history. As the world moves on, and the human mind develops with
it, the crude must give [way to the mature, and the false be replaced, not
with vacancy, but with the true. The problem of the nature and destiny
THE QUESTION OF IMMORTALITY. 729
of the soul "will not be solved by tearing away the fictitious drapery thrown
around it, but by piercing to the roots of the reality within tlie drapery.
And now we come to the third reason for the increasing doubt and de-
creasing faith in regard to a future life: that reason is that the fonii of the
belief in it prevalent in Christendom Jias become incredible, and the re-
jection of the form has loosened the hold on the substance. The philo-
sophic mind, which has attained to the idea of the infinite God, — without
body, or parts, or passions, omnipresent in his total perfection, — can reason
to the belief in a kindred immortality for its own finite being But since
our experience is here limited to the life now known, we are utterly with-
out data or ability to image forth such a conception of immortality in any
form of picture or mental scenery. Tliere seem to be only three ways in
which we can give imaginative representation of a future life. The first
is the method of tlie universal barbarian mind, which paints the life to come
as a shadowy reflex or copy of the present world and life, an unsubstantial,
graspiess, yet actual and conscious realm of ghosts, carrying on a pale and
noiseless mimicry of their former adventures in the body. Holding fast
to that clew of analogy which is the nucleus of philosophy in tliis view,
but rejecting the rest as fantastic figment, we arrive at the next way in
which those who are unwilling to leave their thoughts of the future life in
empty rational abstraction, portray it in vivid concrete. Tins they do by
means of the doctrine of a general bodily resurrection of tlie dead.
It is a striking fact that four of the great historic and literary religions
have taught the doctrine of immortality under the form of a physical res-
urrection, namely : Zoroastrianism, Judaism, Christianity, and Mohammed-
anism. It has been attributed, also, to the ancient religion of Egypt, but
erroneously. Its belief there is a mere inference from facts which do not
really imply it. The Egyptians plainly believed in a series of individual re-
incarnations, not in any general resurrection. But it is a sufllciently inter-
esting and impressive fact that over one-third of tlie human race have
embodied tlieir expectation of a future eternal life in this concrete and
astonishing form. It has not rested on a basis of reason, but on one of
asserted revelation and authority. It originated in the fact that the only
life of which we now have any experience is a life in tlie body, and,
therefore, this is the life which we instinctively love and prefer; also in
the fact that this is the only mode of life which we are able to represent to
ourselves in any satisfactory, apprehensible image. It then bolstered itself
up by arbitrary theological theorizings, and proclaimed itself with sanc-
tions of a pretended supernatural authority. Slowly the minds of its
disciples were drilled to a familiarity with it, and to a habit of implicitly
believing it, which grew strong enough to make them hold to it in spite of
its difficulty as a sheer and violent miracle liaving no connection whatever
with the natural order of things. Authority and passive habit long main-
tained the belief in unbroken sway. They still so support it in the Moham-
medan world, where there is almost no science, but little skeptical thought,
and a common uniformity of abject submission to the word of the Koran.
But in Christendom it fares differently. Here, the knowledge of modern
science and habits of free inquiry are almost universally diffused. The
730 THE QUESTION OF IMMORTALITY.
consequence is, — since the chief Christian belief in immortality has been
identified with the notion of a general physical resurrection of the dead at
the last day, and since all philosophical and scientific thinking refutes that
notion by setting its arbitrariness and monstrous abnormality in high and
steep relief against the consensus of demonstrated knowledge and moral
probability, — that the popular belief of Christendom in immortatity itself
is depolarized and swiftly dropping into decay with a large class of per-
sons. But this spread of doubt and denial, while a natural process, is yet
an illogical and unnecessary one. The competent thinker will extricate the
question of the immortality of the soul from its accidental entanglement
with the doctrine of the resurrection, and, rejecting the latter as incredi-
ble, still affirm the former ou its own independent grounds. To prove and
illustrate these statements we must here give a little additional study, fresh
and independent study, to the subject.
The doctrine of the resurrection of the flesh is bound up with the whole
fabric of the Catholic and Orthodox dogmatic theology of Christendom,
and cannot be removed without logically shaking that system of belief into
pieces. And yet the doctrine, as has been shown in a previous chapter,
is unscriptural and of a purely pagan origin, — the New Testament fore-
telling a resurrection of spirits from the underworld, not of bodies from
the grave. It has no real analogies in the world, but is a figment of fancy,
unsupported by reason on any authentic physical or moral grounds. It is,
furthermore, a doctrine whose realization is impossible, because it is a self-
destroying absurdity.
All that we need for demonstrating its absolute incredibility, is simply to
ultimate its implications, carry it out in thouglit to the necessary results
which its ignorant originators never foresaw. The doctrine of a physical
resurrection presupposes that our race was originally intended to be im-
mortal on earth, and that death was a penalty for sin. Fill out the theory,
Adam and Eve, made male and female, were commanded to multipy and
replenish the earth. Their descendants, doubling every twenty-five years,
would, after sixty or seventy generations had accumulated, have covered
the whole earth so thickly that they would be packed in one immovable
mass, the whole planet carpeted with their forms and paved with their
upturned faces. Not an inch of room on the globe for any harvest to
grow or any creature to move; the world, crowded and imbedded at every
point with one continuous multitude of immortal human beings, would
have then rolled around the zodiac, presenting this chronic and motionless
picture, to all eternity!
If it be maintained that had it not been for sin and its penalty, the suc-
cessive generations would neither have died nor have remained forever on
the earth, but would have been translated bodily to some other world, the
absurdity just exposed is escaped only to introduce another one equally
glaring. For in time, the entire solid contents of the globe would thus be
removed, and the disappearance of our planet unhinge the solar system and
produce a general cataclysm. The solid contents of the earth have been
estimated at about thirty-nine trillions of cubic feet. Seventy-five doub-
lings of the primal pair would reach to over seventy trillions of human
beings, each containing more than a solid cubic foot.
THE QUESTION OF IMMORTALITY. 731
It IS perfectly clear, therefore, ia any view, that the only way in which
the human race, with their reproductive constitution, could permanently
inhabit the world is by the present system of successive births and deaths;
a system, furthermore, which science shows to have been in working ex-
istence among the preceeding races of creatures for innumerable ages
before the mythical sin of Adam and Eve, with its mythical conse-
quences.
The fabulous scheme of an intended bodily immortality on the earth is
a discordant and disagreeable one in every respect, aesthetic, rational, and
moral. It jars incongruously with the great order of nature and provi-
dence, which everywhere interpolates a night between two days, a sleep
between two wakings, to keep the edge of consciousness fresh and the
possibilities of pleasure alive. Imprisoned in this carcass of flesh with
its ignoble necessities for endless ages, the contemplation of the fearful
burden of monotony would be insufferable to any one who had thought
the case out in all its details with vivid realization. And yet, — so un-
thinking are most persons in regard to the conventional beliefs prevalent
in society, — Parsees, Jews, Christians and Mohammedans, professedly base
their entire faith in immortality on this dogma with the resurrection in-
volved in it
When carried out in its particulars by the imagination, the doctrine is
self-evidently untenable, contradictory to the essential facts of human na-
ture under the given conditions of the material creation. It had its theo-
logic birth in the speculations of the dualistic religion of Persia, whence it
was first borrowed by the Jews, then secondarily adopted into Christian-
ity, and thence finally impacted into the mongrel creed of IMohammed and
his followers. It is philosophically irreconcilable with a pure monotheism;
for, if God be infinite, no enemy could subvert his original scheme and
force Him to an arbitrary miracle to restore it. It is a creaking and disso-
nant artifice, every way repugnant to all whose reason and sentiment have
learned to love the smooth and continuous evolution of the order of the
cosmos and the connected destinies of conscious beings. It is absolutely
refuted by the double reductio ad absurdum shown above to be contained
in it.
Yet, while the grounds on which the common belief in a destined general
resurrection of the dead rests have really lost their validity to the mind of
the nineteenth century, the millions of Islam and Christendom retain the
article unchanged in their creeds, and to question it is a heresy. No won-
der skepticism flourishes and genuine faith decays. Tliis clinging to an
outgrown scheme is not only from tlie strong drift of a passive mental con-
formity, as the train of cars keeps on for some time after the dynamic lo-
comotive has been taken off. Another reason is that the tenet is so cen-
trally imbedded in the dogmatic ecclesiasticisra that it cannot be extri-
cated without involving all the associated dogmas. Tlicrefore, one por-
tion of this knowing generation repeat the formula and blink the difficulties,
while another portion go over to open disbelief of any future life. The
doctrine of the literal resurrection of the body from the grave is incredible
to the educated and free intelligence of the age. In continuing to aflSrm it
732 THE QUESTION OF IMMORTALITY.
ecclesiastical Christendom brands itself with frivolity, not earnest enough
to carry its thought in loyalty to truth as far as possible, or with hypoc-
risy, consciously dishonest to its doubts.
It is a precious boon to be rid of such an unnatural and ominous belief
as that in the final disemboguing of the dead by sea and land, the tum-
bling of the rocks, the falling of the stars, and the everlasting torture of
the condemned in a prison of fire. Far better than any such doctrine is a
calm confronting of the mystery of the future in its confessed secresy as it
is, and a peaceful resignation to the will of God in conscious ignorance
and trust. And yet the believer in this scheme of colossal and ghastly
necromancy, when confronted with the unanswerable arguments against it,
is sometimes found clinging to it with willful tenacity, and bitterly com-
plaining of those Avho refute it, that they would rob hira of his faith and
give him nothing in exchange. Suppose a man to believe that in the year
nineteen hundred the earth will be exploded, and that all men, except him-
self and the little clique of his friends, will be strung for eternity on a red
hot iron wire in empty space. Suppose that this horrid notion is clearly
proved to him to be an error. Then, because he is not taught exactly what
will happen in the year nineteen hundred, he, the unhappy man, assails his
enlightenor for having robbed liim of his faith and given him nothing in
exchange! Is not the truth of ignorance better than the falsity of super-
stition? Modest faith in front of the shrouded unknown can well stand
comparison with the arrogant and incompetent exultation of fanaticism.
In regard to that belated relic of the belief in magic, the doctrine of the
literal resurrection of the dead in their fleshy bodies, let us gratefully wipe
it all out and draw a long breath of relief. Let us rejoice to know that the
will of God will be done in the fulfilling order of the universe, although
we may now be ignorant of precisely what that will is. Believing the will
of God to be good, whether revealed or concealed, we can afford to wait in
peace, trying in the meantime to carry our individual character and our
social state and experience here steadily toward perfection. Surely, that
is the best way to prepare ourselves for whatever lies beyond.
And yet we are not wholly shut up to mere blind faith. There is always
some ground of moral truth in every widely-extended dogmatic belief.
In casting off the dogma we should carefully extract its moral purport
and try to give it a more authentic setting. It will not be hard to do this
with reference to the doctrine now under consideration.
Obscure and complicated and baflling as the problem of our future des-
tiny is, we can already trace many a line of light, many a prophetic signal
and hint suggestive of what is ordained to happen to the individual and
the race.
Unquestionably, the genuine moral reason why the belief in the fleshly
resurrection lias been so general and tenacious is the two-fold considera-
tion: first, that we desire our future life to be an incarnate life because
our experience makes that form of being realizable and precious to our
imagination, while a disembodied ghostliness is, perforce, repulsively
vacant and abstract ; and, secondly because our affection and our imagina-
tion and our conscience profoundly crave the complete fulfillment of the
THE QUESTION OF IMMORTALITY. 733
scheme of the historic career of collective humanity in this •world in some
such manner, that here, on this dear old earth, the experience of our
whole race may be brought to a clear epical unity, and may close with
an illuminating justification of providence in the sight of all men, who shall
then read the interpretation of their entire past, and see together eye to eye.
Now we believe that the essence of this natural desire and this sublime
hope is a divine prophecy which shall be fulfilled. "We believe that in the
very falsity of the doctrine of a carnal resurrection and judgment there
lurks a truth yet to break out in overwhelming refulgence and perfectly
satisfy every soul of man. But it will be brought about by the gradual
culmination of the means and processes which God is now visibly carry-
ing forward, and not by any sudden convulsion of miracle.
The faculties of human consciousness in the individual and the race are
in process of development. Also the transmissable sum of knowledge, on
which those faculties employ themselves, is in process of rapid increase.
The faculties of knowledge possessed by an accomplished master of
literature and science now, contrasted with those of a cannibal savage of
the pre-glacial epoch, reveal an advance which hardly needs to be repeated
in order to give us a comprehension of the whole experience of our kind
on earth, quite ample to explain the facts of the case and solve the problem
of our destiny. The grasp of our intelligence and the richness of our
sensibility increase along the ages. The generalizations of our philosophy
grow wider, the gropings of our sympathetic faith become vaster, the
retrospection and the prevision of our science keener and longer and more
inclusive, every generation. It is very significant that the further away
we get from the prehistoric times the more we learn about them. Archae-
ology is one of the latest and most swiftly enlarging branches of knowl-
edge. Let the processes tlius indicated go on, as they have gone on and are
with accelerated pace going on, and the date is not beyond prophecy when all
earthly and human secrets will be solved, and their mysteries be revealed,
and the autobiographic book and volume of the world be opened, and the
universal tribunal be set in the light of every life, and the irreversible judg-
ment be declared, by the simple revelation of the truth of history in the
web of its relations. For as every atom of matter is conjoined by all the
laws of nature with all other atoms of matter, and the history of all their
adventures is registered by their own indestructible vibrations in the ele-
mental spaces of the universe where they run their career, so every iden-
tity of spirit is conjoined by all the laws of spirit with all other spirits,
and all their deeds and sufferings are ineffaceably self-registered in their re-
actions upon the authors, in the pictures they shed upon space, a::d the in
flucnccs they set rolling through the eternity of successive souls and lives.
All, then, that is needed for a perfectly vindicating judgment is the
awakening of consciousness to the full view of the facts. And the ten,
dencies are powerfully moving in that direction. What was the illumina-
tion of Swedcnborg but the taking possession by his consciousness of the
unconscious lower nervous system, with all its Impacted ancestral expen-
ences and wondrous relations with the visible and invisible worlds? And
this may be repeated, by and by, and be perfected, and become common.
47
734 THE QUESTIOX OF DOIORTALITT.
What may result is as yet almost inconceivable. Let us trace a little, in
this regard, the connections of the individual and the race, and follow out
some of their implications.
Suppose that in turn every child born begets or bears two children-
Then in the tLiirtieth generation the transmitted qualities of spirit, nerve
and blood, of the single original pair of parents will be represented in
upwards of one thousand millions of descendants. It is clear from this
law, allowing for all deviations from its numerical progTession on account
of inter-marriages and of failures of offspring, how powerfully and swiftly
the ever-multiplying streams of consanguinity are spreading in every direc-
tion, affiliating and fraternizing the whole human race literally into one
family, the innumerable rills of separate descent intermingling as they
flow on, and finally diffusing over the earth in that oceanic unity of hu-
manity, which, when full, will beat with the tidal pulse of a single sym-
pathy. It is believed by many that no experience of any living creature is
ever lost, but is by its own spontaneous and exact reflex vibrations either reg-
istered in the conscious memory or deposited in the unconscious organism in
Uatent perfection of vestige and tendency. Memory is a faithful treasurer
of all the stores of events. Suppose now that each parent bequeathes in
the dynamic germ of his progeny the possibility of reviving into con-
sciousness, when the prope. conditions sJiall be furnished, the accumulated
sum of all that has happened throughout the entire line of his ancestry.
And again, imagine that all the "souls composing the human race —
each of which is a substantial and indestructible entity, living incarnated
over and over, and not a mere phenomenal process that vanishes into noth-
ing with the dissolution of the body — are so limited in number that they
may be embodied on the earth in one generation, whose members shall be
so conjoined in knowledge and fellowship that the life of the whole is
concentrated in every one, and the life of every one miiTored in the whole.
Now, finally, let it be conceived that this latest generation, including all.
who have ever inhabited the world, at last attain a development which en- '
ables them to grasp in distinct consciousness the collective sum of thei
organic heritage of the race, each one reading with perfect clearness in
every particular the complete history of humanity from the beginning to
the end, understanding all its causes, courses and consequences, and be-,
holding with unspeakable delight the justification of the ways of God, the
•whole universe opening into free intercommunication, as if time and space
were either no more or else their measures were of boundless subjective
elasticity, every creature found in peace and rapture at the goal of his des-
tiny. That, indeed, would be a realization of the day of judgment and
the resurrection of the dead, but without a shock or a jar in the course ol
things which science reveals. The process of development now going on
if carried far enough, will naturally result in this or in somethim
equivalent to it ; while the notion of the vomiting forth of the accumulatet
dead from land and sea, at the blast of a trumpet, is a wild piece of imi
agery, borrowed from startling potitical phenomena, and applied with aW
surd incongruity to the chronic providence of Crod. The former view con
tains all the moral significance of the latter, but without its violation o
ii
THE QUESTION OF BDIORTALITY 735
probabilitv Nor is it all necessary that the climax shall be brought
about of a simultaneous universal judgment, or of the appearance of our
whole race on the earth at one time. The giving of the vision to souls
subjectively, one after another, in the order of their attainment of the con-
ditions, would meet every requirement of the case. To each one in turn,
wherever he was, as the result broke on him in the ecstatic glory of all it
means, the essence of the so long-cherished faith of Christendom would
be justified, and the providential theater and scenery of human experience
would appear under its illumination as a dazzling vision of poetic justice
perfect at every point.
Marvelous and almost incredible as this scheme of thought may seem,
it is not more mysterious in itself, or more staggering in its demand on our
faith, than many things successively were which are now tjstablisbed ]je-
yond a doubt — such as the telegraphic conversation of men through the
ocean and around the globe; the seven hundred and thirty -three thousand
millions of ethereal vibrations in a second, which cause the report of the
violet ray in consciousness: the transcendent disclosures of the spectrum
analysis; the conception of gravitation as a force which holds all matter in
unbroken union, and acts throughout the stellar universe with timeless
simultaneity. It is in entire keeping with everything else in the workings
of Gk»d, as demonstrated by science, on every hand, both in nature and his-
tory. The atomic theory and the nebular hypothesis, the chemical cruci-
ble and tbe mathematical calculus, the microscope and tbe telescope
discover to our senses and our reason, wherever we look, facts as mys-
terious to the understanding, and as baffling to the imagination as any of
the foregoing implications; showing us, in every department of natiire
and experience, the bewildering miracles of the infinitely little and the infi-
nitely great exactly balanced and perpetually passing into one another.
There is a third way, in addition to the ghost-world of the primitive
faith of barbarians, and the resurrection climax of the Christian and
Parsee and Hebrew and Moslem creeds, in which the imagination of man,
moved by his instinct and reason, has concreted the idea of a future life;
namely, by the doctrine of transmigration. A striking feature and no slight
recommendation of the foregoing view of the true meaning of the dogma
of the resurrection is that it reconciles these two chief forms of the belief
in immortal life. For resurrection and transmigration agree in the central
point of a restoration of the disembodied soul to a new bodily existence,
only the former represents this as a single collective miracle wrought by
an arbitrary stroke of God at the close of the earthly drama, the latter
depicts it as constantly taking place in the regular fulfillment of the divine
plan in the creation. This difference is certainly, to a scientific and philo-
sophical thinker, who reasons on the data of nature and experience and not
on the dicta of theologians, strontly in favor of the Oriental theory. We
have no experience whatever of any general resurrection, but aU expe-
rience is full of the constant appearances of souls in freshly created bodies
throughout the scale of sentient being. If our final future life is to be a
bodily one there surely is a world of presumptive evidence, therefore, in
behalf of transmigration as opp>osed to resurrection. Besides the various
736 THE QUESTION OF IMMORTALITY.
distinctive arguments of its own, every reason for the resurrection holds '
•witli at least equal force for transmigration. The argument from analogy-
is especially strong. It is natural to argue from the universal spectacle of
incarnated life that this is the eternal scheme everywhere, the variety of i
souls finding in the variety of worlds an everlasting series of adventures, '
inappropriate organisms; there being, as Paul said, one kind of flesh of '
birds, another kind of flesh of beasts, another of men, another of angels, ,
and so on. Our present lack of recollection of past lives is no disproof ■
of their actuality. Every night we lose all knowledge of the past, but
every day we reawaken to a memory of the whole series of days and i
nights. So in one life we may forget or dream, and in another recover \
the whole thread of experience from the beginning.
In every event, it must be confessed that of all the thoughtful and re-
fined forms of the belief in a future life none has had so extensive and
prolonged a prevalence as this. It has the vote of the majority, having ,
for ages on ages been held by half of the human race with an in- ,
tensity of conviction almost without a parallel. Indeed the most
striking fact, at first sight, about the doctrine of the repeated exist-
ences of the soul incarnated in different organisms, its form and ex-
perience in each successive embodiment being detennined by its
merits and demerits in the preceding ones, is the constant reappearance
of the faith in it in all parts of the world, and its permanent hold on cer-
tain great nations. The ancient civilization of Egj'pt, whose contrasted
splindors and horrors awaken astonishment more and more with each step
in the progressive decipherment of its mysterious record, seems largely to
have grown out of this faith. The swarming millions of India also, I ,
through the chief periods of their history, have lain under its spell, suffered I j
their lives, wrought their great works of government, architecture, phi- { ;
losophy, and poetry, and in its belief meditated, aspired, and exhaled their j j
souls. Ruder forms of it are reported among innumerable barbaric tribes. It | -
played an important part in the speculations of the early Fathers of thej \
Christian Church, and has often cropped out in the works of later theo-:H
logians. Men of the profoundest metaphysical genius, like Scotus Erigana: -
and Leibnitz, have affirmed it, and sought to give it a logical or scientific ,
basis. And even amidst the predominance of skeptical and materialisticj i
influences in Europe and America, at the present time, we constantly meet /
individuals with independent minds who earnestly believe the alluring •!
dogma. For, to a large and varied class of minds, the doctrine holds a \
transcendent attraction as well as a manifold plausibility.
Another striking fact connected with this doctrine is that it seems to b( i
a native and ineradicable growth of the Oriental world; but appears in th(
Western world only in scattered instances, and rather as an exotic form o
thought. In the growing freedom and liberality of thought, which n(
less than its doubt and denial, now characterize Christendom, it seems a i
if the full time had come for a greater mental and esthetic hospitality o! ]
the part of Christians towards Hindus. The advocates of the resurrec
tion should not confine their attention to the repellent or the ludicrous as j
pects of metempsychosis, but do justice to its claim and its charm. Th j
ii
I
THE QUESTION OF IMMORTALITY. 737
Pantheistic tendency which possessed and overwhelmed the Brahmanic
mind, shaping and tinging its views opened the whole range of sentient
existences to an indiscriminate sympathj^ and made the idea of transmi-
gration natural, and more pleasing than repugnant. Furthermore, the
Brahmanic thinkers and sages were a distinct class of men whose whole
lives were absorbed in introspective reveries and metaphysical broodings
calculated to stimulate the imagination and aiouse to the keenest con-
sciousness all the latent marvels and possibilities of human experience,
thus furnishing the most favorable conditions for exactly such a belief as
that of transmigration, — an endless series of ever-varying adventures for
the imperishable soul. And the vast swarms of the common people in the
East are the passive followers of this high caste of thinkers, abjectly ac-
cepting what they teach. Accordingly, the mysterious doctrine of the
metempsychosis has held the entire mind, sentiment and civilization of
the East, through every period of its history, as with an irreversible spell.
The persistent practice of various modes of profound and rhythmical
breathing by which the Brahmins perfect their respiration, and the keen
and sustained concentration of their attention on their inner states, tend
at the same time to heighten the richness and intensity of the cerebral
nerves, to unify the connections of the lower nerve-centres with them, and
to fuse the unconscious physiological processes with the conscious psy-
chological processes. Then the persevering disuse and suppression of the
action of their outer senses cause the objects of tlie material world around
them to seem more vague and dreamy than the impressions of the ideal
world within. And so the earth with all its affairs seems an illusion,
while their own unsouglit trains of thought, feeling and imagery — the rich
mental panorama of pictures and events, — are taken for a series of substan-
tial revelations of the universe of being. An irresistible belief in preexist-
enee, immortality and transmigration, results.
On tiie contrary, in the Western world, the characteristic tendencies are
all different. Pantheistic theories are rarely held, and the dreams and emo-
tions which those theories are fitted to feed are foreign and repulsive. An
impassible barrier is imagined separating humanity from every other
form of being. Speculative reason, imagination and affection, are chiefly
employed in scientific studies and social pursuits, or personal schemes, ex-
ternal rather than internal. This absorption in material things and evanes-
cent affairs engenders in the spirit an arid atmosphere of doubt and denial, in
whicli no efflorescence of poetic and mystic faiths can flourish. Thus, while
the outward utilities abound, hard negations 'spread abroad; and living,
personal apprehension of God, of an all-pervasive Providence, and of the
immortality of the soul in any form, dies out either in open infidelity or in a
mere verbal acceptance of the established creed of society. Consequently,
to the average mind of the modern "Western world, the doctrine of trans-
migration remains a mere fancy, although, as we shall immediately see, it
has a strange poetic charm, a deep metaphysical basis, and a high ethical
and religious quality.
The first ground on which the belief rests is the various strong resemb-
lances, both physical and psychical, connecting human beings with the whole
73S THE QUESTION OF IMMOETALITY.
family of lower creatures. They have all the senses in common with us'
together with the rudiments of intelligence and will. They all seem
created after one plan, as if their varieties were thegradulationsof a single
original type. "We recognize kindred forms of experience and modes of
expression in ourselves and in them. Now the man seems a travesty of
the hog, the parrot, the ape, the hawk, or the shark; now they seem
travesties of him. As we gaze at the ruminating ox, couched on the
summer grass, notice the slow rythm of his jaw, and the wondering
dreaminess of his eyes, it is not difficult to fancy him some ancient
Brahmin transmigrated to this, and patiently awaiting his release.
Nor is it incongruous with our reason or moral feeling to suppose that
the cruel monsters of humanity may in a succeeding birth find tlie fit
penalty for their degradation and crime, in the horrid life of a crocodile or
a boa-constrictor.
The conception of a series of connected lives also furnislies a
plausible explanation for many mysteries ia our present experience.
Reference is made to all that class of phenomena covered by the
Platonic doctrine of reminiscence. Faces previously unseen, and localities
unvisitcd, awaken in us a vivid feeling of a long familiarity with them.
Thoughts and emotions, not hitherto entertained, come to us as if we had
welcomed and dismissed them a thousand times in periods long gone by.
Many an experience, apparently novel and untried, makes us start as at the
shadowy reminder of something often known before. The supposition of
forgotten lives preceding the present, portions of wliose consciousness
reverberate and gleam through the veils of thought and sense, seems to
throw satisfactory light on this strange department of experience.
Much more weighty and penetrative, however, than the foregoing consid-
erations is the philosophical argument in behalf of transmigration, drawn
from the nature of the soul. Consciousness being in its very essence the
feeling ofiUelf, the conscious soul can never feel itself annihilated, even in
thought it only loses tlie knowledge of its being when it lapses into uncon-
sciousness, as in sleep or trance. The soul may indeed tidnk of its own anni-
hilation but cannot realize the thought in feeling, since tb.e fainter emotional
reflex upon the idea of its destruction is instantly contradicted and over-
borne by the more massive and vivid sense of its persistent being in
immediate consciousness. This incessant self-assertion of consciousness
at once suggests the idea of its being independent of the changing and van-
ishing body in which it is temporarily shrined. Then the conception
naturally follows that the soul, — as it has once appeared in luiman form, —
so it may reappear indefinitely in any of the higlier or lower forms of
being which compose tlie hierarchy of the \mivcrse. Tlie eternity of the
soul, past and future, once accepted by the mind, leads directly to the con-
struction of the whole scheme of metempsychosis— an everlasting suc-
cession of births and deaths, disembodiments and reembodiments, with
their laws of personality and fortunes of time and space weaving the
boundless web of destiny and playing the endless drama of providence.
But the strongest support of the theory of transmigration is the liappy
moral solution it seems to give to the problem of the dark and distressing
THE QUESTION OF IMMORTALITY. 739
inequality and injustice wliicli otlierwise appear so predominant in the
experience of tlie world. To the superficial observer of human life the
whole scene of struggle, sin and sorrow, nobleness and joy, triumph and
defeat, is a tangled maze of inconsistencies, a painful combination of vio-
lent discords. But if we believe that every soul, from that of the lowest
insect to that of tlie greatest archangel, forms an affiliated member of the
infinite family of God, and is eternal in its conscious essence, perishable
only as to its evanescent disguises of unconscious incarnation; that every
act of every creature is followed by its legitimate reactions; that these
actions and reactions constitute a law of retribution absolutely perfect;
that these souls, with all their doings and sufferings are interconnected with
one another, and with the whole, all whose relationships copenetrate {md
cooperate with mutual influences whose reports are infallible and with
lines of sequence that never break, — then the bewildering maze becomes a
vindicated plan, the horrible discord a divine harmony. What an ex-
plication it gives of those mysteries of evil, pain, sorrow and retribution,
which often wrap the innocent and the wicked in one sad fate, if we but
see that no individual stands alone, but trails along with him the unfinished
sequels of all ancestral experience, and, furthermore, is so bound up with
his simultaneous race that each is responsible for all and all for each, and
that no one can be wholly saved or safe until all are redeemed and per-
fected! Then every suffering we endure for faults not our own, the con-
sequence of the deeds of others, assumes a holy light and a sublime dig-
nity, associating us with that great sacrament of atoning jjain whereof the
crucified Christ is not the exclusive instance but the representative head.
The above translation of tlie ecclesiastical doctrine of the resurrection
into a form scientifically credible, and reconciled with the immemoiial
tenet of transmigration, may seem to some a very fanciful speculation, a
mere intellectual toy. Perhaps it is so. It is not propounded with the
slightest dogmatic animus. It is advanced solely as an illustration of what
may possibly be true, as suggested by the general evidence of the phenom-
ena of history and the facts of experience. The thoughts embodied in it
are so wonderful, the method of it is so rational, the region of contempla-
tion into which it lifts the mind is so grand, the prospects it opens are of
such universal iieach and import, that the study of it brings us into full
sympathy with tlie sublime scope of the idea of immortality and of a
cosmopolitan vindication of providence uncovered to every eye. It takes
us out of the littleness of petty themes and selfish affairs, and makes it
easier for us to believe in the vastest hopes mankind have ever known. It
causes the most magnificent conceptions of human destiny to seem simply-
proportional to the native magnitude and beauty of the powers of the
mind which can conceive such things. After traversing the grounds here
set forth we feel that if the view based on them be not the truth, it must
be because God has in reserve for us a sequel greater and lovelier, not
meaner than our brightest dream hitherto. The worthiest theory of the fate
of man which the spirit of man can construct must eitlier be a revelatory-
divination of the truth, or an inadequate attempt to grasp the design of
the Creator in its true glory. It is impious and absurd to hold that mau
I
740 THE QUESTION OF IMMORTALITY.
can think out a scheme superior to the one God has decreed. And it
seems equally unreasonable to suppose that the scheme of God for the
future stages of our career is one which has no hints in our present experi-
ence. Certainly it appears more likely that the sequel will be discovered
by the logical completion of the inwrought order which has been slowly
unfolding from the first. And what do history and prophecy show more
plainly than the tendency to a convergence of all humanity in every man?
Spreading consanguinity in descent and growth of sympathetic knowledge
both point to this. Perfect this in each man, and illuminate his whole
organism and its relations wilh adequate intelligence, and we have a true
resurrection, not indeed of decayed bodies from the grave, but of his-
toric slates of consciousness from their latent embedment in the nervous
system, and their undulatoiy record in the dynamic medium of the crea-
tion. Our senses now convert certain sets of undulations of the ethereal
medium into perceptions of light, heat, sound, and so interpret their con-
tents and extract their tidings. It is not impossible that in a coming stage
of development we may obtain additional senses; our spirits may com-
mand the means of translating into correspondent states of consciousness
all tl'.e other modes of vibration of the ethereal medium, and grasp the
keys of unlimited knowledge decj*phering every secret wherever they go.
The Avhole universe may be a palimpsest preserving the inscriptions of all
deeds, and every soul may be a reagent gifted with the power to recover
and read its own.
As each generation is the inheritor of the preceding ones, all of which
from the first prolong their existence into the last in unbroken continuity
of historic conduct and responsibility, justice may at the ripened period
be naturally summed up without any miracle. We all are projections of
our ancestors. They properly in us suffer and enjoy in accordance with
what has flowed from their lives. The whole of this, lighted up with
consciousness at last, may be the real meaning of the burden of the spirit
given to the apostle Paul, but misinterpreted by him into the mechanico-
scenic scheme of the Judaized Christian Church. For when the mighty
influx struck the brain of the persecuting zealot, revolutionizing his life,
it came into connection with all the inflamed theories and convictions so
deeply drilled therein b}' his Pharisaic education. These convictions, —
partly of a mere local and transient character, associated with legends of
Adam and Abraham and the under-world and Christ and the sky, — mixed
with the true and universal import of the higher inspiration now given
him, caused his misconstrual of its message, and stamped the purely
human and providential meaning of the doctrine of the resurrection with
the rabbinical dies of a politico-mythological dogma. If this were so, it
is not the only instance in which the preexistent discolorations in the
mind of an inspired prophet liave refracted the truth of his burden into
distorted error and bequeathed the task of a future rectification when
more light shall have come.
In the next place, we come to the fourth reason for the growing
doubts and disbelief of our day in immortality. It is the remarkable
diffusion of the habits of thought engendered by the study of material-
THE QUESTION OP IMMORTALITY. ^41
istic science. The authority of physical science has been rapidly en-
croacliing on and displacing the authority of the church theology and
sectarian creeds. Belief in invariable laws has undermined belief in
miracle and supernatural revelation. Those who had been taught that the
resurrection of Christ was the only adequate proof of the immortality of
the soul, learning to deny the former, have naturally proceeded to question
the latter. For in such matters the real implications of logic are little no-
ticed. The religious skepticism nourished by j^hysical science is in all re-
spects really as irrational and baseless as it is actual. For example, the
resurrection of Christ, admitting it to be a fact, did not create the im-
mortality it was considered to illustrate. If he rose, it w'as because men
are immortal, and men are not immortal because he rose. If he did not
rise, men are immortal all the the same, provided human immortality be a
truth ; if it be not a truth, the resurrection of Christ would be an isolated
abnormal event without any logical validity on the question. The truth
or falsity of human immortality, therefore, is a question of the creative
plan of God and the essential nature of man, to be decided on the intrinsic
evidences, and cannot logically be affected one way or the other by any in-
dividual historic occurrence limited to a certain time and place. Yet it is a
practical necessity that any great popular faith, if it rests on authority,
will be shocked and weakened by everything which shocks and weakens
that authority, no matter how adventitious it is. If one cannot believe in
the preternatural resurrection of Christ, that surely is no valid reason for
denying the natural immortality of the soul, but only a good reason for
seeking to learn if there be not adequate grounds for this faith quite in-
dependent of scripture text and priestly assertion.
Precisely the same reasoning holds in relation to the doubts about spirit-
ual realities bred in the minds of those whose studies are conversant exclu-
sively with material realities. The professors of physical science, thor-
oughly familiarized with things which combine and dissolve, often come to
fancy that everything is phenomenal and evanescent, that there is no im-
material substance, that spirit is not entity but process, that thought and
feeling and will are mere transient functions of transient matter. Thus all
faith in tlie individuality of mind is pulverized at the fountain head. There
can be no question but that such is the common influence of a constant
contemplation of the physical aspects alone of physical things. JMentality,
consciousness, is regarded as the prismatic bow in the cloud, a spectral
show that appears and vanishes, with no permanent substance. At the
present time, in Christendom, the one conquering power in literature,
the one fascinating absorption of thought in society, is that connected
with the cultivation of physical science. Its prestige is overwhelming. Its
prevalent methods and results give a materialistic turn of interpretation
to the popular mind upon all subjects. The direct consequence, among
that class of minds who put physical science above theology, is the spreading
disavowal of all belief in the immortality of the soul. The fallacy is ob-
vious, and the remedy is simple, if there be at hand but enough of modest
candor and patience fairly to weigh the facts of the case in the scales of a
logic.
L
742 THE QUESTION OF IMMORTALITY.
In tlie first place, by tlie very structure of our being, by the very necessi-
ty of our experience, the universe is divided into two irreconcilable classes
of realities, namely, spiritual subjects and material objects. Sensations,
perceptions, emotions, thoughts, volitions, all qualities of mind, all states
of consciousness, are absolutely immaterial. They are more real to us,
that is to say, they more iuexpugnably assert and maintain themselves, than,
material things do: and it is only hopeless vulgarity and incompetence of
thinking which can ever confuse or merge them with material things.
Matter is that Avhich proves itself to spirit by the effects it produces on
spirit. Spirit is that which is its own evidence. The center of con-
sciousness in us is its own proof of its own being, and all that occurs
within it is its own proof, and is unsusceptible of any other or foreign
demonstration. Hope, fear, love, imagination, reason, are absolutely un-
thinkable as forms of material substance, however exquisitely refined and
exalted. There is no conceivable community of being between a sentiment
and an atom, a gas and an aspiration, an idea of truth in the soul and any
mass of matter in space. Each of these facts, conscious thought and
material extension, has its own incommunicable and incomparable sphere of
being and laws of action, which can be confused only by ignorance and
sophistry. So clear has this become to all profound reflection, that the ablest
supporters of the theory of evolution, with all their preponderant
bias in favor of physical science, declare, in the words of Herbert Spencer,
that if compelled to choose between thinking of spirit in the terms of
matter and thinking of matter in the terms of spirit, they should take the
latter alternative and give an idealistic interpretation to nature rather than
a materialistic interpretation to the soul. It is logically clear, then,
despite the fallacious influences of habit to the contrarj', tliat no progress
of the physical sciences, no conceivable amount of induction and generaliz-
ation as to the composition or decomposition of material bodies, can tlirow
any new light or darkness on the nature and destiny of the immaterial
soul. The incessant flux of phenomena constructing and destroying appa-
rent things, though studied till the observing eye sees nothing but mirage
anywhere, has nothing to do with the steady persistence of spiritual identity.
To force it to discredit our claim to a divine descent and an endless inheri-
ance is a glaring sophism. The question must be snatched back from the
assumption of the retort and crucible, the observational and numerical
methods of the physical realm, and relegated to the legitimate tests of the
morid and metaphysical realm.
Again, there is furnished in the results of the study of physical science
itself, as pursued by its most gifted masters, a glorious overthrow and
neutralization of the moral and religious doubts called out in its shallower
votaries by their absorption in its more superficial phases. The scientific
men of the most profound intellectual power and tlie most brilliant original
genius, the supreme heads of chemistry, dynamics and matlicmatics,
have applied to the phenomena of the material creation modes of observa-
tion and instruments of reasoning before whose compelling efficacy the
whole frowning vastitude of the outer universe melts into ideal points of
force and forms of law. Everything in time and space is reduced to mole-
THE QUESTION OF IMMORTALITY. 743
I
cular vibrations, reguhited by tlie mental conceptions of numbcr.weight and
measure. The reasonings of sucli men as Oersted and Faraday on electri-
city and magnetism ; of Sir "William Thomson and Clerk Maxwell on
thermodynamics; the theories of the greatest mathematicians, grasping all
things in heaven and earth with their irresistible calculus, literally using
infinites as toys, creating imaginary quantities, and, going through certain
operations with them, actually discovering new truths in the solid domain of
reality — yield conceptions of order, beauty and sublimity, and emotions
of wonder, awe and delight, nowhere else surpassed. They exalt the
spectacle of nature into a vision of poetic intelligence, and show the theoriz-
ing mind of man to be akin to the creating mind of God. Thus, if skepti-
cism as to the deathless royalty of soul is bred in the physicist Avho con-
stantly stoops with the scalpel and the microscope, it is oUsct in him vrlio,
with as steady a judgment, soars to the contemplation of the ethereal
medium with its lines of force traversing immensity and vibrating timclcssly
along their whole length, loaded, for those who can interpret them, with
tidings of all that happens. Instead of spirit being materialized, matter
is spiritualized and nature transfigured into the ideal home of ideal
entities. Dumas, years ago, asserted that hydrogen gas is but an ethereal-
ized metal. Just now, it is said, Pictet has succeeded, under a pressure of
six hundred and fifty atmospheres, in actually crystallizing oxygen and
hydrogen. One has only to read such papers as those of Stallo on the fun-
damental concepts of science to learn that if matter or mind is ever to be
lost, it will not be mind.
But there remains a more direct and more important way of correcting
the dismal or defiant doubts of immortality caused by the inferior phases
of materialistic study ; and that is, by bringing up to a correspondent fullness
and intensity the counter activity of the ideal powers. Let justice be done
to the subject as well as to the object. Over against the watching of clouds
and waves, the sorting of herbs, the weighing of metals, the measuring of
quantities, bring up the exercise of the mind on the treasui-es of qualitative
substance in its own proper sphere of reason and love and faith. Admire
the beautiful, love the good, obey the true, worship the right, aspire to the
highest, subordinate or sacrifice everything base or wrong in a generous
service of duty,— and thus nourish a consciousness of those ontological rela-
tions by which the soul is rooted in the Godhead, and stimulate that intui-
tive efflorescence of faith which grows out of progressive fulfillment and
which prophecies perpetuity of fulfillment. To say the least, the subject is
as real as the object, the contemplating faculty as valid as the phenomenon it
confronts. The teachings of the soul rightly construed are as authentic as
the teachings of nature. And, some day in the future, a complete system
of truth developed from the central principle of the one by the subjective
method will be found to correspond perfectly with the complete system of
truth developed by the objective method from the central principle of the
other. As the objective scientific principle is the persistence of force, the
r subjective scientific principle is the potential infinity of individual spirit,
\eaeli one the equivalent of the all. What else than this can be the ulti-
mate meaning of the primal, universal, indestructible antithesis or dual
744 THE QUESTION OF IMMORTALITY.
classification of being, the ego and the non-ego, self and not-self, the for-
mer including each individual in his own apprehension, the latter includ-
ing all besides?
There is a philosophical authority which, for those incompetent to judge
for themselves, should properly take the place vacated by the ecclesiastical
authority, which, in our day, is plainly on the wane. Multitudes no longer
believe in the immortality of their souls on the ground of the resurrection
of Christ, or the assertion of Scripture or creed. Shall they, then, deny it
altogether because the materialistic band clamor that it is a delusion, and
they themselves see no sufiicient evidence for it? There is a more appro-
priate alternative. Many theories in natural philosophy have been ex-
ploded by the proof of their absurdity, and the correct explanations are
accepted on trust by the multitudLS Incompetent to master their logical
and mathematical grounds. Very few understand the proofs of the chief
laws of nature, but the vast majority of men implicitly trust the assertions
of those who do know them. In like manner there is a legitimate sphere
for authority in moral and religious beliefs; only it should be the authority
of the competent and disinterested. Now, it is a fact tliat the very greatest
philosophers who have ever lived, the preeminently imperial thinkers, —
such as Plato, Aristotle, Aquinas, Anselm, Hegel, and the resplendent
group of their peers, — have asserted as a necessary principle the real being
and eternal substantiality of the soul. Besides all the combinations of
matter that dissolve, all the phenomena tliat pass, they affirm the existence
of enduring entities, individual spirits, thinkers conscious of their thoughts.
In central calm, far within the struggle and vex of the rolling elements,
throned in its own serene realm of law, lives the free, conscious soul, and
will live eternally, actualizing its potentialities. Nothing can disintegrate it,
because it is not an aggregate but a unity, not a quantitative mass of mat-
ter, but a spaceless monad of power. It is a closed circuit of thinking
activity, impenetrable to everything else. Spirits are the only solids, mat-
ter being endlessly penetrable and transmutable.
We are all obliged to think of ourselves as entities, and not as mere phe-
nomenal series of states. There must be a substratum for the affections
of consciousness. All changes are changes of something. It is true there
is a mystery involved here which no words can make clear; yet the more
deeply one thinks and feels the more intense will be his assurance that
there is something in him which thinks and feels, or rather that he himself
is a something which thinks and feels. The best conception we can get
of the soul is that it is a subject which is its own object and a mirror for
the inner reflection of all other objects. God is not an object, because lie
is the actualized infinite Subject. His thoughts are concrete creations, the
objective realities of the universe phenomenal and substantial. We are
actually finite subjects, but with a potential infinity, patterned in free cor-
respondence with Him. Our thouglits are subjective reflections of His,
modified by the contents of our facultative constitution and the peculiari-
ties of cur historic experience. What constitutes my soul is the potentiality
of all states of consciousness, actual and latent, past, present and future.
It reveals itself to me, so to speak, in my actual thoughts and feelings. So
THE QUESTION OF IMMORTALITY. 745
far as these are true and good, they correspond with and represent the will
of God, and must share the fortunes of the Divine Reality with which they
are implicitly joined. Then my soul cannot be annihilated unless the will
of God is so far annihilated. But God is infinite being, and there is noth-
ing outside of or counter to infinite being to destroy it. All evil is but de-
fect or negation. I am only in so far as I am positive reality. Nothing of
me, therefore, can ever perish, except my imperfections; and the thought
of the perishing of imperfections is a thought of joy. Welcome, then, be
the approach of death which shall cleanse and dislimit me intounimprison-
ahle divineness of being, the crystalline sphere of pure intelligence and im-
mortality !
The only real proof of immortality in the sight of the intellect, is the
perception of the necessity of self-determining entities as the causes and
grounds of the facts of experience. A series of states implies something
of which they are states. There seems to be no possible explanation or
understanding of the phenomena which confront our experience without
the conception of ultimate individualities, indestructible subject-objects,
centers of spiritual activity, monirtic selfhoods, conscious egoes, each of
which distinguishes itself from every other, and contrasts itself with the
All. Now it is claimed that every thinker who reaches the maturest stage
of thought attains to this insight. It is the imperial mark of a certain
stage of knowledge. Here the supreme thinkers, sceptred with final per-
ception of the truth of their own eternity, sit at ease, enthroned in the
serene and lucid realm of law, beyond the reach of the dark tempest
of cavils and doubts. And there is a larger company who on easier terms
have attained the same result. For, without this wearisome metaphysical
hewmg of conclusions from the quarries of ontology, the good and pure,
who, in their loving obedience and aspiration, keep tlie harmonic quick-
ness and innocence of their intuitions iminjured, also have an unshaken
assurance that they live in God and shall share his life forevermore. The
mystics of every period seem in feeling to have an immediate grasp of
all that the greatest philosophers have painfully conquered by speculation.
These two classes may claim to possess direct certitude of eternal life.
All others must either attain to the stage of development and mount cf
vision of these, or receive the faith on tiieir authority, or else be subject
to doubt and unbelief.
To accept the doctrine of the immortality of the soul on the authority of
the wisest philosophers and the purest saints, is a legitimate procedure
perfectly in keeping Avith what the human race does in all other provinces
of thought where it is incapable of proving what its teachers have demon-
strated, but can easily appreciate and make practical application of the
truths they have affirmed. The great laws of science in all its domains
are scientifically mastered by very few, but their empirical rules are im-
plicitly followed by the common multitude. One form or receptacle of
authority after another may be superseded; but authority itself always
remains. And the true course for those to pursue who have come to repu-
diate the authority of scripture, or church creed, or the resurrection of
Christ, as a proof of the future life of man, is not at once to abandon all
^
746 THE QUESTION OF IMMORTALITY.
belief in a future state, but to accept the guidance of the most competent
independent thinkers in place of that of the most arbitrary dogmatists.
For unto all who do not arrogate to themselves a transcendent competency
to judge, the general consensus of the thought and feeling of the
world, clarified and interpreted by the fittest few, will always be a grate-
ful ground of reliance and trust. And the verdict thus revealed is un-
equivocally in favor of the doctrine of immortality.
There can be no changes independently of something wliich is changed.
Amidst all the changeable in us which passes and is forgotten, there is
something which stays and is inexpugnable. It is our identity. That
which appears in consciousness first, which recurs oftenest, and wliich
persists longest, is the most valid object of belief. And what is that but the
very consciousness, or the subject as its own object ? Surely, the one in-
variable accompaniment of all the shifting states of consciousness is the
bare essential consciousness itself : this is, so to speak, the unitary vessel
containing all their varieties. This unquestionably exists now. The bur-
den of proof, then, as Bishop Butler long ago showed, is on those who
affirm its destruction in the article of death. Consciousness is purely im-
material, as every one who has passed beyond the most ignorant and child-
ish stages of thought must see. Merely because it is, in our present
experience, associated in time and space with a material organism, there-
fore to declare that it is a dependent production of matter, or a transient
concomitant of the transient body, is a gratuitous assertion with not one
scintilla of evidence.
Even, for the moment, admitting it to be true that no argument of
irresistible cogency has yet been advanced to prove the immortality
of the soul, it is certain that no proof has ever been given of its
mortality. The very utmost that can be claimed by any skeptic who
fairly understands the whole case, is that the different arguments, for and
against, offset one another, and leave the question in a neutral balance of
suspense, just where it was before the debate began. Many persons hold
that the counter reasonings do thus balance and annul one another. For
them the problem remains to be decided on other grounds than those of the
logical disputation which has proved inadequate to its settlement. These
other grounds are considerations of congruity, probability, the prophetic
preparations and demands of present experience. What sort of a figure
would the segments which we now see, compose, if they were completed?
What in the hidden future portions of our destiny would be harmonic and
complimentary as related with the parts here experienced? When the other
modes of inquiry are abandoned this mode remains. Its teachings are rich
and impressive in proportion to the greatness of the faculties and the
wealth of knowledge and love brought to its consideration. And thus we
come face to face with the fifth and last cause of the failing faith in
immortality confessed to characterize the present day.
That cause is the common inability to realize in the thoughts of the
mind, and to hold in the faith of the feelings, a conception so vast, so
mysterious, so remote from the usual routine of the selfish trifles and
pettj' notions which monopolize tlie powers and frit-ter down the faculties
THE QUESTION OF IMMORTALITY. 747
of the average people of the nineteenth centurj'. The battle of sensualism,
the scramble over material interests, the wearing absorption in the small
and evanescent struggles of social rivalry, the irritated attention given to
the ever-thickening claims of external things, the pulverizing discussions
of all sorts of opinions by hostile schools, — are fatal to that concentrated
calmness of mood, that unity of passion, that serene amplitude of intel-
lectual and imaginative scope, that docile religious receptiveness of soul,
requisite for the fit contemplation of a doctrine so solemn and sublime as
that of immortality. The grade of thought and scale of emotion ordina-
rily characteristic of ordinary men are utterly out of keeping with the in-
expressible grandeur of themes like that of the divine kinship and eternity
of the soul. The reason and fancy, before they can be competent to ap-
preciate such truths, must be trained iu the study and worshipful medita-
tion of subjects of commensurate mystery and sublimity. It is no wonder
that when minds and hearts familiar only with houses and clothes and
food, the trivial gossip and vanity of the hour, are summoned to grasp the
idea of spiritual survival and an everlasting destiny of conscious adventures,
they are overwhelmed and helplessly fail to represent to themselves the
possibility of any such truth. This cause of doubt is very prevalent and
effective; for ever more and more in our age conscious attention is turned
away from states within and fixed upon things without. The natural con-
sequence is that the objective world is arrogating the first place in con-
sciousness, and the subjective world is sinking into the secondary rank.
Whatever exalts the object at the expense of the subject tends to material-
ism, unbelief in the separate being of the spirit. On the other hand
whatever gives the panoramic passage of subjective states in the soul
greater apparent vividness and tenacity than belong to outer phenomena,
tends to produce faith in the independence and immortality of the spirit.
Hence it is quite to be expected that until our modern concentration on
objective toil and study and amusement reaches its destined climax and
begins the return career to subjective reason and feeling, the skepticism of
the age will increase.
Meanwhile the remedy for the evil is, first, to perceive it, and then, to cul-
tivate the kinds of experience calculated to neutralize it. For the logical
invalidity and fallaciousness of the doubts concerning immortality, arising
from the immense disparity of such a belief with the mental habits of
ignorant earthlings and social parasites, appear from the fact that there
are others with whose experience and thought the doctrine has no such
disparity, but for whose spiritual range and haunt it is as natural to believe
it as it is to breathe. And, in explaining the destiny of man, it is legitimate
to take the most finished and furnished specimens, not tlie abortive ones.
There are grounds of knowledge, domains of imagination, heights of nobility,
familiar to the most exalted characters, perfectly cognate and harmonious
with the conception of eternal life, and making the faith in it fuliy as
credible as the transcendent truths of science and philosophy which have
been actually demonstrated. Those who are familiar only with the little
affairs of sense, in narrow bounds of time and space, may well gasp in des-
pair and denial when the bewildering contents of the doctrine of immor-
li
^4S THE QUESTION OF IMMORTALITY
tality are held before them; but for all who have mastered what science
reveals of the objective world of nature, and what literature records of the
subjective world of soul, both these spheres furnish ample Illustrative ex-
amples and data to make the faith in every way congruous with what else
they know, and as easy as it is pleasing to receive. Assuredly the belief
resulting in this latter class from their positive perception and cor-
respondent desire and persuasion, are, on every ground of reason or moral
fitness, more than a counterbalance for the unbelief resulting in the former
class from their negative experience and incompetency. If we sought to
estimate the possibility and destined fulfillment of human nature when all
its conditions shall have been perfected, should we choose for the basis of
our judgment the incapacity of the lower specimens of man? or the
capacity of the higher? After considering the chief achievements of
human genius, the mysterious powers of the human soul now, the doctrine
of immortality does not seem too great and wonderful for belief; but, on
the contrary, it appears the coherent complement of the facts of the
present.
Nothing can be more marvelous or imply greater glory for the destiny of
the individual being than the fact that each consciousness is to itself the
antithetical equivalent or balance of the totality of being beside; since the
whole universe, all other beings, God himself, are known to the individual
consciousness only as revealed in itself through its personal faculties. The
slightest change in the subject is reported by a correspondent change in ob-
jects. Heighten the internal activities of the soul to a certain pitch, and ths
convictions they engender will be so intense, and the experience so absorb-
ing, as irresistibly to sweep away all opposing doubts and fill every craving
with the triumphant flood of life. What overwhelming revelations of the
providence of God and eternal life, crowding the cosmos at every point
with the workings of poetic justice, may thus be made to prepared spirits,
only those who receive them know. Paul said he was caught i.p into the
third heaven and heard unspeakable words. It is to be believed that such
visions, while often illusorj^ are sometimes genuine. A test to discrimi-
nate the spurious and the authentic will one day be secured. Meanwhile
it is either a faithless faintheartedness or a vulgar arrogance to omit from
the data of our expected fate those thoughts, which, though beyond the
reaches of our souls, nevertheless irresistibly allure our attention and en-
chain our affection ; ideas belonging to our nature, though transcending our
experience, and, while surpassing our faculties^ still attracting us to our
destiny. What are presentiments but divine wings of the spirit fluttering
toward our unseen goal ?
Again, the great metaphysicians, who have elaborated the idealistic phil-
osophy in so many forms, exhibit the mind of man to us as superior to the
cosmic spectacle it contemplates projected in immensity. They portray the
material creation as a pliantasmal show of mind, a phenomenal process and
aspect of spirit, indissoluble centers of consciousness alone having solid
verity and stay, while matter and force and times and places whirl and
pass, combine and dissolve.
Likewise the mathematicians, with their mighty calculus, translate all
THE QUESTION OF IMMORTALITY. ^49
quantities and qualities, all objects and operations, into numerical symbols,
and with these intellectual toys play the same miraculous tricks that the
Creator himself plays with the originals. They symbolize purely imaginary
quantities, bring them into relations and pass them through certain opera-
tions, and thereby discover truths which are found to have permanent ob-
jective validity. It demonstrates, as said before, that the filial mind which
thus wanders in thought through the house of the Father, and, everywhere
making itself familiarly at home, disports among His treasures, is of the
same type with the parental Mind.
And now, still farther, that the cultivators of physical science are push-
ing their discoveries and their theories to ultimates, we begin to see the
adamantine structure of material nature melting into a system of ideal
equivalents, vaporizing into an undulatory ether, vanishiui,' before our mi-
croscopes in immaterial bases of thought, reason, law and will. The gases
have just been first liquified and then actually solidified, confirming the
speculative announcement long before made that oxygen and hydrogen are
metals volatilized. Many valuable and strange discoveries have been
reached in physical science by following prophetic declarations made
a priori on grounds of pure reason. The same proofs of intellectual design,
and purpose are discerned in the order of atomic combination, in the beauty
of crystals and dewdrops and snowflakes, in the perfect geometrical sym-
metry of minerals and flowers, and in the same spiral adjustment of the
leaves on a tree and of the orbits of the planets in the sky, — as in the artistic
works of man. Intellect and will are as much shown in the production of a
palm-tree as they are in the production of a poem And so, before the
gaze of the accomplished and devout scientist, matter is translated into
terras of mind, rather than the reverse, and the whole cosmos is trans-
muted into a divine laboratory of ideal powers, a divine gallery of ideal
pictures, a divine theater for the eternal adventures of conscious spirits.
In mental conception man deals with mathematical infinites as easily as
with the pettiest objects, dilates a point to the universe and shrinks the
universe to a point, condenses eternity into a moment or stretches a mo-
ment to eternity. It has been shown that if correspondent diminution or
enlargement in the faculties of sense and intelligence and in all the forces
concer;ied were made, the whole stellar system and its contents might be
dwarfed into the bulk of a grain of sand, or so magnified that each grain
would fill (he space now occupied by the whole, and no one would per-
ceive any change whatever in the scale. In reply to the statement that
nothing can act where it is not, it has been proved that every atom is vir-
tually omnipresent. It takes the entire universe to constitute an atom,
since the forces centered in each atom are connected with the whole by the
insunderable continuity of all the laws of being. The science of molecular
physics as expounded by its latest masters is not less astounding than the
wildest soarings of transcendental metaphysics. For instance, it is proved
that if there be ultimate atoms their size must be .so small that it would
require at least five hundred millions of them to an inch in length.
In a cubic inch of hydrogen gas, then, for example, there are 125,000,-
000,000,000,000,000.000,000— one hundred and twenty-five septillions —
48
750 THE QUESTION OF IMMORTALITY.
of atoms, moving with the inconceivable velocity that is implied by their
making thousands of millions of changes of direction every second. The
view of the dynamic structure of the universe opened in this direction is
as appalling as that unveiled in the opposite direction by the largest exten-
sion of the nebular hypothesis. He who can gaze here with steady reason
need not be staggered by the sublimest doctrine of religion. Amazed at the
spectacle of creative power and wisdom, equally amazed at the discovering
faculty of man, we feel it to be incredible that he should have been made
capable of such thoughts only to be aimihilated after a brief tantalization.
Confronting the immeasurable wilderness of divine glory, strewn all
through with prizes before which his soul burns with the iinconsumable
fire of a god-like ambition, man lifts his eye to worship and reaches out
his hand to receive. Is he merely taunted with the starry sky, and mocked
with an infinite illusion of progress, suddenly barred with endless night and
oblivion? Behold him emerging out of nothingness, mastering his self-
conscious identity, climbing over the rounds of symbolic experience and
language through the heights of knowledge and love. Strange, helpless,
sublime prince of the universe, beggar of God, when he has attained
the summit of illimitable perception, holding immortal joys in full pros-
pect, shall he be dashed back into nonentity? Is it not fitter that he be
welcomed by triumphant initiation into the family of the deathless
Father?
Think of the advancement man has made since the time when he was a
cannibal cave-dweller, shivering out of the glacial epoch, and contending
with wild beasts for a foothold on the earth, till now that he enjoys the
idealism of Berkeley, wields the quaternions of Hamilton, uses the light-
nings for his red-sandaled messengers, holds his spectroscope to a star and
tells what elements compose it, or to an outskirting nebula and declares
it a mass of incandescent hydrogen. From such a background of accom-
plished fact he seems really to have a right to peer forth into the un-
bounded future and promise himself an imbounded destiny. The repeti-
tion of such a progress, nay much less, it may not unreasonably be imag-
ined would raise the curtains from unsuspected secrets, bring the family of
intelligences scattered over all worlds into conscious communication, and
accomplish the deliverance of the whole creation travailing and groaning
together unto this day for the redemption of the creature. What a splen-
did, almost incredible task man has already achieved in disentangling the
apparent astronomic motions and converting them into the real ones. How
immensely sublimer and more complex is the position of man on this
planet than it seemed to the primitive savage, who knew only what
his crude senses taught him, although, all the while, the moon was circling
about him twenty-five hundred miles an hour, and he was whirling with
the revolving earth a thousand miles an hour, and spinning ai'ound tlie
sun over thirty thousand miles an hour, and swooping with the whole
solar system through the blue void with a still swifter gyre in a yet vaster
cycle! This is demonstrated physical fact. Its harn.onic correlate in the
spiritual sphere would be nothing less than a lease of eternal existence for
the soul which sees endless invitations ahead, and exults at the prospect of
THE QUESTION OF IMMORTALITY. 751
an eternal pursuit of them, its reason and affection affiliated with those of
the whole divine household of immortals. Two or three generations ago
it would have been more inconceivable that men a hundred miles apart
could audibly converse together, as they now do by means of the tele-
phone, than it is at this day to believe that communication may at some
future time be opened between the inhabitants of the earth and the inhabi-
tants of Sirius through the vibrations of the ethereal medium.
Futhermore, the idea of Ihe infiuite God, in possession of which man
finds himself, is a warrant for his immortality. There cannot be more in
an effect than was in its cause, though there may be less. "We perceive
intelligence, orderly purpose, as well as power, in nature. We find in
ourselves all the explicit attributes and treasures of consciousness.
Reasoning back by indubitable steps we come to an uncaused, unlimited,
infinite Being, the underived and eternal source of all that is. This idea in
our minds of a Being of absolute perfection, whose boundless conscious-
ness as being necessarily indivisible must be totally present at every point
of infinitude, is the charter of our own divine nature and heirship. For we
can become, even here, friends and companions of this omnipresent One,
of whose essence and attributes everything below is but a defective tran-
script or dimmed revelation. This idea of Himself is the gift of God to
us. To suppose that we are capable of originating it implies a greater
miracle than the one it seeks to account for, and really puts ourselves in
the place of God. Can we imagine that we are the creators of
God ? If the absolute noumenal Power beyond all phenomena be un-
knowable, it cannot contain less, but must contain more than all the
attributes of the material and spiritual creation Avhich has proceeded
thence. The noblest and best spirits of all lands and ages have walked in
full fellowship with this Being, seeking supremely to serve and love Him
in the subjection of self-will and in the doing of good. Many a nameless
saint, in a pui-e consecration, has heroically thought and suffered and
aspired, worn out life in slow toils or offered it up in sharp sacrifice, for the
good of fellow-creatures, as a tribute to God, and exhaled the last breath
in a prayci' of love and trust. Such faithful* servants and comrades must
be dear to the Infinite Spirit, and it is natural to believe that He Avill keep
them with Him forever. When Christ, in self-sacrificing love, submitted
to death on the cross, saying, "Father, into Thy hands I commit my
spirit," he who can believe that the magnanimous sufferer was disap-
pointed, blotted out and extinguished, thus reveals the grade of his own
insight, but does not refute the greater hope of nobler seers. It seems as
if the idea of God, with loving faith and obedience to its requirements,
planted in a soul which had not inherited immortality would straightway
begin to develop it there. The atmosphere of eternit}'' alone befits a nature
which feels itself living in the companionship of God. Everything subject
to decay cowers into oblivion from before the idea of that august, incor-
ruptible presence. The fear of death is but the recoil of the immortal from
mortality. When man voluntarily faces death without fear, even courting
martyrdom with a radiant joy, it is because there is in him, deeper than
consciousness, a mystic knowledge that he is essentially eternal and cannot
I
752 THE QUESTION OF IMMORTALITY.
perish. He who freely sacrifices anything thereby proves himself superior
to that which he sacrifices. Man freely sacrifices his life. Therefore he
is immortal.
The ancient Semitic philosopher and poet who wrote the book of Job,
brooding on the strange problem of life and death, murmured, "Man
giveth up the ghost, and where is he ? " With each successive generation,
for many ages, countless millions have dissolved and vanished into the
vast, dumb mystery. Now, the spectator, remembering all this, stands be-
neath the dome of midnight, imploringly breathes the mystic sigh, " Man
giveth up the ghost, and where is he?" The only response is the same
dread silence still maintained as of old. And, in a moment more, he who
breathed the wondering inquiry is himself gone. Whither ? Into the
vacant dark of nothingness? Into the transparent sphere of perfect intel-
ligence? The sublimity of the demand seems to ally the finite questioner
with the infinite Creator; and, with a presentiment of marvelous joy, we
look beyond the ignorant veil at the close of earth, and hold that eternity
itself will not exhaust the possibilities' of the soul, whose career shall be
kept from stagnation by constant interspersals of death and birth, refresh-
ing disembodiments from worn-out foi-ms and reincarnations in new.
If this life on the earth, where man feels himself a stranger, be his all,
how superfluously he is equipped with foresights and longings that outrun
every conceivable limit ! Why is he gifted with powers of reason and de-
mands of love so far beyond his conditions ? If there be no future for
him, why is he tortured with the inspiring idea of the eternal pursuit of
the still flying goal of perfection ? Is it possible that the hero and the
martyr and the saint, whose experience is laden with painful sacrifices for
humanity, are mistaken ? and that the slattern and the voluptuary and the
sluggard, whose course is one of base self-indulgence, are correct ? Is it
credible that, with no justifying explanation hereafter, it should be
ordained that the more gifted and disinterested a man is the more he shall
uselessly suffer, from his sympathetic carriage of the greater share in the
sin and sorrow of all his race ? No, far back in the past there has been
some dark mystery which yet flings its dense shadows over our history
here; and in the obscurity we cannot read its solution. But there is a
solution. And when in some blessed age to come mankind shall outgrow
their discords and be reconciled, so that their divinest living member can
become the focalizing center of their collective inspiration, through him
the truth will be revealed. The most inspired individual can only in a
degree anticipate his age. At a certain distance he is tethered by his con-
nections with the race. They must be near the goal before he can deliver
the final message. Inspiration and revelation are as real as the sensuous
method of outer knowledge. Spirit or consciousness, as that Avhich is
its own evidence, has a more than mathematic validity. When men
purely love one another, and, with supreme loyal t3% seek truth, iunorance
and delusion will melt away before the encroaching illumin.i'ion from
God, and the dominion of death will be abolished.
That the human mind shall be the victim of death is incongruous with
its rank. The atheistic scientist who imagines that the energy of the
THE TRANSIENT AND PERMANENT. 753
stellar creation is gradually dissipating, so tliat the whole scheme must at
last perish; and who sees the soul, then, like a belated butterfly, fall frozen
on the boundary cf a dead universe, refutes his own dismal creed by the
grandeur of the power shown in thinking it. The might of love, the
faculty of thought, the instinct of curiosity, are insatiable; and that
which remains wooing them to grasp it, is infinite. And, after all is said, it
seems certain that we are either discerpted emanations and avatars of God
suffering transient incarnations for a purpose, and then to be resumed,
iramorlal in his immortality; or else we are separate and inherent entities,
immortal in ourselves. Tiie former faith ought to satisfy the proudest
ambition. The latter faith yields every motive for contentment and
aspiring obedience. Man, forever feeding on the unknown, is the mys-
terious guest of God in the universe. We cannot believe that, the
hospitality of the infinite Housekeeper becoming exhausted. He will
ever blow out the lights and quench the guests.
CHAPTER VI.
THE TRANSIENT AND THE PEBMANENT IN THE DESTINY OP MAN.
A COMPANION of Solomon once said to him, " Give me, O king of wis-
dom, a maxim equally applicable on all occasions, that I may fortify
myself with it against the caprices of fortune." Solomon reflected a
moment, then gave him, in these words, the maxim he sought: " This, too,
shall pass away." The courtier at first felt disappointed, but, medi-
tating awhile, perceived the pertinent and profound meaning hidden in
the transparent simplicity of the words. Are you afflicted? Be not
despondent or rash, This, too, shall pass away. Are you blessed? Be not
elated or careless, This too shall pass away. Are you in danger? in tempta-
tion? in glory? Still, for your proper guidance, in relation to each one,
remember; This too shall pass away. And so on, under every diversity of
situation in which man can be placed. Whatever restraint, whatever en-
couragement, whatever consolation he needs, it is all contained in the pro-
found thought, This too shall pass away.
This maxim for all times needs to be supplemented by a corresponding
maxim for all j^ersons. There is a truth constantly suited for the variety
of immortal souls, as the foregoing one is for the variety of temporal
changes. Let us see what that truth is and set it in a fitting aphorism.
Tlie desires of the human soul are boundless. Nothing can satisfy its
wishes by fulfilling them and circumscribing there a fixed limit. It would
devour the whole creation, and hungrily cry for more. Whatever extension
of power or fruition it can conceive, it wants for its own, and frets if de-
prived of it. Now, if the spirit of the Creator is in the creature, this 11-
754 THE TRANSIENT AND PERMANENT.
limitable passion of acquisition cannot be a mere mockerj-. It must be a
hint of the will of God and of the destiny of liis child in whom He has im-
planted it. It is prophetic of something awaiting fulfillment. But what
is the prophecy, and how is it to be fulfilled? The answer to this ques-
tion will give us that maxim of eternal humanity which accords with the
maxim of transient fortune. And thus it reads: Over all the things for
which men struggle with each other, there is one thing, out of the sphere
of struggle, which indivisibly belongs to every man, and that one thing
is the whole universe! Be not bafiied by the appearance of transcendental
mysticism in this maxim, as the ancient inquirer was by the appearance of
commonplace in his, but seek its significance.
A son is an heir of his father. All men are sons of God, though only a
few, and that in varying degree, are distinctly conscious as yet of their
sonship. But, despite their ignorance, all are tending, more or less
swiftl}-, toward the goal of their nature and inheritance.
There are exclusive prizes which men can monopolize : and they fight
with one another for these, because the more some have the less others can
obtain. There are also inclusive prizes, or modes of holding and enjoying
property which do not interfere with universal participation, with univer-
sal, undivided ownership. In these no one need have anj' the less because
every one has all. This is the region of reason, imagination, affection, the
empire of the soul. The more one knows of mathematical truth, poetic
beauty or moral good, the easier it is, not the harder, for others to know
and enjoy as much or more. In this divine domain no monopolj' or con-
flict is possible, because the outward moving fence of each consciousness,
retreating and vanishing before its conquests of experience, is a vacuum
with respect to that of every other. They overlap and penetrate one an-
other as if they were mutually nonexistent. For example, the pleasure
any one takes in a picture, or in a play, does not lessen the pleasure which
remains for the other spectators; but, on the contrary, adds to it if they
have sympathy.
Now, the all-inclusive prize of desire, the very secret of the Godhead —
namely, the power of taking a full pure joy in every form of being, in
every substance and phenomenon of the creation — is forever wooing every
soul; and every soul, in proportion to its advancement, is forever embrac-
ing it just as freely as if no other soul existed, yet has the zest of its enjoy-
ments endlessly varied and heightened by mutual contemplations and re-
flections of those of all the rest. Such is the superiority of the disinter-
ested spirit over the selfish flesh, of the inner world over the outer world,
of good over evil.
Mental ownership is sympathetic and universal, physical appropriation
antagonistic and individual. We hate and oppose our fellows that with
hand and foot we may monopolize some wretched grains of good, while God
is inviting every one of us with our mind and heart to accept as fast as we
can his whole undivided infinitude of good. The universe is the house of
the Father; the true spirit of the family is disinterested, and consequently
every child is heir of the whole — even as the apostle Paul said, joint-heir
with Christ. Register, then, deeply in memory, side by side with the
THE TRANSIENT AND PERMANENT. 755
historic maxim for nil times, Tliis too shall pass away! the religious maxim
for all souls. Over those things for which men struggle with each other,
there is oue thmg, out of the sphere of struggle, which belongs intlivisibly
to every man, and that one thing is the whole universe! Then, should
you ever feel vexed or disheartened by the irritations and failures you
meet in your journey through the evanescent masquerade of this world,
pause and say to yourself. Is it worthy of me, while the entire realm of
existence asks me to appropriate it in ever-expansive possession, to be
angry or sad because some infinitesimal speck of it does not grant me as
much of itself as I crave?
The more things we love the richer we are. The fewer things we care for
the freer we are. O blessed wealth and wretched freedom, how shall we
perfect and reconcile them? This is the secret: If we love the divine and
eternal in everything, and care not for the limiting and perishable evil con-
nected with it, then we shall at once be both rich and free. The foi'mer
practice educates our powers; the latter emancipates them. The true use
of renunciation is as a means for larger fulfillment. Detach from lower
and lesser objects in order to attach to higher and greater ones. Be always
ready to renounce the meaner at the invitation of tlie nobler. The soul,
like a grand frigate, may be loosely tied by a thousand separate strings,
but should be held firm by one cable. Our relations to fellow-creatures
are those threads; our supreme relation to God, that cable. Those are the
gossamer of time; this the adamant of eternity.
The lame man cries, O, that I could walk! He who can walk says, O,
that I could fly! If he could soar, he would sigh, O, that I were omni-
present, and therefore had no need to move! The end of one wish is but
the beginning of another; and the craving of every human soul, let loose
in sincere expression, is absolutely illimitable. It alwaj^s comes, in the last
analysis, to this; every one really longs to be God. Therefore, unless the
rational creation is mendacious, to be deified, is, in some mystical but true
sense, the final destiny of all souls. Every one, in its consciousness fully
developed and harmonized, shall become a focus of universal being, a finite
reflex of God, the infinite God himself remaining eternally the same unes-
capable and incomprehensible mystery as ever.
There are, therefore, two supreme maxims for souls conditioned in time
and space but destined for eternity and infinity — a maxim of comfort for
those who suffer, and a maxim of impulse for those who aspire. The one,
to be used in view of every fear, every evil or limit. This, too, shall pass
away! The other, to be used in view of every insatiable desire. Overall
those things for which men struggle with each other, there is one thing, out
of the sphere of struggle, which indivisibly belongs to every man, and that
one thing is the whole universe!
Nothing but the Absolute Good is everlasting: and that must belong to
all who, being essential personalities, are superior to death. Blessed,
blessed, then, are they who hunger and thirst after God; for, by a real tran-
pubstantiation assimilating Him, they shall as divinely live forevermore.
They shall cease to say any more of anything. This, too, shall pass away !
756 THE TRANSIENT AND PERMANENT.
because the infinite God shall have said to each of them. Son, thou art
ever with me, and all that I have is thine 1
If the view above marked out, a view in many respects so sublime and
satisfactory, a view which goes so far to explain the mysteries, reconcile
the contradictions, and transfigure the evils of our transient life and lot
below — be not true, it must either be because some other higher and better
view is the truth — in which case we certainly ought to be contented — or
else the creative and providential plan of God is inferior to the thought
of one of his creatures. It is not possible for me to suppose that a specu-
lative theory of my brain can transcend in harmony and beneficence the de-
sign of the infinite God. Could it do so, then, in reality, I should be a
higher being than He. I should veritably have dethroned Him and vaulted
into his place. Is not that a pitch of impiety and absurdity too great even
forthe pride of an insurgent atom of criticising assumption, set, bafiled at
every point, amidst the awful immensity of existence? Here, then, is
rest. Either our highest view is the truth, or the truth is higher and better
than that. For to think that his tl ought is superior to the purpose of God,
thus making himself the real God, is too much for the extremest human
egotist within the limits of sanity.
Therefore, until a better theory is propounded, we shall hold that the
destiny of the soul is to become, through the progressive actualization of
its potential consciousness, a free thinking center of the universe, an in-
finitesmal mirror of God. The adventures of the different souls, full of
inexhaustible curiosity and relish in the mutually revealing contacts of
their degrees of development and originalities of personal character and
treasure, constitutes the endless drama of spiritual existence within the
phenomenal theater of the material creation. And still the infinite One
serenely smiles on the troubled play of the eternal Many ; because the psyco-
logical kaleidoscope of their experience is a continuous improvisation of
justice, weaving the fate of Each with the fates of All, and transfusing
the monotonous unity of the Same with the zestful variety of the Other.
INDEX.
Abbot, Ezra, Jr., acknowledgments to, preface, iii.
Absolution, how effected by Roman church, 556.
Absorption, analogy which leads to, considered, 58.
doctrine of. considered, 57.
Tucker's view of doctrine of, 58.
Achajmenian dynasty, 130.
Acosta's account of the Peruvian belief in the
resurrection, 72.
Adam, death of, according to Talmud, 27.
Flourion's opinion of, 27.
in three forms. 26.
perfections of, according to South. 28.
supposed superior to all the race, 27.
Adam's fall, result of, 382.
sin, and death caused thereby, 381.
Adams, Nehemiah, declaration of, 51-1.
Addison, amusing story by, 485.
.ffischylus, escape of, 451.
denial of resurrection by, 498.
African belief in the survival of the soul, 68.
Africans, suicide of, 80.
Agassiz, reference to works, 30, 581.
believes animals have a future life, 36.
on the origin of man, 552.
Amenthe, localization of, 104.
Amschaspands of the Persian faith, 173.
Analogical argument for a future life, 41.
Analogy, argument from, 620.
Anaximander, his opinions of a future state, 56.
Ancient Mysteries, doctrine of future life in, 450.
Ancients, their writings, 207.
Andocides, oration by, referred to, 451,
Andree's account of the Indian elysiura, 76.
on Greenland, 71.
Anecdote of a Feejee, 82.
Angels, Persian conception of, 142,
Animals embalmed by the Egyptians, 99.
future life of, 36.
have they souls ? 632.
Annihilation, consequences falsely deduced from,
652-660.
Annihilation considered, 54.
of wicked, by whom taught, 546.
Nirwana is not, 119-12i).
Anselm, 399,
Antonius Rusca's account of hell, Ac, 588.
Antoninus, Marcus, tenets held by, 191.
Apocalypse, doctrine of future life in, 244.
doubts as to the authorship of, 295.
key to, 254.
mode of interpreting the, 249.
of John, 253.
Apocalypses referred to by the Fathers, 253.
Apocalyptic personification of death, 19.
Apocryphal Books, doctrines contained in, 159.
Apollos, epistle to Hebrews ascribed to, 229.
Apostles' creed, 395.
Apostles, differences among, 389.
frequently misunderstood Christ, 317.
not infallible, 389.
Apotheosis, 471,
IIerodian"s account of, 472.
import of an ancient, 181.
Aquinas, Thomas, on the Atonement, 556.
joys of the saints, 541.
opinion of Adam, 28.
writings of, 412.
Arabian kosmos, 593,
Arab notions of a future st.ate, 82.
Ardai-Viraf, Revelations of, 131.
Aristophanes, representation by, 193.
Aristotle, doctrines taught by, 191.
era of Zoroaster, according to, 127.
Arius, creed of, 395.
Arnobius, teaching of, 546,
Art, works of, in cathedrals, &c„ 420.
Aryans, dualistic doctrine a heresy among the,
141.
Ascension of Christ, 240.
Isaiah, book of, 251.
Moses, legend of, 246.
Asgill, John, tract by, 431.
Asiatic Researches, 110.
Astronomical science, progress of, 595.
Astronomy in Egypt, 104,
Astrophobia, sufferers from, 604.
Astruc on Immortality of the Soul, 44.
Athanasian Creed, 561,
Athenagoras's work on the resurrection, 492.
Atheistic naturalist, creed of, 55.
Athenians' mistake about "resurrection," 356.
opinions of the preaching of Paul, 356.
Atkinson, reference to works of, 409,
Atonement, doctrine of, considered, 227, 241, 555.
664
INDEX.
Atonement, modern doctrine of, unknown to the
Fathers, S9S.
Augusthie and Pelagius, controversy between,
390.
Augustine, doctrines of, 220, 402.
doubts of 10.
explanation by, 233.
reference to works, 505.
remarks on the death of Christ, 266.
views of, S97.
Augustine's opinion of the resurrection, 492.
Augustinian theology, 563.
Avestan dialect, 130.
religion, resurrection an element of, 141.
Aztec poem, extract from, 73.
Babjlon, religion of Zoroaster flourished in, 128.
residence of the Hebrews there, 141.
Bacchic Mysteries, 459.
Bailey, quotation from, 592.
Bahrdt, views of, on universal salvation, 546.
Bain, Alexander, Hieory of, 629.
Bakewell on Future State, 41.
Ballon on future punishment, 558.
Baptism, Christian, the rite of, 403.
Baptism, opinions of the Fathers concerning, 400.
Baptist Church, theory of salvation held by, 563.
Barbarian notions of a future life, 68.
Bards, Welsh, representation of the Druids, 84.
Barnes, Albert, thoughts on future punishment,
540.
Barnes on the Hebrew doctrine of the resurrec-
tion, 148.
Barrow, Dr., assertion of, 516.
Barthelemy Saint-IIilaire's opinion of Nirwfina,
123.
Bartlett. personal narrative of, cited, 476.
Baumgarten's account of funeral rites of Indians,
74.
Baumgarten's works referred to, 440.
Baur on the Atonement, GC2.
opinions of Egyptians as given by, 56.
quotation from, 406.
Baxter, on the immortality of the soul, 430.
Beard, Dr., translation by, referred to, 438.
Beatification, Romish ceremony of, 471.
Bede, account of purgatory by, 411.
Beecher's Conflict of Ages cited, 547.
Berkeley, Bishop, bantered by H.alley, 83.
reference to his work entitled
"A Kew Theory of A'ision," 444.
Bernard, H. H., work cited, 169.
of Clairvaux, exhortation of, 426.
Bertholdt, referred to, 227.
Talniudical interpretations, 169.
Bertram. German work by, cited, 501.
on the future state of the soul, 63.
Bichat's definition of life, 20.
Bigotry of the Jews, 171.
Bishop George slain, 4G8.
Bishop of Toronto, declaration of, 515.
Blackburne, works referred to, 431.
Blackwell's arguments on the religion of Nortlk
men, 92.
Bleek's Commentary, 359.
Works, 250.
Blood, figurative meaning of the word, 256.
Blood of Christ, efficacy of tlie oft'ering of, 238.
Blood of Jesus, signification of, 235.
Blood, signification of, in Scripture, 224.
Blount, opinions of the ancients as given by, 56.
Bodily restoration not taught by Christ, 325.
Body and soul, distinction between, 376.
Body and spirit, Hebrew distinction of, 153.
Bochme, opinions held bj-, 485.
Bohleo, investigations of, 133.
Bonnet's view of the future existence of the
soul, 45.
Bonnet's works cited, 507.
Borelli, theory held by, 443.
Bopp's Grammar of the Sanscrit, Ac. 129.
Brahmin and Buddhist conception of the crea-
tion, 106.
Brahmin belief in the fate of good and bad men, 471.
Brahmanic and Buddhist doctrine of a future
life, 105.
Brahmanic and Christian doctrines, distinction
between, 59.
Brahmanic method of salvation, 112.
Brahmanic poem, 645.
Brahmanic schismatic sects, 112.
Brahmanic views of salvation, 564.
Bretschneider, reference to works, 43, 48, 236,
240, 360, 363, 395, 490, 555.
Bretschneider's sermon on dying man and brute,
36.
Brewster's More Worlds than One, cited, 599.
Britius, St., anecdote of, 413.
Brodie's Inquiries referred to, 629.
Browne's account of Indian rites. 79.
Browne, Sir Thomas, opinions of the resurrection,
498.
Browning, Robert, lines quoted from, 37.
Brutes, future life of, 36.
Biichner, remark of, 616.
Buckuill and Tuke, reference to work by, 448.
quotation from, 619.
Buddha, arguments from, prove no self in man,
122.
Buddhaship, .attainment of, 116.
Buddhist and Romish usages, coincidence be-
tween. 410.
Buddhist belief in the fate of good and bad men,
. 471. '
Buddhist kosmos, 593. ]
Buddhist temple, description of a picture in, 570. j
Buddhist views of salvation, 564. '
Bull, a Persian emblem, 135. |
Bulwer. Sir Ed. Lytton, on eternal migrations of
soul, 64. I
Bulwer, quotation from, 606. ■
natuie meant him for a salamander, 480. ■
reference to works, 393. J
quotation from his King Arthur, 586. 1 1
INDEX,
665
Bulwer, Zeno and Plato, lines on, 185.
on the classic Hades, 210.
Bundehesh, 130.
Bunsen on the Origin of Mankind, 552.
Bunyan, quotation from, G61.
Burial, Scandinavian mode o{, 100.
Scjthian mode of, 100.
Burials among Greenlanders, 82.
Burnet, pious fraud of, exposed, 548.
Burnet's plea of Bloody Mary, 515.
travels, 419.
views regarding the resurrection, 506.
Bumouf, reference to works, 119, 12".
Buruoufs opinion of Nirwana, 123.
Burns, Robert, wishes Satan would repent and
reform, 442.
Bushmen, their ideas of the soul, 68.
Bushnell. views on Atonement cited, 555.
Bush's treatise on the Kesurrection, 347.
works referred to, ^04.
Butler's .Analogy cited, 42.
BuxtorPs preface, reference to, 169.
Buzurgi. the Persian poet, 43.
Byron, skeptical reflections of, 642.
lines quoted from, 4, 216.
Cabhala, Jewish, 271.
Caledonians, traditions of, SO.
Callimachus, epitaph of, on Timon, 193.
on the suicide of Cleombrotus, 194.
Calvinism, tenets of, considered, 243.
Calvinistic doctrines, 428.
theology, 563.
views, 284.
Calvin and Luther, difference of their opinions,
446.
Calvin, quotation from, 506.
theory of, 221.
Calvin's description of the state of the damned,
514.
Canary Islanders emhalmed their dead, 99.
Candlish. arguments of, 505.
Canonization, Papal ceremony of, 471.
Caribbean myth, 211.
Carib rites, Edwards's account of, 79.
Carmelites, assertion of the, 418.
Carnot's speculations in regard to heat, 36.
Cams on the eternity of tlie soul, 635.
on the origin of the human race, 552.
Carver, Captain Jonathan, account of Indian
rites, 461.
Catlin's account of " Black Bird," 79.
Cato, death of, 194.
Cellular theory considered, 29.
Celtic Mysteries, 460.
views of a future life, 84.
Cemetery, Egyptian, described, 101.
Ceremonies, Indian, relating to a future state,
76.
Chalmers, Dr., 48, 653.
sermon on Ifeaven, 608.
ChampoUion, 98, 104.
Channing, W. E., lines quoted from, 65.
Charlevoix, account of the Sioux, 73.
Charun, the Etruscan personificationof death, 96
Chateaubriand, quotation from, C54.
Chaucer, quotation from, 374.
Cherokee ideas of the creation of man, 212.
reason for death, 211.
Children, resemblance to parents. 15.
none in pagan heavens, 391.
Chinese offerings to the dead, 82.
Christ, aim of his death, 309.
ascension of, 240.
continually taught the doctrine of future
life, 339.
Jewish phraseology, how used by, 317.
Jewish sects during the time of, 162.
mission of, accoiding to Paul, 272, 276, 282.
Peter's heUef concerning the death of, 220.
potency of resurrection of, 390.
propitiation for sin, 310.
resurrection of, 346.
teachings of, 389.
Christ's teachings in regard to future punishment,
332.
words regarding future destiny of soul,
Christian and Brahmanic doctrines, 59.
belief, changes in, 439.
salvation considered, 563.
Christianity and Judaism compared, 241.
influence of, 392.
triumph of, in regard to future life,
393.
Christians and Saracens, battles between, 200.
doctrines held by different bodies oi,
406.
early belief of, 139.
Persians and Jews, belief of, 173.
Church of England, exposition of the Creed by,
221.
Christ's blood, how regarded by Catholics, 556.
conception of the Universe, 345.
definitiun of his own mission, 341.
identity with God, 303.
mission considered, 231.
result of, 382.
mode of awakening men, 341.
predictions not under.^tood, 349.
resurrection, New Testament writers on,
347.
second coming, 238.
sufferings, meaning of, 359.
teachings concerning future life, 315.
Chrysippus, ideas of future life held by, 192.
Chrysostom, 378.
comments of, 235.
doubts of, 440.
writings of, on resurrection, 492.
Cicero, quotation from, 471.
Cicero's belief in a future state, 194, 195.
Cleanthes, belief of, 192.
Clement, doctrine taught by, 551.
t)66
INDEX.
Cleombrotus. suicide of, 194.
Clavigero's account of Mexican elysium, 73.
Colebrooke, 112, 120.
quotation from, 565.
Coleridge, 59.
doctrine of immortality, 36.
on the porosity of solar system, 596.
Columbus, opinion of natives in regard to, 214.
"Comiug of the Lord," &c., signification of,
among the Jews, 319.
Comte"s doctrine of subjective immortalitj-, 640.
Confessions of faith, 395.
Conscience, deadness of. 387.
Connection of present life with the future life,
646-649.
Constellations intended as sj-mbols, 180.
origin of, 594.
Controversy in regard to intermediate state, 430.
Conveyance of the soul, 61.
Cook, Captain, supposed to be a god. 214.
Cornelius k Lapede on the number of the saved,
440.
Council of Basle, censure of, 418.
Carthage, on infant baptism, 555.
Courtenay, Bishop, arguments of, 612.
Cousin, quotation from liis works, 438.
Coward, Dr., writings of, referred to, 401, 430.
Crantz's account of the Greenlanders, 82.
Crashaw, William, work of cited. 501.
Creation, and emanation, distinction between, 58.
as described by earlj' Greek authors, 176.
Brahmin and Buddhist conception of 106.
destruction on Day of Judgment, 60.
general view of, 14.
of man, date of narrative of, 21.
Creed, ancient treatise on -Apostles', 223.
Apostles', 395.
exposition of Apostles', 221.
by Church of England, 221.
Nicene, 395.
of atheistic naturalist, 58.
Cumming on the resurrection of the flesh, 589.
Cupid and Psyche, story of, 194.
Cuvier, on successive inclusion of souls, 13,
Cyril, creed of 395.
of Alexandria, doctrine taught by, 551,
Jerusalem, doctrine held by, 551.
reference to lectures of, 222,
Cyrus, dying speech of, 194.
Diibistan, notes, ix. to, 131.
Daille, statement from, 257.
writings of, 403.
Damned, their future state, 516.
Daniel, date of Book of, 141, 149.
languages in which it was written, 149.
Dante's opinion of Adam, 28.
Divina Commedia characterized, 418,
419.
Dante specifies the first persons ever saved, 587.
Davis, A. J., reference to works of, 443.
Davy, Sir Iluuiphry, 41,
Dead, Chinese offerings to, 82.
festival for, 137.
intermediate state for, 137.
resurrection of 138.
tre;itment of by Persians, 142.
Death, accounts of leaving the world without, 212
and Hades. 261.
Life, essential Christian doctrine of,
373.
Life, signification of the terms, 269.
Apocalyptic personification of, 19.
benevolence of, 32.
cause of according to Hebrew belief, 236.
classic representation of 18.
common personification of, 19.
definition of, 21.
Hebrew conception of 18.
Hindu personific ation of, 35.
Indian conception of, 17.
Life. &c.. words as used by Christ, 373.
meaning of, 17.
method of avoiding. 213.
moral, consequence of sin, 385.
more than one, 212.
Norse conception of, 19,
of Christ considered, 226.
efficacy of, 237, 363.
sectarian views of, 356.
utility of, 242.
ordained by the Creator, 581,
penalty of, considered, 21.
sin, 227.
personification of, by the Greeks, 18.
physical, a blessing, 384.
resuscitation from, 214.
Koman personification of, 18.
second, by whom used, 260.
signification of, as used by Paul, 26, 268.
Talmudists' conception of, 18.
true metaphorical sense of the word, 166.
Demons, existence of, believed by the Jews, 214.
De Sacy, arguments of, 131.
Desatir, 130.
Des Cartes, doctrines of 36, 631.
Destination, theories of soul's, 53, 67. '
Development, historic, of doctrine of future life, |
609.
Devil, use of the term, 304.
Diodorus on the custom of embalming, 100.
Diogenes Laertius, 1.39.
epigram by, 193.
Ditton's demonstration of the resurrection of
Christ, 348.
Dodwell, Henry, theory advanced by, 430.
Dreams, superstitious belief in. 208.
Drexel, quotation from a sermon of, 514.
Drithelm, vision seen by, 4U.
Drossbach, 56.
arguments of. for immortality, 6.34.
Druidic doctrine of a future life, S3.
Druids representod by the Welsh bards, 84.
Druses, tlieir creed, 62.
INDEX.
667
Dualistic doctrine established in Persia, 141.
Du Moulin, quotation from, 441,
Du Perron, era of Zoroaster according to, 128.
Dyaks of Borneo, belief of. 79.
Sarth, belief in the rotundity of, heretical, 583.
probabilities of its destruction considered,
581.
Earthly Messianic kingdom as expected by early
Christians, 259.
Eastern Monachism, 110.
Ebionites, sect of the, 165.
Eckermann's conversations with Qoethe, 644.
Eden, Eichhorn's opinion of the account of, 23.
Jewish location of, 171.
locality of, 585.
not alluded to by Christ, 25.
Edwards's account of Carib rites, 79.
Edwards, Jonathan, ideas of hell, 516.
Egede's account of Greenland, 71.
Egotism falsely attributed to doctrine of future
life, 650.
Egyptian and Greek notions compared, 101.
belief, according to Plutarch, 99.
cemetery described, 101.
doctrine of a future life, 97.
Egyptians believed in a future retribution, 151.
significance of funeral rites of, 101.
Egyptians" views of future state of tlie soul, 56.
Eichhorn's opinion of the account of Eden, 23.
Eisenmenger. work cited, 167, 168, 169.
Eleazar, speech of, 163.
Election, doctrine of, considered, 553.
Eleusinian mysteries, 279.
Elias expected as the forerunner of the Messiah,
169.
Elijah and Elisha, miracles performed by, 146.
Elisout, meaning of, 101.
Elvin, Council of. 439.
Elysian and Tartarean kingdoms, 62.
Elysian Fields, where located, 178.
Elysium, 178.
of Greenlanders, 71.
Hispaniolians, 79.
Kamtschadales, 70.
Emanation and creation, distinction between, 58.
theory of, untenable, 5.
Emancipation of the flesh, 613.
Embalming, Dlodurus's views of the custom of,
100.
Embalming, known to Canary Islanders, 99.
Peruvians, 99.
motives for, 97.
origin of, 72.
process of, 98.
reasons for custom, 100.
Emerson, quotation from, 51, 64, 607.
Empedoclos, doctrines taught by, 191.
End of all things believed in by many nations,
216.
Endor, magical spells of the Witch of, 153.
English Church, doctrine of. 446.
Enoch, apocryphal book of, 252.
Epictetus, quotation from, 489.
Epicureans' doctrine of existence of the soul, 623.
Epicureans, their belief concerning death, 196.
Epigenesis, theorj- of, 13.
Epiphauius's description of complaints of Satan,
223.
Episcopal Church, theory of salvation held by,
563.
Epistle to Hebrews, brief sketch of, 240.
design of, 240.
Epistle of James, a review of, 244.
Jude analyzed and considered, 245.
Philippians considered, 289.
Erebus, 179.
Erigena, doctrines held by, 59,
Erskine's account of the belief of the Feejees, 72.
Eschatology, 220.
Esquimaux paradise, 210.
view of a future state, 71.
Essenes, doctrine of the, 162.
Ethics of the doctrine of a future life, 646.
Ethiopian mode of preserving the dead, 99.
Ethnic thoughts concerning a future life, 68.
Etruscan doctrine of a future life, 93,
Euripides, quotation from a tragedy of, 472.
Eusebius, Eccl. Hist,, notice of, 502.
quotation from, 404.
statement of, 257.
Evangelical churches, doctrine held by, 563.
Evangelists, honesty of the, 349,
Everlasting, use of the word, 323.
Ewald, notice of, 250.
opinions of, with regard to Book of Genesis,
21.
view of, concerning Adam's sin, 268.
Existence, future, of the soul, arguments in favor
of, 54.
Existence, previous, the origin of souls, 6.
three circles of, 85.
Expenses incurred in the celebration of the Mj'S-
teries, 423.
Ezekiel, vivification of the dry bones in the Book
of, 147
Ezra, Fourth Book of, contents of, 251.
Faber, reference to works, 462.
Fairies, realm of, 585.
Faith, in Christ, utility of, 343.
meaning of, as used by St. Paul, 275.
Fallen angels, doctrine of, not of Christian origin,
246,
Family, Brahmins and Buddhists believe in one
cO.smic, 107.
Faraday, 16.
arguments of, 634.
Fathers of the Greek Church, doctrines of, 401.
Feejee, anecdote of, 82.
belief in more deaths than one, 212.
Islanders, customs of, 70.
Feralia and Parental ia festivals, 193.
Festival for the dead, 137.
668
INDEX.
Festivals, sacred, of the ancients, 454.
Feuerbacb, 20.
a Saracenic metaphysician, 637.
comparison by, 505.
teacliings of, 630.
thoughts on death, 81.
Fielding, on transmigration of the soul, 486.
Fire an emblem to the Jews, 321.
destruction of world by, 248.
not taught in Old
Testament, 322.
First resurrection according to the Apocalypse^
200.
Flourens, on amount of life on the globe, 14.
Fliigge, his history of doctrine of future life, &c.,
429, 497.
Fontenelle On Plurality of Worlds, 604.
Foster, John, description of eternal punishment,
533.
Fountain of immortal youth, 213.
Fourier's doctrine of immortality, 63.
I'ranciscans and Dominicans, 418.
Freethinkers, 615.
Free will, doctrine of, considered, 554.
Friends, recognition of, in a future life, 567.
Frothingham, N. L., translation from RUckert,
203.
Fulguratiou and emanation, distinction between,
12.
Funeral rites of Egyptians, significance of, 101.
Indians, 74.
Future life, analogical argument for, 41.
ancient Hindu doctrine of, 105.
apparent claims of justice, proof of,
47.
arguments in favor of the belief in,
40.
barbarian notions of, 68.
beUef in, how sustained, 40.
universally prevalent, 51.
upheld by authority, 39.
Brahmanic and Buddhist doctrine of,
105.
Celtic views of, 84.
doctrine of, denied, 195.
how created, 38.
in Ancient Mysteries, 450.
in Apocalypse, 244.
in Epistle to Hebrews, 229.
Jesus concerning, 394.
taught by Jesus, 339.
spirit-rappers,
443.
Druidic doctrine of, 83.
Egj-ptian doctrine of, 97.
ethnic thoughts concerning, 68.
Etruscan doctrine of, 93.
function of conscience, proof of. 49.
Greek and Roman doctrine of, 175.
grounds of belief in, 38.
historical dissertations concerning,
450.
Future life, history of disbelief in, 610.
John's doctrine of, 295.
Mediffival doctrine of, 407.
Me.xican conceits of, 72.
Modern doctrine of, 426.
Mohammedan doctrine of, 197.
, Negi-oes' notions of, OS.
New Testament teachings concerning,
218.
of animals, 36.
patristic doctrine of, 394.
Paul's doctrine of, 264.
Persian doctrine of, 127.
Peter's doctrine of, 218.
psychological ai'gument for, 44.
recognition of friends in, 537.
Romanist theory of, 412.
Scandinavian doctrine of, 87.
Socinian doctrine of, 428.
Burmisings in favor of, 49.
triumph of Christianity in regard to,
393.
weighty support of belief in, 47.
Future state, Anaximander's opinions of, 56.
Arab notions of; 82.
earliest Hebrew conception of, 167.
Esquimaux views of, 71.
New Zealanders' ideas of, 69.
origin of Indian ceremonies re»
lating to, 76.
Pope's notions of, 56.
skeptic's doubts of, 55.
Swedenborgian views of, 434, 435.
Gahs, the office of the Persian, 173.
Garcilaso de la Vega's account of Peruvian ceme-
teries, 72.
Garden of Eden, speculations concerning, 585.
Gauls, customs of, 81.
Gehenna, derivation of the word, 327.
locality of, 169.
meaning of the word, 327.
term as used by Christ, 329.
Genesis, various opinions with regard to the
Book of, 22.
Ghebers, religion of the, 127.
Ghosts, fear of them by the Africans, 68.
Giles, Henry, quotation from, preface, ii.
Gilgul, single transmigration, 477.
Gipseys, their denial of a future life, 615.
Glory, signification of word, 247, 279.
Gnostic Christians, Scripture of, 175.
notions, 295.
sects, doctrines held by, 405.
God, worship of, 344.
Goethe on the immortality of the soul, 52.
his death, 449. '
Goethe's allusion to the doctrine of heaven and ;
hell, 586.
Gotama, life of, 118.
philosophy taught by, 117.
Gothic Mysteries, 459.
INDEX.
669
Gottschalk, death of, 428.
reference to work, 397.
Graves, Hebrew, 155.
Gray, Mrs., Etruscan sepulchres, 93.
Greek and Egyptian notions compared, 101.
Roman doctrine of future life, 175.
populace, belief of, 192.
authors borrow from the Persians, 139.
authors, description of creation by early,
176.
Church, doctrine of, 257.
personification of death, 18.
philosophers, tenets held by, 191.
Greeks and Romans, religious ritual at funerals,
193.
Greeks, their views of death, 196.
Greenlanders' elysium, 71.
Greenlanders, infant burials among, 82.
Gregory the Great established scheme of purga-
tory, 411.
Griesbach"s translation of Jude, 246.
works cited, 237, 241, 285."
Grimm's description of the devi], 413.
works cited, 91.
Grotefend on the Book of Genesis, 22.
Hades, 326.
prevalent notion respecting, 176.
use and meaning of the word, 326.
why souls were banished to, 177.
Hagenbach, 424, 446, 539, 558.
Halley, on ghosts of departed quantities, 83.
Halliwell, works of, quoted, 415, 423.
Harmony, true salvation is by, 566.
Heathen, their lost condition, 448.
their salvability, 561.
writers on the question of their future
state, note. 562.
Heaven, meaning of word, as Christ used it,
336, 338.
Heaven, not a fixed locality, 337.
of Jews threefold, 266.
original destination of man, 263.
Hebrew conception of death, 18.
state of the dead, 261.
graves, 155.
location of heaven, 5S1.
opinion of life, 157.
Scriptures, antiquity of, 22.
Hebrews, early unacquainted with future re-
wards and punishments, 157.
Hebrews, doctrine of future life in Epistle to, 229.
Epistle to, by whom written, 229.
object of, 230.
Hecker, Epidemics of Middle Ages, 417.
Hedge, Rev. Dr., quotation from, 6.
translation by, 484.
Hegel, quotation from, 604.
Heine, on supersensual teaching of Christian art,
392.
Heine an apostle of unbelieving sensualism, 614.
Hell as conceived by various nations, 251.
Ilell, critical history of idea of, 508.
divisions of, according to Moslem creed, 204.
doctrine of, held by all Christendom, 515.
local, not taught by Christ, 327.
locality of, 169, 520.
second death, 260.
Heraclitus, saying of, 471.
Herder, 153.
Dialogues of, 484.
his view of the Apocalypse, 258.
Heresies condemned by the Fathers, 404.
Heretics excommunicated by Church of Rome, 556.
Hermogenes, views of, 405.
Herodian's account of apotheosis, 472.
Herodotus's account of Egy|)tian transmigration,
98.
Hesiod, illustration of size of universe by, 195.
Hierax, doctrines promulgated by, 404.
Hieroglyphic representations of the soul, 99.
Hilary, 222.
of Poictiers, opinions of, 257.
Hindu, ancient, doctrine of future life, 105.
conception of heavens and hells, 108.
personification of death, 35.
Hindus, sacred books of, 309.
Hinnom, vale of, 327, 330.
Hispaniolians, elysium of, 79.
Hitchcock, Rev. Dr., on the resurrection, 504.
Holy of Holies, heaven is the true, 235.
Hopkins, opinion of the state of the wicked, 541.
House of the Virgin Marj-, 446.
Hudson, Rev. C. F., theory advocated by, 546.
Huidekoper, on Christ's descent into Hades, 400.
Human race, its period of existence, 552.
Humboldt, opinion adopted by, 489.
quotation from, 660.
Hume, reasonings of, 612.
Huygens's Cosmotheoros cited, 604.
Huzvaresch, 130.
Hyde, on religion of Medes and Persians, 128.
Hypocrites, Mohammedan hell for, 204.
Ibbur, plural transmigration, 477.
Idealist, argument of, 636.
Ignorance, argument from, 023.
Immortality, arguments in favor of man's, 53.
of the soul, controversy in regard
to, 431.
phenomena supposed to be illustra-
tive of, 39.
Index Expurgatorius, 445.
Indian ceremonies relating to a future state,
origin of, 76.
Indian conception of death, 17.
legends, 79.
rites, Urowne's account of, 79.
Indians, \Tm. Penu's account of, 73.
similarity of funeral rites of, 74.
Indulgences, sale of, 426.
Initiation, legend of, iu Egypt, 456.
Inquisition, horrors of, 424.
Insufflation, theory of, 10.
I
(J7t)
INDEX.
Interment of the King of Weir, 69.
Interpretation of the words of Christ, 345.
Iranians, religion of, 127.
Irenseus, discussion of, 266.
quotation from, 405.
statement of, 257.
Irving"s Columbus, citation from, 585.
Islamites, divisions of, 197.
Jacohi, teaches that belief justifiably transcends
Jacob's dream of the heavenly ladder, 265.
Jahn, on the belief of the Hebrews, 155.
Jarves, J. J., his History of the Sandwich Islands
cited, 70, 476.
Jean Paul's burlesque, 28.
Jerome, interpretation by, 272.
opinion of the death of Christ, 227.
Jesus, as described in Revelation, 255.
descent of, into under-world, reasons for,
222.
mission of, not appreciated by the Jews,
219.
name given to, by Northmen, 88.
prophesied his own resurrection, 353.
Jew, the Wandering, 34.
Jewish belief in the coming of the Messiah, 169.
Cabbala, 271.
notions, resemblance of, to those of Per-
sians, 173.
phraseology, how used by Christ, 317.
prophets, poetical style of, 316.
sects at the time of Christ, 162.
tradition concerning the Advent of Mes-
siah, 312.
tradition relating to resurrection, 501.
Jews adopted the doctrine of resurrection, 140.
ancient, did not believe in future rewards,
&c., 328.
and Gentiles, judgment of, 171.
bigotry of, 171.
borrowed from Persian theology, 132.
Cljristians, and Persians, similar points of
belief with, 173.
conduct of, in regard to Christ's resurrec-
tion, 352.
expectation of, in regai d to Messiah, 219.
influence of, over the disciples of Jesus, 219.
looked for a resurrection of the dead, 170.
opinions of, how and when acquired, 151.
some believed in transmigration of souls,
218.
writings of, treat of metempsychosis, 477.
Jocelyn, quotntion from, 506.
John and Philo, expiossions of, compared, 300.
John's belief in an evil being, 304.
conception of God, 297.
doctrine of a future life, 295.
John the Baptist's preaching, burden of, 336.
Jonathan ben Uzziel, Targum of, 328.
Josephus's account of the temple, 235.
Josephus, doaiu of the wicked according to, 328.
Josephus, testimony of, 162.
works of, cited, 194.
Judaism in the apostolic age, 165.
Judgment of the Jews and Gentiles, 171.
Julian, oration of Emperor, 470.
Justin Martyr, gives a passage in Jeremiah, 355.
on the resurrection, 492.
Kamtschadales, elysium of, 70.
Kane, Dr., argument drawn from the death of,
602.
Kant's demonstration of eternal life, 50. •
Keyser ou the Eeligion of Northmen, 90.
Khizer, story of, the Wandering Jew of the East.
213.
Kingdom of Heaven, meaning oi the term, 332,
335.
Kingsborough's Antiquities of Mexico cited, 475.
King, Rev. T. S., quotation from. 562.
Klopstock, inscription on tomb of, 344.
Knapp on the future state of the heathen, 562.
Kosmos, Scandinavian, Buddhist, Arabian, Syrian,
592, 593.
Lactantius, opinions of, 257.
notions of the resurrection, 260.
Lamb, Charles, confession of, 641.
quotation from, 210.
Lampada tradunt, theory of future life, 640.
Lange, theory of soul's destination, 61.
on the resurrection, 507.
Lapland fisherman, interment of, 79.
Lardner, works of, quoted, 405, o99.
Lares, signification of, 193.
Larv», signification of, 193.
Lavater, expression of his yearning benevolence,
537.
Legends, curious Indian, 79.
Leibnitz, doctrine of eternal monads, 36.
view of the origin of souls, 12.
Leland's work on Divine Revelation characterized,
451.
Lemures, signification of, 193.
Leroux, a believer in transmigration, 483.
" Liberal Christians," doctrines held by, 564.
Liebig, Animal Chemistry, referred to, 504.
Life, Bichat's definition of, 20.
Herbert Spencer's definition of, 21.
signification of, 373.
Light and darkness, origin and meaning of the
terms, 311.
Lightfoot, 164, 167, 168, 169, 170, 227.
Llywarch, elegies of, 84,
Lobick, reference to his Aglaophamus, 408, 451.
Local fate of man in the astronomic universe,
579.
Locke's controversy with the Bishop of Worcester,
495. j
Locke's remark to Stillingflcet, 501.
Lo^os-doctrine, when developed, 230.
Logos, explanation of. 297.
Lombard, Peter, quotation from, 42i
INDEX.
671
Longfellow, description of Indian funeral rites,
75.
Love, Christopher, hateful saying of, 514.
Lovering, Prof., theory of molecuiar spaces, 596.
Lucke. citations from, 17-t, 250, 253, 255, 296.
Lucretius's ideas of metempsychosis, 4S4.
Luis de Granada, sermon of, on Christ's descent
into hell, 422.
Lutheran doctrines, 427.
j Luz, Jewish notion concerning the bone, 172.
Maccabees, Second, date of Book of, 1 59.
Machines of torture used during Middle Ages, 425.
Macliay, Charles, poem on site of heaven, 60S.
Macrobius, account of Ktruscan sacrifices, 95.
commentary of, 196.
saying of, 471.
Madhava sect, belief of, 113.
Magianism, date of, 174.
Magian theology, 133.
Magi, belief of, 143.
doctrine of, .according to Theopompus, 142.
taught the doctrine of the resurrection, 139,
Malelinmche. doctrines of, 13, 36, 631.
JIaiiu'rtius Claudianus, treatise by, 633.
Maniilufaiiism, whence derived, 175.
Maniclia>ans, doctrines taught by, 7, 590.
ideas of metempsychosis, 477.
theological system of, 405.
Mapes, Walter, poems by, cited, 501.
Maricopas. belief of, 475.
Marmontel on the future state of the heathen,
562.
Maronites, their purchase of land in heaven, 209.
Martineau's exposition of the Logos-doctrine, 299.
works ref iTcd to. 2o9, 278, 623.
Martineau. quotation fro;n, 539.
Martyrdom a demonstration of immortality, 643.
Mass, celebration ol'. 556.
Massillon, on the small number of the saved, 440.
his .singular and pernicious sophistry,
055.
Materialism, mistake of, 629.
scientific argument from, 625.
Materialists, arguments of. 036.
doctrines of. 196.
Maurice, on "eternal" punishment, 462.
Maximus Tyrius, Dissertations of, 194. ^
Means and ends, those of God consentaneous, 649.
Medieval period, witchcraft in, 417.
Meiners's works cited, 70. 77, 80, 128, 192.
Melanctlion's view of Christ's descent to hell, 440.
Memory, its powers, 628.
Meropes, curious speculations of, 215.
Messiah, Ellas expected as the forerunner of. 169.
expectation of Jews in re^'ard to, 219.
Jewish belief in the coming of, 169.
predictions in Old Testament concern-
ing, 353.
prophecy concerning, in Book of Daniel,
149.
MeBsianic doctrine, how built up, 318.
Metaphorical language of Christ, 325.
Metempsychosis, 85, 475.
as taught by Rabbins, 477.
doctrine of. held by various
nations, 475.
doctrine of, of ancient date, 190,
foundation of belief in, 476.
theory of, 98.
Mexican notions of a future life, 72.
Michelet, J., account of two popular festivals,
421.
Michelet, quotations from, 407, 416.
reference to works, 414.
Microscopic revelations, 598.
Migration of souls, 64.
Millennium looked for by the Christian Fathers,
403.
Millennium not taught by Paul, 287.
referred to in the Apocalypse, 260.
Milman, opinion of, on date of Gospels, 348.
Milnes, Richard Monckton, quotations from, 127,
661.
Milton, his picture of death, 19.
influence of his " Paradise Lost" on popu-
lar faith, 506.
quoted on saintlj' apotheosis, 471.
Mind and matter, their difference. 600, 619.
Mirabeau, death of, 37,
Miracle-plays, 421.
Miracles of Christ, proofs deduced from, 338.
Mischna, 173.
Mission of Christ considered, 231.
Mithra, Mysteries of, 4.!i7, 408.
Mohammedan doctrine of bodily resurrection,
493.
Mohammedan doctrine of future life, 197.
faith, cardinal point of, 198.
tenets of, 197.
tradition, 500,
Mohammedanism, extent and power of, 197.
Mohammedans, doctrine of salvation taught by,
564.
Mohammedans, numerous sects among, 198.
Mohammed, religion of, 132.
Mohammed's Pond, 204,
Moloch, description of the idol, 327.
Monkish frauds, Schoolcraft's account of, 72.
Morality of the doctrine of a future life, 646.
More, Henry, quotations from, 431, 447.
satire by, 65.
Mosaic sacrifices, were they typical? 361.
Moses died out of the Holy Land, reasons why,
171.
Moses ignorant of doctrine of resurrection, 151.
Jlosheim, quotations from, 362, 405, 411, 418.
Motozallites, sect of, 200.
Mysteries, celebration of, in Egypt, 468.
influence of, 468.
nature of, considered, 450.
of Vitzliputzli, 461.
riot caused by, 468.
spurious, 452.
672
INDEX.
Mysteries, testimony of the Fathers concerning,
451.
Mystery exhibited at Lisbon, 423.
meaning of the word, 279.
Mystics, faith of the Oriental, 127.
belief of the Greek, in a future life, 192.
Myths, origin of numerous, 206.
relating to heroes, 214.
N6gasena's opinion of Nirwfina, 124.
Nagelfra, the myth of the ship, 210.
Nature, changes of, typified, 454.
full of vitality, 65.
Neander, 238, 296.
exposition by, 240.
objections of, 305.
■writings referred to, 403, 415,
Neander's exposition of doctrine of John, 306.
illustration of original sin, 11.
interpretation of Paul, 268, 290.
Necromancy believed in by Greeks and Romans,
193.
Nero, represented as the Beast in Revelation,
254.
Newman, John Henry, quotation from, on the
fate of the damned. 519.
Newton, Sir Isaac, on the compressibility of
matter, 601.
Newton, Sir Isaac, on the organs of sense, 629.
New Zealanders' ideas concerning the Pleiades, 69.
of a future state, 69,
New Zealand priests, incantations of, 77.
Norse conception of death, 19.
mythology, 69.
North American tribes, belief of, in a future
state, 73.
Northmen, belief of, 82.
religion of, how modified, 87.
Norton, Andrews, opinion.s of, 296, 653.
Norton's explanation of the word Logos, 298.
"Genuineness of the Gospels," referred
to, 471.
proofs concerning Epistle to Hebrews,
229.
views respecting second advent, 321.
Novatian, writings of, alluded to, 401.
Noyes, G. R., translation by, 296.
NUrnberger on the doctrine of migration, 64.
Obry's researches in Oriental doctrines of a future
life, 123
Oehlenschlager's poem on Gods of the North, 88.
Oersted's Essay referred to, 603.
Ojibways' ideas of elysium, 74.
Oken on the origin of man, 552.
Onondagas, funeral rites of, 74.
Oral Law, 173.
Orcus, mouth of. 193.
Organic life, conditions of, 14.
Oriental apologue on rescue of the damned, 537.
Orientals in love with death, 127.
Oriental Society, Jour, of American, 108, 110, 113.
Origen, text in Epistle to Hebrews explained by,
233.
Origen's exposition of Paul's writings, 270.
theology, peculiar features of, 396.
Original sin, doetrme of, considered, 551.
explained. 11.
Orinoco Indians, belief of, 212.
Ormuzd and Ahriman, the Principles of Good
and Evil, l."3.
Ormuzd, law of, 136.
Ossian, quotations from poems ascribed to, 80, 81.
Pagan errors, 174.
Paget, on assimilation of sensations in the brain,
629.
Palingenesis, 498.
Panastius, disbelief in a future life, 192.
Panspermismus, 12.
Papias, tradition delivered by, 403.
Papuans, rites of, 79.
Papyrus rolls, uses of, in Egyptian mummies,
102.
ParaWe of the Sower, 343.
Paradise and Heaven, distinction between, 401.
location of, by various nations, 584, 591.
Parsee belief in, 137. '
Parker, James, on pre-existence of souls, 43.
Parker, Theodore, 50, 655.
Parsees, how they dispose of their dead, 142.
religion of, 127.
Parsons, T. W., translation of Dante quoted, 587.
lines of, quoted, 481.
Passaglia on the Literality of Hell Eire, 589.
Patiigonian belief, 79.
Patrick, dialogue between Saint, and Ossian, 211.
Paul, career of, 350.
doctrines imputed to, 267.
doctrine of a future life, 264.
doctrines of, considered, 268.
taught by, 159.
Paul, epistles of, do not intimate a millennium,
287.
Paul, extant writings of, fragmentary, 264.
exultation of, at the thought of second
advent, 270.
not the author of the Epistle to Hebrews,
229.
the word "justify" as used by, 286. •
I Paul's conception of scheme of salvation, 283.
I views of external foims of Jewish law, 277.
! resurrection, 287.
I views when he became a Christian, 266.
Penn's, account of the Indians used by Pope, 73.
Persian doctrine of a future life, 127.
theology, correct epitome of, 140.
Jews borrowed from, 132.
resemblance of, to dogmas of
other religions, 172.
Peruvians, embalming known to, 99.
their ideas of hell, 71.
Peter, Epistle of, considered, 220.
expected the second coming of Christ, 227.
INDEX.
673
Peter, language of, explained, 2122.
Second Epistle of, considered, 246.
Bpeecli of, before the Jewish Council, 226.
teacliings of, 225.
Peyrere, Father, 25.
Pharisaical doctrines held by gome Christians,
345.
Pharisaical doctrines of the resurrection, 491.
Pharisaism, origin of, 174.
Pharisees, belief of, 163.
Philo designates the place of heaven. 235,
Epistle to Hebrews ascribed to, 229.
Judjeus, account of the Saviour, 338.
opinion of the account of Eden,
&c., 25.
supposes Adam superior to all the race, 27.
synopsis of the views of, 160.
Philo's conception of God and Logos, 297.
description of the Logos, 300.
Philostratus, on appearance of ghost of Apollo-
nius, 193.
Physiological argument in favor of belief in a
future life, 40.
Pigott's Scandinavian Mythology cited, 89, 90,
595.
Pindar, views of, on future life, 182.
Plato, argument of, considered, 621.
believed in transmigration, 188.
doctrines of, 185.
thought of, 212.
Platonic year, 187.
Platonists, doctrines of the, 196.
their location of infernal regions, 590.
Plattner, his hypothesis of inner body, 634.
Pleiades, New Zealanders' ideas concerning, 69.
Pliny, his opinion of death, 196.
Plotinus, doctrine of, 115.
quotation from, 190, 380, 390.
saying of, 182.
Plutarch, citation from, 471, 612.
Egyptian belief according to, 99.
essay on the Moon, 212, 590.
remarks of, on embalming, 98.
Polygnotus, picture of infernal world by, 193.
Pomponius Mela on the customs of the Gauls, 81.
Ponce de Leon, search after fountain of youth, 213.
Popery and Paganism, 408.
Middleton on the conformity between, 408.
Portiuncula, pilgrimage to, 417.
Powell on Unity or Plurality of Worlds, 605.
Preadaniite race, 25.
Predestination, doctrine of, 198, 544.
Prescott's account of belief of the Peruvians, 71.
Mexican interments, 73.
Priestley's views of the resurrection, 503.
Prometheus, myth of, considered, 10.
Psychological argument in favor of a future life,
44.
Psychopannychians, 60, 431.
Punishment, endless, not taught by Jesus, 527.
eternal, theory of, considered, 542.
Purgatory, account of, by Bede, 411.
Purgatory, as understood by early Christians, 401.
doctrine of, 404.
known to the Jews, 410.
feast-day of, kept by Roman Catholic
Church, 410.
Pagan belief in doctrine of, 409.
prevalence and progress of doctrine
of, 409.
Roman Catholic doctrine ofj 137.
scheme of, established by Pope
Gregory, 411.
Pythagoras, explanation of an earthquake by,
193.
Pythagoras taught doctrine of transmigration,
Pythago
, custom of, 374.
Quarrel between Paul and !
Queen, immortal longings of Egypt's dying, 651.
Quenstedt denies any intermediate state of souls,
note, 439.
Questions asked Jesus by the Sadducees, 150.
Rabbi Chebbo's reasons for interment in the Holy
Land, 170.
Rabbi Jeremiah's request for his burial, 170.
Rabbi Jochanan, dying words of, 167
Rabbin, reasoning of a, 499.
Rabbinical adherence to Pharisaical ritual, 168.
comparisons, 234.
doctrine of future life, 165, 168.
ideas of metempsychosis, 477.
interpretations, 353.
narrative, 171.
writings, 164.
Rabbinism of Gamaliel, 317.
Racovian catechism burned, 445.
Radbod refuses baptism, 542.
Rammohun Roy, 114,
Rationalism, 437.
Rawlinson, theory promulgated by, 141.
Reabsorption, arguments in favor of, 56.
prevalent opinion in India, 56.
theory of, 55.
Recognition of friends believed by Hebrews, 569.
implied in New Testament,
in future life, 567.
taught by Jesus, 574.
recapitulation of argiv
meut, 676.
Recurrence, theory of, 62.
Redemption as taught by the Fathers, 399.
by Blood of Christ, meaning of, 257.
by death of Christ, explained, 224.
different explanations of, 364. ,
doctrine of, as taught by John, 310.
New Testament doctrine of, 226.
theory of, considered, 559.
Reformation, consequences of, 427.
Relationship of future life with the present, 648.
Rehabilitation of the senses, 614, 651.
674
INDEX.
Religious ritual at funerals among the Greeks
and Romans, 193.
Rephaim, etymology of the word, 153.
Resurrection according to Paul, 293.
Augustine's opinion of, 492.
aim of Christ's, 309.
Burnet's views regarding, 506.
Chrysostom's writings on, 492.
doctrine of, 60.
adopted by the Jews,
140.
taught by the Magi, 139.
the Jloslem creed, 201.
whence derived, 326.
element of the Avestan religion,
141.
historic argument for, 351.
ideas of nations in regard to, 210.
Justin Martyr on, 492.
moral symbolic application of, 365.
Moses ignorant of doctrine of, 151.
New Testament teachings concern-
ing, 496.
of Christ, 226, 346, 358, 369.
logical i*igniflcanceof, 367.
our belief in the fleshly,
370.
proof of, 352.
the dead, 158.
expected by the Jews,
170.
Ac, phrases used by
Christ, 324.
the flesh, 488.
Paul's views of, 287.
Peruvian belief in, 72.
Pharisaical doctrine, 491.
Tertullian's work on, 492.
where expected to take place, 172.
Re&torationists, belief of, 564.
Retributive life after death not taught in Old
Testament, 151.
Revelation, characteristics of Book of, 253.
Richter, J. P., vision of annihilation, 659.
can ephemera have a moral law?
656.
faith in immortality not selfish, 651.
RittcrV I'istory of Philosophy, reference to, 489.
opinion of the doctrines of Aristotle, 191.
Roman Catholic views, 284.
theory of future life, 412.
ceremony of beatiiication and
canonization, 471.
Church, doctrines of, 408.
resurrection as taught
by, 500.
theory of salvation held
by, 563.
Romulus, belief of the Romans concerning, 469.
Ruah, significations of the word, 156.
Ruskin, description of church-paintings, 421.
on poplars in underworld. 208.
Sacrifice, Sclavonian. 82.
Sacrificial terms, &c. used by the apostles ex-
plained, 227.
Sadducees, belief of. 162.
Christ reasons with, 340.
Jtsus' reply to the, 149.
Saiva school, doctrines of, 113.
Salvation as understood by the apostles, 359.
Brahmanic method of, 112.
by ritual works exhibited everywhere,
555.
five theoretic modes of, 550.
recapitulated,
566.
is by harmony, 566.
personal, a doctrine of Paul, 292.
various modes of, specified, 564.
Sammael, the angel of death, 18, 165.
Sandwich Islanders, custom of, 476.
Sankhya Karika, 111, 114, 124.
pliilosophy, 114.
Sassanian dynasty, 130.
Satan as represented in the Talmud, 259.
chase of soul by, 600.
Satirists, 615.
Saurin, discourse on Hell, 540.
Sawyer, Rev. T. J., quotations from, 535.
Scandinavian doctrine of a future life, 87.
Scandinavians commit suicide, why and when, 92,
Scape-goat, sacrifice of, 361.
Schlegel, investigations of, 133.
quotation from, 618.
Schleiermacher. 650.
Schoettgen, illustrations of, 166.
reference to, 168, 170, 227, 235, 272,
338.
Sclioolcraft's account of monkish frauds, 72.
Indians, 74, 76, 79.
reference to, 214.
Scott's description of Jormungandur, 88.
Scriptures taken in a double or mystic sense, 158.
Zoroastrian, 129
Second- Adventists, sect of, 403.
Second advent, Christ's teachings on this point,
320.
Second advent, predictions of, 319.
Self, fishing up pearl of, in God, 649.
Self-univeisalization, 125.
Senators of heaven, 95.
Seneca, contradictory passages in his works, 192
satire of, 473.
Septuagint translation, 236.
version, Hebrew doctrines in, 159.
Sepulchres of Etruria, 93.
Sheeahs, sect of, 197.
Sheol, signification of, 152, 154, 236.
Shrouded gods, 95.
Shungie, anecdote of, 69.
Siamese Buddhists, superstitions of, 209.
Sibylline Oracles, 251.
reading of, forbidden, 445.
Silo, inquiries of, 414.
INDEX.
675
Sin, effects of, 345.
fruit of, death, in what sense, 375.
Jewish belief concerning the penalty of, 167.
not the origin of physical death, 383.
original, how explained, 11.
Tarious meanings of the word, 382.
Sioux. Charlevoix's account of, 73.
Sismondi, describes a representation of hell, 421,
Skepticism of the ancients exemplified, 207.
Skeptic's views of a future state, 65.
Sociuian doctrine of a future life, 428.
Sonora Indians, belief of, 208.
Soul, its eternity considered, 635.
African belief in survival of, 68.
arguments in favor of its future existence,
54.
as conceived by the Greeks and Romans,
175.
Bushman ideas of, 68.
capable of endless progress if not arrested,
49.
different rendering of the Hebrew word,
147.
discussion of its derivation, 4.
existence of, believed by the Hebrews, 152.
has a life, 340.
hieroglyphic representations of, 99.
its elements, 618.
nature of, according to Leibnitz and others,
620.
speculative theory of origin of, 12.
superiority of inferred, 45.
theory of destination of, 53, 67.
origin of, 3.
Souls created by power of God, 9.
doctrine of the fall of, 7, 8.
intermediate state according to Moslem
faith, 201.
pre-existence of, 6.
propagation of, 11.
transmission of, 10.
received by the Jews, 218.
South Sea Islanders, belief of, 72.
South's opinion of Adam and Paradise, 28.
Spanish monks' account of the religion of the
pagans to be distrusted, 72.
Spencer, Herbert, 28, 124.
Spiegel, 129, 137, 139, 140.
era of Zoroaster according to, 128.
Spiers, treatise by, 633-
Spinoza, on unity and multiplicity, 123.
doctrines of, 632.
Spirit-rappers, doctrine of future life taught by,
443.
Spirit-world, locality of, 590.
Spring, Dr. Gardiner, on condemnation of the
wicked, 547.
Spring, Dr. Gardiner, opinions of future punish-
ment, 514.
Spurgeon, description of agonies of damned, 518.
says death is a Medusa's head, 523.
Squier's account of Indian customs, 78.
Squier's account of Mexican goddess, 72.
Squier, reference to works, 212.
St. Brandon's voyage, 591.
St. Patrick's Purgatory, 588.
Sterling, prayer of, 343.
Stillingfleet. Locke's remark to, 500.
Stoics believed in final destruction by fire, 248.
doctrines taught by, 192.
taught the resurrection of the flesh, 489.
Strauss, argument of, against immortality, 630.
Stuart, Moses, 151, 254, 256.
on the Apocalypse, 215.
Isaac, translation of Greppo's essay, 102.
Suetonius, quotations from, 182, 452.
Sufis, sect of, 127, 198.
Suicide of Africans, 80.
Sunnees, sect of, 197.
Supererogation, works of, 556.
Survival of the soul, African belief in, 68.
Swedenborg, doctrines promulgated by, 431, 634.
doctrines in regard to souls of brutes,
35.
on origin of soul, 14.
system of theolngy, 436.
views of future life, 434.
Swinden on the Nature of Hell cited, 592.
Syrian Mysteries, 458.
Taliesin, the Welsh Bard's, opinion of a future
state, 85.
Talmud, 164.
death of Adam according to, 27.
quotations from, 168.
Talmudists believed in pre-existence of souls, 166.
doctrine of, 9.
their conception of death, 18.
Tartarean and Elysian kingdoms, 62.
Tartarus, account of, 292.
belief in punishments of, 178.
locality of, 587.
Taylor, Isaac, theory of another life, 65, 66, 592.
treatise, quotation from, 453.
Taylor, Jeremy, argument of, 411, 621.
ideas of hell, 516.
Teleologist, God no mere, 649.
Temple, symbolic arrangement of, 235.
Tertullian, dogmatism of, 9.
on the coming of Christ, 258.
quotation from, 513.
TertuUian's doctrine of Traduction, 10.
ideas of the state of damned, 516.
on the resurrection, 492.
Testament of the Twelve Patriarchs, Book o?
250.
Tetzel, John, 426.
Theodoret, interpretation by, 270.
Theological argument for future life, 46.
Theology, beginning o' vital, 133.
correct epitome of old Persian, 140.
of Druids, synopsis of, 85.
of the East, 57.
Theories of soul's destination, 53, 67.
676
INDEX.
Theories of sours origin, 3.
Thiasse, eyes of, become stars, 69.
Thoreau, transmigration of wine-bibbers into
frogs, 486.
Thor, kills JiJrmungandur, 92.
Thorpe's Northern Mythology, 88.
Thought defined, 630.
Tombs, sculptures, &c. on walls of Egyptian, 102.
Tophet. 327.
Traduction, import of the doctrine, 10.
Transmigration among the Egyptians, 103.
believed by Plato, 188.
Herodotus's account of, 98.
of souls, 475.
origin of, 476.
received by the Jews, 218.
Transmission of souls, 10.
Trapp, Joseph, quotation from poem by, 510.
Truth, power of, 344.
Tucker, Abraham, 58, 500.
Tucker's idea of recurrence of souls, 63.
Tupper thinks the moon is hell, 592.
Turkish heaven, 210.
Under-world, date of conception of, 173.
location of, 586.
Unitarian doctrine of the death of Christ, 356.
Unitarianism, tenets of, considered, 243.
Unitarians, belief of, 564.
Unitarian views, 283.
Universalism, first form of, 551.
four forms of, 429.
objections to doctrine of, 559.
origin of, 563.
Universalist doctrine of future life, 429.
doctrines, defenders of, 429.
Universalists, doctrine of modern, 564.
Universal salvation considered, 557.
doctrine of, 291.
Universe, Egyptian divisions of, 103.
immensity of, 596.
porosity of, 597.
Unregenerate, fate of, according to Paul, 291.
Upham, Edward, account of Buddhism, 119.
Uses, three, of doctrine of future life, 649.
Valhalla, belief of Northmen with regard to, 82.
description of, 89.
Vans Kennedy, on ancient mythology, 87.
works cited, 107, 112, 212.
Vedic hymns, their import, 106.
Veil, considered the lowermost heaven, 234.
Version, false reading in the common, 223.
Vicentius Victor, doctrine taught by, 9.
Villani, description of a representation of hell by,
421.
Virgin, a machine of torture so called, 425.
Vitality, nature full of, 55.
Volney's Ruins cited, 595.
Voluspa, 91.
Wagner, Hermann, death from the acientiHo
stand-point, 3L
Watts exposes a pious fraud in Burnet, 548.
Webster, Daniel, on heart's faith against intellect's
doubts, 645.
Westergaard, on Zoroastrian documents, 129.
Whewell, reference to works, 583.
refutation of certain doctrines, 11.
theory promulgated by, 604.
White, J. Blanco, letter on miracles, 369.
Whitney, Prof. W.B., 129.
translation of Morality of
Vedas, 105.
Whittier, John G., quotation from, 449.
Wigand, Dr., Duality of Mind by, 484.
Wilson, H. H., religion of Hindus referred to, 475.
translation of Rig Veda, 105.
J. L., account of African superstitions, 68.
Winnebagoes' opinions of future life, 74.
Wisdom, date of Book of, 159.
Witchcraft in the mediaeval period, 417.
Wittenberger's views of Christ's descent to hell,
440.
Women have a place in heaven, 210.
old, Mohammed's saying of, 211.
Wordsworth, quotation from, 600.
World, the word used by John in two senses, 308.
Wotton, Sir Henry, quotation from, 556.
view of future existence of
Souls, 45.
Wright's Essay on the Legends of Paradise, &c.,
588.
Wright, Thomas, antiquarian works of, 414,
works edited by, 421.
Xenophon, dying speech of Cyrus according to*
194.
Xerxes, wept at thought of mortality of his
army, 651.
Yama, signification of, 17.
Ymer. Scandinavian, 135.
Young, Edward, quotations from, 506, 539.
Zeal of early confessors of Christianity, 390.
Zend and Sanscrit, affinities of, 129.
Zend-Avesta, 128.
Zincali, 615.
Zohar, the, 271.
Zoroaster, era of the first, 174.
prayer of, 326.
religion promulgated by, 127.
Zoroastrian doctrine of bodily resurrection, 490.
scriptures, 129.
but partly known to us,
139.
system, antiquity of, 132, 140.
Zoroastrians, their mode of treating the dead,
142.
Zwingle opposed by Luther, 446.
THE '''"V/.t
LITERATURE
OF THE
DOCTRINE OF A FUTURE LIFE :
OE,
A CATALOGUE OF WORKS
KELATING TO THE
^atuiie, ®rif(in, and Jesting of the ^ouL
THE TITLES CLASSIFIED, AND AERANGED CHRONOLOGICALLY, "WITH NOTES,
AND INDEXES OF AUTHORS AND SUBJECTS.
EZRA ABBOT,
LIBRARIAN OS" HARVARD UNIVERSITY.
COMPILED (originally) AS AN APPENDIX TO THE
"HISTORY OF THE DOCTRINE OF A PUTURE LIFE."
By WILLIAM K. ALGEK.
PREFACE.
t
The present bibliography was commenced more than three years
ago. Though the principal part of my time was then occupied, as it
has been since, by other engagements, I supposed that the work might
be finished in three or four months. The delay has been caused in
part by circumstances merely personal, but chiefly by the fact that the
researches necessary to render the catalogue even tolerably complete
and accurate were far more extensive than I had anticipated.
In deciding upon the form of the bibliography, I could not hesitate
to prefer a classed catalogue, with the titles in each section arranged
chronologically. The literature embraced in it relates to so great a variety
of interesting topics, that the advantage of a suitable classification is
manifest. The chronological arrangement in each class, by bringing
together the publications which belong to particular controversies and
to particular periods, must greatly facilitate historical investigation.
Such a catalogue is in itself almost a history ; it is, at least, an his-
torical chart.
Classed catalogues must indeed be very imperfect, and their use is
attended with some inconveniences. But their principal defects may
be supplied by alphabetical indexes of authors and subjects.
In the present catalogue, the titles under most of the important
heads are divided into two series, — works devoted to the history of opi-
nions on a particular subject being separated from those which treat of
the subject itself. In each series, the chronological place of a title
is determined by the date of the first edition of the book, when
known, except in the case of authors who floui-ished before the inven-
tion of printing.
The scheme of classification is exhibited at the end of the Preface.
Further explanations will be found under several of the subdivisions
in the body of the work.
The subjects embraced in the bibliography — the Nature, Origin, and
Destiny of the Soul — belong jsartly to philosophy, and partly to reli-
gion. They are accordingly discussed, not only in the special treatises
i 679
680 PREFACE.
relating to them, but in general works on metaphji-sics, on natural
religion, on Christian doctrines, and on various religions and supersti-
tions. The question of materialism, and the distinction between the
human and the brute mind, are also treated of by writers on physio-
logy and natural history. To include in the catalogue all these general
works was of course impracticable, but many of the more important
have been noticed. This is particularly the case in that part of the
bibliography which relates to the opinions concerning the soul and its
destiny which have prevailed among heathen nations. Here, the titles
of a large number of works have been inserted which are of interest
as illustrating not only the special subjects of the catalogue, but the
history of religion in general, in its various forms. That works on the
Hindu philosophy and religion have been given with a good degree
of fulness will not excite surprise, since the doctrine of transmigration
lies at the centre of both Brahmanism and Buddhism. The books held
sacred by the followers of Confucius, on the other hand, contain very
little concerning the future life, a subject on which that philosopher
discouraged inquiry : but, for the convenience of the student who may
wish at least to verify that remarkable fact, it appeared desirable to
include them in the catalogue.
As to special treatises on the subjects of the bibliography, written in
Greek or Latin, or in the principal languages of Europe (except those
of the Slavic family), I have intended to admit the titles of all of any
importance which have fallen under my notice, or which I have found
well described. This remark, however, does not apply to a few classes
of works only incidentally connected with the proper subjects of the
catalogue, — as those on Death, the Descent of Christ to Hades, the
Resurrection of Christ, and Modern "Spiritualism," — under which
heads merely a selection of titles is professedly given. Single sermons
have been for the most part omitted, unless the production of eminent
writers, or belonging to a controversy, or remarkable for some pecu-
liarity ; and I have passed by a few other unpromising pamphlets.
As to Oriental works, I have for the most part contented myself with
noticing the best translations.
While some may regret that a single pamphlet has been neglected,
others, pi-obably, will complain of excess. What is the use, it may be
asked, of collecting the titles of so many old, obsolete books? I
answer, the study of fossil remains in theological and metaphysical
literature is as interesting and instructive to the philosopher as palse-
ontology is to the naturalist. In pursuing his researches in this field
one may, indeed, disinter strange monsters ; but these representatives
of tribes now extinct doubtless filled their place in the economy of Provi-
dence, and were suited to the times in which they appeared, as truly as
the geological saurians. We marvel at the follies and superstitions of the
past; but when the philosophy and theology of the nineteenth century
have become petrified, posterity may regard some of their phenomena
PREFACE. 681
with equal wonder. I have therefore aimed to give a full exhibition
of the literature of the subject, without partiality towards the old or
the new. The catalogue accompanies a, '' History oi the doctrine of a
Future Life."
In collecting materials for the bibliography, I have been obliged to
take a majority of the titles at second-hand. Deeming it, however,
of great importance to give as many as possible from actual inspection,
I have exjilored for this jDurpose, as thoroughly as circumstances would
permit, the Libraries of Harvard College and the Divinity School at
Cambridge, the Boston Public Library and the Library of the Boston
Athenseum, containing collectively about 290,000 volumes, together
with the smaller but valuable Libraries of the Massachusetts Historical
Society, the Universalist Historical Society, and the American Board
of Commissioners for Foreign Missions. A number of days spent at the
Astor Library in New York, which now possesses about 120,000 volumes,
including far the richest bibliographical collection in this country,
afforded me the means of adding considerably to the fulness and accu-
racy of the work. I am also much indebted to several gentlemen for
the free use of their valuable private libraries, particularly to the Rev.
CoNVERs Francis, D.D., of Cambridge, in whose remarkable collection of
curious, rare, and valuable books I found many works relating to the
subjects of the catalogue not contained in the public libraries mentioned
above. During a recent visit to New York, the courtesy of Mr. William
GowANS, antiquarian bookseller and publisher, allowed me to examine
his interesting collection of works relating to the Immortality of the
Soul, a subject which he has for many years made. a specialty. I was
thus enabled to give from personal inspection the titles of a consider-
able number of books before taken at second-hand, and of a few which
were new to me. For the convenience of some, at least, who may use
this work, I have i^laced the letter H. after the titles of such books
in the catalogue as are found in the Library of Harvard College ; and
similar abbreviations (explained at the end of the Preface) are used to
denote other libraries in which I have met with certain books. The
abbreviations BL. and BM. are also occasionally added to the titles
of works which I have noticed in the printed Catalogues of the
Bodleian Library at Oxford and of the British Museum.
In the course of the investigations referred to, I have examined a large
number of periodical publications, both for the purpose of obtaining titles,
and of enriching the bibliography by references to reviews of books
and to important original articles relating to its subjects. Among the
publications of this class which have been consulted with advantage,
though of some only imperfect sets were at hand, are the Journal des
Savants (1665-1750, and 1816-61 only), i\\e Acta Eruditorum (1682-1776),
the History of the Works of the Learned (1699-1710, and 1739-41 only), the
le Letterarie di Firenze (1740-70), the Monthly Review (1749-1844), the
682 PREFACE.
Gottingische gckhrtc Anzeigen (1753-1860), the Jena Allgcmeinc Literatur-
Zcitung (1785-1805 only), Gersdorf's Leipziger Mepcriorium (1843-GO), the
Eclectic Review (1805-61), the Foreign Quarterly Review (1827-46), the West-
minster Review (1824-61), the British Quarterly Review (1844-61), the Revue
des Deux Mondes (1829-61), the Christian Examiner (1824-61), the Biblical
Repertory and Princeton Review (1825-61), the American Biblical Repository
(1831-50), the Bibliothcca Sacra (1844-61), the New Englandcr (1843-61),
the (Baptist) Christian Review (1836-61), the Methodist Quarterly Review
(1848-61 only), the Universalist Quarterly (1844-61), the Church Review
(1848-61), the Presbyterian Quarterly Review (1853-61), Kitto's and Bur-
gess's Journal of Sacred Literature (1848-55 only), the Berlin Jahrbucher far
wisscnschaftliche Kritik (1827-46), Fichte's Zeitschrift fur Philosophic (1837-
61), Kraft's and Ernesti's Neue Theologische Bibliothck (1740-69 only),
Eichhorn's Allgcmeine Bibliothek (1787-1801), the Theologische Studien und
Kritiken (1828-61), lllgen's and Niedner's Zeitschrift far die historische Theo-
logie (1832-61), the Tubinger Zeitschrift (1828-40), Zeller and Baur's Theo-
logische Jahrbucher (1842-57), the Journal Asiatiquc (1822-61), the Journal
of the Royal Asiatic Society of Great Britain (1834-61), the Chinese Repository
(1832-51), the Journal of the American Oriental Society (1844-61), the Zeit-
schrift der deutschen morgenldndischen Gcsellschaft (1847-61), and many others
which it would be tedious to enumerate.
The publications of various Academies and learned Societies, as the
French Institute, the Academies at Berlin, Gottingen, Munich, and St.
Petersburg, the Royal Asiatic Society, and others, have also been exar
mined, and have furnished important articles illustrating several topics
embi'aced in the bibliography.
The principal bibliographical works which treat the subjects of the
present catalogue with much fulness are those of Fabricius, Hei'rich,
Bretschneider, and Grasse, the titles of which may be seen at the
beginning of Class III. Of these, Grasse's Bibliothcca Psychologica, pub-
lished in 1845, is the most recent and the most copious. I hoped to
find this work tolerably complete for the literature down to that date;
but it soon became evident that the whole field must be explored
anew. This is not said in disparagement of that distinguished biblio-
grapher, to whom I gratefully acknowledge my indebtedness. He has
been occupied for the last twenty-five years with far more important
labors, such as his Lehrbuch einer allgemeinen Jjiterdrgeschichte, and the
Trcsor des livres rares et prccieux, — gigantic monuments of German learn-
ing and industry. The preparation of his Bibliothcca Psychologica he
would doubtless call a mere diversion.
In addition to the works already mentioned, some of the other
authorities on which I have relied for information concerning books
not personally examined may be properly referred to. But it is diflS-
cult to determine where to begin and where to end. I must pass over
the general bibliographies, the works on rare and curious books, those
PREFACE. 683
on anonymous and pseudonymous publications and on early printed
books, the histories of literature, general and special, and numerous
biographical dictionaries, to all of which classes of works it has often
been necessary to have recourse. Important aid in the investigation
of tlie subject has also been derived from works on the history of
philosophy, some of which are referred to at the beginning of Class III.
Sect. I. ; on the history of various religions, for which see Class III.
Sect. II. ; and on the history of Christian doctrines and theological
controversies, for some of which see Class III. Sect. III.
In studying the bibliography of philosophical literature, I have
derived some assistance from the books referred to in the note prefixed
to Class I., and from Gumposch's Philosophische Literatur dcr Deutschen
(1851). The periodical lists of recent philosophical works which ac-
company Fichte's Zcitschrift have also been of service.
The principal bibliographies of theological literature of which I have
made use are Lii^enius's Bibliotheca Rcalis Theologica (1685), Walch's
highly valuable Bibliotheca Theologica (1757-65), the well-known works
of Noesselt (1800) and Simon (1813), Fuhrmann (1818-21, and 1836),
Enslin and Loflund (1833), Winer (1838-42), Danz (1843), Lowndes's
British Librarian (1839-42), the Thesaurus LibroYum Rei Catholicae (1848-
50), Darling's Cyclopedia Bibliographica (1854—59), and the Dictionnaire de
Bibliographic catholique of Perennes (1858-60), not to mention several of
inferior note. I have also examined Theile's Thesaurus Literaturae Theo-
logicae Academicae (1840), and Fiebig's Corpus Disseriationum Theologicarum
(1847). For patristic literature I have chiefly consulted Cave, Oudin,
Du Pin, and Ceillier.
The special bibliographies, however, of philosophy and theology are
so defective, especially as regards the more recent literature, and the
titles given in them are so often inaccurate, that it became necessary to
make extensive researches in the chief bibliographical works devoted
to the literature of particular nations. Some of these must therefore
be mentioned.
For English books I am greatly indebted to Watt's Bibliotheca Britan-
nica, which has been thoroughly examined by the aid of the Index of
Subjects. (The author died in 1819.) I have also made use of Lowndes
and Allibone, and for the more recent literature have derived informa-
tion from the London Catalogue of Books for 1816-51, with its Classified
Index, and from the British Catalogue for 1838-60, with the Publishers'
Circular, to which it serves as a guide.
The titles of most of the American books are given from actual
inspection.
For German literature, the richest of all, I have used Meusel's
Lexikon and Das gelehrte Teutschland, Ersch's Handbuch, the Bitcher-
Lexikon of Heinsius with its continuations (for 1700-1850), and that of
Kayser with its supplements (for 1750-1858), together with the full and
accurate semi-annual catalogues published by Hinrichs. I have also
684 PREFACE.
availed mj'self of tlie excellent bibliography (not confined to German
publications) in Gersdorf s Leipziger Beperionum for the years 1843-60,
and have occasionally consulted the earlier volumes of the Repcrtorium,
which began in 1819.
For French literature I have consulted the Bihliothcques of La Croix
du Maine and Du Verdier, the works of Ersch and Querard, the Littl-
rature Frangaise contemporaine by Querard, Louandre, Bourquelot, and
Maury, and the excellent Bibliographie de la France for 1811-1861, in exa-
mining the volumes of which down to 1856 I have used the classed
Indexes.
For Italian literature I have examined the Bibliograjia Italiana for
1835-1846, with the new Bibliograjia commenced in 1861, and have
taken some titles from catalogues like that of Gallarini. The his-
tories of Italian literature by Tiraboschi, Zaccaria, and Lombardi,
and various biographical dictionaries, have also been consulted with
advantage.
For Spanish bibliography I have chiefly relied on Antonio ; the
Boletin bibliografico espanol for 1840-50, and the new Bibliografo, now Boletin
libliogrdjico, for 1859-61, edited by Hidalgo, have also been examined.
For Portuguese authors I have consulted the great Biblioiheca Lusitana
of Barbosa Machado, and occasionally the Diccionario bibliographico Portu-
gucz of Da Silva, of which five volumes have thus far been published
"(1858-61).
For Dutch and Flemish literature, I have used Foppens's Bibliotheca
Belgica (1739), Paquot's Histoire litteraire des Pays-Bas (1765-70), Van
Abkoude and Arrenberg's Xaamrcgister for 1600-1787, De Jong's Alpha-
letische Naamlijst for 1700-1832, and Brinkman's for 1833-49, 1858-CO.
Snellaert's Vlaemsche Bibliographic for 1830-55 has also been consulted.
For Danish, Norwegian, and Swedish literature, I have examined the
AlmindeUgt Dansk-Norsk Forlagscatalog, with its three Supplements, by
Fabricius, the last published in 1850; Nissen's Norsk Bog-Fortegnelse,
with the Supplement by Arnesen, for 1814-55 ; and the Svensk Bok-
handels-Katalog, with its Supplements, extending to 1851. I have also
consulted the Litleraturlexicon of Nyerup and Kraft, and the excellent
AlmindeUgt Forfatter-Lexicon by Ei-slew for 1814-40, with the first volume
of the Supplement, coming down to 1853.
For the later Jewish authors, I have depended mainly on Wolfs
Bibliotheca Hebrcea (1715-33), Furst's Bibliotheca Judaica (1849-51), Stein-
schneider's Jewish Literature (1857), and his Catalogtis Librortim Hebrccorum
in Bibliotheca Bodleiana (1852-60). Bartolocci and De Castro have ren-
dered occasional service.
For Oriental literature I have used chiefly the works referred to in
the note preceding No. 1404* in the catalogue, and in No. 1496.
Besides these national bibliographies, I have derived much aid from
many special bio-bibliographical works, like the Biblioth^que des ccrivains
de la Compagnie de Jesus by the MM. Backer, of which five volumes have
PREFACE. 685
now appeared ; and from numerous catalogues of large public and pri-
vate libraries, particularly classed catalogues, such as Ilari's Biblioicca
puhblica di Siena (1844-48) in 7 vols. 4to ; but it would be wearisome to
enter into further details.
The course which has been pursued in regard to various matters will
appear from an examination of the catalogue. In tlie titles which
I have taken from the books themselves the orthography and punctua-
tion, as well as the language, are scrupulously preserved. Insertions are
enclosed in brackets, and omissions signified by dots. I have also taken
pains to note the number of pages, except in works of more than one
volume. Much time has been spent in the verification and correction,
from the best accessible authorities, of a large portion of the titles
which I have taken at second-hand ; and in the case of these also, the
number of pages, or sheets, or at least the price, has been given when-
ever it could be ascertained.
The number of titles in the catalogue, though apparently less, ex-
ceeds 5300, not including those given in the notes, which also contain
information concerning different editions and translations. Of these
titles, only about 1025 are to be found in the Bibliotheca Psychologica of
Grasse.
Though much labor has been expended on the work, it is of course
incomplete, and must contain many errors, some inevitable, others the
result of my own ignorance or inadvertence. But, with all its defects,
I trust it will prove useful to those who are interested in the investiga-
tion of the important subjects whose literature it exhibits.
In conclusion, I would express my thanks to various friends for
valuable information, and in particular to Mr. Charles A. Cutter, my
highly esteemed and accomplished associate in the cataloguing depart-
ment of the Library of Harvard College, who has taken a warm interest
in the work, and has called my attention to many titles which would
otherwise, probably, have escaped my notice.
E.A.
Cambridge, Massachusetts, Jan. 1, 1862.
CLASSIFICATION. '
CLASS I.— NATURE OF THE SOUL. Nos. l-386«. .4
CLASS IL — ORIGIN OF THE SOUL. 387-540*. t
Sect. L Comprehensive Works j Creation, Traduction. 387-462.
Sect. II. Pre-existence. 463-500.
(APPENDIX.) Transmigration. 501-540».
CLASS III. — DESTINY OF THE SOUL. 541-4894.
Sect. I. Comprehensive Works on the Immortality of the Soul and the i
Future Life. (Arguments from Reason, or from Reason and Revelation i
combined.) 641-1253\ |
Sect. II. Doctrine concerning the Soul and the Future Life amonq j
Natioxs and Sects not Christian. 1254-1992"*. I
A.— Comprehensive Works, 1254-1301*. "
B.— Uncivilized Nations. 1302-1352.
1. In General. 1302-1305».
2. Africa and Oceania. 1306-1311.
3. Aborigines of America. 1312-1319.
4. Aborigines of India. 1320-1323.
5. Ancient Germans and Scandinavians. 1323»-1342».
6. Ancient Gauls and Britons. (Druidism.) 1343-1352.
C— Ancient Egyptians, Persians, Hindus (Bralimanisin and Buddhism), Chinese.
1353-1523.
1. Comprehensive Works. 1353-1353''.
2. Ancient Egyptians. 1354-1365''.
3. Ancient Persians and Modern Parsis. 1366-1404.
4. Hindus. (Brahmanism and Buddhism.) 1404»-1495e.
5. Chinese. 1496-1523.
D.— Ancient Greeks and Romans! Etruscans. 1524-1733».
1. Ancient Greeks and Romans. 1524-l'f30«'.
2. Etruscans. 1T31-1733».
E.— Jews, Mohammedans, Ismailis, Kusairis, Druzes, Sufis. 1734-1992*.
1. Jews. 1734-1962.
a. Comprehensive Works. 1734-1737*.
h. The Old Testament and Apocrypha. 1738-1863.
(1.) In General. 1738-1797*.
(2.) The Pentateuch. 1798-1823.
(3.) Other Books. 1824-1860.
(4.) The Apocrypha. 1861-1863.
CLASSIFICATION. 687
c. Doctrine of the Later Jews. 18G3»-1962.
(1.) Its History. 1863^-1919.
(2.) Later Jewisli Authors. 1920-1962.
2. Mohammedans. 1963-1987.
3. Ismailis, Nusairis, Druzes, Sufis. 1987»-19924.
Seci. III. Doctrine concerninq the Soul and the Future Life in
Christian TaEOLoar. 1993-4664.
A.— Comprehensive Works ; Eschatology i Biblical Psychology. 1993-2379.
1. Comprehensive Works ; Eschatology. 1993-2363''.
2. Biblical Psychology. 236J-2379.
B— Death. 2380-246l<'.
1 General and Miscellaneous Works. 2380-2450».
2. Dance of Death. 2451-2461<>.
C.— I'he Intermediate State. 2462-2928".
1. Comprehensive Works. 2462-2599».
2. Sleep of the Soul. 2600-2636.
3. Descent of Christ into Hades; Limbo. 2637-2709>>.
4. Purgatory, and Prayer for the Dead. 2710-2928«.
D.— The Resurrection. 2929-3132*.
(APPENDIX.) The Resurrection of Christ. 3133-3181.
E — The General Judgment. 3182-3261=.
F.— Rewards and Punishments of the Future Life. 3262-4664.
1. Comprehensive Works. 3262-3401.
2. Happiness of the Future Life; Paradise; Heaven. 3402-3687.
a. General Works. 3402-3597*.
b. Degrees of Blessedness. 3598-3605.
c. Recognition of Friends. 3606-3672.
d. The " Beatific Vision." 3673-3687.
3. Hell. 3688-3756C.
4. Duration of Future Punishment. 3757-4495i>.
6. Comparative Number of the Saved and the Lost. 4496-4510.
6. Future State of Infants. 4510^-4583.
7. Future State of the Heathen, and of Heretics, generally, 4584-4647.
8. Future State of certain Noted Individuals. 4648-4664.
APPENDIX.
I. Modern "Spiritualism" or Spiritism; Ghosts, etc. 4665-4705.
II. Nature, Origin, and Destiny of the Souls of Brutes. 4706-4894.
hi a Ha ..
ITKXVERSI'IM- (.1.
CATJF();,>M ^
ABBREVIATIONS.
A. .
AB..
B. .
BA..
BL..
BM..
D. .
F. .
G. .
B. .
MHS.
U. .
ff. .
sh. .
N.D. .
( ).
( ).
( )
. Astor Library, New York.
. Library of the American Board of Commissioners for Foreign Missions,
Boston.
. Boston Public Library.
. Boston Athenaeum.
. Bodleian Library, Oxford.
. British Museum, London,
. Library of the Divinity School at Cambridge, Massachusetts.
. Library of the Rev. Convers Francis, D.D., of Cambridge.
. Collection (on sale) of William Gowans, 85 Centre Street, New York.
(See Preface, p. 681.)
. Library of Harvard College, Cambridge, Massachusetts.
. Library of the Massachusetts Historical Society, Boston.
. Library of the Universalist Historical Society, deposited in Tufts
CoMege, Somerville, Massachusetts.
. Leaves.
. Sheet, or sheets.
. No date.
. No place.
. " Pp. 460 + " means 460 pages numbered, with others not numbered.
. "Pp. (12), 460" means 12 pages not numbered, and 460 numbered.
. "2d ed., London, (1816,) 1825." — Here the date enclosed is that of the
first edition.
, «Galzot, Franfois (Pierre Guillaume)." — The portion of the full name
thus enclosed is often omitted.
. Introduces either a change in the general title, or some specification,
distinguishing one volume from another of the same work. See
Nos. 211, 1291, 1297, etc. in the Catalogue.
The other signs and abbreviations will need no explanation.
688
LITERATURE
DOCTRINE OF A FUTURE LIFE.
CLASS I.— NATURE OF THE SOUL.
Note. — See also Class III. Sect. I., Sect. II. C— E, and Sect. III. A. General works on psychology and
anthropology are mostly excluded from the present catalogue. For their bibliography, one may consult
Lipenius's Bibliotheca Realis Philosophica (1682), Struve and Kahle's Bibliolheca Philosophica (1740),
Ersoh and Geissler's BibUogr. Bandbuch der philos. Literatur der Deutschen (1850), Fortlage's System der
Piiychnlogie (1855), I. 38-52, O. G. A. Freude, Wegweiser, etc. Bd. II. (1859), together with the principal
Histories of Philosophy, particularly those of Buhle, Tennemann, and Blakey, and the works of Herrich,
Grasse, and others, described at the beginning of Class III.
1. Tertiillianus, Q. Septimius Florens, fl.
A.B. 200. De Anima Liber. ( Opera, ed. Oeh-
ler, II. 553-650.) D.
2. Gregorius Tliaumaturgus, or Ncoc^sa-
riensis, tl. a.d. 254. De Aniina Disputatio, ad
Tatianum. (Jr. and ia*. (Opera, Paris. 1622,
fol., pp. 42-47.) H.
Cave regards thia treatise as spurious, and belong-
ing to a later age.
3. Gregorius Nt/ssenus, fl. a.d. 370. De
IlominisUpificio. Gr. und Lat. ( Opero, Paris.
1638, ful., I. 44-138.) H.
4. De Anima. Gr. and Lat. (Ibid. II. 90-
113.) H.
5. Moller, Ernst Wilh. Gregorii Nyssenl
Doctrina de Hominis Naturaillustravit et
cum Oi'i^enianacomparavit ... . llalis,
1854, S". pp. 126. F.
6. Stlgler, Joh. Nep. Die Psychologie des
heiligen Gregor von Nyssa. System.ttisch
dargestellt ... . Regensburg, 1857, 8».
pp. viii., 136. F.
7. Nemeslus, J^mesenws, fl. A.B. 380? . . . De
Natura Hominis Graece et Latine. . . . Denuo
. . . emendatius edldlt et Animadversiones ad-
jecit Christian. Frideric. Matthaei .. . . Ilalae
Magdeburgicae, 1802, 8». pp. 410, 128. F.
8. TheNatvreofMan ... . Englished...
by Geo : Wither. Lond. 1636, 12». pp. 661 +. F.
9. Fanstus, Reiensis, fl. a.d. 472. De Crea-
turis, quod illis incorporei nihil insit. (In J.
J. Grynfeus's Mnnumenta S. Patriim Ortho-
daxngrapha, Basil. 1569, fol., II. 1524-1526.) H.
— Also in the Max. Bibl. Patrum, Tom. VIII.
Answered by Claudianus Mamertus.
10. Clandlanus Mamertus, Bp., fl. a.d.
462. De Statu Animfe Libri tres, cum Animad-
versionibus C. Barthii et Andreee Schotti. Ad-
ditus Gregorii Thaumaturgi Liber de Anima ad
Tatianum, ut et incerti Philosophi Grseci [Psel-
lus] de Anima Opiniones, Latine per J. Tari-
num ... . Cygnew, 1655, 8». BM.
This treatise of Claudianus will also be found in the
Orthodoiogr.ipha of Grviiseus, II. 1247-130'i (ff.), and
in the BihUotheom Patrum of La Eigne. Gallandi, etc.
For a good analysis of it, see Dupin, Nouv. Bibl., 2«
ed., IV. 224-2'i9.
11. Cassiodorus, Magnus Aurelius, fl. a.d.
514. ... De Anima. . . . Phorce, 1507. 4".
Also in his Opera, Eotom. 1679, fol., II. 627-640. B.
12. Alcuiiius, or Flaccus Albinus, fl. A.D.
780. De AnimfB Katione Liber. {Opera, ed.
Froben, 1777, fol., II. 146-163.) H.
13. Hiiicmarus, Bemensis, fl. a.d. 845. De
diversa et inultiplici Animaj Ratione. (Opera,
Lut. Par. 1645, fol., II. 104-121.) H.
14. Alcherus, Cisterciensis, fl. A.D. 1150. De
Spiritu et Anima. (In Augustini Opera, ed.
Paris, alt., 1836, etc. VI. 1137-1212.) H.
Ascribed by some, without good reason, to Hugo de
Sancto Victore, to Isaac of Stella, and even to Augus-
tine. See Liebner's Eugo von St. Victor, pp. 493-500.
15. Averroes (corrupted from the Arab. Ibn
RosIidS fl. A.D. 1160. Tractatua de Animaj
Beatitvidine. — Epistola de Intellectu. (In Vol.
IX. of the Juntine ed. of Aristotle's works in
Latin, Venice, 1550-52, fol., and 1562, 8». — Also
appended to "Averrois . . . Destructio Destnic-
tionuni Philosophiae Algazelis," Venice, 1527,
fol.)
The commentaries of Averro6s on Aristotle were so
famous in the middle ages that they gained for him
the title of "the Soul of Aristotle," and "the Com-
mentator." He maintained the unity of the intel-
lectual principle, and rejected the doctrine tof indi-
vidual immortality. .See Bayle. See also E. Kenan,
Averroes et V AvcrroUme, Paris, 1852, 8", pp. 119-
125. E.
16. Vernlas, Nicoletus. Contra perver-
sam Averrois Opinionem de Unitate Intel-
1
17
CLASS I. — NATURE OF THE SOUL.
51
lectus et de AnimEe Felicitate. Venetiis,
1505, fol.
See also No. 18.
17. Albertus Magnus, Bp., 1193-12SO De
anima libri ties. De intellectu et lutelligibili
libri duo. [Venice, Nov. 7, 1494,] fol. ff. 70.
Also in his Opera, Lvgdvni, 1651, lol., III. 1-189,
and V. :i39-262. H.
18. . . . De natura et immortalitate anime
cum commento conipendioso. [Nuremberg,
1493,] 4». ft'. 82.
Also in iiis Opera, V. 185-217. See also ibid. pp.
218-237, "De vuitato inlellectus contra Auerioem,"
or, " LibelU'S contra eos qvi dicvnt, qvod post separa*
tionem ex omnibus animabus non remanet nisi Intel,
lectus vnus & anima vna." These treatises form a
part of his Parva Naluralia, published in Venice,
1517, fol.
19. Brutus, Jacobus, Novocomensis. Corona
aurea corruscantibus gemmis : & preciosissi-
niis conserta niargaritis .... [Venice, Jan. 15,
1496,] 4". (208 leaves, 39 lines to a page.) BL.
Treats " De laudibus litterarum," "De quidditate
20. Steuclius {Ital. Steuco), Augustinus,
Eugubinus. De recentioribus Controversiis
circa Animam. Venet. 1504, fol.
21. Vives, Juan Luis. De Anima et Vita Libri
tres. Liigduni et Basiloa?, 1538, 4».
Also, with works by others on the same subject,
Basilese, 1543, 8" ; Lugduni, 1555, 8"; Viteberga;, 1556,
8° ; Tiguri, 1563, 8".
22. Slelanclithon, Philipp. Commentarius
de Anima. Viteberga?, 1540, 8». (31 sh.)
Numerous later editions.
23. AmerbaclijO)- Amerpach, A'itus. De
Anima Libri IV. Argent. 1542, 8».
24. Fortius {Itnl. Porzio), Simon. De hu-
mana Mente Disputatio. Florentiae, 1551, 4».
25. Neovillpeus, Job. De Pulchritudine
Animi Libri V, in Epicureos et Atheos Homi-
nes hujus Seculi. Parisiis, 1556, 8". BL.
26. "Woolton, John, Bp. A Newe Anatomie
of the whole Man, as well of his Bodie as of
his Soule, declaring the Condition and Consti-
tution of the same in his first Creation, Cor-
ruption, Regeneration and Glorification. Lon-
don, 1576, S".
27. ta Primaudaye, Pierre de. Academie
frangoise ... . Paris, 1677, fol.
28. Suite de 1' Academie fran^oise, en la-
quelle il est traicte de I'homme . . . et singu-
liferement de la nature, puissances, oeuvres et
immortalite de Tame. Paris, 1580, fol.
Often reprinted. An English translation, London,
1594, 4". and other eds. ; German, Munipelgaid, 1593,
fol,; Italian, Venice, 1595. 1650. " Cet ouvrage . . .
offre comme le tableau de r^tat des connaissances
philosophiques et physiologiques a la (in du XVP
siecle."— H.iag, La France prutestante, VI. 32S.
29. Crespet, Pierre. Discours catholiques de
I'origine, de I'essence, excellence, fin et immor-
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30. Scheibler, Christoph. Collegium psy-
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other editions, 1614, 1628, 1654.
31. Bohme, or Belinie, Jacob. Vierzig
Fragen von der Seelen Urstand, Kssenz, Weseu
... . 1620,4".
Also in his Sdmmtliche Werke. 1846, 8<>, VI. 1-
148. D.—A. French translation, Paris, 1807, 8(>.
32. XL. Qvestions concerning the Soule.
Propounded by Dr. Balthasar Walter, and
answered by Jacob Behmen. . . . London,
1647, 40. pp. 155 +. //.
Also in his Works, translated by Law, Vol. II. H,
33. Barlseus, Casp. De admirandis Aniniae
humanae. Venetiis, 1635, 4". pp. 23.
34. Buchanan, David. Historia Animae hu-
manae. Parisiis, 1636, So. BL.
35. Descartes (Lat. CartesiusS Rene.
Meuitationes de Prima Philosophia, in quibus
690
Dei Existentia et Anima; Humana; Immor-
talitas demonstratur. Parisiis, 1641, 8».
In the title of subsequent editions " a Corpore Dis-
tinctio" is substituted for " Immortalitas." In most
of the later editions, as those of 1654, 1658, 1685, thera
is an Appendi.x, containing " Objectioues Virorum
Doctoruni. cum Responsionibus Authoris." M.
A French translation, revised by Descartes, wa«
publ. at Paris in 1647, 4", and has been often reprinted.
It is contained in Tomes I, and II. of the " (Euvres
de Descartes" edited by Cousin, 11 tom. Paris, 1824-
26, 8". (if. I An English translation, by Wm. Moly-
neux, London, 1680, 8", pp. 154. F.
36. Dlgby, Sir Kenelm. Observations on the
22nd stanza in the 9th Canto of the 2nd Book
of Spencers Faery Queen, full of excellent No-
tions concerning the Frame of Man and his
rationall Soul. . . . London, 1644, 8». BL.
Also in Todd's ed. of Spenser, London, 1805, 8", IV.
80-b9. H.
37. Hooglielande, m- Hogelande, Corn.
van. Cogitationes, quibus Dei Existentia,
Aniiiiie Spiritalitas, et possibilis cum Corpore
Unio demonstranttir ... . Amst. 1646, 120.
— Also Lugd. Bat. 1676, 12o. (13 sh.)
38. Roy, Ilendrik -van (Lat. Henricus Re-
gius). Brevis Explicatio Mentis Humanje,
sive Animae Rationalis. [Against Descartes.]
XJltrajecti, 1647, So.
39. F:-o>iuoudus, Lihertus. PhilosophisB
Clii i^ti;llKl■ ilr .Viiima Libri qvatvor. Lovanii,
164!», 4". (174sli.) BM.
40. [Vaugliau, Thomas]. Anthroposophia
Tbeomagica: or, A Discourse of the Nature of
Man and his State after Death .. . . By Euge-
uius Pliilaletbes. Lond. 1650, sm. 8o. BL.
A German translation, 1704, S".
41. Andrese, Tobias. Brevis Replicatio repo-
sita Brevi Explicationi Mentis Hvmanw, sive
Anini£e Rationalis D. Henrici Regii ... . [In
defence of Descartes.] Amstelodami, 1653, 12o.
pp. 320 +. H.
42. Revius,Jac. *ux°^^°l^'*X'" contra Tobiam
Andrew Cartesii Hyperaspistem, a quo Im-
mortalitatem Animorum obscurari et Dei Ve-
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43. Jenner, Thomas. A 'Work for none but
Angels and Men, that is, to be able to look into,
and to know our selves. Or a Book shewing
what the Soule is, subsisting and having its
Operations without the Body ... . London,
1658, 4». pp. 39. BM.
At p. 29 commences "What Heaven is, vindicated
from the vulgar mistakes and grosse conceivings of
many," &c. The first part of this w ork was tevsi/ied
bv the author, and published with neai-ly the same
title as that given nbove. This poetical tract extends
to 54 pages. See Jiibl. Grenvilliana, Part II. p. 265.
44. Zeisold, Joh. Liber de Anima. Jense,
1659, 80. pp. 524.
45. Hundesliagen, Joh. Christoph. DePlu-
ralltate Animarum roaliter et secundum Sub-
stantiam in Homine distinctarum. Jense,
16«2, 4o. — Also 1675, 40.
46. De Unitate et Identitate Animte. Vite-
berga?, 1664, 40.
47. PrenzeljSim. Friedr. De Anima maxima
rationali. Viteborgas, 1663, 4o.
48. Dissertatio secunda, pro Anima; huma-
na; Unitate Rationes producens. Vitcbergw,
1663, 40.
49. Cordemoy, Geraud de. Le discerne-
ment du corps et de Tame, en six discours ....
Paris, 1666, 120. — Also 1670, go, and 1673, 12o.
See J'.nrii„l des S-avans for June 7, 1666. — A latin
translation, Geneva,' 1679, 12o.
50. La Forge, Louis de. Traite de I'esprit de
rhomme et de sou union avec le corps. Paris,
1666, 40.
A Latin translation, Amst. 1669, 4o; Bremen, 167i,
and 17(11, 4". pp. 224.
51. FlaveI,John. UyeunaTo\oyia. A Treatise
52
CLASS I. — NATURE OF THE SOUL.
79
of the Soul of Man. London, 1871, 4". — 2d ed.,
ibid. lt)98, 4»; 3ded., 1701, 8»; another ed., Lon-
don, 1824, So.
Also in his Works, 2d ed., 1716, fol., I. 394-540. ff.
52. Cud worth, Kalph. The true Intellectual
System of the Universe ... . London, 1«7S,
fol. pp. 899 +. H.
Later eds. 1743, 1S20, 1837 (Aodover, U.S.), and,
with the very valuable notes and dissertations of
Moghelm translated by John Harrison, 3 vol., Lon-
don, 1835, 80. Best ed. of Mosheims Latin transla-
tion, 2 vol., Leyden, 1773, 4o. (£^.) — The work is a
storehouse of learning on the ancient opinions con-
cerning the nature, origin, pre-existence, transmigra-
tion and future state of the soul.
53. Baxter, Richard. Of the Nature of Spirits,
especially Man's Soul ; in a Collation with Dr.
More. 1082, 8o.
54. [Saunders, R.]. A View of the Soul, in
several Tracts. The First, being a Discourse
of the Nature and Faculties, . . . the Immor-
tality and Happiness of the Soul of Man. . . .
The Third consists of several Epistles to the
Rev. John Tillotson, D.D. . . . [on the same
subject]. By a Person of Quality. . . . Lon-
don, 1082, fol. pp. (16), 134, 220. BL., G.
55. Essals nouveaux de morale de I'ame de
rhomme. I. Essai par M . . . Paris, 1688, 12o.
See Journal des Si;avana for Nov. 1686.
56. Moral Essay (A) upon the Soul of Man.
In Three Parts. Done out of French. Lon-
don, 16H7, 80. pp. (20), 447. G. — Ibid. 1690, 8°.
This is identical with No. 70, below. Perhaps it is
a translation of the preceding.
57. Boerhaave, Herm. Dissertatio de Dis-
tinctione Montis a Corpore. Amst. 1088, 4o.
68. Feuerleiii, Joh. Cour. Dissertatio delm-
materialitate Mentis humanae, Immortalita-
tis ejusdeni Fundamento demonstrativo pene
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59. Bentley, Richard. Matter and Motion
cannot Think : or, A Confutation of Atheism
from the Faculties of the Soul. A Sermon
preached . . . April 4. 1692. Being the Second
of the Lecture founded by the Honourable Ro-
bert Boyle, Esquire. . . . London, 1692, 4o. pp.
39. H.
60. [Itayton, Henry]. Observations upon a
Sermon intituled, A Confutation of Atheism
from the Faculties of the Soul .... By way of
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61. Burthogge, Richard. An Essay upon
Reason, and the Nature of Spirits. . . . Lon-
don, 1694, 8o. pp. 280 -f. H.
62. Sturm, Leonh. Christoph. Dissertatio de
Immaterialitate Mentis humanae. Lipsiae,
1694.
62». S., M. A Philosophical Discourse of the
Nature of Rational and Irrational Souls. Lon-
don, 1695, 40. DL., BM.
63. "Wideburg, Heinr. Disputatio de tribus
Partibus Honiini.s, Corpore, Anima et Spiritu.
Viteberga;, 1095, 4o. ff. 24.
64. Manlove, Timothy. The Immortality of
• the Soul asserted, and practically improved
... . With some Reflections on a pretended
Refutation [by H. Layton] of Mr. Bently's Ser-
mon. . . . London, 1691, h". pp. 164. BM., G.
65. [Iiayton, Henry]. Observations upon a
short Treatise, written by Mr. Timothy Man-
love: intituled, The Immortality of the Soul
asserted .... [London 1 1697 ?] ^o. pp. 128. H.
66. Fardella, Michel Angelo. Animse hu-
man* Natura ab Augu.stino detecta in Libris
de Quantitate Anima;, dccimo de Trinitate et
de Animae Immortalitate. . . . Opus ad incor-
poream et immortalem humanoe Aniniae Indo-
lein, Ratione prwlucente demonstrandani. Ve-
netiis, 1698, A". — Ibid. 1724, fol. pp. 388.
67. [Burtliogge, Richard]. Of the Soul of the
World ; and of Particular Souls. . . . London,
1699, 80. pp. 46. H.
68. [Layton, Henry]. An Argument concern-
ing the Human Souls seperate [sic] Subsist-
ance. [London? 1699?] 4». pp. 16. //.
In answer to a pamphlet entitled Spira Beapirant,
published in London, 1695, 8o.
69. Thomasius, Christian. Versuch vom
WesendesGeistes . . . . In welchemgezeigt
wird, dass Licht und Luft ein geistiges Wesen
sey, und alle Korper aus Materie und Ueist be-
stehen .... Halle, 1699, 8o. pp. 190 +. (14 sh.)
— Also ibid. 1709, 8o.
See Tenuemann, Geich. der Philoa., XI. 239-243.
70. B., C, D.D. A Discovery of Divine Mys-
teries: or the Nature ami Ktiicacy of the Soul
of Man .... Ill Thrcr I'iirts. I. Of the Pre-
ference due to thf S.Hil alx.ve the Body, by
Reason of its Spiritual and Immortal Nature
... . III. Concerning our Duties of Time and
Eternity ... . By C. B. D.D. Fellow of the
Royal Society. London, 1700, So. pp. 447 +.
The running title is "A Mural Essay upon the
Soul of Man.' See above, No. 56. Another ed., Lon-
don, 1722, 80 (pp. 334 -t-). has the title:— 'An Essay
upon the Soul of Man, Moral, Natural, and Divine,"
etc. BA.
71. Roth, Albr. Christian. Auszug aus Tho-
masius Versuch vom Wesen des Geistes, mit
Anmerkungen. Leipzig, 1700, 8o.
This is probably the work mentioned by Georgi
(Europ. Bucher-Lex.) under the title " Thomasius
Portentoeus," containing 43 sheets.
72. [Camerarlus, Klias]. Kurze Anmerkun-
gen iiber den Versuch [of C. Thomasius] vom
Wesen des Geistes. TUbingen, 1701, 8o. pp. 85.
73. [Coward, William, M.D.]. Second Thoughts
concerning Human Soul, demonstrating the
Notion of Human Soul, as believ'd to be a
Spiritual and Immortal Substance, united to
Human Body, to be plain Heathenish Inven-
tion, and not consonant to the Principles of
Philosophy, Reason, or Religion ... . Lon-
don, 1702, 8°. pp. 458 +. D.
The Epistle Dedicatory is signed " Estibius Psy-
chalethes.' — " The 2d. Edition corrected and en-
larg'd," London, 1704, 80, pp.3t4 [numbered wrongly;
there are 4:i6 pages numbered, and 10 leaves not num-
bered]. H. in this ed. the title reads ''Immaterial
Substance" instead of •' Immortal Substance," and
varies from the first in some other respects.
74. [Hole, Matthew]. An Antidote against In-
fidelity. In Answer to a Book, entitled, Second
Thoughts concerning Human Soul ... . With
a Full and Clear Proof of the Soul's Immor-
tality. By a Presbyter of the Church of Eng-
land. London, 170'i, 8o.
75. Turner, John. A Brief A'indicationof the
Separate Existence and Immortality of the
Soul from a Late Author's Second Thoughts
... . London, 1702, i". pp. 64. BM.
76. [Layton, Henry]. Observations upon a
Treatise intituled, A Vindication of the Sepa-
rate Existence of the Soul, from a late Author's
Second Thoughts, by Mr. John Turner ... .'
[London, 1702?] 40. pp. 55. //.
77. Vindiciee Mentis. An Essay of the Being
and Nature of Mind: ... clearing all Doubts
. . . concerning the Life and Immortality of our
Souls London, 1702, So. pp. xii., 181. BM.
78. [Layton, Henry]. Observations upon a
Treatise intituled Vindiciae Mentis. ... [Lon-
don, 1703,] 4o. pp. 88. H.
79. Keacli, Benjamin. The French Inipostour
Detected. Or, Zach. Hou.sel tryed by the Word
of God and cast. Wherein, also, the Errors of
Dr. Coward (in his late Book called Second
Thoughts) are la:d open. Shewing what Cause
he hath to think again. And the Immortality
of the Soul fully evincetl. In y" iorin of a
Tryal. 3d ed. London, 1703, 12o.
See ChrUtian Reformer for Feb. 18:i4 ; I. 99, 100.
M
79a
CLASS I. — NATURE OF THE SOUL.
102
79». Pliylopsyches, Alethius, pseudon.
♦uxo^oyta; or Serious Thoughts on Secoud
Thoughts. . . . Written in Opposition to a late
Heretical, Erroneous, and Damnable Book, set
forth by Dr. William Coward. ... London,
N.D. So. ir. 24, pp. 142. G.
80. [Laytou, Ilenrj-]. Arguments and Re-
plies, in a Dispute concerning the Nature of
the Humane Soul. viz. Whether the same be
Immaterial, separately subsisting, and Intel-
ligent ; or be Material, Unintelligent, and E.v-
tinguishable at the Death of the I'erson. Lon-
don, 1703, 4", pp. 112. H.
8L [Dodwell, Henry. Letter concerning the
Immortality of tlie Soul, against Mr. Henry
Lavton's Hypothesis.] (In Layton's Argu-
mnilx aiHl l„pl,rs, 1703, 4», pp. 35-47.) H.
82. Nicholls, William, D.D. A Conference
with a Tluist. Being a Proof of the Immor-
tality of the Soul. Wherein is contained an
Answer to the Objections made against that
Christian Doctrine in a Book intituled. Second
Thoughts concerning Humane Soul, &c. Part
V. London, 1703, 8°. pp. 248 +. H.
Parts I.-IV. of the " Conference with a Theist"
(trealiug of other topics) were published 1696-99.
83. [liayton, Henry]. Observations upon Dr.
Nicholls's Book, intituled, A Conference with
a Theist .... [London, 1703,] 4". pp. 124. H.
84. Broitghton, John. Psychologia: or, An
Account of the N'atureof the Rational Soul. In
Two Parts. The First, being an Essay towards
establishing the receiv'd Doctrine, of an Im-
material and consequently Immortal Sub-
stance, united to Human Body ... . The
Second, a Vindication of that . . . Doctrine,
against a late Book, call'd. Second Thoughts
.... London, 1703, 8». pp. 418 +. BL., G.
?5. [liayton, Henry]. Observations upon a
Treatise intit'led Psychologia . .. . Written
by John Broughton, M.A. . . . [London, 1703,]
40. pp. 132, 52. H.
«6. [Cotvard, William, M.D.']. Farther
Thoughts concerning Human Soul, in De-
fence of Second Thoughts ; wherein the Weak
Efforts of the Reverend Mr. Turner, and other
less Significant Writers are occasionally an-
swer'd. ... London, 1703, 8°. pp. 155 +. H.
87. Turner, John. A Farther Vindication
of the Soul's Separate Existence, and Immor-
tality; in Answer to Dr. C 's Farther
Thoughts ... . London, 1703, 4°. BL.
88. Smltli, Lawrence, LL.D. The Evidence
of Things not Seen; or the Immortality of
the Human Soul, proved from Scripture and
Reason, in two Discourses. Wherein are con-
tained some Remarks on Two Books [viz.
Coward's " Second," and " Farther Thoughts"]
. . . together with an E.\amination of the
Opinion of a Middle Place of Residence, &c.
3d ed. London, (1701 ? '03,) 1706, 8<>.
89. [Gregory, F.]. Imi)ar4ial Thoughts upon
the Nature of the Human Soul, and some
Passages concerning it in the Writings of Mr.
Hobbes and Mr. Collier, occasioned by a Book
entitled Second Thoughts. By a Divine of the
Church of England. London, 1704, 4".
90. [Coward, William, M.D.]. The Grand
Essay: or, A Vindication of Reason, and Re-
ligion, against Impostures of Philosophy prov-
ing ... 1. That the Existence of any Imma-
terial Substance is . . . Impossible to be con-
ceived. 2. That all Matter has originally
created in it, a Principle of . . . Self-Motion.
3. That Matter anil Motion must be the Found-
atidii (if Tlioin;lit in Men and Brutes. To
which is ail.liMl, a Brief Answer to Mr. Brough-
ton's lNv( hdlo. Ai;. By, W. C. M.D. CM. L.C.
, . . London, 1704. So. pp. 248 [2691 +. //.
The " Second Thoughts" and the " Gr.-\nd Essay"
692
lication of a second edition of the former.
90». Reeves, William. A Sermon concern-
ing the Natural Immortality of the Soul.
London, 1704, 4".
9ub. Dodwell, Henry. An Epistolary Dig-
cours(!, etc. 170B.
For this famous work and the controversy excited
by it, see No. '..114, etseqq.
91. [Lay ton, Henry]. A Search after Souls :
or. The Immortality of a Humane Soul, theo-
logically, philosophically, and rationally con-
sidered. With the Opinions of Ancient and
Modern Authors. By a Lover of Truth. ...
2 vol. [London,] 1700, 4». pp. 278, 188. H.
92. Oldfteld, F. Mille Testes; against Athe-
ists, Deists, and Scepticks, testifying ... .
IV. The Immortality of the Soul. y. An
Enquiry into the Tenets of the Soul-sleeper
[W. Coward], in his Book of Second and
Farther Thoughts. London, 1706, 8».
93. [Coward, William, M.D.]. The Just
Scrutiny : or, A Serious Enquiry into the
Modern Notions of the Soul. 1. Consider'd
as Breath of Life, or a Power (not Immaterial
Substance) united to Body, according to the
II. Scriptures. II. As a Principle naturally
Mortal, bnt immortaliz'd by its Union with
the Baptismal Spirit, according to Platonisme
lately Christianiz'd [by H. Dodwell]. With a
Comp.arative Disquisition between the Scrip-
tural and Philosophic State of the Dead ... .
By W. C. M.D. ... Loudon, [1706, or later,]
8». pp. 221. U.
94. Bayly, Benj. Of the Immateriality of
the Soul, and its Distinction from the Body
... . In a Letter to To***. [1707?] (In^CbJ-
lection of several Pieces of Mr. John Toland,
etc. Lond. 17'26, 8», II. 1-28.) H.
95. ScHramm, Jonas Conr. Exercitatioqua
naturalis Animae humanae Immortalitas con-
tra novas qnoruudam Opiniones viudicatur.
Helnist. 1707, 4". pp. 70.
96. [Witty, John]. The First Principles of
Modern Deism confuted. In a Demonstration
of the Immateriality, Natural Eternity, and
Immortality of Thinking Substances in gene-
ral; and in particular of Human Souls. ...
London, 1707, 8«. pp. xxi., 301 -f-. BL., G.
97. ["Wagner, Gabriel]. Realis de Vienna
Priifung iles Versuchs vom Wesen des Geistes
den Chr. Thomasius . . . 1699 an Tag gegeben.
N.P. 1707, 8». pp. 80.
98. [Lange, Joachim]. Jucundi de Laboribus
freye Gedanken von Realis de Vienna Priifung
des Versuchs vom Wesen des Geistes ....
N.P. 1709, 8". — 2e Aufl., 1710, 8».
99. Staalkopf, Jac. Placita philosophica
Guilielmi t'owardi. Gryph. 170S, 40.
99». BerUeley, George, Bp. Three Dialogues,
the Design of which is plainly to demonstrate
the Reality and Perfection of Human Know-
ledge, the Incorporeal Nature of the Soul, and
the Immediate Providence of a Deity, in Op-
position to Sceptics and Atheists. Loudon,
1713, 80.
100. Dltton, Humphry. The State of the Case
about Matter's Thinking. Loudon, 1713, 8».
101. [Bucher, , and RoscHel, Job.
Bapt.?] Zweyer guter Freunde vertrauter
Brieff-Wechsel vom Wesen der Seele. Ilaag,
(1713.) 17'21, HO. pp. 94.
Roschel is the author of the second Letter In the
volume, accordiug to Reinimann and Jdcher.
102. [ ]. The same. Sammt des Editoris
Vorrede und des Autoris wahrer Erklarung,
wie audi anderweitiger Untersuchung des
Wesens der ."^eele und des Geistes. [4th ed.J
Amsterdam, 1723, 8o. ])p. 1.58.
Maintains that the soul is an accident of the body.
CLASS I. — NATURE OF THE SOUL.
Some have ascribed these Letters to a Dr. (Job. Casp.7)
We>lphul, and Juh. Ueo. Hooheiseu. See M\lius,
Bibt. Anon. No. laia, aud AiJeluugs Suppl. to Jocber.
103. Buddeus, Joli. Fiaiiz. Piogriiinnm dc
Aiiiliicoruiii llMC'iesi. [In opposition to Bu-
cher.] Jeiiac, 1713, 8«.
Also in liis Afiscel. Sacra, IT'T, 4°, I. 538-549. {H.)
Gomp. Kuseb. Hist. Eccles. VI. 37.
103". Muller, Gottfiied Pulycarp. De Meute
Substantia a Coipme esscntialiter diversa.
[Disp. I., II.] Lipsiae, 1714, 4". pp. 32.
IM. Elswtcli, .Tnli. IIoi ni. voii. ... Rccen-
tiores de Anima Coutrovfisiao ... . [Re.sj).
Christian Krause.] A'itembevgae, 1717, 4». pp.
78. H.
Against Buoher and Stosch.
105. Olpe, .Toll. Ilciiu-. Dissertatio de Immor-
talitate Aiiiniae lutionalis, Mecbanicis oppo-
Bita. .Tenac, 1717, 4". pp. 40.
106. Grove, Homy. An Essay towards a De-
monstiatiiin of tlie Soul's Immateriality. ...
London, 1718, S».
107. liosclier, Martin Gotthelf. Aiiimam cre-
atls rebus aliis falso et [aut?] vere adscriptam
Honiini eniinenter competere. 3 pt. Wite-
bergae, 1715». 10 gr.
108. Deyllng, Job. Gottlieb (Lat. Theoph.).
De Errore I'seudo-Pbilosophorum, quod Aninia
Uominis sit materialis et mortalis. Halse,
1720, 4o.
109. Wolf, Oliristian, Baron von. A'erniinf-
tiKf Gedanki-n von Gott, dor Welt und der
Setle des Menscb.n ... . So Antl. Frankfurt
und Leip/.iii, (1720. 22, 25, 29, 33, 36, 38,) 1741,
8°. pp. 672. — Also later eds.
110. Anmerkungen liber die Verniinftigen
Gedanken ... zu besserem A'erstande . . . der-
selben ... . Frankfurt am Mayn, 1724, 8».
pp. 631. — 2e verniehrte Ansg., with the title:
— "Der veruunftigen Gedanken ... anderer
Then ... . Pnd. 1727, 8°; 3« Aufl., 1733, So.
111. Hollmanit, Sam. Christian. De stii-
pendo Natuiac Mvsterio, Anima humaiia sibi
ipsi ignota. Dis],; I., Gryph. 1722; Disp. II.-
IV., Witteb. 1723-24. 40. — New ed., Gotting.
1750, (1752?) 40. pp. 119.
112. Scliroter, Joh. Conr. Festgegrlindeter
Beweis und Vertheidigung, dass die Seele
nicht materiell, sondern ein geistiges Wesen
8cy, znr Lelire von der Unsterblichkcit der
Seelen ans Lielit gestelU. 2« Aufl. Leipzig,
(1723,) 1728, 8''. pp. 127.
113. Bilflnger, or Bulflnger, or Biilf-
fiuger, Georg Beruh. Dilucid.ationes philo-
sopbicae de Deo, Aninia huniana, Mundo et
general ibus^lerum Affectionibns. 2 pt. Tu-
bingae, 1725, 4o. (95 sh.)— 4th ed., ibid.
1768, 4».
*"An almost forgotten, but excellent treatise." —
R. W. Landis. Comp. Kahle, Bill. Phil. I. 315, 316.
114. Bragge, Robert. A brief Essay concern-
ing the ,Suul of Man. . . . London, 1725, 8".
pp. 48. //.
115. BetraclituiigdesMen.schen nachGeist,
Seel und Leib. Amsterdam, 172(5, 8». (15 sh.)
— Also N.p. 17.32, 80. pp. 220.
Ascribed to Pet. Friedr. Detry. See Mylius, Bihl.
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116. Biircliard, Christoph Martin. Medita-
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135. Letter (A) to the Author [A. Baxter] of
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139. Meier, Georg Friedr. Beweis, dass keine
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147. Pollgnac, Melchior tie, Card. Anti-
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Translated into French, both in prose (1749) and
verse (17sii) ; into EuglUh. Iiy Geo. Cunniufr, London,
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148. [La Mettrie, .Julien Offray de]. L'lioninio
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149. La Mettrie, .Inlien Offrav de. ^Vlan a
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694
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150. [ ]? L'honimeplante Potsdam, cto
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curious botanical description of man according to the
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ginal edition. Barbier. Qneraid. and others, ascribe
this piece, as well as Lhunime mnchine, to La Met-
'"'■ "'■ '" is include'! in scm-imI cds. of his works;
the |,rc~,nl iMi.ti.P s„;,k ipp. H, 15,
, the author <
ivndcs (Brit. J.i
ncliii
do with the
edition" of Lhomm, ,.,./, /,,„,
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151. Lettre d'un anonynie pour servir de
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158. Ploiicquet, Gottfr. Dissertatio de
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308. THomson, Hev. Patrick. The Soul,
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! pp. 246.
j 309. Atkinson, Henry George, and Martl-
neau, Harriet. Letters on the Laws of
j Man's Nature and Development. ... London,
1851, 120. pp. xii., 390. H.
I Advocating atheistic materialism.
310. Read, Thomas. The Immateriality of
the Soul : or, Man entirely dependent upon
his Orgivnization for all his Mental and Moral
Powers. . . . Philadelphia, 1851, 12o. pp. 24. G.
311. Dorris, William D. Lecture on the
Human Soul, for the Benefit of the Orphan
Assylums [sj'c] in tlie City of Nashville, de-
livered ... Febru.ary 4th, 1852. Nashville
[Tenn.l, 1852, 8o.pp.16. H.
Maintains that the soul is a material fluid, secreted
by the brain.
312. liOtze, (Rud.) Herm. Medicinische Psy-
chologic Oder Physiologic der Seele. ... Leip-
zig, 1852. 80. pp. X., 632.
See Leipz. BeperU, 185i, XL. 16-24.
313. Mason, Sev. William. What is the
Human Soul? London, [1852,] 16o. pp. 76. F.
Swedenborgian.
314. Molescliott, Jac. Der Kreislauf de«
Lebens. Physiologische Autworten auf Lio-
big's Chemische Briefe. 3o, vermehrte und
verbesserto Aufl. Mainz, (1852, 65.) 1857, 8».
pp. xii., 534. H.
315. Fischer, Carl Philipp. Die Unwahrhelt
des Sensualismus und Matcrialismus, mit be-
sonderer RUcksicht .auf die Schriften von
Feuerbach, Vogt und Moleschott bcwiesen
... . Erlangen, 1853, 80. pp. xviii., 52. H.
316. Ueber die Unnioglichkeit den Natura-
ramus zum ergiinzenden Theil des Systems
der Wisscuschaft zu erhebeu. Ein Nachtrag
699
317
CLASS I. — NATURE OF THE SOTJL.
[to the above] ... . Erlangen, 1854, 8». pp.
xxiii., 55.
317. Perty, Max. Ueber die Bedeutung der
Anthropologie fiir Naturwissenschaft und
Pbilosophie. Ein Vortrag ... . Bern, 1853,
8». pp. 61. H.
In opposition to the materialism of Moleschott.
318. FicHte, Iniman. Ilerm. Die Seelenlehre
des Materiiilismu.s, kritiscli untersucht. (In
his ZeAtsckr. f. I'hilus., 1854, XXV. 58-77,
169-179.) //.
S19. Hinriclis, Herm. Friedr. Wilh. Das
Leben iu der Natur. Bildungs- und Entwicke-
lungsstufen desselben in Ptlanze, Thier und
Mensch. Natur-historisch-philosophisch dar-
gestellt ... . Halle, 1854, 8». pp. xv., 271.
320. Hoffmann, Franz. Zur Wlderlegung
des Materialismus, Naturalismus, Pantheis-
mus und Mouadismus. Abdruck der Einlei-
tung zu Fr. v. Baader's sammtlicben Werke.
I. liauptabth. 4. Bd. Leipzig, 1854, S». pp. lii.
H.
321. Wagner, Rud. Slenschenschopfung und
Seelensubstanz. Ein anthropologischer Vor-
trag, gelialten ... zu GiJttiugen am 18. Sep-
tember 1854. . . . Gottingen, 1854, 8°. pp. 30.
H.
322. Ueber TVi.ssen und Glauben, mit be-
sonderer Beziebung zur Zukunft der Seelen.
... Gottingen, 1854, 8». pp. 30. H.
323. ZuUrlgl, Jak. Kritische Untersuchung
iibcr das W esen der verni'.nftigen Geistseele
und der psychischen Leiblicbkeit des Men-
schen, sowie i'.bor die Frage : Inwiefern ist die
verniinftige Geistseele die Form des mensch-
lichenLeibes? niit Kiicksicht auf den Streit
der Gegenwart, auf die Concilien, Kircbenvii-
ter und Scholastiker. . . . Begeusburg, 1854,
So. pp. iv., 272. JI.
324. Cooper, H. G. Indestructibility the
Universal Law, traced from a Bit of Coal to
the Soul of Man. Dublin, 1855, 8". 2s. 6d.
325. Czolbe, lleinr. Die Elemente der Psy-
chologic voni Standpunkte des Materiali.smus.
(Fichte's Zeitschr. /. rhiU>s., 1855, XXVI. 91-
109.) H.
326. Neue Darstelluug des Sensu.alismus.
Ein Entwurf ... . Leipzig, 1855, 8». pp. xii.,
237. H.
" The most important recent production on the side
of materialism."— A7i';>/e(. See also Leipz. Repert.,
1856, LIV. 203-208. H.
327. Feclmer, Gustav Theodor. Ueber die
physikaliscbe und philosophische Atomen-
lehre. Leipzig, 1S55, S». pp. xvi., 210.
Opposes materialism.
328. Tittmann, Friedr. Wilh. Ueber LebeJi
und Stoff. Dresden, 1855, 8°. pp. viii., 168.
329. Vogt, Carl. Kohlerglaube und Wissen-
schaft. Kino Streitsclirift gegen Hofrath Ru-
dolph Wagner in Gottingen. 4« AuHage, zwei-
ter Abdruck. Giessen, (1855,) 1856, 8°. pp.
330. "Wagner, (Job.) Andr. Naturwissen-
Bchaft und Bibel im Gegensatze zu dem Kiib-
lerglauben des Herrn Carl Vogt, als des wie-
dererstandenen und aus dem Franzosischcn
ins Deutsclie iibersetzten Bory. Stuttgart,
1855, S». pp. 55. //.
631. Reichenbacli, Karl, Baron von.
Kohlerglaube und Afterweisheit. Dem Herrn
C. Vogt in Genf zur Antwort. Wien, 1855, 8».
pp. 48.
432. Frohscliamnter, J. Menschenseele
und I'bysiulogie. Eine Streitschrift gegen
Prof. Cail Vogt in Genf. MUnchen, 1855, 8°.
pp. vii., 212.
Praised by Klupfel. The author is a Catholic. Re-
700
333. Sclialler, Julius. Leib und Seele. Zur
Aufkliirung iiber " Kbhlerglauben und Wis-
senschaft." 3« verniehrte Ausg. Weimar,
(1855, 56,) 1858, 8". pp. (8), 248 +. H.
" The most important, in a scientific point of view,
among the recent works ag;iinst materialism." — Klup*
fel. See also Biblioth. Sacra, XVII. lOa-iOS.
334. Biicliner, Louis. Kraft und Stoff. —
Empirisch-naturphilosophische Studien. In
allgemein-verstandlicher Darstellung. 6« ver-
mehrte und verbesserte Aufl. [1st and 2d
eds., 1855 ; 3d and 4th, l!-56.] Frankfurt a. M.,
1859, 8». pp. Ivi., 2,V2. H.
The author is a zealous propagandist of materialism.
335. Frauenstadt, Julius. Der Materialis-
mus. Seine Wabrbeit und seiu Irrthum.
Eine Erwiederung auf Dr. Louis BUchner's
" Kraft und Stoff." . . . Leipzig, 185«, 16». pp.
XV., 208.
336. Fabrl, Friedr. Briefe gegen den Materia-
lismus. Stuttgart, 185(5, 8°. pp. xv., 215.
" One of the best works agiiinst the materialistic
tendency."— X7«;)/eJ. Sec also BiUioth. Sacra,
XVII. 208-211.
337. Flclite, Imman. Herm. Anthropologie.
— Die Lehre von der menschlichen Seele.
Neubegriindet auf naturwissenschaftlichem
AVego fiir Naturforscher, Seelenarzte und wis-
senschaftlich Gebildete Uberhaupt. 2" ver-
niehrte und verbesserte Aufl. Leipzig, (1856,)
18G0, 8°. pp. xxxix., 623. H.
"Die spiritualistiscben Lehren," pp. 23-55; "Der
Materialismus," pp. 5ii-!i4 ; "Der Tod und die See-
lenfortdauer." pp. 30"-3fi5; " Die zeitliche Entste-
hung der Seele," pp. <!)4-534. — An important work,
Comp. Leipz. hepert., 185fi, LV. 209-212.
338. Grindon, Leopold Hartley. Life: its
Nature, Varieties and Phenomena. Also,
Times and Seasons. . . . London, 1856, 8". pp.
viii., 328. F.
339. Lotze, (Rud.) Herm. Mikrokosmus. Ideen
zur Naturgeschichte und Ge.schichte der
Menschheit. Versuch einer Anthropologie.
I" Band : Der Leib. Der Seele. Das Leben. J
II" Band: Der Mensch. Der Geist. Der Welt
Lauf. 2 Bde. Leipzig, 1856-58, 8».
"A very important work."— jnfip/eJ.
340. Czolbe, lleinr. Entstehung des Selbst-
bewusstseins. Eine Antwort an Hrn. Prot
Lotze. Leipzig, 1856, &". pp. 58.
341. Braubacb, W. Koblerunglaube und
Materialismus oder die Wabrbeit des geisti-
gen Lebeus. Frankfurt am Main, 1856, 8»,
pp. iv., 92.
342. Thwm, Rud. Karl Vogt's Kohlerglaube
und Wissenschaft im eigenen Lichte. I. Got-
tingen, 1856, 8». pp. 35.
343. Draper, John Wm. Human Physiology,
Statical and Dynamical: or, The Conditions
and Course of the Life of Man. . . . New York,
1856, 8». pp. xvi., 649.
See pp. 283-287 for " evidence of the existence of
the soul derived fl-om cerebral structure."
344. Kuen, F. Der naturwissenschaftliche
Materialismus in seinem Princip und in sei-
nen Konsequenzen. Ein Vortrag ... . Ber-
lin, 1856, 8». pp. 32.
345. MicHells, Fr. Der Materialismus als '
Kolilerglaube. Ein offenes Sendschreiben
als Herausforderung zum wissenschaftlichen
Kampfe an die Vertreter des neuen Materia-
lismus in Deutschland: Cotta, Burmeister,
Virchow, Vogt, Moleschott, Rossmassler, MUl-
ler, Ule, Czolbe, BUchner u. A. ... MUnster,
1856, 8». pp. 75. . » ,
Reviewed bv Fr. Hoffmann in Fichtcs Zntachr. f.
PhUos., 1857, XSXI. •W1--57. H.
346. Moleschott, Jac. Licht und Leben.
Rede beim Antritt des iiffeutlichen Lehraiuts
347
CLASS I. — NATURE OF THE SOUL.
378
Eur Erforschung <ler Natur des Menschen, an
der Ziiricher Ilochschule. , . . Frankfurt a. M.,
185tt, 8°. pp. 48. H.
347. Tlttinaiin, Friedr. Wilh. Geist und
Materialismus. Zur Vcrwahning gegen die
Antrittsrede des Ilrn. Prof. Moleschott: Licht
und Leben. Dresden, lS5tt, S". pp. 31.
348. Meyer, Jiirgen Bona. Zum Streit liber
Leib und Seele. Worte der Kritik. Sechs
Vorlesungen ... . Hamburg, 1856, 8". pp.
xii., 130. H.
Reviewed by J. U. 'Vrirtli ia Ficlite's Zeitschr. t.
■ PAlJos.. 1860, X.XXVI. 1:4-180. B.
319. Jf eander, ■pseudnn. t Kritische Belench-
tung des Spiritualismus und Materialismus
Tom Standpunct organisch-monistischer Welt-
nnd Menschenanschauung. Bremen, 1856,
S". pp. 36.
350. Perty, Max. Ueber die Seele. Ein ofTent-
licher Vortrag ... . Bern, 1856, 8». pp. 70.
351. "Weber, August. Die neueste Vergotte-
rung des Stoffs. ... 2« Ausg. Giessen, (1856,)
1S5S, sm. S». pp. XV., 248. H.
" We have never seen the physiological view of the
subject in-ated more completely and satisfactorily."—
Bihl. Sacra. Reviewed by Pr. Hoffmann in i'iohte's
ZeitscUriftf. PIMos., 1S57, XXX. i89-302. H.
352. 'Wlsseiiscliaftllclie Beleuchtung des
Materialismus. Zur Streitfrage : 'VExistirt
eine Seele oder ist die Geistesfaliigkeit Gehirn-
function ?" Darmstadt, 1856, 16». pp. 41.
353. Zelsing, Adolf. Die jiingsten Streitfra-
gen auf dem Gebiet der Naturphilosophie und
Metaphysik. Drifter Artikel. [Review of
recent works on the question of materialism.]
(Fichte's Zeiischri/t f. Pliilos., 1856, XXIX.
279-321.) H.
354. Bucliner, Louis. Natur und Geist. Ge-
sprache zweier Freunde uber den Materialis-
mus und iiber die real-philosophischen Fragen
der Gegenwart. . . . Erster Band : Makrokos-
mos. Frankfurt am Main, 1857, 8". pp. xiv.,
300.
355. Henry, Joseph. Meteorology in its Con-
nection with Agriculture. (Report of the
U. S. Commissioner of Patents for 1857, Agri-
culture, pp. 419-506. — 35th Congr. 1st Sess.
House. Ex. Doc. No. 32.) H.
Mr. Alger has called my attention to this as con-
taining (pp. 440-449) some important remarks on the
power by which vegetable and animal organisms are
produced.
366. Hlttell, John S. A Plea for Pantheism.
New York, 1857, 12°. pp. x., 66. (Also forming
Ch. XXV .-XXVIII. of his " Evidences against
.. I^lli.iafian;fir " O/l T?^l O i.^l XT»... V.^..!- TQKT
2 vol. New York, 1857,
Christianity,'
'». A.)
Pp. 1-23, "PhysiolosT vs. a Future State." — The
mnthor says: — "By 'Pantheism' I understand the
and its qualities are the only
e forces, pervading matter and
divine existence, which comes
doctrine that
existences, and th;
inherent in it, are the divine
' '- to consciousness only in man."
85T. Humor (Der) in Kraft und Stoff, oder die
exacten Ungereimtheiten der modernen Real-
philosophie .... Darmstadt, 1857, 8". pp.
91.
358. Jacob, Theodor. Die entscheidende Frage
im Streit uber Leib und Seele. Berlin, 1857,
8«. pp. v., 12'2.
" A good work against the materialistic view."—
KlOpfel.
359. Kurze populare Widerlegung der neue-
ren materialistischen Behauptungen liber
Gott, Welt, Bestimmung des Menschen und
angebtiche Sterblichkeit des menschlichen
Geistes. . . . Berlin, 1857, i". pp. 23.
360. Matter, Jacques. La philosophic de la
religion ... . 2 tom. Paris, 1857, 18". H.
Tome II. treats of " La science du monde spirituel."
361. Storrs, Richard Salter, Jr. Graham Lec-
tures.— The Constitution of the Unman Soul.
Six Lectures delivered at the Brooklyn lusti-
tute, Brooklyn, N. Y. New York, 1857, 8<>.
pp.338. H. •
362. Vltteant, . La medecine dans .ses
rapports avec la religion ou Kefutation du
materialismetheoriqueet pratique. ... Paris
1857, So. pp. 439. F.
363. Wagner, Rud. Der Kampf um dio
Seele vom Standpunkte der Wissenschaft.
Sendschreiben an Urn. Leibarzt Dr. Beneke.
Gottingen. 1857, ^°. pp. viii., 218.
See Leipz. Kepert. for 1857, IV. 27-29. H.
364. IVoyscli, Otto. Der Materialismus und
die christliche Weltanschauung. Mit cinem
A'orwort von ... Dr. W. Uoifmann. Berlin,
1857, S". iip. vii., 107.
365. Bouilller, Francisque. De I'unite do
Tame pensante et du priucipe vital ... .
Paris, 1858, S". pp. 59. H.
Maintains their unity,
366. Cornill, Adolph. Materialismus und
Idealismus in ihrcn gegenwartigen Entwicke-
lungskrisen beleuchtet. Heidelberg, 1858. 8».
pp. 420. A.
See Westm. Bcv. for Oct. 1858; LXX. 565-567. H.
367. Hirschig, A. Onzo on.sterfelijkheid,
geliandhaafd tegenover do materialistisclie
natUurkunde van onzen tijd. Alkmaar, 1858,
80. pp. 21.
368. Lemolne, Albert. Stahl et I'animisme.
Memoire ... . Paris, 1858, So. pp. 207.
First published in Ihe Seances et Trnvanx deVAcad.
des Set. Mot. et Pol., Tomes XLU.-XLV. H.
369. IjCU, Jos. Burkard. Eericht ilber den
neueren Materialismus. Luzern, 1858. S'. dd.
34.
370. I<enpoldt, Joh. Michael. Zur Verstan-
digung iiber den modernen Materialismus.
Erlangen, 1858, 8°. pp. vi., 95.
371. Schellwien, Rob. Kritik des Materia-
lismus. Berlin, 1858, So. pp. 134.
Reviewed with high praise hv H. Dlrici in Fichte'a
Zeitschr. f. Philos., 1858, XXXII. ^90-303. H.
372. Snell, Karl. Die Streitfrage des Materia-
lismus. Ein vermittelndes Wort. Jena,
1858, 80. pp. viii., 63.
Reviewed by I. H. Fichte in his Zeitschr./. Phttoa.,
1869. XXXIV. '274-287. H.
373. "Wittmaack, Theod. Licht und Geist,
Oder die Lehre von den belebenden Prinzipiea
in der organischen Natur. Nebst einem An-
hange. . . . Leipzig, 1858, 8°. pp. xii., 348.
374. Boliner, August Nathanael. Naturfor-
schung und Kulturleben in ihren neuesten
Ergebnissen zur Beleuchtung der grossen
Frage der Gegenwart iiber Christenthnm und
»Iaterialismus, Geist und StoiT. ... Hanno-
ver, 1859 [1858], So. pp. xiv., sue. H.
Commended in the Lcipz. Rcpert.. lS.i8, LXIV. 23-
26. (if.) SeealsoFreudc's Hejjrweiser. II. 741, 74'2.—
etc.. Pari*,
75. Crom-vrell, Thomas. The Soul and th*
Future Life. . . . The Philosophic Argument.
London, 1859, 12o. pp. xv., 307.
"The Philosophic Argument," Part I. of the work,
is to be followed bv II. " Histnrv df the Common Opi-
nion," and III. " The Biblical View." The uuilior op-
po.-cs inimaterialism, but is unwilling to be called a
materialist.
76. Faure, A. Theorie de la spirituality, ou
Exameu approfondi de la nature et do la sub-
stance pensante ... . Gap, 1850, So. pp. iv.,
124.
77. Picbte, Imman. Herm. Zur Seel enfrage.
Einc philosuphische Confession. Leipzig, 1869,
So. pp. xxviii., 286.
78. Contributions to Mental Philosophy.
[A free translation and abridgment of th»
above.] Translated and edited by J. D. Mrs
701
unslation, " Du materialisme,'
579
CLASS II. — ORIGIN OF THE SOUL:
306 ;
roll, A.M. London, 1860, em. 8». pp. xxxvii.,
lo9. H.
379. Q,uandt, Joh. Gottlob von. Wissen
uiitl t^ein. tine realistische Abhandlung ziir
Ans<;leichung des Spiritualisniiis und Materia-
lismus. Dresden, 1S5», ^». pp. 112.
See Leipz. Report, for 1S59, IV. 1;-U. H.
380. Reclam, Carl. Geist und KiJrper in
ihrenWechsellieziebungen . . . . Leipzigund
Heidelberg, 1859, So. pp. viii., 387.
381. Scliolten, Jan Henr. Du materialisme
miiderne et de ses causes. [An essay read
before the Royal Acad, of Science at Amster-
dam, Dec. 12, ISott. Translated into French
by R. van der Maas.] {NouvelU lievue dc
Thiol., Strasbourg, for Feb. and Marcli, 1860;
V. 05-100.) H.
For an English translation, see The Progress o/
Religious TJiovght ... t/i the Protestant Church of
France, ed. by J. R. Beard, London, 1861, 8», pp. 10-
40. B.
382. Recent Works on Materialism. {Bihlioth.
Sacra f.jr Jan. 1S50; XVII. 201-212.) H.
383. Egomet, M.D.. pseudon. Life and Im-
mortality, or. Thoughts on Being. A Philo-
sophical Inquiry into the Nature of Life.
London, HoUjnale, 1860. 3s.
384. Macnialion, John M. A Treatise on
• Metaphysics chiefly in reference to Revealed
Religion. . . . London, I860, 8". pp. xix.,
418. H.
Ch. VI. (pp. 104-160) treats the question of imma-
teriality. The author seems to favor the doctrine of
the pre-existence of the soul.
385. Meine Beruhigung. Gott. Welt. Unsterb-
lichkeit. Christus. Gegen Materialismus und
Pantheismus. Berlin, 1860, 8". pp. vi., 62.
386. Piorry, Pierre Adolphe. Discours sur
I'organisme, le vitalisme et le psychisme, pro-
nonces it I'Academie imperialo de niedecino . . .
suivia ... de fragments poetiques sur le mate-
rialisme et le spiritualisme, sur Tame ou psy-
chatonie et sur Tavenir de Ihumanite ... .
Pari.s, I860, &°. pp. 48.
38e». Fechner, Gust. Theodor. Ueber die
Seelenfrage. Lin Gang durch die sichtbare
Welt, um die unsichtbare zu finden. Leipzig,
1861, So. pp. vii., 229.
386b. Immateriality CThe) of the Soul.
(Christian Rev. for April, 1861; XXVII. 289-
313.) BA.
3860. Tissot, (Claude) Joseph. La vie dang
rhomme. Existence, fonctions, nature, con-
dition prescnte, forme, origine et destinee
future du principe de la vie; esquisse histo-
rique de lanimisme ... . Paris, 1861, 8<>.
pp. xxiv., 596.
386*. Ulricl, Herm. Das Wesen der Seele nach
naturwissenschaftlicher Ansicht. (Fichte's
Zeitschr. f. Philos., 1861, XXXVIII. 21-50.)
H.
To be continued.
point de
. Paris,
386'. Chevalier, J. P. L'ame
vue de la science et de laraison .
1861, l?o. pp. 178.
386'. liaugrl, Auguste. Le pfobleme de
l'ame devant la nietaphysique et la science,
ii propos de quclques travaux recens en France
et en AUemagne. (Revue des I>eux Mondet
for Sept. 1, 1861 ; XXXV. 211-233.) H.
386s. Santi, A'incenzo. Delia immaterialiti
e inalterabilitk dell'intelletto . . . al chiaris-
simo Prof. Benedetto Monti di Bologna e
posta di quest'ultimo. Perugia, 1861, 8".
CLASS II. — ORIGIN OF THE SOUL.
SECT. L— COMPREHENSIVE WORKS; CREATION; TRADUCTION.
W7. Giinther, Gotthard. Scbediasma histo- i
rico-dogniaticiiin de Anima, qua Ortum con-
cernit. omnes Christianorum de ty'us Ortu a |
nato Christo variantes Sentectias historice r
recensens . . . et obscures alias Animae nata- '
les clarae Luci e.xponens. Lipsiae, 1737, 8». |
pp. 127. — /6rd. 1719, 1720, 8o.
.^8. Marcus, Joh. Die Lehrmeinungen iiber
den Urspning der menschlichen Seelen in den
vier ersteu Jalirhunderten der Kirche. . . .
Salzburg, 1854, So. pp. iii., 43. F.
See, further, Fabricius, Delectus, etc. pp.
443-445: also No. 421. Zeisold; 429. Tho-
maslus; 441, Valte j and 458, Enne-
. moser.
389. Augustinus, Aurelius, Saint and Bp.,
fl. A.D. 300. De Origine Anima; llominis
Liber, tpi.st. 166, al. 28. (Opera, ed. Paris,
alt., 1836, etc. II. 872-''88.) H.
See also Epist. 190, al. 157.
390. De Anima et ejus Origine Libri IV.
{Ibid. X. 693-778.) H.
£90». Camprllis, Ouilielmus de (Fr. Guil-
launie de Champeaux ,B]}.,i\. .^.D. 1121,
Tractatus In i\ is I'.f (Iriffine Aninia^. (In Mar-
• tene and Iniraiul's Tlies. Kov. Anted., 1717,
fol., V. 877-882.) B.
702
391. SartOTius, Balth. Quwstio, Sitne Anima
Homini"), qua; i^piraculum Dei est, Particula
aut Portio tssentire Divinte, aut Substantia
ab iilo di versa? Lipsia;, 1582, 4o.
392. Coler, Joh. Jac. Qusestio ... Num Ani
ma sit ex Traduce? An vero a Deo quotidie
inspiretur ? Cum Orationibus duabus : Utrum
Anima sit tota in Corpore toto et in qualibet
ejus Parte; et de Animae Immortalitate. Ti-
guri, 1586, 40.
393. Goclenliis, Rudolph, the elder, ■irvxoyi
yCa, hoc est, de Hominis Perfectione, Anima
et inprimis Ortu hujus Comnientationes ac Dis-
putationes quorundam Theologorum et Phi-
losophorum nostrae aetatis ... . Marpurgi,
1590, So. — Ibid. 1594, 1597, So.
394. Niplius (Ital. Nifo^ Fabins. Ophinus,
sen de coelesti Animarum Progenie Divinatio,
Lugd. Bat. 1599, 4o.
395. liiceti, Fortunio. ... De Ortu Anima; hu-1
niaua; Libri III Genuae, 1602, i". PP-1
429. Bi. — Also Venet. 1603, 4o; Francof
1606, K pp. 472.
••AnimsE hum. partem irrationalem, Tegetalcmsoll I
t sensitricem. prortira a pairc mcdiante scmine; pnr |
teni rationnlcni a Deo codcm in.-tan!i crcnri * ■"•|
fundi corpori Ac. De mentis humaua ortu X. profer.
Bt-ntentias.'— iJcrricA. 1
396. Tanrellns, Nicolaus. De Ortu ratio
nalis Animse. Norimbergse, 1604, 8°.
397
SECT. I. — COMPREHENSIVE WORKS; CREATION; TRADUCTION.
«
397. Hill, William. The Infancy of the Soule;
or, The sjuiilu of an Infant: showing how and
when it is infused. London, 1603, 4°.
398. Schaffer, Michael. 'AKpoTroAts Chris-
tianaj Keligionis; Disputatio de Peccato Ori-
ginis et Origine Aniuiie ... . Tubingse,
ltt07, 8".
399. Skomager, Hans Rasmussen (Zn<. Joh.
Erasnii). Uc Traduce Aniuia; humanse. Haf-
nise, 1«08, S".
400. Rndbeck, Job., the elder. Dispntatio
extraorJiniiria (in Privato CoUegio) de Origine
et Immortalitate Aninia?. [Hesp. H. Gabr.
Felstad.] Stockholm. 1811, 4». (1 sh.)
401. Fournler or Fornler, Raoul, Sieur
du Rondeau. Discours academiques de
I'origine de lame. Paris, 1619, 12o. 12 /»-.
TecUener.
See Hoefers Nouv. Biogr. generale, XVIII. 376.
401>. Fleiiits, Thomas. De Formatrice Fcetus,
Lilier in (iim ostenditur Animam rationalem
infiindi tertia Die. Antverpia>, 1020, 8». BL.
Fieuus wrote other foolish books ou the same
402. Baron, Robert, of Aberdeen. Exereitatio
de Origine AninL-e et Propagatione Peccati.
la his Philosophia Theologia aiiciUaiis, Audrca-
poH, 1621, HO, auii several other editions.
403. Ttiumm, Theodor. Controversia de
Traduce sive Ortu Animae ratioualis. Tu-
bing*, Ut'li, 40.
40.3a. Du Gardln (Lot. Gardinius or
Hortensiusi, Louis. De Aniniatione Fce-
tus Quajstio, in qua ostenditur, quod Aninia
rationalis ante Orgauizationem non infunda-
tur. Duaci, 1«23, 8o.
404. Kolbius, Ernest. De Animae humanae
Origine. Lipsiae. 1024, 4o.
405. Wangnereck, or AVagnereck,
Ueinr. ... De Oreatione Aninia; rationalis,
Tractatus adversns Augustanos Prwcones, ali-
osque Hfereticos Traducis Assertores. ... Di-
liugw, 1«2S, 120. pp. 200 +.
405>. Du Gardln {Lat. Gardinius or
Hortensius;, Louis. Aninia rationalis
restituta in integrum, sive altera Refutatio
Opinioiiis qua; sibi persuadet, Animam ratio-
nalem, ante omnem Orgaiiizationem, infnndi
in Semen. Duaci, 162'J, e,o. ff. 9, pp. 330. £L.
406. Freltag, Joh. De Calidi innati Essentia
et de Formal iini Origine Disputationes duw.
Groiiiiiga>, H5:J2-:{3, 8°.
406». Sperling, .Joh. Tractatus de Origine
Formnrum. W itcb. 1«34, So. BAf.
407. De Origine Formarum pro D. Daniele
Senueito, contra D. Johaniicm Freitagium. . . .
Witeb. ltt:i4, 8».
408. Sennert, Daniel. Physica Hypomne-
raata. Lugduni, l(i37, 8o.
la tllia work Senuert treats ** De Propagntione
Animae humans." See Hypomn. IV. cc. 10-14. {Opera,
Par. 1641, fol., I. 189-201. H.)
40S». Sperling, Job. Defensio Tractatus pro
Origine Formarum ... . Witeb. 1«38, 8o.
BM.
409. Gallego de la Serna, Juan. De Na-
turali Animarum Origine Invectiva adversus
Danieleni Senuertum. Bruxellis, 1640, 4o.
409». [Woolnor, Henry]. The Extraction
of Miiiis Soul : ... a ... Discourse, proving
by Divine and XaturaU Reason, that the
Production of Mans Soul is by Propagation
and not by Creation. Likewise, proving, that
excejjt Mans Soul be propagated, lie can have
noOriginallSin. ... Bv H. W. B.D. London,
16.5.-), 240 pp. .335 _,.. ff.
First ed. 1641, with the title :—" The True Ori-
ginall of the Soule," etc.
410. Haunold, Christoph. De Ortu et In-
terim Animae rationalis ... . Dilineae,
1«45.
411. Munarenus, Ant. Do Animae rationa-
lis Creatioue et originaria Immortalitate ad-
versus erroneam Opinionem cujusdam Philo-
sophi, qui earn dictitat propagatam separa-
tamque dumtaxat Immortalitatis conipotem
declamat. Venetiis, 1646, 4o.
411». Zeisold, Joh. Tradux non Tradux, id
est, Traductio Formarum, quae in naturali
(jeneratiouo vulgo statuitnr, seniet ipsam
evertens. Jen«, 1647, 8o. BL.—Ibid.lGbljS".
412. Hurler, Joh. Jac. Do Animje humanae
Origine. Loudiui, 1648, 8o.
413. Hotliam, Charles. In Philosophiam
Teutouicam Manuduetio, sive Determiuatio
de Origine Anima; Hnmana;. Londiui, 1648, 8°.
An English translation, Loudon, IfiSO, 8o.
413». Sperling, Joh. Dissertatio de Traduce.
Witeb. 1648, 8o. BM.
413''. Zeisold, Joh. Parasceve ad Vindicias
Traducis non Traducis. Jena?, 1648, 8o.
413"=. Sperling, Joh. Antiparasceve pro Tra-
duce. Witeb. 1648, So BM.
414. Lekmann, Georg. De Animae inimor-
talis Traductione. Lipsiae, 164», 4o.
415. Liipenius, Mart. Disputatjo de Animai
rationalis Origine. [Pi-ies. Joach. Fabricius.J
Stetini, 1650.
416. IJnonius, 01. De Origine Animse ratio-
nalis. IBesp. Claud. Henr. Ralholm.l Upsal.
1650, 40.
41fa. Dreler, or Dreyer, Christian, and
Neufeld, Conrad, 16;j1-1653.
These writer.s had a controver.sy on the present
subject at the above date. See Roterniunds Fortset-
zung to Jocher's Gelehrten-Lex., V. 548.
417. Zeisold, Joh. Anatomia Disputationis
Sperlingianaj Anima; humana; Creationi op-
positje. Jente, 1652, 4o.
418. . . . De Animie Rationalis Creatione,
quatenus ea ex Scripturis Sacris probari potest.
Jena;, 1654, 4o. BL.
419. ... De Anima; rationalis Productione
et Propagatione. Jena;, (1654?) 1059, 8o.
BM.
420. Wlldersinn, Bernh. Anti-Wangne-
reckius : Aiiologeticus pro Traduce. Stutt-
gard. 1659, 4o. — Tubinga;, 1660, 4o.
421. Zeisold, Joh. Diatribe historico-elench-
tica de SententisB Creationcm Anima; ratio-
nalis statuentis Antiquitate et Veritate.
Jena;, 1660, 8o. (19 sh.) — Ibid. 1602, So.
In opposition to J.Sperling.
422. Ramesey, William. ... Mans Dignity
and Perfection vindicated. ... Wherein it is
. . . demonstrated, that the Soule of JIau is
ex Traduce and begotten by the Parents. . . .
London, 1661, sm. So. pp. 99 +. H.
423. Deusing, Antonius. (Economus Corporis
animalis ; ac siieciatim de Ortu Anima; hnma-
na; Dissertatio .. . . Gronijiga;, 1661, So.
424. [Borch, Oluf or Ole (Lat. Olaus Borri-
clilus)]. Deusingius Heautontimorumenos,
sive Epistolse selectae Eruditorum, quae imma-
turis Antonii Deusingii ... Scriptis ... Lar-
vam ... detrahunt ... edente BenedictoBlot-
tesanda;o. Hamburgi, 1661, 4o.
425. Deusing, Antonius. (Economus Corpo-
ris animalis restitutus; in quo geuiiinus Ani-
ma; humana; Ortus itemque possibilis Cognitio
sui ipsius ... as.seruntur ... . [In answer to
Borch.] Groninga;, 1662, 8°.
426. Zeisold, Joh. Qua;stio, an in Genera-
tione Ilominis Anima Prolis emanet ab Anima
Parentis. Jen.-B, 1662, 4o.
703
427
CLASS II. — ORIGIN OF THE SOUL.
462
427. Hills, Henry. A Short Treatise concern-
ing tlie I'ropagation of the Soul. . . . London,
ie«7, So. jip. 120 +.
428. Feslen, Joh. Jac. De Origine Animae
humanae. Wittenbergae, KSOi), 4».
429. Tltomaslus, Jac. Dissertatio de Ori-
gine AniiuiB hunianse ex Traduce. [Hesp.
Joh. Vake.] Lipsia;, 166}(, 4". — Keprinted at
Halle, (1724?) 1745, pp. 72.
"A coutrovursial essay on the principal opintona of
the healiien, Hebrews, Chi-istiitn FaLheis, school-
men, and njoilern di\iiics concerning the origin of
the human soul, of which he enumerates eleven, and
decides in favor of traduction.'— Zffrritft.
430. Valte,Joh. Disputatio de Origine Animte
huniana>, Aniaudi Vcri (Scriptoris Aninia! tri-
uniphautis i/zevStovuVov) . . . Difficultatibusop-
posita. LipsiEB, l({ti9, 4<>.
See No. G6G.
431. Zeidler, Melchior. Dissertatio de Ori-
gine AniniR! rtitionalis in Generatione Homi-
uis. Jona>, 1«71, 8«.
432. [Fede, ReiieJ. Meditations metaphy-
sitiues de I'origiiie de Tame, sa nature, sa be-
atitude, son devoir, son desordre, son retablis-
senient et sa conservation. Amsterdam, UiTd,
12». pp. 72.
A new cd., enlarged, in Latin and French, Cologne,
1693, 12"; another earlier ed., without place or date.
See Barbier.
433. GrnVe, Matthias. De Origine Animse
hnniaua^. Jirfordia?, 1673, 4».
434. Dilrr, Joh. Conr. Epistola de humana-
rum Aniuuuum ad Posteros Propagatione.
Norimb. ct Altorf. 1(»74, 4o.
435. Lovensen, Joh. Dietr. De Animae
rational is C'reatione. Helm. Itt74, 4<>.
436. Frenzel, Sim. Friedr. De Origine Ani-
mae rationalis in Generatione Hominis. \ite-
bergae, KilO, 4».
437. Rotenbecli, Geo. Paul. Dissertatio de
Origine Mentis hunianae, Jo. Sperlingio et
aliis Traducis Defensoribus opposita. Altorf.
167«, 4».
438. Rudrauf, Kilian. Quadriga Disserta-
tionum Academicarum ... . Giessse, 1077,
4».
The fourth Dissertation treats " De Propagatione
Anima! Humana;."
439. Masiiis, Hector Gottfried. Brevis I?e-
petitio Veritatis de Origine Animae rationalis.
Havniae, 1682, 4o.
440. Origine (De 1') de I'ame. Paris, 1683,
12<>.
441. "Valte, Joh. A'om TJrsprunge der mensch-
lichen Seelen, unter vielen Meinungen die
beste gezeiget. Hamburg, 1602, 8".
442. Posiier, Casp. De Animae in Genera-
tione Hominis Origine. Jenae, 1694, 8».
443. Corte (Led. Ciirtius), Bartolommeo.
Lettera nella quale si dinota da qual tempo
probabilmente s'infonde nel feto rauinia ragi-
ouevole. Milano, 1702, 8».
See Herrich, Sijlloge, etc. p. 13.
444. Andala, Kuardns. ... Dissertationum
pliilusophicarum Peutas. . . . i'ranequeraj,
1712, 4». pp. 282.
The fourth Dissertation treats, in part, of the
nature and creation of the soul. See Journal des
Sfavans for Sept. 4, 1713.
445. Planer, Joh. Andr. Dissertatio sistens
novum de Animae hunianae Propagatione Sen-
tentiani. Witteb. 1712, 4o. pp. 71.
The substance of this dissertation is appended to J.
G. Keinbeck's Philoa. Gedaticken, etc. See No. 776.
704
446. Lange, Joachim. De Ortu Animte hu-
mana; a L>eo non per essentialem l^nianatio-
nem, sed per Creationem . . . Dissertatio I.,
II. [Against Poiret.] Hala;, 1713, 4".
447. Cammerer, Aug. Friedr. Untersuchnng
von der Seele, was tmd wo sie sey, und an?
was fiir Art sie fortgepflanzt werde. Leipzig,
1714, 8«. pp. 86.
448. Anonymi Dihicidationes nberiores ar-
dnae Doctiinae de Origine Animse et Malo
hereditario, quani Leibnitius in Theodicea
primum tractavit. Holmiaj, 1738, 8". pi). 110.
— Ed. 2da, 1740.
449. Canz, Israel Gottlieb (Lot. Theophilus).
Dissertal io de Origine et Propagatione Anima-
runi. Tubingae, 1739, 4». — Also ibid. 1741, 4».
450. Essay on Fecundation, comprehending j
the Time and Manner when and how the "
Human Soul is introuiitted or impressed on i
the Body. 1742.
451. Beltrendt, Joh. Friedr. Harmonia Sys-
tematis de liodierna Animarum C'reatione cum
Creatoris Sanctitate et I'eccati Originis Pro-
pagatione. Bei-olini, 1744, i'". pp. 84 4-. (fish.)
See Zuverldssige Nachrichten, VII. Ixxiv. 144-156
iB.), and Nova Acta Enid., Snppl., vi. 75-77. BA.
452. [La Mettrie, Jnlien Offiay de]. Venus
nietapliv-siiiitf, on Essai sur I'origine de Tame
humaine, p.ar M. L Berlin, 1752, 12°.
pp. 34.
Herrich. Si/Uog,
".Mr. Lindner. ■
453. Ploiicqiiet, Gottfr. De Origine atque
Generatione Animae hnmanao e.x Principiis
monadologicis stabilita. Tubingae, 1753, 4°.
454. Carpov, Jacob. Positiones de Ortn Ani-
mae hunianae et Christi Salvatoris. Jenae,
1761, 4«. pp. 92.
455. 'W'McUerer, Wilh. Friedr. De Origine
et Projiagatione Animae. Basileae, 1768, S".
456. Keinner, Nic. Peter. Quaestio de Pro-
pagatione Animae hunianae bieviter exaini-
nans. [Jiesp. 01. Fadder Hammar.] Luud
1779, 40. (2 sh.)
457. Verswcli Uber den Ursprung meusch-
licher Seelen, alien wahren Psychologen iind
Theologen fieundschaftlich gewidmet. LeiD-
zig, 1789, 8". pp. 74.
458. Ennemoser, Joseph. Ilistorisch-psycho-
logische Untersuchnngen Uber den Ursprung
und das Wesen der menschlichen Seele iiber-
hanpt, und ilber die Beseelung des Kindes
insbesontlere. 2' mit einem Anhange iibet
die Unsterblichkeit vermehrte Aufl. (Bonn,
1824,) Stuttgart und Tubingen, 1851, 8". pp.
iv., 164. F.
459. Baltzer, Joh. Bapt. De Modo Propaga-
tionis Animarum in Genere humano. Disser-
tatio theologico-philosophica. Vratislaviae
1833,80. ;,gr.
460. FroHsdiammer, J. Ueber den Ur-
sprung der meiisclilichen Seelen. Iteclit
fertigiing des Geiieratianismus . .. . MUn-
Chen, 1854, So. pp. 230 -f. F.
461. Delitzsch, Franz. Tradncianism anc
Creatianism. [Translated from his " System
der biblischen Psychologie."] {Christian Sev
for Oct. 1866 ; XXI. 517-529.) AB.
462. Menzel, Andr. Traducianismus an Cre
atianisniu.s? Dissertatio theologica ...
Bruusbergae, 1856, So. pp. 55.
SECT. II. — PRE-EXISTENCE.
485a
SECT. II. — PRE-EXISTENCE,
Compare Class III. Sect. II. C, D, E; also the Index of Subjectft,
463. Kell, Carl August Gottlieb (Lat. Theo-
philus). De Animaeirpoiijrapfet. [About 1801.]
(Comm. X. and XI. of his Commeiitatiimes de
Dnct. Vet. Eccles., etc. — Also in his Opusc.
Acad., Lips. 1821, 80, pp. 648-677.) H.
464. The saim. Translated. {Biblioth.
Sacra for Jan. 1855; XII. 156-178.) H.
See, further, Fabricius, Delectus, etc. pp.
445-447 : also Nos. 467, 468, GlaiivUl ; 471,
Sandlus j 482, Bertram 5
, Bruch^
464». Orlgenes, fl. a.d. 230. See Nos. 469,
2012», 2012i>, 2US6.
465. Gcbertus, or Eckbertus, fl. a.d.
1154. ... Adversuspestiferos . . . Catharoruni
... Errores ... Sermoues [XIII.J ... . Colo-
niae, 1530, 8». ,
Also in Gallandi s Bibl. Patmm. XIV. 477, et seqq.,
and ia other coliectiods. Among the errors with
which Ecbort cliarges the Cathari are the rejeclioa
of Purgatory, and the belief that the souls of men are
fallen angels. See Uupiu, Nouv. Bibl. IX. 104.
466. More, Henry. Philosophicall Poems.
1«47. See No. 655 ; also 468, 662.
466". [Rust, George, Bp.]. A Letter of Resolu-
tion concerning Origen, etc. 1661. See No.
2086.
467. [Glanvill, Joseph]. Lux Orientalis; or,
An Inquiry into the Opinions of the Eastern
Sages concerning the Prre-existence of Souls.
London, 1662, 8°. BL.
468. [ ]. Two Choice and Useful Treatises :
the one Lux Orientalis; or an Enquiry into
the Opinion of the Eastern Sages concerning
the Prsfexistence of Souls. Being a Key to
unlociv the Grand Mysteries of Providence in
relation to .Mans Sin and Misery. [By J. Glan-
vill.] The other, A Discourse" of Trutli, by
the late Reverend Dr. Knst, Lord Bishop of
Dromore ... . With Aniuitations on them
both [by Henry More?]. London, 1682, 8».
pp. 195 +. Annotations, pp. 276. F.
469. Parker, Samuel, Bp. A Free and Im-
partial Censure of the Plat.iiiiok I'liilosuphie;
with an Accountof the Ori.neiilan llyiiotliesis,
concerningthePreexisteiice iif Souls". ... The
2d Ed. (1st ed., Lond. 160(S, 4»,) Oxford, 1667,
80. pp. (6). 242. K
Pp. 171-242 relate to preexisteuce.
470. ["Warren, Edward]. No Prmexistence.
Or a Brief Dissertation against the Hypothesis
of Humane Souls, living in a State Antece-
daneous to this. By E. W. A.M. . . . London,
1667, 8». pp. 112 +. If.
471. Sandlus, Christophorus, tfie younger.
... Tiactatvs (le Origine Animre. Cosmopoli
[i.e. Amsterdam], 1671, 8". pp. 192. H.
Maintains the doctrine of pre-e-vistence. See Bock,
Bist. Antilriii. I. 749, 750.
472. [Artopoeus (Germ. Becker), Joh.
Christoph]. Dissertatio singnlaris de Exis-
tentia Animarum, antequam in aspectaliili
hiijus Vitae Theatro compareant. jj.p. 1672,
12°. pp. 214.
473. Thomaslns, Jac. Oratio de Animarum
humanarum Prwexistentia. Lipsise, 1674,8"?
In opposition to Sandius.
474. Bebel, Balthasar. Exercitatio adversus
Praeexistentiam Animarum humanarum, Er-
rorem C. Sandii et Anonymi cujusdam. Ar-
gent. 1675, 8». (13 sh.)
475. P., C. A Dissertation concerniTig the Pr«-
existency of Souls ... . Being originally
written in the Latine Tongue several Years
since by the learned C. P., and now made Eng-
lish by D. F. D.P. London, 1684, 12o or 24".
476. Barrovr, Isaac. Animas humana; Cor-
poribus non prasexistunt. [In op4)osition to
Henry More] (In his Opuscula, Vol. IV. of
his Works, Lond. 1687, fol., pp. 34-45.) H.
477. [Duntou, John, 1659-1725]. The Visions
of the Soul, before it comes into the Body.
In several Dialogues. Written by a Member
of the Athenian Society. . . . London, 1692,
8". pp. 151 +. F.
In ridicule of the doctrine of pre-existence.
478. [Helmout, Franciscus Mercurius van!
Seder Olam sive Ordo Seculorum ... . ti.e
[Holland,] 16tf3, 12". pp. 196 +.
479. Seder Olam : or. The Order ... of all
the Ages ... of the whole Woild ... . Also
the Hypothesis of the Pre-existency and Re-
volution of Humane Souls. .... Translated ...
by J. Clark, M.D London, 1694. sm.
8". pp. 236. H.
On this rare and curious book see Adelung's Gesch.
der menscldiclien SarrheU, IV. 3O7-.J10, the Unschia-
dige Xachricliteii. 17u4. p. 650 tf., also p. 753 ff., Baum-
garten s Aaclirichten von merkw. Buchern, IV. 512-
520, and Clement, Bibl. curieuse, IX. 37B.
479*. Rasslels d« Vigler. Traite de
I'esprit de I'homme. Paris, 1714, 12". pp. 287.
This author maintained that the souls of the whole
human race were actuoMt/ included in Adam, and
sinned with him.
480. Hive, Jacob. The Oration spoken at
Joyner's Hall, pursuant to the Will of Mrs.
Jane Hive, his .Mother. London, 1733, 8".
Maintaining the plurality of world.s, that this earth
481. Carattiiil, Gund. De Origine et Prae-
e-\sistentia Animarum contra Chr. Wolfium,
du Vigierium et Leibnitium. Verouae, 1738,
4". pp. 157.
So Herrich. Ilari gives the title, more correctly
perhaps, thus :— '■ Philosophica Christ. Wollii alio-
runique recentiorum de Origine et Praeexistentia
Animar-um theologice discussa Sententia."
482. Bertram, Joh. Friedr. Bescheidene
Priifung der Meynung von der Prae-xsistenz,
Oder dem Vorherseyn menschlicher Seelen in
organischen Leibern, sammt einer Historia
Praeexistentianorum. Bremen, 1741, 8".
(17i sh.)
483. S., J. Gerettete Lehre von der Praexistenz
menschlicher Seelen ... . [Against Bertram.]
Von J. S. Rostock, 1743, 8°. pp. 72.
484. Jager, J. A. Kurze Anzeige, was di«
Meynung von der Piaexsistenz der mensch-
lichen Seele im Schilde fuhre. n.p. 1743, 8".
pp. 30.
485. Nevrcomb, Thomas. Pre-existence and
Transmigration: a Poem. London? 1743.
485». MlscellaneottS Metaphysical Essay
(A): or. An Hypothesis concerning the Form-
ation and Generation of Spiritual and Material
Beings. To which is added. Some Thoughts
. . . upon Pre-existence . . . [etc.]. As also
upon the Dormant State of the Soul, from the
Creation to our Birth, and from our Death to
the Resurrection. ... By an Impartial In-
quirer after Truth. London, 1748, 8°. pp. vi.,
394. G.
Maintains the lapse of the soul in a prc.existent
state; denies the eternity of future punishment.
CLASS II. — ORIGIN OF THE SOUL.
5li2
486. Pre-Exlstence, a Poem. Prae-Exis-
tfiitia PoeniH Latine redditum. Bath, 1763,
S". Is. '
See Monthly Bev. XXVIII. 183-185. The writer
describes human souls us the spiiits of fallen angels.
The English poem is in Dodslej-s Collection, I. 158-
172. H.
487. Berro-w, Capel, Rector of Rossington.
A Lapse of Hunian Souls in a State of Pre-
existeiice, the Only Original Sin, and the
Ground Work of the Gospel Dispensation. ...
London, 176«, 8». pp. 189. D.
Also in his Theol. Diaaertationa, London, 1772, 4".
488. [Jeuyns, Soame]. Disquisitions on seve-
ral Subjects. London, 1782, sm. 8» or 16».
pp. iv., V:2. U.
Di q. HI., pp. 27-46, maintains the doctrine of pre-
existence. Also in Jenyns's Works, London, 1790, S",
Vol. III. B.
489. ThougUts on a Pre-existent State; in
Answer to a late Disquisition on that Subject.
London, 1782, sni. 8». Is.
490. Letters addressed to Soame Jcnyn.s, Esq.
containing Strictures on the Writings of Ed-
ward Giblion, Esq; Dr. Priestley, Mr. Theo-
pliilus Lindsay \iic\ kc. kc. And an Abstract
of Dr. Priestley's Account Current with Re-
velation. London, 1786, 12". pp. vi., 340. U.
Letter II. opposes the docirine of pre-existence.
491. Klevvitz, Ant. Wilh. von. Veber
Fortdauer und Praexistenz. Magdeburg,
1789, So. pp. 48.
" Maintains that the soul consists of an ethereal
iniperisl'.ahle matter."— £re(scA. See Monthly Rev.,
492. Preexistence (The) of Souls, and Uni-
versal Restoration. From the Minutes and
Correspondence of the Burnham Society.
Taunton, 1798, So. (Gowans.) _
493. Sibl>erii, Fred. Christian. De Praeexis-
tentia, Geuesi et Imniortalitate Anima;. ...
[I'rogr.] Ilavniae, XS'l'i, i". pp. 33.
494. Certainty (Tlie) of the Origin of Evil
in tlie World, and the Probable Preexistence
of Mankind in tlie Fallen Angels cast out of
Heaven into the Earth before the Creation of
the Six Days recorded in Gene.sis. By a Lay-
man. London, 1842, So. BL.
495. Supplementary Additions to the "Cer-
tainty of the Origin of Evil" ... . London,
1844,80. BL.
496. Beeclier, Edward. The Conflict of
Ages; or the Great Debate on the Moral Re-
lations of God and Man. . . . 7th Ed. Boston,
(ster. 1853,), 1855, 12o. pp. xii., 552.
Maintains that all men come into the world with
totally depraved natures, as a punishment for sins
conimi;ted in a previous state of cxi.steiicc. See Nus.
43t9, -13;)H. 4399, 410J; also the review bv G. E. Ellis,
in the Christian Exam, for Nov. 1853, LV. 394-425.
49". Pre-existence of Souls. (Presbyterian
Quur. Rev. for March, 1854 ; II. 546-602.) Ali.
498. Reynaud, Jean (Ernest). Philosophie
religieii.se Terre et Ciel ... Paris, 1S54, 8o. pp.
xiv., 441. H. — Z' td. ibid. 185^, h". jip. 478. D.
Maintains the pre-existence of human .-.ouls, and
that tliis earth is a purgatory; opposes the docirine
of eternal punishment. Sec a review by H. (A.)
Taiue Iti the Bcwe des Deux Mondes for Aug. 1, 1855,
pp. (143-661. See also Nos. 2332, 44-3.
499. Bruch, J. Fr. Die Lehre von der Pra-
existenz der meuschlichen Seelen liistorisch-
kritisch dargestellt ... . Strassburg, 1859,
8". pp. vii., 211.
500. Beeclier, Edward. The Concord of
Ages ... . New York, 1860, 12°. pp. xi., S81.
Pp. 402-428 on pre-existence ; pp. 473-491 on future
punishment.
See further, on this subject. Notes and Queries, (London,) 2(1 Series, II. 453, 517: III. 50-52, 132; IV.
157, 234, 298; V. 303; VII. 319; XI. 341-343. (J?.) See also the references in C. F. Hudson's Vebt and
Grace, p. Ill, note.
APPENDIX.
TRANSMIGRATION.
For this doctrine among particular nations and sects, see Class III. Sect. II. B— E, and the
Index of Subjects.
501. Doppert, Joh. De vetusto /ieTeni/ruyiicrfcos
Commento. [Progr.] Schneebergae, 1716, 4o.
502. IrJiove, Willem. ... De Palingenesia
Veterum sen Metempsychosi sic dicta Pytha-
gorica Libri III. . . . Amstelodami, 1733, 4o.
pp. (32), 514, (28). F.
Maintains that Pvthagoras, Plato and most of the
ancients to whom a belief in transmigration has been
ascribed, taught the doctrine only in a figurative .sense.
503. "Wernsdorf, Gottlieb. Disputatio de
Metcni|isv(li(.si Veterum non figurate sed
proprie intdlisjcnda. [Resp. Dav. Krisar.]
Vitfuibergac, 1741, 4°. pp. 56.
504. Vangerow, Wilh. Gottlieb von. Dis-
sertatio historico-philosophica /oieT€fjLi//ux"o-ii'
Veterum sistens. [Pras. J. F. Stiebritz.]
Halae, 1765, 4°. 8 gr.
505. [Conz, Carl Philippl. Schick.sale der
Seelcnwiinderungshypothese unter verschie-
denen Viilkern und zu verschiedenen Zeiten.
Kiinigsberg, 1791, S<>. pp. 169.
506. Sedermark, Pet. De Metempsychosi
Veterum, Pars I.-III. [P. I., resp. Andr. Se-
dermark; P. II., resp. Joh. Fjollstrom; P. III.,
resp A. J. Burman.] Upsala;, 1807, 4o. (3J sh.)
706
507- Karsten, Simon. Verhandeling over
palingeiiesie en metempsychosis. Eene voor-
lezing ... . Amst. 1846, 8o.^. 0.60.
508. [Alger, William Kounseville]. The Trans-
migration of Souls. (North Amer. Rev. for
Jan. 1855 ; LXXX. 58-73.) H.
See, further, Fabricius, Delectus, etc. pp.
447-149.
509. Schilling, Wolfg. Ileinr. De Metempsy-
chosi Di.^sertatio. Lipsiae, 1679, 4».
510. [Helmont, Franciscus Mercnrius van].
Two Iltindred Queries moderately propounded
concerning the Doctrine of the Kevolution of
Human Souls ... . London, 1684, sm. S'.
pp. (6), 166. G.
A Lntin translation, Amst. 1690, 12". pp. 144. See
No. 3795.
511. Jentzscli, Heinr. De absurdo /uLerejii^-
XxJo-euis Dogmate Dissertatio. Lipsiae, 1685,4".
512. ST., N. A Letter to a Gentleman, touch-
ing the Treatise [of F. M. van Helmont] en-
tituled : Two Hundred Queries, etc. London,
1690,8". BL.
S12a
AI'PUXDIX. — TRANSMIGRATION.
51>. [Helinont, Franci.-cus Jlercurius van].
Seder Olam, etc. 1«»3. See No. 478.
513. Sclimid, Job., 1649-1731. Dissertatio de
Multiplici Aiiimarum Keditu in Corpora, aiic-
tori Tractatus Seder Olam opposita. Lipsia;,
1699, 4». (Si sh.)
514. Henrlci, Heinr. De Animarum Trans-
migratioiie. Hal. 169», 4°.
515. Klansing, or Clausing, Ileinrich.
MerercTwM'iTuxris veterum lieiitiliuiu aeque
ac hodieniorum quorundam I'hilosopliorum
confutata, ad Doctrinaiu de Kesurrectiono
Carnis vindicandam. [Jiesp. Gottfr. Bordaii.J
. Lipsiae, 1724, 4». pp. 38.
516. Evidence (An) for Immortality, and for
Transmigration. To which is added, a Treatise
concerning those who sleep in the Dust of the
. Earth. London, 1732, sm. 8».
617. Haffner, Gotthard. Dissertatio deTrans-
migratione Animarum, quatenus ex Lumine
Rationis cognosci potest. Alt. 1746, 4». pp. 36.
518. Schubert, Joh. Ernst. Von Wandelung
der Seele nach dem Tode. Jena, 1746, 4".
■(4sh.)
519. Oslander, J6h. Adam. Dissertatio de
Transmigratione Animarum humanarum ex
suis Corporibus in alia Corpora. Tubingae,
1749.
520. 'Werner, Jak. Friedr. Dissertatio Argu-
menta c intra Metempsychosiu exponens. Ke-
giomonti, 1754, 4».
521. Heusse, M. De Metempsychosi sive
Animarum per plura Corpora Kevolutioue.
Argent. 1757,4".
522. [Olivier, Jean]. La mStempsycose, dis-
conrs prononce par Pythagore dans I'ecole de
Orotone. Amsterdam et Paris, 1760, 12".
523. Trlnlus, Joh. Anton. Abhandlung von
der Seelen wanderung. Frankfurt uud Leipzig,
1760, So. 2 ar.
624. Transmigration; a Poem. London,
1778, 4°. 2s. (jd.
525. liCSslng, Gotthold Ephraim. Die Erzie-
hung des Minschengeschlechts. Berlin, 1780,
8". a (jr.
Maintains the doctrine of transiuigration.
626. Scliobelt, Christoph Heinr. Noten mit
Text iiber die Erziehung des Menschenge-
schlochts, vou Lessing. Stendal, 1780, 8». 6yr.
527. ScHlosser, Joh. Georg. Ueber die See-
lenwanderuug. 2 StUcke. Basel, 1781-82, 8".
pp. 46, 24.
Also iu his Kleine Schri/ten, Theil III.
628. Beltrage zur Lehre von der Seelenwan-
derung. Leipzig, 17S5, S». pp. 219.
".\grees with the hypothesis of Lessing and Schlos-
ser." — Bretsch.
529. Herder, Joh. Gottfr. von. Das Land der
Seelen. — Palingenesie. — Ueber die Seelenwan-
derung [three dialogues]. (Zerstreute Blatter,
Bde. I., VI., 1785, '07 ; also Werle, Zur Phil.
u. Gesch., VII. 147-278, Tub. 1807, S" ) J/.
For an English tvanslatiuu of the dialogues on
tiansmigration, l.y F. H. Hedge, see his iVose H'riters
of Germany, Phil. 1H48, B>, pp. 2*6-261. H.
530. Miiller, Joh. Traugott. Ueber die See-
lenwanderung, einige pri'.fende Gcdanken.
Friedrichsstadt, 1785, 4». pp. 16.
531. IJngern-Sternberg, Chrn. Friodr.,
Baron von. Blick auf die moralische und
politischo Welt, was sie war, was sie ist, was
sie seyn wird. Bremen, 1785, 8". pp, 252. —
2» Ausg., ibid. 1795, S".
Maintains the doctrine of transmigration.
532. Orosse, Carl. Helim, oder i;ber die.See-
leuwanderung. Zittau, 1789, 8". pp. 228.
533. Haeggroth, Nic. De Metempsychosi.
\_Resp. Anar. Uous.J Lund. 1793, 4". (2 sh.)
534. Elirenberg, Friedr. AVahrheit und
Dichtung Uber unsre Fortdauer nach dem
Tode. Briefe von Julius an Emilien. Leipzig,
1803, So. PI). 301.
Speculates ou transmigration.
535. Versucli einer EntliUllung der Rathsel
des Menschenlebens und Aufersteheus. Lem-
go, 1824, So. pp. 55.
*' Teaches the doctrine of transmigration. "—Bre(scA.
*' The author supposes th;it tlie .'^oul of the Apostle
Peter was the same as that of the patriarch Abra-
ham I" — Kritg.
536. Wedeklnd, Georg (Christian Cottliel)),
Barvn von. Ueber die Bestiinniuni; des
Mensehen und die Erziehung der Meiisciilieit,
Oder: Wer, wo, wozu, bin ieli, war icli, und
werde ich sein? ... Giessen, 1V28, 12°. pp. 274.
— 2" Aufl., Bautzen, 1851, 12o. pp. xxiv., 274.
"Von Wedekiud nimnit eiue Fortbildung des
Menschengeistes durch eine Seelcuwanderung an."—
Bretsdt.
537. Wendel, Joh. Andr. De Metempsychosi
nuper denuo defensa. Coburgi, 1828.
538. Meyer, Joh. Friedr. von. Priifung der
Lehre von der Seelenwandertmg. (In his
Blatter fur hliliere Wahrheit, Neue Folge,
1830, sm. 8o, I. 244-299.) F.
539. Rltgen, Ferd. Aug (Max. Franz) von.
Die hijchsten Angelegenheiten der Seele, nach
dem Gesetze des Fortschritts betrachtet.
Darmstadt, 1835, 8o. pp. xvi., 170.
Miiintnins the theory of the transmigration of the
soul through many mortal forms to an immortal one.
540. Krug, Wilh. Traugott. Der neue Pytha-
goras oder Geschichte eines dreimal gebornen
Erdenbiirgei-s. Geschrieben von Kantharos
und niit einem Glaubensbekenutniss iiber
Seelenwanderung und Unsterblichkeit heraus-
gegeben von Dr. Krug. Leipzig, 1836, 12o.
pp. 146.
Pp. 135-146 are in opposition to Ritgen.
540». Meyer, Jiirgen Bona. Die Idee der See-
lenwanderung. ... Hamburg, 18()1, So. pp. 64.
A French translation, ** De la migration des anies,"
in the Revue Germanitue for Nov. 30, 1861 ; XVllI.
•23S»--.io9. BA.
ror
541
CLASS in. — DESTINY OF THE SOUL.
CLASS III. — DESTINY OF THE SOUL.
SECT. I. — COMPREHENSIVE WORKS ON THE IMMORTALITY OF
THE SOUL AND THE FUTURE LIFE.
(arguments from reason, or reason and revelation combined.)
JTote. -
■ For the works of authors belonging to nations and sects not Christian, see Sect. II. ; :
which belong mainly or exclusively to Christian theology, see Sect. III.
641. Aaron Abijah, R., fl. a.d. 1500. Opi-
niones sacadiis de lus mas avtenticos y antigos
philosofos qve sobre la alma escrivieron y svs
difiniciones Por el piritissimo doctor Aron
Alia ... . (Appended to the Spanish trans-
lation of the Dialogki di Amove of (Judah)
Leon Abarbanel, Venetia, 1568, 4», ff. 116-
127.) H.
This work appears to be very rare. Wolf (BiW.
Bebr. 111. 70) aod the author of the article Aaron
Abiia in the Biogr. Diet, of the Soc. for the Diff. of
User. Kiiowledue were unable to say whether it was
extant in print or in manuscript. It is properly de-
scribed in De Castro's BMioteca Bepanola, I. 396.
542. Liudovlci, Jac. Farrago Sententiarum
tarn (Jhri.stianorum quam Judaeorum, Mu-
haniedanoriini et Ethnicorum inter se dissen-
tieutiuin, de Hominis Anima a Corpore sepa-
rata. Stetini, 1701, 4".
54-3. Sallg, Christian August. Dissertatio ...
qua Philosophumena Veterum et Kecentiorum
de Anima et ejus Immortalitate edisseruntur.
Halae, 1714, 4».
544. Oporiu, Joach. Historiae criticae de
Pereunitate Animi human! Dissertatio prior.
Kil. 1719, 4°.
545. Fabricius, Joh. Alb. ... Delectus Ar-
guuieutorum et Syllabus Scrlptorum qui Ve-
ritatem Religionis Christianie ... Lucubratio-
nibus suis assenierunt. . . . Hamburgi, 1725,
4». pp. 755 +. i?.
See pp. 4*J1— 451. "De Animorum Humanorum Im-
mortalitate;" pp. 701-705, " DeCuristiRLSurreciioue;'
pp. 706-710. -De Resurrectione Morluorum;" pp.
710-718, " De Fine Mundi & e.xtremo Judicio;" pp.
718-726, '■ De Praemiorum Poenarumque ..Eternitate ;"
and Append. I. pp. 751-754, ■' De Salute Geutilium."
54.5». Picart, Bernard. Ceremonies et cou-
tumes reiigieuses de tous les peuplesdu moude;
representees par des figures dessinees par la
main de Bernard Picart ; avec des e.\plications
historiques et des dissertations curieuses.
[Edited by J. F. Bernard, A. A. Bruzen de La
Martini^re, and others.] Nouvelle edition . . .
corrigee; augmentee [by F. H. S. de L'Aul-
naye, Count Uenri Gregoire and M. F. Man-
dar] ... . 12 torn, (tome VII. in 2 pt.) Paris,
1807-10, fol. H.
Vols. XI. and XII. contain the Traite des supersti-
tions of J. B. Thiers, and the Bistoire critique des
pratiques superstitieuses of P. Le Brun— First ed.,
Amst. 1723-43, in 11 vol. fol. — An EnglUh transla-
tion, London, 1733-37, in 6 vol. fol. B.
546. Oporiii, .Joach. . . . Historia Critica Doc-
triniiede Immortalitate Mortaliym ... . Ham-
bvrgi, 1735, 8°. pp. 687, 24 +.
A Prodromus was publ. at Hamhnrg, 1730, 4°.
(7 sh.) See Acta Enid., 1730, pp. 495-498.
547. Buddens, Joh. Franz. . . . Theses theo-
logicae de Atheismo et Svperstitione ... .
Traiecti ad Rhenvm, 1737, S". pp. 625 4-. H.
Cap. iii. 5 2. pp. 185-198, gives a sketch of the history
of disbelief in immortality.
548. Giier, Jean Antoine, d. 1764. Decameron
historique, ou entretiens serieii.v et reflechis
6ur tout ce que les peuples ancieus et modernes
ont pense au sujet de la nature et I'immor-
talite de Tame. 4".
Was this ever really published?
549. Lutlier, Joh. Adam. Kecensetur Nume-
rus eurum, qui Inimoi talitatem iuliciati sunt.
Friberg. littti, 4<>. ^ lit.
550. Fatoer, Joh. Melchior. Unde Origo Doc-
trinae de Immortalitate .\nimorum repeteuda
vidtatur. 3 progr. Unoldi, 177S, 4». pp. 88
in all.
See Thym, Fersucft, etc. pp. 164-169.
550^ [Franlte, Georg Sam.]. Philosophisch-
theologische AbhauUlung, etc. 17S8. bee Ro.
2214.
551. [Herrlcli, Nic. Augnst]. Sjlloge Scrip-
torum de Spiritibus puris et Animabus buma-
nis, earumque Imma terialitate, Immortalitate
et Statu post Mortem, deque Anima Bestiarum.
Katisbonae, 1700, sm. S^«. pp. lOU -f-.
A classed catatoguc, with notes.
552. Bardili, Christoph Gottfried. Tom Cr-
sprung der Begrifle der L'nsterblichkeit.
(Berliner Monatsclir i/t for Feb. 1792.)
553. Flugge, Christian AVilh. Geschichte des
Glaubens an UnsterblicLkeit, Auferstehung,
Gericbt und Vergeltung. STheile. (Theillll.
in 2 Ab|h.) Leipzig, 1794-1800, 8». F.
Part I., pp. 1-448, treats of the Jewish cooceptioDS
of the future life, " verbosissime omnium, non veris-
sinie • (Bottcher); Part II., of the opinions of the
Scandinavians, pp. 1-148; the ancient Caledonians,
pp. 149-ilO; the ancient Persians, pp. iSS-ieO; the
Mohammedans, pp. i61-314 ; the Hindus, Chinese,
etc., pp. 315-408. Part HI., in 2 vols., gives the his-
tory of the Christian doctrine. The work was never
completed.
554. [Franlce, Georg Sam.]. Tersuch einer
historisch-kritischen tebersicht der Lehreu
und Meinungen der vornehnisten neuen AVelt-
weisen von der XJnsterblichkeit der meusch-
lichen Seele. Altona, 17S(j, 8°. pp. 144.
" Useful as a collection of materials, though not
altogether complete."— irefscft.
555. Purmann, Joh. Georg. Fata Doctrinae
de Animorum Immortalitate. Partic. I.-VI.
Francof. 179S-1S02, 4°.
556. Bretsclmelder, Karl Gottlieb. Sj'ste-
matische Kntwickelung aller in der Dogma-
tik vorkommenden Begrifle nach den syni-
bolischen Schriften der evangelisch-hitheri-
schen und reformirten Kirche und den wich-
tigsten dogmatischen LehrbUchern ihrerTheo-
logen. — Nebst der Literatur, vorziiglich der
neuern iiber alle Theile der Dogmatik. . . . 4«,
verbesserte und vermehrte Aufl. Leipzig,
(1805, 19, 24,) 1841, 80. pp. vi., 898. />.
Pp. 816-888 treat of the "Last Things." Highly
useful for the literature of the subject, though not
very accurate.
557. Beiigel, Ernst Gottlieb (ifz^ Theophilus)
von. Dissertationes historico-theologicae:
Quid Doctrina de Animorum Immortalitate
Keligioni Christianae debeat, ex Causae Na-
tura et ex Kebus factis monstrautes. Pars I.
558
SECT. I. — COMPREHENSIVE WORKS.
-Vr. [Parts IV. and V. in two sections, Part
VI. in tliiee: in all, 10 dissertations.] ISOD-
1S17. (Ill liis Opuscula Acad., ILvmburgi,
1834, So, PI). 4:j-272 ) H.
Oil tile popular ductriue of imraonalitv among
ancient niitious, ^ee pp. 55-68; on the dootriiic of tlic
Hindus, Persian >, Plioeniciaus. pp. Tl-^li; on the
ancient iMjstjrics. and the Greek philosnpi.ers, pp.
89-i;i0; oil llie R>ni;in philosopheis, pp. 13:i-14i; on
tlie doctrine of tiie Old Testnuieiit. pp. 145-16-4; on
the doctrine of ihe later Jews down to ihe lime of
Christ, pp. Iii7--U; on the Christian doctrine, pp.
217-*i7J. These essays arc valuable.
558. Lieroux, Pierre. De I'luimanite, de son
principe, et ile son avenir oil se trouve la vraie
djfinition de la religion ... . 2 torn, (p.aged
continuously). Paris, 1840, S". pp. x.xii.,
1008.
Livre VI., " De la tradition relativement 4 la vie
future," comprising pp. 291-1006 of tlie work, main-
tains that ■' L'iJee des anciens aur la vie future a ^te
universelleiuent que rhonime renaissait dans I'hu-
maniiS." Leroux, like others of the French social-
ists, rejects the doctrine of personal immortality.
559. Grasse, .Toh. Geo. Theodor. Bibliotheca
psycliologicaoder Verzeichnissdcr wichtigsten
Uber das \Veseii der Jlensclien- uiid Tliier-
seclen unddio Unsterliliclikeitsk-hre liandrln-
den Schriftsteller jilterer uiid iieuerer Zeit, in
alphabetischer Ordnung zusaninieiigestfllt,
und mit einer wissenschaftlicben Uebersieht
begleitet ... . Leipzig, 1845, S». pp. vi., 60.
H.
The most copious collection of titles relating to the
subject, but apparently compiled in haste.
560. Boucliltte, Louis Firmin Herve. Do la
persistance de la persunnalite apres la mort.
Second Memoire. Histoire des opinions phi-
losophiquos et religieuses sur Texistencc, la
nature et la destinee de Tame huniaine, depuis
les temps les plus recules jusqu'k la chute de
la pbilosuphie gra3CO-roinaine. (Seances et
Travaux de V Acad, des Sci. Mor. et Pol., Tome
XV. [184«, S"] pp. 443-458; XVI. 49-64, 121-
138.) H.
560». [Third memoir.] Resume critique des
opinions . . . sur . . . I'ame humaine, depuis le
commencement de I'ere chretienne jusqu'a
nos jours. (Ibid., Tome XXVI. [1853, S»] pp.
161-230.) //.
For the first memoir, see No. 1171.
561. GoTvans, William. A Catalogue of
Books treating on the Immortality of tlie
Soul. ... New York, (1st ed., 1849,) 1853, 12».
pp. 22.
See also Nos. 1567, 2275.
For the history and literature of the doc-
trine of immortalitv. see, further. No. 91,
Layton; 559. Houppelande ; 70S,
Hardtscliiniat ; 731, Lioiseleur ; 791«,
Argeiis ; S22, Bro-^vne ; 836, Hayer 5
841, Doddridge ; 960, and 988, Flugge ;
999, ^Vytt«ubaclI; 1017, Trusler;
10 H, Bro^vne; 1059. Bolzano; 1066,
'Wllkeiis; 110,^, AVolilfartU; 1136,
Jenny; 1139, Strauss; 1148, Alexius;
1158, Diiring; 119S, Meyer; 1236, Un-
umstosslicne Beweise; 12.53, "Welby;
1667, Plato. See also Bayle's Dictionnaire
and Oeuvres ; the Philosophical Dictionaries
of Walch and Krug, and the Dictionnaire des
sciences phUosopliiques (6 vols.) edited by
Franck. One may further consult the writer's
on the general history of philosophy, particu-
larly Brucker, Enfield, Terzi, Buhlo, Ticde-
mann, Tennemann, Cams, De Gerando, Cousin,
Ritter, and Blakey ; — on medisBval philosophy,
as Jourdain, Caraman, Rousselot, Haureau,
and the Histoire litteraire de la France (23
vols.'i; — and on modern philosophy, as Erd-
mann, Feuerbach, Damiron, Bouillier, Willm,
Kuno Fischer, Morell, and Bartholmess. For
numerous special works ou the history of Ori-
ental, Greek and Rom.an, Jowi.sh and patristic
philosophy, see the appropriate heads below.
562. Augustinus, Aurclius, Saint and Bp.,
11. A.D. bOt», De Inimortalitate Anima: Liber
unus. ( Opera, ed. Paris, alt., 1830, etc. I. 649-
666.) H.
See also Nos. 66, 390.
503. Gaugauf, Theodor. Mcta])hysische
I'sycliologie Ues heiligen Augustinus.
le_2e Abth. Augsburg, 1S52, b". pp. x.,
iv., 450. F.
564. .^ueas Gaz!eus,R. a.d. 487. ... iEne.as
Gaza-us it Zacharias Mitylena;us [11. a.d. 536]
de Inimortalitate Aninue et Mundi Consum-
matione. Ad Codices reccnsuit IJartliii Tarinl
Ducwi Notas addidit Jo. Fr. lioissiiniide. Gr.
Acoedit ^Eneai Interpretatio ab Anibrosio Ca-
mald. facta. ... Parisiis, 1836, 8". pp. x.xv.,
530 +. F.
Reviewed by Bernhardv in the Jahrb. f. wiss.
Sritik fur Oct. I8:i7. coll. o4L!-55:'. (if.) These two
treatises will also he fouTi.i, with the notes of Uarth
and others, in Aligne's Patrol. Grace. LXXXV. 871-
1H4. H.
505. Guilielmus Alvernus or Arvernus (Fr.
Guillaume d' Auvergne), Bp. of Paris, fl.
A.D. 1230. ... Opera omnia .. . . 2 vol. Pari-
siis, 1674, fol.
Vol. I. pp. 329-330, "De Immortalitate Anima?."
not important; II. 6,j-2i8, " Ue Aninia Liber." See
Hist. Lit. de la France, XVIII. 366, SsO-bSi. H.
565». Demetrius Cydonius, fi. a.d. 1357.
. . . Opusculum de contemnenda Morte, Gracce
et Latino. Kecensuit ... Ch. Theoph. Kui-
noel. Lipsiae, 1786, 8».
Also in Auctorcs Graeci Minorea, ed. Kuinoel et
Sturz, 1796, S», Tom. I. (if.) — •■ Continet insignia ar-
gunicnta pro coutirmaada animorum immortalitate."
—Fabric.
565i>. Sabunde, or Sebunde, or Se-
beyde, l.aymundus de, fl. a.d. 1430. Theu-
logia naturalis sive liber creaturarum specia-
liter de hoinine ... . [Strtisbourg, 1496,1 fol.
ff. 162.
This is a remarkable book on various accounts,
and is said to be the first work entitled "Natural
Theology." For a notice of the numerous editious,
see Jliogr. Univ. XXXIX. 444. A French tninslatiou
by Montaigne. Paris. 1569, 8», often riprinteii ; a good
edition, Paris, 1611, 8", pp. 891 -f. (F.) Comp. Mon-
taigne's Hesais, L. II. c. 12. On the immortalitv of
the soul and the future life, see particularly cc." 91,
9a, 10-', 1.>.1-1d6, 163-169. 217, 300, 322-330. See Fabri-
cius, Delectus, etc. pp. 454-457.
566. Campliaro or Campliora, .Jac. De
Imniort;ilitate A'nime in Jlodvni Dialogi vvl-
gariter [i.e. in Italian] ... . N. P. o)- D. [Rome,
about U7'2,J fol. ff. 28.
Also publ. at Milan. U75; A'iconza, U77 ; Cosenza,
147S; and Brescia, 1-198. See Hain and I'anzer.
567. Trevlensis, or de Trevio, Joh.
[Oratio de Aniniarum Immortalitate, et do
humana Felicitate Oratio. Rome, 1473,] fol.
(12 leaves, 32 lines to a page.)
See Hain, n. 15610; Panzer, II. 442, n. 134.
568. Casslnus de Cassinis (Jtal. Cas-
cini), Sam. Qu.iestio coj)ius;i de Immorta-
litate Animaj. Mediolani, 1481, 4<>.
5C8». Flclno, Marsilio. [Theologia Platonica
de Animorum Immortalitate. Florence, 1482,]
fol. ff. 319. — Also Paris, 1559, S«. BM.
For a full account of this treatise, see Buhle. Gesch.
derneuern Pkilos., n,l-l-3i\. (H.) G\cse\cv {Dog-
mengescU. p. 498) remarks that "among all the works
extant on the subject, this probably contains the
greatest variety of arguments for the spirituality und
immortality of the soul."
569. Houppelande, Guil. De Animae IIo-
minis Immortalitate et Statu post Jlortem.
Parisiis, 14i»l. 8». 10 fr. Techener. — Also ibid.
1493, S», and 1499, 8».
A collection of extracts from the ancient philoso*
phers and poets, and the Fathers of the CInirch.
709
570
CLASS III. — DESTINY OF THE SOUL.
570. Caraccloll (Lat. Caraccioliis, or
deliicioi, Uub. Sermoncsaochimaturii ... .
[Veiiicf, May -21, 11»(}.] M. tf. 4;iS.
De
. Bu;i
, li. 4491.
li Stefano da,
571. Bassig^nana, Gi(
A.D. 1500. UiiUio do Aiiimae Imiiioitiilit;ite,
una ouni Exhortatiuiie ad capessenda Anna
contra Infideles. N. p. oc D. [Milan? lo—?]
572. Pomponatlns (Ital. Poniponazzl ,
I'etius. ... Tractatus de Imniui talitate Ani-
mae. Bononiae, 151(}, fol.
Exceeclincily rare. Another ed., ibid. 1516, 8". Also
Venetiis, KilS. fol., and n.i-. [Levden?] 1534, 8». — An
ed., N.P., with the false dute 1534, l-». pp. 147. (H.)
See P.mzer, IX. 413. n. 1601, and Brunei, who as-
sigas it to the last century.
673. . . . Ti-actatns de Immortalitate Ani-
nijE— CoUatis tribus Editionibus denuo edidit,
et quae de Pliilosopliis, post Scholasticoruni
^vum in Italia Claris, de Vita Auctoris, Li-
brique Argumento Notatu digna sunt, adiecit
M. Christ. Godofr. Bardili ... . Tvbingai,
1791, So. pp. xxxii., 12.3.
See Buyle i n Pnmpnnatius, Brucker, IV. 15R-16R,
Youngs Aonio Paleario. I. 541-513, and especially
the work of K. Kenan, No. 198jb, below.
574. Spina, Bartolomnieo di. Propugnacu-
lum Aristotflis de Immortalitate Aniniae
contra Thomam Caietannni ... . Tntela Ve-
ritatis de Immortalitate Animae contra Pe-
trum Poniponatium Mantnannm coi^noniina-
tum Perettum, cum eiusdcm Libro de Morta-
litate Animae fideliter toto inscito. Ibi-cl-
lum in tres Libros Apologiae einsdem Peretli
de eadem Materia. ... Venetiis, 1519, fol.
An earlier ed., Bononiae, 1515, fol.
575. Liucensis, Ilicroiiymus. ... In Pompo-
nacium de Anime Immortalitate. Mediolani,
1518, 4°. pp. 102.
576. PoHipoiiatlns (7?a?.PomponazziS
Petrns. . . . Apolo.gia pro suo Tractatn de Im-
mortalitate Aniniae. JJononiae, 151S, fol.
577. IVlplius (Itat. Tiifo, Augustinus. De
Immortalitate Anime Libellus. Venetiis, 1518,
fol.
578. Pomponatiws (Ttal. Pomponazzl),
Petrus. JJefensoriuni sive Ke.sponsiones ad ea
quae August inns Xiplius adversus ipsnm .scrip-
sit de Immortalitate Aniniae. Venetiis, 151J),
fol.
579. Foriiariis, Ilieronymus de, Bp. Trac-
tatus iiureus de Immortalitate Animw, et
Exanien Disputationis inter Poniponatium et
Niplinin. Bonoiii.x, 1511), i".
" Rare and curious."— W'a«.
580. Isolamls, Isidorus de. De Immorta-
litate Inimani Animi. Mediolani, 1520, 4».
581. Pico, Giovanni Francesco, o/ Mirandola.
. . . De Animae Immortalitate Digressio ... .
Bononiae, 1523, 4o.
582. Piera, Baptista. Contra Pomponatium
de Animae Immortalitate. Venet. 1524, fol.
583. Tltomeeiis {Ital. Tomeo), Nie. Leoni-
cus. . . . Dialog! nunc prinium in lucem editi
... . Venetiis, 1524, 4«. — Also Par. 1530,
fol. : Lugduni, 1532, 8".
One of these dialogues, Bemhits, treats of the im-
mortality of the soul. It is praised for the elegance
of its style.
584. Contarinl (Lat. Contarenws), Gas-
paro. Curd. De Immoitalitate Aninio? adver-
sus Petrnm Pomponatium. Venetiis, 1525, 8».
585. Javelll, nr da Casale, Grisostomo
(Lat. ('Iirysiisti>nuis Casaleitsis). Solutio-
nes Katioiium Animi M.irtalitatem proban-
tium, qn.ie in D<d'i'iisori(i contra Niphum a
l>omi)oiiati(> forniantur. Venetiis, 1525.
S!e Tiraboschi, and Zedler's Univ. Lex. XIV. 282.
710
586. Paleario, Aonio. De Animorum Im-
mortalitate Libri Tres. Lugduni [Basileaei:],
1530, 12". — Other eds., 1552, 1560, 1021, 1031,
etc.
Also in A. Pope's Selecta Poemata Italanm, etc.,
Lond. 1710, 8", I. 211-270. (H.) "One of the finest
monuments of the Latin poetry of the sixteenth
century. " — Tiraboschi.
586^. Parlsetti, Lodovico, the younger. De
Immortalitate Animaj Libri tres. Regii,
154J, 40.
587. Curioiii {Lat. Curio"), Celio Secundo.
. . . Aranens, sen tie Providentia Dei . . . cuni
aliis ... Opusculis ... . Basileae, 1544, 8°.
pp. 184 -J-. — Also ibid. 1571.
This vol. contains a treatise "De Immortalitnte
Animorum," for a notice of which see ZeiUchr./l/Ur
die hist. Theol., 18l>0, pp. 582, SUB.
588. Cardano, Girolamo (Lat. Ilieronymus
Cardanusj. De Immortalitate Animorum
Liber ... . Lugduni, 1.545, 8o. ff. 308.
Also in his Opera, IfifiS, fol., II. 4.^6-5:^6. (H.) The
Third Book of his Theonoston (ibid. pp. 403-433)
589. Marraplia de Martina, Antonius.
Opus de Anima ... . Neapoli, lo50, 8o.
Lib. IV. treats of the immortality of the soul.
590. Bovelles nr Bonelles (Lat. Bovil-
lus), Charles de. Dialogi tres de Aniniai
Immort.alitate, de Resurrectione, de Mundi
Excidio et illius Instauratione. (Par. 1551,
40,) Lugduni, 1552, 8". pp. 170.
591. Pereira, .Torge Gomez. Antoniana Mar-
gavita.Upns nemjie Physicis, Medicis acTheo-
hyi\s mm minus titilc, quum necessarium. ...
Hiiie Campi,] 1,')54, fol.
609-832 dispuiat pro immortalitate aniniic."
—Fabric. In this riire and curious work the author
m:iin:aius, auiouBOiher |iararto.\es, that brutes have
no souls. Sec Bayle's articles on Pereira and Bora-
riiis, in the notes to which he di-cus.'-e.s at length the
See also Clomeilt. Bibl. cvriense. IX. 231-235. .Schel-
[Mc
{All
Lit. V. 51
German
rled the first tw
nio the name of
Kberti, has convi
words of the title of this book
learned nuthoress, " Margnrita Antoniana," to whom
ho ascribes a treatise on tlic imnuirt:ilily of the soul.
Lipeniiis has done the same in his Bihl. rniti.i theol.,
I. 51. — Comp. HallamsXi(. 0/ Europe, Part II. Ch.
iii. § 22.
592. Du Hecqiiet, Adrien. Peripetasma Ar-
gumeiitorum insigninm, nimirum de Immor-
talitate, ivternaqne Felicitate ... [etc.]. Lo-
vanii, 1557, l2o. — Ibid. 1564, 4o.
593. Naclantus, Jac. Qurestiones quatuor.
1. De Creatione IJeruni. 2. De Animie Im-
mortalitate. ... Venetiis, 1557, 80.
594. Alplionsus, or Alfonsws, Petrus,
Burgeiisis. Dialogus de Immortalitato Anim».
Barcinone, 1561, 80.
595. Bourgueville, Charles de. L'ath^o-
inachie, on Discours do limmortalite de TaDie
et resurrection des corps. Paris, 1564, sm.
40. ff. 12, pp. 156, and fl'. 2.
596. Natta, Marco Antonio. Opera omnia,
scilicet; de Immortalitate Animw Libri V,
Orationes varisB ... . Venetiis, Aldus, 1564,
fol.
597. Passero, Marc Antonio, ca?M Geneva
(Lat. Genua or Janua). Disputatio de In-
telleetns humani Immortalitate. Florentiae,
1565, 80. — Also Monteregali, 1566, 8". 20 baj.
598. Vera-Cruce {originall;/ G-atierrei.\
Alphonsus de. Speculatio Physicae Ansto-
t<'lis cnm Tractatn de Animae Immortalitiite.
Salnianticae, 1573, fol.
599. \Vool«on, >Tohn, Bp. A Treatise of the
Iinmortalitie of the Soule: wherein is declared
the Origine, Nature and Powers of the same,
together with the State and Condition there-
of, both as it is conioyned and dissolved from
the Bodie. Loudon, 1576, lO".
600
SECT. I. — COMPREIIKXSIVE WORKS.
600. Isambert, Ansclme. Eclogue de deux
, bergers ... sur rexcellence et iinmortalite de
I'arae raisonnable. Paris, 1577, 8°.
601. Marta, Jacopo Antonio. Apologia de
Aniinae Immortalitate. Neapoli, 1578, fol.
602. Auberjr (^Lat. Alberius or Aube-
rlus), Claude. ... Oratio apudictica de Im-
mortalitate Animae. [Morgiis,] 15SG, 8».
603. Bruno, Antonio. Entelechia, sen de
qiiiiita .NatL-ra et Animae Immortalitate Dis-
putatlo. Neapoli, 1587, 4».— Veuet. 1597, 4".
601. Carfarius, Job. Ludov. De Immortali-
tatoit I'luralitate Animae. Bononiae, 1587,S".
605. Coler, Jac. De Animarum Immortalitate
et Statu, postquam e.Y hoc Ergastulo Corporis
humani egressae sunt. Vitebergae, 1587, 8<>.
ff. 105.
606. Nancel, Nicolas de. ... De Immorta-
litate AniniDP Velitatio adversus Galenum
... . Parisiis, 1587, So. ff. 158.
Also forming a part of his "Analogia Microcosmi
adMucrocoMuum," Parisiis, 1611, fol.
607. liPeliiis, Tine. De Animae Immortali-
tate: accedit de Coeli Substantia. Venetiis,
158S, 4".
60S. Hatteus, Heinr. Beweiss, dass der
vernilnfftige Geist im Menschen unsterblich
und unvergiinglich sey. Wittenberg, 1589,8".
609. Rossellns, Hannibal.
*' Liber sextus Coinment:ir. I. in Hcrmetem Tris-
megistum ... est tie immortalitate auiiiiorum. Cru-
cov. 1590. Colon. ItiiO. ioir—Fahricius.
610. Cliainpaigiiac, Jean de. Traicte de
rimmortalite de rame. Bovrdeau.\, 15i)5, 1-".
611. Serres (Lat. Serranus), Jean de. De
I'immortalite de 1 ante, reprtisentee par preu-
ves certaines et par le.s fruits excellens de son
vrai usage. Lyon, 1596, 8».
612. Gliscenti, or Glissentl, Fabio. Dis-
corsi morali ... contra il dispiacer del morire,
detto Atbanatophilia : con figure. Yenetia,
1590, 4". BL. — Also ibid. 1609, 4o.
See Uouce's Dance of Death, p. 112.
613. Dialogbi V. dell'immortalitk dell'
auima. Venezia, 1596, £°?
So Grasse. Perhaps the same as the preceding.
614. Cousin {Lat. Cognatns), Jean. Fun-
damenta Keligionis . . . hoc est, Tractatus de
Naturali Dei Cognitione, de Animi Immorta-
litate et de Justitia Dei adversus Politicorum
sen Atheorum Errores. Duaci, 1597, So.
615. Serres {Lat. Serrauus), Jean de.
Del'u.sage de rimmortalite de lame, llouen,
1597, 120.
The same as No. 611?
616. Fedeli, Giovanni Battista de». Anima
imniartiile. Yen. 1598, 8".
617. Klersseeus, or Opmersensis, Petrus,
Cratepolius. Tractatus de liesurrectione Cor-
porum, ac Animarum Immortalitate, contra
Saducajos ac hujus Farinae Hwreticos com-
plures. Colonia?, 1598, So.
61S. Davies, or Davis, Sir John. Nosce
Teipsuni. This Oracle expounded in two Ele-
gies. 1. Of Humane Knowledge. 2. Of the
Soule of Man, and the Immortalitie thereof.
London, 1599, 4o. — Also ibid. 1602, 1608, 4",
1619, sni. So, and 1622, 8o, pp. 164.
Published in Lond. 1653, 40. with the title :— " .\
■Work for None but Angels .iiid Men, that is to be
able to look into, and to knmv our selves. Or, a
Book shewing what the Soule is," &c. Comp. No.
«, and see Bill. GreiiviUiana. Part II. p. V.i.
W9- The Original, Nature and Immortality
of the Soul; a Poem ... [with a Preface by
N. Tate]. London, (1609,) 1697, So. ff. 16, pp.
108.-3(1 Ed., ibid. 1715. 120. pj,. 131. F.
The second Part of A'osce Teipsum. — Also in Chal-
merss English Poets. V. 79-ltW. {H.) For variou.^
other editions see Lowndes.
620. Kleinfeld, Nic. Declamatio do Immor-
talitate Aniinae. Antvcrpiae, 1599, 12o, and
Francof. 1C3C', 12°.
Also oppcnded to his Pathologia, Lugd. Bat. 1618,
621. Coimbra (Lat. Conlmbrica), Uni-
versidade de. Commentarii Collegii Conim-
bricensis Societatis lesv, in tres Libros do
Anima Aristotelis ... . [4th Ed.] Colonije,
(1600, 03, 09,) 1617, 40. coll. 694 +. H.
Miiny other eds. Coll. 561-670 contain " Tractatus
de Anima separata," discussing, among other things,
the nature and ijiimortality of the soul. This was
written, according to Backer, by BaliUasar Alvarez.
022. Cremonini, Cesare, 1550-1031. lUua-
tres Coutcmplationes de Anima. Yenetiis,
10 . . , 40.
Accused of denving the inimortalitv of the soul.
(Bruckcr, Hist. Phil. IV. 2i6-J».) bu the other
hand see Bayle. Tirabosi-hi, iuirt Tissot in Hoefer 3
Souv. Biogr. ghi:Tale. See, further. No. lJ85b.
023. WeinricU, Georg. Christlicher Cericht
von der IJnsterbliclikeit und Zustand der See-
len. Leipzig, 1000, S".
624. Bertolius, Ca;sar. De Immortalitate
Animw, secundum Principia Aristotelis. Pa-
tavii, 1602, 40.
625. Rossi {Lat. Rubeus\ Gio. Bat., of
Genoa. De Immortalitate Anima; Libri tres.
Yenetiis, 1602, 4o.
626. Dame, Friedr. Quoestionis: An Anima
liumana rationalis sit ininiortalis? apodietica
KarJ^ao-i!. Slesviga\ 1607, ]>.
RLprintcd with his Exrrcitt. III. de Voliint. Dei,
Gies.s» Hass. 1612, 8". BL.
627. Mariana, Juan. Tractatus septem turn
theologici,tuinhistorici ... . lY. DeMonetiB
JIutatione. ... YII. De Jlorte et Immortali-
tate Libri III. ... Colon. Agrip. 1609, ful.
pp. 444. BL.
The two treatises of which the titles are given
above afforded a. prcte.'ct f .r tiie imprisonment of the
author. See Ticknor s Hist, of Spanis'i tit.. III. U«.
See also Backer, Bibl. des Ecrivains de la Comn. de
Jfsua, V. 518, 519.
628. Cunradus, Georgius. De Immortalitato
Auimx. Witeb. 1611, 40.
629. Jackson, John. Discourses defending
the Immortality of the Soul. London, 1611.
So.
630. I^essius, Leonardus. De Providentia
Numinis, et Animi Immortalitate Libri II.
... . Antverpi;e, 1611.80. pp. 351 +. — Editio
2da, ibid. 1G17, So. BL.
031. Sir Walter Kawleigh's Ghost ; or, his
Apparition to an Intimate Friend, willing him
to translate into English, this Learned Book
of L. Lessius entituled, (De Providentia Nu-
minis, & Animaj Immortalitate.) ... London,
1651, 120. pp. 3S4 +. F.
Pp. 257-384 relate to immortality.
632. Giannini, Tommaso. De Mentis hu-
manae Statu post IloniinisObitum Disputatio
Aristotelica. Pat.avii, 1614, 4o.
Defends Aristotle against the charge of teaching
the mortality of the soul.
63.3. Montagu, Henry , 1st EarJ of Manchester.
Mancliester al Mondo: Contemplatio Mortis et
Immortalitatis: a Contemplation of Death and
Immortality. London, 1618, 12o. — The 3d Im-
pression, much inlarged. London, 1636, So.
.ex. — 15th Impression, 1690.
634. Bonlfaccio, Bald. Dell'Immortaliti
dell'Anima. Yenetia, 1021, 4o.
635. ^uervray(Le',ou les six journees do la
seniaine, dans lesquelles est prouve . . . que le
munde n'est point eternel, et que lame hu-
maine est immortelle ... . Paris, 1621, So.
636. Riclieome, Louis. L'immortalite de
Fame, declaree avec raisons naturelles, tos-
moignagea humaius et divins . . . contre les
711
637
CLASS III. — DESTINY OF THE SOUL.
atbees et libertins. ... Paris, 1«21, S". pp.
456 +.
637. Slrmond, Antoine. ... De Animw Im-
mortalitate Uemoustratio physica et Aristo-
telica. Adversus Pomponatium et Asseclas.
Parisiis, ltf25, S'. — Ibid. 1635, 8o. pp. 396, 92
(Appendix).
638. Slllion, Jean. Les deux verites, Tune
de Dieu et de sa providence; I'autre de Tim-
moitalite de lame. Paris, 1626, 8°.— Also
1634, 4°. pp. 1056.
638». Steplianus, Job., BeUunensis. De In-
cOlumitate diu servanda Tractatus, atque de
humanie Mentis Immortalitate Dialogus. Ve-
netiis, 1627, 8o. BL.
639. [Viaud, or de Via«, Theopbile]. Les
oeuvres de Theopbile, divisees en trois parties.
Kouen, 1627, 8o. — Also Pari-s 1661, 12°.
Part I., -De rimmortalitfi de lame," is mainly a
paraphrase of the Phsedo of Plaio. partly poetical,
partly ill prose. See (Euvres computes de Thiophile,
I. ll-"l:)4, Paris, 1856, 3-,«>. B.
640. 'Walleiiljerger, Yal. Quaestiones de
Aniniae Iiuniortalitate et Fide naturali in
Murborum Curatione. Erfordiae, 1628, 4".
641. Bailly, Pierre. Les songes de Pbestion,
paradoxes pliysiologiques, avec un Dialogue
de rimmortalite de I'ame et puissance de
nature ... . Paris, 1634, 8<>.
642. Boxliorn, Marcus Zuerius. Oratio de
Aninmruiu Immortalitate. Lugd. Bat. 1637,4°.
643. [DIgby, Sir Kenelm]. Two Treatises.
In till- oin' lit' wliich, tbe Natvre of Bodies; in
the other, the Natvre of Mans Sovle ; is looked
into: in way of Discovery, of tbe Immortality
of Reasonable Sovles. . . . Paris, 1644, fol. pp.
466+. /f. — Also London, 1645, 1658, 4». H.
See Nos. 650, 666.
643». Demonstratio Inimortalitatis Animoe
rationalis. Francofurti, 1664, 8». — Other eds.
644. Lie Norinand, Jacques. De necessaria
Aiiimae rationalis Immortalitate. Parisiis,
1644, 80.
645. [Overton, R.]. Man's Mortalitie: or, A
Treatise wherein "tis proved, botli theologic-
ally and philosophically, tliat Whole Man ...
is aConipound wholly Mortall, contrary to that
Common Distinction of Soule and Body : and
that the Present Going of tbe Soule into
Heaven or Hell is a Meer Fiction: and that
at the Resurrection is tbe Beginning of our
Immortalitv ... . By R. O. ... Amster-
dam, 1644. 4°. pp. 43. H.
A new edition was printed at London in 1655, in
24", according to Blackburne, with the title some-
what altered, viz. : — " Man wholly Mortal, or a Trea-
tise wherein 'tis proved . . . that as Whole Man
sinned, so Whole M:in died," &c. Blackburne, His-
torical new, etc. 2d ed., pp. 77-91, gives a full
account of this work.
646. Immortality (Tbe) of Mans Soule,
proved both by Scriptvre and Reason. Con-
trary to the Fancie of R. 0. in his Book in-
tituled Mans Mortality ... . London, 1645,
4». pp. 45. H.
647. Prerogative (The) of Man: or, His
Soules Immortality, and High Perfection de-
feuded, and explained against tbe Rash and
Riiiie ConceptiMiis of a Late Authour ... .
[LoiMnii?-, 164.5, 4". pp. 45 +. H.
64S. Rocclii {L(tt. Roccus), Ant. Animae
ratidiiiilis linniortalitas simul cum ipsius vera
Propagatione ex Semine ... . Francofurti,
1644, 4o. 20 5-)-.
649. H., T. The Immortality of tbe Soule;
tbe Excellencve of Jesus Christ, treated on.
London, 1645,'4o. bM.
650. Ross, Alex. Tbe Philo.sophicall Toucb-
stoue; or. Observations on Sir Kenelm Dig-
bie's Discourses of tbe Nature of Bodies, and
712
of the Reasonable Soule ; and Spinosa's Opinion
of tlie Mortality of tbe Soule briefly confuted,
London, 1645, 4°.
See No. 643.
661. Mornay, Philippe de. Seigneur Du
Plessls-Slarly. Tbe Soul's own Evidence
for its own Immortality. Selected out of Sir
P. Sydney and A. Golding's Translation of P.
de Mornay's Truness of Christian Beligion.
By J. Bachiler. London, 1646, 4°.
Mornay's •' Traile de la verite de la religion chre-
tienne" was first publ. at Antwerp in 157y, and after-
wards translated by himself into Latin. Numerous
editions and translations. (See Fabricius, Delectut,
etc. pp. 54.S, 549.) English translation, 1587 ; 4th ed.,
1617. {H.j Chapters XIV. and XV. treat of the im-
mortality of the soul.
652. Capreolus, Jac. BrevisDisceptatio,qua
Aniniam Hominis etsi factani, Immortalem
tamen esse quinquc Rationibus fit apertum.
Parisiis, 1647, 8».
653. Cart-wright, Christopher. The Magis-
trates Authority in Matters of Religion, and
tlie Souls Immortality, vindicated in Two
Sermons... . London, 1647, 4».
654. Micreelius, Job. Ethnopbronius, tribus
Dialogorum Libris contra Gentilium de Prin-
cipiis Cbristianae R eligionis Dubitationes, quo-
rum 1. de Animae bumanae Immortalitate 2.
de Deo ... et 3. de Religione ... . Stetini,
(1647,) 1651, 4°. (151 sb.)
655. More, Henry. Philosophicall Poems ... .
Cambridge, 1647, S". pp. 436 +. F.
This volume is principally occupied with what is
described, in a distinct tiile-page, as "A Platonicit
Song of the Soul; treating, of the Life of the Soul,
her Immorulitie, the Sleep of the Soul, the Unitie
of Souls, and Meniorie after Death." [Vd Kd.] The
four parts into which the poem is divided have
separate title-pages, beginning respectively with
the words " Psychozoia," " Psychathauasia," "An-
tipsTChopannychia," and "Autimonopsychia." Part
II. has an Appendix, entitled "Democritus Platoni.v
sans, or an Kssay upon the Infinity of M'oilds out
of Platonick Principles," pp. 187-218; and Part IlL
an Appendix on " The Prwexistency of the Soul,"
pp. 255-281, both in verse. Besides notes and pre-
faces to many of the poems, at the end of the volume
we are favored with an "Interpretation Gcnerall"
of obscure and barbarous words used (herein.
656. [Ward, Seth, Bp.]. A Philosophicall
Essay towards an Eviction of tbe Being and
Attributes of God. Tbe Immortality of the
Souls of Men. Tbe Truth and Authority of
Scripture. ... The 4th Ed. ByS.W. Oxford,
(1652, 55, . ..) 1667, sm. S". pp. (8), 167.
Pages 37-81 relate to the immortality of the soul.
657. [Holland, Guy]. The Grand Prerogative
of Human Nature ; namely, the Souls Naturali
or Native Immortality and Freedom from Cor-
ruption ... . By G. "h., Gent. London, 1653,
8°. BM.
658. Brent, William. A Discourse upon the
Nature of Eteruitie and the Condition of a
separated Sonl, according to the Grounds of
Keason and Principles of Christian Religion.
London, 1655, 8°. .Bi. — Also, 1674, 4»; 1689,
8°.
659. Cotin, Charles, tte Abbe. Traite de I'Sme
immortelle. Paris, 1655, 4".
659». Fevrler, J. Traitez de I'immortalitfi
de lame, et de la veritable vaillance dans le
niartyre. Paris, 1656, 4°.
660. CHarleton, or Charlton, Walter,
M.D. Tbe Inimortalitv of the Humane Soul,
demonstrated by tbe Light of Nature. Lon-
don, 1657, 40.
660».Gassend,coTOmon7yGassendl, Pierre.
... Opera omnia... . 6 t<mi. (,Lugduni,
1658,) Florentiw, 1727. fol. H.
See Tom. H. pp. 546-578, "De Animorum Immor.
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661. Kirchmaier, Georg Casp. Dissertatio
SECT. I. — COMPREHENSIVE WORKS.
de Imniortalitate Animje humanae. Vite-
. berga?, H$5«, 4». ff. 8.
662. More (Lat. Slorus), Henry. The Im-
mortality of tlie Soul, so farre forth as it is
- demonstrable from the Knowledge of Nature
. and the Light of Reason. London, 1650, 8».
Also Lonilon, 1662, fol. pp. 234 +. U. (In his
.. PhUosophi'Ml Writings. 2d ed.) — Lonilon, 1713, fol.
pp. xvi., 2o7, vi. -I-. F. {Ibid., 4ih ed.) — A Latin
transluiion, London, 1675, and Roiterdaui, 1677, s».
663. Fatorlciiis, Joh. Ludw. Oratio inaugu-
ralis de .\uiniorum Immortalitate. Ileidel-
bergae, KifiO, -i".
664. Ferrler (Lat. Ferreriiis), Jean. De
Aniniae Immortalitate et vera lortitudiue.
• Parisiis, 1060, S".
665. Smith, John, Fellow of Queen's Coll. in
■ Cambridge. Select Discourses treating ... 4.
Of the Immortality of the Soul. ... London,
1660, 4». pp. liii., 526. H. — 3d ed., Lond.
1821, 80.
Disc. IV. occupies pp. 57-120.
666. [Eggeiifeld, Joh. Chrysostomus]. Ani-
ma triumplians, sive Philosophica Demon-
■ fltratio Immortalitatis Animse. [Published
nnder the name of Amandus Verus, against
Sir Kenelm Digby.] 1661, 120. pp. 522 +.
See Nos. 430, 643.
667. Unoniiis, 01. De Animae humanae Im-
mortalitate ejusque post Separationem Moilo
Subsistendi. [Mesp. Andr. Hernodius.] Up-
salie, 16B1, 4». (1 sh.)
668. Zapf, Gottfried. De Animae rationalis
Immortalitate. Jense, 1661, J". 3 gr.
669. Hetzer, Joh. Christian. De Immortali-
tate Animae rationalis. Lipsiae, 1663, 4».
670. Immortalite (De 1') de rime. Paris,
1666, i".
See Journal des Sfavana, Sept. 6, 1666.
671. Baxter, Richard. The Reasons of the
Christian Religion. ... 2 parts. London,
1687, 4".
Also in his Practical Works, 1707, fol., II. l-2no.
(H.) In the Appendix to Part II. (pp. 16o-:00 in the
Practical Works) he defends " the Soul's Immor-
Ulity against the Somatisu or Epicureans, and other
Paeudophilosophers."
672. "Wads^vorth, Thomas. 'Avri^vxoBava-
<n'a : or. The Immortality of the Soul explained
and proved by Scripture and Keason. A Con-
futation of that Irrational and Irreligious
Opinion of the Soul's Dying with the Body,
and Interruption of its Communion with God
from Death, until the Day of Judgment ... .
To which is added, Faith's Triumph over the
Fear of Death ... . London, 1670, 8». pp.
188 +, and (Faith's Triumph) 115 +. BA.
673. [Layton, Henry]. Observations upon
Mr. Wadsworth's Book of the Souls Immor-
tality, and his Confutation of the Opinion of
the Souls Inactivity to the Time of General
Resurrection. ... [London? 1670?! 4». pp.
193. H.
674. [ ]. Observations on Dr. Charltons Trea-
tise; intituled. The Immortality of the Hu-
mane Soul, demonstrated by the Light of
Nature.... [London ? 1670?] 4o. Printed as
a continuation of the preceding, pp. 201-215.
675. Caier, or Coler, Martin Clemens. Dis-
putatio de Immortalitate Animae humanae.
Onold. 1672, 40. pp. 16.
676. Sknnk, Sam. Demonstratio Immorta-
litatis Animae rationalis, philosophice com-
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677. lilns, Paul. Dissertatio de positiva Ani-
marum a Corporibus post Mortem Separationo
et naturali Immortalitate. Viteb. 1674, 4o.
6T8. Mlltopeens, Mart. De Anima separata.
B. Hasselquist.] Aboae, 1676,
[Hes}). E. J. Graa.] Aboae,
[I{e.sp. Andr.
40. (5 ■ :
079. Dii Ilamel, or Diiltamcl, Jean Bap-
tisto. ... De Meiite huiiiiui.a Libri IV. in
quibus Functioiies Aniini, Viios, r.atiwa, Im-
niortalitas, simul et Louica univer.sa ... per-
tractantur. Parisiis, 1677, IJ". (lij sh.)
680. Poiret, Pierre. ... Cogitationum r.atio-
nalium do Deo, Anima, et Malo Libri Quatuor
... . Editio tertia ... emeudata, &. aucta.
Amstelodami, (1677, 85,) 1715, 4o. j,p. 926 +.
Lib. III. c. 25, pp. 615-6.W, treats of immortality.
681. IIlldebranfl,Joacli. Ininiortalitas Ani-
m.ae rationalis ex Lumine praesertim Xatur.ao
. . . liquido ostensa. . . . (.Mindae, 1678,) Cel-
lis, 1680, 40. pp. 194.
682. Scheele, or Scheie, Peter. Psycho-
scopia sive Cousideratio Animae humanae,
quoad Immortalitatem ct a Separationo Sta-
tum. Norimbergae, 1670, 4°. (75 sh.)
6S.3. Talpo, Simeon. De Immortalitate Ani-
mae rationalis.
16S1, 40.
684. Baxter, Richard. Of the Immortality
of Man's Soul, and the Nature of it and other
Spirits. London, 1682, 80. pp. 110.
685. Betrachtung von der Unsterblichkeit
der Seeleu. Aus dem Englischen. Basel, lGt.>4,
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686. Desinarets, Jean. Les delices de Pes-
prit, entroticns d'un chretien ct d'un athee
sur la divinite, la religion, I'immortalite de
Fame et autres siijets. Pari.s, 1682, 12o.
687. [Langen, de]. Lettre il un minis-
tre d'etat dun dus plus puissans princes d'Al-
leinagne; oil il est prouve jiar lis soules lu-
mieres de la raison, que 1 amc ilc 1 Imiunie est
immortelle. Cologne, KJS'J, lii". iip. tJi.
688. Henrici, Martin Otto. De Immorta-
litate Animae rationalis. 'VVittebergae, 1683.
40. (2 sh.)
689. Sciiweling, or Swellng, Joh. Eberh.
Mens immortalis evidenter certo contra Atheos
Scepticosque demonstrata. Bremaj, 1683, 12".
pp. 355.
See Ada Erud., 1683, pp. 3.'i3-341.
690. [Choisy, Francois Timoleon, Ahhe de,
«nd Dangeau, Louis de Courcllloii,
Abbe dej. Quatre dialogues, sur I'imniorta-
lite de Fame: Fexistence de Dieu : la provi-
dence: et la religion. Paris, 16S4, 12o. — Nou-
velle ed., P.aris, 1764 and 1768, 1 2°.
The new ed. is published under the authors' names.
691. Placclus, Vincent. Griindliclier Beweiss
von der menschlichen Seclen Unsterblichkeit,
ausdemblo.ssenLichtderNatur ... . Frank-
furt am Mayn, 1685, 80.
See Acta Erud., 1685, pp. 491, 492.
692. Weidliiig, Christian. De Vita aetema
ex Lumine Naturae indemonstrabili. Lipsiae,
1685, 40.
693. Baner, Adiim Casp. Dissertatio, Immor-
talitatem Animae rationalis defendens. Wit-
teb. 1687, 40. (li sh.)
694. Billberg, Joh. Dissertatio de Immor-
talitate Mentis humanae. Holmiae, 1687, S".
pp. 24.
695. Jerusalem, Theodor Wilhelm von.
Utrum Ininiortalitas Animae ration.alis ex
Lumine Naturae ostendi possit? 2 dissert.
Viteb. 1688-89, 4o.
696. Smith, William, D.D., Hector of Cotton.
A Future World, in which Mankind shall
survive their Mortal Durations, demonstrated
by Rational Evidence ... . London, 1688,
8«. pp. 444 -t-. G.
713
CLASS III. — DESTINY OF THE SOUL.
727
697. Melsner, Joh. Disputatio de Immorta-
litate. Viteb. 1090, 4».
698. []>Ioor (Lat. Morus), Michael]. De Ex-
isteiitia Dei, et hiinianni Mentis luimortalitate,
secundum (jartesii et Aristotelis Doctrinam,
Disputatio ... . Parisiis, 1()»2, 12». pp. 4G4.
See Journal des S,avans, Jan. 5, 1093.
699. Tillotson, John, Abp., 1«)30-1«94. Of
tlie Ininiortality of tlie Soul, as discovered by
Nature, and bv Revelation. Four Sermons on
2 Tim. i. 10. (Horks, 1757, 8», IX. 309-386.) Jf.
700. Mooi-e, Jolin, Bp. Of the Immortality
of the Soul. A Sermon [on Matth. x. 28]
London, 1694, 4».
Also ia his Serm
253. B.
Loud. 1715
223-
701. Li lie i IIS, Matth. Ephr. Dissertatio de
Imnicjrtiilitate Spiritus. Witteb. 1«94, 4».
(2 sh.j
702. Rlddermarck, And. Delmmortalitate
Aniniae hunianae. [Kesp. R. N. Wallerius.]
Lund. 1(S95, 4".
703. Itude^vlg, Joh. Pet. Vita seterna ex
Katione, Uentiumque Coucentu demonstrata.
Uala; Sa.v. i«9«, 4".
Also in his OiA(Sc. Miscel., 1719, fol.
704. Malebranclie, Nicolas. Entretiens sur
la nietaphiaique et sur la religion. Nouvelle
edition, . . . augmentee de plusieurs entretiens
sur la mort. 2 toni. Paris, 1(S96, 12".
The three last convcrsa lions treat, not only of
death, but of the iiumortallty of the soul, and of
future rewards and punishments.
705. Rudiger, Joh. Christoph. Disputatio
de Anim;e lationalis Immortalitate. Viteb.
1(596, 4-. (2 sh.)
705>. Siinnious, T. Dissertatio philosophica
de Mentis huinana; Immortalitate. 1697, 4».
706. Berevelt, A. De Immortalitate Mentis
humanae. [Diss.] Lugduni Batavorunt, 169S,
40.
707. Iiltli, Joh. Wilh. von der. Dissertatio
de Imbeoillitate Luniinis naturalis in demon-
strando Statu Mentis humanae post Mortem.
Halis, 169S, 4o.
708. Hardtsctimidt, or Hartsctimldt,
Joh. Nic. Immortalitas Animae humanae ex
Philosophorum veterum et receutiorum Argu-
mentis. Argentorati, 1699, 4». pp. 152.
709. Smith, Thomas, S.T.P., Felk>w of Magd.
Cull. Two Compendious Discourses; the one
concerning the Power of God, the other about
the Evidence and Certainty of a Future State.
London, 1699, 4°.
710. Trevlsaiio, or Trevigiano, Ber-
nardo. Medltazioni deirimmortalita dell'
anima. Veiie/.ia, 1699, 4". (40 sh.)
See Acta Erud., 1700. pp. 429. 430.
fll. [Day, Robert]. Free Thoughts in Defence
of a Future State, as Discoverable by Natural
Reason, and stript of all Superstitious Append-
ages; demonstrating ... that the Considera-
tion of Future Advantages is a Just Motive
to Virtue; of Future Loss and Misery a
Powerful and Becoming Restraint of Vice.-
With occasional Remarks on a Book, in-
tituled. An Inquiry concerning Virtue. And
a Kefutation of the reviv'd Hylozoicism of
Democritus and Leucippus. London, 1700,
8". pp. Ill +. a.
See Hist, o/ the Works of the Learned. 1700, II.
161-166. //.
Jll". S., J. Transnatural Philosophy, or Meta-
physlcks: demonstrating the Essences and
Operations of all Beings ... . By J. S. Lon-
don. 1700. So. pp. 484-1-. G.
On the ini ■ ■•
see pp. 137-1
pp. li«-240.
714
712. Asslietoii, William. A ^'indication of
the Immortalitv of the Soul, and a Future
State. ... London, 1703, S". pp. 155 +. H.
713. Braun, David. Meditationes selectae de
sublimi llominis Scientia conipendiose di-
gestac ... . Gedaai, 1704, So. pp. 362 -I-.—
ALso Lipsiae, 1719, 8°.
The tirst Meditation treats of God; the second, of
the Inimoitality of the Soul ; the third, of the Su-
preme Good ; the fourth, of Religion. See Ac(a Erud.,
1705, pp. 51-56, and Hist, of the Works of the LearneA
1705, pp. 715-720.
714. Free Inquiry (A) into the Nature and
Immortality of the Soul, managed by way
of Dialogue between an Acute Philosopher
and an Able Divine. Done out of the French.
London, 1704, 4o.
714a. Sherlock, William. A Discourse, etc.
1704. See No. 3354.
715. Clarke, Samuel, D.D., 1675-1729. A
Discour.se concerning the Unchangeable Obli-
gations of Natural Religion, and tlie Truth
and Certainty of tlie Christian Revelation:
being Eight Sermons, preached ... in the
Year 1705, at the Lecture founded by ...
Robert Boyle ... . London, 1706, 8°.
Pages 10-2-122 of the 10th ed., I.ond. I76li, 8" (H),
treat of the natural evidences of n future state.—
Contained also in Clarke s Works (1738, fol.), Vol. II. ;
in the Bovle Lecture Sfinioiis il7:;il, fol.), Vol. IL!
and in Watsons Theol. Tracts, Vol. IV.
716. Glldon, Charles. Tlie Deist's Mamial
.... London, 1705, So. pp. xvi., 301, 36 -I-. /f.
Pp. 145-190 mainiain the immurlality of the soul.
717. Trautzelius, Dan. De Immortalitate
Aniniae Disputatio ... . Strengnesiae, 1705.
8". m sh.)
718. llpmark, Joh. Dissertatio philosophica
de Immortalitate Aninia;. Upsala?, 1705, 8°.
718». Dodwell, Henry. An Epistolary Dis-
course, etc. 1,06.
For this work and the controversy excited by It,
seeKos. 2114-21i9, etc.
719. Discourse (A) concerning the Certainty
of a Future and Immortal State. In some
Moral, Physiological, and Religious Consider-
ations. By a Doctor of Phvsick. ... London,
1706, 80. ir. 5, pp. 195. O. — ALSO ibid., with a
new title-page only, 1741, 8o. G.
See Acta Erud., lioi pp 183-185. H.
720. Klrcliineler, Joh. Siegni. Disputatio
philosopliica de Animae Immortalitate. Mar-
burgi, 1706, 4o.
721. Maslus, Hector Gottfr. De Immorta-
litate Anini.ie, quateinis e Naturae Liimine
constat. Ilafniae, 1706, So. (9 sh.)
722. Vaterliche Erinnerungan seine Kinder
von der Seelen Unsterblichkcitundder seligcn.
Seelen Zustande uach dem Todc. Coppenhap
gen, 1707, so. pp. 323.
723. Olearlus, Joh. Gottlieb. Dissertatio de
Pomponatio. Jenae, 1709, 4o. pp. 34.
" .Magna cura in hoc argumento versatus eat."—
Bruckcr.
7'24. Prtetorlus, Joh. Gottfr. Ex Theologia
naturali Deinonstratio Inimortalitatis Ani-
mae, ah Existeiitia et Natura Dei derivata
... . Uelmstadii, 1709,4°.
725. Raphson, Joseph. Denionstratio de
Deo ... cuiaccedunt Epistolre qua-darn ... de
Anima> Xatura et Immortalitate ... . Lon-
dini. 1710, 40. pp. 107. — Also LipsifB, 1712, 8».
S<-e Journal des S.avans, July C, 17U.
726. Addison, Joseph. On the Immortality
of the Soul. (Spectator, No. Ill; July 7,
1711.) H.
727. Hampton, Benj. The Existence of Hu-
man Soul after Death : proved from Scripture,
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lu opposition to Coward.
SECT. I. — COMPREHENSIVE WORKS.
761
" Tou
et par lea Pt
trouve ici soigiii-uwiiiciit raiiia
pi-ot-o-sitioii." — Journal dea 5,«
728. Sdiiitz, Pontianus. Imperium Charitn-
tis, Occasione Quaestionis an Intellectus prior
Voluntate, in Aniniae Immortalitate osten-
sum. Salisburgi, 1712, 8».
729. Spes Immortalitatis plena. Salis-
burgi, 1712, 8°.
730. Andala, Ruard. Dissertatio de Immor-
talitate .\iiiniae. Franequorae, 1714, 4».
731. [LiOlseleur, , the Abbi]. Traite sur
I'homme, en quatre propositions importantes,
avec leurs dopendances. Par A. D. L. K.
Paris, 1714, 4». pp. 511.
• qui ji ^te dit par leS anciens Philosophea
I'immortalit^ de I'anie, se
aiuusse sous la qualri^me
.M.irch 5. 17U ;
ii'pare id. Feb. 26, 1714, for a notice of Loiseleui's
remarks on the soul of bruies.
This treatise forms the first voliinie of the author's
"Apologie pour la religion," etc. iu 6 vols. 4*^.
732. Petersen, Joh. Wilh. Der in alien See-
len sich ott'enbahrende und selbst rechtferti-
geude Gott, das ist, Beweise aus dem Liclit
• der Natur, dass ein Gott sey, und dass die
Seele unsterblich und die heilige Schrifft gott-
lich sey. Erlangen, 1714, 4».
733. Ziminermann, Joh. Dissertatio de
Imniuitalitate Aninii germanae Virtutis Fun-
damcntu. Viteb. 1714, 4o. (2 sh.)
734. Bocris, Job. Ili-inr., the elder. Disser-
tatioapuliijictioa pro .Subsistentia, Inimateria-
litate et immortalitate Animae. Swinfurti,
1715, 40.
735. Kahler, Joh. Dissertatio de Anima hu-
maiia Corpuri superstite. ex Eccles. Sal. xii.
7. [Rexp. Joh. Friedr. Bodicker.] Rintelii,
1715, 40. pp. 15.
736. Blackmore, Sir Richard. Essays upon
several Subji^cts [including the Immortality
of the Soul, and Future FelicityJ. 2 vol.
London, 171(5-17, 8<>.
737. Conti, Giovanni Battista. I tre passi, co
i quali un uomo mal usaiido suo ingegno va
• nel profundo della perdizione, o vero tre dis-
' corsi per modo dl dialoghi ... . Venezia,
171«. 12".
The second Dialogue is on the immortality of the
73R. Fenelon, Francois Salignac de la
Mot lie. Un the Immortalitv of the Soul.
London, 1730, 4o.
Probably a translation from the Lettres spirituelleSf
first publ. in 1716. See his (Eum-es. Paris, 1787, 4",
II. 427-441. a.
739. Genest, Charles Claude, the Abbe. Prin-
cipes de philosopliie, ou Preuves naturelles
de Texistence de Dieu et de I'immortalite de
Tame. [A poem.] Paris, 1710, S". pp. 277. —
2e ed., Amst. 1717, 12o.
See Journal des S.auans, Nov. IB, 1716. — " Carmen
elegnns ... in quo diibiuni, soUdilatem niagis ad-
niiroreun ingeuium et artem vel perspicuitatem." —
FabriciHS.
740. "Werenrels, Sam. 1657-1740. Dialogue
de Aniinse Immortalitate. [About 171G?] (In
his Opuscula, ed. 3, Lugd. Bat. 1772, 4», II.
178-1S2.) H.
741. Four Dialogues between Eubulus and
Phvgellus, concerning Natural Religion ... .
By'a Divine of the Church of England. Lon-
don, 1717, So. pp. iv., 152 +.
The fourth Dialogue is on "the Immortality of
Human Nature in a Future State."
742. Kolbe, Franciscus. Anima immortalis
post llominis Mortalitatem separatim peren-
nans Quaestionibus VIII. disputata. Olomuc.
1717, 80.
743. RlcHter, Christian Friedr. Erbauliche
Betraclitungen voin Ursprung und Adel der
■ Seelen und von deren jetziger elender Be-
. sehaffenheit ... von der Ruhe und Unsterb-
lichkeit der Seelen . . . [etc.]. Ilallc, 1718, 8«.
pp. 422. — Also Graitz, 1731, S".
744. JVympacli, Martin. "An-oSci^is Immor-
talitatis Animae ex Ratione vindicata. Diss.
I.-IV. [Bnes. Ernst Christian Schriider.]
Viteb. 1720, 4». pp. 63.
745. Flddes, Ricliard. A Letter in Answer
to one from a Free-thinker ... . [In which
the soul's immortality is asserted.] London,
1721, 80.
746. The Doctrine of a Future State, and
that of the Soul's Immortality, asserted and
distinctly proved; in a Second Letter to a
Free-thinker. London, 1721, S".
747. Tliiiminig, Ludw. Phil. Demonstratio
Immortalitatis Animae ex intlnia ejus Natura
deducta. Halae, 1721, 4°. — Reprinted, Mar-
burg, 1737, 40. pp. 28.
748. Lange, Joh. Joach. De Immortalitate
Anima? huniana> ex Naturae Lumine demon-
strata Dissertationes V. Hala;, 1722, i".
749. Thoughts of Pious Men concerning
Religion and a Future State, collected by Sir
J. G. [Privately printed.] 1723, 12o.
750. Frontin, Nath. Ephr. De Necessitate
Revelationis, per Rationem cognoscenda ex
eo, quod Imniortalitas AniniR! secundum Ra-
tionem incerta sit. Regiomonti, 1724.
751. [Gastrell, Francis, Bp.]. A Moral Proof
of the Certainty of a Future State. The 2d
Ed. London, (1721? 1725?) 1728, 8°. pp.
102 +. G. — Ibid. -1'37.
752. liange, Joh. Joach. . . . Dogma sanioris
Philosopliia? primarium de Immortalitate Ani-
mse humana;, ex ipso Natura; Lumine demon-
strabiliet evideiiterdomonstrata . . . . Acce-
dunt Dissertationes historico-criticse de The-
rapeutis et Essfeis ... . Hamburgi et Halie,
1725, 40. (23 sh.)
See Acta Erud., Supplem., IX. 372, 373.
753. "Wurzler, Jo. Chr. Progr. de Immor-
talitatis Animarum cognoscendae Studio. Hal-
berst. 1725, 4». ff. 6.
754. Braun, Joach. Fr. Dissertatio philoso-
phica de Statu Animae humanae post Mortem
Corporis sui vel beato vel damnato, ex Prin-
cipiis sanioris Philosophiae deducto. Hal.
172fi, 4o. pp. 40.
755. Crousaz {Lat. Crosa or Croza), Jean
Pierre de. De Mente humana, Substantia a
Corpore distincta et Immortal! ... . Gro-
ninga;, 172«, 8°. pp. 269.
756. De I'esprit humain, substance diffe-
rente du corps, active, libre, immortelle; ve-
rites, que la raison demontre et que la reve-
lation met au dessus de tout doute. Bdle,
1741, 4o. pp. 6U6.
757. Haarlman, Joh. De Apodixi Immor-
talitatis Animae humanae ex llatione. [Ji'esp.
Gabr. Fortelius.] Aboae, 1726, 8°. (li sh.)
758. Vlrlcli, Joh. Christian. Vernunftniassi-
ger Beweis, dass die Seele immaterial und
unsterblich sey. Naumb. 1726, 4o. ff. 16.
759. Gengel, Geo. De Immortalitate Animae
humante Veritas . . . multifariis Qusestionibus
propugnata et illustrata ... . Calissii, 1727,
4o. pp. 12, 124, 4.
760. Putignani, Giov. Domenico. De Im-
mortalitate Animorum Dialogi. ... 2 vol.
Neapoli, 172». 40.
Part I. of this work was aUo pu'ilished at Vienna,
1740, 8" pp. (10), 208.
761. Hallet, Joseph, the i/minper. A Free
and Impartial Study of the Holy Scriptures
recommended : being Notes on .some Peculiar
Texts; with Discourses and Observations <m
the Following Subjects: viz. . . . VII. Of the
Soul; itslmmortality. Immateriality, Ac. with
715
762
CLASS III. — DESTINY OF THE SOUL.
790
the Impossibility of proving a Future State
by the Liglit of Nature; and of tlie J'lace
where Gootl Men shall dwell after the IJesur-
rection. [Vol. I.l London, 1729, 8». pp. xiv.,
3S4. H.
The " Discourse of the Soul," &c. includes pp. 210-
381. —See lilackbunies Hisl. Victv, pp. 81-90.
762. [MetlcmicU, Ernst Guelph, Barnn
•von]. Mfclitatiunes aliquot sacrae et philo-
sophicae de E.xistentia Dei, Inimortalitate
Animi [and many other subjects] ... . Fran-
cofurti, 17*29, 8°.
Published under the name of AletUophilus.
763. Barltovicli,Francrsc.)Yeiicf:slao. Dell'
esistenza, jirovidi'ii/.a, c ili'i,'li nltri attributi
di Dio, della iiatura de' niiiiKoli, dclla ininiate-
rialitk, liberta ed iniinnrtalita della mente
uniana ... . Venezia, 1730, 8".
764. Grove, Henry. Thoughts concerning
the l'roofi< of a Future State from Keason.
London, 1730, 8".
765. Hallet, Joseph, the younger. A Defense
of a Discimrse on tlie lni))ossibility of proving
a Future State by the Light of Nature. With
an Answer to the Itevcrend Mr. Grove's
Thoughts on the same Subject. London,
1731, 8". pp. 111. H.
766. Oslander, Joh. Adam. Dissertatio de
Ininiortalitate Auiinae rationalis ex Luniine
Katiunis probabili. Tubingae, 1732, 4". pp. 24.
7C7. AVissliaclc, Siegni. Betrachtungen von
der Unsterbliclilccit der menschliehen Seele,
.'owohl aus der heiligen Sohrift, als nach der
gesunden Vernuiift. Stuttgart, 1734, 8<>. pp.
768. AbicUt, Joh. Gcorg. Dissertatio de Ani-
mabus humanis post Mortem Corporis vivis.
Vitebergae, 1735, 4°? pp. 40.
769. Aliltvardt, Pet. Demonstratio Immor-
talitati.s Auimae ex Katione. Gryph. 1735, 4».
770. [Dugard, Charles Louis]. De Spiritali-
tate et Ininiortalitate Aninia' huinana; Oratio,
ab uno e Magistris Sacne Facultatis Parisien-
sis. ... I'arisiis, 1735, 4°. i)p. 2)3.
See Journal des S';avans, Nov. 1735, pp. 606-616.
771. Butler, Joseph, Bp. The Analogy of
KeligidU, Natural and Revealed, to the Con-
stitution and Course of Nature. . . . London,
173«, 4». pp. 320 +. H.
See Part I. Chap. I. (pp. 11-30), "Of a Future
Life."
772. [Balgiiy, John]. Five Sermons ... .
[Serni. 1\'. and V. on the Natural and Moral
Proofs of a Future State.] . . . Loudon, 1738,
8». pp. 100. H.
773. Campbell, Prnf. Archibald, D.D. The
Necessity of Revelation: or an Enquiry into
the Extent of Human Powers with respect to
Matters of Religion ; especially those two
Fundamental Articles, the Being of God, and
the Immortality of the Soul. ... London,
1739. S". pp. 417+. H.
774. Pleinlng, Caleb. Some Thoughts upon
the (iruuiids c.f Man's Expectation of a Future
State, fnmi tlie Principles of Reason. ... To
wliich are added, Two short Chapters concern-
ing the U.^efulness ... of a farther Revelation.
And an Introduction ... . London, 1739, 8».
pp. 78. H.
775. Pries, Joacli. Ileinr., tJie elder. Immor-
talitas Animae in .Systemate Influxug phy-
sici salva. Rostochii, 1739, 4°. — C'ontinuatio.
Jbid. 1740, 4«.
776. ReinbecU, Joh. Gustav. Philosophische
Gedancken ilber die verniinftige Seele und
deren Unsterblichkeit, nebst einigen Anmer-
ckungen iiber ein frantzosisrhes Sclireiben,
darinne behauptet werden will, dass die Ma-
716
terie dencke. Berlin, 1739, S». pp. 423 +.
(30i sh.)
See Zuverldsaige A'acAricTKen, I. iv. 271-291. {B.)
A French translation, by J. H. S. Formej , 1744, if.
777. Baud, . Demonstration gioinetriquo
du Dieu des Chretiens et de rimmortalite de
I'anie. Paris, n.d. [about 1740?] 8».
778. Canz, Israel Golftlieb {Lat. Tlieophihis).
Dissertationes IV. de Inimortalitate Animae.
Tubingae, 1740, 4».
779. Kluge, or Cluge, Christian Gottlieb.
Anmerkungen liber den Vorbericht und dio
Vorrede zu dei»Reinbeekischen Gcdanken von
der vern;;nl'tigen Seele undihrer Unsterblich-
keit. Wittenb. 1740, 8». pp. 279. {21 sh.)
This work contains, among other things, a supple,
nicnt to the list of writers on immortality given by
Kabricius in his Delectus, etc., and a catalogue of
works on tlie soul of brutes. See Nova Acta Erud.,
Suppl., V. 180-184.
780. Anmerkungen zu den philo,sophischen
Gedanken von dem Wescn und der Unsttn-b-
lichkeit der verMi.iifliL;('n ^^celc Anderer
Theil, in welchcm die Ue.-^clircdliuiig von der
Seele iiberhaupt gepruffct, audi .siinst Ver-
schiedenes wider die neuere 'Weltweisheit of-
fenherzig erinnert wird. 'Witteub. uud Lelpz,
1742, 8». pp. 304.
781. "Wolf, Joh. Leonh. De AuiniK humau»
Inimortalitate. Lipsia;, 1740, 4". pp. 46.
782. Canz, Israel Gottlieb (Lat. Theophilus).
Exercitatio historico-theologica de Jmmorta-
litate Animae. Tubingae, 1741, 4». (22 sh.)
783. Ueberzeugeiuler Beweis aus der A'er-
nunft von der llnsterl)liclikeit, sowohl der
Meiiscbenseclen iii.s^cnieiii, als besonders der
Frage : Wie es der i~c(dr natli dem Tode zn
Muthe seyn werdei' :',<^, mit mihrern Anmer-
kungen ... versehene Aull. Tiibingen, (1741,
44,) 1746, 8". pp. 450 +. (30 sh.)
783". Foriney, Jean Henri Sam. La bell«
Wollieime: avec deux lettres philosophiques;
I'une, sur I'immortalite de I'ame; & I'autre,
sur I'harmonie preetablie. 2 tom. La Haye,
1741, sm. 8» or 1C». pj). 188 +. BA.
For the letter on immortality, see Tome I. pp. 131-
155. In some of his other works, Forniey maintaioi
the doctrine of the sleep of the soul.
784. Young, Edward. The Complaint; or,
Night Thoughts on Life, Death, and Immor-
tality. London, 1741-45, 4».
Later editions very numerous. A German transla*
tion, with notes, by J. A. Khcit, Braunscliw. 1760-69;
French, by Le Tourucur, Paris. 176U. Many other
translations in these and other modern languages.
785. Winkler, Joh. Dietrich. Schriftmassi-
ger Unterricht von der Unsterblichkeit der
Seelen ... nebst einem bisher norh unge-
druckten Briefe des ... beriihmten Hermann
Conring's iiber die Frage : Ob die Unsterblich-
keit der Seelen aus dem Lichte der Natur
allein und gewiss erkannt werden nitjge?
Wittenberg, 1742, 4». ]ip. 40.
Sec Xova Acta Erud., Supjil., V. 237, 2.38.
786. Sluller, Joh. Daniel. Dissertatio, in qua
Immortalitas Animae ex l^rincipiis Ratio-
nis Methodo Mathematicorum dcmonstratur.
[Pr.TS. J. L. Alefeld.] Gissae, 1743, 4». pp. 68.
787. Parker, Benjamin. Philo.sophical Dis-
sertations; proving the Non-Eternity of Mat-
ter, the Immortality of the Soul, &c. Lon-
don, 1743, S".
788. Berger, Joh. Wilh. De Sensu Immortnr
litatis naturali. [Progr.] (In his Stromat.
Jcad., Lipsia., 1745, i", No. 93.)
789. Oelreicb, Nic. De Inimortalitate Ani-
mae. [Kcsp. Joach. Schultik.] Lund. 1745,
4». (3i sh.)
790. [Sorla, Giov. Alb. de]. Dell'esistenza o
degli attributi di Dio, e della immaterialitik
I
791
SECT. I. — COMPREHENSIVE "WORKS.
826
ed immortalitll dello spirito umano, secondo
la meia tilusolia ... . Lucca, 1745, S». — Ihid.
174(5, i".
791. Suimmarjr Account (A) of the Deists
Religion ... . To which are anne.x'd, Some
Curious Remarks on the Immortality of the
Soul ; and an Essay by . . . John Dryden . . .
to prove that Natural Religion is alone neces-
sary to Salvation ... . Loudon, 1145, 8». pp.
(14), 29, 12. H.
791». Argens, Jean Baptiste Boyer, Mar-
quis A' » La philosophie du bon-sens ... .
Nouvelle cd., revue ... . 2 torn. La H.aye,
(...)174«, 120. BA.
Ou the nature and immortality of the soul, see II.
39-124, and comp. II. 229-':9:2 on tlie ancient opinions
couoerning the subject. — An Enrflish ti*anslatiou, en-
titled " Tlie Impanial Philosoplier," etc., 2 vol. Lon-
don, 1749, 120. jr.
792. Meier, GeorgFriedr. Gedanken von dem
Zust.ande tier Seeleu nach dem Tode. Halle,
1746, 8°. pp. 224.
Maintains that reason can give us no certainty in
regard to the immortaliiy of the soul, or its state after
death. S e Kraffs A'cite Tlieol. Bibl., II. 27-35. See
also No. S38.
793. Ulricl, Joh. Bodo. Unsterblichkeit der
menschliehen Seele aus dem Wesen Gottes
erwiesen. Sorau, 1746, 8". pp. 118.
794. Wahl, August Rudolph. P.sychotheolo-
giae Specimen ... . Erfordiae, 1746, 4". (2^
sh.)
An argument for the immortality of the soul from
its infinite aspirations.
795. FruliaulF, Christian. Dissertationes
tres de Immortalitate Animarum ex Justitia
divina derivata. Vitebergae, 1747, 4".
796. Grove, Henry. Discourses on the follow-
ing Subjects, viz. On Saving Faith. Ou the
Soul's Immateriality. On a Future State from
Reason. An Appendix to the Proofs of a
Future State from Reason. ( Wor/t's, London,
1747, 8o, Vol. Ill ) H.
Vol. IV. of his Works also contains essays on the
nature an(> immortality of the soul.
797. Lavater, David. De Immortalitate Men-
tis humanae. [Diss.] Tiguri, 1747,4".
798. Lettre d'un conseiller du roi k Monsieur
*** de I'immortalite de I'ame, prouvee par la
raison humaine ... . La Haye [Leipsic?!
1747, S». pp. 48.
See Krafts JVeuc Theol. Bibl., II. 70-74. B.
799. Miiller, Joh. Daniel. Die vertheidlgte
Gewissheit der Unsterblichkeit der Seele aus
der Vernunft ... . Frankfurt am M., 1747,
8». pp. 321.
In opposition to G. F. Meier's Gedanken, etc.
799*. [Spalding, Joh. Joach.]. Die Bestim-
mung des Menschen. Greifswalde, 1748, 4».—
13« ... vermohrte Aufl., Leipz. 1794, 8". | th.,
or fine paper, 1 th.
799b. Traite sur la destination de I'hommo,
traduit de rAllemand par la reine de Prusse
... . Berlin, 1770. So. i th.
See Freude, Wegweiser, II. 524-527.
800. [Goeze, Joh. Melchior]. Gedanken liber
die Betrachtung von der Bestimmung des
Menschen, in cinem Sendschreiben entworfcn
von G... neb.st dem Abdruck gedachter Be-
trachtung selbst. Ilalle, 1748, 8°. (4 sh.)
801. Kahler, Joh. Philipp. Commentatio de
Immortalitate Animarum Infantum ex Natura
iua deducta, Cowardo et Dodwello opposita.
Rintelii, 1748, 4o. pp. 39.
802. Meier, Georg Friedr. Vertheidigung
seiner Gedanken vom Zust.inde der Seele nach
dem Tode ... . Halle, 1748, 8o. pp. 208.
803. Lange, Sam. Gotthold. A'ersuch des
vondemHerrn Georg Friedrich Meier ... in
Beinem Gedanken . . . geleugneten niathema-
tischen Erweises der Unsterblichkeit dor
Seele... . Bernburg, 174J», .^o. ^5 sh.)
Sent Theol. Bibl., 175:!, VIII. 73G-740.
See Kraffs
46
B.
804. liavater, David. Defensio Tmmortali-
tatis Montis humanae ex Justitia Dei. [Diss.]
Tiguri, 174», 40.
805. Mennander, Carl. Fred. De Utilitate
fluente ex Cousideratione Immortalitatis Ani-
niae. [Resp. And. Achander.] Aboae, 1749.
40. (2i sh.)
806. Cramer, Joh. Christoph. GrUnde der
Wahrheit, dass die ab;;eschiedi'ue t<eele in
dem Zustande des Denkens uuunterbrochen
fortdauern kann. Jena, [about 1750,] 4o. pp.
807. Miiller, Carl Gotthelf. Die Unsterblich-
keit der Seelen aus der A'ernunft voUstaudigst
erwiesen. (In his Sammlung kUintr Schri/ten,
etc. Jeua, 1750, 80.)
808. Snpprian, Friedr. Lebrecht. Philoso-
phische Gedtmken vom Zustiiuile dor Seele in
der Ewigkeit ... . Ilalle, 1750, 4o. pp. 07.
Praised hy Herrich, Sylloge, pp. 68, 69, who gives
an analysis of the work.
809. Talbot, Mrs. Catherine, 1720-1770. Let-
ters to a Friend, on a Future State.
810. [Kenrick, AVilliam]. The Grand Ques-
tion debated ; or an Essay to prove that the
Soul of Man is not, neither can it be. Immor-
tal. The Whole founded on the Arguments
of Locke, Newton, Pope, Burnet, Watts, &c.
By Ontologos. ... Dublin, 1751, 8». pp. viii.,
72. H.
811. [ ]. A Reply to the Grand Question
debated; fully proving, that the Soul of Man
is, and must be Immortal. 'Wberein the Folly
and Infidelity of Deism are exposed, and the
Belief of the Christian S.vstcm proved, ration-
ally, necessary. By Ontologos. ... Loudon,
1751, 80. pp. viii., 77. H.
812. Meier, Georg Friedr. Beweis, dass die
menschliche Seele ewig lebt. Halle, 1751, 8".
pp. 142. — 2« Aufl., ibid. 1754, 8".
813. Mesterton, Carl. De Animae Immorta-
litate. [Resp. Abr. Falander.] Aboae, 1751,
40. (1 sh.)
814. [Mirabaud, Isaac]. Le monde, son orl-
gine et sou antiquite, premiere partie; Do
I'ame et de son immortalite, seconde partie ;
Essal sur la chronologic, troisi^nie partie: le
tout precede d'une preface par I'un des editeurg
[J. B. Le Mascrier] ... . Londres rParisl,
1751, 80.
815. Maclier, Joh. Christoph. De Immorta-
litate Animorum, ex Infinitorum Desiderio
eommonstj-ata Prolusio I., II. Gerae, 1752-
54, 40.
A German translation in his Opuacula.
816. Meier, Georg Friedr. Aertheidigung
seines Beweises des ewigen Lebens der Seel*
... . Halle, 1752, So. jip. 83.
817. Miiller, Joh. Daniel. Neue Bestatigung
der verniinftigen Beweise f, r die Gewissheit
der Unsterblichkeit der Seele; nebst einer
AViderlegung der neuesten Eiuwurfe ... .
Marburg, 1752, 8°. pp. 580 -1-. (38 sh.)
818. "W^aller, Nic. De Immortalitate AnimsB
hunuina;. [Jiesp. Pet. Collin.] Upsal^, 1752,
40. (4 sh.)
819. J., B. V. B. V. J. Mathematischer, Oder
unumstosslicher Beweis fiir eine unfehlbare
Unsterblichkeit der Seele ... ohne den ge»
ringsten BevtragderOffenbarung . .. . N. P.
or D. [1753"?], so. (1 sh.)
A curifsiiv of literature. See Kraffs ffeue neat,
Bibl., 1753, VIII. 747, 718. B.
820. Meier, Georg Friedr. Abermahligo Ven
717
821
CLASS III. — DESTINY OF THE SOUL.
85^1
theidigung seines Beweises, dass die mensch-
liche Seele ewig lebe. Halle, 1753, 8».
821. [BrOM'ne, Isaac Hawkins, the elder]. De
Animi Immoitalitate. Poema. ... Londini,
1754, 4». pp. 40. //.
" One of the noblest modern Latin poems on thla
noble subject." — Thomas Urown.
822. The Immortality of the Soul : a Poem :
from the Latin of Isaac Hawkins Browne:
' translated by John Lettice, B.D To
which is added the Original Poem ; with a
Commentary and Annotations, by the Trans-
lator. . . . Cambridge, 179.5, 8». pp. 312 +.
The notes contain many striking passages from
writers ancient and modern, illustrative of topics
treated in the poem. There are other transl:itions, —
in verse, by William Hiiy, Dr. Richard Grey, J. Cran-
well, and Soanie Jcnyns ; in prose, by Joseph High-
more, 1766.— A German translation, Breslau, 1780. 8".
823. Curtius, Michael Conrad. Die Schick-
sale der Seelen nach dem Tode, ein philoso-
phisches Lehrgedicht. Hannover, 1754, 8».
pp. 48.
824. Retmarus, Herm. Sam. ... Abhand-
hingeii von den vornehmsten Wahrbeiten der
natiirlichen Pieligion. 6« Anfl. Durchgesehn,
und mit einigen Anmerkungen von Job. Alb.
ileinr. P.einiarns ... . Hamburg, (1754, 55,
66, 72, 81,) 1791, S". pp. 700 +. H.
Al,h. X., pp. 616-7C0, treats of the immortality of
the soul. "Valuable."— Bre(.<cA.
825. [Astruc, Jean]. Dissertations snr I'im-
niaterialite, I'immortalite, et la liberte de
lame. . . . Paris, 1755, 12o. /).
The part relating to immortality, &c. comprises
pp. i.-xv., 1-139; the treati.se on liiierty has a sepa-
rate title and preface, but is paged continuously with
tht former, which also has a separate title.
826. Brade,Joh. Christ. Yerniinftige Gedan-
ken von der Unsterblichkeit der Seelen.
Glogan, 1765, 4». pp. 24.
827. Denton, Thomas. Immortality : or. The
Consoliitiun of Human Life. A Monody. Lon-
don? 1755,40.
In Dodsley's Collection, V. 226-238. B.
828. Lucius and Celadon; or a Dialogue on
the Immortality of the Soul. London, 1755,
8<>. \s.
829. Profe, Gottfr. Von den Foigen, welche
mit der Lelne von der Unsterblichkeit der
Seele verbunden sind ... . Altona, 1755, 4».
pp. 56.
830. Randolph, Thomas, D.D. The Cer-
tainty of a ttiture State asserted and vindi-
cated, against the Exceptions of the late
Lord Bolingbroke. . . . [Sermon on Eccl. xii.
14.] 0.x ford, 1755, 8».
831. Blacklock, Thomas. On the Immor-
tality of the Soul. An Essay. (Appended to
his Poems, 3d Ed., London, 1756, 8». pp. 209-
236.) H.
832. Wew Method (A) of demonstrating from
Reason and Philosophy the four Fundamental
Points of Religion, viz. I. The Existence and
. the Immateriality of the Spirit or Soul of
Man. II. The Existence of the Supreme
Spirit, or God. II L The Immortality of the
Soul of Man. IV. Tlie Certainty of a Futuie
State of Eternal Happiness, or Misery. Lon-
don, 175(5. So. ],],. xvi., 319. G.
See Monthly Rev. XIV. 273-281. B.
833. Alcune riflessioni sopra la lettera del
Sign. Caiaccloli intorno alia spirituality ed
immortalita dell'anima. Hava, 1757, 8°. pp.
.39.
834. Becker, Heinr. Valentin. Dissertatio
de iiulmiiiils iiuiliusdani Philosophorum Ar-
piiir.eiitis, .luibiis Imniortalitas Aninife de-
monstriui solct. [ /,V.v/). Joh. Erdmann Klatt.]
Rostocbil. 17r,7, 4». pii. 40.
835. Cramer, Joh. Cbristoph. Gcdanken von
718
dem Dasein und dem Zustande der Seele im
Tode. Jena, 1757, 4''. pp. 40.
836. Hayer,JeanNic. Hubert. La spiritualit*
et rininiortalite de I'ame, avec le sentiment
de Tantiquite tant sacree que profane pari
rapport a I'une et k I'autre ... . 3 vol.'
Paris, 1757, 12«. ^
This treatise is praised by the critics, and is re- I
garded as the best of the authors works. See E^ ^
nestis Neue Theol. Bill., I7bO, I. 155-181, 492-51«. B.'\
837. [Kenrlck, William]. Epistles, Philof
sophical and Moral. [In verse.] London, 1I68*'''
8". 5s.
The eighth and last Kpistle treats of the immor^'
taliiy ol the soul. See Critical Jtev. VI. 43M&S^I
Jlonthly Bev. XX. 1-n. '[•
838. Carstens, Anton Paul Ludw. Versiich,
die Griinde der Gewissheit des ewigen Lebeng
der menschlichen Seelen, vernnnftmassignnd i
praktisch vorzutragen. Frankfurt und Leip^ i
zig, 1760, 8o. pp. 3J-0 -f-.
"An excellent work." — Berrich. Highlv com- i
mended also in Ernestis A'ciie Theul. Bibl., 1761, II.
611-625. It opposes Meier. See above, No. 782.
839. Mesterton, Call. Dissertatio Immorta- (
litatem Animae contra Irreligionarios apodiCr
tice demonstratam sisf ens. [Hesp. Henr. Ca»- '
lonius.] Aboae, 1760, 40. (3^ sh.)
840. ["Wallace, Robert]. A'arious Prospects '
of Mankind, Nature, and Providence. Lon- '
don, 1761, So. pp. viii., 4i:6. H. I
Pp. 333-383 treat of the Proof of a Future State I
of Mankind after Death, on the Principles of Reason
and Philosophy. Comp. No. 3503.
841. Sclierz und Ernst, oder vernunftmassige
Beweis, dass die Seelen nach dem Tode keiner
sinnlichen Begriffe fiihig sind. Sorau, 1761,
842. LiUther von Roda, Ernst Adam.
Neuer Versuch, die Lelire von der Unsterb-
lichkeit menschlicher Seele aus Griinden der
Vernunft zu beweisen. Altenburg, 1762, 8».
pp. 90.
843. Hauber, Joh. Michael. Beweis aus dem
Lichte der Natur von der Unsterl)lichkeit der
menschlichen Seele. Basel, 1763, 4°. pp. 18.
844. Doddridge, Philip. A Course of Lectures
on the Principal Subjects in Pnenmatology,
Ethics, and Divinity ; with References to the
most Considerable Authors on each Subject.
... The 4th Ed. To which are added, a
Great Number of References ... . By An-
drew Kippis, D.D 2 vol. London, (1763i
76, 94,) 1799, So. i/. — New ed., 2 vol., London,
1822, 8o. 18s.
Part IV., Vol. I. pp. 313-355, treats of "thelmmor
tality and Immateriality of the Soul : its Original,'
etc. Part X., Vol. II. pp. 415-514, contains "the
Sciipture Doctrine of Gmd and Had Angels, andc' '
Future State. ' — The bibliographical references i
846. Versucli eines in der menschlichen
Seelo von Natur liegeiiden Eindrucks VOD
Gott und eineni Leben nach dem Tode. Han-
nover. 1763, So. pp. 86.
846. Zwelter Versucli eines Beweises einef
in der nienschlklien Seele von Natur liegender
F^indnuks von Gott und einem Leben nacl
dem Tode. Hannover, 1764, 8°. pp. 61.
847. Oesfeld, Gotthelf Friedr. Betrachtunj
Uber die zukUnftige Welt. Chemnitz, 1765.
So. pp. 111.
84S. [Schubert, Joh. Ernst]. Die Unsterblich
keit der !=eelen. Ein Sendschreiben. GreifsJ
walde, 1765, S-.
849. Aniory, Thomas. Twenty-two Sernionij
... [iiH hiding two on the Evidences of a Futun
State]. London, 1766, 8°. pp. 555 -|-. If.
850. Bucli'tvitz, J. Ludw. Philosophisclu
Betiaclitungen i.ber lias Schicksal des Men
Kchen im Tode. Halle, 1766, So. pp. 80.
851
SECT. I. — COMPREHENSIVE WORKS.
878
851. [Kant, Im.]. Triiume einos Geistersehers
[SwedenboigJ, erlautert durch Traume der
MetapUvsik. Riga, 176«, sm. S-. pp. 128.
Also in hi3 SammUiche Werke, VII. i. 31-107. H.
852. BreltHaupt, Job. Wilh. Wolfgang. Von
der Uiisterliliclikeit und dem Zustande der
Seele nach dem Tode. 2« Aufl. Halle, (1167,)
1771, 8». pp. 112.
853. [Kastner, Abraham Gotthelf]. Erlau-
terung eines Beweisgrundes fiir die Unsterb-
liclikeit der menschlichen Seele. Gijttingen,
1767, 40. pp. 10.
Also in hbi Vorlesungen, Altenburg, 1768, 8°. See
Herrich, Sylloge, etc. p. 63.
854. Ii., V. J. V. J. L. Gedanken von der Un-
sterblichkeit der Seele dea Menschen. N.P.
1767, S». pp. 12.
854». Mendelssolin, Moses. Phadon. 1767.
See No. 1956, etc. ^
855. Walcli, Albert Georg. De Limitibus
Rationi.s in probanda Animorum Immorta-
litate. Schleus. 1767, 4°. pp. 8.
I I 856. Broiigliton, Thomas. A Prospect of
f- \ Futurity, in Four Dissertations on the Nature
I and Circumstances of the Life to Come: with
a Preliminary Discourse on the Natural and
Moral Evidences of a Future State; and an
.\ppendi.\ on the General Conflagration, or
Burning of the World. ... London, 1768, 8".
pp. xvi., 519. H.
857. Gesner, Job. Matthias. De Animorum
Imniortalitate Philologumena. — De Immor-
talitate Animorum ciedita magis, quam de-
monstrata. (In his Bingr. Acad. Gotting.,
Hal. 1768-69, 80, Vol. II. nos. 12, 23.)
858. [Holbacli, Paul Henri Thiry,i5arond'].
Lettres il Eugenie, ou Preservatif contre les
prejuges. 2 vol. Londres [Amsterdam], 1768,
80.
Denies the doctrine of immortality. Published as
a work of Nir. Kr^ret, in Tome I. of his (Euvies,
Paris, ]79-', 8", and translated into German as his
pi-oduotiun, with the title, " Ueber Golt, Unsterblioh-
keit. Religion, ■ etc. Dess.iu, 1794, 8o.
859. Hume, David, 1711-1776. Of the Imma-
teriality of the Soul. — (Jf a Particular Pro
vidence and a Future State. — On the Immor-
tality of the Soul. {Philox. Work.'!, Edinb.
1826, 8°, I. 297-319 ; IV. 155-173, i:.CS-o77.) H.
«60. [Jerusalem, Job. Friedr. Willi.]. Be-
traclituugen ilber die vornelimsten Wahr-
heiten der Religion ... . 5« AuH. 2 Tlieile
in 3 Bden. Braunschweig, (1768-79,) 1776-91,
Betrachiung VI., Vol. I. pp. -.32-273, treats of a
future lile. —Praised by Bretschueider.
861. Laurel, Lars. De Necessitate immortalis
.\niiiKie. [ii'cs^). Jak. Ekelund.J Lund. 1768,
40. (2 .sh.)
862. Sclimld, Christian Friedr. De Finibus
Rerum ma.vime Animorum, Placita. Lipsite,
1768, 40. Zg>:
863. [Amory, Thomas]. A Future State
proved from the Light of Nature. {Theolo-
gical Repos., 1769, 1770, I. 236-247; II. 22-
37.) H.
Signed ''John Buncle, Egq."
SM. Bonnet, Charles. La palingenesie phi-
losophifjue, ou Idees sur I'etat passe et sur
I'et.at futur des etres vivans. . .. 2 torn. Ge-
neve, 17«», 8o. r. — 2eed.,1770.
Also in his (Euvree, Neuchatel, 1779, etc. ff, Tom.
XV., XVI. (JT.) A German translation, by J. C.
Lavatcr, Zurich, 1769, 8". In this nork Bonnet
" has advocated the immortality of the souls both
of men and animals, and carried the idea of develop-
ment in natnre to such an extent, as to imagine that
plants niav become animals, animals men, and men
angels. ■■-;tfore«.
865. Nalinls, G. J. Over de onstotflijkbeid
en onsterttijkheid der ziel. {Verhandelingen
van het Zefuivsche Genootschap der Weteri'
schappen, I' deel, Middelburg, 1769, 8°.)
866. Brlegleb, Joh. Christian. Disscrtatio
de Imniortalitate Animi human! Argumenta
quaedam recensens, eamque Rationibus phy-
sicis probans. Coburgi, 1770, 4o. pp. 18.
867. Chrlstlanus, p^cMrfon. A Treatise on
the Existence of a Divine Being from all
Eternity: to which is annexed, A Succinct
Treatise on the Immortality of the Soul; il-
lustrated bv Demonstration. By Christianus.
Norwich, 1770, 4o.
868. Fremllng, Matth. De Inimortalitate
Aiiinme liumanae. [Resp. Anders Schultik.]
Lund. 1771, 4o. (4i sli.)
869. Paclftcus, pseudon. Observations on
the Evidence for a Future State, on the
Light of Nature. (Theological Kepos., 1771,
III. 219-230.) H.
870. Vusterblichkeit (Die) der Seele.
Leipzig, 1772, So.
871. Sulzer, Joh. Geo. Sur rimmortalite de
Tame cousideree physiquement. \"-\' Me-
moire. (In the Nouveaux Mem. de V Acad.
Roy. des Sciences, etc., at Berlin, for 1775,
pp. 359-387; for 1776, pp. 349-359; and for
1777, pp. 313-330.) H.
A German trans, in his VermUchte philos . Schri/ten.
872. Plato und Leibnitz jenseits des Styx.
Ein Gesprach iiber die Persbnlichkeit der
Seele nach dem Tode. Halle, 1775, 12o. (3i sh.)
Denies the doctrine.
873. State (The) of Man here and hereafter
considered; in three Epistles to a Friend.
Bristol, 1775, 120. 6rf.
873». Essays: on Retirement from Business;
on Old Age; and on the Employment of the
Soul after Death ; to which are added Medita-
tions ... . By a Physician. The 4th Ed.
. . . London, (. . . 3d ed^ Edin. 1780,) 1812, sm.
8". pp. xii., 180. G.
874. Craven, William. Sermons on the Evi-
dence of a Future State of Rewards and
Punishments, arising from a View of our
Nature and Condition; in which are con-
sidered some Objections of Hume. ... Cam-
bridge, (1776,) 1783, So.
Aiso appended to his Discourses on tke Jeirisk and
Christian Dispensations, 1802, 8o. G. — Praised by
Bp. Watson.
874*. Porteus, Beilbv, Bp. Sermons on seve-
ral Subjects. ... The 8th Ed. [Vol. I.] ||
Volume Second. The 4th Ed. London, (...)
1797-99, 80. H.
See Vol. I. pp. 91-170 for "A summary View of the
Natural, Moral, and Scriptural Evidences of a Future
Life, and a Future Retribution," in three sermons,
first preached in 1774-76.
875. Was bin icb, wenn ich nieht unsterb-
lich bin? Entweder nnsterblich, oder weni-
ger als Vieh ... . Entworfen von Mir. Of-
fenbach am Mayn, 1776, So. pp. 88.
875». [Tucker, Abraham].
His •■ Light of Nature Pursued" (see below. No.
994) should have been placed here.
876. [WoUeb, Eman.]. Gedanken Uber die
Seele des Menschen, und Mtithniassungen
Uber den Zustand derselben nach dem Tode,
moistens auf Erfahrung gegrlindet. In vier
Theilen. Nebst einem Anliange von den Ubri-
gen denkenden Wesen. 2 Bde. Berlin nnd
Leipzig, 1777, 80.
877. Conjectures upon the Mortality of
the Soul. By a Free-thinker. London, 1778,
So. Is.
Defends the doctrine of immortality.
878. Baxter, Andrew. The Evidence of Rea-
son ill Proof of the Immortality of the Soul,
independent on the more Abstruse Inquiry
719
879
CLASS III. — DESTINY OF THE SOUL.
910
into the Nature of Matter and Spirit. Col-
lected from the Manuscripts of Mr. Baxter
... . To which is prefixed a Letter from
the Editor [John Duncan] to the Reverend
Dr. Priestley. London, 1779, 8°. pp. xli., 459.
F.
879. Vernede, Jean Scipion, 1714-1778. Ser-
mons sur divers sujets interessans de dogme
et de morale. 2 vol. Amst. 1779, 8».
Vol. I. has four sermons (pp. 40-187) on the immor-
tality of the soul.
880. Plowcqiiet, Gottfr. Disquisitio Ratio-
nuni, qntie tain ad stabiliendam quam ad in-
frinfrendam Aninii humani Immortalitatem
afferri pussunt. Tubingae, 1779, 4".
881. Nogarola, Taddeo. Immortalitas natu-
ralis Animas demonstrata ... . Venetiis,
1780.
The author published also an Italian translation-
of this Dissertation, followed by two Letters on the
same subject. See Backer, Bibliothique, etc. vi. 402.
882. Campe, Joach. Ileinr. Versuch eines
neuen Beweises fiir die Unsterblichkeit der
Seele. (Deutsc/ies Museum for Sept. 1780,
p. 195, et seqq., and May, 1781, p. 393, et
seqq.)
883. Cato, von der Bestimmnnp; der Unsterb-
lichkeit der Seele. Basel, 1780, 8°.
Opposes the teleological argument for immortality.
Bretsch.
884. Weber, Ernst Adolph. De Continuatione
Identitatis in Vita futura. 2 pt. Jen«, 1780-
81, 4». 4 gr.
885. [Bailly, Louis]. L'immortalite de Tame,
ou Essai sur I'excellence de Thomme. Par
M. B. Dijon, 1781, 8". pp. 224.
886. [ ]. Die Unsterblichkeit der Seele ... .
Aus deni Franzosischen iibersetzt von Ant.
Gogginger. Augsburg, 1788, 8". pp. 238.
887. Baiidliln, Dominique. Essai sur l'im-
mortalite de lame ... . Dijon, 1781, 12».
Reprinted with the title: — "De limmortalit^ de
Ihomnip. ou Essai sur 1 e.xcellence de la nature,"
Liege, 1805, 12".
888. GroUmattn, Joh. Christian August.
De Viiriis Metamorphosium atque Immortali-
tatis Documentis. Jenae, 1781, 4<>.
889. Reimarus, Joh. Alb. Heinr. Von dem
Daseyu Gottes und der menschlichen Seele.
Hamburg, 1781, 8". pp. 46.
Comprising his additions to H. S. Eeimarus'a
" Die lornehnisten Wahrheiten d. uaturL Religion.'
See No. 824.
890. O'Licary, Arthur. Miscellaneous Tracts
... . 3d Ed., enlarged. (Dublin, 1781,) Lon-
don, 17S2, S".
Including "A Defence of the Divinity of Christ
and the Immortality of the Soul, in Answer to
Thoughts ou Religion."
891. Oeconomle (Die) der Natur. Erstes
Heft. Ueber den Menschen und sein Scliick-
sal naoh dem Tode. Berlin, 1782, 8". pp. 63.
" Maintaius that the fine nerve-ether, with which
the joul is united, ascends after death to the ether of
the heavens, and thus the existence of the soul con-
tinues. "—Sretscft.
892. Sell -wab, Joh. Christoph. Philosophische
Pri;fiing des Campischen Versuchs eines neuen
Beweises fUr die Unsterblichkeit der Seele.
Stuttgart, 178*2, 8°. pp. 72.
892». Donrneau, the Abbe. L'immortalite
de I'anie, poeme. 1782, 8".
893. Hume, David. Essays on Suicide and
the Iiuiuurtality ofthe Soul ... . With Re-
marks l>y the Editor [in opposition to Hume].
To which are added. Two Letters on Suicide,
from Kosseau's [sic] Eloisa. A new Ed., with
considerable Improvements. London, (1783,)
1789, 120. pp. iv., 189. H.
Pp. 114-189 contain extracts from Addl«on "on the
Immortality of the Soul, and a Future State,"
720
594. Jacobl, Joh. Friedr. Alias in der Natnr
lebt. ^ichts ist ganz todt. Die stillste Knhs
und selbst die Verwesung sind wirksauies
Leben. 4^ Aufl. Leipzig, (Hannover, 1783.
8.5, 87, J 1798, 8<>. Sgr.
B95. Troschel, Jakob Elias. Lazarus von
Bethanien, oder Betrachtuugen iiber Krank-
heit, Sterblichkeit und Fortdauer nach dem
Tode 3« verbesserte und mit zwey Bey-
lagen vermehrte Ausgabe. ... (Dessau, 1783;
2e A., Berl. '91-92,) Berlin, 1799, 8». pp. xiv.,
497.
896. Vernunftgriinde ftir die Unsterblich-
keit der Seele: und iiber den Selbstmord.
Zwey Beylagen zu der Schrift : Lazarus von
Bethanien. . . . Berlin, 1798, 8". pp. 96.
897. Eberlin, (Georg) Philipp. Antiphadon
Oder Gespi ache iiber die Natur. Mannheim, ( i
1784, 80. , ^
Criticised in the Beytrage zur Beford. desvemfmft. \ i
Dmkens, etc. publ. by H. Corrodi, 1785, VII. 83-96. i
^- , ^ 1
898. Hydren, Lars. Vindiciae Immortalita- ' |
tis et Kesurrectionis. [Besp. Imm. Hoffmann.] | j
Upsal. 1781, 40. (2i shO j ■
899. Essay (An) on the Immortality of the' i
Soul. London, 1784, 8". Is.
900. "Versiich eines streng philosophischen
Beweises fur die Unsterblichkeit der Seele. ■
Dessau, 1784, 8". (3i .sh.)
901. Borclte, or Borke, Otto Bernhard
vou. Materie und Geist, Oder Betrachtungen i
iiber die Beweise von der Unsterblichkeit der i
menschlichen Seele. Dresden, 1785, S". pp.
104.
A Dutch translation, Amst. 1792, 80. — " Maintains |
that the soul is united with an indivisible and indc-j i
structible organ, which explains its propagation and! \
the continuance of its personality." — Bretsch. I *
902. Gatoler, Joh. Philipp. Revision des Cam- .
pischen neuen metaphysischen Beweises fiii •
die Unsterblichkeit der Seele. 2 Abtheilun ■
gen. Dortmund, 1785, 4o. pp. 34. 42. '
** Acute and profound." — Allgem. Lit.-Zeitung. j .j
903. Kindervater, Christian Victor. Episj i
tola ad C. H. Heydenreich: An Homo, qii, ■<
Animum ncgat esse immortalem, Animo possi j i
esse tranquillo. Lipsiae, 1785, 4". pp. 15. . ,
904. [Spazier, Carl]. Anti-Phadon, oder Priij (
fung einiger Hauptbeweise fi'.r die Einfachhei i
und Unsterblichkeit der menschlichen Seele) i
Leipzig, 1785, S". 16 gr. 1
905. [Corrodi, Heinr.]. Philosophische Atil] i
satze und Ue.spiache. Winterthur, 1786, 8<i 1
— 2« Bdchn. j7»W. 1V91, 8o. i
Coutainiug three dialogues on the immortality o, i
the soul.
906. Vlllaume, Peter. Abhandlungen iibei <
die Kriifte der Seele, ihre Geistigkeit und Ur >
sterblichkeit. l"Theil. WolfeubUttel, 178ti| «
-eats of the immorlalitv of the soi| I
PMlothee, Berlin, 1768, 8". |
907. [Bremer, Joh. Gottfried]. Ueber di' I
Unsterblichkeit der Seele. Nach einer Avgv; )
meiitatii>n von der grossen Seele Friedrichl r
II. ... Berlin, 1787, 8o. pp. 46. j
" Unimportant. '—*re(scft.
908. Taylor, John, LL.D., Prebend, of Wts i
minster. A Letter to Samuel Johnson, hh.l\ i
on the Subject of a Future State. ... Lo> «
don, 1787, 40. pp. 22 +. BA. i •
909. Casar, Carl Adolph. Genius des Sokrate. i
"""a di!"o"rie on the immortality of the sonl, In h) i
Philosophische Bhapsodien. Leipzig. liBB.ef. 1 p
910. [Sclirelber, Aloysius Wilh.]. Die IJ|) I
sterblichkeit; eine Skizze. Rastott, 1» U
8o. i
JO. pp. zyo.
Villaume also t
In Vol. IV. of hi;
fill
SECT. I. — COMPREHENSIVE WORKS.
945
911. Evers, Georg Carl Heinr. Gedanken
iiber das Uasein Gottes, Nothwendigkeit der
Tugend uiid Unsterblichkeit der Seele. . . .
Haunover, 1789, S". pp. 135.
912. Iflemeyer, August Herm. Philosophi-
sche Blicke auf die mannigfaltigen Vorstel-
lungen der Meuschen von deiii Zustande nach
dem Tode. (In Heinzelmann and Voss's Fhi-
los. Blicke., etc. Bd. I. St. 2, Halle, 1789, So.)
913. Tllemann, Pet. Gerh. Kritik der Un-
sterblicliki.'it.sK'lire in Ansebung des Sittenge-
setzes. Bremen, 1789, S". pp. 156.
914. Bastholm, Christian. Ptailosophiske
Breve over Sjelens Tilstand efter Legemets
Dod. Kjobenhavn, 1790, 8". — 2det Oplag,
ibid. 1791, 80.
A Swedish translation, Stockholm, 1794, 8<>.
915. Jesus Christus, Udodelighedens Lierer.
Et Anhangtil dephilosophiske Breve. Kjoben-
havn, 1792, 8».
A Swedish, tr.iQslatlon, Stockholm, 1794.
916. Beattie, James. Elements of Moral
Science. 2 vol. Edinburgh, 1790-93, 8". H.
— 3d ed., 2 vol. ibid. 1S17, S".
The Appendix to Part II. treats of the immateriality
and immortality of the soul.
917. [Peder, Job. Geo. Heinr.]. Blicke iiber
das Grab [OfTenbach,] 1790, 80. pp. 176.
"Maintains that uncertainty in regard to immor-
tality is more useful to tlie individual and to the state
than faith in it.'— SrefscA.
918. [Gleim, Job. Bernhard]. Was werde ich
kUnftig seyn? Einige Vermuthungen der
raisonnirenden Vernunft. Kiitbeu, 1790, 8".
919. Hiiseler, Joh. Friedr. Julius, oder von
der UiHterblichkeit der Seele. Braunschweig,
1790, So. pp. 166. — 20 Autl.. ibid. 1793, 80.
A DtUcfi translation, Amst. 1792, go.
929. Jakob, Ludw. Heinr. Dissertatio de
Quaestione, an sint Officia, ad quae Ilomiaem
Natura obligatum esse, demonstrari nequeat,
nisi posita Animorum Immortalitate? [With
other essiiys on the same subject by D. E.
Hauflf {Lat.), A. B. Fardon (Dutch), and L. G.
Bekenn (Lat.).] Lugduni Batavorum, 1790,
40.^.1.60.
In the " Verhandelingen over de nntuurlijke God.
geleerdheid en Zedekundenuitgegeven door het Stol-
piaansch Legaat."
921. Beweis filr die Unsterblichkeit der
Seele aus dem Begriffe der Ptlicht ... . Eine
Preisschrift. 2o ganzlich umgearbeitete Autt.
Zullichau, (1790,) 17'J-t, 80. pp. 240 +. F.
In this second ed. Jakob replied to Schneider.
See No. 9:i7.
922. Hauir, Daniel Friedr. An sunt Officia,
ad quae Hominem Natura obligatum esse
demonstrari nequit, nisi posita Animorum Im-
mortalitate? Dialogus ... . Stuttgardiae,
1790, 80. pp. 46.
" Valuable for its collection of passages from Plato,
Cicern, Seneca and others on this subject."— .Bretscft.
See No. 920.
923. Breyer, Joh. Friedr. Ueber den natUr-
lichen und nothwendigen Zusammenliang
zwischen Tugend, Selbstbilligung und Un-
sterblichkeit. Erlangen, 1790, 4o. pp. 14.
"An acute opponent of Prof. Jakob."— .ffern'cft.
924. Ileydenrelch, Karl Heinr. Betrach-
tungen iiber die I'hilosophie der naturlichen
Religion. 2o Auft. 2 Bde. Leipzig, (1790-
91,) 1804, 80.
On the proofs of immortality, see II. 131, ff.—
Praisel by Bretschueider.
92.5. Bakker, H. G. De onstoffelijkheid en
oiisterfelijkheid van de ziel, betoogd uit de
rede en Gods woord. Rotterdam, 1791, 80. A.
0.50.
926. Goldammer, Carl Wilh. Betrachtun-
gen iiber das znkuuftige Leben ... . 2
Theile. Leipzig, 1791, 80. 1 t/i. 8 gr.
"A work written with much warmth of foclinc;. and
in a popular style."— A'nacw. — A Dutch truuHlation,
Dordrecht, 1792, 8". '
927. Olskansen, (Detlef) Joh. Wilh. ... De
Immortalitate Ilominum. sublata Doctrina de
Animi Simplicitate, certa ... . Havniae,
1791, 80.
928. Platiier, Ernst. Spes Immortalitati*
Animorum per Rationes physiologicas con-
firmata. [Progr.] Lipsiae, 1791, i".
929. Ferguson, Adam. Principles of Moral
and Political Science. . .. 2 vol. Edinburgh,
1792,40. if. * '
See I. 317-339, " Of a Future State."
930. [Maucliart, Imman. David]. Aphoris-
men Uber das Eriunerungsvermogen in Bezie-
hung auf den Zustand nach dem Tode. Til-
bingen, 1792, 80. pp. 123.
931. Schmldt-PIiiseldeck, Conr. Friedr.
-vou. De Notione Porfecti ad Hominem
translata, atque de Defectibus Naturas hu-
mana; Immortalitatem ejusdem probantibus.
Havniaf, 1792, 4o. pp. 26.
932. Streltborst, Joh. Werner. GrUnde fUr
unsere Fortdauer aus der .\stronomie. (Dmt,
sclie Moiiatschn'ft for Nov. 1792, pp. 202-230.)
933. "Watson, Thomas. Intimations and
Evidences of a Future State. 2 pt. London,
1792-1821, 80. — 2d ed. of Pt. I., London, 1808,
12o. pp. xii., 176. G.
"An esteemed and excellent little work."— Zoionde*.
934. Abel, Jacob Friedr. von. Disquisitio
omnium tam pro Immortalitate quam pro
Mortalitate Animi Argumentandi Generum.
2 pt. Tubingae, 1792-93, 4o.
935. Hogmark, Pet. De praecipuis Recen-
tiorum pro Animorum Immortalitate Argu-
mentis. 4 pt. [1. resp. A. W. Passen ; 2. L.
Bersenius; 3. E. G. Uoflund; 4. A. Liudstrom.j
Upsal. 1792-93, 40.
936. Hastings, Warren. A Treatise concern-
ing the Nature, Origin, and Destination of
the Soul. Written at Margate in the latter
End of December 1793. (Fraser's Mag. for
Oct. and Nov. 1843; XXYIII. 403-412, 573-
581.) BA.
037. [Scbneider, Karl Heinr. Gottlieb].
Versuch eiiier Priifung des von Herrn Jakob
aufgestellten Beweises filr die Unsterblich-
keit der Seele. Leipzig, 1793, 80. pp. 122.
See Nos. 920, 921.
938. Seidlitz, Carl Sigismund von. Briefe
iiber Gott uud Unsterblichkeit, uebst einem
Dialoge iiber Raum und Zeit. Breslau, 1793,
80. pp. 190.
939. Soden, Friedr. Jul. Heinr. von. Psyche ;
Uber Daseyn, Unsterblichkeit und Wiederse-
hen. Berlin, 1793, (Nurnberg, 1794,) 80. 8 gr.
940. Eckermann, Jac. Christoph Rud. Theo-
logiscbe Beytrage. ... 6 Bde. (Bde. I.-III.,
2e Aufl.) Altona, 1794-99, 8". F.
On the proofs of immortality, .see Bd. III. St. 2,
pp. 45-113; Bd. V. St. 3. pp. 31-45, 229-211; and Bd.
VI. St. 2, pp. 131-140. " Valuable. "—^refscft.
941. OnsterfeHJklieid (Over de). Amster-
dam, 1794, 80. Jl. 0.75.
942. R.ess, Joh. Heinr. Ueber nahere Ver-
bindung der gegenwartigen und der znkiinfti-
gen Welt ... . Leipzig, 1794, 80. 1 th.
943. ScHnorr, Heinr. Theod. Ludw. Ueber
die Unsterblichkeit der Seele nach Moses
Mendelssobns Phadon. Gottingen, 1794, 80.
pp. 102.
944. Tblenemann,TheodorGotthold. Zwey
Predigten iilx'r die Lehre vom zukiinftigen
Leben. Altenburg [Leipzig?], 1794, 80. 4 gr.
945. f Ackermann, Joh. Karl Heinr.]. Sind
wir unstertilich? Zwey Gesprache von D. J.
K. II. A. Zeitz, 1795, 80. pp. 52.
721
946
CLASS III. — DESTINY OF THE SOUL.
97&
• 946. Privatgedanlieii fiber die Lehre von
der Unsterlilichkeit der 8eele, herausgegeben
von eineni Zweifler. n.p. 1795, 8°. pp. 80.
" Unimrorlant."— BretscA.
947. Sclitideroff, Jonathan. U eber die Glau-
bensgriiiule fur die Uusterblichkeit der Seele.
(Journal fur Prediger, XXIX. 412-426, Halle,
1795, 8°.) H.
948. [Scliiitze, Christian Heinr.]. Kritik der
Vernunftgriinde wider die Schrecken des
Todes. Schleswig, 1795, 8". pp. xlviii., 364.
" Maintains that not leasou, but Christianity alone
can give us a calm assurance of immoiialitj. —
Bretsch.
948a. [Blelis, Corneille Francois de, Bp.]. Le
chant du cygne, ou la Vie k venir et rimmor-
talite. I'ainie, Bndoni, [1796.] 8».
Also published with his Laveugle de la montagne,
Parme, 1795, 8<>, Rome, 1797, is", aud Paris. 1799, li».
On this author see Blakey's HM. of the Philos. of
Mind, IV. 39S-40J.
949. [Sintenis, Christian Friedr.]. Elpizon.
Oder Uber meine Fortdauer im Tode. 3« ver-
besserte Ausg. (or Aufl.). 3 Theile. (Theil
III. in 2 Abth.) Theil I., Danzig, (1795, 1800,)
1803; Theil Il.-III., Leipzig, (1*04, 05,) 1810-
11, 80. F.
Theil III. has also the title: — " Was steht Tom Zu-
stande nach deni Tode in der Bibel 7" — A Vanish
translation, 3 dele, Odense, 1B08, 8".
,950. [ ]. Pistevon. Oder liber das Dasein
Gottes. Ein Anhang zum Elpizon. ... 3^
veibesserte Ausg. Leipzig, (1800, 07,) 1809,
8°. pp. 336. F.
951. [ ]. Elpizon an seine Freunde vor und
nach der wichtigsten Epoche seines Lebens.
Zweiter Anhang zum grosseren Werk " Elpi-
zon." 2e Ausg. Leipzig, (1808,) 1810, S». pp.
318. F.
952. De mensch is onsterfelijk ! naar het
Hoogduitscli ... . Amsterdam, 1808, 8". Ji.
2.60.
953. [ ]. Immortality or Annihilation ? The
Question of a Future State discussed and de-
cided by the Arguments of Reason. London,
1827, 8o. pp. X., 260. F.
This volume is merclv a translation of the first
part of the Elpizon of Sintenis; but there is no in-
timation of the fact in the book itself.
954. BernUardi, Ambr. Bethm. Gemein-
fas.sliche Darstellung der Kanti.schen Lehren
tiber Sittlichkeit, Frevheit, Gottheit und Un-
sterblichkeit. 2 Theile. Freiberg, 1796-97,
8".
955. Gedaiiken uber die Uusterblichkeit.
Berlin, 17S«, 8". 2 gr.
956. Marklin, J.ak. Friedr. Versuch einer
traiisceniliMitalen Erbrterung der Idee der
Uiir^tcililictiki-it. (In Xiethammer's Philos.
Joii,nr'l.i'm,l\. .302-435. ) H.
Pui.lisliid nNo in a separate volume. (Stuttgart,)
im\ s".— ■■ iiQ Fichte's principles."— Sre(scA.
957. Ostertag, Job. Philipp. Ueber die Un-
sterblichkeit der Seele, eine philosophische
Vorlcsung. Regensburg, 1796, 4".
958. Simonis, (Joh.) Friedr. Blicke in Wal-
halla, oderGlauben an Uusterblichkeit. Jena,
1796, 8». pp. 115.
'■ Gives the preference to the moral argument."—
Brets-n.
959. Balil, L. U. Ueber den wichtigen Ein-
fluss des Glaubens an Unsterblichkeit auf
unseni Geist und auf unser Herz. Scbwerin,
1797, 8°. 3 gr.
960. Fliigge, Christian Wilhelm. Beitrage
zur Geschicbte der Peligion und Theologie.
2 Bde. Hannover, 1797-98, 80. 2 th.
See Vol. I. p. 97, et seqq., " T'ebcr d:is Xationale,
Locale und Kliniatische in dera Volksglauben an
Fortdnucr; " — and p. MR, et seqq.. 'Beitrage zur
dichterischen Bchandlung des Volksglaubens nach
dem Tode."
722
961. Himmelsburg rDie), oder nener Schlti* 1
sel zur tusterblichkeit. Leipzig, 1797, 8°. pp.
358.
Also with the title : — " Unterhaltungen eines Ktn. ,
niopolit mit eiuem einsamen Beigbewohner uber '
962. Kern, Joh. Die Lehre von der Freiheit
und Unsterblichkeit der menschlichen Seele,
nach den Grundsatzen der kritischen Philo-
sophie ... . Ulm, 1T97, 8°. 9 gr.
"Its important inrtucnce." — Bretsch.
963. [RlcUter, Jean Paul Friedrich]. Das
Canipaner-Thal, oder tiber die Unsterblichkeit.
Von Jean Paul. Erfurt, 1797, 8». pp. 148.
An English translation, by Juliette Bauer, London,
lj«8, Ki". pp. xii., 87. {F.) See below, No. 1061.
964. Standlin, Carl Friedr. Unsterblichkeit
undiiffentliclierGottesdienst; Predigten ... .
Gottingen, 1797, 8°. 4 gr.
965. ScUiitze, Christian Heinr. Lebensbe-
traclituugen beim Gedanken an den Ueber-
gang in die Ewigkeit; far Gebildete. Ham-
burg, 1797,8". llli.
966. VersMCll, wie man sich die Art der Fort-
dauer des menschlichen Seele nach dem Tode
vorznstellen habe. (In Augusti's Tlieol. Bliit-
<er, 1797? 11.705-726.)
966». Bjurljack, Olof. Forsbktillen Gransk-
ning, iif Kantiska Grunderna, for Odijdlighet
och en Gud. Stockholm, 1798.
967. RibbecU, Conr. Gottlieb. Acht Predig-
ten tiber die Lehre von der Unsterblichkeit
der Seele. 2« Aufl. Magdeburg, (1798,) 1805,
8». pp. 256.
968. Niisslelu, Georg. Disquisitio de Immor-
talitate Aninii humani. 2 pt. Banib. 1799-
1800, 40.
969. Schwarze, Christian August. Homo
ipse suae sibi Immovtalitatis Argumentmn
firmissimuni. Gorlit. 1799, fol.
970. Delalle, ,t!ieAhM. Psychologic, ou
Traitedelimmortalitederame. Paris, Gaume,
[18-,] 80. 4/r.
971. [Kappel, Hildebrand Gottfr.]. Ob wir
unsterblich sind? Eine philosophische Pre-
digt von K. Leipzig, 1800, 8». pp. 24.
972. Tiedge, Clnistoph August. Urania;
iiber Gutt. riistcililichkeit und Freyheit;
ein lyriscli-did:ikti>clies Gedicht in sechs Ge>
sangen. Halle, 1800, 8°. — 11» Aufl, ibid.
1837, 8°. i th. Latei- eds.
A ZJanisft translation. Copenhagen. 18.'!0,8°;Frenc*,
Dresile, 1838, 8"; Buich, Amst, 1837, 1846, sm. 8".
973. Belsliam, Thomas. Elements of the
Philosophy of the Mind, and of Moral Philo-
sophy. To which is prefixed a Conipendinm
of Logic. . . . London, 1801, 8». pp. xvii., 447.
Pp. 330-365 treat of Materialism, and of the Natu-
ral Kiideuces of a Futuie Life.
974. Beuekeii, Geo. Wilh. Friedr. Athana-
sios, Oder Versuch iiber die Freyheit und Fort-
dauer des Menschen im Tode ... . Voran
das Grab. Aus dem Englischen Hugo Blair a
iibertragen von Georg Justus Friedrich Kol-
deke ... . Giittingen, 1801, 8». pp. xvi., 247.
U.
975. Grosse, August. Ich bin unsterblich.
Zehn philosophi.sch-christliche Reden fi.r und
an Hofl'ende in den gebildeten Standen. Halle,
1801, 80. pp. 247.
976. Tarenne, Georges. La theologie natn-
relle . . . ou les pensees d'un homme siir le
supreme, et sur la nature et sur rimniortal
de I'ame. Paris, an IX. [1801], 8«. pp. 164.
977. [Tittmann, Joh. Aug. Heinr.]. Theon
— Ein Gespriich uber unsre Hoff'nungen nach
dem To(ie. Leii)zig, 1801, S». pp. xii., 244. f .
978. [Cordier de Saint Firmln, Edmond.
079
SECT. I. — COMPREHENSIVE WORKS.
1006
I
the Ahbe]. Pensees sur Dieu, sur rimmorta-
lite tie I'ame, et sur la religion. Paris, I'an 10
[1802], 8». 60 c.
879. Dflille, .Jacques. Dithyrambe sur I'im-
mortalite tie I'anie, suivi du Pas.sage du Saint-
Gotbard, poeme traduit de I'anglais de M^o
la ducbesse de Devonshire. Paris, 1802, 8».
pp. 116.
A Dutch translation, by P. Boddaeit, with the ori-
ginal, Ani^t. IMW, a"; auottier, by J. van Immerzeel,
Jun.. s Hage, 1S03, 8".
9S0. Dre-»v, Sanniel. An Original Essay on
tlie Iniiuateriality and Immortality of tbe
Human Soul; founded solely on Physical and
Rational Principles. . . . 4tb Ed. London,
(1802, 03, n,) 1.S19, So. pp. viii., 312. — 8th ed.,
enlarged. Unci. 1848, 12». — 6th American ed.,
Philad. 1S53, 18».
" A masterpiere of metaphysical argument."—
Chrisliaii Bemembrancer.
981. Hageii, Kricdr. Wilb. Der Geist des
Meiisdien i.st uiisurl)licb. Baireutb, 1802, 8o.
9S2. Isnard, Ma\iniin. Dithyrambe sur I'im-
mortalite de I'ame ... . Suivi d'une nou-
velle edition revue, corrigee et augmentee
d'un Discours de I'auteur, sur le meme sujet.
... Paris, 1805, 8<>. pp. 76, and pp. 50-96 of
notes retained from tbe first edition, of 1802.
F.
983. AVas lehrt die Vernunft tiber den Tod,
die Fortdauer des men.scblichen Geistes nacb
dem Tode und die Art derselben ... mit Ge-
wissheit und aus Vernunftgriinden ? Niirn-
berg, 1802, 8«. pp. 47.
" Not important."— Brefscft.
984. Evidence (The) of Relation between
our Present E.xistence and Future State, with
References to Dr. Paley's Natural Theology.
London, 1803, S». Is.
985. Brlefe iil>ei- Wahrheit, Gott, Organismua
unci Unsterbliclikeit. Kopenhagen, 1803, 8".
pp. 404.
986. [Dorlng, Paul Joseph]. Beweisgrtlnde
fiir die Unsterblicbkeit der Seele. Aus der
Vernunft und Erfahrung. 2 Theile. Frank-
furt am Mayn, 1803, 8». pp. 258. — 2« A., 1807;
30 A., 1811.
"A cento of passages from Reimarus, Jerusalem,
Mendelssohn, &c., on immortality."— ^retsc/i.
987. Siiiteiils, Karl Heinr. Geron nnd Palii-
mon Oder Gespriiche zweier Greise tiber die
Gewissheit ihrer Hoffnuugen auf Jenseits.
Zerbst, 1803, 8». pp. 344. — 2* Aufl., 1805, S".
Also with the title:—" Eudamon," etc.
958. Flugge, Christian Wilh. Der Himmel
der Zukuiift, historisch dargestellt. Altona,
1804, So. H th.
An abridgment of the Geschichte des Glaubens an
Vnslerhlichkeit, etc. — A Dutch translation, Amst.
1828, 80.
959. Arguments, Natural, Moral and Reli-
gious, for the Immortality of the Soul. Wor-
cester [Mass.], 1805, 120. pp. 121. H.
990. Few Thoughts (A) on the Creation, Gene-
ration, Growth, and Evolution, of the Human
Body and Soul : on the Spiritual and Immortal
Nature of the Soul of Man: and on the Resur-
rection of his Body, at the Last Day ... .
London, 1805, 8o. pp. xvi., 172. G.
991. Forsytli, Robert. The Principles of
Moral Science. ... Volume I. ... Edin-
burgh, 1805, 80. pp. xi., 520. H.
Pp. 470-520 treat of a future state of existence.
The author rests the argument for immortality on
man's capacity for endless improvement, and main-
tains thai this boon is bestowed only on those who
render themselves worthy of it. The volume ends
with an Oriental apologue illustrating this view, en-
titled •■ The Vision of Hystaspes."
992. Fortdauer und JIustand des Menschen
nach dem Tode. Eine Schrift f;ir unser Zeit-
alter, wo man nicht uur nach Weisheit, soa-
dern auch nach Er.scheinungon und Gespon-
stern fragt. Leipzig, 1805, am. 8". pp. viii.,
286. U.
993. Froweln, Job. Wilb. Arnold. Beweis
des absoluten Lebens, des Daseyns und der
Unsterblicbkeit der Seele ... . Kijln, 1805,
12o. pp. 108.
994. Tuclser, Abraham. The Light of Natnre
Pursued. ... 2d Ed., revised and corrected.
... 7 vol. London, 1805, 8o. H.
In Vol. HI. pp. 65-l'i3, the author treats of " Exist-
ence of Mind," "Spirit," "Duration of Mind;" pp.
3:2-3(>3, " Vehicular State;" and in Vol. IV. pp. 337-
488, or ' Divine Justice," and the " Duration of
Punishment." The work was originally published
in 4 vols., Lnnd. 1768-77, under the assumed name
of " Edward Search, Esq."
995. 'Wleland, Christoph Martin. Euthana-
sia; drei Gespiache tiber das Leben nach dem
Tode. Veranlasst durch J. K. W— Is [ Wiitzels]
Geschichte der wirklichen Erscbeinung seiner
Gattin nach ibrem Tode. Leipzig, 1805, 8'.
pp. 264. (SdmmtlicU Werke, Bd. XXXVIl.)
Wieland opposes the doctrine of personal immor-
tality. — A Dutch translation, Haarlem, 1806, 8».
996. [Anton, Chr.Gotthelf]. Lethe. Versuch
einiger Grundlinien zur Untersuchung von
der F'ortdauer und dem Znstande des Menschen
nach dem Tode. Mit Bemerkuugen Uber einige
Schriften verwandten Inhalts, besonders uber
Wielands Euthanasia. Von A. Letromi. Halle,
1806, 80. pp. xxiv., 478.
See Leipz. Xepert., 1856, LV. 212.
997. Gaude,Ang. Lecontemplateurreligieux,
ou rtxistence de Dieu, I'immortalite de I'ame
et la priere. Paris, 1806, 18o.
998. Koclier, Job. David. Vorlcsungen iiber
Unsterblicbkeit und andere damit verbundene,
besonders wichtigeGegenstande. 2Bde. Bern,
1806, 80.
998». Morardo, Gaspare. Dell'origine, natura,
propriety, e flue delle anime umane. Cantata.
1806. (Mem. de I'Ac. Imp. dc .Sciences . .. de
Turin, 1805-08, XVII. 661-566.) H.
999. WyttenbacU, Job. Hugo. Tod und
Zuknnft. In einer Anthologie von Aussprii-
chen alterer und neuerer Dichter und PhiU>-
sophen. ... Leipzig, 1806, 8o. (23 sh.) — 2«
verbesserte Ansg., 1821, So. 1 th. \Qgr.
This work contains extracts from about 150 dif-
ferent aiithoi's. See Fuhrmann, Eandb. d. theol.
Lit.. II. i. 483.
1000. Kounen wir uns von der Unsterblicb-
keit der Seele iibeizeugeu ? Frankfurt am
Main, 1807, 8°. 10 ffr.
1001. Trauz, Christoph Friedr. Versuch einer
Recbtfertiguug des Glaubens an die Fortdauer
der Personlichkeit nach dem Tode. Mit beson-
derer Hinsicht [Riicksicht, ifeusel] auf die
in Wieland's Euthanasia dagegen erhobeuen
Zweifel. Tiibingen, 1807, 8o. pp. 51.
1002. Zapf, Gottfried. Betrachtungen iiber
die Fortdauer nach dem Tode, ein Handbuch
fiir Jiinglinge jedes Standes ... . 4 Theile.
(Furth, 11807-10,) Leipzig, 1810, 8o.
Also under the title : — " Der Geburtstag," etc.
1003. Brlckell, John. Immortality of the
Soul demonstrated. Savannah [Ga.J, 1808,
So. pp. 8. BA.
1004. Hansteln, Gottfr. August Ludw. Wir
sind unsterblicli. Vier Osterpredigten. Ber-
lin, 1808, 80. 10 gr.
1005. Hey nig. Job. Gottlob. Die Unsterb-
licbkeit der menschlichen Seele aus allem
Zweifel gesetzt. 9«, durchans umgearbeitete
... Aufl. Plauen, 1835, 8". (19 sh.) — 4oAufl.,
Erfurt, 1809 [1808], 8".
A Dutch translation, Utrecht, 1824, Ro,
1006. Cbristlaul, Christoph Job. lr!ud. Die
723
1007
CLASS III.— DESTINY OF THE SOUL.
1038
Gewissheit unserer ewigen Fortdauer. 2«
Ausg. Kopenhagen, (1809,) 1821, 8<>. pp. 242.
A Danish translation, Met Opl., ibid. (1810,) 18^4,
8".
100". Happacli, Lorenz Philipp Gottfried.
Ueber die Bescliafifenheit des kiinftigen Lebens
nach dem Toile. Aus Ansiciit der Natur.
Quedlinburg, lf>09, S". pp. 161.
1008. The same. II" Band. Aus Ansicht
der Bibel. Quedlinburg, 1811, 8». pp. 191.
A second ed., 2 Thejle, ibid. 18lil, 8». — A Swedish
translation. Jonkoping, 1835, 8". "Maintains that
souls, after death, assume a subtile body, as a new
organ of communication with the sensible world
{sinnliches Organ), hover a long time in the air,
have tlie power of producing appiiriiions, aud gradu-
ally pass into higiier worlds." — Bretsch.
1009. Hoiigliton, Pendlebury. Sermons. The
2d Ed., revijied. To which are added ... [Five]
Essays on the Future Existence of Man. Lon-
don, 1809, So. pp. .\ii., 390. G.
1010. Melster, Jacques Henri. Euthanasia
ou mes derniers entretiens avec elle sur I'im-
mortalite de I'ame. Paris, 1809, 12°. pp. 222.
F.
1011. Nasoii, George. The Immortality of
the Soul demonstrated upon the Principles
of the New Philosophical Logic. London,
1809, 80.
1012. Plillipp, Joh. Paul Christian. Unsterb-
lichkeit uud ewiges Leben. Zeitz, 1809, 8°.
Sgr.
1013. Velllodtcr, Valentin Karl. Ideen
iiber Leben, Tod und Unsterblichkeit ... .
30 Aufl. Niirnberg, (1809, 14,) 1818, 8o. pp.
152.
1014. Walker, George. Probable Arguments
in favour of the Immortality of the Soul.
(In his assays, Loud. 1809, 8", II. 39-73.) H.
1015. [Heclser,Heinr. Cornelius]. Bemerkun-
gen iiber AVieUind's Euthanasia; zur Beruhi-
gung fiir diejenigen, welchen die Hoffnung
eines kiinftigen Lebens und der Vereinigung
mit den Ihrigen theuer und wichtig ist.
Leipzig, 1810, 80. pp. 208.
A new ed., Elbcrfeld, 1818, 8", with the title: —
"Neue Athauasia, zur Beruhigung," etc.
1016. Sophron, oder mein Leben jenseits.
Pendant zu der Schrift: Elpizon [by C. F.
Sintenis] ... . Leipzig. 1810, 8o. (224 sh.)
See Fuhrmann, Handh. d. theol. Lit, II. i. 489.
1017. Triisler, John, LL.D. Detached Philo-
sophical Thoughts of more than 280 Authors
on Man, his Faculties, Life, Death and Immor-
tality. 2 vol. London, 1810, 8o. lis.
1018. [Tiirlot, Francois Claude], fitudes sur
la theorie de I'avenir, ou Considerations sur
les uierveilles et les niysteres de la nature, re-
lativement aux futures destinees de Thomme.
Par F. C. T*«***. 2 tom. Paris, 1810, So.
F.
1019. Horn, Georg. Ueber die Ewigkeit der
Seele. Ein Versuch. Giessen, 1811, 8°. pp. 50.
1020. lielimaiin, Joh. Friedr. Phonix. Neuer
Versuch iiber die Unsterblichkeit der mensch-
li( hen .«eele. Konigsberg, 1811, So. pp. 78.
1021. "Werner, Christian Friedr. Die Pro-
duktiouskraft der Erde, Oder die Entstehung
des Menschengeschlechts aus Naturkraften.
3« Aufl. Leipzig, (1811, 19,) 1826, 8". 1 th.
16 gr.
" Immortalem esse animum per totum librum de-
monntrare conatus est." — Wegscheider.
1022. Schrelber, Joh. Christoph. Sollten
Personlichkeit und Vergeltung wirklich nach
dem Tode aufhijren ? (Journal filr Prediger,
Bd. III. Hen 3, [1812,] pp. 460-553.)
In opposituin to M'ieland. See Bretscbneider, Syst.
Enlv-ick., p. 881.
,1023. Bretsclinelder, Karl Gottlieb. Ueber
Tod, Unsterblichkeit uud Auferstehuug. Fiir
724.
Zweifelnde und Trauernde. In einigen Re^
ligionsvortrageii. Leipzig, 1813, 8o. pp. 146.
— 2' Ausg., Leipzig, 1823, 8o. (Predigten an
Sonn- und Fe.sttugen, I.)
See Freude, Wegweisir, I. 434.
1024. Cooke, Nathaniel. Creed Philosophic,
or Immortality of the Soul ... . London,
1813, 40. pp. 115. G.
1025. [Fearn, John]. An Essay on Immor-
tality. ... By the Author of a Review of
First Principles of Bishop Berkeley, Dr. Reid,
and Professor Stewart. London, i814, %". pp.
vi., 328. G.
See Monthly Bev. for March, 1818; LXXXV. 2»»-
304.
1026. Ruliestunden eines Greises am naben
Grabe, dem Naclideukeu i.berdie Unsterblich-
keit der menschlichen Seele gewidmet. Han-
nover, 1814, So. pp. 63.
" Presents the general arguments in a popular way."
—Bretsch.
1027. Fokker, Joh. Pieter. Redevoering, ten
betooge tlat de nuttigheid van de onsterfelijk-
heid der ziele zich niet slechts bepaalt tot de
zedekunde. Middelburg, 1815, 80. Ji. 0.40.
1027". Graven, Max. Carl Friedr. Wilh. Der
Mensch. 1815. See No. 3634.
1028. Keratry, Auguste Hilarion de. D«
I'existeuce de Dieu et de rimniortalite de
I'aine. Paris, 1815. 12o. pp. xxiv., 260. B.
1029. Lang, Philippe, the Abbe. De I'immor-
talite tie 1 .auie, ode. Paris, 181(}, 80. pp. 8.
1029». Seidlit-z, Carl Sigismund von. Licht-
punkte der Lelieusnaehte, oder der Friede
meiiier Veruuuft mit sich selbst iiber die
Herkuuft und Bestimmung des Meuschen.
Bre.'^lau, 1816, S". li th.
1030. Rlclimann, Joh. GemeinfasslicheDar-
stellung und Wiadigung aller gehaltreiehen
Beweisarten fiirGott unil fiir die Unsterblich-
keit der Seele. Stuttgart uud Tiibingen,
1817, 8». pp. 146.
1031. Groos, Friedr. Betrachtungen Uber
morallsche Freiheit, Unsterblichkeit der
Seele und Gott. Mit einer Vorrede von C.
A. Eschenmayer. Tubingen, 1818, 80. pp. 312.
1032. [Kast, Joseph]. Ernster Blick in das
kiinftige Leben, oder das Reich der Geister.
Wlirzburg, 1818, 8». pp. 296.
1033. [Poletika, Michael de]. Essais phi-
losophiques sur riiomme, ses principaux rap-
ports et sa destinee ... suivis d'observations
sur le beau. Publics par L. H. de Jacob,
d'apres les maiuiscrits confies par I'auteur.
2 pt. Halle, 1818, 80. pp. xx., 472.— Nouv.M.
augmeutee, Petersb. 1822, S".
"riatonic ideas."— ,Bre(sc*.
1034. ApelentUerus ; or. An Effort to at-
tain Intellectual Freedom. In Four Parts.
I. On ReligiousandMoial Instruction. ... III.
On Supernatural Revelation. IV. Ona Future
State. . . . London, 1819, 8«. pp. xvi., 285. G.
Part IV. comprises pp. n9-i85.
1035. Burnside, Robert. The Religion of
Maukiiul, in a Series of Essays. 2 vol. Lon-
don, 1S19, So.
Vol. 1., pp. 1-94, contains essays "On the Reality
and llie Nature of the Future State," "the Danger
of Future Misery," and " the Attainableness of Future
Felicity."
1036. Gott, Unsterblichkeit, Wiedersehen. Ein
Trijst- und Andachtsbilchlein fUr Gebildete
aus alien Standen. 3« A. Quedlinburg, (....)
1819, 80. — 40 vermehrte A., 1826, 80. 1 th.
1037. Lehmann, Joh. Friedr. Freimiithige
Gedankeu iibor ein Leben nach deai Tode.
Tilsit, 1819, 80. 4 gr.
1038. Wriglit, Richard. Essay on a Futura
Life. Liverpool, 1819, 12». ^
1039
SECT. I. — COMPREHENSIVE WORKS.
1071
1039. Thomsom, Tliomas. The Immortality
of the Soul, and other Poems. Glasgow, 1819,
120. 2s.
1040. Brown, Thomas, M.D. Of the Immor-
tality of the Soul. (In his Lectures on the
Philos. of the Mind, 19th ed., Ediub. [1st ed.,
1820, H-] 1861, S», IV. 399-464.) B.
1041. God, eeuwigheid, onsterfelijkheid, ge-
dachteii van Herder, Jean Paul, Jacobi en
anderen. Lteuwarden, 1820, sm. S". Jt. 0.90.
1042. Bixllle, Job. Gottlieb. Ueber TJrsprung
uud Leben des Menschengeschleehts und
das kUnftige Loos nach dem Tode. Eine
freie, naturwissenschaftliche Ansicht. Braun-
schweig, 1821, 8». pp. 156.
1043. Friedrlch, Theodor Heinr. Phalana,
Oder Leben, Tod und Auferstehung. Ein
Versuch, den Glauben an die Unstorblichkeit
der Seele ... zii erwarmen und zu beleben.
Mit einem biographisclien Vorwort heraus-
•■ gegeben von K. G. Pratzel. Altona, 1821, S».
pp. 188.
1044. Immortality j a Poem. To which is
added, The Pastor : a Poem. London, 1821,
8°. pp. SO.
104.5. Wytteiibacli, Daniel, the younger.
Onitio (le Iiiiniortalitate Aninii. (Opuscula,
Lugd. Hat. IVil, so. Vol. II.)
1046. Barrallier, Honore Noel Francois Do-
minique. De rimmortalite de I'ame. Ouvrage
posthume ... . Marseille, 1822, So. (4i sh.)
1047. Browne, Isaac Hawkins, the younger.
Essays ... in Metaphysics, Morals and Re-
ligion; accompanied by References to Pas-
sages in Numerous Authors, illustrative of
the same. . . . London, 1822, 8o. pp. viii., 61.5.
Kssays XXIII. and XXIV. (pp. 542-587) relate to
the luimateriality and Immortality of the Soul.
1048. Gedanken liber die Fortdauer des
Menschen nach dem Tode. Eine nachgelas-
sene Handschrift von einem Freunde der
Wahrheit. Mit einem Vorbericht, Anmer-
kungen und einem Naclitrag . . . herausge-
geben von Fr. G. F. Schlager. Nordhausen,
1822, [1823?] 80. pp.67. S gr.
1049. Gouttiere, Henri Auguste. L'immor-
talite de Tame, poeme dedie ^ I'ombre de Ca-
mille. Lille, 1822, S". pp. 12. — 4« ed., ibid.
(1826, 38,) 1857, 8". pp. 16.
1050. Hints to Medical Students upon the
Subject of a Future Life: extracted from ...
[Butler's Analogy,] with corresponding No-
tices from other Publications ... and with a
Preface by the Editor. . . . York, 1823, 8o. pp.
x.xxii., 51. G.
1051. Wyttenbacli, Job. Hugo. Urania,
Oder die Natur in ihrer htihern Bedeutting.
Ein Seitenstiick zur Anthologie: Tod und Zu-
kunft. . . . Leipzig, 1823, 8". — 2= A., 1826, So.
1 th. 16 qr.
See No. 999.
1052. IVeliren, or Wehrn, Joh. Gottfried
von. Taschenbuch fur Freunde der Walir-
heit, auf das Jahr 1825. Beweise aus der
Vernunftreligion iiber das Daseyn Gottes und
die Unsterblichkeit der Seele. Erfurt, [1824.]
120. VI gr.
1053. Amillet de Sagrie, P. Hipp. Essai
snr les pieiives directes et rigoureuses de
rimmortalite de I'ame etde la creation. Paris,
1825, So. (41 sli.)
1054. Autenrieth, Job. Heinr. Ferd. von.
Ueber den Menschen und seine Hoffnung einer
Fortdauer, vom Standpunkte des Naturfor-
schers aus. Mit AnUang. Tubingen, 1825, •
8o. pp. 121. I
1055. Cnutsen, Cuut. Die Unsterblichkeit. |
Ein Versuch ... . Kiel, 1825, 8o. pp. xvi.,
48. . . n .
" Schcllingisch."— Brefscft.
1056. Lang, Philippe, the AIM. L'homme
immortel, epiire. Paris, 1825, So. pp. 4.
1057. Abel, Jacob Friedr. von. AusfUhr-
liche Darstellung des Grunde.^ unsers Glau-
bens an Unsterblichkeit. Frankfurt am Main,
182«, So. pp. 147.
A Danish translation, Copenhagen. 1827, 8°. — This
work pre-ents the teleological argument.
1058. [Bolzano, Bernhard]. At!ianasia,oder
Griinde flir die Unsterblichkeit der Seele.
Sulzbacli, 1827, 80. pp. 336. — 2« Aufl., ibid.
1838, So. pp. 200.
1059. Anhang ... enthaltendeinekritische
Uebersicht der Literatur ilber Unsterblichkeit
seit dem Jahre 1827 ... . Sulzbach, 1838,
80. pp. 115.
1060. Rabbe, Joh. Heinr. Unsterblichkeit
und Wiedersehn, oder die hiihere Welt in
uns und iiber uiis. Keden an Gebildete.
Braunschweig, 1827, So. pp. 168.
1061. [Ricliter, Jean Paul Friedrich]. Selina
Oder iiber die Unsterblichkeit. Von Jean
Paul. 2 Theile. Stuttgart und Tubingen,
1827, So. pp. xiv., 186, iv.", 240.
1062. Allin, Thomas. Discourses on the Im-
materiality and Immortality of the Soul ;
the Character and Folly of Modern Atheism ;
and the Necessity of a Divine Revelation. 2d
Ed., with Additions. London, (1828,) 1849, 8o.
5«. 6rf., and 12o, 3s. ed.
1062a. Bromfield, Thos. Ross. Evidences of
Immortality; a Sermon on Eccles. xii. 7, with
Notes ... . London, 1828, So. JiL.
1063. Kessler, Heinr. Das Unsterbliche und
die sittliche Freiheit. Philosophische Unter-
suchung ... . Heilbronn, 1828, So. (5^ sh.)
1064. Reinliold, Karl Leonh. ... Wahr-
heiten und Lehren tiber Religion, Glauben,
Wissen, Unsterblichkeit. . . . Hamburg, 1828.
So. (11 sh.)
1065. Stewart, Dugald. The Philosophy of
theActivr aii.l Moial Powers of Man. ... 2
vol. Huston, 1S2S, So. H.
SecVt.i. II. p|.. l.'l-180. "Ufa Future State;" or
his HorAo, uJ. by Sir \V. Hamiltou, VII. 161-218. H.
1066. Willcens, Alb. Die Unhaltbarkeit der
Beweise fiir das Daseyn Gottes und die Un-
sterblichkeit der menschlichen Seele durch sie
selbst Uberlassene Vernunft; ein historisch-
kritischer Versuch. MUnster, 1828, So. 8 gr.
1067. "Wirgman, George. An Essay on Man ;
or the Mortal Body and the Immortal Soul
exemplified. London, 1828, So. pp. 180.
1068. Crombie, Alex. Natural Theology; or
Essays on the Existence of Deity and of Pro-
vidence, on the Immateriality of the Soul,
and a Future State. ... 2 vol. London, 1829,
80. H.
lOOSa. Hope (The) of Immortality. A Poem
... . Edinburgh, 182«, 8". J3L.
1069. li., C. A. Getlanken Uber die Fortdauer
der Seele, oder inein Glaiilx iisl)ekenntni6s,
von C. A. L. Ronneburg, 1S2!>, S". 4 gr.
1070. Willigen, P. van der. Verhande-
ling over de waardij der wel(mschai)pen in
een volgend leven. . . . Bekrotmd met den
gouden Eereprijs van het Zeeuwsch genoot
schap der wetenschappen. 2o druk. (Middel-
burg, 1829,) Tiel. 1841, So. ft. 1.60.
Also in the Kiemee Verhandelingen run het
Zeeutusch geitootschap, etc. (or lb3;i, 5" deel, I*' stuk.
1071. Davis, Jfev. William. The true Dignity
of Human Nature, or Man viewed in relation
725
1071a
CLASS III.— DESTINY OF THE SOUL.
lOOS
to Immortality. London, 1800, 12<>. pp. xxiv.,
237. O'. — New ed., revised, ibid. 1853, 12».
1071^ Davy, Sir Humpliry, Bart. Consola-
tions in Travel ; or, The Last Days of a Phi-
losoplier. London, 1S30, S".
Also ill Ilia Collected Works, London, 1839, etc. 8<>,
IX. M7-a8S. (H.) See particuhirly Dial. IV., •• The
Proteus, or Ininiortality." — A German tranblatiou,
Niiniberg, 18:B [ls32], 8°.
107-. [Fcuerbacli, Ludw.]. Gedanken liber
Tod nnd Unsterblichkeit aus den Papiern
eiu"S Denkers, nebst einem Anhange theolo-
giscli-.^atvrischen Xenien ... . Niirnberg,
1830, So. "pp. 248.
XUo 'n\ U\i Sammtliche Werte, III. 1-148. See No.
in;i.
1073. Naumann, Moritz Ernst Adolpb. A'er-
such eiiies Bewei.ses fiir die Unsterblichkeit
der Seele, aus deni physiologischen Stand-
punkte ... . Bonn, 1830, 8». pp. vlii., 132.
1074. TJnlus, F. T. Unsterblichkeit. . . . Leip-
zig, 1830, So. pp. 61.
Hegelian.
107.'). Blasche, Bernb. Heinr. Philosophische
Unsterblicbkeitslebre. Oder: Wie ofleubart
sich das ewisje Leben ? Erfurt und Gotha,
1831, So. pp. xiv., 178. F.
Pantheistic — denying the doctrine of personal im-
moitality.
1076. Hope, Thomas. An Essay on the Origin
and Prospects of Man. 3 vol. London, 1831,
8o. B.
"A system of virtual fttheisni. "—A^orion.
1077. Pawlus, Carl Heinr. Erbard. Ueber die
Unsterbliclilicit des Meiischeuundden Zustand
des Lebeiis iiin h ileni Tode, aiif dem Urunde
der Verinnilt mid i^iittliclieii fUTeiibarung. 20
verl.csscrte Autl. 8tiitt-art, ISJl, 8°. pp.199.
1078. Fi-lfdfricli, (I.tIi. Ueber die Furcht
des Meiisiluii vor dent Tode und seine geistiire
Fortduiur iiaeh ihm. Frankfurt a. M., 1832,
8o. (:;sli,)
1079. Hfiirlcl, Geo. Ludw. Unsterblichkeit,
Oder die K,,it,hti.er uiiserer Seele nach dem
Tode. Die liesteii ini/.welfelliai'testeii (iriinde
dafiir: ncb^t bes,,iide.cii Ge.laiiken und Er-
faliruii^eii iiber Tiiiuiiie, Alinuugen uiid Visio-
nen. •_'= uiit einem Anhange vermelirte Auf-
lage. ( Stuttgart, 1832,) Villingen im Schwarz-
walde, 1S41, sm. 12". pp. 59. F.
1080. Huffell, (.Toll. .Tac.) Ludw. Briefe iiber
die Unsterldi.likeit der menscblichen Seele.
... 2o veibe-iserte unil niit einem Anbang ver-
sebene Aull;i-e. Karlsruhe, (First cd., Jan.,
2d ed., Sept.) l,S3'i, 8". pp. xii., 120. F.
A Dutch translation, Gioningen, 1832, 80; Danish,
Copenha-en, 18*0, 8".
1081. Ariadne. Eine Epistel an Hrn. Friedr.
Groos, beziiglich auf seine fruhere Druck-
schrift vom Jalire 1818: "iiber moralische
Freiheit, Unsterblichkeit der Seele und Gott."
Heidelberg, 1833, 8". (0^ sh.)
1082. Ricliter, Friedr. Die Geheimlehre der
neuen Pliilosophie. Eine Erklarung an Herr
Professor Weisse in Leipzig. Abgedruckt aus
der Breslauer Zeitschrift : Der Prophet. Bres-
lau, 1833, So.
108.". Die Lehro von der letzten Dingen.
1833. See No. 2265.
1084. Die neue Unsterblichkeitslehre. Ge-
spiiieh einer Abendgesellschaft, als Supple-
ment zu Wielands Euthanasia .. . . Breslau,
1833, ir,o. pp. 79.
Reviewed l.y C. F. Goschel in the Jahrh. /. wiss.
Kritik for Jan. 1834, coll. 1-4, 131-135, 137-147. U.
1084". Alallock, David. The immortalitv of
the Soul : with ..tlier Poems. . . . First Ameri-
can Ed. New-York. (. . .) 1833, 12o. pp. x., 98.
G.
1085. Pichte, Immau. Ilerm. Die Idee der
Personlichkeit und der individuellen Fort-
dauer. 2' vermelirte und verbesserte Auflage.
(Elberfeld, 1834,) Leipzig, 1855, S". pp. 216.
See the Leipziger JCepert., 1855, LI. 262-264. H.
1086. Langsdorf, Carl Christian von.
Ueber die Unsterblichkeit der menscblichen
Seek'. Ein Send.schreiben an den Pralat HUf-
fell in Karlsruhe. Heidelberg, 1834, 8o. pp.
1087. NeuMg, Andreas. Die philosophische
Unsterblichkeitslehre. Nurnberg, 1834. 8o.
(9sh.)
1088. Spooner, Lysander. The Deist's Im-
mortality, and an Essay on Man's Account-
ability for his Belief. Boston, 1834, So. pp.
14. BA.
1089. Weisse, Christian Herm. Die philoso-
phische Geheimlehre von der Unsterblichkeit
des menscblichen Individuums. . . . Dresden,
[1834,] 80. pp. P2. J).
1090. Bakewell, Fred. C. Natural Evidence
of a Future Life, derived from the Properties
and Actions o'f Animate and Inanimate Mat-
ter. ... 2d Ed. London, (1835, H.) 1840, 8<>.
pp. Siv., 372. D.
A German translation, Weimar, 183fi, 8o; another,
" bcarbeitet von C. Schopfcr,' 3" A., Nordhausen,
1839, 16". — See an art. by Ephraim Peabody iu the
Christian Exum. for July, 185U ; XLIX. 37-47. (B.)
See:
I No. Hi
1091. Urougliam, Henry, Barov. Brougham
and Vaux. A Discourse uf Natural Theology,
showing the Nature of the Evidence and the
Advantages of the Study. London, 1835, 8».
(4 eds. in 1835, and several later eds.) — Re-
printed, New-York, 1835, 12". H.
Also in Vol. VI. of his Works, Lond. 1856. sm. 8».
H.~k French translation, by J. C. Tarver, Paris,
1835, 80; German, by J. Sporschil, with the title: —
•' Gott und Unsterblichkeit aus dem Standpuncte
der natiirtieheti Philosophie und ihrer Beweiskraft,"
Leipz. 1833, 8o. This was reviewed by C. F. Goschel
in the Jalirb. f. wiss. Kritik for Feb. 1836, coll. 263-
280. (ff.) — Parti. Sect. V. treats of the Immateriality
and Immortality of (lie .Soul. See also >oles I., "Of
the • Systeme de la Nature,' and the Hypothesis of
Materialism;" VII., "Of Ihe Ancient Doctrine of
the Immortality of the Soul," and VIII.. ' Of Bp.
Warbiirtou's Theory concerning the Ancient Doctrine
of a Future State." See Nos. 276, 277, 279, iW.
1092. Eltersbacli, Christian Heinrich. Leer-
redenen over het geloof aan onze onsterfelijk-
heid, enz. Uit bet lloogduitsch, dutch J. M.
L. KoU. Amsterdam, 1835, So. Ji. 5.50.
lOo:;. [Farlin, .1. Warren]. A Primer on the
Origin of Kiniwledixe; illustrating the First
I'riiiciples of Keasuning, by a Public Discus-
sion between a Sceptic and a Common Sense
Man ; affording a Proof of the Soul's Natural
Immortality. Saratoga Springs, 1835, 12°. pp.
86. H.
1094. Fortia d'Vrliaii, A. J. F. X. P. E. S.
P. A., Marquis de. Essai sur I'immortalite
de I'ame et sur la resurrection. Paris, 1835,
120. j,p. iv., 228.
1095. Goscliel, Carl Friedr. Von den Bewel-
sen fiir die Unsterblichkeit der menscblichen
Seele im Lichto der spekulativen Philosophie.
... Berlin, 1835, 8o. pp. xxii, 272. D.
Reviewed by 0. H. Veisse in the Theol. Stvd. u.
Kril.. 1836, pp. 1S7-216 {H.) , and by Hinrichs in the
Jahrh. f. wiss. Kritik for April, 183(1, coll. 497-507.
(//. ) Bretschtieider refers also to Grulich's essay in
the Alhjem. Kirchenzeitung for 1835, Nr. 55-67.
1096. Giintlier, Ant. Thomas ft Scrupulis.
Zur Transfiguration der Persiinlichkcits-Pan-
theismen neuester Zeit. Wien, 1835, So (20
sh.)
1097. Stange, C. A. Ein Blick in das Jen-
seits ... . Berlin, 1835, So. (5 sh.)
1098. Muller, Julius. Weis.se's, Giischel's und
Ficbte's Abhandlungen und Becensionen, (lie
Lehre von der Unsterblichkeit betreffend;
SECT. I. — COMPREHENSIVE WORKS.
1133
recensirt. {Theol. Stud. u. Krit, 1835, pp.
703-794.) U.
.(099. Beckers, Hubert. Ueber Carl Friedrich
Goschel's Versuch eines Erweises der person-
lichen Unsterblichkiit vom Standpunkte der
Hegel'schen Lehre aus. Nebst einem Anhange
iiber die Anwendung der Hegel'schen Methode
auf die Wissenschaft der Metaphysik. ...
Hamburg, 1S36, 8». pp. vi., 95. D.
1100. Brave, J. Sterven en herleven. Jets
tot bestuur en troost op den weg naar het
graf. Nieuwe uitg. Ainst. (1836,) 1842, S".
fi. 1.50.
1101. Engelmann, C F. A. Die sch«nste
Ostergabe. (ianz kurze und deutliche Beweise
fur die Unsterbllchkeit der menschlichen
Seele. . . . Leipzig, 1836. IC". (5 sh.)
1102. [Pecliiier, Gust. Theodor]. Das Biich-
. lein voin Leben nach dem Tode. Von Dr.
Mises. No. VI. ... Dresden, 1836, 16°. pp.
50. H.
A Dut^h translation, Groningcn, 1838, 8o.
1103. Fello-*ves, Robert. The Religion of the
Universe : with Consolatory Views of a Future
State , and Suggestions on the most Beneficial
Topics of Theological Instruction. ... 2d Ed.
London, (. .) 1836, 12». pp. xxiii., 240 H.
1104. Goscliel, Carl Friedr. Die siebenfaltige
Osterf.age. . . . Berlin, 1836, 8°. (3* sh.)
1105. Harlln, Sam. Unsere Ansprilche auf
Fortdauer nach dem Tode vor dem Forum des
gesunden Menschenverstandes. . . . Stutt-
gart, 1836, So. pp. 76.
1106. Huffell, (Joh. Jac.)Ludw. DieUnsterb-
lichkeit, Oder die persiinliche Fortdauer des
Menschen nach dem Tode, aufs Neue beleucli-
tet . . . . 2«, verbesserte Auflage. Carlsruhe,
(1836,) 1838, 80. pp. vii., 163. F.
1107. [Smltll, Elizur Goodrich]. Natural Evi-
dences of a Future Life. [A review of Bake-
well.] (Christ. Quar. Spectator for Dec. 1836;
VIII. 556-577.) H.
1108. Wohlfarth, Joh. Friedr. Theodor.
Triumph des Glaubens an Unsterblichkeit
und Wiedersehen iiber jeden Zweifel. ... 2«
. . . vermehrte Aufl. Rudolstadt, (1836,) 1842,
120. pp. viii., 292.
1109. Der Tempel der Unsterblichkeit oder ,
neue Anthologle der wichtigsten Ausspriiche i
besonders neuerer Weisen iiber persiinliche
Fortdauer und Wiedersehen. ... Blanken- '
hain, 1837, 8o. (16 sh.) J
1110. Couradl, Kasimir. Unsterblichkeit
und ewiges Leben. — Versuch einer Entwicke-
lung des Unsterblichkeit der menschlichen
Seele... . Mainz, 1837, 8°. pp. x., 1.56. J).
R .lieweii by J E. Erdmann in the Jahrh. / wiss.
Krilik lor May 1838, coll. 797-805. B
nil. Damste, R. Geschiedkundige beschou-
wing van het geloof aan een leven na dit
leven. Bene voorlezing. Groningen, 1837,
8o. _fl. 0.50.
1112. Hanpt, Karl Aug. Friedr. Religion oder
Gott Tugend und Unsterblichkeit, dargestellt
... . 20 verbesserte und vermehrte Aufl.
Leipzig, (1837,) 1843, 8°. pp. xii., 258.
1112». Atnslle, Robert. Reasons for the Hope
that IS in us. A Series of Essays on the Evi-
dences of Natural and Revealed Religion, the
Immortality of the Soul, &c. London, 1838,
1113. Bartholmess, Christian (J. Wilhelm).
Examen critique des preuves de I'immortalite
del'amo. 1838.
1114. [Hammett, George A.]. A Dissertation
on the Natural Evidence asainst a Future ]
State. . . . New- York, 1838, 12". pp. 46. I
1115. Immortality of the .«(oul. [Its natural
evidences.] (Cliristian Rev. for Sept. 1838:
III. 365-379.) H. i- c«c,
1116. Philosopny of Death and the Future
Life. London, 1838, 32°. Ls. Crf.
1117. Trentowski, Bronislaw Ferd. De
\ita Ilominis .Eterua. Conimentatio Adno-
tationibusgermanisillustrata ... . Friburgi
Brisigavorum, 1838, 8": pp. 85.
Ills. Aebli, Joh. Peter. Die Unsterblichkeit
der menschlichen Seele und ihr Zustand jeu-
seits des Grabes. Eine Untersuchung far ge-
bildete Laser in Briefen. ... Ziirich, 183»,
So. pp. viii., 224.
A Dutch translation, Devenler, 1841, 8°. See
Freudtf. WcgweUer. 1. 417-4M.
1119. Immortality : a Poem. In Six Books.
London, 1839, large 12°. pp. 200. G.
1120. Immortalite (De V) de I'ame, on quel-
ques autres reflexions que j'ai ajoutees i celles
que je reproduisis en 1833, sur le meme suiet.
Paris, 1839, 8«. pp. 20.
1121. Nilruberger, Jos. Chr. Emil. Still-
Leben, oder i.ber die Unsterblichkeit der
Seele. Briefe an eine Freundin. Kempten.
1839, 120. pp. 271 . — 2e Aufl., ihid. 1842.
See Freude. Wegweiser, I. 414, 415.
1122. Zamorti Hercules, des ungarischen
Edelmanns, Theosebische Muthmassungen
liber Gottheit, Geisterwirkung, Menschheit,
Unsterblichkeit und Fiirsehung. VerofTent-
licht durch M. v. Schoeler. Berlin, 1839, 8o.
(13i sh.)
1123. Crabbe, George, Vicar of BredfieU.
(Son of the Poet.) An Outline of a System
of Natural Theology ... . London, 1840, So.
pp. xvi., 448. BA.
Part II. pp. 235-448, "Proof of a Future State."
1124. Groos, Friedr. Meine Lehre von der
persijnlichen Fortdauer des menschlichen
Geistes nach dem Tode. Neu bearbeitet. . . .
2o Aufl. Mannheim, (1840,) 1841, 10". pp. 51.
1125. Der Zwiefache, der iiussere und der
innere Men.sch. — Als z weiter Theil der Schrift :
"Meine Lehre von der personlichen Fortdauer
... ." Mannheim, 1846, 12°. pp. 52.
1126. Das Dasein Gottes. Seitenstiick zu
dem Schriften: " Meine Lehre von der perscin-
lichen Fortdauer ... ." Mannheim, 1841,
160 pp. 5(3.
1127. Kerndorfer, Heinr. Aug. Athanasia,
Oder Beweisgriinde iiber Dasein Gottes und
Unsterblichkeit der menschlichen Seele. Qued-
linburg, 1840, 12°. pp. 121.
1128. Klencke, Ilerm. Der Sterbende und
seine Zukunft. Blicke in die letzte Erden-
stunde und das Jenseits des Menschen. Ph.v-
siologische Gabe an freidenkende Gebildete
.. . Leipzig, 1840, 160. pp. vi., 106. p
1129. Tramblet, Godefroi. Reflexions phi-
losophiques et morales sur le rapport de
I'homme avec la divinite, sur I'amitie, sur
I'immortalite de I'ame. ... Paris, 1840, 18o.
(1 sh.)
1130. Becker, F. Nouvelles preuves phy-
siques et morales de I'e.xistence de Dieu et de
I'immortalite de I'ame. Paris, 1841, 32o.
(4i sh.)
1131. Cbanning, William Ellery, D.D. Im-
mortality. [Sermon on 2 Tim. i. 10.] (Works,
Boston, 1841, 120, iv. 169-182.) U.
1132. Ueber Unsterblichkeit. ... Aus dem
Englischen iibersetzt und mit einem Vor-
worte von Dr. Schiickingzu Bremen. Bremen,
1844, So. pp. 24.
1133. Cllatel, Ferd. Franijois, the Ahhi. Dis-
cours sur rimmortalite. Mars 1841. Paris,
1841, So. (1 sh.)
727
1134
CLASS III. — DESTINY OF THE SOUL.
1162
1134. Flsclier, Carl Philipp. Versuch einer
wissenschaftlichen Begriindung der Idee der
Unsterblichkeit. (Yichte's Zeitsclir.f. PhiU>s.,
1840, VI. 1-46; 1841, VII. 46-79.) H.
1135. Haughton, Eev. G. D. On Sex in the
World to Lome, an Essay ... . London, 1841,
12<>. pp. vii., 333. F.
Maintains that " there is a sex in souls, and that
this distiuctiou is in its nature eternal."
1136. Jenny, . Die Hoffnungdes Christen
iiber den Giabern, oder Saniinlung der zartes-
ten Bli.then ilber Tod, Unsterblichkeit und
Wiedersehen, aus alien Zeiten, Volkern und
Religioncn. Gmund, 1841, 8<>. (6^ sh.)
1137. Mlchelet, Carl Ludw. Vorlesungen
iiber die PersiJnlichkeit Gottes und Unsterb-
lichkeit der Seele, oder die ewige Pergiinlich-
keit des Geistes. ... Berlin, 1841, 8». (20^
sh.)
1138. Gros, . De la personnalite de Dieu et
de lininiortalite de lame. — Examen de quel-
ques resultats de la philosophie allemande par
Gros, Dr. Berlin, 1841, 8°. pp. vi., 134 +. F.
In opposition to Michelet.
1138". Prenves d'un autre monde, fondees
sur la nature, la philosophie, Thistoire et la
reliaion. Paris, 1841', 18->. (5 sh.)
A Spanish translation, with the title, " Existencia
del ouo luondo, deraostrada," etc. Madrid, 1841 '/ 8";
an Italian translation, entitled " Prove di un altro
moudn," etc. 2da ed., Milano, 1S41, %'. This purports
to be " Traduzioue dal francese di L. M."
1139. Strauss, David Friedr. Die christliche
Glaubenslehre in ihrer geschiclitlichen Ent-
■wicklung und im Kanipfe niit der modernen
■VVissenschaft dara:estellt ... .2 Bde. Tu-
bingen, 1840-41. So. H.
Vol. II.. pp. 6'J7-739, contains an historical and
critical review of the doctrine of the future life as it
has been held in the Christiau church, and of modern
philosophical theories respecting immortality. Strauss
regards the doctrine of a future life as " the one great
euemv which ;.peculali\e criticism has to combat, and,
if possible, to vanquish." See Nos. 1141, 12o2».
1139». AVild, C. A. Der Vernunftglaube ...
begriindet auf eine naturphilosophische Be-
trachtung des Universums zur Ueberzeugung
von Gott und Unsterblichkeit des Geistes.
Leipzig, 1841, 8». (4 sh.)
1140. Ame (L'). Entretiens de famille sur son
existence, son origine, sa spiritualite, ... son
immortalite ... par M. * * *. 3« ed. Lille,
(1842, 52,) 1801, 12". pp. 228.
1141. BuoIj, Ch. Reflexions sur la Dogmatique
de Stnuiss. Lyon, 1842, S». pp. 27. D.
Thelavi;er partef this well-written essay (first publ.
in the '■ Revue du Lycnnais") is an answer to Strauss's
attack on the doctriue of immortality.
1142. Floss, Ileinr. Jos. De Animorum Im-
mortalitate. Coloniae, 1842, 8°. (8 sh.)
1143. Geisse, Herm. Friedr. Forschungen
iiber die Unsterblichkeit aus dem Standpunkte
der Pliilosophie. ... 2« Atiflage. (Marburg,
1842,) Cassel, 1850, 8°. pp. viii., 250.
1144. Jonas, S. F. Die Seele ist unsterblich !
Bewieseii aus der Weltweisheit, den Wunder-
werken des Schopfers, insbesondere aus doni
Gebiete der Astronomie und durch moralische
Ueberfiihrung. ... Drei Theile mit Kupfern.
8«. bedcutcnd vermehrte Auflage. Kiel, (1st
ed. 1842.) 1850. K pp. 310 -I- . F.
In Danish. Kjobenhavn, 1852, 8" ; andet Opl., 1854.
1145. Pietri, Constantin de, the. Able. De
rcxisttiue de Dieu et de limmortalite de
Tame, d'apres les sciences ph.ysiques et mo-
rales. Nouvelle ed. Paris, 1842, 8». (18i sh.)
1140. Lott, Friedr. Carl. Herbarti de Animi
Ininiortalitate Doctrina. Gottingae, 1842, 4°.
(Gi sh.) 15 (,,:
1147. Afzelins, Pet. Wilh. Num possit ex
Philosi'iihia Ilegeliana in Usura Religionis
728
Christianae Animi Iinmortalitas probari Dis-
quisitio ... . Upsal. 1843, 8". pp. 43, 8.
1148. Alexius, II. J. Tod und Grab, Unsterb-
lichkeit und Wiedersehen. Eine Gedanken-
folge der besten Schriftsteller aller Zeiten
und Viilker. . . . Coin, 1843, 12o. pp. 406.
1149. Gray, Joshua T. Immortality : its real
and alleged Evidences: being an Endeavour
to ascertain how far the Future Existence of
the Human Soul is discoverable by Reason.
2d Ed., revised and enlarged, with Observa-
tions on Future Punishment. ... London,
(1843,) 1847, 80. pp. iv., 70. BA., G.
" K very original treatise, every page of which
evinces the presence of an able reasouer." — Kitto's
Journ. of Sac. Lit., I. 389.
1149». Holty, , and Kastner, .
Unsterblichkeit und Jenseits, oder geistige
Fortdauer und Wiedersehen nach dem Tode.
Die unwiderlegbarsten Griinde dafUr. ...
Rottenburg, 1S43, 16o. (5i sh.)
1150. Immortality of Thou.2:ht. (Christian
Eev. for March 1843; VIII. 6i-77.) H.
1151. Martineau, James. Immortality.
The 12ih liiscoerse in his Endeavours after tha
Christian Life. 1st Series, London, 1843, 8°. See
also a sermon, •• Gre:it Hopes for Grei.t Souls," in hi»
Endeavours, etc. 2d Series. London. 1S47, 8°.
1152. R. in it. Eigenes und Fremdes. Astro*
nomische Reflexion iiber das Seelen-Leben
vor und nach dem Tode. Ein Vortrag von R.
in M. Berlin, 1843, 8°. pp. 32.
1153. Sammter, A. Die Unsterblichkeit nn-
serer Person, wissenschaftlich beleuchtet ... .
Liegnitz, 1843, 8°. pp. viii., 80.
1154. Tliouglits on Immortality. (Knicler-
6ocAer for Nov. 1S43; XXII. 395-401.) H.
1155. 'Willjraiid, Job. Bernh. Ueber den
Zus-amnieiihans der Natur mit dem Ueber-
sinnlichem und wie ein griindliches Studium
der Natur ... auf eine Fortdauer des Men-
schen von geistiger Seite ... als schlechthin
nothwendig hinweiset. . . . Mainz, 1843, 8°.
(Si: sh.)
11.56. Ueber das Leben und seine Erschei-
nung ... . [Supplementary to the above.]
Mainz, 1844, 8o. (3^ sh.)
1157. Aubert, Marius, the AhU. TraitS de
I'imniortalite de Tame, avec des traits histo-
riques. 2« ed. Lyon, (. . .) 1844, 18°. pp. 180.
1158. Doring, Heinr. (Job. Mich.) Euthana-
sia, Oder Bcniliigung im Tode durch den
Glauben an Unsterblichkeit. Aussprilche
beruhmter Schriftsteller. ... Berlin, 1844,
8o. pp. xii., 386.
1159. Feclit, Chr. L. Ueber die Fortdauer
des iiini.sclilichcn Geistes, in Briefeu. Ein
Wiilii-csili.nk frommer Frauen und Jung-
fniucn an (leiiki'iideMiinner ,.. . Freiburg
im Br
1844,
pp.
, 182.
1160. Le Bauld de IVans, C. F. J. Finger-
zeige uber die Ewigkeit des menschlichen
Geistes, gegriindet auf Erfahrungssatze der
Himmels- und Erdkunde ... . Breslau, 1844,
8o. pp. x., 68.
1161. Post, Truman Marcellus. Evidence from
Nature for the Immortality of the Soul.
(Amer. Bibl. Jiepos. for Oct. 1844; 2d Ser.
XII. 294-316.) AB.
See No. 1227.
1162. Tafel,Joh. Friedr. Imman. Supplement
zu Kauts Biographic und den Gesammtaus-
gaben seiner Werke, oder: die von Kant ge-
geben Erfahrungsbeweise fUr die Unsterblich-
keit und fortdauernde Wiedererinnerungs-
kraft der Seele, durch Nachweisung einer
groben Fiilschung in ihrer Unverfalschtheit
wieder hergestellt: nebst einer Wurdigung
seiner fruheren Bedenken gegen — so ww
1163
SECT. I. — COMPREIIENSIA'E WORKS.
seiner spatorn Vernunftbewciso fiir — die Un-
• sterblichkeit. Stuttgart, 1S45, S". (4 sh.)
1163. Mamlanl della Rovere, Teienzio,
Cmmt. Mario Pagano ovvero Uella immorta-
lity, dialuso. Parisi, 1845, So. pp. 92.
Also, with Ihe substitution of " .•mima" for "im-
niorlalita '■ in tlu- title, in his Dialoght di scienza
yrimo, 1. 55:i-(3s. P;iii^i, 18«i, 8». («.) Fol-aciili-
cismof M;iini;irii s apriori arguments for thedoctriue
ot inimort:ilil.v, see Uebrit. Hisi. dcs doctrines philos.
dnnslltalie contcmporaine, Paiis, l^oU. IH", pp. KUl-
104. {D.) Debrit highly praises the stvle of Mami-
ani's DialoRues, thinking them not unwdnhy of com-
paiison with those of Plato.
not. [Buckiiigliam, Edgar]. Arguments
for liiimoitalit.v. ( Christian Exam, for May,
1846 ; XL. 049-393.) H.
1165. Curtmaiin, Wilh. J. G. Die Rathsel
des Lebens, ein Vensnch. I. Jen.seits. Darm-
stadt, 1840, 8". (llf sh.)
1165». Deryaux, Antoine. Refle.xions siir
I'organisation vegetale et ^nim.ale, la traii.s-
formation des matiferes, rimmortalite de Tame,
etc. Avec 2 planches. Vienuo, 1846, 8". pp.
64.
1166. Detvs, Thomas. Letters on the Philo-
sophical Kvidencesof a Futnre Life. London,
1846, 120. pp. 69.
Praised in the British Qitar. Rev. V. 273.
1167. Mlgnot, Timothee, the Abhe. L'homme,
vice, vertu, iiiiiiioitalite, ou, Si I'anie humaine
n'e.st pas inimorttlle, la vertu n'est qu'une
chimere. ... Evreu.x, 1846, 8o. V/r.
1168. Parlcer, Theodore. A Sermon of Im-
mortal Life: preached ... Sept. 20th, 1846
... . Bo.stoii, 184«,8o. pp. 32. i/. — 4th ed.,
ibid. 185.5, 12°. B.
1169. Robinson, Phinehas. Immortality, a
Poem, in ten Cantos. New York, 1846, 12o.
pp. 411.
Praised in the Mm Englander for July, 1847 : V.
4J8.
1170. SteinIiatt8er,W. Un.sterblichkeit im
Biiiide eiiier li-htgerechten Welt- uml Gotte.s-
anschauiuiji, liegri.ndet im niateriellen Wesen
der Natuf. . . . Berlin, 1846, So. (10 sh.) Uffr.
1171. UliUcIi, Lclierecht. Das kiinftigeLeben
fur Zweifler. Ostoipredigten 1846. .. . Mag-
deburg, 1840, So. pp. 28.
1172. Boiichltte, Louis Firmin Herve. De
la persistance de la personnalite apres la
mort. [First memoir.] (Memoircs del' Acad.
Roy. des Sci. Mnr. et Pol. de Vlnstitut de
France, Savants £lranners, 1847, 4o, II. 621-
687.) H.
For the second and third memoirs, which are his-
torical, see Nos. ;iBO, Seo".
1173. Fenerliacli, Ludwig. Gedanken liber
Tod und Uiisterbliclikeit. Leipzig, 1847, 8o.
pp. vii., 408. (Bd. 111. of his isammtliche
Werke.) H.
Containing his " Tode.iKedanken, ' 1K50; " Reim-
verse auf den Tod," 1».!0; •■ Satyrisch thcologi-
sohe Distichen," 1830; "Der Schriftstcller und der
Mensch,'1834; and •■ Die Unsterblichkeitsfiage vom
Staodpunkt der Anthropologie," 1840. Feucrbach
denies the doctrine of immortality.
1174. [Franck, Adolphe]. Art. Immortalite
in the Did ion naire des sciences philosopli iques,
III. 223-232, Paris, 1847, 8o. H.
See also the articles Ame and Spiritualisme.
1175. Wlrtli, .Jul. Ulrich. Die" Lehre von
der Unsterblichkeit des Menschen nach iliren
let/.ten Principien dialektisch entwickelt.
(Fichte's Zeilschr. f. Philos., 1847, XVII. 38-
93; XVIII. 17-46, 202-2.33.) H.
1176. Lalble, Charles Guillaume f:douard.
Critique de la doctrine do Kant sur rimmor-
talite de I'ame. These ... . Strasbourg,
1848, 80. (11 sh.)
1177. Pearson, llenry B. A Discourse on
the Immortality of the Soul, delivered ...
April oi), 1S4S. Boston, 1848, So. pp. ^1. H.
1178. Physiology (The) of Immortality.
London, 1848, 24°. pp. 74.
1179. Strack, Imm. Unsterblichkeit und
Wiedersehen. In Briefen an einen urn seine
Gcliebte trauernden Freund; zur Beruhigung
fiir solche, die an Grabern weinen. Alten-
burg, 1848, 80. pp. 136.
1180. Chace, Geo. I. Of the Natural Proofs
of the Immortality of the Soul. (Biblioth.
5ac)-a for Feb. lS4i»; VI. 4S-7J.) //.
1181. Drossbacli, Max. AVIim].! ;,'eburt, oder:
Die LiJsung der I'li.stcrbliclilu'itsfrage auf
empirischem AVege iiath den bekannten Natur-
gesetzen. Olmi'.tz, 1841), So. pp. vii., 5G.
1182. Gumposch, Viktor Philil)p. Die Seele
und ihre Zukunft. Untersuchungen Uber die
Unsterblichkeitslehre. St. Gallen, 184!(, 8o.
pp. 174 +. F.
1183. Kerndorfer, Ileinrich August, and
[Bergk, J,,li. Adam]. Athanasia, oder das
Buch vom AViedc'iselien, Da.sein Gottes, und
Unsterblichkeit der menscliliclien Seele. Von
Dr. II. Kern<lorfer und Dr. Heinichcn [J. A.
Bergk]. 2= Aufl. Quedlinburg, 1849, So. pp.
iv., 1.30.
See Nos. 1127 and 3645.
1184. Ketvmau, Francis William. The Soul,
its Sorrows and its Aspirations; an Essay
towards the Natural History of the Soul, as
the True Basis of Tlieology. ... 6th Ed.
London, (1st ed., 1849,) 1858, 12°. pp. xii., 162.
H.
Ch. VI., pp. 135-147, treats of •' Hopes concerning
Future Life."
1185. Cassels, Walter R. Eidolon; or. The
Course of a Soul ; and other Poems. London,
1850, sin. So. pp. 252.
1186. Jones, Warren G., and Turner,
Joseph. Is Man Immortal? Report of a
Discussion held in . . . South Glastenburv,
Conn., . . . January 30 and 31, 1850. . . . Hart-
ford, 1850, 80. pp. 72.
1186». Kennedy, Edward Shirley. Thoughts
on Being; sugge.sted by Meditations upon the
Infinite, tlio Immaterial, and tlie Eternal.
London, 1850, So. pp. xv., 301. B.
1187. Seldel, (Traugott)Leberecht. D.TsLeben
des Geistes nach deni Tode des Kprpers. Aus
der Natur des Geistes selbst erwiesen.
Dresden [1850 ?J So. pp. 20. F.
1188. Fortsetzung. Teplitz, [1852,] 8o. pp.
30. F.
1189. Weigelt, Geo. Die falsche und die
wahre Unsterblichkeit der Seele, erlautert in
eechs Predigten. Hamburg, 1850, So. pp. 96.
1190. Fechner,Gust. Theodor. Zend-Avesta
Oder die Dinge des Himmels und des Jenseits.
Vom Standpunkt der Natnrbetrachtung. 3
Bde. Leipzig, 1851, 8°.
See Leipz. Repert., 1852, XXXVII. 82-85. B.
1190». Gulzot, Francois (Pierre Guillaume).
Meditations et etudes morales ... . Paris,
1851, 8o. — 30 ed., ibid. 185.3.
Contains an essay on the immortality of the aoul.
1191. Hammond, JabezD. On the Evidence,
independent of Written Revelation, of the
Immortality of the Soul. An Address de-
livered . . . February 28, 1850. Albany, 1851,
8o. pp. 23. H.
1102. lilfe and Immortality. {Westminster
hev. for Oct. 1851 ; LVl. 168-228*.) H.
1193. Rudolph, H. G. Von der sogenannten
Unsterblichkeit der Seele. . . . Bieslau, 1851,
120. pp. vi., ^Q.
1194. AVldenmann, Gust. Gedanken tiber
die Unsterblichkeit uls Wiederholung des Er-
729
CLASS III. — DESTINY OF THE SOUL.
denlebens. [Vnze Essay.] Wien, 1851, 12<>.
pp. xii., 96.
1195. Dods, John Bovee. Immortality Trium-
phant. The Existence of a God and Human
Immortality pliilosophically considered, and
the Truth of Divine Revelation substantiated.
New York, 1852, 12°. pp. -216.
1196. Immortality. (Church of Eng. Quar.
ifcr. for.)uly, 1852. J
1197. Jones, Charles William. A Poetical
Essay on the Immortality of the Soul ...
[with] other Poems. London, 1852, 18". pp.
72.
1198. Meyer, Joseph. Das grosse Conversa-
tions-Lexicon fur die gebildeten Stande. Art.
Unsterblichkeit. (2' Abth. XIII. 210-223;
Hildburghausen, 1852, S".) B.
1199. Nybleeiis, Axel. De Immortalitate
Aninii Aphorismi. Praes. Axel Nyblanis ...;
resp. A. O. 0. Bcrglund [et] U. A. K. J. Marcks
von Wurtemberg. Upsalia^ 1852, 8». pp. 10.
1200. Ritter, Heinr. Unsterblichkeit. Leip-
zig, 1852, h«. pp. 70.
1201. Uiisterbllclikeit (Die) des Geistes
unddasWiedcisehen. — EinePredigt geb.alten
am 22. August in dcr Kirclie zu Pforta bei
Kiisen. . . . Berlin, 1852, 8". pp. 40. F.
1202. Welcliard, C. Dus Jen.seits, eine phi-
losuiihiscli-iina-ti«lie Betrachtung i.her das
Leben nach dem Tode. . . . Alsfeld, 1852, &».
pp. vii., 88.
1203. Drossbach, Max. Die individuelle
. Unsterblichkeit vum nionadistisch metapliy-
sisehen Standpuncte aus betrachtet. Olmiltz,
1853, 8". pp. 68.
1204. Fie lite, .Job. Gottlieb. Ideen Uber Gott
und Unsterliliclikeit, als Nachtrag zu seinen
" Siiinnitliilicn AVerken." (Zeilschriftf. Phil.
v.phUns. Krilik; 1853, XXIII. 204-22:j.) N.
1205. Hesse, W. Briofe iiber Unsterblichkeit
und die Ifiinder unserer Fortdauer. ... Leip-
zig, 1853, 8". pp. viii., 223.
1206. liud-n-ig, Ileinr. Die Unsterblichkeit
Oder: Lin Blick anf die Verbindung des Men-
schen mit der Erde und niit der Gottheit.
... [Poems.] Hannover, 1853, 16». pp. iii.,
152.
1207. Ker/itry, Auguste Hilarion de. Do
Tame humaine et de la vie future. E.xtrait
de la Heme amtemporaine. Livraisou du 15
decembre. Paris, 1853, S". (2 sh.)
1208. Schiilz, Arn. Theod. Die Unsterblich-
keit des Menschen ini Lichtc des Dcnkens und
des roligiosen Bewusstseyns. Mit Rilcksicht
auf den heutigen Stand der Naturforschung
und auf anticliristliche Strehungen des Zeit-
alters. 2« ganz unigearlieitete ... Aufl.
Stralsuud, (1853,) 1858, 8<>. pp. vi., 37.
1209. Snnderlioff, Mart. Aug. Die Iloffnung
der Unsterblichkeit vom Standpuncte der
Natur betrachtet ... . Nordhausen, 1853,
8". pp. 23.
1210. Tafel, Job. Friedr. Im. Die Unsterb-
liclikeit und Wiedererinnerungskraft der
Seek', erwiesen aus Sclirift, Vernunft und
Erfihrung, unci bestiitigt durch Krfahrungs-
belege nus den Sdiriltcu dcr gricchisclicn und
roniisclu ii('l:is,-iU(r und der Chrisleu aus den
fulgendeii Jalirhunderten ... . (Besunderer
Alidruck aus der 'Wochenschrift fiir die Er-
neuerung der Kirche von 1S52 und 1853.) Tii-
bingen. 1853, 8°. pp. ISO.
1211. [Thayer, Thomas Baldwin]. Astronomy
-^ Ininiiirtality. (Universalist Quar. for Jan.
1853; X.1-17.) H.
1212. Vincent, Geo. Giles. An Inquiry into
the Evidence to be found in Human Nature
730
of a Future State. London, 1853, 8». pp. 105.
G.
1213. [Enierson, George H.]. Personal Iden-
tity with reference to the Future Life. {Uni-
versalist Quar. for Oct. 1854; XI. 407-418.) H.
1214. Simpson, A. Prize Essay on the Im-
materiality of the Mind and the Immortality
of the Soul. Northampton (Eng.), 1854, S»
pp. 23.
1215. Wagner, A. E. Vier Vortriige iiber
die Unsterblichkeitsfrage. Stettin, 1854, S«.
pp. 57.
1216. Borelius, Joh. Jak. Menniskans Na/-
turlif i dess Fiirliallande till det andliga Lifvet.
Popiilarfilosofiskt Forsijk. Stockholm, 1855,
8». pp. 52.
1217. Drossbacli, Max. Das Wesen der
Naturdinge und die N.aturgesetze der indi-
viduelleu Unsterblichkeit. Olmi.tz, 1855, S*.
pp. 32.
1218. P.,S.v. Phbnix Oder Rapport der Seelen
zwischen dem Diesseit und dem Jenseit. Be-
leuchtet durch S. v. F. Berlin, 1855, 8°. pp.
iii., 75.
1219. Miiller, Julius. Unsterblichkeitsglaube
und Auferstehungshoffnung. Ein Vortrag
... . Halle, 1855, It", pp. 35. D.
1220. Rictiter, Friedr. Yortrage uber die
liersoiiliche tortdauer, zur Yerniittclung
zwischen naturwisseuschaftliclier und theo-
logischer Welt-Anschauung. 2=, mit vielen
populairen Erlauterungen und Quellen-Anga-
ben vermehrte Aull. Hamburg, (...) 1855,
120. pp. xii., 348. F.
1221. Sla-wisclie Philosophic, cnthaltend die
GrundzUge aller Natur- und Moralwissen*
schaflen nebst einem Anhang iiber die Wil-
lensfreiheitunddie Unsterblichkeit der Seele.
Prag, 1855, 8o. pp. xii., 564.
1222. GoscUel, Carl Friedr. Der Mensch nacli
Leib, Seele und Geist die.sseits und jenseits^
. . . Leipzig, lJi5«, So. pp. xii., 116 +. U.
1223. Polak, M. S. Die Unsterblichkeits-
frage, verniittelst einer nenen philosophischen
Gruudlehrc, und nach vorliergegangener Wi-
derlegung dcr Griinde aller niaterialistischen
Schulen beantwortet ... . Mit einem Vor-
wort von Dr. Leutbecher. Amsterdam, 1856^
So. pp. X., 252.
1224. Reinbeck, Emil. Wirsindunsterblichl
Unumstiissliche Beweise fiir die Fortdauerdes
Menschen nach dem Tode und fiir ein Wieder-
sehen der vorausgegaugeiien Lieben im Jen-
seits. ... 2e Au«. Leipzig, (1856,) 1861, 8o.
pp. iv., 148.
1225. Seidel, (Traugott)Leberecht. Das auf
natiirliclieni, nicht mystischeni Wege erschlos-
sene Jenseits ... . Teplitz, 185«, 8°. pp. iv.,
172.
1226. Simon, or Simon-Suisse, Jules.
La religion naturelle. 3" ed. Paris, (1st ed.,
lS5(i,) !■ 57, ISO. j,p. xxxi , 410, H.
Part 111. of the work, pp. 255-312, treats of immor-
tality. An English translation, London, 1H57, sm. 8".
D.
1227. Storrs, George. Man's Destiny. Ini-
niortality: the Arguments from Nature and
Scripture, by Rev. T. M. Post, D.D., of St.
Louis, Mo., reviewed ... . New-York, 1850,
12o. pp. 155. U.
Sec No. 1161.
1228. Briefe Uber die Unsterblichkeit der
Seele, mit einem Anhange merkwiirdiger
Traunie, Ahnungen und Erscheinungen aus
dem Nachtgebiete der Natur. Erlangen, 1857,
80. pp. v., 249. F.
1229. Buhel, Engl von. Aus den Alpen,
Ueber Gott, Geist und Unsterblichkeit. N Urn-
berg, 1857, leo. pp. ii., 149.
1229a
SECT. I. — COMPREHENSIVE WORKS.
1253h
1229». Esqulros, (Ilenri) Alphonse. La vie
futuie an imiiit ile vue socialiste. Paris, 1S57,8<>.
1230. Portlage, Karl, Ueber die Uiisterb-
liclikeitsidee als Verbindungsgliea zwiscbsn
Speculation uiid Xaturwissenscliaft. (Fichte's
Zeitschri/t f. Philos., 185T, XXXI. 209-221.)
H.
1230«. Moreau, L. L.a destinee de rhomme.
on dii lual, de I'epreuve, et de la staoime
future. Paris, 1857, 18». pp. 375.
1231. Orr, John. Theism : a Treatise on God,
•Providence, and Immortality. London, 1857,
8°. pp. T., 406. B.
1232. Brandes, Friedr. Wir werden leben!
Gespiacli iiber Unsterblichkeit. . . . Gottin-
gen, 1858, 8". pp. vi., 238.
1233. Drossbach, Max. Die Harmonie der
Ergebnisse der Natuiforschung niit den For-
derungen des menschlichen Geniiithes oder
die personliche Unsterblichkeit als Folge der
atomistischen Verfassung der Natur. Leip-
zig, 1858, 8». pp. xxvi., 379. H.
1234. Lavater, Job. Kasp. ... Briefe an die
Kaiserin Maria Keodorowna, Gemahlin Kaiser
Pauls I. von Russland, ilber den Zustand der
Seele nach dem Tode. Nach der Original-
hatuischrift horausgegeben von der kais.
offentl. Bibliiitiiek v.w St. Petersburg. St.
Petersbiin;. 1858, 4". pp. 70. F.
12.35. Mercier, Lewis P. Considerations re-
specting a Future State .. . . London, 1858,
12». pp. 222.
1236. Uiinmstossliche Beweise fiir die
Unsterblichkeit der menschlichen Seele, nie-
dergelegt in den erhabensteu Gedauken uiul
Aiis-^prachen der hcrvorragendsteu Menscheu
aller Zeiten und Nationen. Naumburg, 1858,
8°. pp. 111.
1237. Sieniellnk, . De eeuwigheid ont-
huld of liet leven iia den dood. Beschouwin-
gen over de onsterfelijkheid. Amsterdam,
Siemelink, 1858, 8<>. Jl. 3.50.
1238. Geest-oponbaringen aan het sterfbed
van een niaterialist. Bevattende eene duide-
lijke verklaring der zieltoestanden van het
mensch voor, gedurende en na het oogcnblik
van den doodstrijd; benevens dc verschillende
iuvloeden der geesten van afgestorvenen op
dehandelingen iler menschen . . . . Amster-
dam, 1859, 8». pp. viii., X., 196.
12.39. Damiro», (Jean) Philibert. Souvenirs
■ de vingt ans d"enseignenient k la faculte des
lettres de Paris on Discoiirs sur diverses ina-
tieres de morale et de theodicee ... . Paris,
185«, So. pp. Ixxviii., 426. H.
The first nud s.'ccmrt Discours, pp. 1-100, are " De
l'epreu\ei;onimC!irgumint derimmortalitt^del'ame, "
and "S'il r a inimortalilo de I'ame, quelle doit etre
ceue iinmortalite?"
1240. Pry, Henrietta J. Echoes of Eternity;
consisting of the Writings in Prose and Averse
of the most distinguished Divines and others.
Ancient and Modern, English and Foreign.
London, 1859, p. S". pp. 200.
1241. Gallln, , architect. Consolation du
genre huniain et preuves de rimmortalitc do
lame. Lynn, 1S59, 8». pp. 40.
1242. Gedachten over het eindelijk lot van
den mensch ... . Amsterdam, 1859, 8». pp.
iv., 35.
1243. Morllock, James J. Man, his Creation,
Preservation, and Immortality; or, Past, Pre-
Beut, and Future. London, 1859, 12o. pp. 210.
1214. rZaalberg, J. C.]. Het leven na den
dood, philosophi.sch-metaphisische verhande-
ling over den tocstand van den geest na zijne
afscheiding van het ligchaani, drwr den scliri.j-
ver van "De onsterfelijkheid vati den mensch
natuurkundig wijsgeerig bewezon," "Ilet
magnetismus" euz. 's Uraveuhage, 1859, 8«.
pp. 80.
Comp. No. 4697.
1245. Ross, John LocKhart. Man considered in
relation to a Present anil Future State of
Being. . . . London, 1869, 8«. pp. 330.
1246. Auge, Lazare. Philosophio de la re-
ligion, ou Solutions des probleuies de I'exis-
tence de Dieu et de Pinimortalitejle rhomme
... . Meaux, 1860, 8». pp. xxviii., 475.
1247. Birtli-Day Souvenir (The); a Book of
Thoughts on Life and Immortality, selected
from Eminent Writers. Illuminated and
printed in Gold and Colours, from Designs
by Samuel Stanesby. London, 18(j0, sq. 16<>.
12s. 6d.
1248. Cliuard, J. Ode gacree sur Timmorta-
lite de Tame. Lyon, 1800, 8". pp. 12.
1249. [French, William R.]. What shall wo
be? (l-iiiversalist Quar. for April, 1800, and
Jan. 1801; XVII. 167-176, and XVIII. 67-77.)
1250. KdrodljLudw. Die Fortdaiier der Seele.
( Vierldjahrschriftf. d. Seelenlehre., 1800, Nos.
2, 3.)
1251. Iiarroque, Patrice. Renovation re-
ligieuse .... i'aris, 1J)00, 8». pp. 374.
1252. Nonrrisson, J. F. Histoire et philo-
Sophie Etudes... . Paris, 1800,18". pp. xv.,
See the essays " De fame,' pp. .100-3^4, and "De
la vie liiiuro,' pp. 3J6-3oO.
1252». Revllle, Albert. La dogmatique de
Strauss au chapitre de la vir future. (Nouvelle.
Rev. de. Thiol., Strasbourg, 1800, 8», V. 23-64.)
See No. 1139. An Knglish translation in J. R.
Bpards Progress of Religious Thnvijht in the Prot.
Church 0/ France, Loud. ISill, S". pp. Ut-lS7. H.
I2b2\ Treat, Joseph. God, Religion, and Im-
mortality: an Oration, delivered at the Paine
Celebration in Cincinnati, ... January 29,
1S60. . . . Cincinnati, 0.. IVOO, 8o. p]i. 63. H.
Denies the existence of God, the immortalilj- of
the soul, and all moral distiiictions.
1253. "Welliy, Horace. Jlysteries of Life,
Death, and Futurity: illu.strated from the
Best and Latest Authorities. Loudon, 1801,
[18601, 160. pp. xvi., 276.
125.3». Dumesiill, Alfred. L'immortalite.
Paris, 1861, l&o. pp. xii., 396.
1253*>. Grattan, Richard. Considerations on
the Human Mind ; its Present State and Future
Destination. London, 1801, S». ])p. 336.
12530. Mann, Horace. Twelve Sermons: de-
livered at Antioch College. Boston, 1801, 12".
pp. 314. H.
Sermon XI. (pp. 245-270) is on Immortality.
12534. Schott, Signi. Sterben nnd Unsterb-
lichkeit. Eine Studie. Stuttgart, 1801, 8».
pp. H5i.
1253«. Immortality and Annihilation. (Bns-
ton AVr. for Sept. 1S61 ; I. 445-460.) //.
125.3'. Immortality of the Soul. (DnnviUf.
Quar. y.rr. for Match, 1801 ; 1. 115-133.) H.
Examines the arqunicnts of Pl.ito, and denies that
the docirii:; can be proved by reason.
125SE. Naville, Ernest. La vie cterncllc, sept
discours ... . Geneve, also Paris, 1801, 8".
pp. viii.. 2.52.
See Wcilni. Rev. for Oct. 1861. p. 554.
125.3i>. Picard, J.B. R. La vie future prouvde
par les teuvres de la nature et les observations
de la science ... . I'aris, ISOl, S". pp. 159.
731
CLASS III. — DESTINY OF THE SOUL.
127^
SECT. 11, — DOCTRINE OF THE SOUL AND THE FUTURE LIFE
AMONG NATIONS AND SECTS NOT CHRISTIAN.
-Most of the works under this section are historical; but original treatises by Oriental, ancient
Greek and Roman, Jewish and Mohammedan authors are also placed here.
A. — COMPREHENSIVE WORKS.
1254. Sharastlinl, or Slierlst&nl, 1074-
1153. Abu-"1-Fath' Muh'amniad asch-Schah-
rastani's Religionsparthoien uiid Philosophen-
Schuleii. ZuiiiersteiiMalevollstandigausdeiu
arabischen Ubersetzt >ind niit erklareiiden An-
merkungeu verseheu von Dr. Theodor Haar-
briicker. 2 Tlieile. Halle, 1850-51, 8".
I*' Theil. l>ie muh'anunadanischen, judischen,
ebristlichen und dualiscischen Religiouspanbelen.
pp. .\x., m.
II" Theil. Die Sabaer, die Philosophcn, die alten
Aiabei- und diu Inder. pp. x., 464.
An edition of tbis celetjrated work in the original
Arabic was publ. bv the '• Oriental Text Society" in
two Parts, London, ■l!542-4B, 8». A.
1255. Montaigne, Michel de. Essais. First
ed. (of the liist two Books;, Ijourdeaux, 1580,
8».
Tbe last part of Livre II. Ch. xii. (Tome III. pp.
252-286 of Duvals ed., Paris. 1820. 8». H.) contains
curious matter conceruing ancient opinions ou the
12.55«. Galantes, Livius. 1627. See No. 1572.
1256. Kessel, Mart. Meditationes Novissi-
moruui f.v Mento Veterum Gentilium Sapien-
tium. Bremae, IWC, 12".
1257. Dablstan (The), or School of Manners
[rather, Sects], translated from the Original
Persian, with Notes and Illustrations, by
David Shea . . . and Anthony Troyer . . . ;
edited, with a Preliminary Discourse, by the
latter. 3 vol. Paris, Oriental Translation
Fund, 1843, 8». B., H.
Ascribed by some to M chftan FnnI, who flourished
A.D. 1650, which is at auy rate not f^ir from the date
of the work. Vol. I. treats of the Parsis; Vol. II., of
the Hindus, Tibetans, Jews, Christians, and Moham-
medans; Vol. III., of the Sadikiabs, Rosbenians,
Ilahiabs, " Philosophers." and Sufis. See reviews bj-
C. Lassen, iu his Zeitschrift f. d. Kunde d. Morqenl.,
1814. V. 473-487 (H.), and by F. Spiegel, Jahrb. /.
viisi. Krit. for Aug. 1844, coll. 241-267. H.
1257*. Clasen, or Classen, Daniel. Theo-
logiaGentilis ... . Magdebnrgi. 1(»53, 4".
Also Francof. 1684, 4", and in Gionovii Thes, Graec.
An(!j. VII. 1-132. (//.) The larger part of the work
treats of opinions concerning the future life.
1258. Blount, Charles. Aninia Mundi : or.
An Historical Narration of the Opinions of
the Ancients concerning Man's Soul after this
Life: according to Unenlightened Nature. ...
London, ltt7», 12". pp. l.r.. F.
Also in his MuceUaneoua fToiks, 1695, I20. H.
1259. Pfanner, Tobias. ... Systema Theolo-
gia; Geiitilis purioris, qua qiikni prope ad
veiam Keligioneni Gentiles accesserunt, per
cuncta fere ejus capita, ex ipsis priecipue
illoruni Scriptis osteuditur. Basilese, 1079,
4°. pp. 536 -I-. D.
Cap. XVII., De Mortej XVIII., De Fine Mundi;
Xl.X., De Resurrcctione ; XX.. De F.xtremo Judicio;
XXI., De Coclo et Inferno; XXII., seu Appendix de
Salute Gentilium.
1260. Loffler, Friedr. Sim. De iis, qui inter
Gentes in Mtamrediisseperhibentur. Lipsiae,
1B»4, 40. (5 sli.)
An abstract of this curious dissertation is given by
Paulus on John xi. 39 ; Comm. IV. i. 568-574. H.
1261. Schleussner, Friedr. Wilh. Disser-
tatici il(; Quaestiuiiu an et quatenus Novissinia
lxinf>oKO(Tixov Gentilibiis fuerint cognita. Lip-
siae. 1703, 4".
1202. Toland, Juhn. Letters to Serena: con-
732
taining ... II. The History of the Soul's Im-
mortality among the Heathens. . . . London,
1704, 80. pp. 239 +. H.
1263. Morln, Henri. De I'usage de la priere
pour les niorts parmi les payens. 1711. {His-
t'dre de V Acad. Kox/.des Ins'cr., etc. 111. 84-89.)
1264. Bocrls, Job. Heinr., the elder. Coelum
Gentilium, sive Dissertatio historico-philoso-
phica de coelesti Beatitudine. quam sibi Gen-
tiles finxerunt. Swinfurti, 17H>, 4".
1265. [Lie-vesque de Burlgny, Jean].
Histoire de la philosophie payenne, ou Senti-
niens des philosophes et dcs jienples payens
les plus celebres sur Dieu, sur I'anie et sur les
devoirs de rhonime. 2 torn. La Haye, 1724.
120. H.
"Livre fort inliressant." — Hoe fer. Chap. XI.
treau of retribution in the future life; Ch. XIII.-
XV., Tome I. pp. 26:i-."iD0, of tbe spirituality, ininior-
tality. and origin of the soul. A new ed., improved,
was published at Paris in 1745 ami 1754, 2 vol. IV,
under the author's name, with tbe title " Theologie
payenne,*' etc.
1266. Torner, Fabian. De Sensu Immorta-
litatis inter Gentes. [ifejrp. Job. Schedvin.]
Upsal. 1724, S". C2A sh.)
1267. Zobel, Nic. Ernst. Cacozelia Gentium
in tradendis Doctrinis de Generis buniani
Mentisque humanae Origine et Kesurrectione
Mortuorum. Lipsia', 1737, 8». pp. 113.
1268. Fenel, Jean Baptiste Paschal. Premier
Memoire sur ce que les anciens payens ont
pense de la resturection. 1744. (Memoirei
de VAcad. des Inscr., etc. 1753, 4o, XIX. 311-
326.) H.
1269. Franz, Adam Wilh. Kritische Ge-
schichte der Lehre von der Unsterblichkeit
der Seelen in Absicht der Zeiten vor Cbristi
Gcburt, als eine Einleitungzuderilbersetzten
Schrift Sherlocks von der llnsterblichkeit der
Seelen. Liibeck. 1747, >'. pp. 328.
See Heirich, Sylloye. p. 62.
1270. Lesslng, Gotthold Ephraim. Wie die
Alten den Tod gebildet : eiue Untersuchung.
Berlin, 17«», 4». pp. (8), 88. A.
Also in his Savimtliche Schri/ten, Lacbmann's ed.,
VIII. 210-263. B.
1271. Faber, Job. Melchior. Oratio de Ani-
morum Immortalitate Ethnicis propria. Co-
burgi, 1770, 4<>. pp. 12.
1272. Harles, Gottlieb (Lat. Theophiliis)
Christoph. De Opinione A'eterum de Animo
hnjusque post Mortem Fatis. — De Aiiiuiis
Piorum ad Coelestem Musicam redeuntibus.
(In his Opuscula, etc. Halae, 1773, 8". pp. 139-
170.) F.
1273. Meiners, Christoph. Betrachtnngen
liber den Tod und Tiostgrunde der Alten
wider die Schrecken desselben. (In his Yer-
mischte Schri/ten, II. 166-264, Leipz. 1770, 8°.)
F.
1274. "Volgt, C. T. Unde Populi, a JudaicS
Eeligione alieni, Scientiam Kerum Divinanini,
imprimis Opinionem de Immortalitate Aninii
arripuerint ? Lipsiae, 1778, 8". 3 gr.
SECT. II. D. 1. — BELIEF OF THE ANCIENT GREEKS, etc.
1588. Pcttavel, Fr. De Argumentis, qui-
bus apud Vlatonem Animoruin Inuiiorta-
litaa defenditur. Beiolini, 1S15, 4». pp.
iv., 41.
1589. Kunhardt, Heinr. Platons Pha-
don, mit besoiulerer Riicksicht auf die
Unsteiblitlikeitsh'lne erlautert undbeur-
theilt. L,;;beck, 1817, 8". pp. 72 +. F.
1590. Taylor, Thom.a.s. Platonic Demon-
stration of the Immortality of the Soul.
(Classical Jour, for ,7une and Sept., 1820;
XXI. 201-230, and XXII. 40-51.) H.
1591. Seager, Rev. John. Observations
on the Phscdo of Plato. (Classical Jour.
for June, 1825 ; XXXI. 209-217.) //.
1592. Sclimidt, Adalb. Argumenta pro
Immortalitate Anim.arum in Platonia
Pbaedone e.xplicita. Halae, 1S27, 8».
1593. Rettlg, Heinr. Christian Mich.
Quaestiones Platonicae. I. Quam coguo-
scendae verae Animi Naturae Viam Plato
conimonstraverit. . . . [Progr.J Gissae
[BUdingen], 1831, 8». i tli.
1594. Brant, J. W. Bemerkungen tiber
die platonisctie Lchre voni Lernen alseiner
Wiedererinnerung (aydfjivria-ii). Branden-
burg, 1832, 8».
1595. Deycks, Ferd. Platonis de Ani-
moruni Migratione Doctrina. Confluent.
1834. 8°.
1596. Crome, C. De Mythis Platonicis
imprimis de Keeyiis. Dilsseldorf, 1835,4".
1597. Melrlng, . De Mythis Plato-
nicis iiipriniis de Necyiis. [Progr.] Dils-
seldorf, 1835, 4°.
Are Nos. 1596 and 1597 titles of the same essay 7
I give them as I find tbem in Kugelmann's Bibl.
Script. Class.
1598. Schmidt, Adalb. Ueber die Ideen
des Plato uiid die darauf beruhende Un-
sterblichkeitslehre desselben. [Progr.]
Halae, 1835, 4°. pp. 58 (29).
1598». Sigwart, Heinr. Christian Wilh.
von* Die platonischen Mythen von der
menschlichen Seele ini Zusammenhange
dargestellt. (Appended to his Geschichte
der Philosophie, II. 453-615, Stuttg. u.
Tub. 1844, 8".) B.
1599. Voigtlander, J. A. Chr. Platonis
Sententia de Animorum Praeexistentia.
Pars 1. De Principio Philosophiae Plato-
nicae. [Diss.] Berolini, 1844, 8». pp. 25.
1600. Fischer, Carl Philipp. De Plato-
nica de Animi Immortalitate Doctrina.
. . . Erlangae, 1845, 8". pp. 14. F.
1601. Schmidt, Herm. Duorum Phae-
donis Platonic! Locorum Explicatio (p.
66. B. et de universa Argumentatione, in
qua ex ipsa Animi Forma quasi ac Specie
Immortalitas ejus deducitur). [Progr.]
■ Wittenbergae, 1845, 4°. pp. 21.
1602. [King, Thomas Starr]. Plato's
Views of Immortality. (Universalist
Quar. for .Tan. 1847 ; IV. 73-107.) H.
1603. Szostakowskl, Jos. Platonis de
Auimo Placita. [Progr.J Ostrowo, 1847,
4». pp. 15.
1604. Lachmann, Karl Heinrich. Ueber
die Unsterblichkeit der menschlichen
Seele, nach den Vorstellungen des Philo-
sophen Platon und des Apostels Paulos.
... Landeshut, 1848, 8°. pp. 32. F.
1605. Ahlander, .Toh. Aug. Dissertatio
Veterum in Genere Philosophorum pr«-
cipueque Platonis de Animi Vi et Immor-
talitate Sententias breviter adumbrans
... . [ifesp. Pet. Otto Wiberg.] Pars I.
Lundse, [18—,] 8». pp. 16.
1606. Hermann, Carl Friedr. De PartU
bus Animao immortalibus secundum Pin-
tonem. [Praef. Ind. Schol.l Gottingao.
1850, 40. " '
1607. Speck, Moritz. WUrdigung der pla-
toni-schen Leliro von der Unsterblichkeit
der Seele. ... [Progr.] Breslau, 185.3, 4».
pp.16.
Also in the ZeitscJiri/t /. Philos. u. kath. Theol.,
1852, Heft 82, or N. V., XIII. ii. pp. 1-18. B.
1608. Gsell-Fels, J. T. Dissertatio qua
Psychologiae Platonicae atque Aristote-
leae. Explicatio et Compar.atio instituitur.
■Wirceburgi, 1854, 8». pp. 106.
1609. Miiller, L. H. 0. Die Eschatologie
Platon's und Cicero's in ihrem Verhalt-
nisse zum Christenthume. . . . Jever,
1854, 4». pp. 44. F.
1610. Kahlert, A. J. Ueber die plato-
nischen Bewcise dor Unsterblichkeit der
Seele. [Gynin. Progr.] [Wien,] 1855, 4".
1611. Susemihl, Franz. Die genetische
Entwickelung der platonischen Philoso-
phie einleitend dargestellt .. . . 2TheiIe.
Leipzig, 1856-60, S». pp. xvi., 486; xii.,
1-312, xxviii., 313-696. H.
1612. Schmidt, Hermann. Zu Platons
Phaedon. [On the concluding argument,
p. 100 A-lOO E, ed. Steph.] (Jahn's JVeue
Jahrh.f. PI,il„l.,lH56, LX.XIII. 42-48.) H.
For other illustrations of the Phadn bv Schmidt,
see Engelmann's Bihl. Script. Class.', 6' Aull.,
p. 287.
1613. Susemlhl, Franz. Ueber die
Schluszbeweis in Platons Phaedon. (.Tahn'g
JVeue Ja/irb. f. PhiloL, 1856, LXXIII.
236-240.) H.
1614. Williams, N. M. The Phsedon.
(Christian Jtev. for Oct. 1857; XXII. 507-
532.) BA.
1615. Michelis, Fr. Die Philosop'aie Pla-
tons in ihrer inneron Beziehung zur
geoffenbarten Wahrheit kritisch aus den
Quellon dargestellt ... . 2 Abth. Miin-
ster, 1869-60, 8». If.
1616. Volqnardsen, C. R. Platon's Idee
des personlichen Geistes und .seine Lehre
tiber Erziehung ... . Berlin, 1860, 8».
pp. viii., 192.
See Bibliotk. Sacra, XVIII. 222-227.
1616». [Martineau, James]. Plato: his
Physics and Metaphysics. (JVatiorial Kev.
for April, 1861 ; XII. 457-488.) H.
leieb. Bucher, J. Ueber Platons specu-
lative Beweise fiir die Unsterblichkeit
der menschlichen Seele. Inaugural-Dis-
sertation. Gijttingen, 1861, 8». pp. 30.
1617. Arlstoteles, b.c. 384-322. ... De
Anima Libri tres. Ad Interpretum Graeco-
rum Auctoritatem et Codicum Fidem recog-
novit, Commentariis illustravit Fr. Ad. Tren-
delenburg. Jenae, 1833, So. 2§ th.
1618. Treatise on the Soul, etc. translated
by T. Taylor. London, 1808, 4".
1619. Psychologie d'Aristote — Traite de
Tame tradi'iit en frani;ais pour la premiere
fois et accompagne de Notes perpetuelles par
J. Barthelemy-Saint-IIilaire ... . Paris,
1846, 80. pp. cxxi., 392. H.
The translator maintains ,Pref. pp. xxxix.-xlvli.)
that Aristotle did not believe in the immortality of
the soul. .«ee also, to the same purpose, Mosheiran
note.? on Cudwonh s Intel. System, I. 98, 99, III. 470-
472 (Harrison's editlop.)
1619". Simpliclus, fl. A.D. 530. ... Com-
niontaria in tres libros Aristotelis d<i
anima. ... Gr. [Venice, A. Asulanus,
1527,]fil. ff. 187.
1620. Vargas, Alfonso, of Toledo, Abp.
1 749
CLASS III. — DESTINY OF THE SOUL.
1651
of Seville. Qusestioneg super Libros Aris-
totelis de Anima. Floieiitiie, lt77, fol. —
Also Venetiis, 1566-66, fol.; Vicentia?,
1608, fol. ; RoniK, 1609, fol.
1621. Vlo, Toninia.so da, Cardinal Crae-
tano (Lat. Cajetaiiiis). Coniiiien-
taria in ties Libros Aristotelis de Aninia.
First published, with the text, at Vicenza, 1486,
fol. ; separatelj-, Venice. 1514, fol., aud elsewhere.
1621V Spina, Bartolommeo di. Propug-
naculum Aristotelis, etc. 1515. See No.
574.
1622. Venlero, Francesco. ... Discorsi
... soijra i tie Libri dell'Anima d'Aristo-
tile ... . Venetia, 1555, 8».
162.3. Odoni, Rinaldo. Discorso ... per
Ilia I'eripatetica, oue si dimostra, se I'ani-
ma, secondo Aristotile, e niortale, o ini-
mortale. Venetia, 1557, 4». ff. 40. — Also
ibid. 1560, 4». BL.
1624. Villalpando, Gaspar Cardillo
de. Apologia Aristotelis adversus eos,
qui ajunt eum sensisse Aniniani ciini Cor-
pore extingiii ... . Conipluti, 1560, 8°.
1625. Blartliiez de Brea, Pedro. In
Libros ties Aristotelis de Anima Com-
nientarins. Cui aecessit Tractatus, quo
ex Peripatetica Schola Animae Iniinorta-
litas asseritur & probatur. SegontiK,
1575, fol.
1626. Q,iiintianu8, Vincentius. Diluci-
dationes triuni Libroruni Ari.stotelis de
Aninia. Nee non S. Doctoris Thomae
Aquinatis in eosdein Comnientarii. Cum
Textu duplici ... . Bononiae, 1575, 4".
1627. Toledo, (Lat. Toletus), Fran-
cisco de. Card. Commentaria una cum
Quaestiouibus in Libros tres Aristotelis
de Anima. Venetiis, 1575, 4«. — Colon.
Agrip. 1576, 40. ff. 179 +.
Many other editious.
1628. Denisetus, Joh. De Animi Natura
ejusque Imniortalitate in Doctrina Aris-
totelis apertissime constituta. Parisiis,
1577, 80.
1629. Segnt, Bernardo. Trattato . . . sopra
i Libri deirAnimad' Aristotile ... . Fio-
reiiza, 1583, 4o.
1630. Zlmara, Teofilo. ... In Libros
tres Aristotelis de Anima Commentarii
... . Venetiis, 1584, fol.
1631. Scliroter, Joh. Friedr. Quaestio
utruiii Aristoteles Iiitellectus nostri Ini-
mortalitatem cognoverit. Jenae, 1585, 4o.
1632. Poiitaiius, Ilieronymus. De Im-
niortalitate Animw, ex Sententia Aristo-
telis, Libri septeni. Roma;, 1597, 4o.
1633. Guarinoi»i(i(7<.Guarii»oiilw«
Fontaiiiix), Cristoforo. Senteutiaruin
Aristotelis de .\nimo seu Mente huniana
Explicatio. Francofurti, 1601, 4o.
1633». Zabarelia, Jacopo, Count. In
tres Aristotelis Libro.s de Aninia Commen-
tarii .. . . Venet. 1005, fol. .Bi. — Also
Francof. 1606, 4°.
Maintains that the doctrine of ininiortality can-
mot be proved by Aristotle s philosophy.
1634. L.a Galla, Giulio Cesare. De Im-
mortalitate Animoruin ex Aristotelis Sen-
tentia Libri tres. Romae, 1621, 4o. — Also
Utini, 1646, 4o.
Maintains that Aristotle believed in immor-
tality.
1635. lalceti, Fortunio. De Animorum
ratibnalium Imniortalitate seounduni Opi-
nionein Aristotelis Libri quatuor. Pata-
vii, 1629, fol. BL.
16.36. Dannhauer, or Dannha^ver,
750
Joh. Conr. Collegium psychologicum, in
quo niaxime controversa- Quwstiones circa
tres Libros Aristotelis de Aninia propo-
niintur, veutilantur, e.xplicautur. Ar-
gentoiati, 1630, b". — Also ibid. 1643, 1665 ;
Altdorf. 1672, 4°.
1637. Oregio, Agostino, Card. Aristotelis
vera de lationalis Aninite Imniortalitate
Sententia accurate explicata. Ronise,
1631, 4o. — Also 1632, 12o.
Oregio maintains that Aristotle believed in the
immortality of the soul.
1638. Hoftnann, Casp., 1572-1648. Col-
latio Doctrinae Aristotelis cum Doctrina
Galeni de Anima. llelmst. 1637.
1639. AtixansisiViS, Bi/zantinus. ... Aris-
toteles pi opriam de Animae Immortalitate
Mentem explicans ... . Gr. aud Lat.
Parisiis, 1641, 4°.
See Fabricius, Bibl. Grmc. IV. 293, 294.
1640. Posner, Casp. De Paliiigenesia,
sive Reditu Curporum in Vitam secundum
Aristotelem iinpossibili. Jenae, 1686.
1641. Schiitz, Christian Gottfr. Super
Aristotelis de Anima Sententia brevis
Commentatio. Halae, 1771, 4o. pp. 20.
1642. DeinUardt, Joh. Heinr. Der Be-
griff der Seele niit RUcksicht auf Aristo-
teles. ... Hamburg, 1840, 4o. (4} sh.)
1643. Hartenstein, Gust. De Psycho-
logiae vulgaris Origine ab Aristotele re-
petenda. Lips. 1S40, 4o. pp. 19.
1644. Fischer, Carl Philipp. De Princi-
piis Aristotelicae de Anima Doctrinae.
. . . Erlangae, 1845, f-o, pp. 14.
1644*. "Waddington-Kastus, Char-
les. De la psychologie d'Aristote. Paris,
1848, 8o. 4/r.
1645. "Wolff, W. Von dem Begriffe des
Aristoteles iiber die Seele und dessen
Auwendung auf die heutige Psychologie.
. . . Bayreuth, 1848, 4". pp. 16.
1645». Panscli, Carl. De Aristotelis Ani-
mae Delinitioiie. Dissertatio inaugura-
lis . . . . Grypli. 1861, So. pp. iii., 66.
1646. Iiucretius Carns, Titus, fl. B.C. «0.
... De Reruui Natura Libri Sex Carolus
Laclimannus receusuit et emendavit Editio
altera Berolini, 1853, So. pp. 252.
Lib. III. denies the immortality of the soul.
1646». Polignac, Melchior de. Card.
1747. Anti-Lucretius. See No. 147.
647. MaercUer, F. A. Titus Lucretius
Cams iiber die Natur der Dinge und die
Unsterbliclikeit der Seele. Vortrag... .
Berlin, 1851, ^o. pp. 32. F.
1648. ReisacUer, A. J. Epicuri de Ani-
morum Natui a Doctrinam a Lucretio Dis-
cipulo tractatam exposuit ... . Colo-
niae Agrippinensium, 1S55, 4". pp. 36.
Reviewed bv Wilh. Cl.ri'<t in Jahn's Sou
Jahrb.f. Philol., lP5(i, L.KaIII. 247-251. B.
1649. Sitckau, E. de. De Lucretii ineta-
physica et morali Doctrina. Parisiis,
1857, 80. jip. xii., 63.
1650. Cicero, Marcus Tullius, B.C. 107-43.
The Tusculan Disputations, Book First [De
contemnenda Mortel; the Dream of Scipio;
and Extracts from the Dialogues on Old Age
and Friendship. Lat. With English Notes,
by Thomas Chase ... . Cambridge [Mass.J,
1851, 120. pp. xviii.. 207. H. . , ^. .,
The Introduction discusses the question of Cicero «
belief in the immonaliiy of the .soul.
1651. Cicero on the Immortality of the
Soul. [Book I. of the Tusculan Questions,
translated by J. N. Bellows.] (CJir.s<ian
Exam, for Nov. 1842, and Jan. 1843; XXMIL
129-150,316-338.) H.
1652
SECT. II. D. 1. — BELIEF OF THE ANCIENT GREEKS, etc.
1674
1652. Wwnderllch, Casp. Jul. Cicero
de Aniiua Platoiiizaiis. [Kesp. Andr.
Schmaler.] Viteb. 17U, 4-. ff. 8.
1633. Torner, Fabian. DeSeiitentiaCiee-
roniauade Immoitalitate Aniuiae. [Kesp.
Laur. Wenzel.] Upwal. 1730, 8°. (2 sh.)
1664. Pisanskl, Geurg Christoph. Dis-
sertatio e.xpendens Argumenta pro Iin-
niortalitate Aiiiniae a Cicerone allata.
Regiomonti, 1759, 4°. pp. 24.
1655. "Wehreii, or Welirn, Joh. Gott-
frieii von. Ueber das Alter und die Uii-
sterbliclikeit der Seele, nach dem Cicero
frey bearbeitet und mit einigen Zusatzen
vermehrt. Gottingen, 1819, S". pp. 77.
1656. Slemers, . De Loco quodam e
Ciceronis Catone Majore, ubi de Aninio-
/ rum Iminortalitate agitur. [Progr.] Mo-
ijK, nasterii, 1848, 4o. pp. 14.
M67. Vlrglllns or Vergilius Maro,
Publius, li.c. 70-19. See particularly Mne.id.
Lib. VI., and Georg. IV. 467, et seqq.
1657». ^Eneas his descent into Hell ... .
Made English by John Boys . . . ; together
with an ample and learned Comment upon
the same ... . London, 1661, 4". pp. 248.
1658. Warburton, William, Bp. The
Divine Legation of Moses demonstrated,
etc. See No. 1799.
In Book II. Sect. IV. of this work, Warburton
mitintains tlie iiieenious paradox that the descent
of jEne.is into ihe infernal regions as described
by Virgil is a figurative description of an initia-
tion into the Eleusinian mysteries. See his
Works, II. 78-169. H.
1659. Beyckert, Dan. Joh. Philipp. Dis-
sertatio e.vplanans Psychologiam Virgilii
L. VI. Aeneid. v. 724-751. Argentorati,
1751, 40. pp. 20.
1659^ Jortin, John. Six Dissertations,
etc. 1755. See No. 1526.
1669t>. [Gibbon, EdwardJ. Critical Ob-
servations on the Sixth Book of the
iEuei<l. . . . London, 1770, 8". pp. 56. H.
Also in his Miscel. Works, London. 1S57, 8°, pp.
6"0-ti9i. i.B.) lu opposition to Karburton.
1660. Heyue, Christian Gottlob, 1729-
1812.
See his Excursus on the Si.xth Book of Virgil's
jEneid, particularly E.vc. I., VIII. -XIII.
1661. Jorlo, Andrea de. Viaggio di
Enea all'Inferno, ed agli Elisii, secondo
Virgilio. 2»ed. Napoli, (. . .) 1825, 8".
A French translation, from the third edition
of the original. Douai, 1847, 8", pp. 11.
1662. Plutarchus, fl. a.d. 90.
On ancieut opinions concerning the soul, see De
Placitis Pkilosophorum, Lib. IV. cc. i-8. But the
genuineuess of this treatise is doubted.
1663. Plutarch on the Delay of the Deity
in the Punishment of the Wicked. Gr. With
Notes, by ILB.Hackett ... . Andover, 1844,
120. pp. 171.
1664. Sur lea delais de la justice divine
... . Nouvellement traduit, avec des addi-
tions et des notes, par M. le comte de Maistre,
suivi de la traduction du meme traite, par
Amyot ... . Paris, 1816, 8». pp. 228.
Numerous later ods. Forming also Tome II. of the
<Euvre9 of Count Joseph de Maistre.
1665. Schreiter, Theodor Hilmar. Doc-
trina Plutarchi et theologica et moralis.
Conimentatio ... . (lUgen's Zeitschrift
f. d, hist. Theol., 1836, VI. i. 1-144.) H.
See particularly pp. 50-5.1, lU, 115.
1666. Tyler, William Seymour. Plutarch's
Theology. {Meihodist Quur. i:ev. for July,
1S52: XXXV. 383-416.) H.
1667. Hackett, Horatio Balch. Plutarch
on the Delay of Providence in punishing
the Wicked. [Abstract.] (Biblioth. Sacra
for July, 1856; XIII. 609-630.) H.
1667*. liUclaiius, Samnsutensis, fl. a.d. 170.
regie
concerning the infernal
1668. Alexander Aphrodisiensis, fl. a.d. 200.
Libri duo de Auima. 6r'r.andi«<. (Appended
to Themistius, Opera, Venet. 1634, fol.)
" Maintains tiie annihilation of souls, and contends
that this was Aristotle's opinion." — Moshcim, note
on Cudnorth, Book I. Ch. 1. ad fin., who al.-o refers
to his Cawm. ad Lib. II. Topicor. Aristot. pp. 72, 77.
81.
1669. Plotlnus, fl. A.D. 250. ... Opera om-
nia ... . [Edited by G. H. Moser and F.
Creuzer.] 3 vol. Oxonii, 183.i, 4". H.
The whole of the Fourth Enuo id (Vol. II. pp. 738-
816) treats of the soul,— its essence, immortality,
descent into the body, etc. Parts ol it are trauslaied
in Thomas Taylor s Fiv Books of Plotinus, London,
1734, 8^, and in his SeUa Works of Plotinus, London,
1817, 8».
1669a. Les Enneades de Plotin . . . tra-
duites pour la premiere fois en fran^ais accom-
pagnes de sommaires, de notes et d'eclaircis-
sements et precedees de la vie de Plotin ...
par M. N. Bouillet ... . [With fragments of
Porphyry, Jamblichus, and other Neo-Plato-
nists, tran.slated by E. Leveque.] 3 toui.
Paris, 1857-61, 8«. H.
The m.tes on Ihe Fourth Ennead. examining the
relation of Plotinus to v:iriou-< preceding iind succeed-
ing writers, occupy pp. 565-60y of Tome II. The
extracts from Porphyry, Jamblichus, and .^neas
Gazaeus are appended to Tome II. with the half-
title : — " Fragments de psychologic neoplatonicienne
traduits pour la premiere Yois en fr;iu^ais par Fug.
Leveque." For the treatise of Jamblichus, see Slo-
baus, Eclog. Phys., Lib. I. c. 52, U 28-39, pp. 858-
9'26, ed. Heeren. H.
1670. Priscianus, Lydus. Solutiones eorum
de quibus dubitavit Chosroes Persarum Rex.
Ex Codice Sangermanensi edidit ... Fr. Diib-
ner. (Appended to Plotini Enneades, etc.
Parisiis, Didot, 1855, 8°, pp. 546-,i79.) H.
The first Question is on the nature and immor-
tality of the soul. The original Greek is lost.
1670». Tbeodoretus, Bp. of Cyrrhus, fl.
A.D. 423.
On the opinions of the Greek philosophers concern-
ing the soul, see his Theiapevtica, or Gmcanim
Agectionum Curatio. particularly Lib. V. and XI.
(In Migne s Pa(ro(. Gr<tca. Tom. L.XXXIIl.) S.
1671. [Psellus, Michael, t!ie younger, fl. a.d.
1050]. Aofai Trepi </rux»)S. Do Anima cele-
bres Opiniones. lo. Tarino Interprete. (.Ap-
pended to Origenis Pliilocalia, etc. Par. 1619,
4°, pp. 609-680.) />.
See also Ko. 10.
1672. Cbumnus, or Bfathanael, Nice-
phorus, H. A.D. 1320. 'AvTi6eTiK'o<; irpos 11 Am-
TLVov. (Appended to Plotini Opera, Oxon.
1835, 4o, II. 1413-.30.) ff.
Opposes the doctrines of pre-existence, transmigra-
tion, and the rationality of brutes; contends for the
1672». AiaAoyo9 Jrepi i/zux^s, 14th cent.? (Ap-
pended to Plotini Opera, Oxon. 1830, 4°, II.
1431-47.) //.
Amat ascribes this Dialogue to tt'icephorus Chum-
1673. Exploratlo Immortalitatis humani
Animi secundum Philosophos. Mediolani,
1505, 40.
1674. Steuchus (Ital. Steuco\ Augustinus,
Eugubinus. De perenni Philosophia Libri
X. Lugduni, 1540. fol. — Bafil. 1542, fol.
Also in Tom. III. of his Opera, Par. 1577, and
Venet. 1591, fol. Lib. IX. treats of the opinions of
:erning the imtrortalitv of.the soul ;
■ lunishnfcnts. See
1675
CLASS III.— DESTINY OF THE SOUL.
1695b
1675. liipsiiiB, Justus. . . . Physiologiae Stoi-
corvni Libri ties ... . Parisiis, 1604; 8". pp.
152 +. H.
Also in his Opera (var. edd.), Tom. IV. {H.) Lib.
III., Diss. VIll.-XIX.. treats of the doctrine of the
Stoics conceruiug the origiu, nature, aud transruigra-
' tioQ of the soul.
1675a. GutUerius (Fr. Guthierres), Jac.
De Jure Manium, seu de Kitu, More et Legi-
bus prisci Funeris Libri tres ... . Paris,
1«15, 4°. BL. — Also Lips. 1671, 8°.
Also in Graeviuss Tlies. Ant. Bom. XII. 1077-1336.
H.
1675<>. Saiimaise (Lat. Salmasiits),
Claude de. Notae et Aniniadversiones in
Epictetum et Simplicium. Lugd. Batav.
1«40, 40. pp. 329 +.
"Magna cum industria Veterum Philosophorum,
Arisioteiis, Pythagorac, Platouis, Kpicuri. sententias
de aninia, ejus partibus, potentiis, engine, iiiTifi
;//ij;^(o(T£t, iuiDiortalitate, congessit." — Morliof.
1676. Tliomaslns, Jac. ExercitatiodeStoica
Mundi Exustioue : cui accesserunt . . . Disser-
tationes XXI. . . . Lipsise, 1676, 4". pp. 255 +.
H.
Diss. X. pp. 1.16-159. " Stoicorum Homines redi-
vivi ;" XV. pp. 2J7-'.;32, " Stoica Animarum Morta-
litas;- XXI. pp. 249-255, '• Fons Animarum."
1677. Sonntag, Job. Mich. Dissertatio de
Palingenesia Stoicorum. Jenae, 1700, 4».
1678. Monrgues, Michel. Plan theologique
du Pytliagorisnie, et des autres sectes sga-
vantesde laGrece .. . . Avec la traduction de
la Therapeutique de Theodoret ... . 2 torn.
Tom. I. (Toulouse, 1712,) Amsterdam, 1714;
Tom. II., Toulouse, 1712, S". F.
The nth Letter of Tome I., pp. 431-540, treats of
the immortality of the soul, the judgment of the
dead, and the metempsvchosis; comp. the 5th aud
11th '■ Discours" of the Thtraptuiique.
1679. Fourmont, £tienne. De I'enfer poe-
tique. 1714. {Histoire de. V Acad. Roy. des
Inscr., etc. III. 5-9.) H.
1680. Simon, Kichard. Dissertation sur les
Lemures, ou les ame.s des morts. (Mi.moires
de VAcad. Hoy. des Inscr., etc., 1717, 4", I. 26-
39.) //.
1680». Montfaucon, Bernard de. L'anti-
quite e.\pliquee et representee en figures.
... 2o edition, revue et corrigee. 5 tom. in
10 pt. Paris, (1719,) 1722, fol. B.
See Tome V. Livre iv. pp. 134-170, "Les Enfers, la
desccnte des ames, les champs Klysiens, & les Apo-
tbeose«i." — An English translation, 5 vol. Loudon,
1721,
fol.
1680i>. Warburtoii, William, Bp. The Di-
vine Legation of Moses. 1738-41. See No. 1799.
1681. [Tlllard, John]. Future Rewards and
Punishments believed by the Ancients; par-
ticularly the Philosophers. Wherein some
Objections of the Keva. Mr. Warburton, In
his Divine Legation of Moses, are considered.
... London, 1740, 8°. pp. x., 230. i7. — Also
ibid. 1742, H«. pp. x., 2.30. G.
Replied to by Warburton in the Appendix to the
first ed. of his " Divine Legation," etc. Vol. II. Part
II. {H.) See_ Nichols's Lit. Anecdotes, II. 153, 154,
1682. A Reply to Mr. Warburton's Appen-
dix in his Second Volume of the Divine Lega-
tion ... . London, 1742, 8».
1683. Bott, Thomas. An Answer to the Reve-
rend Mr. Warburton's Divine Legation of
Moses... . London, 1743, 8». pp. 302 +. /f.
A large part of this volume treats of the opinions
of the ancients concerning a future stale.
1684. Struchtmeyer, Joh. Christoph. ...
Theologia Mythica. sive de Origine Tartari et
Elysii Libri Quinque. Harderovici, 1743, 8".
pp. 7§8 +. A., F. — Also Hag« Comitum,
1753, S".
See J^OBo Acta Erud., Suppl., VIII. 232-240. BA.
1685. Syltes, Arthur Ashley. An Examina-
762
tion of Mr. Warburton's Account of tlio Con-
duct of the Antient Legislators, of the Double
Doctrine of the Old Philosophers, of the Theo-
cracy of the Jews, and of Sir Isaac Newton'*
Chronology. London, 1744, b". i)p. 364. H.
1685*. A Defence of the Examination of
Mr. Warburton's Accouut of tlie Theocracy
of the Jews being. An Answer to his Re-
marks, so far as they concern Dr. Sykes.
London, 1740, 8». pp. 100. H.
1686. Bate, Julius. Remarks upon Mr. War-
burton's Remarks, &c. tending to show that
the Ancients knew there was a Future State;
and that the Jews were not under an equal
Providence. London, 1745, 8».
1687. [Towne, John]. A Critical Inquiry
into the Opinions and Practice of tlie Ancient
Philosophers, concerning the Nature of the
Soul and a Future State, and their Metlmd of
teaching by the Double Doctriue. In which
are examin'd the Notion of Mr. Jackson and
Dr. Sykes concerning these Matters. With a
Preface by the Author of the Divine Lega-
tion, &c. 'London, 1747, 8°. pp. x., 102. F.-
2d Ed., 1748.
1688. JAckson, John, of Leicester. A Farther
Defence of the Ancient Philosophers, concern-
ing their Doctrine and Belief of a Future
State, against the Mis-representations of a
Critical Enquiry ... . London, 1747, 8". pp.
72.
See Nos. 1807, 1808.
1689. [SyUes, Arthur Ashley]. A Vindicdr
tion ol the Account of the Double Doctrine
of the Ancients. In Answer to a Critical
Enquiry ... . London, 1747, 8". pp. 38. If.
1690. Ge Slier, Joh. Matthias. Dogma de pe-
renni Animorum Natura per Sacra praecipue
Eleusinia propagata. Gottingae, 1755,4".
Also in his Biogr. Acad. GoUmg., Vol. II. No.
1691. Iceland, John. The Advantage and
Necessity of the Christian Revelation, shewn
from the State of Religion in the Ancient
Heathen World : especially with respect to
the Knowledge and Worship of the One True
God : a Rule of Moral Duty : and a State of
Future Rewards and Punishments. ... 2 vol.
London, 1764, 4o. H. — Also 1768, S", aud later
editions.
"A work of uncommon trustworthiness and value."
^Andreivs Norton.
1692. Aleiners, Christoph. Commentarins,
quo Stoicorum Sententise de Animarum post
Mortem Statu et Fatis illustrantur. (In his
Vermischte Schriften, II. 265-300, Leipz. 1766,
80.) F.
1693. Heyne, Christian Gottlob. De Anima-
bus siccis, ex Heracliteo Placito, optinie ad
Sapientiam et Virtutem instructis. Gottingae,
1781, fol.
Also in his Opuscula, III. 93-107. H.
1694. Wyttenbacli, Daniel, the younger.
De Quaestione, quae fuerit veterum Philoso-j
phorum, inde a Thalete et Pythagora, usque
ad Senecam, Sententia de Vita et Statu Ani-
morum post Mortem Corporis. Amst. 1783, 4'>.
Also in his Opuscula, II. 493-663. — A valuable'
essay.
169.5. Salnte-Croix, Guillaume Em., Jos.
Gulllieiii de Clerniont-IiOdeTe)
Barmi de. Recherches historiques et cri-
tiques sur les mysteres du Paganisnie ...
ed., revue et corrigee par M. le baron Silves-
tre de Sacy. 2 tom. Paris, (1784,) 1817, S". H.
1695». Heeren, Arn. Herm. Ludw. Entwicke-
lung des Regiiffs von Vergeltung bei den
Griechen. {Berliner Monatschrift, Mai, 1786.>
169.5>>. Bodenburg, . Ueber das Ely-
sium der Griechen. {Deutsche Monatschri/t,
Sept. 1791.)
1696
SECT. II. D. 1. — BELIEF OF THE ANCIENT GREEKS, etc.
1721
1696. Conz, Carl Philipp. Wie dachten dio
spateruu Stoiker voii der Lelire der Fortdauer
nach deiu Tode? (In his Abhandlungen f.
Gesch. ... d. spdtern Stoischen Philosophie,
Tubingen, 1792, 8».)
1697. Struve, Carl Liidwig. ... HistoriaDoc-
triuae Graeoorvm ac Romanorvui Pliiloso-
pliorvm de Statv Animarvni post Mortem. ...
Altonae, [1802,J 8». pp. xvi., 119. F.
1698. Ireland, John, D.D. Paganism and
Christianity compared. ... London, 1809, 8».
pp. XV., 426. H.
1698». Beugel, Ernst Gottlieb (Lat. Theophi-
lus) von. See No. 557.
1699. Creuzer, (Georg) Friedr. Symbolik
und Mythologio der alten Volker, besonders
der Griechen ... . 3^ verbesserte Ausg. 4
Theile. Leipzig und Darmstadt, (lSlO-12,
1819-22,) 18315-43, 8». H.
A French translation, wltti the title " Religions de
I'antiquit^ ... ouvrage ... refondu en partie, coni-
pl^tS et d^velopp^ par J. D. Guiguiaut,' 4 torn, in 10
pt., Paris, 1825-51, 8". H.
1700. Eleusis, oder Uber den Ursprung und
die Zwecke der altea Mysterien. Gotha, 1819,
8«. pp. 244. U.
Also with the title: — "Die AUgegenwart Gottes.
Il"Theil.'
1701. licnnep, D.J. van. Commentatio de
Papilione sen Psyche, Animae Imagine apud
Veteres ... . Amst. 1823, 4».
In the Comm. Lat. teniae Class. Inst. Reg. Belqici,
Pars III.
1702. Wlssowa, Augustin. Dissertatio de
Quaestioue : Quae fuerit veterum Graecorum
Opinio de Rebus Homini post Mortem obven-
turis? Vratislav. 1825,40. 10 gr.
1703. Mills, William. The Belief of the
Jewish People, and of the most Eminent
Gentile Philosophers, more especially of Plato
and Aristotle, in a Future State, briefly con-
sidered ... . Oxford, 1828, 8". pp. 130.
1704. liObeck, Christian August. Aglaopha-
nius, sive de Theologiae Mysticae Graecorum
Causis ... . 2 tom. Kegiomouti Prussorum,
1829, 80. pp. X., 1392. H.
One of the most important works on the ancient
mystei-ies. On the Orphic fragments " De Migra-
tione Animarum," see II. 795-801).
1705. liimburg-Browwer, Pieter van.
Histoire de la civilisation morale et religieuse
des Grecs ... . 8 tom. Groniugue, 1833-42,
8». H.
1706. Brandis, Christian August. Ilandbuch
der Gescliichte der Griechisch-Romischen Phi-
losophie. 3 Theile in 4 Abth. Berlin, 1835,
44, 53, 57, 60, go. H.
On the Platonic psychology, see II. 1.431-452; on
thai of Aristotle, II. ii. 1079-1188, especially 117», ff.
1707. Redslob, Heinrich Gottlieb (Lat.
Theopli.). Graicorum Philosophorum et Novi
Testament! de Animi Inunortalitiite Senten-
tiae inter se comparat*. ... Argentorati,
1835, 40. pp. 16.
1708. Singulares Philosophorum Grsecorum
et Novi Testament! de Animi Natura Senten-
tifB inter se comparatas. . . . Argentorati,
1835, 40. pp. 44.
1709. Lasaulx, (Peter) Ernst von. De Mor-
tis Dominatu in Veteres. Commentatio theo-
logico-philosophica. . . . Monac!, 1835, S". pp.
Reviewed by C. F. Goschel in the Jahrb. f. witi.
Kritik for ilaroh, 1836, coll. 454-456. B.
1710. Turton, Thomas. Natural Theology
considered with reference to Lord Brougham's
Discourse on that Subject. ... Cambridge,
183«, 80. pp. 354. F.
Sections VL and VII., pp. 271-354, on " The Opi-
nions of the Ancient Philosophers," and " Warbur-
ton," deserve particular uiteution.
1711. Preller, Ludwig. Demeter und Per-
sephone, ein Cyclus mythologischer Unter-
snchungeu. . . . Hamburg, 1837, S". pp. xxvi.,
406. H.
See particularly § 9, pp. 183-240.
1712. ["Woolsey, Theodore Dwight]. Ancient
Mysteries. {(Quarterly Christ. SneclatorASSl,
IX. 478-520.) H.
1713. Ozanant, Anton Federigo. De fre-
quent! apud veteres Poetas Heroum ad In-
feros Descensu. Parisiis, 1838, 8o.
1713». Welcker, Friedr. Gottlieb. Die Grie.
chische Unterwelt auf Vasenbildern. (Ger-
hard's Arclidol. Zeitung, 1843, 4o, coll. 177-
192.) H.
1713<>. Gerhard, Eduard. Die Unterwelt auf
Gefassbildern. (In his Arclidol. Zeitung, 1843,
4o, coll. 193-202, and 1844, coll. 225-227.) H.
1714. Boeles, J. De Antiquitatis Graeco-
Romanae Persuasione de Hominis Immortar-
litate. [Diss.] Groningae, 1843, 8o.
1714». Manry, (Louis Ferd.) Alfred. Des divi-
nites et des genies psychopompes dans I'anti-
quite et an moyen Sge. (lievue archeol., 1844,
I. 601-524, 581-601, 657-677 ; and 1845, II.
229-242, 289-300.) A.
1715. Preller, Ludwig. Art. Eleusinia in
Pauly's Rml-Encyclopddie, etc. (1844,) III.
83-109, and Hysteria, ibid. (1848,) V. 311-
336. H.
1716. Zeller, Eduard. Dio Philosophie der
Griechen in ihrer geschichtlichen Entwicke-
lung ... . lerTheil. AUgemeine Einleitung.
Vorsokratische Philosophic. 2= vbllig um-
gearbeitete Aufl. || II« Theil. Sokrates und
die Sokratiker, Plato und die alte Akademie.
II Iler Theil. 2« Abth.: Aristoteles und die
alten Peripatetiker. 2e Aufl. 2 Theile in 3
Abth. Tubingen, (1844-4«,) 1856, 59,62,80. H.
An important work, probably the best on the
subject.
1717. Palmblad, Wilh. Fredr. Ueber die
grieehische Mysterien. {Archivf. Phil etc.,
1845, XI. 255-316.) H.
Translated from his Grekisk Fornkunskap, 2 del.
Upsala, 184.3-*5, 8".
1718. 'Winle-wslti, Franz. Quae fuerit Grae-
corum ante Platonem Expectatio Vitae post
Mortem futurae. Monaster!!, 1845, 4". pp. 23.
— De Fontibus Graecorum de Animarum post
Mortem Statu Persuasionis. Jbid. 1845, 4°.
pp. 23. — De Eleusiniis Atheniensium. Ibid.
1849, 40. pp. 13. — De Animarum post Mortem
Condicione ex Graecorum Sententia, qualis
ante Platonem fuit. [According to ^Eschylus.]
Ibid. 1857, 40. pp. 21. — De Animarum post
Mortem Statu, qualis apud tragicos Graeco-
rum Poetas investigari possit. [Sophocles.]
Ibid. 1857, 40. pp. 29. — irf. [Euripides.] Ibid.
1860, 40. pp. 21.
Prefixed to the " Index Lectionum" of the Univer-
sity of Munster for the Summer Terms 1845, 1849,
18o7, 1860; for the Winter Terms 1845-6, and 1857-8.
1719. Teuifel, Willi. Siegnuind. See the art.
Inferi (Die Vurstellungen der Alten von dera
Zustande nach dem Tode), in Pauly's Real-
Encyc. der class. AUerthumswissenscha/t, 1849,
IV. 154-167. H.
1720. Lilndemann, J. H. Vier Abhand-
lungen Uber die religio.s-sittlicho Weltan-
schauung des Herodot,Thucydides und Xeno-
phon und den Pragmatismus des Polybius.
Berlin, 1852, 80. pp. 94. i th.
1721. Rlnck, Wilh. Friedr. Die Religion der
Hellenen, aus den Mythen, den Lehren der
Philosophen und dem Cultus ontwickelt und
dargesteilt. 2 Theile. Zurich, 1853-54, %•>.
H.
753
1722
CLASS III. — DESTINY OF THE SOUL.
1739
1722. Aldenlio'veii, . Quae fuerint Ro-
mauoruui de Conditione post Obitum futura
Opinioues vulgares. Gymu.-Pr. Katzeb. lSo5,
40.
1723. Furtwangler, AVilh. Die Idee des
Todes ill den Myiiieii iind Kuustdenkniiilerii
der Grieclien. 2= veruiehrte Ausg. Mit eiuem
Anhang: Die wichtigsten Vorstelluugen dcr
Griechen iiber den Zustand der Seele nach
dem Tode im Verhaltiiiss zum Wissen uiid
Glauben der Gegenwart. 3 Theile. Freiburg
im Brelegau, (1S55,) 1>60, 8o. pp. xx.xiv., 5Ul.
See Leipiiger Jiepert.. 1860, III. 7A-76.
1723». Butler, William Archer. Lectures on
the History of Ancient Philosophy ... 2 vol.
Cambridge [Eng.], 1856, S-. H.
On the psTchology of Plato, see Vol. II. pp. 216-
26* ; OQ that'of Aristotle, pp. 3t9-431.
1724. Denis, J. Histoire des theories et des
idees morales dans Tantiquite, ... . Ouvrage
couionne par rinstitut (Academic des Sciences
morales et politiques). ... 2 torn. Paris,
I85«, 80. D.
1725. Courdaveaux, A'ictor. De I'immor-
talite de lame dans le stoicisme ... . Paris,
1857, 8". pp. 112.
1725». Forchainmer, Paul Wilh. Darius
in der Unterwelt. (Gerhard's ArchoxA,. Zeitung,
1857, coll. 107*-112*.) H.
1726. Gnigiiiant, Joseph Daniel. Memoires
sur les mysteres de Ceres et de Proserpine, et
8ur les mysteres de la Grece en general.
(Memoires de Vlnstitut Imp. de France, Acad,
des Jnscr., etc., 1857, 4", XXI. ii. 1-113.) H.
1727. Maury, (Louis Ferdinand) Alfred. His-
toire des religions de la Urece antique ... .
3 torn. Paris, 1857-59, »". H.
Oa the Homerii; eschatology, sec I. 3.33-340, and
comp. 328-332 ; on the later conceptions of the future
life, I. 582-591 ; ou the Mysteries, II. 297-381 ; ou the
doctrine of Pythagoras, III. 348r3oo ; of Plato, III.
4-32-445.
1728. Nagelsbacli', Karl Friedr. Die nach-
homerische Theologie des griechischen Volks-
glaubens bis auf Alexander ... . NUrn-
berg. 1857, 8o. pp. xxvi., 488. H.
Absehnitt VII. pp. 371-427, treats of '• Der Mensch
im Leben und im Tode. "
1728». AVelcker, Friedr. Gottlieb. Grie-
chiscbeGiitterlehre. I'^-lI^Baud. Giittingen,
1857-«0, 80. H.
On the future life, see particularlv I. 798-822, and
II. 511-566 (on the Eleusinian mysteries).
1729. Kenrlck, John. Roman Sepulcral In-
criptions: their relation to Archaeology, Lan-
guage, and Religion. . . . London, 1S5S, 12o.
pp. viii., 70. H.
On the belief, or want of belief, in immortality, see
pp. 52-56.
1730. Richter, Arth. De Immortalitate, qua-
tenus turn in Populorum Fide, turn in Philo- i
sophorum Placitis patefacta sit. [Diss.] Pare
I. Tilsae, 1859, 8°. pp. 42.
1730». Curtlus, Ernst. Die Bedeutung des
Unsterbliciikeitsglaubens bei den Griechen
und dem gauzen indo-germanischen Volker-
kreise. (Protestantische MonatsblulUr, 1S61,
Bd. XVUI. Heft 2.)
1730'>. Hampden, Renn Dickson, Bp. The
Fathers of Greek Philosophy. [Aristotle,
Plato, Socrates.] . . . Edinburgh, 1882, So. pp.
viii , 435.
Revised and enlarged from his articles in the !
Encyc. Jtletropolitana.
2, Etruscans.
1731. Ambroscli, Joli. Jul. Athanasins. De
Charonte Etrusco Commentatio antiquaiia
1732. Gerhard, Eduard. UeberdieGottheiten
der Etrusker. {Abliandlungen d. Konigl. Ak.
d. Wissejuch. zu Berlin, 1845, Phil.-last. Kl,,
pp. 517-580, and 7 plates.) H.
See particularly pp. 532, 533, and the
Also publ. separately. Berlin, 1847. 4o.
1732». Die Unterwelt. Etruskische Tod-
tenkiste im Konigl. Museum zu Berlin. (In
his Arcliaol. Zeitung. 1845, coll. 7-13.) H.
1733. Dennis, George. The Cities and Ceme-
teries of Etruria. ... 2 vol. London, 1848, (
pp. c, 530 ; XV., 555. H.
See particularly I. 309-3:3; II. 192-199, 20ft-209.
1733». [Alger, William Rouuseville]. Etruria
Unburied. ( bniversalist Quar. for Jan. 1851;
VIII. 113-126.) H.
For other illustrations of the subject, see T. Demp-
ster, De Etruria Regrtli, 2 vol. Florent. 1723-24, "
(H.) ; A. F. Gori, iluieum Etruscvm, 3 vol. Florei
1737-43, fol. (B.I ; F. Inghii-ami. itonumenti Et-melii,
7 torn, in 10 pt., Firenze. 18J1-26, 4o (ff.j ; K. O. I "
ler. Die Etrtisker, 2 Abth. Breslau. 18-8. 8» (ff); Q.
Micali, Storia degli antichi Popoli Itnliani. 3 torn.
Firenze. 1H32, 8", and ilonximenti. fol. {H.), and
various articles in the Aimali del InstUuto, etc.,
cited above.
E. — JEWS, MOHAMMEDANS, ISMAILIS, XU.SAIRIS, DRUZES, SUFIS.
a. (Comprrfjrnsibc JlSorfea.
1734. [Corrodi, Heinr.]. Ueber die jiidische
Theologie. {Beytriiye zur Beford. des rer-
niinftl. Devi ens. etc., 1783, V. 23-52.) F.
See particularly pp. 32^2. See also id. I. 44-75.
1735. Schmidt, Joh. Ernst Christian. Ent-
wurf einer Geschichte des Glaubens an Ver-
geltung und Unsterblichkeit bei den Juden.
Erste Halfte. Marburg, 1797, S". pp. 119.
1735«. Beugel, Ernst Gottlieb (Lat. Theophi-
lus) von. Dissertationes, etc. 1809, etc. See
No. 557.
1736. Boettcher, Friedr. De Inferis Rebns-
que post Mortem futuris ex Hebraeorum et
Graecorum Opinionibus Libri Duo — Libri I,
Gramniatici, in quo de Verbis Locisque ad
Inferos etc. pertinentibus explicatur, Volumen
I, Hebraica complectens ... Dresdae, 1845,
large 8o. p]i. 320. D.
A learned and
fortunately, no
754
1737. Brecher, Gideon. Die Unsterblich-
keitslelire des israelitischen Volkes. Leipzig,
1857, 8o. pp. vi., 127. H.
A French translation by I. Caben, Paris, 1857,180.
1737«. Skreinka, Leser or Eliescr. BeitrSge I
zur Entwickelungsgeschichte der jiidischen
Dosmen und des jiidischen Cultus. Wien,
1861, 80. pp. v., 198.
b. Zl)e ©Hj Cfstamrnt.
(1.) In GeneraL
1738. Bierling, Friedr. Wilh. De Resurrec-
tione Mortuorum Veteris Testamenti Oraculis i
corroborata. Helmst. 1720, 4o. 6 gr.
1739. Calmet, Augustin. Dissertations qui
peuvent servir de Prolegomenes de I'Ecriture
sainte, revfies, corrigees, considerablement
augmentee« . . . ■ . 3 vol. Paris. 1720, 4o.
The 26th Dissertation treats •■ De la uature (i§
Vame, et de sou etat apres la mort, selou les anciens
1740 SECT. II. E. 1. 6. (1.) — BELIEF OF THE JEWS, tbe old tbstamekt. 1768
1740. Seldel, Christoph Tim. Commentatio
de Igiiuratioiie Immortalitatis Aniniorum ...
Davidiet Populo Israeliticoa J. Clerico temere
imjiacta. Helmst. 1746, 4".
See Thym, Versuch. etc. pp. 108, 109, note.
1741. Ansaldi, Casto Innocente. ... De fu-
ture Sipculo ab Ilebiaeis ante Captivitatem
cognito, adversus Joannis Clerici Cogitata
Commentarius. Mediolani, 1748, S". (17 sh.J
See Zaccaria, Sloria let. d' Italia, I. 38-il. B.
1742. [Addington, Stephen]. A Disserta-
tion ou the Religious Knowledge of the Antient
Jews and Patriarclis; containing an Enquiry
into the Evidences of their Belief, and E.\-
pectation of a Future State. London, 1757,
4». pp. 48 +. G.
See Monthly Ren. XVI. 519-5-Jl.
1743. Heumann, Christoph August. Refu-
tatio eorum, qui docent in Veteri Testamento
non reperiri Doctrinani de Vita aeterna.
[Progr.] Gottingae, 1757, 4o.
1744. Semler, Joh. Sal. Dissertatio theolo-'
gicade Argunieutis pro Aniniae Immortalitate
in Vetere Testamento, quam Praeside ...
Semler ... Examini submittit J. A. Stelling.
Halae, 1758, 4°. pp. 36.
See Thym, Versuch, etc. pp. 182-186. A German
translation, 1760.
1745. Sclieid, Everard. Dissertatio philolo-
gico-e.xegetica ad Canticum Iliskiae, Jes. 3S,
9-20 ... . Lugd. Bat. 17e», 8".
On the Hebrew conception of Sheol, see pp. 20 42.
Bottcher speaks of this dis>ertaiion as '* plenissima
niultiplicis doctriuae philologicae."
1746. Jortln, John. Sermons on Different
Subjects .... 7 vol. London, 1771-72, 8°. H.
A long sermon on Heh. xi. 13, in Vol. VII. pp. 273-
352, treiits of " The Doctrine of a Future Stale, as it
may be collectecl from the Old Testament." A German
translation of this was publ. at Frankfurt am Main,
178».
1747. [Reimarus, Ilerm. Sam.?]. Dass die
Biicher des alten Testaments nicht geschrie-
ben worden, eine Religion zu offenharen.
(In Lessing's Zur Ge.sch. u. Lit. aus d. ScJiii-
tzen d. herzogl. Bibliolhek zu Wol/enbiiUe! ,
IVw Beytrag, 4« Fragment, pp. 384-43P,
Braunschw. 1777, S<>.) //: — Also in Frag-
mente des WolfenhiitMschen Ungenannten, etc.
Berlin, 1784, 8». pp. 154-221.
*' Guelpherbytano Anonymo . . . acriter et vere
plerumque neganti, ante exilium in V. T. immorta-
lit.item tradi, scite quaedam opposuere Semler. ;
'Beaiitw. A. Fragnim. eines Ungen.' ed. 2. Hal.
1788. p. 1-12, Boederlein. Inuitut. theol. cd. 5.
Norimb. 1791, p. 1-9 >qq. infirnie quaedam Kletiker. :
Belehiungeu lib. Toler:inz e\:. Krct. 1778, p. 145-180;
inepte quaedam LHderivald."—Buttcher.
1748. liiider-tvald, Joh. Balthasar. Unter-
sucliung von der Kenntniss eines /.ukUnftigen
Lebens unter den Zeiten des alten Testa-
ments. Helmst. 1781, 8°. pp. 1^5.
" Finds the doctrine In the Old Testament."—
Bretsrh.
1749. Pries, Joach. Heinr., Vie younger. Mor-
tuorum Resurrectionem Hominibus religiosis
Veteris Foederis non incognitam fuisse. Ros-
tochii, 1783, 4°.
1750. Bahrens, Joh. Christoph Friedr. Frei-
miithige Untersuchungen iiber den Orktis der
alten Hebraer ... . Halle, 178«, 8°. pp.
xxvi. [xvi.], 104. U.
1751. Zlegler, Werner Carl Ludwig. Ent-
wickelung der Vorstellung vom Todtenreichs
bei den Hebraern. (In his JV>«e Uebersetzung
der Denkspruche Salomons, Leipzig, 1791, S".
pp. 381-392.) H.
1752. Ammon, Christoph Friedr. von. Ueber
d.13 Todtenreich der Ilebraer von den frahesten
Zeiten bis auf David. Krlangen, 1792, 4».
Also in Paulus's ifemorai. IV. 188-204. H. " Valu-
able, '—r/iym.
1753. Conz, Carl Philipp. War die Unsterlw
lichkeitslehre den alten Hebraern bekannt,
und wie? (In Pauluss jl/eworai., 1792,111.
141-174.) H.
See Thym's Tersuch, etc. pp. 209-211.
1754. Serz, Geo. Thorn. Progranima in quo
Fignientuni de Animo humano ante subter
Tei-ra existente, quam Corpori conjuugeretur
Ebrjeis falso attribui demonstrat. Norini-
berga?, 1792, 4». pp. 22.
1755. Staudlln, Carl Friedr. Doctrinae de
futuiaCorporumexanimatorum Instaurationo
ante Christum Historia. Gottinga;, 1792, 4».
pp.16.
Also in the Commentationes Theol. ed. by Velthu-
sen, etc. I. 2li8-291. J£.
1756. Meyer, Bened. Wilh. ... De Xotione
Orci apud llebra-os, cum E.xegesi Locorum
hue pertinentium. Lubecoc, 1793, 8». pp. 64.
1757. Thym, Joh. Fried. AVilh. Versuch einer
historisch-kritischen Darstellung der j;.di-
sclien Lelire von einer Fortdauer nach dem
Tode, so weit sich die Spuren davon im alter*
Testamente finden ... . Berlin, 1795, S".
pp. vili., 221. F.
Pp. 59-221 contain a critical review of the literature
pertaining to the subject.
1758. [Bauer, Georg Lorenz]. Theologie des
alten Testaments, oder Abriss der religiosen
Begriffe der alten Hebraer. . . . Leipzig, 1796,
8". pp. 429.
1759. [ ] Beilagen zur Theologie des alten
Testaments... . Leipzig, 1801, S". pp. 255.
1760. Liitgert, Karl Fr. Ueber die Erkennt-
niss der Lehre von der Unsterblichkeit der
Seele im alten Testament. Duisburg, 1796,
80. pp. 32.
1761. Ziegler, Werner Carl Ludwig. Kurze
Ge-schichtsentwickeUing der Lehre vt;ii der
Auferstehung unter den Hebraern. (Henke's
Mag. fur Heligions-vhilosophie, 1791;, V. 1-
48.) F.
See No. 1764.
1762. Metelerkamp, J. J. De Vestigiis.
Doctrinae de Immortalitate Animorum in
Libris Veteris Instrumenti obviis. Hai'der-
vici, 1799, 40.
1763. Priestley, Joseph. An Inquiry into
the Knowledge of the Antiont Hebrews, con-
cerning a Future State. ... London, 1801, So.
pp. viii., C7. G.
1764. Zlegler, Werner Carl Ludwig. Kurze
Entwickelung der Vorstellunge.i der Hebraer
von Fortdauer, Leben und Vergeltungsstande
nach dem Tode bis Cliristus. (In his Tlieol. Ab-
handlungen, Gottingen, 1804, 8», II. 1C7-256.)
" Excellent."— 5r€(scft. An enlargement of the
essay described above, No. 1761.
1765. Cams, Friedr. August. ... Psychologic
der Hcbriier. Leipzig, 1809, 8". pp. viii., 455.
H. (Theil V. of his yachgelassene WerUe.)
" The best worlt on the subject." — Bretsch.
1766. Wette, Wilh. Mart. Leberechtde. Bi-
blische Dogmatik Alten und Neuen Testa-
ments. ... 3« verbesserteAufl. Berlin, (1813,
19,) 1S31, 80. pp. xii., 268. H.
See U 113-115; comp. §§ 177-182 (the later Jewish
doctrine), and 243, 253, 254, 272, 303-305 (the Christian
doctrine).
1766». Wlessner, Amadeus. 1821. See No.
1281.
17C7. I^ancaster, Thomas William. The
Harmony of the Law and the Gospel with
regard to the Doctrine of a Future State. . .
Oxford, 1825, 8°. pp. xiv., 470. G.
1767*. Becherer, M. A. Ueber den Glauben
der Juden an Unsterblichkeit der men.sch-
lichen Seele vor der babylonischen Gefangen-
schaft. Miinchen, 1827, 8o. e gr.
1768. Petersson, . De Animi Immorta-
755
1769
CLASS III. — DESTINY OF THE SOUL.
1798
litate ex Scriptis Veteris Testamenti probata.
Lundae, 1S30.
1769. Kiesselbach, Ernst Carl. Dogma de
Kebus post Mortem futuria e Veteris Testa-
menti Scriptis tiim cimonicis quam apocryphis
Katione exefjetico-critica erutum atque illus-
tratum. Commentatio Praemio ornata. Hei-
delbergae, 1S32, 4». pp. 90.
1770. Meier, Friedr. Carl. Notiones veterum
Ebraeorum de Rebus post Mortem futuris,
Scriptis Veteris Testamenti coniprobatae.
Jenae. JS32, 8->. pp. 35.
See Fuhmiann. Handb. d. n. theol. Lit., 1.661, 665.
1771. Ballou, Hosea, 2d. Opinions and Phra-
seology of tlie Jews concerning the Future
State: from the Time of Moses, to that of
their Final Dispersion by the Romans. Phi-
ladelphia, 1844, 80. pp. 20. (Select Theol. Li-
brary.) H.
Fust publ. in the Expositor, etc. for Nov. 1833,
N. S. I. 397-440.
1772. BretscUnelder, Karl Gottlieb. 1833.
See his tinmdlage der eomig. Pietismus, pp. 18»-
227, for the docirine of the future life in ihe Old
Test., the Apocrypha, Josephus, and among the
Jews in the time of Christ. Comp. No. 2263.
1773. Segond, Louis. De A'oce Scheol et
Ndtiune Orel apud Hebraeos. Argentorati,
1835, 4».
1774. Colin, Daniel Georg Conrad -von. ...
Biblische 'Iheologie .... 2 Bde. Leipzig,
183(i, Ko. D.
On the history of the doctrine of a future life
among the Jews, see I. 200-221. 426-438. Bottcber
pronounces Von Colin " diligeutissiraus omnium' in
his treatment of this subject.
1775. Lindgren, Henrik Gerhard. Disser-
tatio (luiil lie Animi Immortalitate doceat
Vetus Testanientum. Upsal. 183«, 4".
1776. Meijer, J. De A'i, quani habuit Insti-
tutum Mosaicum in Hebraeorum de Rebus
post Mortem futuris Opiniones. [Diss.] Gro-
ningae, 183«, So.
1777. Gadolin, Jac. Alg. Quid doceant Libri
Veteris Testamenti canonici de Vita Hominum
post Fata superstite, Disquisitio exegetica.
Helsing. 1837, 8".
1778. Saalschiitz, Jos. Levin. Ideen zn
eiuer Gesehichte der Unsterblichkeitslehre
bei den Hebraern. (Illgen's Ze.itschr. f. d.
hist. Theol., 1837, VII. iii. 1-38, and iv. 1-86.)
•• Immortalitatis spcm cupide quaesitam, incaute
repertam nimis ampUlicat, Orci speciem extenuat."
—Bijttcher.
1779. Palmer, John E. Essays on Important
Subjects. Originally published in the 'Uui-
versalist Expositor, and Review,' and now re-
published ... by John E. Palmer. Wood-
stock, Vt. 1838, 18°. pp. 239. H.
Mr. Palmer is merely the editor of this volume.
Most of the essays in it are hy Hosea Ballou, 2d.
The most important are on the " Opinions and Phra-
seoloRV of the Jews concerning the Future Stale ;"
on " the Phrase, End of the World, Last Days, L.ist
Time, &c. as used iu the N. T. ;" and on the " Jewish
Usage of the Word Gehenna."
1780. Redslob, Gust. Moritz. Die Grund-
character der Idee vom Scheol der Hebraer,
aus der Etymologie des Wortes entwickelt.
(Illgen's Zeitschrift /. d. hist. Theol., 1838,
VIII. ii. 1-11.) H.
1781. Formstecher, S. Beitrage zur Ent-
wickelungsgeschichte des Begriffs von der
Unsterblichkeit der Seele im Judenthum.
(Abr. Geiger's Wissen.<ich . Zeitschr. f. jud.
ThrM., 1839. IV. 231-249, with his notes.)
" Non indocte sed inconstanter locutus."— Sottcfter.
1781*. Oljry, Jean Baptiste F. De I'immorta-
lite de I'ame selon les Ilebreux. (In the
Mimoires de VAcad. d' Amiens, annee 1839, p.
471, et soqq.)
1782. Rhode, Ueinr. XJebei den Unsterblich-
756
keitsglauben der alten HebrSer, sofem er in
die Vorstellnng vom Scheol und einigen ver-
wandten Ansichten sich kund geben soU.
(Illgen's Zeitschr. f. d. hist. Theol., 1840, X.
iv. pp. 3-27.) H.
Criticised " ac
bv J. Cossmann,
199, et seqq. ,
1783. Kampf, Isidor. Ueber den Vorstel-
lungen der alten Ilebraeer von der Unsterb-
lichkeit. (Fiirst's Orient, 1842, Ltbl. 7 sq.,
13 sqq., 19 sq., 26 sq.)
1784. Halin, Heinr. Aug. De Spe Immorta-
litatis sub Veteri Testamento gradatim ex-
culta. Dissertatio ... . Vratislaviae, [1845,]
8". pp. 80. F.
1785. OeUler, Gustav Friedr. Veteris Testa-
menti Sententia de Uebns post Mortem futuris
illustrata. Commentatio biblico-theologica.
. . . Stuttgartiae, 1840, 8». pp. x., 89. F.
1786. Vail, Stephen Mountfort. What is tho
meaning of ^'IXB' [Sbeol]? (Methodist QtMr.
liev. for Jan. 1849; XXXI. 75-86.) H.
1787. Abbot, Asahel. The Doctrine of Man's
Immortality, and of the Eternal Punishment
of the Wicked, as set forth in the Ancient
Scriptures. (Biblical llepos. and Class. Rev.
for Oct. 1849; 3d Ser., V. 618-635.) AB.
1788. Maclsay, Robert William. Hebrew
Theory of Retribution and Immortality. (la
his Progress of the Intellect, Lond. 1850, 8<>,
11.241-297.) D.
1789. Brwcb, J. Fr. Weisheits-Lehre der
Hebraer. — Ein Beitrag zur Gesehichte der
Philosophic ... . Strassburg, 1851, 8». pp.
xviii., 390. F.
1790. Sachs, Salomon. Der Glaube meiner
Vater oder wie verhalt sich Moral und Re-
ligion zum reinen Mosaisnius? Nebst neuen
Ansichten vou unserer personlichen Fortdauer
nachdemTode ... . Berlin, 1851, 8<>. pp. 168.
1791. Fiillner, G. Notionem immortalitatis
apud Hebraeos exposuit ... . Ualae, 1852,
8". pp. 37.
1792. Moncrieff, Wm. Glen. Spirit ; or. The
Helirew Terms Ruach and Neshamah. Lon-
don, 1853, 120. pp. 98.
1793. [Alger, William Rounseville]. The
Hebrew Doctrine of a Future Life. \Chris-
tian Exam, for Jan. 1856; LX. 1-29.) B.
1794. 'Wieting, Seneca. Sheol. (Methodist
Quar. liei: fo" April, 1856; XXXVIII. 281-
287.) H.
1795. Engelbert, Herm. Das negative Ver-
dienst des Alten Testaments um die Unsterb-
lichkeitslehre. Berlin, 1857, 8<>. pp. ix., 105.
1796. Hlmpel, F. Die Unsterblichkeitslehre
des alten Testaments. 1« Abth. Ehingen a.
D., 1857, 40. pp. 32.
1796«. SchiUt*, (E. A. H.) Hermann. Veteris
Testamenti de Hominis Immortalitate Sen-
tentia illustrata. ... Gottingae, [I860,] 8o.
pp. (6), 66. F.
See also his Voraussttzimgm der christl. Lenrt
van der Unsterblichkeit, lb61, »o. pp. 206-248. F.
1797. Tusfca, S. Did the Ancient Hebrews
believe in the Doctrine of Immortality? (Bi-
blioth. Sacra for Oct. 1860 ; XVII. 787-816.) H.
Answered in the affirmative.
1797« Old Testament Doctrine (The) of (i
Future Life. (Prot. Kpisc. Qiwr. Rev. for
Jan. and April, 1861 ; VIII. 8-54.) H.
(2.) The Pentateuch.
1798. Hildebrand, Joach. Vita wterna ex
Lumine Naturae ostensa et ex Pentateucho
Mosaico evicta ... . Helmstadii, 1684, 4°.
See Mta Erud., 1685, p. 27.
1799 SECT. II. E. 1. b. (2.) — BELIEF OF THE JEWS, tbe old testament.
1822
1799. Warburfon, William, Bp. The Divine
Legiition of Moses demonstrated, on the Prin-
ciples of a Keligioiis Deist, from the Omission
of tlie Doctrine of a Future State of Reward
and Punishment in the Jewish Dispensation.
2 vol. London, 1738-41, 8".
1800. The Divine Legation of Moses de-
monstrated. In Nine Books. The 4th Ed.,
corrected and enlarged. ... [Books I.-Vl.]
6 vol. London, 1766, 8». if. — 10th Ed. Lond.
1846, So.
A supplemental volume, containing the ninth Book,
was pul.lished in 1788. Books Vll. and VIII. never
rt'arhtirton's iroris, 1811, 8", Vol.
(H.)
a lion
, by .1.
C. Schmidt, :) Tlieile, Kr:inkf. uthI I.eipz. 17il-o:i
On ihe Work itself, see Thym, Versuclt, etc. pp. Ui-
156.
1801. Romaiue, William. The Divine Lega-
tion of .Moses demonstrated, from his having
made Express Mention of, and insisted so
much on, the Doctrine of a Future State. . . .
[Serm. on Mark xii. 24-27.] London, 1739, So.
1802. Future Rewards and Punishments
proved to he the Sanction of the Mosaic Dis-
pensation. [Serm. on Mark xii. 24-27.]
Also ill his Works, 1796, 8f, VI. 1-110.
1802». Chul»l>, Thomas. A Discourse on Mira-
cles considered as Evidences to prove the
Divine Original of a Revelation. To which is
added. An Appendix, containing an Enquiry,
Whether the Doctrines of a Future State, and
Retrihution, were taught by Moses and the
Prophets ? . . . London, 1741, S". pp. viii., 112.
H.
1803. Brief Examination (A) of the Rev.
Mr. Warburton's Divine Legation of Moses.
... By a Society of Gentlemen. London,
1742, 8o. lip. Ixxxiv., 175. H.
Ascribed to Thomas Morgan. The running title of
the vol. is " Sacerdotisni display'd, &c."
1804. Examination (An) of Mr. W s
Second Proposition, in his projected Demon-
stration of the Divine Legation of Moses. In
which the Faith of the Ancient Jewish Church,
touching the Doctrine of a Future State, is
asserted and cleared. London, 1744, So. pp.
169.
1805. Warburton, William, Bp. Remarks
on several Occasional Reflections: in Answer
to the Rev. Dr. Middleton, Dr. Pococke, ...
Dr. Richard Grey, and others. Serving to
explain and justify several Passages, in the
Divine Legation ... . Together with an Ap-
pendix in Answer to a late Pamphlet entitled,
An Examination of Mr. W s Second Pro-
position. [Part I.] London, 1744, 8o. pp.
xvi., 173. H.
1806. Remarks on several Occasional Re-
flections : in Answer to the Reverend Doctors
Stebbing and Sykes. . . . Part II. and Last.
... London, 1745, 8o. pp. xii., 250. H.
1807. Jackson, John, of Leicester. The Be-
lief of a Future State proved to be a Funda-
mental Article of the Religion of the Hebrews.
And the Doctrine of the Ancient Philosophers
concerning a Future Stiite, shewn to be con-
sistent with Reason, and their Belief of it
demonstrated London, 1745, 8o. pp. 132. F.
See No. 1688.
1808. A Defence of a Book, intitled. The
Belief of a Future State prov'd to be a Fun-
damental Article of the Religion of the He-
brews, &c London, 174«, 8o. pp. 61. D.
1809. Forbiger, J. G. An ipse etiam Moses
... in formanda sua; Gentls Republica . . . de
futuris Prsemiis aut Poenis cogitaverit, earum-
que aliquam Mentionem fecerit? [Prses. J. C.
Hebenstreit.] Lipsije, 1752, 4".
1810. Mtcbaells, Joh. David. Argumenta
Immortalitatis Animorum humanoruui, et
futuri Seculi, ex Mose oollecta. [Resp.E.C.
Colberg.J Gottingae, 1752, 4". pp. 68.
Also in Michaelis s Syntagma Comment., 1759, i",
I. 80-120. (i/.) — Colbeig is the proper author of a
part of this dissertation.
1811. [Blackburne, Francis]. Remarks on
the Rev. Dr. Warburton's Account of the
Sentiments of the Early Jews concerning the
Soul. Occasioned by some Passages in a late
Book, intituled, A Free and Candid Examina-
tion of the Principles advanced in the ...
Bishop of Loudon's . . . Sermons lately pub-
lished, &c London, 1757, 8o. pp. 72.
BA.
Also in his Works, Vol. II. B.
1812. Stebbing, Henry. A Letter to the
Dean of Bristol. Occasioned by his New Edi-
tion of the Second Volume of hi,s Divide Le-
gation of Moses. London, 1759, 8o. pp. 32.
1813. [Blackburne, Francis]. A Review of
some Passages in the Last Edition of the
Divine Legation of Moses demonstrated. ...
To which are added [Replies to Caleb Flem-
ing]... . London, 17«0, So. pp. 108. <?.
Also in his Works, Vol. II, B.
1814. [Wiclunann, Gottfr. Joachim]. He-
man iilier die Uu.^terblichkeit der Seele nach
inosaischen Grundsiitzen in drei Gesprachen
... . Leipzig. 1773, 8o. pp. 168.
See Thym, Versuch, etc. pp. 169-173.
1815. Peuker, Joh. Georg. Dissertatio ... in
qua ad Quaestionem respondetur: Cur Mo-
ses Doctrinam de Animorum Immortalitate
Ebraeis apertam, perspicuam et planam facere
noluerity Halae, 1791, 4o. 2 ffr.
1816. Norberg, Nath. Immortalitas Animo-
rum, Mo.saicis Oraculis vindicata. Pars I.
IBesp. Joh. Carlborg.] || Pars II. [Resp.
Gabr. Buckmann.] 2 pt. Lund. 1793, 4o. (IJ
and li sh.)
1817. Almqvist, Erik Johan. De Vestigiis
Immortalitatis Animae praecipuis in Scriptis
Mosis. [Jiesp. Th. Sven AUgaren.] Upsal.
179S, 40. pp. 20.
1818. Johannsen, Joh. Christian Gottberg.
Veterum Hebraeorum Notiones de Rebus
post Mortem futuris ex Fontibus collatae.
Particula prima [embracing the Book of
Genesis]... . Dissertatio inauguralis. Ilav-
niae, 1S2«, 8o. pp. 59.
*' Valuable." — Fuhrmann. In opposition to Colberg
and Michaelis. Reviewed by H. N. Clausen in the
Dansk Lil.-Tidende, WX, Nr. 35, 36; and by .1. C.
Lindberg in Grnndtvigs og Rudelbaohs Theol.
Maanedskr., X. 41-9:4, 193-241.
1819. Susskind, . Hatte Moses Glauben
an Unsterblichkeity und was tragt seine Re-
ligionsverfassung bei zur Nahrung dieses
Glaubens? (Theol. Stud. u. Kril., 1830, pp.
884-892.) H.
1820. Munk, Salomon. Reflexions sur- le
culte des anciens H^breux, dans ses rapports
avec les autres cultes de I'antiquite. (Ap-
pended to Tome IV. of Cahen's Bible, etc.
Paris, 1833, 8o.) H.
The belief of the Hebrews in a future life is dis-
cussed pp. 5-13. Munk finds it in the Pentateuch;
Cahen does not.
1821. Ellice, James. Eternal Life: the Re-
velation of the Book of Moses. . . . New Edi-
tion, to which is now prefixed. The Eternal
Gospel : in Answer to the Rev. F. D. Maurice
on the Word 'Eternal' and the Punishment
of the Wicked. London, (1835,) 1854, 8". pp.
xxiii., Zl, 223. BA.
See No. 4403.
1822. Pinzani, Francesco Luigi. Prove dell'
immortalitk dell' anima, desunte dal Penta
teuco in confutazione del signor de Voltaire
e de' suoi seguaci ... . San Daniele, 1841, 8°.
pp. 32.
757
X
1823
CLASS III. — DESTINY OF THE SOUL.
1856
1823. Stern, K. Hebraeorum de Animi post
Mortem Conditione Sententia cum Aegyp-
tiorum et Peisaium Opinionibus coniparatur.
V. I. I'entateuchi et Aegyptioruin sistens
Argumenta. Viatislaviae, 1858, 8". pp. iv., 43.
(3.) Other Books of the Old Testament.
1824. Seldel, Cbristoph Tim. Commoiitatio
de Igiioiatioiie Iniiiiortalitatis Animoium, re-
stituendorum Corponim et diversae Ilominum
post Laec Saecula Conditionis, Jobo ejiisque
Aevo a Joanne Clerico teniere impacta.
Helmst. 1742, 4". pp. 59.
1825. Brown, Richard, D.D. Job's Expecta-
tion of a Resurrection considered; three Ser-
mons on Job \ix. 25, 26. Oxford, 1747, 8o.
1826. Peters, Chiirles. A Critical Disserta-
tion on tlie Book of Job, wherein . . . [War-
burton is opposed] and a Future State sliewn
to have been the Popuhir Belief of the Ancient
Jews or Hebrews. ... The 2d Edition cor-
rected. London, (1751, 4",) 1757, 8». pp. xci.,
12, 470. H.
1827. An Appendix to the Critical Disser-
tation on the Book of Job; giving a further
Account of the Book of Ecclesiastes. To
which is added, A Reply to some Notes of
the late D n of B 1, in his New Edition
of the Divine Legation, &c London,
1760, So. pp. 63.
1828. Schwarz, Friedr. Imnian. De Resur-
rectione Jobi. Torgav. 1759, 4». 3 gr.
1829. "Welckhniann, Jo.ich. Sam. Do Jobo
Resurreetionis non Typo sed Professore. Vite-
bergas, 1759, 4<>. 5 gr.
1830. Essay (An) on the Resurrection; shew-
ing the Absurdity of the reigning Interpre-
tation put upon Job's Famous Text, xix. 25,
26. . . . By a Gentleman of the Law. Lon-
don, 1760, 8o. pp. 44.
1831. Veltliusen, Job. Casp. Exercitationes
criticae in Jobi Cap. 19, 23-29. Accedit stric-
tior Expositio reliquarum ejusdem Libri Sen-
tentiarum, quibus Religionis antiquissimae
Vestigia produntur. Lenigov. 1772, 8<>. (8 sh.)
" Mainrains that Job teaches a resurrection of the
aesh.'—Bretsch.
1832. Korner, Job. Gottfr. Programma de
Loco lobi 19, 25 sqq. Lipsiae, 1782, 4".
1833. Henke, Ileinr. Philipp Conr. Narratio
critica de Iiiterpretatione Loci lobi 19, 25
gqq. in anticjua l.cclesia. Helmst. 1783, 4<>.
Also in his Opusc. Acad., pp. 83-136.
1834. Hassencamp, Job. Matthias. Pro-
granini von den Spuren der Unsterblichkeits-
lehre wie sie sich ... in dem Buch Hiob vor-
finden. Rinteln, 1785,4"?
1835. Elchhorn, Job. Gottfr. Hiobs Hoff-
nungen. (In his Allgem. Bihl., 1787, 1. 367-
390.) H.
Finds no hope e.\pressed of a resurrection.
1836. Geuss, Georg. Commentatio critico-
exegetiea in Job. Cap. xix. v. 25. 26. 27
[Prses. Ferd. Mohrlein.] Bambergae, 1788,
4". pp. 40.
Maintains that the passage does not relate to the
resurrection.
1837. Oertel, Gottlob Friedr. Von dem Glau-
ben Hiobs an seine Auferstehung Hiob 19, 25.
(In Augusti's Theol. Monatschrift, 1802, II.
435-438.)
" No resurrection."— 5retoc».
18JS. Pareau, Job. Hen. Commentatio de
Ininiortalitatis ac Vitae futurae Notitiis ab
antiquissimo lobi Scriptore in suos Usus ad-
hibitis. Accedit Sermo lobi de Sapientia
Mortuis magis cognita quani Vivis, sive lobei-
dis Cap. xxviii. philologice et critice illustra-
tum. Daventriae, 1807, 8". pp. 367.
758
" Maintains that Job was acquainted with the dos-
trine of iminonalit.T and of the resurrection. — The
work contains much on the most uncieut conceptions
of the Orientals iu re^^ai a to this doctriiie." — Bretsch.
1839. Sclione, Job. Sam. ... Verba, quae
leguntur lob. c. 19, 23-29. illustravit ... .
Misen. 1808, So. pp. 33.
•• No resurrection. —Krefscft.
1840. Volgtlander, Job. Andr. Ad Inter-
pretationem lobi c. 19, 23-27. Isagoge. Dres-
dae, 1809, 4o. pp. 29.
1841. Interpretatio lobi 19, 23-27. Dresdae,
1810, 40. pp. 24.
■• Kinds no resurrection in the passage."— Bre(sc».
1842. Stenstriini, Hag. Immortalitas Ani-
moruin Jobicis Uraculis vindicata. Pars I.,
II. [P. I. resp. G. Enoch Rosengreen ; P. 11.
resp. Jean Stenberg.] Lund. 18l3, 8o. (24 sh.)
1843. Kosegarten, Hans Gottfr. Ludw.
Commentatio exegetico-critica in Locum ...
lob. xix. 2.5-27. [Ji'esp. Engstrand.j
Gryphiae, 1815, 4o. pp. 24.
".\gainst Bernstein s opinion, that Job is a per-
sonification of the Jewish people in exile. Kngstrand
does not tinii the doctrine of the resurrection iu th«
passage." — Bretsch.
1844. Stlckel, Job. Gustav. In lobi locum
celeberrimum Cap. xix. 26-27 de Goele Com-
mentatio philologico-historico-critica ... .
lenae, 1832, So. pp. viii., 116. F.
Fiuds no reference to the doctrine of the resurrec-
1845. Kwald, (Georg) Ileinr. (August) -von«
Die Hott'nung Ijob's auf Unsterblichkeit.
(Zeller's Theol. Jalirb., 1843, II. 718-740.) D.
Maintains that Job in the famous passage xix. '.:5-
27 e.xpresses a- hope of immortality, but not of the
resurrection of the body. So H. C. Fi^h, in the
Christian Rev. for April, l»54j XIX. Tri, 223.
1846. Vailiinger, Job. Georg. Zur ErklS-
rung von Hiob 19, 23-29. (Theol. Stud. u.
Krit., 1843, pp. 961-982.) H.
Vaihinger agrees essentially with Ewald.
1847. Kostlin, C. W. G. De Imniortalitatia
Spe, quae in Libro Jobi apparere dicitur.
Tubingae, 1846, So. pp. 47.
1848. Trench, Francis. Job's Testimony to
Jesus and the Resurrection of the Body ...
London, 1853, ISo. pp. 108.
1849. Kbnlg, Jos. Die Unsterblichkeitsidee
im Buche Job. Inaugtiralrede ... . Frei-
burg im Breisgau, 1855, So. pp. 44.
1850. Neumann, Joh. Georg. DeSpemelio-
ris Vitae invictum Veteris Testamenti Testi-
monium ex Ps. xvii. 15. Witebergae, (1701,)
1716,40. igr.
1851. Hiepen, Christian Gottlieb. Die Un-
sterblichkeit der Seele aus den schweien
Worten Pred. Sal. III. 21 erwogen. Leipzig,
1730, 4«. pp. 47.
1852. Teller, Romanus. De Immortalitate
Animae ex Eccl. iii. 19 sq. demonstiata. Lip-
siae, 1745, 4o. ff. 6.
1853. "Wagner, P. T. Salomons iiberzeugende
Lehre von der Unsterblichkeit der menscli-
lichen Seele. Fred. III. 18-21. n. p. 1756,
4o. pp. 20.
1854. Fiedler, Sam. Christlieb. Salomo i;ber
die Fortdauer der menschlichen Seele, nach
dem Verlust ibres Kiirpers. Dresden, 1774,
4o. pp. 16.
1855. Hanleln, Ileinr. Karl Alex. von.
Ueber die Spuien des Glaubens an Unsterb-
lichkeit und Vergeltungszustand im Kohe-
letb, vorzuglich C. 12, 14. (Aeues Theol.
Journal, 1794, IV. 277, ff.)
1856. Sckmldt, Job. Ernst Christian. Ob
der Vertasser des Koheleth ein Leben nach
dem Tode kannte und glaubte? (Excurstis
to his Salnmo's Prediger, etc. Giessen, 1794,
So, p. 221, et seqq.)
1857 SECT. II. E. 1. c.(l.)- DOCTRINE OF THE LATER JEWS, {its msTosr.) 1878
1857. Nachtigall, Joh.Carl Christoph. Dar-
stellung der Lebre von dem Leben nach deiii
Tode in Jen Versaminlungen israelitischer
Weisen nach dem babylonischen Exil, und
Beurtheilung der im Koheleth vorkommen-
den Par.ado.\en. (lu his Ko/ieleth, etc. Halle.
1I»8, so.)
1858. Winzer, Jul. Friedr. Commentatio de
Loco Kolieleth XI. 9-XII. 7. 3 nt. Lipslae,
1818-1!», 40.
Repriuifd in the Comment. Tlieol. ed. by Eosen-
muller, etc. Turn. I. P. i. p. 110, t-t seqq.
1859. Heyaer,Carl Ludw.Wilh. Ecclesiastae
de liiimortalitate Auiini qualis fiieiit Senten-
tia . . . . Eilaiigae, 1838, 8o. pp. 82.
1859*. Eccleslastes. {National Rev. for
Jan. 1S62 ; XI \ . 15U-17G.) H.
1860. VeltUiisen, Joh.C.isp. Erliiuterungen
iiber Ezech. XXXVII, 1-14. (Henke's Aeues
Mag., etc., 17»9, III. 478-507.) F.
"Maintains tliat the resurrection here and Is.
xxvi. 19. 20 i.s not a figure of the restoration of the
Jewish State, but a doctriue.'— BreJscA.
(4.) The Apocrypha.
See the excellent Kurzge/as.itts exfijet. Handh. zu
dtn Apnkryphen des .ilten Text., bv O. F. Fritzsche
and C. L. W. Grimm, 6 vol. Leipzig, 1851-60,8''. H.
1861. Lober, Gottwerth Heinr. Testiinonia
Inimortalitatis Aniniorum ex Libris Biblio-
nini Apocryphis collecta. Jenae, 1784, 4o.
pp. 20.
1862. Friscli, Sam. Gottlob. Vergleichung
zwischen den Ideen, welche in den Apokiy-
■phen des A. T. und den Schriften des N. T.
ilber Unsteiblicbkeit, Aufer.stehung, Gericht
und Vergeltiing herrscben. (Eichhorn's All-
gem. BibL. I792, IV. .;5;3-718.) H.
SeeThyni, VersKcA, etc. pp. 211-217.
1863. Bretschnelder, Karl Gottlieb. Sys-
temati.sche Darstellung der Dogniatik und
Moral der apocryphischen Schriften des alten
Testaments. I" Band, die Dogmatik enthal-
tend. Leipzig, 1805, 8o. pp. xvi., 359. D.
c. ©octrint of tlje Hahr Jchis. vj
(1.) Its History.
1863». Martini, Raymundus, fl. a.b. 1278.
See No. 2025 b.
1864. Slevogt, Paul. Disputatio de Metem-
psychosi Juda-orum. Jense, I(J51,
Also in his Diap. Acad., p. 829. ct seqq., and Ugo-
lini's Thesaurus, XXlI. cclxxvij-ccxcviij. H.
1865. Tieroff, Michael Christian. Disputatio
physica de Metempsychosi Judjeorum. Jena>
1«51, 40.
" Une dissertation curieuse et peu connue." — L. F.
A. Maury. Perhaps the same as the preceding,
TierolT being the respondent.
1866. Pocock, Edward. ... Porta Mosis:
sive, Dissertationes aliquot a R. Mose Maimo-
nide ... . Arabice ... et Latineeditae. Una
cum Appendice Notarum Miscellanea. . . .
Oxon. 1«54, 40. (ALSO in his Theol. Works,
1740, fol., Vol. I.) H.
See Cap. VI. of the Notae Misccllaneie, " In quo
variae Judaoruni de Resurrectione Mortuorum Sen-
tentiie expenduutur,' and Cap. VII.. 'In quo Mo-
bammedanorum etiam de eodeni Articulo .Senientin,
ex Anthoribus apnd ipsos Fide dicnis, profertur."
Theol. Works. I. 169-239. These dissertations are
particularly valuable.
1867. 'Windet, James. ... Sxpto/ixaTevs ejrioro-
Aixos de Vita functorum Statu: ex Hebroeo-
rum et Graecorum comparatis Sententiis con-
cinnatus. Cum CoroUario de Tartaro Apo.s-
toli Petri ... . Editio tertia, recognita: ac
tertia parte auction Londini, (1««3, 4°, U..
64,) 1677, 80. pp. (23), 272.
Reprinted in T. Crenii Fasc. lY. Diss, hist.-crit.-
phiL. Rotterd. 1694, 8o. " Opurae pretium luit, has
pagmas percurrere; reperi aucioiem facile doctissi.
muin omnium, qui h.ic de re scripsuruni."— BuKcAer.
— See a review in Le Clerc s Bibl. ChoUie, I. 3o4-3;8.
1868. Bartolocci, Giulio. De Rabbinico
Conuiuio, quod .ludaei Tempore sui deplorati
Messiae expectant, Dis.sirtutio; ubi do triplici
Ferculo Leuiatbaii, lUtiimtli, & Ziz Sadki.
(In his Bibliotheai Maijna llabbinica, Roma;,
1B75, etc. fol., I. 507-552.) //.
See No. 1935, note.
1869. Dassov, Theodor. Diatribe qua ludaeo-
rum de Ke^sul■rl■cliollo Mortuorum Senteiitia
ex plurlniis . . . Uiil)l)ini8, tarn veteribus quam
recentiiirilius, copinse explicatur, examinatur
et iHustnitur. Wittebergae, l«75,4o. (30sh.)
— Also Jena, lt593,4o.
"A valuable treatise. "—BretscA. It is an enlarge-
ment of a dissertation published at Giessen in 167-).
1870. Bartolocci, Giulio. Dissertatio de In-
ferno secundiiin IIebra?os; & an ijdem admit-
tunt Purgatorium. (In bis Bibl. Mag. Rabbin.
II. 128-162, Kouia;, 1678, fol.) H.
1871. Lent, Johannes a. De moderna Theo-
logia Jiulaica. Heibornre, (1683.) 1694, 8».
i?i. — Also t7>((/. 1697.
1872. Renaudot, Eusebe, the Abbe. Sur
I'origine de la jiriere pour les morts parmi
les Juifs, et la nature de leur purgatoire.
1«87. (Bossuet's (Euvres, Versailles, 1815,
e<c. 8o, XLII. 615-618.) H.
1573. Witsiiis, Herm. Dissertatio de Seculo
hoc et futiiro. (In his Miscel. Sacra, Ultraj.
HS92, 40, and later eds.; also in Meuschen's
Aov. Test, ex Talm. illustr., 1736, 4o, pp. 1171-
1183.) H.
Maintains, in opposition to Rhenferd, that " the age
or world 10 come" in the Rabbinical writings often
denotes the days of the Messiah, not merely the future
life.
1874. Rlienferd, Jac. De Seculo future.
16!(3. (Reprinted in his Syntagma Diss, de
Stylo N. T., Leovard. 1702, 4o, in his 0pp.
Phil., and in Meuschen's Nov. Test., etc. as
above, pp. 1116-1171.) H.
In reply to Witsius. David Mill, the editor of
Rhenferd-s 0pp. Phil., Tr.ij. art Rhen. 1722, i«, takes
the other side. See also No. 1885, below.
1875. Mai (Lat. Majns> Job. Heinr., the
elder. Synopsis Theologise Judaic®, Veteris
et Novae ... . Gissae-Hassorum, 1698, 4o.
* pp. .368 +. H.
Loci XXIII.-XXVIII., pp. 321-368, relate to th9
future life.
1876. Grapius, Zacharias. Dissertatio de
Judajorum et Muhammedanorum Chibbut
Hakkebher, i.e. Percussione Sepulchrali. Ros-
tochii, 1699, 40.
Also in Ugolini's Thesaurus, XXX. dcccclxxxi.-
dccccxcvii. {H.) See below. No. UJ50.
1877. Elsenmenger, Job. Aiidr. ... Ent-
decktes Judenthum ... . 2Thelle. Kiinig.s-
berg, (1700,) 1711, 4". pp. (20), 1016; (4), 1111.
D.
See particularly Theil I. pp. 854-896, " What the
Jews teach of the An^el ol' Death, and the dead;"
Theil II. pp. 1-90, " What the Jews teach concerning
the souls of Christians, of other people, and their
own;" — pp. 234-295, ''Of their doctrine that all
Christians are damned, while they are all saved ;" —
pp. 295-369, "What Ihev teach of Paradise and
Hell ;■• — pp. 890-979, " What thiy teach of the resur-
rection of the dead, and the Last Judi;ment." The
work is written in a spirit of biiter hostility to the
Jews, who procured the suppression of the first
edition ; but the author had studied the Rabbinical
writings with great diligence (the list of the work.-i
which he quotes fills sixteen pages), and the transla-
tion of all his ciijitions is accompanied by the origi.
nal, with exact references.
1878. Buddeus, Job. Franz. ... Introdvctio
ad Uistoriam I'hilosophiae Ebraeorvm. Ac-
759
1879
CLASS III. — DESTINY OF THE SOUL.
1905
The
40-47, treats
cedit Dissertatio de Haeresi Valentiniana. . . .
Halae Saxonvm, 170"i, 8o. pp. 594+. H.—
Ed. nova, ihid. 1720, 8».
On the Cabbalistic doctrine concerning the soul,
see pp. S5J-366.
1879. Witter, Henning Bernhard. Disser-
tatio philosopliica de Purgatorio Judaeorum.
Helmst. 1704, 4<>.
1880. Basnage de Beawval, Jacques.
Histoire des Juifs,depuis Jesus-Christ jusqu h.
present. ... 9 torn, in 15 pt. (Rotterdam,
1706J La Have. 1716, 12". H.
Li'vre V. Ch! 18-;0 (Tome V. al. VIII. pp. 303-378)
treats " Des mourans, et de la revolution des ames
apres la mort;- '■ De 1 origine de 1 Enter chez les
Juifs: s'ils lent eraprunte des Grecs;" "DelEufer.
dn Purcatoire, et du Paradis;" "De larfesurreciion.
— Au EnglUh translation, by Thomas Taylor, Lon-
don, 1708, fol. B.
1881. lioslus, Joh. Justus. ... Biga Disser-
tationum ... . Gissa-Hasscrum, 1706, 4».
pp. (8), 96, 52. H.
The first Dissertation contains the work of Abra-
ham Bar Chasdai described below. No. 1936. - '"
Latin version (pp. 1-19), and notes (pp. 20-961,
second "osiendit Coiisensum Kabbalisticorui
Pbilosorhia Acadciiiica *; Peripatetica Dobi
per quinque Capita." Cap. IV,
•'De Anima.-
1882. Humphreys, David. A Dissertation
concerning the Notions of the Jews about
the Resurrection of the Dead. (Prefixed to
his transl. of Athenagoras, Lond. 1714, 8», pp.
. 1-104.) H.
1883. Kgger, Joh. Psychologia Rabbinica,
quae agit de Mentis hunianae Xatura et prae-
cipue ejus Extremis. Basileae, 1719, 4°. pp.
48.
1884. [Steheliii, Joh. Pet.]. The Traditions
of the Jews; with the Expositions and Doc-
trines of tlie Rabbins, contained in the Tal-
mud and other Rabbinical Writings. Trans-
lated from tlie High Dutch. ... 2 vol. Lon-
don, 1732-34, 8-. A.
•'A verv scarce and interestini? book. —Darling.
Issued also iu 1748 with the liile : — " Rabbinical
Literature ; or, the Traditions of the Jews, contained
in their Talmud and other Mystical Writings," etc.
1885. Schottgen, Christian. Di.ssertatio de
Seculo hoc et futuro. (In his Horse Hebr.,
1733-42, 4». I. 1152-58, and II. 23-27.) H.
Opposes Rhenferd. See No. 1874.
1886. Ramm, Ludw. De Metempsychosi Pha-
risseorum et num ilia e Scriptura Xovi Testa-
ment! adstrui possit. [Prxs. P. E. Jablonski.J
Francofurtl ad Viadrum, 1735, 4". 6 gr.
18S7 Bruclter, Jac. De Philosophia Judae-
orum. (In his Hist. Cril. Pliilos., iH'I, etc.
40, II. 653-1072, and VI. 418-466.) H.
1888. Schneegass, J. E. De Transmigr.o-
tione Animaruin praesertim secundum Ju-
daeos. [Diss.] Jeuae, 1743, 4°.
1889. Sartorius, Friedr. Wilh. Commenta-
tio critico-sacra de Metempsychosi Pythago-
rica a Discipulis Christi et Gente Judaica ante
Excidium Hierosolymitanum secundum non
credita, ad illustranda Loca Matth. xiv. 2.
xvi. 14. Joli. ix. 2. Sapient, viii. 19. 20.
Lubbenae Lusatorum, 1700, 4«. (11 sh.)
1890. [Harmer, Thomas]. Some Account of
the Jewish Doctrine of the Resurrection of
the Dead. London, 1771, 8<>. l.'. M.
Also ihid. 1789, 8», and in his ifiscel. Works, Lon-
don. 1823. 8», pp. 2J1-264.
1891. Triigard, Elias. Judaeos et Herodem
Ij.fTefj.i^/vxuicri.i' uon crcdidisse. ad Mt. xiv. 2.
Marc. vi. 14. Luc. ix. 7. Gryph. 1780, 4».
bgr.
1892. [Corrodi (nnt Corodi , Heinr.]. Kri-
tische Gescliiclite dos Chilia.smus. 3 Theile
in 4 Bdn. Frankfurt und Leipzig, 1781-83, 8».
Z>. — 2e Ausg., Zurich, [1794,] 80.
An important work for its Illustrations of both
Jewish and Christian eschatnlofc-y. The M ed. ia
merely the first with a change of title, a brief notice
of the author prefixed, aud a preface by the publisher.
1893. Flatt, Joh. Friedr. von. Ueber die
Lehre der Pharisaer von deni Zustand nach
dem Tode. (Paulus"s Memorab., 1792, 11.157-
162.) H.
1894. Hasse, Joh. Gottfr. Vergleichung der
hebraiscli-jiidischen und griechisch-rijmischen
Dogmatik kurz vor Anfang des Christenthums.
(In his Biblisch-orient. Aufsiitze, Kouigsberg,
1793, 8", pp. 91-104.)
1895. Polltz, Karl Heinr. Ludw. Disputatio
historica de gravissimis Theologiae seriorum
Judaeorum Decretis, quorum Vestigia in Li-
bris inde ah Exilii Aetate usque ad SaecuH
quarti post Christum natum Initia depreheu-
duntur. Lipsiae, 1794, 4». pp. 55.
With copious references to the literature of the
1896. Pragmatiscbe Uebersicht der Theo-
logie der spatern Juden. I" Theil. Leipzig,
1795, 80. pp. xvi.. 2S8.
1897. Beschreiljung des Weltgerichts nach
dem Talmud. (J. t. C. Schmidt's Bibl. f.
Krita- u. Exeg., 1796, etc. 80. II. i. 72-82.) B.
1897». Strom, Christian Lndvig. Xotiones
Vita; futuia; inter Judaeos vulgares. [Disp.]
. . . Ilavnia?, 1796, 8°.
1898. Cramer, Ludw. Dankegott. Doctrinae
Judaeorum de Praeexisteiitia Animorum
Adumbratio historica. Vitebergae, 1810,4°.
4 gr.
1899. Bertholdt, Leonhard. Christologia
Ivdaeorvm lesv Apostolorvniqve Aetate ... .
Erlangae, 1811. 8". pp. xx., 228. D.
See particularly § 34, "De Descensu Messiae ad
Inferos;" § 35. "De Kesurrectione prima seu Justo-
riim " §§ 41-43. " De Resurrectione secunda," " De
Jiidicio extremo," "De ttrxarr, ^/itpo et Fine Mun-
di; ■ and 5§ 47, 48, -De {wji luiuvi*.," "De Sovor*.
aitovitft."
1900. Allen, John. Modern Judaism; or, A
Brief Account of the Opinions, Rites, and
Ceremonies of the Jews in Modern Times.
2d Edition; revised and corrected. London,
(1816,^830, 8°. pp. xvi., 451. AB.. H.
Ch X pp. 173-190, " Traditions concerning Para-
dise knd Hell ;" Ch. XI. pp. 191-217. " Tradition,
concerning Human Souls." See also, on fu'ure re-
wards and punishments, pp. 130-14-.!. " The best
work on modern Judaism in our language. —Orme.
1901. Beer, Peter. Geschirhte, Lehren und
Meinuufen allerbestandenenuud noch beste-
henden religiiisen Sekten der Juden und der
Geheimlehre oder Cabbalah. 2 Bde. Briinn,
1822-23,80. D.
1902. Gfrorer, August Friedr. Philo und
die alexandrinische Theosopbie, oder vom
Einflusse der jiidiseh-agyptischen Sclude aiif
die Lehre des Neuen Testaments. 2 Theile.
Stuttgart, 1831, 80. pp. xliv., 534, 406 D.
XHo wilh the title :-"Kritische Geschichte dee
Urchristenthums."
1903. Stoter, C. H. L. Leugneten die Saddii-
cSer Unsterblichkeit iiberhaupt, oder waren
sie nur Gegner der pharismschen Auferste-
hungslehre? (In Schuderoffs ^eue Jahrb.,
1831, Bd. IX. St. 1, p. 47, ff.)
1904. [Ballon, Hosea, 2/f.]. Jewish Usage of
the Svord Gehenna. (Vniversalist Expositor
for May, 1832 ; II. 351-368.) H.
1904». Traditions of the RabWns. (Black-
wood-s Edinb. Mag. for Nov. 1S32 «nd Apul,
1833; XXXII. 727-750, and XXX. 628-050.)
' See particularlT the second article.
1905. Boon, Corn. Specimen historico-thecn
I locicum. quo continetur Histona Condition •
1 Judaeorum religiosae et moralis inde ab fcxmo
1906 SECT. II. E. 1. e. (2.) — DOCTRINE OF THE LATER JEWS. (ORja. avtuors.) 1924«
Babvlonico usque ad Tempora Jesu Christi
inimutatae. Grouingae, 1S34, S-. Jl. 2.40.
1906. Daline, August Ferd. Geschichtliche
Darstelluiig der jiidisch-alexandrinisclu'u I!e-
ligions-fhilosophie. ... 2Abth. llalle, 1834,
1907. Roth, Eduard Max. Theologiae dogma-
ticae Judaeorum brevis Expositio ex ipsis
Judaeorum Fontibus bausta. Marburgi, 1835
[orl?36?], 8°.
190S. Gfrorer, August Friedr. Das Jahrhun-
dertdesHeils ... . 2Abth. Stuttgart, 1838,
8». H.
Also with the title: — "Geschichte des Urchrisien-
thunis. ■ — On the J-(wish notions concerninj; Paradise
and Hell, see II. il-Wl; concerning the nature and
immonalitT of the soul. TI. o2-8»: concerning the
Messiah and the l>ast Things, II. 219-444.
1909. Hlrscli, Sam. Die Rcligionsphilosopbie
derJuden... . Leipzig, 1842, So. pp. xxxii.,
884 +. D.
1910. Praiick, Adolplie. La Kabbale, ou la
philosopliie religieuse des Hebreux ... .
Paris, l!S43, 8". pp. 412 +. H.
pp. 228-259 treat of the opinions of the Cabbalists
on the human soul. The substance of this work was
oii;in illy puhl. in the M-moirea de I Acad, des Sci.
mor. etpol., Savants ttrangers. I. 195-348. H.
1911. Zuuz, Leopold. Zur Geschiclite und
Literatur, 1" Band. Berlin, 1845, 8". pp.
viii., 607.
This volume cont:iins an interesting essay on the
dilTcrent views ol tlje Jewish theologians about the
future state of the Geutiles.
1912. Muiik, Salomon. La philosophie chez
les Juifs. Paris, J84% S". pp. 42.
Originally published iu the Diet, des Sciences phi-
losophiques^
1913. Pbilosophie und philosophische
Schriftsteller der Judeu. Eine historische
Skizze. Aus dem Franzasischen des S. Munk,
niit erlauternden und erganzenden Anmer-
kungen von Dr. B. Beer. Leipzig, 1852, 8».
pp. viii., 120. H.
1914. Joel;. D. H. ... Die Religionsphilosophie
des Sohar und ihr Belialtiiiss zur allgemeinen
jijdischen Theologie. Zugleich eine kritische
Beieuchtung der Franck'schen "Kabbala."
Leipzig, 1849, 8". pp. xv., 394. .
1915. Schroder, Job. Friedr. Satzungen und
Gebrauche des talniudiscb-rabbinischen Ju-
dentbums. EinHandbuchfUr Jnristen, Staats-
nianner, Theologen und Gescliichtsforscher
... . Bremen, 1851, 8". pp. xii., 678. H.
Pp. 389-432 contain chapters on "The Doctrine of
Transmigration ;" " The Sevenfold Punishments
which Human Souls have to endui-e. — Description
of Hell;" "Repentance;" and "The Jewish Para-
• disc."
1916. [Alger, William Rounseville]. The Rab-
binical Doctrine of a Future Life. (Christian
£xa»i. for March, 1S5»; LX. 189-202.) H.
1917. Hllgenfeld, Adolf. Die judische Apo-
kaljptik in ihrer geschichtlichen Entwicke-
luug. Ein Beitrag zur Vorgeschichte des
Chrlstenthums ... . Jena, 1857, large 8».
pp. xii., 308. H.
1917". Jost, Isaac Markus. Geschichte des
Judentliunis und seiner Secten. ... 3 Abtb.
Leipzig, 1857-59, S". H.
An excellent work.
1917''. Munk, Salomon. Melanges de philo-
sophie juive et arabe renfermant des Extraits
methodiques de la Sfiurce de vie de Salomon
ibn-Gebirol (dit Avicebron), traduits en fran-
^ais ... et accompagnes de notes ...; — un
Memoire sur la vie, les ecrits et la philosophie
d'Ibn-Gebirol, — Notices sur les principaux
philosophes arabi's et leurs doctrines, — et
une Esquisse histurique de la philosophie chez
les Juifs. ... Paris, 1859 [J857-50J. 8». pp.
viii., (4), 536, and (Hebrew text) 76. J).
An important work, giving the results of original
Investigation. The Arauic philosophers who.se opi-
Diou.s coDceruing the »aul and its destiny are par-
ticularly set forth, are Al-Farabi, Ibn .SinA (Avi-
cenna), AI-Ghazali (Algazeh, lint Raja (Avempace>,
Ibu Tufail, and Ibn Rushd ^Avenoes).
1918. Klcolas, Michel. Des doctrines reli-
gleuses des Juifs pendant les deux siecles
anterieurs & I'ere chretlenne. Pari.s, 1860,
8'>. pp. viii., 464.
Pp. 311-348 treat of the doctrines of the immorta-
lity of the soul and the resurrection of the body.
191S". Schmiedl, A. Randbemerkungen zu
Pinsker's Likkute Kadinoniot. {Mnnatsdirift
f. Gesch. u. Wiss. d. Jude.nthums for Mav,
1861 ; X. 176-186.) H.
Maintains that the Karaites introduced the doctrine
of metempsychosis among the Jews,
1918b. Silvestre de Sacy, Antoine Isaac,
Baron de. Mouioire sur I'etat actuel des
Samaritains. (Malte-Brun"8 Annates des Voy-
ages, 1812, XIX. 5-71.) B.
See especially pp. 50-54. A German translation ia
Staudlin and Tzscbiruer's Arcliiv /. Kirchengesch.f
1. iii. 40-86. D.
1919. Gesenlus, (Friedr. Heinr.) Wilh. ...
De Samaritanorum Theologia ex Fontibus
ineditis Commentatio. Halae, [1822,1 4». pp.
46. D.
On the belief of the Samaritans see also the disser-
tations of Adr. Reland and C. Cellarius in l'i;olinis
Thesavriis, Tom. XXII., and Geseuius's Carmina
Samarttana, Lips. 1824, 4'\ E.
(2.) Later Jewish Authors.
1920. Enoch. Das Buch Henoch. Uebersetzt
und eiklart von Dr. A. Dillniann ... . Leip-
zig, 1853, 8". pp. Ixii., 331. D.
The best translation. The book describes, among
other things, Enoch's visions of heaven and hell.
First translated, into English, by Richard Laurence,
Oxford, 1821, 8"; 3d ed., revised and enlarged, ibid.
1838, 80. pp. lix., 250. (B.) Dr. A. G. Hoffmanns
German translation was publ. in 2 Abth., Jena, 1833-
38, 8^*. {D.) In its original form, a part of the book
is thought by some to belong to the second century
before Christ, but it has since been variously inter-
polated. Comp. Nos. 4284, 4285.
1921. Kzra (Lat. Ksdras), about 40 B.C.?
The Fourth Book of Esdras in the Lat. Vul-
gate ; II. Esdras in the English version of
the Apocrypha; I. Esdras in the Arabic and
Ethiopic Versions.
Deserving notice here for the long
the Judgment, and the rewards and punishments of
the future lire, found in the Arabic and Ethiopio
versions after Ch. VII. v. 35, and undoubtedly belong-
ing to the work in its original form. An English
translation of the Arabic version is appended to VoL
IV. of Whiston's Primitire Chrisiianily Jteviv'd,
Lond. 1711, 8"; its variations from the Vulgate, and
additions, are given in Latin, in Fabricii Code*
pseudepigr. Vet. Test., Vol. 11. For the Ethiopio
version, with a Latin and English translation and
note=, see Laurence's "Prinii Ezra; Libri ... Versio
^Ihiopica, ' etc. Oxon. 18.0, 8°. ID) Chapters I.
and II. as also XV. and XVI. of the book are wanting
in the Arabic and Ethiopic versions, and are unques-
tionably later additions, by Bonie Christian.
1922. Phllo.7Hd;fw,sfl-A.D.30. See Bottcber,
De Inferis, ?g 514-517. >
1923. Stahl, Ernst Heinr. Versuch eines
systematischen Entwurfs des Lehrbegriffs
Philo's von Alexandrien. (Eichhorn's
AUpem. Bill, 1702, F". IV. 7f<7-S90.) H.
"Still the most complete.'— Sre(«cA.
1924. Schrelter, Joh.Christoph. Philo's
Ideen iiber Unsterblichkoit, Auferste-
hung und A'ergeltung. (Keil und Tzscbir-
uer's AnaUkten, Bd. I. St. II. pp. 95-146,
Leipz. 1813, 8».) H.
1924». Gfrorer, August Friedr. Philo. etc.
18G1. See No. 1902.
761
1925
CLASS III. — DESTINY OF THE SOUL.
1940
1925. aosephus, Flavins, n.A.D. 70. See par-
ticularly Ant. XVIll. 1. 2-5; B.J. II. 8. 10,
II, 14: I. 3.3. 2, 3; cont. Apion. II. 30; B. J.
III. 8. 5 (cf. VI. 1. 5) ; VII. 8. 7 ; VII. 6. 3.
1926. Paulus, Heinr. Eberhard Gottlob.
Pharisaeuruni de Resurrectione Sententia
ex tribus Josephi Archaeologi Locis ex-
plicatur. Jenae, 1790, 4». pp. 11.
1927. Bretschneider, Karl Gottlieb.
Capita Tbeologiae ludaeorum dograaticae
e Flauii losephi Scriptis coUecta ... .
Vitebergae, 1812, 8». pp. 66. H.
1928. Saadjali {Lat. Saadias) Gaon, Fajju-
mi. r^]:nn) m^nxn lao, sepher im-
Emunotli vr-had-Denth, i.e. " Boolv of tbe Doc-
trines of Kelinion and Pbilo.sopby."
WriUeii in Aral>ic about a.d. 933; translated into
H-brew bv Jiiduh Ibn Tabon (or Tihbon) a.d. 1186.
and nubl.' at Constantinople 1562, 4", ff. 88. {BL.)
AnolhLT edition. Berlin. 1789, V>. The work treats,
among other things, of the nature of the i.oul, the
resurrection, and the future life. Saadjah rejects
the doctrine of transmigration.
1929. Pur8t, J'llius. Die judischen Religions-
philosophen de.s Mittelalters, oder Uebersetz-
uugen der seit dem 10. Jahrhundert verfas.steu
Religionsphilosopliieen. ... I" Band. Leip-
zig, 1845, 16». (32 sh.)
Also with the title : — " Emunot weDc'ot oder
Glaubenslehreu und Philosophic von Sa'adja Fajju-
J930. Jndah lial-L.evi {Lat. Levlta),
A.D. 1140. nrij Liber Cosri [or Kuzari]
contiuens Colloquium ... de Religione, habi-
tani ante nongentos Annos, inter Regem Co-
sareorum, & 11. Isaacuin Sangarum Judajuni;
. . . eani collegit ... et in Lingua Arabica . . .
descripsit R. Jehudah Levita ...; ex Arabica
in Lingiiam Hebrajam ... transtulit R. Jebu-
dah Aben Tybbon . . . . Nunc ... recensuit,
Latina Versione, & Notis illnstravit Johan-
nes Buxtorfius, Fil. ... Hell. a.m\ Lat. Basi-
leae, 1660, 4». pp. (:^2), 455, (29). H.
A Spanish translation, by Jac. Abendana, Anist.
1663, 4". Fur many other editions and translations,
See Kurst, BM. Jv'd. II. .36-38. — On the future life,
see pp. 71-73.
1931. Moses Ben Maimon (Lat. Malmo-
nides), jEgijptius, often called Rambani,
1131-1-205. 7\^^^\ nji^o o' npinn t,
Mislineh Tnrah or Jadh ha-Chazulah, " The
Two-fold Law," or -The Strong Hand." 4
vol. Anist. 1702, fol. A.
Numerous editions. The fifth treatise in the first
Book, on Repentance, contains much relating to llit^
future life. There have been several editions and
translations of this part, among which we may notice
the Latin version by Robert Clavering, 0.\on. 170o,
4». BL.
1931». The Main Principles of the Creed
and Kthics of the Jews, exhibited in Selec-
tions fioin the Yad Haehazakah of Mainioni-
des, with a Literal English Translation, Co-
pious Illustrations from the Talmud, &c
By Hermann Hedwig Bernard ... . Cam-
bridge [Eng.], 1833, 8». pp. xxxiii., 359. H.
On the Life hereafter, see pp. ffl3-313, being part
of the treatise on Repentance. — For editions of
Maimonides's Discourse on the Resurrection, and a
treatise by Judah Sahara or Zabaia on the same sub-
ject, see Fiirst, BM. Jud. II. 311-31-2. Respecting
the doctrine of the annihilation of the wicked, as
held by him and other Rabbles, see the note of \V.
Vorst to his ed. and transl. of Maimonides de Fun-
damentia Legis. Franeq. 1681, 4o. pp. 47, 48. H.
WSlb. Bronner, Jean Jacques. De la
theologie dogmatique de Maimonides,
these historique et theologique ... .
Strasbourg, 1834, 4». pp. 43. D.
1932. Scheyer, Sim. B. Das psycholo-
gische System des Maimonides. ... Nach
den Queilen bearlieitet. Frankfurt a. M.,
1845, 8". pp. vi., 111.
1933. Joel, M. ... Die Religionsphiloso-
762
phie des Mose ben Maimon (Maimonides).
. . . Breslau, 1859, 4«. pp. 49. F.
1934. Moses Ben Kaclinian (Lat. NacU-
nianide8;,6Vr«/it/eHsii, often called Ram-
ban, 11«4-1260. '^IDjn l;?ty, Shaar hag-
Geinul, i.e. "Gate of Retribution." Naples,
1490, 4o. ff. 34. BL. — Also Ferrara, 1556, 4».
This forms the 30th and last chapter of his work
entitled Torath ha-Adham, i.e. "The Law of Man,"
publ. at Venice in 15a5, 4" jBL.), and in other editious.
1935. Bachja or BecUai Ben Aslicr, R.,
fl. A.D. 1291. ;,'31N \rhw, Shulchan Arba,
i.e. "The Square Table." Hamburg, 1706,
8". ff. 49; Wilna, 1S18, 8», etc.
Fiirst mentions 14 cdiiions. The book consists of
four chapters, the Hrst three of which giie directions
concerning the usages to be ob-served at meals and
feasts; the foui th treats of the resurreulioii, and de.
scribes the great feast of the righteous in the world
to come. On the Rabbinical notions concerning this
banquet, at which, among other viands. Behemoth
and Leviathan are to be served up, Moses carving,
see Eisennienger's Eutilecktes JiidetUh., II. 872-88S,
Corrodi s Krit. Gesch. des Chiliasmus, 1. 3'29-4o. Prof.
Stuart in the A'ortft Amer. Rev. lor April, 18:18,
XLVI. 516-18, and the dissertation of Bartoloccl
noticed abo\e. No. 1868.
1936. Abraham Bar Cliasdai nr Chis-
dal (Lat. Abraham Levita), (1. a.d. 1240.
niiJr'n 1£3D> l^epker Iiat-Tcip2>iiach, i.e.
"Book of the Apple" [of Aristotle]. Venice,
1519,4"; Riva di Trento, 1562, 4"; Luneville,
1804, 4°.
A dialogue translated or rcwrought from the Arabic,
in which ArLstntle is represented as conversing oa
the nature and immortality i.f tbe soul. For a Latin
translation, with notes, by J. J. Losius,.see No. 188L
In another work ascribed by some to Abraham Bar
Chasdai, by others to Judah Charisi, Scjili
Xephcsh, i.e. '■ Book of the Soul," Galen i
concerning tin
mg
s intro-
itli one
(if his discipl
translation (from the Arabic), Venice, lolSI, i", eiai.
1937. Moses de Leon, or Ben Shem
Tobli, II. at the end of the loth cent.
HiSDnn iyi3 J, A yj/ies/i ha-Cholh mall. "iion\
of AVisdom." Basel, 1608, 4». ff. 04. BL.
A treatise on the soul of man and its stale after
death, the resurrection, etc.
193S. Levi Ben Gerson (Lat. Gersonl-
des', called Ralbag, (,tl,erHni:e Leo de
Bagnols, 1288-1370 ?D^nmon'7rD13D,
t^'jj/ier Milchamoth hasli-Shfiii, i.e. " Book of
the Wars of Jehovah." Riva di Tiento, 1560-
61, f.l. ft-. 75.
Part I., in 14 chapters, treats of the immortality
of the soul, in opposition to Averroes.
193?». Joel, M. Lewi ben Gerson (Gerso-
nides; als Religionsphilosoph. (Frankel's
Monatschri/t f. Gesch. u. Wissensch. d.
Judenthums, 1861, X. 42-60, 93-111, 137-
145, 297-312, 333-344, and 1862, XI. 20-31,
65-75, 101-114.) //.
1939. Immannel Ben Solomon, Eomi,
after 1332. pjrm nijnn ni3nO, Jl^ac/t-
hereth hat-Topheth vr-ha-Edhen. i.e. "Conjunc-
tion of [or Composition on] Hell and Para-
dise." Prague, 1613, 8° (BL.); Frankfurt a.
M., 1713, 8°; Berlin, 1778, 8». BL.
This poem, in imitation of Dante, is also contained
in his Machherolh or Mechahberoth, i.e. "Composi-
tions,- of which it forms the 28th Part. Of these
there have been several cds. ; the last, Berlin, 17»«,
1940. Macliir, E., of Toledo, about 1350?
Sjn np3X, ^Wi'S'a''' ifoWiei, i.e. " Powders
(Aromaties) of the Merchant." 2d ed., Rimini,
1526, 4°. ff. 13. .BZ.. — Venice, 1567, 8°, ff. 40;
i&i'rf. 1606, 8", and other eds. .
A Jewish Eschatf^logv, in three Parts, IrenUng, 1.
of ihe Times of the Messiah, the Resurrection, Judg-
ment etc. ; -L of Paradise and Hell ; 3. of the Ora
Law; etc. There is a Latin .rauslation .^ the first
Part by Ant. Hulsius, in bis Theologia Judaica, etc.
•1941 SECT. II. E. 1. c. (2.)-D0CTRINE OF THE LATER JEWS. (ORia authohs.) 1962
Bredffi, 1653, 4". For extracts, see also Spiegela
Avetea (Germ, trans ), 1. 8o-a7. According to Stein-
schiicider, Jewish Lit., p. 100, this work is reall}' not
by Machir, but by Moses de Leou.
1941. JosepK Albo, S., about 1425. "1i3D
D'lpi', i^pltfr Ihkarim, i.e. "Book of Foun-
dations," or Fundamental Principles of the
Jewish Religion. Sonciuo, 1485, fol. ff. 1U7.
BL.
Albo reduces the fundamental principles to three:
— the Being of God, Revelation, and the Reality of
Future Rewards and Punishments. —Numerous cds.
have been published, for which see Fursts Bibl.
Judaica. A Latin translation, bv Gilb. Genebrard,
Paris, 1566. 8" ; German, with Introduction and Notes,
bv \V. and L. Scblesinger, 5 Hefte, Frankfurt am
Wain, 18;i8-44, 8".
1942. Pertscli, Wolfg. Heinr. Friedr.
Conspectus Theologiae Judaicae ex Libro
Ikkariin. Jenae, 1720, 4». (8 sh.)
1943. Simeon Ben Zemack Durau, R..
called Raslibaz, d. 1444. flOX jjO,
Maghen Ahliot/i, i.e. " Shield of the Fathers."
The third Pait of this work, publ. at Leghorn in
1785, fol. {BL.), and Leipzig, 1855, S«, treats of the
resurrection.
1944. Isaac Abarbanel, or Abravanel,
Ji., 14a7-150!S, njOkS* Wii'y, JiosU Amana/t,
i.e. "The Head (Chief Articles) of Faith."
Venice, 154o, 4° (JBL.); Cremona, 1557, 4o;
Altona, 1770, 4".
A Latin translation, by \V. H. Vorst, Arast. 1638,
i" (H.); also nppendod to lii.s edition and transla-
tion of Mainionides de Fvndameutis Legis, Frane-
queriE, 1684, 4». {H.) See particularly cap. 24.
1945. Josepk Ibn Jaclija, B., 1494-1539.
mX mm, Torah Of, i.e. " Ihe Law is Light."
Bologna, 1538,4". ff. 36. J?i. — Also Venice,
1600, 4o. ff. 28. BL.
Treats of the Last Things.
1946. Moses Cordovero or Corduero,
B., 1522-1570. Tractatiis de Anima. (C.
Knorr von Rosenroth's Kabbala Venudata, I.
ii. 100-149.) H.
1947. Isaac Lorla or Luria, /?., 1534-72.
... Tractatus ... de Kevolutionibus Anima-
rum ... ex Operibus K. Jitzchak Loijensis
Germani, Cabbalistarum Aquilre, Latinitate
donatus. (C. Knorr von Rosenroth's Kabbala
Denudata, II. ii. 243-478.) JI.
1948. Moses Rami, pj,' JJ "^^^llf, Shaare Gan
Edhen, i.e. "Gates of the Garden of Eden."
Venice. 1589. 4° : Lublin, 1597, i". ff. 47. BL.
A Cabbalistic treatise on Paradise and Hell.
1949. Israel Ben Moses, R. Disputatio
Cabbalistica de Anima et Opus Rh.ythmicum
R. Abraham Aben Ezrae de Modis quibus
Hebraei Legem solent interpretari. Verbum
de Verbo cxpressum extulit ... Joseph de
Voysin. [With the Hebrew original.] Ad-
jectis Coramentariis ex Zohar aliisque Rab-
binorum Libris, cum iis, quae ex Doctrina
riatonis convenere. Parisiis, 1635, 8». ff. 673.
BL.
The notes to the treatise on the soul occupv ff. 168-
573. First ed. (f the treatise (in i/c!<rcK;)," Lublin,
1582.4". Sec Furst, Bill. Jud. II. Utf.
1950. Abba Ben Solomon Bunzlau or
Bnmsla, R. 7\'Z\i!yl^ IID, Sor han-Ne-
shamah, i.e. "Secret of the Soul." Basel,
1009,4". ff. 22. i?Z,.— Also Amst. 1652, and
1696, 4".
A work on the sufferings of the soul in the grave,
" the sepulchral percussionf the resurrection, etc.
On tlie .strange noiioii of the beating in the tomb in-
flicted by the Antel of Death, see Buxtorfs Lex.
Talm. p. 698, or his Si/nag. Jud. c. 49. Kisenmengcr s
Entdeckles JvdeMhvm. 1. tS.', 883, and the disserta-
tion of Grapius, No. 1«T6, abo\e.
1951. Aaron Santuel, R. QIN HOtyj,
Atshmath Adham, i.e. "Breath (or Soul) of
Man." Hanau, 1017, 4". ff. 46. — Also Wil-
mersdorf, 1732, 4».
A treatise on the soul, future rewards and punish-
1952. Samuel da Silva. Tratado da im-
mortalidade da alma, em que tambem se mos-
tra a ignorancia de certo contrariador [i.e.
Uriel Acosta] de nosso tempo que entre trntros
niuytos erros deu neste delirio ter para si et
publicar que a alma de homem acaba justa-
mente com o corpo. Amst. 53s3 [1023],"8".
1953. Acosta, or da Costa, Uriel (^originally
Gabriel). Exameii das tradi^oeuis Phariseas
conferidas com a Ley escrita, por Vriel jurista
Ilebreo, com reposta k hum Semuel da Silva
... . Amsterdam, 5384 [1024], S".
See Bayle, s. v., and Herni. Jellinek, Uriel Acosta a
Leben und Lehre, Zerbst, 1847, 8°.
1954. Manasseli Ben Israel, R. De Re-
surrectione Mortuorum Libri tres, quibus
Animae Immortalitas et Corporis Resurrectio
contra Zaducaeos comprobatur; ... deque
Judicio extremo, et Muudi Instauratione
agitur. Amst. 1630, 8°. pp. 346. BL. — A\so
Groningae, 1676, 12".
Also in Spanish, Amst. 1636, V2», ff. 187. — "Argu-
tiis quam historiis notabilior."— fioHc/ier.
1955. D"n nOty: "I£3D, ."'V';,/,fr Aishmatk
Chajjim, i.e. " Book of the Breath of Life."
Amsterdam, 1651, 4". ff. (8), 174, (2). H.
On the Nature, Origin, and Immortality of the
Soul, in four Books.
1956. Mendelssohn, Moses. Phiidon oder
iiber die Unsterblichkeit der Seele. 6« AuH.,
berausgegeben und mit einer linleitung ver-
sehen von David Friedlander. Berlin, (1767,
8, 9, 76, 1814,) 1821. 8°. pp. xL, 246. //.-7»
Aufl., ibid. 1866, 16".
A Dutch translation, 's Hage, 1769, »•>. — French,
by G. A. Junker, Paris, 1772, 8", 4" ed. Reutlingcn,
1789, 12°; by A. Buija, Berlin, 1785, 8"; from the 6th
ed., by L. H:.ussniann, l';uis. 18:10, i^. — Danish,
Copenhagen, 1779, 8°. — English. I.y Charles Cullen.
London, 1789, 8"; another trau.slation in the U. S.
Mag. and Dem. Jteriew for Jan., Feb.. and March,
lh58; Vol. XXII. It has al.=o been translated into
Italian, Polish, Russian, Hungarian, and Hehrew.
1957. Schreiben an den Ilerrn Diaconus
Lavater zu ZUrich. Berlin und Stettin, 1770,
sni. 8". pp. 32. H.
1968. Abhandlung von der Unkorpcrlich-
keit der menschlichen Seele. Izt zum ersten-
mal zum Druck befdrdert. Wien, 1785, sm.
8". pp. 51. H.
1959. Kurze Abhandlung von der Unsterb-
lichkeit der Seele, aus dem Ebraischen i'.ber-
setzt von H. T. Berlin und Stettin, 1787, sm.
8". pp. 34 +. H.
1960. Mises, Jehuda Loeb. flOXH nXJD,
Kinath ha-Emeth, i.e. " Zeal for the Truth."
Vienna, 1828, 8". BL.
On the immortality of the soul, with an appendix
on demonology, etc.
1961. [Friinkel, Benjamin]. The Glory of
Eternity, treating of the Immortality and
Perpetual Peace of the Soul, proved on the
most Incontestible Evidence of Scripture and
Tradition, with Full Illustrations of the Va-
rious Opinions on the same Subject. By Dr.
Benjamin Franklin, Author of '-The Relation
between the King and the People." Heb.
and Eng. London, 6696 [18.36], 8». pp. xix.,
38 +. H.
1962. Plillippson, Ludw. Siloah. Eine
Auswalil von I'redigten nebst sechs Betrach-
tungen iiber die Unsterblichkeit der Seele. . . .
3" Sammlung. Leipzig, 185V, 8». pp. viii.,
3.36.
763
CLASS III. — DESTINY OF THE SOUL.
1083 i 4
2. Mohammedans,
For the literature, see Grasse, Lehrb. einer allg.
Literiirgesch., II. i. 308-325, Dresd. 1839, 8".
1963. Aloliammed, fl. a.d. B22. Alcorani
Textiis universus ex correctioribus Arabum
Exemplaribus sunima Fide . . . descriptus, ea-
demque Fide ... ex Arabico Idiomate in La-
tinum translatus; appositis unicuiqiie Capiti
Notis, atque Refutatiune. His omnibus prao-
niissiis est Prodronuis ad Refutatiouem Alco-
rani . . . Auctore Lud. Marraccio .... 2 toni.
Patavii, 1698, fol. A.
The Prodremut was publ. seraralely, Rome 1691,
l"i°. (A.) — The most convenient modern edition of the
Koran is that hy G. Klugel. •• Ediiio stereotypa ter-
tium emendata," Lipsiae, 1IS58, V.
1964. The Koran, commonly called the
Alcoran of Mohammed, translated ... from
the Original Arabic; with explanatory Notes,
taken from the most approved Commentators.
To which is prefixed a Preliminary Discourse.
By George Sale ... . London, 1734, 4». pp.
ix., 187, 508 +. H.
often reprinted. The Preliminary Discourse is
highly valuable. — There is a new translation of the
Koran, in which the Suras are arranged in chronolo-
gical order, with an Introduction and Notes, by the
Kev. J. M. Rodwell, London, lb61, »». H.
1965. Selections from the ^ur-an, com-
monly called, in England, the Koran; with
an interwoven Commentary; translated from
the Arabic, methodically arranged, and illus-
trated by Notes, chiefly from Sale's Edition:
to which is prefixed an Introduction, taken
from Sale's Preliminary Discourse, with Cor-
rections and Additions: by Edward William
Lane ... . London, 1843, 8». pp. vii., 317.
BA.
On the Resurrection, Judgment, Paradise and
Hell, see pp. ^89-312.
1966. W^ellfGustav. Historisch-kritische
Einleitung in den Koran. . . . Bielefeld,
1844, IG". pp. xxi., 121. B., D.
1967. ]Voldeke,Theodor. Geschichte des
Qorans. Preisschrift. Gottingen, 1860, 8".
pp. xxxii., 359.
1968. Avlcenjia (corrupted from the Arab.
Ibn Stna), »80-1037. Compendium de
Aninw. Liber Machad I de Dispositione sen
Loco ad quern revertitur Homo, vel Anima
ejus post Mortem; ubi inter caetera etiam de
Resurrectione Corporis et ejus Materia dis-
serit. Aphorismi XLVIII de Anima. ...
[Translated from the Arabic, with notes, by
Andr. Alpagus] Venetiis, 1546, 4°. BM.
1969. Averroies (corrupted from the ^1ra6.
Ibn Roshd', fl. a.d. IIGO. See No. 15.
" Ex Arabibus [\\z. writers ou the immortality of
the soul) Averroes in 3. de Anima, cujus arguiucnta
examinat Goniesim Pereira p. SiS .seqq. Margarita.
De Arabum senteniia confeiendus Abraham Ecchel.
lensis in Historia Arabum 1. 228 scq. Et Ibn Tophail
Philosophus avToiiiaKTo'; cditus ab Ed. Pocoliio
[Oxoii. (1672,) 1700, 4°1 p. 119, 120 .'eq., i;!8. •— Fabric.
A copious analv^is of the remarkable vork of AbS
Bekr Ibn Tofail above referred to may be found in
Biuckers llisl. Crit. Philoi., III. 17^^-lU8. B.
1969'. [WeU-ed-diii Mohammed Ben
Abdallah el-Kliatlb, a.d. ia:*«J. Mish-
cat-ul-Mas'abih' or a Collection of the most
Authentic Traditions regarding the Actions
and Sayings of Muh'ammed ... . Translated
from the Original Arabic, by Capt. A. N.
Matthews... . 2 vol. Calcutta, 1809-10, 4<>.
A., AB.
See particularly Book XXIII., Vol. 11. pp. 539-6t2,
for the .Mohammertan eschalology. This work is a
recension of the ifasiihih of Hosein Ken Misud el-
Beghewi (or al-Baghawi), who died a.d. 1122 (al.
1116).
134,
1970. Pocock, Edward. . . . Porta Mosis, etc.
1654. See No. 1S66. note.
764
1971. Herbelot,Barthelcmvd'. BiMiotheque
Orientale ... . (1st ed., Paris, 1()«7, fol.) i
torn. La Haye, 1777-79, 4». //.
See the articles ^dAai al Cabr. 'the punishment
in the grave ; ' Barxakh, •■ the inlerniedi:ite state;"
Arri/, a kind of purgatory or limbo; Gehermem,
•Hell;" Gennalt, •Paradise;' and Akhrat, "the
future life. "
1972. Reland, Adrianus. De Religione Mo-
hamuiedica Libri duo. Quorum prior cxhibet
Compendium Theologiac Mohammedicae, ex
Codice Manuscripto Arabice editum, Latine
versuni, & Notis illustratum. Posterior ex-
aminat nonnulla, quae falso Mohammedanis
tribnuntur. Ultrajecti, 1705, S". pp. (32),
188, (28). H. — Ibid. 1717, 8".
A German translation. Hannover, I7I6. 8"; French
(a miserable travesty). I,a Haye, 1721, l-"; Engluh,
in 'Four Treati-es concerning .. the Mahomet-
ans, ' Loud. 1712, 8<>, H.
1973. liudovlci, Carl Giinther. Dissertatio
de Paradiso Mohammedauo. Lipsiae, 1720, I
4°.
1974. Mill, David. Dissertationes seleciae
... . Curis secundis, novisque Dissertationi-
bus, Orationibus, et Miscellaneis Oiientalibus
auctae. Lugduni Batavorum, (1724,) 1743,
4°. pp. (18), 621. 147. H.
See Diss. L • De Mohammcdismo ante Mohamme-
dem,' pp. 3-124. partinulaiiy cc. 5:i-«4 ; aWo • Oratio
Inauguralis [a.d. 1718] de Mohammedanismo e vete-
rum Hebiseorum Scriplis magna ex Parte composilo,"
pp. 1-26 of the Appendix to the voluiue.
1975. BrncUcr, Jac. De Philosophia Sara-
cenoium. (In his Hial. Crit. Pliilos., 1742,
etc. 4», III. 3-240, and VI. 469-498.) H.
I975». Pastoret, C. E. J. P., Marquit de.
Zoroastre, etc. 17S(l. See No. 1275».
1976. Mouradja d'Obsson, Ignace. Ta-
bleau general ill- l'riii])jre Othoman ... .7
tom. Pai is, 17S>;-)S24. ^°. H.
On the Mohammedan iiorjons concerning the future
life, see 1. 136-151. The first part of M. d'Ohsson's
work was transl. into Germmi, with valuable addi-
tions, by C. D. Beck, Leipz. 1788-93, 8».
1977. Cludlus, Herm. Heimart. Muham-
meds Religion aus dem Koran dargelegt,
erlautert und beurtheilt. Altona, 1S09, 8».
2i th.
1978. [Mills, Charles]. An History of Mn,
hanimedaiiism ... . London, 1S17, 8°. pp.
xix., 409. H.
Sec particularly pp. 2-&-!86.
1979. Garcin de Tassy, Joseph Heliodore.
Doctrines et devoirs de la i eligion mnsulniane,
tires du Coran, suivis de I'Eucologe niusuU
man; traduit de Tarabe. 2' ed. Paris, (182ttf)
1840, 180.
Also appended to his edition of Savary's French
translation of the Koran.
1980. Gelger, Abraham. Wtis hat Mohammed
aus dem Judenthume ausgenommen? Eine
... gekriinte Preisschrift. ... Bonn, 1833, 8°.
pp. vi., 215. D.
The best work on the subject. On the future lif^
see pp. 47-49, 66-80.
I9S1. Taylor, William Cooke. The History
of Mohammedanism and its Sects. London,
1834, 12". — 3d ed., ibid. 1851, lt>. pp. xii.,302. ^
A German translation, Leipzig, 1837,8°.
1982. DolUnger. Joh. Jos. Ign. Muham-
med's Religion nach ihrer inneren Entwicke-
lung und ihrem Einflusse auf das Leben der
Yiilker. . . . Regensburg, 1S38, 4». pp. 147.
19S3. 'WelljGustav. Mohammed der Prophet,
sein Leben und seine Lehre. Auk liandschrift-
lichen Qnellen und dem Koran geschopft und
dargestellt ... . Stuttgart, 1S43, 8°. pp
xxxviii., 450, (5). F.
SECT. II. D. 1. — BELIEF OF THE ANCIENT GREEKS, etc.
1620
1588. Pettavel, Fr. De Argumentis, qui-
bus apud Platoiiem Aiiinioruiu Ininiorta-
litas defenditur. Berolini, 1815, 49. pp.
1589. Kwiiliardt, Ileinr. Platons Phii-
doii, iiiit besonderer Kiicksicht auf die
Unsterblithkeitslehre erlautert «nd beur-
theilt. Lubeck, 1817, 8". pp. 72 -f . F.
1590. Taylor, Thomas. Platonic Demon-
stration of the Immortality of the Soul.
(Classicat Jour, for June and Sept., 1820;
XXI. 201-230, and XXII. 40-51.) H.
1591. Seager, Jfev. John. Observations
on the Phicdo of Plato. (Classical Joia:
for June, 1825 ; XXXI. 209-217.) H.
1592. ScUmidt, Adalb. Argumenta pro
Immortalitate Aiiimarum in Platouis
Pbaedone explicita. Halae, 1827, 8».
1593. Rettig, Ileinr. Christian Mich.
QuaestioiH's I'latoiiicae. I, Quam cosno-
scendae verae Aninii Naturae Yiam Plato
commonstraverit. ... [Progr.J Gissae
[Budingen], 18.31, 8». i th.
1594. Braut, J. \V. Bemerkungen iiber
die platonische Lehre vom Lernen alseiner
Wiedererinnerung (acajii'juris). Branden-
burf!, 1832, 8».
1595. Deycks, Ferd. Platonis de A^ni-
morum Migratione Doctrina, Confluent.
1834, 8».
1596. Crome, C. De My this Platonicis
imprimis de Necyiis. Dusseldorf, 1835, i".
1597. Meiring, . De Mythis Plato-
nicis iuprimis de Necyiis. [Progr.] DUs-
seldorf, 1835, 4°.
Are Nos. 1596 and 1597 titles of the same essay ?
I give them as I flud them in Eugelmann's Bibl.
Script. Class.
1598. ScHmidt, Adalb. Ueher die Ideen
des Plato und die darauf beruhende Un-
sterblichkeitslehre desselben. [Progr.]
Halae, ISO.",, 4". pp. 68 (29).
1598«. SIgwart, Heinr. Christian Wilh.
von. Die platoiiischen Mythen von der
menschlichen Seele im Zusamnienhange
dargestellt. (Appended to his Geschichte
der PInlosophie, 11. 453-515, Stuttg. u.
TUb. 1844, 80.) B.
1599. Voigtlander, J. A. Chr. Platonis
Sententia de Animorum Praeexistentia.
Pars I. De Principio Philosophiae Plato-
nicae. [Di.ss.] Berolini, 1844, S". pp. 25.
1600. Fischer, Carl Philipp. De Plato-
nica de Animi Immortalitate Doctrina.
. . . Erlangae, 1845, 8°. pp. 14. I".
1601. Schmidt, Herni. Duonim Phae-
donis Platonici Locorum Explicatio (p.
66. B. et de universa Argumentatione, in
qua ex ipsa Animi Forma quasi ac Specie
Imraortalitas ejus deducitur). [Progr.i
M'ittenbergae, 1845, 4°. pp. 21.
1602. [King, Thomas Starr]. Plato's
Views of Immortality. ( Universalist
Quar. for Jan. 1847 ; IV. 73-107.) H.
1603. SzostakowsUl, Jos. Platonis de
Auimo Placita. [Progr.] Ostrowo, 1847,
4«. pp. 15.
1604. Lachmann, Karl Heinrich. Ueber
die Unsterbliclikeit der menschlichen
Seele, nach deii Vorstellungen des Philo-
sophen Platon und des Apostels Paulos.
. . . Landeshut, 1848, 80. pp. 32. F.
1605. Ahlander, Joh. Aug. Dissertatio
Veteruni in Genere Philosophorum pras-
cipueque Platonis de Animi Vi et Immor-
talitate Sententias breviter adumbrans
• •• . [Tfe-tp. Pet. Otto Wiberg.] Pars I.
liundw, [18—,] 80. pp. 16.
1606. Hermann, Carl Friedr. Do PartU
bus Animae inimortalibus secundum Pla-
toncm. [Praef. Ind. Schol.] Uottingae,
1607. Speck, Moritz. ■Wiirdigungder pla-
fonischen Lehre von der Unsterbliclikeit
der Seele. ... [Progr.] Breslau, 1853, 4».
pp. 16.
Also in the Zeitschri/l /. />*,(»». u. kat\. Thtol.,
18d2, Heft 82, or N. F., XIII. ii, ,,p. 1-18. 3. '
1608. Osell-Fels, J. T. Dissertatio qua
Psychologiae Platonicae atqiio Aristote-
leae Explicatio et Comparatio instituitur.
Wirceburgi, 1854, 8«. pp. 106.
1609. Aliiller, L. H. 0. Die Eschatologie
Platon's und Cicero's in ihrem Verhalt-
nisse zum Christenthume. ... Jever,
1854, 4». pp. 44. F.
1610. Kahlert, A. J. Ueber die plato-
nischen Beweise der Unsterblichkeit der
Seele. [Gymn. Progr.] [Wien,] 1855, 4».
1611. Susemlhl, Frana. Die genetische
Entwickelung der platonischcn Philo.so-
phieeinleitenddargestellt ... . 2Theilo.
Leipzig, 1855-00, 8«. pp. xvi., 486; xii.,
1-312, xxviii., 31»-696. //.
1612. Sclimldt, Hermann. Zu Platona
Phaedon. [un the concluding argument,
p. 100 A-106 E, ed. Stepli.j (Jahn's J^eue
Jahrh. f. Phihl.,lSbe, LXXIII. 42-48.) H.
For other illustrations of the P»iEtJobv Schmidt,
see Kugelmann's SihU Scfipt. Class., 6' AuH.,
p. 287.
1613. Susemlkl, Franz. Ueber die
Schluszbeweisin Platons Phaedon. (.lahn's
Ifeue Jahrh. f. P/iilol., 1856, LXXIII.
236-240.) H.
1614. Williams, N. M. The Phsedon.
(Christiun liev. for Oct. 1867 ; XXII. 607-
632.) BA.
1615. Allchells, Fr, Die Philosophie Pla-
tons in ihrer inneren Beziehung zur
geoffenbarten Wahrheit kritisch aus den
Quellen dargestellt ... . 2 Abth. Mun-
ster, 1S.59-G0, 8°. H.
1616. 'Volquardsen,C.R. Platon's Idee
des ptSrsijnlichen Geistes und seine Lehre
iiber Erziehung ... . Berlin, 1860, 8<>.
pp. viil., 192. /
See BibUoth. Sacra, XVIII. 222'-i27.
1616». [Martinean, James]. Plato: his
Physics and Metaphysics. (National Eev.
for April, 1861 ; XII. 457-488.) H.
1616t>. Buclier, J. TTefter Platons specu-
lative Beweise fiir dfe Unsterblichkeit
der menschlichen Seele. Inaugural-Dis-
sertation. Gottingen, 1861, 8°. pp. 30.
1617. Arlstoteles,. nx. 3S4-322. ... De
Anima Libri ties. Ad Inteipretuni Graeco-
rum Auctoritatem et Codicum Fidem recog-
novit, Conimentariis- illustravit Fr. Ad. Tren-
delenburg. Jenae,, 1833, 8". 2J th.
1618. Treatise on the Soul, etc. translated
by T. Taylor. London, 1808, 4".
1619. Psychologic d'Aristote — Traite de
I'ame tra,duit en fian(;ais pour la premiere
fois et acconipagne de Notes perpetuelles par
J. Barthelemy-Saint-IIilaire ... . Paris,
1846, 80. pp. cxxi., 392. H.
The lransl!it»r maintains ,Pref. pp. xxxiic.-xlvH.)
that Aristotle did not believe in the immortality of
the soul. .See also, to the same purpose, Mosheim's
notes on Cudwonh s Intel. Syttem, I. 9d, 99, HI. 470-
472 (Harrison's edition.)
1C19». Slmpllclus, fl. A.D. 5.30. ... Com-
mentaria in tres libros Aristotc"'
anima. ... Or.
ff. 187.
1527,1 f.
1620. Vargas,
[Venice, A. Asulanus,
Alfonso, of Toledo, Ahp.
749
t621
CLASS in. — DESTINY OF THE SOUL.
le&l
of &viUe. Qufestiones super Libros Aris-
totelis de Anima. Floreutisp, It'T, fol. —
Also Venetiis, 1565-66, fol.; \icenti»,
1608, fol. ; Roniae, 1609. fol.
1621. Vio, Toniiiiiiso da, Cardinal Gae-
tano (Lat. Cajetaniis). Commen-
taria in ties Libros Aristotelis de Anima.
First published, with the text, at Vicen»,a, 1486,
fol. ; separately, Veuice. 1514, fol., and elsewhere.
1621». Spina, Bartolomnieo dl. Propug-'
naculuui Aristotelis, etc. 1515. See Ko.
674.
1622. Venlero, Francesco. ... Discorsi
. . . sopia i tie Libri deH'Auima d'Aristo-
tile ... . Veuetia, 1555, 8o.
1623. Odoni, Rinaldo. Discorso ... per
uia IViipatetica.oue si dimostra, se Tani-
ma, secondo Aristotile, e mortale, o ini-
mortale. Venetia, 1557, 4". ff. 40. — Also
ibid. 1560, 40. BL.
1624. Vlllalpando, Gaspar CardlUo
de. Apologia Aristotelis adversuS eos,
qui ajunt eum sensisse Auiniam cuui Cor-
pore extingui ... . Conipluti, 1560, 8».
1625. Martinez de Brea, Pedro. In
Libros tres Aristotelis de Anima Com-
mentarius. Cui accessit Tractatus, quo
ex Peripatetica Scbola Animse Imnioi ta-
lita.s asseritur & probatur. Segoutias,
1575, fol.
1626. Q,iiiiitian«8, Vincentius. Diluci-
dationes trium Librorum Aristotelis de
Anima. Xec non S. Doctoris Thomae
Aquinatis in eosdem Comnientarii. Cum
Textu duplici ... . Bononiae, 1575, 4».
1627. Toledo, (Lat. Toletus), Fran-
cisco de, Card. Commentaria una cnm
Quaestionibus in Libros tres Aristotelis
•de Anima. A'enetii.s, 1575, 4o. — Colon.
Agrip. 1576, 4o. ff. 179 +.
Mauy other editioos.
1628. Denisetus, Job. De Aninii Natura
ejusque Iinmortalitate in Doctrina Aris-
totelis apertissime constituta. Parisiis,
1577, 8».
1629. Segni, Bernardo. Trattato ... sopra
1 Libri dell" Anima d' Aristotile ... . Fio-
renza, 1583, 4».
1630. Zimara, Teofilo. ... In Libros
tres Aristotelis de Anima Commentarii
... . Venetiis, 1584, fol.
1631. Scliroter, Joh. Friedr. Quaestio I
utrum .\ristoteles Intellectus nostri Im-
mortalitatem cognoverit. Jeuae, 1585, 4<>.
1632. Pontanns, Hieronynuis. De Im-
mortalitato Anima?, ex Sententia Aristo-
telis, Libri septem. KoniK, 1697, 4».
1633. Guariiioni(Lai.Giiarinonins
Fontanus), Cristoforo. Sententiarum
Aristotelis de Animo sen Mente Lumana
Explicatio. Francofurti, 1601, 4o.
1633». Zabarella, Jacopo, Count. In
tres Aristotelis Libros de Anima Commen-
tarii .. . . Venet. 1605, fol. BL. — A\so
Francof. 1606, 4°.
Maintains that the doctrine of immortality can-
mot lie proved by .Aristotle s philo.sophy.
1634. L.a Galla, Giulio Cesare. De Im-
mortalitate Animorum ex Aristotelis Sen-
tentia Libri tres. Romae, 1621, 4°. — Also
Utini, 1646, 4o.
Maintains that Aristotle believed ia iminor-
1635. Llceti, Fortnnio. De Animorum
ratioiialiiini Iinmortalitate secundum Opi-
nioneni Aristotelis Libri quatuor. Pata-
vii, 1C.29, f..l. BL.
1636. Dannliauer, or Dannliawer,
rao
Joh. Conr. Collegium psychologicum, in
quoniaximecoutroverswQusestiones circa
tres Libros Aristotelis de Anima propo-
nuntur, ventilantur, explicantur. Ar-
gentorati, 1630, b". — Also iOid. 1643, 1665;
Altdorf. 1672, 4o.
1637. Oregio, Agostino, Card. Aristotelis
vera Ue rationalis Animse Iinmortalitate
Sententia accurate explicata. Romge,
1631, 4». — Also 1632, 12°.
Oregio maintains that Aristotle believed in the
immortality of tht; soul.
1638. Hofmann, Casp., 1572-1648. Col-
latio Doctriuae Aristotelis cum Doctrina
Galeni de Anima. Ilelmst. 1637.
1639. Atlian«s.ins. Rirontintis. ... Aris-
totelespropriam de Animae Immortalitate
Mentem explicans ... . Gr. and Ltt.
Parisiis, 1641, 4'>.
See Fabrieius, Sibl. Griec. IV. '293, 294.
1640. Posner, Casp. De Paliiigenesia,
sive Reditu Corporuin in Vitam secundum
Aristotelem inipossibili. Jenae, 1686.
1641. ScUiitz, Christian Gottfr. Super
Aristotelis de Anima Sententia brevig
Commentatio. Halae, 1771, 4». pp. 20.
1642. Deinliardt, Joh. Heinr. Der Be-
griff der Seele niit Riicksicht auf Aristo-
■ teles. . . . Hamburg, 1840, 4o. (4| sh.)
1643. Harteiistein, Gust. De Psycho-
logiae vulgaris Origine ab Aristotele re-
petenda. Lips. 1840, 4». pp. 19.
1644. Fischer, Carl Philipp. De Princi-
piis Aristotelicae de Anima Doctrinae.
. . . Erlaugae, 1845, J^<>. pp. 14.
1644*. "U^addingfon-Kastns, Char-
les. De la p.sycbologie d'Aristote. Paris,
1848, 8". ifr.
1645. Wolff, W. A'on dem Begriffe des
Aristoteles iiber die Seele und dessen
Anwendung auf die heutige Psychologie.
. . . Bayreuth, 1848, 4». pp. 16.
1645». Pansch, Carl. De Aristotelis Ani-
mae Delinitione. Dissertatio inaugura-
lis . . . . Gryph. 1861, 8o. pp. iii., 66.
1&46. liucretius Carus, Titus, fl. B.C. 60.
De Rerum Natura Libri Sex Carolus
Lacbmannus recensuit et emendavit Editio
altera Berolini, 1853, 8<>. pp. 252.
Lib. 111. denies the immortality of the soul.
1&46». Polignac, Melcbior de. Card.
1747. Auti-Lucretius. See No. 147.
&17. MaercUer, F. A. Titus Lucretius
Carus liber die Natur der Dinge und die
Unsterblichkeit der Seele. Vortrag... .
Berlin, 1S'51, f-". pp. 32. F.
1648 ReisacUer, A. J. Epicuri de Ani-
nioniiu NiiiuKi li..ttrinani a Lucretio Dis-
cipulo traclatani exposuit ... . Colo-
niae Agrippinensium, 1855, 4". pp. 36.
Keviewed bv Wilh. Chri.^t in Jahns Ae»«
Jahrb./. PhH6l.. U'oti, LXXIII. 24--.51. B.
1649. Snckan, E. de. De Lucretii nieta-
ph'ysica et niorali Doctrina. Parisiis,
1857, 8°. pp. xii., 63.
1650 Cicero, Marcus Tullius, B.C. 10M3.
The Tusculiiu Di.sputations, Book First [De
coiitemnenda Mortel: the Dream of Scjpio;
and Extracts from the Dialogues on Old Age
and Friendship. Lat. Vitb E'lfl'^b >.otes,
by Thomas Chase ... . Cambriage [Mass.J,
1851, 120 pp. xviii.. 207. H. _
The Introduction diwiisses the question of Cicero »
belief in the immortality of tl.e soul.
1651 Cicero on the Immortality of the
Soul, [Book I. of the Tusculan Q"e«f'''.';'-
translated by J. N. B^Ho^-^-L (^"if '??
Exam, for Nov. 1842, and Jan. 1843; XXXUL
129-150, 316-338.) U.
1652
SECT. II. D. 1.- BELIEF OF THE ANCIENT GREEKS
1674
1652. Wunderllcli, Casp. Jul. Cicero
de Aiiiiiia I'latonizaus. [Hesp. Andr.
ScIuikiUt.] Viteb. 1714, 4». ff. 8.
1653. Torner, Fabian. DeSeiitentiaCice-
roiiiaiia de Iminortalitate Animae. [Resp.
Laur. Wenzel.] Upsal. 1730, 8». (2 sh.)
1654. Plsanskl, Georg Christoph. Dis-
sertatio e.xpendens Argunienta pro Im-
mortalitate Animae a Cicerone allata.
Regionionti, 1759, 4". pp. 24.
1655. Weliren, or AVelirn, Job. Gott-
fric.l von. Ueber das Alter und die Un-
stcrblirlikcit der Seele, nach deni Cicero
frev lie:uliiMtet und niit eiiiigen Zusatzen
vcrniebrt. Gottingen, 1819, S». pp. 77.
1656. Siemers, . De Loco qiiodam e
Ciccronis Catune Majore, ubi de Aninio-
rum Iminortalitate agitur. [Progr.] Mo-
nasterii, 1848, 4». pp. 14.
1657. Vlrglllus or Veigllins Alaro,
Publius, u.c. 70-19. See particularly j£nekt.
Lib. VI., and Geory. IV. 467, et seqq.
1G57». iEneas his descent into Hell ... .
Made English by John Boys ...; together
with an ample and learned Comment tipon
the same ... . London, 1601, 4". pp. 248.
1658. Warbiirton, William, Bp. The
Divine Legation of Moses demonstrated,
etc. See No. 1799.
In B"ok II. Sect. IV. of thi.s work, Warburton
maintMin.^ the iuL'onious paradox that the descent
of .ICi.eas iiiiu the iiifciiial regions as described
tion into the Kleusinian niTsteries. See his
Works, II. 78-169. H.
1659. Beyckert, Dan. Job. Philipp. Dis-
sertatio e.\planrtns Psychologiam Virgilii
L. VI. Aeneid. v. 724-751. Argentorati,
1751, 4», pp. 20.
1659». Jortln, John. Six Dissertations,
etc. 1755. See No. 1526.
1659i>. [Gibbon, EdwardJ. Critical Ob-
servations ou the Si.xth Book of the
jEneid. . . . London, 1770, 8». pp. 56. H.
Also in his Miscel. ITorAs, London, 1837, 8°, pp.
67(M)92. (£f.) In opposition to Warburton.
1660. Heyne, Christian Gottlob, 1729-
1812.
Si-e his Excursus on the Sixth Book of Virgil's
iEneid, particularly Exc. I., VIU.-XIII.
1661. Jorio, Andrea de. Viaggio di
Eiiea airinferno, ed agli Elisii, secondo
Virgilio. 2a ed. Napoli, (. . .) 1825, 8».
A French translation, from the third edition
of the original. Douai, 18J7, 8", pp. 7i
1662. Plutarchus, d. \.j>. 90.
On ancifiu npinious concerning the soul, see De
Placitis Philosoiihorum, Lib. IV. cc. 2-8. But the
genuineness of tiiis treatise is doubted.
1663. Plutarch on the Delay of the Deity
in the Puni.shment of the Wicljed. Gr. With
Notes, by 11. B. Uackett ... . Andover, 1844,
120. pp. 171.
1664. Sur les delaig de la justice divine
... . Nouvellement traduit, avec des addi-
tions et des notes, par M. le comte de Maistre,
suivi de la traduction du nienie traite, par
Aiiiyot ... . Paris, 1816, 8". pp. 228.
Numerous later eds. Forminc also Tome II. of the
aiuvres of Count Joseph de Maistre.
1665. Schreiter, Theodor Hilmar. Doc-
triiia I'hitarcbi et theologica et moritlis.
CiMiimciitutio ... \ {iUgen's Zntschri ft
f. d. hid. TheoL, 1836, VI. i. 1-144.) H.
See particularly pp. 50-53, 114, 115.
1666. Tyler, William Seymour. Plutarch's
Theology. (Methodist Qmir. hev. for July,
1852; XXXV. 383-416.) H.
1667. Hackett, Horatio Balch. Plutarch
on the Delay of Providence in punishing
the Wicked. [Abstract.] {Bihlioth. Sacra
for July, 1856; XIII. 609-630.) H.
1667». Iiucianu8, Siimosatensh, fl. a.d. 170.
See his Dialogi Mortuorum, Menippus. Cataplitt,
Vera Historix, and the treatise De Luctu, tor ridi-
cule of the popular notions concerning the iuferual
regions.
1668. Alexander Aphrodisiensis, fl. a.d. 200.
Libri duo de Anima. Gr.&niiLat. (Appended
to Themistius, Opera, Venet. 1534, fol.)
*' Maintains the annihilation of souls, and contends
that this was Aristotle's opinion." — jtfosftei'm, note
on Cudworth, Book I. Ch. I. ad fin., who also refers
to his Cooim. ad Lib. II. Topicor. Aristot. pp. 72, 77.
1669. Plotlnus, fl. A.D. 250. ... Opera om-
nia ... . [Edited by G. H. Moser and F.
Creuzer.] 3 vol. O.vonii, 1835, 4°. H.
The whole of the Fourth Eunead (Vol. II. pp. 738-
816) treats of the soul,— its essence, immortality,
descent into the body, etc. Parts of it are translated
in Thomas Taylor s Fioi: Books of Ploli.ius, London,
1734, 8°, and in his Select Works of Plotinus, London,
1817, 8".
1669a. Les Enneades de Plotin . . . tra-
duites pour la premiere fois en francais accom-
pagnes de sommaires, de notes et d'eclaircis-
sements et precedees de la vie de Plotin ...
par M. N. Bouillet ... . [With fragments of
Porphyry, Jamblicbus, and other Neo-Plato-
nists, translated by E. Leveque.l 3 torn.
Paris, 1857-61, 8°. //.
The notes on the Fourth Ennead, examining the
relation of Plotinus to various preceding and succeed-
ing writers, occupy pp. 565-60!) of 'lome II. The
extracts from Porphyrv, Jamblicbus, and ^neas
Gazaeus are appended to Tome II. with the half-
title : — " Fragments de psychologic nioplatonicienne
traduits pour la premiere fois cu franfais par Eiig.
Leveque." For the trcitise of Jamblicbus, see Sto-
biBus, Bclog. Phys., Lib. I. c. 52, ^i V!8-3a, pp. 858-
926, ed. Heuren. H.'
1670. Prlscianus, Lydus. Solutiones eorum
de quibus dubitavit Chosroes Persarum Rex.
E.x Codice Sangermanensi edidit ... Fr. Diib-
ner. (Appended to Plotini Enneades, etc.
Parisiis, Didot, 1855, 8o, pp. 545-.^79.) //.
The first Question is on the nature and immor-
tality of the soul. The original Gretk is lost.
1670a. Theodoretus, Bp. of Cyrrhus, fl.
A.D. 423.
On the opinions of the Greek philosophers concern-
ing the soul, see his Therapcntica, or Grcecarunt
Affectionum Curalio. particularly Lib. V. and XI.
(In Migne s Palroi. Gr.eca, Tom. L.X.XXIII.) H.
1671. [Psellus, Michael, the younger, fl. a.d.
1050]. Aofai Trept \jjvxrii. De Anima cele-
bres Opiniones. lo. Tarino Interprete. (Ap-
pendeil to Origenis Philocalia, etc. Par. 1619,
4», PI). 609-680.) D.
See also No. 10.
1672. Chumnus, or Xatkanael, Nice-
phorus, fl. A.D. J320. ' KvTi6€TiK0<; jrpbs HAo)-
Tti/oi'. (Appended to Plotini Opera, Oxon.
1835, 40, II. 141.3-.30.) H.
Opposes the docti ines of pre-existence, transmJgra.
tion, and the rationality of brutes; contends for the
resurrection of the body.
1672a. £k.iakoyo<; rrepX i//ux^s, 14th cent.? (Apy-
peiided to Plotini Opera, Oxon. 1835, 4", II.
1431-47.) //.
Amat ascribes this Dialogue to Nicephorus Chum-
1673. Exploratio Immortalitatis humani
Anirai secundum Philosophos. Mediolani,
1505, 4».
1674. Steuclius {Hal. Steuco'i, Auguatiniis,
Eugubinus. De perenni Philosophiii Libri
X. Lugduni, 1540. fol. — Badl. 1542, fol.
Also in Tom. III. of his Opera. Par. 1577, and
Venet. 1591. fol. Lib. IX. treats of the opinions of
the ancients concerning the immortality of the .loul j
Lib. X.. of future rewards and punishments. See
Fabricius, Drlectus, etc. pp. 42H, 634, 635. According
to Jocher. J. C. Scaliger ranked this book next to
the Bible.
751
1675
CLASS III.— DESTINY OF THE SOUL.
1675. Zilpsiiis, Justus. . . . Physiologiae Stoi-
corvm Libri ties ... . Parisiis, 1604; 8». pp.
152 +. H.
Also in his Opera (var. edd.), Tom. IV. (ff.) Lib.
III., Diss. VIIl.-XIX.. treats of the doctrine of the
Stoics concerniug llie origiu, natuie, aud trausniigia-
tion of the soul.
1675». GutUerius (Fr. Gutlilerres), Jac.
De Jure Manium, seu de Kitu, .More et Legi-
bus prisci Fuueris Libri tres ... . Paris,
1615, 40. BL. — Also Lips. 1671, 8".
Also in GriEvius's Thes. Ant. Bom. XII. 1077-1336.
B.
1675'>. Saiimalse (Lat. Salmasius),
Claude de. Notae et Animailversiones in
Epictetum et Simplicium. Lugd. Batav.
1640. 4°. pp. 329 +.
'•Magna cum industrii Veterum Philosophorum,
Aristoteiis, Pythagorse, Platonis, Epicuii. sententias
de anima, ejus partibus, potentiis, origine, /iire/x-
r^fXiuT", immortalitate. congessit."— J/orAo/.
1676. Tliomaslus, Jac. Exercitatio de Stoica
Mundi Exustione: cui aecesserunt ... Disser-
tatiunes XXI. . . . Lipsise, 1676, i." pp. 255 +.
H.
Diss. X. pp. 156-159. •' Stoicorum Homines redi-
Tivi ;" XV. pp. 2i7-232, "Stoica Aniaiarum Morta-
litas;" XXI. pp. 249-^5, '■ Fons Auiniarum."
1677. Sonntag, Job. Mich. Dissertatio de
Palingenesia titoicorum. Jenae, 1700, 4".
1678. Mourgiies, Michel. Plan theologique
du Pythagorisnie, et des autres sectes s^a-
vantes de la Grece ... . Avec la traduction de
la Therapeutique de Theodoret ... . 2 torn.
Tom. I. (Toulouse, 1712,) Amsterdam, 1714;
Tom. II., Toulouse, 1712, S". F.
The 11th Letter of Tome I., pp. 431-540, treats of
the immortality of the soul, the judgment of the
dead, and the metempsychosis ; comp. the 5th aud
11th '• Discours" of the thlrapeiuique.
1679. Fourmont, £tienne. De Tenfer poe-
tique. 1714. (Histoire de VAcad. Boy. des
Ijiscr., etc. III. 5-9.) H.
1680. Simon, Richard. Dissertation sur les
Lemures, ou les ames des morts. (Memoires
de VAcad. Roy. des Inscr., etc., 1717, 4°, I. 26-
39.) H.
1680>. Montfaucon, Bernard de. L'anti-
quite expliquee et representee en figures.
... 2« edition, revue et corrigee. 5 torn, in
10 pt. Paris, (1719,) 1722, fol. B.
See Tome V. Livre iv. pp. 134-170, " Les Enfers. la
desccnte des ames, les champs Elysiens, & les Apo-
theoses."— An English translation, 6 vol. London,
1721, etc. fol. H.
leSOb. W'arbnrton, William, Bp. The Di-
vine Legation of Moses. 173S-41. See No, 1799.
1681. [Tillard, John]. Future Rewards and
Punishments believed by the Ancients; par-
ticularly the Philosophers. Wherein some
Objections of the Revi*. Mr. Warburton, in
his Divine Legation of Moses, are considered.
... London, 1740, 8». pp. X., 230. K — Also
ibid. 1742, S». pp. x., 230. G.
Replied to by Warburton in the Appendix to the
first ed. of his " Divine Legation, " etc. Vol. II. Part
II. (B.) See Nicholas Lit. Anecdotes, II. 153, 154,
note, and V. 572,
1682. A Reply to Mr. Warburton's Appen-
dix in his Second Volume of the Divine Lega-
tion ... . London, 1742, 8».
1683. Bott, Thomas. An Answer to the Reve-
rend Mr. Warburton's Divine Legation of
Moses... . London, 1743, So. pp. 302 +. i/.
A large part of this volume treats of the opinions
of the ancients concerning a future state.
1684. Struclitmeyer, Job. Christoph. ...
Theologia Mythica. sive de Origine Tartari et
Elysii Libri Quinque. Harderovici, 1743, 8°,
pp. 768 +. A., F. — Also Hagai Comitum,
1753, So.
See Nova Acta End., Suppl., VIII. 232-240. BA.
1685. Sj-ltes, Arthur Ashley. An Examina-
752
tion of Mr. Warburton's Account of the Con- •
duct of the .\ntient Legislators, of the Double i
Doctrine of the Old Philosophers, of the Theo- '•
cracy of the Jews, and of Sir Isaac Kewton's i
Chronology. London, 1744, So. pp. 364. H.
1685". A Defence of the Examination of I
Mr. Warburton's Account of the Theocracy ,
of the Jews being, An Answer to his Re-
marks, so far as they concern Dr. Sykes. '
London, 1746, 8o. pp. loO. H. !
1686. Bate, Jtilius. Remarks upon Mr. War- !
burton's Remarks, &c. tending to show that ,
the Ancients knew there was a Future State; '
and that the Jews were not under an equal
Providence. London, 1745, 8o. I
1687. [Towne, John]. A Critical Inquirj- 1
into the Opinions and Practice of the Ancient
Philosophers, concerning the Nature of the ]
Soul and a Future State, and their Method of
teaching by the Double Doctrine. In which
are examin'd the Notion of Mr. Jackson and
Dr. Sykes concerning these Matters. With a
Preface bv the Author of the Divine Lega-
tion, &c. "London, 1747, 8o. pp. x., 102. F.—
2d Ed., 1748.
1688. JsLcUson, John, nf Leicester. A Farther
Defence of the Ancient Philosophers, concern-
ing their Doctrine and Belief of a Future
State, against the Mis-representations of a
Critical Enquiry ... . London, 1747, So. pp.
72.
See Xo5. 1807, 1808.
1689. [Sykes, Arthur Ashley]. A Vindica-
tion of the Account of the Double Doctrine
of the Ancients. In Answer to a Critical
Enquiry ... . Loudon, 1747, 8". pp. 38. H.
1690. Gesner, Joh. Matthias. Dogma de pe-
renni Animorum Natura per Sacra praecipue
Elensinia propagata, Gottingae, 1755, 4o.
Also in his £ioj;r. Acad. Gotting., Vol. U. No. 8.
1691. lielaiid, John. The Advantage aud
Necessity of the Christian Revelation, shewn
from the State of Religion in the Ancient
Heathen World: especially with respect to
the Knowledge and Worship of the One True
God : a Rule of Moral Duty : and a State of
Future Rewards and Punishments. ... 2 vol.
London, 1764, 4o, i/. — Also 1768, So, and later
editions.
"A work of uncommon trustworthiness aud value."
— Andrews Xorton.
1692. Melners, Christoph. Commentarius,
quo Stoicorum Sententiae de Animarum post
Mortem Statu et Fatis illustrantur. (In his
rermischte Schriften, II. 265-300, Leipz. 1766,
8o.) F.
1693. Heyne, Christian Gottlob. De Anima-
bus siccis, ex Heracliteo Placito, optinie ad
Sapientiam et Virtutem instructis. Gottingae,
1781, fol.
Also in his Opitscvla. Ill, 93-107. H.
1694. 'Wytteiibacli, Daniel, the younger. :
De Quaestione, quae fuerit veterum Philoso- j
phorum, inde a Thalete et Pythagora, usque j
ad Senecam, Sententia de Vita et Statu Ani- ^
morum post Mortem Cor|)oris. Amst. 1783,4o. i
Also in his Opuscuta, II. 493-663. — A valuable !
essay, i
1695. Sainte-Croix, Guillaunie Em., Jos. '
Gnllliem de Clermont.l.odeTe, i
Baron de. Leeherches historiques et cri- ,
tiques sur les mysteres du Paganisuie ... 2« ;
ed., revue et corrigee par M. le baron Silves- j
tre de Sacy. 2 tom. Paris, (1784,) 1817,8". H.
1695». Heeren, Arn.Herm. Ludw. Entwicke- j
lung des Begriffs von Vergeltung hei den _
Griecheu. (Berliner JUonatschrift. -Mai, 1785.1 ;
1695b. Bodenbnrg, . Ceber das Ely-'
Bium der Griechen. (Deutsche Mcmatschri/l,
Sept. 1791.)
SECT. II. D. 1. — BELIEF OF THE ANCIENT GREEKS, etc.
1721
1696. Com, Carl Philipp. VTie dachten die
spatereu Stoiker von der Lehie der Fortdauer
nach dem Tode? (In his Abhandlungen f.
Ge,sch. ... d. spatern Stoisclien Philosophie,
TUbiugeii, 1792, 8».)
1697. Struve, Carl Liidwig. ... HistoriaDoc-
triuae Graecorvni ac Roiiianorvni Pliiloso-
phorvm de Statv Animarvm post Mortem. ...
Altonae, [1802,] 8°. pp. xvi., 119. F.
1698. Ireland, John, D.D. Paganism and
Christianity compared. ... London, 1809. 8».
pp. XV., 426. H.
1698». Beugel, Ernst Gottlieb {Lat. Theophi-
lus) vow. Sue No. 557.
1699. Creuzer, (Georg) Friedr. Symbolik
und Mythologie der alten Volker, besonders
der Griecheu ... . 3^ verbesserte Ausg. 4
Weile. Leipzig und Darmstadt, il810-12,
1819-22,) 1836-43, 8°. H.
A French translation, with the title " Religions de
I'antiquitS . . . ouvrage . . . refondu en partie, com-
pWtfiet developp^ par J. D. Guigniaut," 4 torn, in 10
pt., Paris, 18.!5-5l, 8". H.
1700. Kleusls, oder iiber den Ursprung und
die Zwecke der alten Mysterien. Gotha, 1819,
S". pp. 244. U.
Also with the title: — "Die AUgegenwart Gottes.
II"Tiieil.'
1701. lienue'p, D.J. van. Commentatio de
Papilione seu Psyche, Aniniae Imagine apud
Veteres ... . Amst. 1823, 4".
In the Comm. Lat. teniae Clais. Inst. Rea. Belaid.
Pars III.
1702. IVissoiva, Augustin. Dissertatio de
Quaestione : Quae fuerit veterum Graecorum
Opinio de Rebus Homini post Mortem obven-
turis ? Vratislav. 1825, 4o. 10 gr.
1703. Mills, William. The Belief of the
Jewish People, and of the most Eminent
Gentile Philosophers, more especially of Plato
and Aristotle, in a Future State, briefly con-
sidered ... . Oxford, 1828, 8". pp. 130.
1704. Iiobeck, Christian August. Aglaopha-
mus, sive de Theologiae Mysticae Graecorum
Causis ... . 2 torn. Regiomonti Prussorum,
1829, 8». pp. X., 1392. H.
One of the most important works on the ancient
mysteries. On ihe Orphic fragmeats " De Migra-
tionc Animarum," see II. 795-808.
1705. liimburg-Bron^ver, Pieter van.
Histoire de la civilisation morale et religieuse
des Grecs ... . 8 tom. Groningue, 1833-42.
^. H.
On the opinions of the Greeks concerning the
future life, see II. 479-509, and VIII. 121-191.
1706. Brandts, Christian August. Handbuch
der Geschichte der Griechisch-Romischen Phi-
losophie. 3 Theile in 4 Abth. Berlin, 1835,
44, 53, 57, 60, 8<>. H.
On tbe Platonic psychology, see 11. i. 431-452; on
that of AristoUe, II. ii. 1079-1188, especially 1179, S.
1707. Redslob, Heiurich Gottlieb (Lat.
Theoph.). Grfecorum Philosophoruni et Novi
Testament! de Animi Immortalitate Senten-
tiae inter se comparatas. ... Argentorati,
1835, 4«. pp. 16.
1708. Singulares PbilosophorumGrEecoruni
el Novi Testamenti de Auimi Natura Senten-
tifB inter se comparatte. ... Argentorati,
1835, 4«. pp. 44. ^
1709. Liasaulx, (Peter) Ernst von. De Mor-
tis Domiiiatu in Veteres. Commentatio theo-
logico-philosophica. . . . Monaci, 1835, 80. pp.
Reviewed bv C. . . ,
Kritik for March, 1836,
1710. Turton, Thomas. Natural Theology
considered with reference to Lord Brougham's
Discourse on that Subject. ... Cambridge,
1836, 8». pp. 354. F.
Sections VI. and VII., pp. 271-354, on 'The Opi-
nions of the Ancient Philosophers," and " Warbur-
tou," deserve particular attention.
1711. Preller, Ludwig. Demeter und Per-
sephone, ein Cyclus mythologischer Unter-
suchungen. . . . Hamburg, 1837, 8". pp. xxvi..
406. H.
See particularly § 9, pp. 183-240.
1712. ["Woolsey, Theodore Dwight]. Ancient
Mysteries, (duarterly Christ. Spectator, Vm,
IX. 478-520.) H.
1713. Ozanam, Anton Federigo. De fre-
quent! apud veteres Poetas Herouni ad In-
feros Descensu. Parisiis, 1838, 8".
1713». AVelcker, Friedr. Gottlieb. Die Grie.
chische Unterwelt auf Vasenbildern. (Ger-
hard's Arc/iaol. Zeitung, 1843. 4", coll. 177-
19'2.) H.
1713*. Gerhard, Eduard. Die Unterwelt auf
Gefassbilderu. (In his Archdol. Zeitung, 1848.
40, coll. 193-202, and 1844, coll. 225-227.) H.
1714. Boeles, J. De Antiquitatis Graeco-
Romanae Persuasione de Hominis Immortar
litate. [Diss.] Grouingae, 1843, 8».
1714a. Manry, (Louis Ferd.) Alfred. Des divi-
nites et des genies psychopompes dans I'anti-
quite et an moyen age. {Revue archeoL, 1844,
I. 501-524, 581-601, 657-677; and 1845, II.
229-242, 289-300.) A.
1715. Preller, Ludwig. Art. Eleusinia in
Pauly's Real-Encydnpddie, etc. (1844,) III.
83-109, and Mysteria, ibid. (1848,) V. 311-
336. H.
1716. Zeller, Eduard. Die Philosophie der
Griechen in ihrer geschichtlichen Entwicke-
lung... . l«Theil. Allgemeino Einleitung.
Vorsokratische Philosophie. 2e vollig um-
gearbeitete Aufl. | II«Theil. Sokrates und
die Sokratiker, Plato und die alte Akademie.
II II" Theil. 2e Abth. : Aristoteles und die
alten Peripatetiker. 2= Aufl. 2 Theile in 3
Abth. Tubingen, (1844-46,) 1856, 59,62,8°. H.
An important work, probably the best on the
subject.
1717. PalmUad, Wilh. Fredr. Ueber die
griechische Mysterien. (Archivf. Phil., etc..
1845, XI. 255-316.) H.
Translated from his Grekisk Fornkunskap, 2 del.
Upsala, 1843-45, 8".
1718. ■Winiewsk.i, Franz. Quae fuerit Grae-
corum ante Platonem Expectatio Vitae post
Mortem futurae. Mouasterii, 1845, 4». pp. 23.
— De Fontibus Graecorum de Animarum post
Mortem Statu Persuasionis. Ibid. 1845, 4».
pp. 23. — De Eleusiniis Atheniensium. Ibid.
1849, 4". pp. 13. — De Animarum post Mortem
Condicione ex Graecorum Sententia, qualis
ante Platonem fuit. [According to jEschylus.]
Ibid. 1857, 40. pp. 21. — De Animarum post
Mortem Statu, qualis apud tragicos Graeco-
rum Poetas investigari possit. [Sophocles.]
76id. 1857, 4». pp. 29. — Id. [Euripides.! TJid.
1860, 4°. pp. 21.
Prefixed to the " Index Lectionum" of the Univer-
sity of Miinster for the Summer Terms 1845, 1849,
1857, 1860; for the Winter Terms 1845-6, and 1857-8.
1719. Tenffel, Wilh. Siegmund. See the art.
Itiferi (Die Vorstellungen der Alten von dem
Zustande nach dem Tode), in Pauly's Beal-
Encyc. der class. AUerthunisioissenscha/t, 1849,
IV. 154-167. H.
1720. lilndemann, J. H. Vier Abhand-
lungen iiber die religios-sittliche Weltan-
schauung des Herodot, Thucydides und Xeno-
phou und den Pragmatismus des Polybius.
Berlin, 1852, S". pp. 94. i th.
1721. Rinck, Wilh. Friedr. Die Religion der
Hellenen, aus den Mythen, den Lehren der
Philosophen und dem Cultus entwickelt und
dargestellt. 2 Theile. Zurich, 1853-54, S".
H.
753
1722
CLASS III. — DESTINY OF THE SOUL.
1739
1722. Aldenlioiren, . Quae fuerint Ro-
inauoniiu de Conditione post Obitum futura
Opiniones vulgare.s. Gymu.-Pr. Ratzeb. 1855,
1723. Furt^v angler, Wilh. Die Idee des
Tode.s ill den Jij uieii uiid Kunstdenknialern
der Griechen. i'^ vcTiiit- hrte Ausg. Mit eineiu
Anhaiig: Die wichtigsten Vorstellungen der
Griecheii iiber den Zustand der Seele nach
dem Tode im Verhaltiiiss zum Wissen uiid
Glauben der Gegenwait. 3 Theile. Freiburg
im Breis-rau, (1S55,) 1'60, So. pp. xxxiv., 501.
See Leipziger Bepert., 1860, III. 74-76.
1723». Butler, William Archer. Lectures on
the History of Ancient Philosophy ... 2 vol.
Cambridge [£ng.], 185«, 8<>. H.
On the psjchology of Plato, see Vol. II. pp. 216-
264 ; on that of Aristotle, pp. 309-431.
1724. Denis, J. Histoire des theories et des
idees morales dans I'antiquite, ... . Ouvrage
couronneparrinstitut(Academie des Sciences
morales et politiques). ... 2 torn. Paris,
1856,80. D.
1725. Conrdaveaux, Victor. De I'immor-
talite de lame dans le stoicisme .. . . Paris,
. 1857, 8o. pp. 112.
1725». Fordiammer, Paul Wilh. Darius
in der UntiMwelt. (Gerhard's Arc/idol. Ztitung,
1857, cull. I.,i7*-112*.) U.
1726. Guigniaut, Joseph Daniel. Memoires
sur k-s iii.vsteres de Ceres et de Proserpine, et
siir les mysteres de la Grece en general.
{Memoires de V Instilut Impede France, Acad,
des Iiiscr., etc., 1857, 4o, XXI. ii. 1-113.) H.
1727. Maury, (Louis Ferdinand) Alfred. His-
toire des religions de la Grece antique ... .
3 torn. Paris, 1857-59, So. H.
Oa the Homeric eschatology, sec I. 3.33-340, and
comp. 328-332 ; on the later conceptions of the future
life, I. 58-.'-591 ; on the Mysteries, IT. 297-381 ; ou the
doctrine of Pythagoras, HI. 348-355; of Plato, III.
432-445.
1728. IVagelsbacIi, Karl Friedr. Die nach-
homerische Xheologie des griechischen Volks-
glaubens bis auf Alexander ... . Niirn-
berg. 1857, 8". pp. xxvi., 488. H.
1728». WelcUer, Friedr. Gottlieb. Grie-
chischeGotterlehre. I"-II"Baud. Giittingen,
1857-00,80. H.
On the future life, see particularly I. 798-822, and
II. 511-566 (on the Eleusinian mysteries).
1729. Kenrlck, John. Roman Sepulcral In-
criptions : their relation to Archajology, Lan-
guage, and Religion. ... London, 1858, 12o.
pp. viii., 70. H.
On the belief, or want of belief, in immortality, see
pp. 52-56.
1730. Rlcliter, Arth. De Immortalitate, qua-
tenus turn in Popiilorum Fide, turn in Philo-
sophorum Placitis patefacta sit. [Diss.] Pars
I. Tilsae, 1859, 8°. pp. 42.
1730». Curtius, Ernst. Die Bedeutung des
Unsteibliciikeitsglaubens bei den Griechen
und dem ganzen indo-gernianisclien Vblker-
kreise. (Prottntantische Monutsilutter, 1861,
Bd. XVIII. Heft 2 )
nSO*. Hampden, Renn Dickson, Bp. Ihi
Fathers of Greek Philosophy. [Aristotle,
Plato, Socrates.] . . . Edinburgh, 1862, H". pp.
viii , 435.
Revised and enlarged from his articles in the
Encyc. Metiopolitana.
2. Etruscans,
1731. Ambroscli, Job. Jul. Athanasius. De
Charonte Etrusco Commentatio antiquaria
... . Vratislaviae, 1837, 40. pp. 72 +.
See the review by K. Braun, in the Jnnati del
Instil, di Corr. archeol., Eoma, 1(n37, H', IX. ii. 253-
274. B.
1732. Gerliard, Eduard. UeberdieGottheiten
der Etrusker. (Abhundlnngen d. Kbnigl. Ak.
d. Wissensch. zu Berlin, 1845, Phil.-hut. Kl.,
pp. 517-580, and 7 plates.) H.
See particularly pp. 532, 533, and the references.—
Also publ. separately. Berlin, 1847. 4o.
1732». Die Unterwelt. Etrtiskische Tod-
tenkiste im Kiinigl. Museum zu Berlin. (In
his Arclidol. Zeitung. 1845, coll. 7-13.) H.
1733. Dennis, George. The Cities and Ceme-
teries of Ktruria. ... 2 vol. London, 1848, So.
pp. c, .530; XV., 555. H.
See particularly I. 309-3^3 ; II. 192-199, 206-209.
1733*. [Alger, William Rounseville]. Etrnria
Unburied. {Universalist Quar. for Jan. 1851;
VIII. 113-126.) H.
For other illustrations of the subject, see T. Dentp-
ster, De Etruria Reguli, 2 vol. Florent. 1723-24. 4°
(ff.) ; A. F. Gori, Museum Etrutcmn. 3 vfil. Florent.
1737-43. fol. (ff.; ; V. lughiranii, .Vonnmenti Etrvschi,
7 torn, in 10 pi., Fireuze. 1821-26, 4" (H.) ; K. O. Miil-
ler. Die Etntsker, 2 Abth. Bieslau. 18-8. 8" (J.) ; G.
Micali, Sturia degli antichi Popoli Itdian
1832, 8o, and Monumenti.
various articles in the Annali del JnstUulo,
cited above.
E. — JEWS, MOHAMMEDANS, ISMAILIS, NUSAIRIS, DRUZES, SUFIS.
1. Jews.
a. Comprdjtnsibt OEorfta.
1734. [Corrodi, Heinr.]. Ueber die jiidische
Theologie. [Beytr'dge zur Bef'ord. des rer-
nunftl. Denlens. etc., 1783, V. 23-52.) F.
See particularly pp. 32-42. See also id. I. 44-75.
1735. Schmidt, Job. Ernst Christian. Ent-
wurf einer Geschichte des Glaubens an Ver-
geltung uud Unsterblichkeit bei den Juden.
Erste Halfte. Marburg, 1797, 8o. pp. 119.
17.35«. Bengel, Ernst Gottlieb (Lot. Thcophi-
lus) von. Dissertationes, etc. 1809, etc. See
No. 557.
1736. Boettcher, Friedr. De Inferis Rebus-
que post Mortem futuris ex Hebraeorum et
Graecorum Opinionibus Libri Duo — Libri I,
Grammatici, in quo de Verbis Locisque ad
Inferos etc. pertinentibus explicatur, Volumen
I, Hebraic;! complectens ... Dresdae, 1845,
large So. pp. 320. D.
A learned and most elaborate work, of which, un*
fortunately, no more has been published. For a
754
1737. Breclier, Gideon. Die Unsterblich-
keitslehre des israelitischen Volkes. Leipzig,
1857, 80. pp. vi., 127. H.
A French translation by I. Cahen, Paris, 1857, 18".
1737». SUreinUa, Leser or Elieser. Beitrage
zur Entwickelungsgeschichte der .jUdischen
Dogmen und des jUdischen Cultus. Wien,
1861, 80. pp. v., 198.
b. Cljr (Pin Cfstamfiit.
(1.) In General.
1738. Bierllng, Friedr. Wilh. De Reaurrec-
tione Mortuorum Veteris Testamenti Oniculis
corroborata. Ilelmst. 1720, 4". 6 gr.
1739. Calmet, Augustin. Dissertations qui
peuvent servir de Prolegomfenes de I'Ecriture
sainte, revfles, corrigees, considerablement
augmentces ... . 3 vol. Paris, 1720, 4o.
The 26ih Dissertation treats '• Do la nature n«
lame, et de sou etat apres la mort, seloa les ancien*
1740 SECT. II. E. 1. 6. (1.) — BELIEF OF THE JEWS, the old tbstamext. 1768
* ' Hfibreux." It will niso be found in his Commentaire
liUiral, etc. V. 13B-a4l, Paris, nu, etc. fol.
1740. Seldel, Christopli Tim. Commentatio
de Igiioiatione Iminortalitatis Animorum ...
Davidiet I'opulo Israeliticoa J. Clerico temere
■ inipacta. Helinst. 174H, 4".
See Thym, Versuck, etc. pp. 108, 109, note.
1741. Ansaldi, Casto Innocent e. ... De fu-
ture Sa>culo ab Hebraeis ante Captivitatem
cognito, adverstis .roannis Clerici Cogitata
Comnientarius. Meiliolani, 1748, 8». (17 sh.)
See Zaccaria, Storia let. d Italia, I. 38-41. Jt.
1742. [Addlngton, Stephen]. A Disserta-
tion on the Religious Knowledge of the Antient
Jews and Patriarchs; containing an Enquiry
into the Evidences of their Belief, and Ex-
pectation of a Future State. London, 1757,
4". pp. 48 +. G.
Sea Monthly Reo. XVI. 519-521.
1743. Heitmann, Cliristoph August. Refu-
tatio eoruiii, qui doccnt in Veteri Testamento
nou reperiri Doctrinam de Vita aeterna.
[Progr.J Gottingae, 1757, 4».
1744. Semler, Job. Sal. Dissertatio theolo-
gicade Arguinentis pro Aniniae Immortalitate
in Vetere Testamento, quam Praeside ...
Semler ... Examini subniittit J. A. Stelling.
Halae, 175S, 4°. pp. 36.
See Thyni, Verstich, etc. pp. 18:^-186. A German
translation, 1760.
1745. Sclield, Everard. Dissertatio philolo-
gieo-exegetica ad Canticuni Iliskiae, Jes. 38,
9-20 ... . Lugd. Bat. 17(H>, S".
On the Hebrew conception of Slieol, see pp. 20 42.
Bdtlcher speaks of this dissertation as " pleuissima
multiplicis doctriuae philologicae."
1746. Jok-tln, Jolin. Sermons on DifTerent
Subjects... . 7 vol. London, 1771-72, 1':". //.
A long sermon on Heb. nI. 13, in Vol. VII. pp. 273-
352, treats of " The Doctrine of a Future Slate, as it
may be collected from the Old Testament." A German
translation of this was publ. at Frankfurt am Main,
178S.
1747. [Relmarus, Herm. Sam.?]. Dass die
Biicber des alten Testaments nicht geschrie-
ben worden, eine Religion zu offenbaren.
(In Lessing's Zur Gescli. u. Lit. aus d. Sc/iil-
tzen d. herzngl. Bibliothek zu, Wol/enbiittel,
IV« Beytrag, 4« Fragment, pp. 384-436,
Brannschw. 1777, S".) /T. — Also in Frag-
mente des Wolfenhutte.lsche.n Vhgenannten, etc.
Berlin, 1784, H". pp. 154-221.
*' Guelphcrbytano Anonymo . . . acriter et vere
plerumque neganti, ante exilium in V. T. immorta-
litutem tradi, scite quaedaiu opposuere Semler. ;
'Bcaiitw. d. Fragnim. eines Ungen.' ed. 2. Hal.
1788, p. 1-12, Doederlein. Institut. theol. ed. 5.
Norimb. 1791, p. 1^9 sqq. inflrme quaedam Kleuker. :
Belehrungen lib. Tolerani! etc. Krcf. 1778, p. 145-180;
inepte quaedam Luderwald."—Jl:jUclier.
1748. liiiderwald, Job. Balthasar. Unter-
sucbung von der Kenntiiiss eines zukiinftigen
Lebens unter den Zeiten des alten Testa-
ments. Helmst. 1781, 8°. pp. 135.
" Finds the doctrine in the Old Testament."—
Brelslt.
1749. Pries, Joach. Ileinr., t!ie younger. Mor-
tuorum Kesurrectionem Hominibus religiosis
Veteris Foederis uon incognitam fuisse. Kos-
tochii, 1783, 4o.
1750. Bilhrens, Job. Christoph Friedr. Frei-
milthige Untersuchungen liber den Orkns der
alten Ilebriier ... . Halle, 1786, 8". pp.
xxvi. [xvi.], 104. U.
1751. Ziegler, "Werner Carl Ludwig. Ent-
wickelung der A'orstellung vom Todtenreichs
bei den Hebraern. (In his Neue Uebersetzung
der DenlspriichK Salomons, Leipzig, 1791, 8».
pp. 381-392.) ff.
1752. Ammon, Christoph Friedr. von. Ueber
das Todtenreicb der Hebraer von den friihesten
Zeiten bis auf David. Eriangen, 1792, 4».
Also in Paulus'3ifemoro6. IV. 188-201. a. " Valu-
able."— T/iym.
175.3. Conz, Carl Philipp. War die Unsterlw
licbkeitslehre den alten Hebraern bekannt,
und wie? (In Pauluss Mcmorab., 1792, lU.
See Thym's Versuch, etc. pp. 209-211.
1754. Serz, Geo. Thorn. Programma in quo
Fignientuiii de Animo humano ante subtor
Terra existence, qtiam Corpoii conjungerotur
Ebrasis falso attribui demoustrat. Noriiu-
bergas 1792, 4°. pp. 22.
1755. St audi In, Carl Friedr. Doctrinae de
futuraCorpoiiimexanimatorum Instaurationo
ante Christum Historia. Gottingie, 1792, 4».
pp. 16.
Also in the Commentatlones Tlieol. ed. by VelUhu-
sen, etc. I. 2li8-2ai. H.
1750. Meyer, Bened. Willi. ... De Notinne
Orci aptid llelinvos, emu Ex<>gesi Locoium
hue pertiiniitiuni. Liibtciv, 175)3, 8<>. pp. 64.
1757. Tliym, Job. Fried. \Vilh. Versuch einor
historiscli-kritiscben Darstellung der jildi-
schen Lebre von einer Fortdauer nach dem
Tode, so weit sich die Spuren davon im alteii
Testamente flnden ... . Berlin, 1795, .S"
pp. viii., 221. F.
Pp. 59-221 contain a critical review of the literature
pertaining to the subject.
1758. [Bauer, Georg LorenzJ. Theologie des
alten Testaments, oder Abri.ss der religiiisen
Begriffe der alten Hebraer. ... Leipzig, 1790.
80. pp. 429.
1759. [ ] Beilagen zur Theologie des alten
Testaments ... . Leipzig, ISOl, 8». pp. 255.
1760. Liitgert, Karl Fr. Ueber die Erkennt-
niss der Lebre von der Unsterblichkeit der
Seele im alten Testament. Duisburg, 1790,
8». pp. 32.
1701. Ziegler, Werner Carl Ludwig. Kurzo
Geschichtsentwickelung der Lehre von der
Auferstehung unter den Hebriiern. (Her.ke"s
Mag. fur lieligions-philosophie, 179'J, V. 1-
48.) F.
See No. 1764.
1762. Metelerkamp, J. J. De Vestigiis
Doctrinae de InimortalitatB Animornni iu
Libris Aeteris Instrumenti oljviis. Harder-
vici, 1799, 40.
1763. Priestley, Joseph. An Inquiry into
the Knowledge of the Antiont Hebrews, con-
cerning a Future State. . . . London, 1801, So.
pp. viii., 67. G.
1764. Ziegler, Werner Carl Ludwig. Kurze
Entwickelung der A'orstelluiige.i dtr Hebraer
von Fortdauer, L(d)en und A'ergeltungsstande
nach dem Tode bis Cliristtis. (In his Theol. Ab-
liandlungen, Gottiiii^en, 1S04, S", II. 1C7-26G.)
"Excellent. "—Brcfsc/i. An enlargement of the
essay described above, No. 171)1.
1765. Cams, Friedr. August. . . . Psychologie
der Ilebriier. Leipzig, 1809, So. pp. viii., 465.
H. (Theil Y. of his Nachgelassene Werke.)
" The best work on the subject."— Bretecft.
1766. Wette, Wilh. Mart. Lebereclit de. Bi-
blische Dogmatik Alten und Neiien Testa-
ments. ... 30 verbesserteAufl. Berlin, (1813,
19,) 1831, 80. pp. xii., 2C8. //.
See 5S 113-115; conip. §§ 177-182 (the later Jewish
doctrine), and 243, 253, 254, 272, 303-305 (the Christian
doctrine).
176Ci>. Wiessner, Amadeus. 1821. See No.
1281.
17C7. Lancaster, Thomas William. The
Harmony of the Law and the Gospel with
regard to the Doctrine of a Future State. . .
Oxford, 1825, 80. pp. xiv., 470. G.
1767». Becherer, M. A. Ueber den Glauben
der Juden an Unsterblichkeit der men.scb-
lichen Seele vor der babylonischen Gefaugen-
schaft. Milncheu, 1827, 80. 6 gr.
1768. Petersson, . De Animi Immorta'
755
1769
CLASS ni.— DESTINY OP THE SOUL.
1798
litate ex Scriptis Veteris Testamenti probata.
Lundae, 1830.
1769. Kiesselbach, Ernst Carl. Dogma de
Kebus post Mortem futuris e Veteris Testa-
menti Scriptis tarn canonicis quam apocryphis
Ratione exegetico-critica erutvim atque illus-
tratum. Commentatio Praemio ornata. Hei-
delbergae, 1832, 4''. pp. 90.
1770. Meier, Friedr. CarL Notiones Teternm
Ebraeorum de Rebns post Mortem futuris,
Scriptis Veteris Testamenti eomprobatae.
Jenae. 1832, 8". pp. 35.
See Fuhrmann. Bandb. d. n. theoL Lit., 1.661, 665.
1771. Ballon, Hosea, 2d. Opinions and Phra-
seology of tlie Jews concerning the Future
State: from the Time of Moses, to that of
their Final Dispersion bv the Romans. Phi-
ladelphia, 1844, So. pp. 20. (^Select Theol. Li-
brary.) H.
First pub), in the Expositor, etc. for Nov. 1833,
N. S. I. 397-440.
1772. Bretschnelder, Karl Gottlieb. 1833.
See his Gruudlage der tcang. Pietiirmiis. pp. 1»«-
•m, for the doctiine of the future life in the Old
Test., the Apocrypha, Josephus, and among the
Jews in the time of Christ. Comp. No. 2263.
1773. Segond, Louis. De Voce Seheol et
Notioiie Urci apud Hebraeos. Argentorati,
1835, 40.
1774. Colin, Daniel Georg Conrad -von. ...
Biblische Theulogie ... .2 Bde. Leipzig,
183«, So. D.
On the history of the doctrine of a future life
among the Jews', see I. 20O-2.'l, 426-438. Bottcher
pronounces A'on Colin " diligeutissimus omnium' in
his treatment of this subject.
1775. Llndgren, Henrik Gerhard. Dissor-
tatio, quid de -\nimi Immortalitate doceat
Vetus Testamentum. L'psal. 183(>, 4*.
1776. Meijer, J. De Vi, quani habnit Insti-
tutuni Mosaicum in Hebraeorum de Rebus
post Mortem futuris Opiuiones. [Diss.] Gro-
ningae, 1838, 8°.
1777. GadoHn, Jac. Alg. Quid doceant Libri
Veteris Testamenti canonici de VitaHominura
post Fata superstite, Disquisitio exegetica.
Helsing. 1837, so.
1778. Saalschiitz, Jos. Levin. Ideen zn
eiuer Geschichte der Unsterblichkeitslehre
bei den Hebriiern. (Illgen's Zfitschr. f. d.
hist. Theol., 1837, VII. iii. 1-38, and iv. 1-86.)
H.
" Immortalitatis speni cupide quaesitam, incaute
repenam nimis ampUflcat, Orci speciem exteuuat."
—Botlcher.
1770. Palmer, John E. Essays on Important
Subjects. Originally published in the 'Uni-
vensalist Expositor, and Ke\ie\v,' and now re-
published . . . by John E. Palmer. 'Wood-
stock, Vt. 1838, ISO. pp. 239. H.
Mr. Palmer is merelr the editor of this volume.
Most of the essays in' it are by Hosea Ballou. 2d.
The most important are on the '• Opinions and Phra-
seology of the Jews concerning the Future State ;'
on " the Phrase, End of the World, Last Days, Last
Time. &c. as used in the N. T. ;" and on the •' Jewish
Usage of the Word Gehenna."
1780. Redslob, Gust. Moritz. Die Grund-
character der Idee vom Seheol der Hebraer,
aus der Etymologie des 'Wortes entwickclt.
(Illgen's Zeitschrift f. d. hist. Theol., 1838,
VIII. ii. 1-11.) H.
1781. Formstecher, S. BeitrSge zur Ent-
wickelungsgeschichte des Begriffs von der
Unsterbliclikeit der Seele im Judenthum.
(Abr. Geiger'g Wissensch. Zeitschr. f. jud.
Theol, 183«, IV. 2:31-249, with his notes.)
" Non indocte sed inconstanter locutus. "— Bottcfter.
1781'. Oljry, Jean Baptiste F. De I'immorta-
lite de Tame selon les Ilebrcux. (In the
Mcmoires de VAcad. d' Amiens, annee 1839, p.
471, et seqcj.)
1782. Rhode, Heinr. Uebei den Unsterblich-
756
keitsglauben der alten Hebraer, sofern er in
die Vorstellung vom Seheol und einigen ver-
wandten Ansichten sich kund geben soil.
(Illgen's Zeitschr. f. d. hist. Theol., 1840, X.
iv. pp. 3-27.) H.
Criticised " acriter et recte plerumque" (SoXcAert
bv J. Cossmann, in Fursts OrieHt, 1841, LtW. 14, p
199, et seqq.
1783. Kampf, Isidor. Ueber den Vorstel-
lungen der alten Ilebraeer von der Unsterb-
lichkeit. (Furst's Orient, 1842, Ltbl. 7 sq.,
13 sqq., 19 sq!, 26 sq.)
1784. Halin, Heinr. Ang. De Spe Immorta-
litatis sub Veteri Testamento gradatim ex-
culta. Dissertatio ... . Vratislaviae, [1845,]
So. pp. 80. F.
1785. Oehler, Gnstav Friedr. A'eteris Testa-
menti Sententia de Rebns post Mortem futuris
illustrata. Commentatio biblico-theologica.
. . . Stuttgartiae, 1846, 8». pp. x., 89. F.
1786. "Vail, Stephen Mountfort. What is the
meaning of Sxti' [Sheol]? {Methodist Quar.
Rev. for Jan. 1849 ; XXXI. 75-86.) H.
1787. Abbot, Asahel. The Doctrine of Man's
Immortality, and of the Eternal Punishment
of the Wicked, as set forth in the Ancient
Scriptures. {Biblical Kepos. and Class. Rev.
for Oct. 1849; 3d Ser., V. 618-635.) AB.
1788. Mackay, Robert William. Hebrew-
Theory of Retribution and Immortality. (In
his Proqress of the Intellect, Loud. 1850, 8°,
11.241-297.) D.
1789. Britch, J. Fr. Weisheits-Lehre der
Hebraer. — Ein Beitrag zur Geschichte der
Philosophic ... . Strassbnrg, 1851, S". pp.
xviii., 390. F.
1790. Saclis, Salomon. Der Glaube meiner
Vater oder wie vcrhalt sich Moral und Re-
ligion zum reinen Mosaismus? Nebst neuen
Ansichten von unsererpersonlichen Fortdauer
nach dem Tode ... . Berlin, 1851, So. pp. 168.
1791. Piilliier, G. Notionem immortalitatis
apud Hebraeos exposuit ... . Ualae, 1852,
S". pp. 37.
1792. Moncrlefr, Wm. Glen. Spirit; or, The
Hebrew Terms Ruach and Neshamah. Lon-
don, 1853, 120. pp. 98.
1793. [Alger, William Rounseville]. The
Hebrew Doctrine of a Future Life. [Chris-
tian Exam, for Jan. 1856; LX. 1-29.) B.
1794. "Wietlng, Seneca. Sheol. (Methodist
Quar. Rev. for April, 1856; XXXVIU. 281-
287.) H.
1793. Eiigelbert,IIerm. Das negative Ver-
dienst des Alten Testaments um die Unsterb-
lichkeitslehre. Berlin, 1857, 8<>. pp. ix., 105.
1796. Htmpel, F. Die Unsterblichkeitslehre
des alten Testaments. 1« Abth. Ehingen a.
D., 1857,40. pp. 32.
1796». Schultz, (E. A. H.) Hermann. Veteris
Testamenti de Hominis Immortalitate Sen-
tentia illustrata. ... Gottingae, [I860,] 8o.
pp. (6), 66. F.
See also his Voravssetzwigen der ciristl. Lehrt
von der Unsterblichkeit, 1861, »". pp. 206-24S. F.
1797. Tuska, S. Did the Ancient Hebrews
believe in the Doctrine of Immortality ? (Bi-
Wiof/i.,fecra for Oct. 1860; XVII. 787-816.) ff.
Answered ii> the affirmative.
1797« Old Testament Doctrine (The) of a
Future Life. {Frot. Episc. Quar. Rex. for
Jan. and .4pril, 1861 ; VIII. 8-54.) H.
(2.) The Pentateuch.
1798. Hlldebrand, Joach. Vita seterna ex
Lumine Naturie ostensa et ex Pentateucho
Mosaico evicta ... . Ilelmstadii, 16S4, 4«.
See Jc<a Erud., 1685, p. 27.
1799 SECT. ir. E. 1. 6. (2.) — BELIEF OF THE JEWS, tbe old testamest.
1822
1799. Warburton, William, Bp. The Divine
Legation of Moses ilenionstrated, on the Prin-
ciples of a Religions Deist, from the Omissiuu
of the Doctrine of a Future State of Reward
and Punishment in the Jewish Dispensation.
2 vol. London, 1738-41, 8o.
1800. The Divine Legation of Moses de-
monstrated. In Nine Books. The 4th Ed.,
corrected and enlarged. ... [Books I.-VI.j
5 vol. London, 1705, 8". /f. — 10th Ed. Lond.
1846, So.
A supplemental volume, containing the ninth Book,
was pul.lishert in 17«8. Books VII. and VIII. never
appeared. - ANo in \\-ai-l>into.,'s Works. ISll. 8", Vol.
I.-VI. (ff.) A German tiMiisl;ilion, wilh notes, by J.
C. Schmidt. 3 Tlieile, l''r:.nkr. un.l l.ei|iz. 1731 -5S" S".
Oil ihe work itself, see Thjm, Versuch, etc. pp. Ul-
1801. Romaine, William. The Divine Lega-
tion of Moses demonstrated, from his having
made Express Mention of, and insisted so
much on, the Doctrine of a Future State. . . .
[Serm. on Mark xii. 24-27.] London, 1739, 8".
1802. Future Reward.s and Punishments
proved to be the Sanction of the Mosaic Dis-
pensation. [Serm. on Jl.ark xii. 24-27.]
Also in his Works, 1796, 8", VI. 1-110.
1802". Chubb, Thomas. A Discourse on Mira-
cles considered as Evidences to j)rove the
Divine Original of a Revelation. To which is
added. An Appendix, containing an Enquiry,
Whether the Doctrines of a Future State, and
Retribution, were taught by Mo.ses and the
Prophets? ... London, 1741, 8". pp. viii., 112.
H.
1803. Brief Examination (A) of the Rev.
Mr. Warburton's Divine Legation of Moses.
... By a Society of Gentlemen. London,
1742, 8». pp. Ixxxiv., 175. H.
Ascribed to Thomas Morgan. The running title of
the vol. is " Sacerdotism display'd, &c."
1804. Examination (An) of Mr. W s
Second Proposition, in his projected Demon-
stration of the Divine Legation of Moses. In
• which the Faith of the Ancient Jewish Church,
touching the Doctrine of a Future State, is
asserted and cleared. London, 1744, 8". pp.
169.
1805. "Warburton, William, Bp. Remarks
on several Occasional Reflections: in Answer
to the Rev. Dr. Middleton, Dr. Pococke, . . .
Dr. Richard Grey, and others. Serving to
explain and justify several Passages, in the
Divine Legation ... . Together with an Ap-
pendix in Answer to a late Pamphlet entitled.
An Examination of Mr. AV s Second Pro-
position. [Part I.] London, 1744, 8». pp.
xvi.,173. H.
1806. Remarks on several Occasional Re-
flections : in Answer to the Reverend Doctors
Stebbing and Svkes. . . . Part II. and Last.
... London, 1745, 8». pp. xii., 250. H.
1807. Jackson, John, nf Leicester. The Be-
lief of a Future State proved to be a Funda-
mental Article of the Religion of the Hebrews.
And the Doctrine of the Ancient Philosophers
concerning a Future State, shown to be con-
sistent with Reason, and their Belief of it
demonstrated London, 1745, 8». pp. 132. F.
See No. 1688.
1808. A Defence of a Book, intitled. The
Belief of a Future State prov'd to be a Fun-
damental Article of the Religion of the He-
brews, &c London, 174«, So. pp. 61. /).
1809. Forbiger, J. G. An ipse etiam Moses
... in formaniia suae Gentis Republica ... de
futuris Praemiis ant Poenis cogitaverit, earum-
que aliquam Mentionem fecerit? [PrK«. J. C.
Hebenstreit.] Lipsias, 1752, 4'.
1810. Sllchaells, Joh. David. Argumenta
Immortalitatis Animorum humanorum, et
futuri Secnli, ex Mose rollecta. [liesp. E. C.
Colberg.] Gottingae, 1752, 4". pp. 58.
_ Also hi Michaelis s Syntagma Comment., 1759, 4»,
the proper author of a
1811. [Blackburne, Francis]. Remarks on
the Kev. Dr. Warburton's Account of the
Sentiments of the Early Jews concerning the
Soul. Occasioned by some Passages in a lata
Book, intituled, A Free and Candid Examina-
tion of the Principles advanced in the ...
Bishop of London's ... Sermons lately pub-
lished, &c London, 1757. So. pp. 72.
Also in his Works, Vol. 11. H.
1812. Stebbing, Henry. A Letter to the
Dean of Bristol. Occasioned by his New Edi-
tion of the Second Volume of his Divine Le-
gation of Moses. London, 1759, 8o. pp. 32.
1813. [Blackburne, Francis]. A Review of
some Passages in the Last Kditioii of the
Divine Legation of Moses ,U. istrated. ...
To which are added [Kejilies to Caleb Flem-
ing] ... . London, 1700, 8o. pp. 108. G.
Also in his Works, Vol. II. H.
1814. [Wicbmann, Gottfr. Joachim]. He-
man liber die Unsterblichkeit der Seele nach
mosaischen Grundsatzen in drei Gesprachen
... . Leipzig. 1773, 80. pp. 168.
See Thym, Versucft, etc. pp. 169-173.
1815. Peuker, Joh. Georg. Dissertatio ... in
qua ad Quae.stioiiem respondetur: Cur Mo-
ses Doctrinani de Animorum Immortalitate
Ebraeis apertani, perspicuam et planam facere
noluerifi" Halae, 1791, 4°. 2 gr.
1816. Norberg, Nath. Immortalitag Animo-
rum, Mosaicis Oraculis vindicata. Pars I.
lUesp. Joh. Carlborg.] || Pars II. [Besp.
Gabr. Buckmann.] 2 pt. Lund. 1793, 4o. (1^
and U sh.)
1817. Alinqvist, Erik Johan. De Vestigiis
Immortalitatis Animae praecipuis in Scriptis
Mosis. [Besp. Th. Sven AUgaren.] Upsal.
1798, 40. pp. 20.
1818. Johannsen, Joh. Christian Gottberg.
Veterum Hebraeorum Notiones de Rebus
post Mortem futuris ex Fontibus coUatae.
Particula prima [embracing the Book of
Genesis]... . Dissertatio inauguralis. Hav-
niae, 1S2«J, So. pp. 59.
" Valuable." — Fuhrmann. In opposition to Colberg
and Michaelis. Reviewed bj H. N. Clausen in the
Dansk Lit. Tidende, 1826, Nr. 35, 36; and by .J. C.
Lindberg in Grundtvigs og Kudelbaoha Theol.
Maanedskr., X 41-92, 193-241.
1819. Stissklnd, . Hatte Moses Glauben
an Unsterblichkeit? und was tragt seine Re-
ligionsverfassung bei zur Nahrung dieses
Glaubens? (T/teol. Stud. u. Krit., 1830, pp.
884-892.) H.
1820. Munk, Salomon. Reflexions sur le
culte des anciens H6breux, dans ses rapports
avec les autres cultes de I'antiquite. (Ap-
pended to Tome IV. of Cahen's Bible, etc.
Paris, 183.3, 80.) H.
The belief of the Hebrews in a future life is dis-
cussed pp. 5-13. Munk finds it in the Pentateuch;
Cahen does not.
1821. Kllice, James. Eternal Life: the Re-
velation of the Book of Moses. . . . New Edi-
tion, to which is now prefixed. The Eternal
Gospel : in Answer to the l{ev. F. D. Maurice
on the Word 'Eternal' and the Punishment
of the Wicked. London, (1835,) 1854, So. pp.
xxiii., 37, 223. BA.
See No. 4403.
1822. Plnzanl, Francesco Luigi. Prove dell*
immortality dell' anima, desunto dal I'cnta
teuco in confutazione del signor de Voltaire
e de' suoi seguaci ... . San Daniele, 1841, So.
pp. 32.
757
1823
CLASS m. — DESTINY OF THE SOUL.
1859
1823. Stern, K. Hebraeorum de Animi post
Mortem Cooditione Senteiitia cum Aegjp-
tiorum et Persaium Opiniouibus comparatur.
P. I. Pentateuch! et Aegyptiorum sistens
Argumenta. Vratislaviae, 1S58, 8". pp. iv., 43.
(3.) Other Books of the Old Testament.
1S24. Seidel, Christoph Tim. Comnientatio
de Iguoiatiunc Immortalitatis Aniniorum, re-
stituendorumCorpoium et diversae Ilominum
post haec Saecula Conditionis, Jobo ejusque
Aevo a Joanne Clerico temere impacta.
Helmst. 1742, 4». pp. 59.
1825. Brown, Richard, D.D. Job's Expecta-
tion of a Kesurrection considered; three Ser-
mons on Job .\ix. 25, 26. Oxford, 1747, 8'.
1826. Peters, Charles. A Critical Disserta-
tion on the Book of Job, wherein . . . [War-
burton is opposed] and a Future State shewn
to have been the Popular Belief of the Ancient
Jews or Hebrews. . . . The 2d Edition cor-
rected. London, (1751, 4<>,) 1757, 8". pp. xci.,
12,470. H.
1827. An Appendix to the Critical Disser-
tation on the Book of Job; giving a further
Account of the Book of Ecclesiastes. To
which is added, A Reply to some Notes of
the late D n of B 1, in his New Edition
of the Divine Legation, ic London,
1760, 8°. pp. 63.
1828. Scli-n-arz, Friedr. Iniman. De Eesur-
rectione Jobi. Torgav. 1759, 4». 3 gr.
1829. Welckltmann, Joach. Sam. De Jobo
Kesurrectionis uon Typosed Professore. Vite-
bergai, 1759, 4». 5 gr.
1830. Essay (An) on the Resurrection; shew-
ing the .\bsurdity of the reigning Interpre-
tation put upon Job's Famous Text, xix. 25,
26. ... Bv a Gentleman of the Law. Lon-
don, 1760,' S^ pp. 44.
1831. Veltlinsen, Joh. Casp. Exercitationes
criticae in Jobi Cap. 19, 2:j-29. Accedit stric-
tior Expositio reliquarum ejusdera Libri Sen-
tentiarum, quibus Keligionis antiquissimae
Vestigia produntur. Lemgov. 1772, 8". (8sh.)
" Maintains that Job teaches a resurrection of the
flesh."— £re(icA.
1832. Korner, Joh. Gottfr. Programma de
Loco lubi 19, 25 sqq. Lipsiae, 1782, 4°.
1833. Henke, Heinr. Philipp Conr. Narratio
critica de Interpretatione Loci lobi 19, 25
Bqq. in antiqua Kcclesia. Ilelmst. 1783, i".
Also in his Opuac. Acad., pp. 83-136.
1834. Hassencamp, Joh. Matthias. Pro-
gramm von den Spuren der Unsterblichkeits-
lehre wie sie sich ... in dem Buch Hiob vor-
finden. Rinteln, 1785, 4<>?
1835. Elehliorn, Joh. Gottfr. Hiobs Hoff-
nungen. (In his Allgem. Bill., 1787, 1. 367-
390.) H.
Finds no hope expressed of a resurrection.
1836. Genss, Georg. Comnientatio critico-
exegetica in Job. Cap. xix. v. 25. 26. 27
[Prits. Ferd. Mohrlein.] Bambergae, 1788,
4". pp. 40.
Maintains that the passage does not relate to the
resurrection.
1837. Oertel, Gottlob Friedr. Von dem Glau-
ben Hiobs an seine Auferstehung Hiob 19, 25.
(In Augusti's Theol. Monatschrift, 1802, II.
435-4:58.)
" No resurrection." — Bretach.
183S. Pareau, Job. Hen. Commentatio de
Immortalitatis ac Vitae futurae Notitiis ab
antiquissimo lobi Scriptore in sues Usus ad-
hibitis. Accedit Sernio lobi de Sapientia
Mortuis magis cognita quam Vivis, sive lobei-
dis Cap. xxviii. philologice et critica illustra-
tum. Daventriae, 1807, 8°. pp. 367.
"Maintains that Job was acquainted with the doc-
trine of inin.orialitv and of the resurrection. — The
work contains much on the ntosi ancient couceptioni
of the Orientals iu regaid to this doctriue." — Brtiach*
1839. Sclidne, Joh. Sam. ... Verba, quae
leguntur lob. c. 19, 23-29. illustravit ... .
Misen. 1808, S". pp. 33.
"No resurrection." — Hretsch.
1840. Volgtlander, Joh. Andr. Ad Inter-
pretatioiiem lobi c. 19, 23-27. Isagoge. Dres-
dae, 1809, 4». pp. 29.
1841. Interpretatio lobi 19, 23-27. Dresdae,
1810, 4». pp. 24.
" Finds uo resurrection in the passctge.'' — Bretsch,
1842. Stenstrom, Hag. Immortalitas Ani-
moruni Jobicis Uraculis vindicata. Pars I.,
II. [P.I. resp.G. Enoch Rosengreen ; P. 11.
resp. Jean Stenberg.] Lund. 18l3, 8". (2|8h.)
1843. Kosegarten, Hans Gottfr. Ludw.
Commentatio exegetico-critica in Locum ...
lob. xix. 25-27. [Jiesp. Engstrand.]
Gryphiae, 1815, 4». pp. 24.
"Against Bernstein's opinion, that Job is a per-
sonification of the Jewish people in exile. Engstrand
does not tind the doctrine of the resurrection in th*
passage."— BrefscA.
1844. Stlckel, Joh. Gustav. In lobi locum
celeberrimuni Cap. xix. 26-27 de Goele Com-
mentatio philologico-historico-critica ... .
lenae, 1832. S». pp. viii., 116. F.
Finds no refeience to the doctrine of the resurrec-
tion.
1845. Ewald, (Georg) Heinr. (August) von.
Die Ilofinung Ijob's auf Unsterblichkeit.
(Zeller's Thenl. Jalirb., 1843, II. 718-740.) D.
Maintains that Job in the famous passage xix. V5-
27 expresses a hope of immortality, but not of the
resurrection of the body. So H. C. Fish, iu the
Christian Rev. for April, l!<54; XIX. 222, 223.
1846. Vaihluger, Joh. Georg. Zur Erkla-
rung von Hiob 19, 23-29. (Theol. Stud. u.
Krit., 1843, pp. 961-982.) H.
Vaihinger agrees essentially with Ewald.
1847. Kostlin, C. W. G. De Immortalitatis
Spe, quae in Libro Jobi apparere dicitur.
Tubingae, 1846, 8<>. pp. 47.
1848. Trench, Francis. Job's Testimony to
Jesus and the Resurrection of the Body ...
London, 1853, IS", pp. 1U8.
1849. Konlg, Jos. Die Unsterblichkeitsidee
im Buche Job. Inaugurahede ... . Frei-
burg ini Breisgau, 1855, 8". pp. 44.
1850. Nenntann, Joh. Georg. DeSpemelio-
ris Vitae invictum Veteris Testament! Testi-
monium ex Ps. xvii. 15. Witebeigae, (1701,)
1716, 4». 4 gr.
1851. Hiepen, Christian Gottlieb. Die Un-
sterblichkeit der Seele aus den schweren
Worten Pred. Sal. III. 21 erwogen. Leipzig,
1730, 40. pp. 47.
1852. Teller, Romanus. De Immortalitate
Aniniae ex Keel. iii. 19 sq. demonstrata. Lip-
siae, 1745, 4". ff. 6.
1853. Wagner, P. T. Salomons iiberzeugende
Lehre von der Unsterblichkeit der menscli-
lichen Seele. Pred. III. 18-21. n. p. 175«,
4o. pp. 20.
1854. Fiedler, Sam. Christlieb. Salome Uber
die Fortdauer der menschlichen Seele, nach
dem Verlust ihres Korpers. Dresden, 1774,
40. pp. 16.
1855. Hanleln, Heinr. Karl Alex. von.
Ueber die Spuren des Glaubens an Unsterb-
lichkeit und Vergeltungszustand im Kobe-
leth, vorzuglich C. 12, 14. (Aeues Theol.
Journal, 1794, IV. 277, ff.)
1856. Schmidt, Joh. Ernst Christian. Ob
der Verfasser des Koheleth ein Leben nach
dem Tode kannte und glaubte? (Excursus
to his Salnnio's Prediger, etc. Giessen, 1794,
8», p. 221, et seqq.)
1857 SECT. II. E. 1. c.(l.)— DOCTRINE OF THE LATER JEWS, (its bistort) 1878
1857. NacUtlgall.Joh.Carl Christoph. Dar-
3telluiig der Lelire von dem Leben uach Ut-in
Tode iu den Versaninilungen israelitiscUer
Weisen nach dem babylonischen Exil, und
Beurtheihing der im Koheleth voikonimen-
den Paradoxen. (In his Koheleth, etc. Halle.
17«S, so.)
1858. Wlnxer, Jul. Friedr. Commentatio de
Loco Kolicleth XI. 9-XII. 7. 3 pt. Lipsiae
1818-1», 40.
Reprinled in the Comment. Theol. ed. by Eosen-
niiillcr, etc. Tom. I. P. i. p. 110, et seqq.
1859. Heyder, Carl Liulw. Willi. Ecclesiastae
de Iniinortalitate Aiiimi qiialis fueiit Senten-
tia . . . . Ki'laiigae, ISSJi, .So. pi>. 82.
1859*. Bcclesiastes. (National Mev. for
Jan. 1S62; XIV. 160-176.) H.
1860. "Veltlmsen, Joh.Casp. Eiliiuterungen
iiber Ezech. XXXVII, 1-14. (Henke's Keues
Mag., etc., 17S»9, III. 478-507.) F.
"Maintains that tiie resurieciion here and Is.
xxvi. 19. 2M is not a flRure of the restoration of the
Jewish State, but a doctrine. "—BreJscft.
(4.) The Apocrypha.
See the excellent Kurzge/asstes exffjet. Ilandb. zu
den Apnkryphen des Alten Text., by O. F. Fritzsche
and C. L. W. Grimm, 6 vol. Leipzig, 1851-6U, 8". H.
1861. lidber, Gottwerth Heinr. Testimonia
Immoitalitatis Animorum ex Libris Biblio-
nini Apocryphis collecta. Jenae, 1784, 4o.
pp. 20.
1862. Frlscli, Sam. Gottlob. Tergleichung
zwischen den Ideen, welche In den Apokry-
"phen des A. T. und den Schriften des N. T.
iiber Unsterblichkeit, Auferstehung, Gericht
und Vergeltung herrschen. (Eichhorn's All-
gem. Uihl., 1792, IV. 653-718.) H.
See Thym, Veranch, etc. pp. '^11-217.
1863. Bretsclinelder, Karl Gottlieb. Sys-
tematiscbe Darstelluiig der Dogmatik und
Moral der apocryphischen Schriften de.s alten
Testaments. I" Band, die Dogmatik enthal-
tend. Leipzig, 1805, 8o. pp. xvi., 359. D.
c. ©octrint of tfjc iLatcr JtJns.
(1.) Its History.
1863». Klartini, Rayniundus, fl. a.d. 1278.
See No. 2027"'.
1864. Slevogt, Paul. Disputatio de Metem-
psychosi Jnda^orum. Jeuse, 1051.
Also in his Disp. Acad., p. 829. et seqq., and Ugo-
lini's Thesaurus, XSlI. cclxxvij-ccxcviij. H.
1865. Tleroflr, Michael Christian. Disputatio
physica de Metempsychosi Judieorum. Jena»,
1651 . 40.
" Une dissertation cnrieuse et pen connue." — L. F.
A. Maura. Perhaps the same as the preceding,
Tierult being the I'espondent.
1866. Pocock, Edward. ... Porta Mosis:
sive, Dissertationes aliquot a R. Mose Maimo-
nide ... . Arabics ... et Latineeditje. Una
cum Appendice Notaruni Miscellanea. . . .
Oxon. 1«54, 40. (Also in his Theol. Works,
1740, fol., Vol. I.) H.
See Cap. VI. of the Nota; Miscellaneje. " In quo
variae Judaeorum de Resuneclione Mortuorum Sen-
ex Aiiihonbus aprid ipsos Tide dicni^, profortur."
Theol. Works. I. lo9-239. These dissertations are
particularly valuable.
1867. "Wlndet, James. ... STpufiareus eTrioro-
AiKos de Vita functorum Statu: ex IIebra;o-
rum et Graicorum comjjaratis Sententiis con-
cinnatus. Cum CoroUario de Tartaro Apos-
toli Petri ... . Editio tertia, recognita: ac
tertia parte auction Londini, (l«e3. 4o, U.,
64,) 1677, 80. pp. (23), 272.
Reprinted iu T. Crenii Fate. IV. Diss, hist.-crit.-
phil., Rotterd. 1694, 8o. " Operae pretiuni luit, has
paginas percurrere; reperi auctoiem facile dootissi-
mum omnium, qui hao cle re sciipscrunt."— B„((cAcr.
— See a review lu Le Clerc s Bibl. Choisie, I. 354-3T8.
1868. Bartolocci, Giulio. De Rabbinico
Conuiuio, quod .Imiati Tempore .sui de|iloriiti
Messiae expectant, DissiTl:iti..; \ilii ilc tiipli<-i
Ferculo Leuiathun, i;cciii6th, A Ziy, .^ailai
(In his Bihlioth,;;i Miuiua Kobbinica, Koniio'
1075, f*c. IWl., I. 507-552.) 1{.
See No. l<):!d, note.
1869. Dassov, Theodor. Diatribe qua ludaoo-
rum de Kesurrecnoiio Mortuorum Sententia
explurimis ... Rabbinis, tarn veteribus quam
recentioribus, copiose explicatur, examlnatur
et illustratur. Wittebergae, 1075, 4o. (30 sh.)
— Also Jena, 1693, 4o.
"A valuahe treaii-e.'— Brcfscft. It is an enlarge-
ment of a di.sseitation published at Giessen in 1673.
1870. Bartolocci, Giulio. Dissertatio do In-
ferno secundiim Ilebrwos; & an ijdem admit-
tunt Purgatorium. (In his Bibl. Mag. Rabbin.
II. 128-162, Roma;, 1678, fol.) H.
1871. Lent, Johannes a. De moderna Theo-
logia Judaica. Herborna;, (1683,) 1694, 8».
-Bi. — Also i6W. 1697.
1872. Renaudot, Eusebe, the Abbe. Sur
rorigiiie de la priere pour les morts parmi
les Juifs, et la nature de leur purgatoire.
1687. (Bossuet's (Euvres, Versailles, 1815;
«<c.8o, XLH. 615-618.) H.
1S73. Witsiits, Ilerm. Dissertatio de Seculo
hoc et futuro. (In his Miscel. Sacra, Ulti'aj.
1692, 4o, and later eds.; also in Menschen'.s
Nov. Test, ex Talm. illustr., 1736, 4o, pp. 1171-
118.3.) H.
Maintains, in opposition to Rhenferd, that " the age
or world to come'' in the Rabbinical wiiiings often
denotes the days of the Messiah, not merely the future
life.
1874. Rlienferd, Jac. De Seculo futuro.
1693. (P.eprinted in his Syntagma Diss, de
Stt/lo N. T., Leovard. 1702, 4°, in his 0pp.
Phil., and in Meuschen's Nov. Test., etc. as
above, pp. 1116-1171.) //.
In reply to Witsius. David Mill, the editor of
1875. Mai (Lat. Alajus:, Job. Ileinr., the
elder. Synopsis Theologise Judaicae, Veteris
et Nova; ... . Gissas-Hassorum, 1698, 4o.
pp. 368 +. H.
Loci XXIII.-XXVIII., pp. 321-368, relate to th»
future life.
1876. Orapius, Zacharias. Dissertatio de
Judieorum et Muh.tmniedanorum Chibbut
Hakkebher, i.e. Percussione Sepulchral!. Ros-
tochii, 1699, 4o.
Also in Ugolini's Thesa'irun, XXX. dcccclxxxi.-
dccccxcvii. (H.) See below. No. 1950.
1877. Eisenmenger, Job. Aiidr. ... Ent-
decktes Judenthiiin ... . 2Theile. Kiinigs-
berg, (1700,) 1711, 4". pp. (20), 1016; (4), 1111.
D.
See particularly Theil I. pp. 854-896, " What the
Jews leach of the Ani;el ol Death, and the de.-id ;"
Theil II. pp. 1-90, " What the Jews teach concerning
the souls of Christians, of other people, and their
own;'— pp. 234-295, "Of their doctrine that all
Christians are damned, while they are all saved;" —
pp. 295-369, "What they teach of Paradise and
Hell ; " — pp. 890-979, " What they teach of the resur-
rection of the dead, and the Last Judgment." The
work is written in a spirit of bitter hostility to the
Jews, who procured the suppression of the first
edition ; but the author had studied the Rabbinical
writings with great diligence (the list of the works
which he quotes fills sixteen pages), and the transla-
tion nf all his citations is accompanied by the origi-
nal, with exact references.
1878. Buddeus, Joh. Franz. ... Introdvctio
ad Historiam Philosophiae Ebraeorvm. Ac-
759
1879
CLASS III. — DESTINY OF THE SOUL.
cedit Dissertatio de Haeresi Valentiniana. . . .
Halae Saxonvin, 1702, S". pp. 594+. H.—
Ed. nova, ibid. 1720, S».
On the Cabbalistic doctrine concerning the soul,
see pp. 3oi-366.
1879. AVittcr, Henning Bernhard. Disser-
tatio pbilosopliica de Purgatorio Judaeoiuni.
Helmst. 1704, 4o.
1880. Basnage de Beauval, Jacques.
Histoiie deri Juifs,depuis Jesus-Christ jiisqu k
present. ... 9 torn, in 15 pt. (Rotterdam,
170«.) La Have, 1716, 120. H.
Livre V. CU: 18-JO (Tome V. al. VIII. pp. 303-378)
treats " De< mourans, et de la revolution des ames
apres la mort;" " De lorigine de lEnfer '.;hcz les
Juifs- sils lout eniprnni^des Grecs;" " De 1 Knfer,
du Pureatoire et du Paradis ;" '• De la r^surreeuon."
— All EnglUh translation, by Thomas Tajlor, Lon-
don, 1708, lol. B.
1881. liosius, Job. Justus. ... Biga Disser-
tationuni ... . GissiB-Hassorum, 1700, i".
pp. (S), 96, 52. H.
The first Dissertation contains the work of Abra-
ham Bar CliiisJai described below. No. 193S, with a
Latin version (pp- 1-19), and notes (pp. 20-96). The
second "ostendit Cousensum ICabbalisticorum cum
Philosophia Acadeniica & Peripatetica Dogmatum
per quinque Capita.- Cap. IV., pp. 40-t7, treats
" De Anima."
1882. Humplireys, David. A Dissertation
concerning the Notions of the Jews about
tbe Resurrection of tbe Dead. (Prefixed to
his transl. of Athenagnras, Lond. 1714, 8", pp.
1-104.) H.
1883. Kgger, Job. Psychologia Rabbinica,
quae agit de Mentis bunianae Natura et prae-
cipue ejus Extremis. Basileae, 1719, 4". pp.
48.
1884. [Stelielin, Job. Pet.]. Tbe Traditions
of the Jews; with tlie Expositions and Doc-
trines of tlie Rabbins, contained in tbe Tal-
mud and other Rabbinical Writings. Trans-
lated from the High Dutch. ... 2 vol. Lon-
don, 1732-34, 8o. A.
"A verv scarce and interesting book."— Darhnj.
Issued also in 1748 with the title : — " Rabbinical
Liter;iture ; or, the Traditions of the Jews, contained
in their Talmud and other Mystical Writings,' etc.
1885. Scliftttgen, Christian. Dissertatio de
Seculo hoc et futuro. (In his Horie Hebr.,
1733-42, 4», I. 1 152-58, and II. 23-27.) H.
Opposes Rhenferd. See No. 1874.
1886. Ramm, Ludw. De Metempsychosi Pha-
ri'iivoiuMi et iniiii ilhi e Scriptura Novi Testa-
meiiti a.lstiiii jms-^it. [Frifs. P. E. Jablonski.J
Francfui ti ^i.i Viadruiii, 1735, 40. 6 gr.
1887 BrucUer, Jac. De Philosophia Judae-
orum. (In his Hist. Crit. Philos., 1742, etc.
4o, II. 653-1072, and VI. 418-466.) H.
1888. Scliiieegass, J. E. De Transmigra-
tione Aniniiirum praesertim secundum Ju-
daeos. [Diss.] Jenae, 1743, i".
1889. Sartorliis, Friedr. Wilh. Commenta-
tio criticii-s.icia ile Mcteinpsychosi Pytbago-
rica a Disriimlis ('In isti et tiente Judaica ante
Excidium lliiiosolvniitanum secundum non
credita, ad illustranda Loca Matth. xiv. 2.
xvi. 14. Joli. ix. 2. Sapient, viii. 19. 20.
Lubbenae Lusatorum, 1700, 4". (11 sb.)
1890. [Harmer, Thomas]. Some Account of
the Jowisli Doctrine of the Resurrection of
the Dead. London, 1771, 8o. la. 6d.
ANo ihid. 1789, 8", and In his ifiscel. Works, Lon-
don, \X-a. 8", pp. 221-264.
1891. Tragard, Elias. Judaeos et Herodem
/j.cTe/ii/zvx'oo'"' "U" credidisse, ad Mt. xiv. 2.
Marc. vi. 14. Luc. ix. 7. Gryph. 17S0, 4».
bgr.
1892. [Corrodi (not Corodl\ Heinr.]. Kri-
tische Ge-scbichte (Us Cbiliasmus. 3 Theile
in 4 Bdn. Frankfurt \ind Leipzig, 1781-83, S".
D. — 2e Ausg., Zurich, [1794,] 8°.
760
An important work for its illustrations of both
Jewish and Christian eschatology. The 2d ed. is
merely the first with a change of title, a brief notice
of the author prefl.\ed, and a preface by the publisher.
1893. Flatt, Job. Friedr. -von. Ueber die
Lehre der Pharisaer von deni Zustand nach
dem Tode. (Paulus's Memorab., 171)2, II. 157-
162.) H.
1894. Hasse, Job. Gottfr. Vergleicbung der
hebiaiscli-j iidi.schen und griecbisch-rtimischen
Dogmatik kurz vor Anfang des Christenthums.
(In his Biblisch-orient. Aufsdtze, Kiinigsberg,
1793, 8°, pp. 91-104.)
1895. Polltz, Karl Heinr. Ludw. Disputatio
historica de gravissimis Tbeologiae seriorum
Judaeoruni Decretis, quorum Vestigia in Li-
bris inde ab Exilii Aetate usque ad Saeculi
quarti post Christum natum Initia depreheu-
duntur. Lipsiae. 1794, 4». pp. 55.
With copious references to the literature of the
subject.
1896. Pragmatische Uebersicht der Theo-
logie der spatern Juden. I" Theil. Leipzig,
1795, S". pp. xvi., 288.
1897. Besclireltjung des Weltgerichts nach
dem Talmud. (J. E. C. Schmidt's BiU. /.
Kritik u. Exeg., 1790, etc. 8», II. i. 72-82.) H.
1897*. Strom, Christian Ludvig. Notiones
VitiB futura; inter Judseos vulgares. [Disp.]
... Havniw, 1796,8".
1898. Cramer, Ludw. Dankegott. Doctrinae
Judaeoruni de Praeexistentia Animorum
Adumbratio historica. Vitebergae, 1810, 4°.
igr.
1899. Bertholdt, Leonhard. Christologia
Ivdaeorvm lesv Apostolorvmqve Aetate ... .
Erlangae, 1811, 8". pp. xx., 228. D.
See particularly § 34, "De Descensu Messiae ad
Inferos;" §35. "De Resurrectione prima seu Jiisto-
rum:" §§41-43, " De Kcsunectione secunda," " De
Judicio extrcmo," "De «r;^aTn Vj/itpo et Fine Mnn-
di ;'• and §§ 47, 48, " De >?/ oiiuviv," " De Bavar,^
aiit}Vttf}."
1900. Allen, John. Modern Judaism: or, A
Brief Account of the Opinions, Rites, and
Ceremonies of the Jews in Modern Times.
2d Edition: revised and corrected.* London,
(IJflO,) 1830, 8o. pp. xvi., 451. AB.,H.
Ch. X. pp. 173-190, " Traditions concerning Para-
dise and Hell ;■ Ch. XI. pp. 191-217. " Traditions
concerning Human Souls." See also, on future re-
wards and punishments, pp. 130-142. ■'.The best
work on modern Judaism in our language. —Orme.
1901. Beer, Peter. Geschichte, Lehren und
Meinungen aller bestandenenund nocb beste-
henden religiosen Sekten der Juden und der
Geheimlehre oder Cabbalah. 2 Bde. Brunn,
1822-23,8". D.
1902 Gfrorer, August Friedr. Philo und
die alexandrinisrb.' Tl,e<is„phie, o.ler vom
Einflusse der jiidis, h-aiiyptisclien Schu e auf
die Lehre des Neueti Tositunents 2 Ihe.le.
Stutteart 1831. 8<>. pp. xliv., o34. 406. 1>.
Alsfwilh the'title:-"Kritiscbe Geschichte de.
Urchristenthums."
1903. Stoter, C. H. L. Leugneten die Saddu-
caer Unsterblichkeit uberbaupt, oder waren
sie nur Gegner der pharisaischen Auferste-
hungslehre? (In Schuderoff's Keue Jahrb.,
1831, Bd. IX. St. 1, p. 47, «.)
1904 [Ballou, Hosea, 2rf.]. Jewish Usage of
tbeSvord Gehenna. (Umversalist Expositor
for May, 1832 ; H- 351-368.) H.
1904». Traditions of the Rabbins. (Black-
wiMid-s E'lhib. Mac,, for Nov. 1832 and April,
isSsV XXXII. 727-750, and XXX. 628-650.)
' See particul.nrly the second article.
1905. Boon, Corn. Specimen l'''*?"^**^^?;
logicum. qtio continett.r Histona Condition s
Judaeoruni religiosaeet moralisindeabJiXiUo
1906 SECT. II. E. 1.0. (•:.) — DOCTraXE OF THE LATER JEWS, loiuo. AUrnoBS.) 1924*
Babylonico usque ad Tempora Jesu Christ!
immutatae. Groiiingae, 1S34, 8°. Jl. 2.40.
1906. Dahne, August Fenl. Gescbichtliche
Darstelluiig (lei-.j.;disch-ale.\aiidrinisclien Me-
ligions-PhilosopLie. ... 2Abth. Ualle, 1S34,
8».
1907. Roth, Eduard Max. Theologiae dognia-
ticae Judaeorum brevis Expositio ex ipsis
Judaeonini Foiitibus bausta. Marburgi, 1835
[orlS36?],8<>.
190S. Gfrdrer, August Friedr. DasJahrhun-
dert des Ueils . . . . 2Abth. Stuttgart, 1838,
go. H.
.Also with the title : — " Geschichte des Urchristcn-
thums." — On the Jewish notions concerninK Paradise
and Hell, see 11. <2-52; concerning the nature und
immortality of the soul. 11. 52-89; concerning the
Messiah and the Last Things, If. 219-4H.
1909. Hlrsclk, Sam. Die Religionsphilosophie
derJudeii... . Leipzig, 1842, S". pp. xxxii.,
8S4 +. D.
1910. FrancU, Adolphe. La Kabbale, ou la
pliiUisiii>liie 1 eligieuse des Hebreux ... .
Paris, 1S43, f^o. pp. 412 +. H.
Pp. -IlH-'ii'J treat of the opinions of the Cabbali
1 ihc
The
ori;
1911. Zunz, Leopold. Zur Geschichte und
Literatur. I" Band. Berlin, 1845, 8». pp.
viii., t507.
This volume cont;iin3 an interesting essay on the
theologians about the
futu
of the Ge
1912. Slunk, Salomon. La philosopbie chez
les Jiiifs. Paris, 184S, 8". pp. 42.
Ovijinally published iu the Diet, des Sciences phi-
losryphiques.
1913. Philosopbie und philosophische
Schriftsteller der Judeu. Eine historische
Skizze. Aus dem Franzosischen des S. Mniilc,
niit erlauternden und erganzenden Anmer-
kungen von Dr. B. Beer. Leipzig, 1852, 8».
pp. viii., 120. H.
1914. Joel; D. H. ... Die Religionsphilosophie
des Sobar und ihr Behiiltniss zur allgeraeinen
jiidischen Theologie. Zugleicb eine kritische
Beleuchtung der Franck'schen " Kabbala."
Leipzig, 184», S". pp. xv., 394.
1915. Scliroder, Job. Friedr. Satzungen und
Gebrauche des talniudisch-rabbiniscben Ju-
denthums. Ein Ilandbucb fiir Juristen, Staats-
■ manner, Theologen und Geschicbtsforscber
... . Bremen, 1851, 80. pp. xii., 678. H.
Pp. 389-432 contain chapters on 'The Doctrine of
Transmigration;" "The Sevenfold Punishments
vhich Human Souls have to endure. — Description
of Hell;" "Repentance;" and "The Jewish Para-
dise."
1916. [Alger, ■\VilliamRounseville]. The Rab-
binical Doctrine of a Future Life. (Christian
Exam, for >Iarcb, 1S5«; LX. 189-202.) //.
1917. Hllgenfeld, Adolf. Die judische Apo-
kalyptik in ihrer geschichtlicben Entwicke-
lung. Ein Beitrag zur Vorgeschicbte des
Cbristenthuma ... . Jena, 1857, large S".
pp. xii., 308. H.
1917». Jost, Isaac Markus. Geschichte des
Judenthums und seiner Secten. ... 3 Abth.
Leipzig, 1857-.')«, S". H.
An e.Kcellent work.
1917*. Itlimk, Salomon. Melanges de philo-
sopbie juive et arabe renfermaiit des Extraits
metbodiques de la Sfiurce de vie de Salomon
ibn-Gebirol (dit Avicehron), traduits en fran-
^ais ... et accompagnes de notes ...; — un
Memoire sur la vie, les ecrits et la philosopbie
d'lbn-Gebirol, — Notices sur les principaux
pbilosophes arabfs et leurs doctrines, — et
une Esquisae historique de la philosopbie chez
les Juifs. ... Paris, 18.59 ri857-5«j, 8». pp.
viii., (4), 536, and (Hebrew text) 76. i>.
An important work, giving the results of original
Investigation. Tlie AraUj philosophers whose opi-
nions cimceruing the soul ai;d iis destiny are par-
ticularly set forth, are Al-Karabi, Ihn SiniV (Avi-
cenna), Al-Ghazati (AlgazeU, Ihn Rnja (Avempace>,
Ibn Tofail, and luu R^shd ^Avenocs).
1918. Nicolas, Michel. Des doctrines reli-
gieu.ses des Juifs pendant les deux siecles
anterieurs k I'ere cbretienne. Paris, 1800,
8». pp. viii., 464.
Pp. :ni-.'H8 treat of the doctrines of the immorta-
lity of the soul and the resurrection of the body.
191S». Sclimiedl, A. Randbumerknngen zu
Pinsker's Likkute Kadmoiiiot, {Mnnalschrift
f. Gesch. u. Wisg. d. Judenthums for May,
18«1; X. 176-1,S6.) H.
Maintains that the Karaites introduced the doctrlu*
of metempsychosis among the Jews.
1918'>. Silvestre de Sacy, Antoine Isaac,
Baron de« Meuioire stir I'etut actuel des
Samaritains. (Malte-Brun's Annates des Voy-
ages, 1812, XIX. 5-71.) H.
See especially pp. 50-54. A German translation in
Staudlin and Tzschiruer's Archiv /. Kirchengesch.,
1. iii. 40-83. D.
1919. Gesenlus, (Friedr. Hcinr.) Wilh. ...
De Samaritanorum Theologia ex Fontibus
ineditis Commentatio. Halae, [1822,] 4". pp.
46. D.
On the beliefof the Samaritans see also the disser-
tations of Adr. Reland and C. Cellarius in I'golinia
Thesaur^ts, Tom. XXII., and Geseuius's Carmina
Lips. 1824, 4". H.
(2.) Iiater Jewish Authors.
1920. Enoch. Das Bnch Henoch. Uebersetzt
und erklart von Dr. A. Dillmann ... . Leip-
zig, 1S53, 8». pp. Ixii., .331. D.
The best transl:itiou. Tlie book describes, among
other things, Enoch's visions of heaven and hell.
First translated, into English, by Richard Laurence,
Oxford, 1821, 8"; .Id ed., revised and enlarged, ibid.
1838, 80. pp. lis., 250. (H.) Dr. A. G. Hoffmanns
German translation was puhl. in 2 Abth., Jena, 1833-
3«, 8°. (Z>.) In its origiual form, a part of the book
is thought by some to belong to the second century
before Christ, but it has since been variously inter-
polated. Comp. Nos. «8t, 4285.
1921. Ezra {Lat. Esdras), about 40 B.C.?
The Fourth Book of Esdras in the Lat. Vul-
gate; II. Esdras in tlie English version of
the Apocrypha; I. Esdras in the Arabic and
Ethiopic Versions.
Deserving notice here for the long description of
the .ludgmerit, and the rewards and punishments of
the future life, found in the Arabic and Etbiopio
versions after Ch. VII. v. 35, and undoubtedly belong-
ing to the work in its oiiginal form. An English
translation of the Arabic version is appended to Vol.
IV. of lVhi<ton's Primitire ChrisHanitg Kevivd,
Lend, nil, 8"; its variations from the Vulgate, and
additions, are given in Latin, in Fabricii Codo!
pseudepigr. Vet. Test., Vol. II. For the Ethiopio
version, with a Latin and English translation and
note^, see Laurence's "Prinii Ezroe Libri ... Versio
^ihiopica, ■ etc. Oxon. 18-0, 8". (/).) Chapters I.
and II. as also XV. and XVI. of the book are wanting
in the Arabic and Ethiopic versions, and are unques-
later additions, by Bome Christian.
192'2. Philo Jvdams, fl. a.d. 30. See Btittcber,
Pe Inferis, ?g 514-517.
1923. Stalil, Ernst lleinr. Versucb eines
systematiscben Entwurfs des Lehrbegriffs
Pbilo's von Alexandrien. (Eichhonrs
AUpem. Bill, 1702, fo. iv. 7P7-890.) H.
"Still the most complete."— BrefscA.
1924. ScHreiter, Joh.Christoph. Philo's
Ideen liber Unsterblichkeit, Auferste-
hnngund Vergeltung. (Kcil und Tzschir-
ner's Analehte.n, Bd. I. St. II. pp. 95-146,
Leipz. 181.3, 8°.) H.
1924». Gfrorer, August Friedr. Philo. e<c.
1831. See No. 1902.
761
1925
CLASS III. — DESTINY OF THE SOUL.
1940
1925. Joseplius, Flavins, fl.A.D. 70. See par-
ticularly Ant. Win. 1. 2-5; B.J. II. 8. 10,
II, 14: I. 3.3. 2, 3; cont. Apion. II. 30; B. J.
III. 8. 5 (cf. VI. 1.5); VII. 8. 7 ; VII. 6. 3.
1926. Paulus, Heinr. Eberhard Gottlob.
Pliarisaeoruni de Resurrectione Senteiitia
ex tribus Joseph! Archaeolugi Locis e.\-
plicatur. Jenae, 1796, 40. pp. 11.
1927. Bretschnelder, Karl Gottlieb.
Capita Tlieologiae ludaeorum dogmaticae
e Flauii losephi Seriptis coUecta ... .
Vitebergae, 1812, So. pp. 66. H.
1928. Saadjali (Lat. Saadlas) Gaon, Fajju-
vii. ni>nni mjioxn "Mio, ^p>>er ha-
Emunotli ve-had-Deot/i, i.e. " Book of the Doc-
trines of Religion and Philosophy."
Written in Arabic about a.d. 933; translated into
Hebrew by Judah Ibn Tabon (or Tiblion) a.d. 118fi,
and publ. at Constantinople lo6'2, 4", ff. 88. (BL.)
Another edition. Berlin, 1789, 4". The work treats,
among other things, of the nature of the soul, the
resurrection, and the future life. Saadjah rejects
the doctrine of transmigration.
1929. Piirstj.Iiilius. Die jiidischon Religions-
philosuplieii des Mittelalters, oder Uebersetz-
uiigei) der seit dein 10. Jahrhiindert verfassteu
Relijiionsiiliilosojphieen. ... 1" Band. Leip-
zig, iSlo, 160. (32 sli.)
Also with tlie title : — " Emunot we Dc'ot oder
GlaubensleUren und Philosophie von Sa'adja Fajju.
mi,' etc.
1930. Jiidah hal-L.evl (Lat. Levita),
A.D. lUO. '1T13 Liber Cosd [or Kuzari]
contiiiens Colloquium ... de Keligione, habi-
tant ante nongentos Annos, inter Regem Co-
sareorum, & R. Isaacuin Sangarum Judwuni;
... earn collegit ... et in Lingua Arabiia ...
descripsit R. Jehudah Levita ...; ex Arabica
in Liiiguam Ilebrajam ... tianstulit R. Jeliu-
dah Aben Tybbon ... . Nunc ... recensuit,
Latina Versione, & Notis illustravit Johan-
nes Buxtorfius, Fil. ... Heh. and iMt. Basi-
leae, 1660, i". pp. (52), 455, (29). JT.
A Spanish translation, by Jac. Abendana, Anist.
For many other editions and translation^,
, Bihl. Jud. 11. 36-38. — On the future life,
see pp. 71-73.
1931. Moses Ben Mainiou (Lat Malmo-
nldes), jUgi/jjtius, i)ften called liambam,
1131-1205. rnin nwo or nprnn t,
Mishneh Torali or Jadh Aa-CAoio/o/i, " The
Two-fold Law," or "The Strong Hand." 4
vol. Amst. 1702, fol. A.
Numerous editions. The fifth treatise in the first
Book, on Repentance, contains much relating to the
future life. There have been several editions and
translations of this part, among which we may notice
the Latin version by Robert Clavering, O.xon. 170j,
4'>. £L.
1931'. The Main Principles of the Creed
and Kthics of the Jews, exhibited in Selec-
tions from the Yad Hachazakah of Maimoni-
des, with a Literal English Translation, Co-
pious Illustrations from the Talmud, &c
By Hermann Hedwig Bernard ... . Cam-
bridge [Eng.], 1833, 8o. pp. xxxiii., 359. //.
On the Life hereafter, see pp. 293-313, being part
of the treatise on Repentance. — For editions of
Maimonides's Discourse on the Resurrection, and a
treatise by Judah Sahara or Zabara on the srtme sub-
ject, see Furst, Bibl. Jud. II. 311-312. Respecting
the doctrine of the annihilation of the wicked, us
held by him and other Rabbles, see the note of W.
Vorst tn his ed. und trunsl. of Mainionides de Fun-
damentis Legie, Franeq. 1()«1, 4o. pp. 47, 48. H.
1931'>. Bronner, Jean Jacques. De la
theologie dogmatiquc de Ma'imonides,
the,>e historique et theologique ... .
Strasbourg, 1834, 4o. pp. 43. D.
1932. Scheyer, Sim. B. Das psycholo-
gische System des Mainionides. . . . Nach
den Queileu bearbeitet. Frankfurt a.M.,
1845, 8», pp. vi., in.
1933. Joel, M. ... Die Religionsphiloso-
762
16S3, 4".
phie des Mose ben Maimon (Mainionides).
... Breslau, 1S59, i". pp. 49. F.
1934. Moses Ben Sfaclinian i^Lat. Nach*
manide8j,(,>r«(«/<;;isis, often called Ram-
ban, 1194-1260. SlOjn n^'ty, Shaar hag-
Oeinul, i.e. "Gate of Retribution." Naples,
149U, 40. ff. 34. BL. — Also Ferrara, 1556, 4o.
This forms the 30th and last chapter of his work
entitled Turath haAdham, i.e. "The I.uw of Man,"
publ. at Venice in 15a5, 4" [BL.), and in other editions.
1935. Baclija or Becliai Ben Aslier, i?.,
fl. A.D. 1291. ;,'31X \Vh\i!, Shulchan Arba,
i.e. "The Square Table." Hamburg, 1706,
8o. ff. 49; Wilna, 1818, So, e<c.
Fiirst mentions 14 editions. The book consists of
four chapters, the first three of which gi\e directions
concerning the usages to be obi^eivcd :it meals aud
feasts; the fouith treats of the resun
scribes the great feast of the righteo
to come. On the Rabbinical notions
banquet, at which, among other \iands. Behemoth
he world
iug this
CoiTodi s JCrit. Gesch. des CItiliasmus, 1. 32»-45. Prof.
Stuart in the North Amer. Her. lor April, 18.';8,
XLVI. 516-18, and the dissertation of Bartolocci
noticed above, No. 1868.
1936. Abraham Bar Cbasdai or Cliis-
dai (Lat. Abraliam Lfvitu), fl. a.d. 1240.
mann laO, ^:(plier l,at-T,ipj>iiacli, 1.0.
"Book of the Apple" [of Aristotle]. Venice,
1519, 4o; Riva di Trento, 15C2, 4"; Luiieville,
1804, 40.
A dialogue translated or rewrought from the Arabic,
in which Aristotle is represented as conversing on
the nature and immortality of tlie soul. ForaZatiti
translation, with notes, by J. J. Losius, see No. 1881.
In another work ascribed by some to Abraham Bar
Chasdai, by others to Judah Churisi, Sepher kan-
Nephesh, i.e. '• Book of the SolI," Galen is intro-
duced in a similar manner us discoursing with one
of his disciples concerning the soul. A Sehrea
translation (from the Arabic), Venice, 1519, 4o, etal.
1937. Moses de Leon, or Ben Sliem
Tobli, H. at the end of the l^Jtli cent.
nODnn ty£3J, Mpkesk ha-Clmhlimah. " Soul
of Wisdom." Basel, 1608, 4o. ff. 64. BL.
A treatise on the soul of man and its state afler
death, the resurrection, etc.
lO-OS. Levi Ben Gerson (Lat. Gersonl-
des> culled Ralbag, othrrwiae Leo de
Bagnol8,12$$-lo70? DaTiniOnSoiaD,
»p/,er Milcliamoth liash-.shtm. i.e. " Rook of
the AVars of Jehovah." Riva di Trento, 1560-
61,f>l. ff. 75.
Part I., in 14 chapters, treats of the immortality
of the soul, in oppo^itloit to Averroes.
193S». Joel, M. Lewi ben Gerson (Gerso-
nides) als Religionsphilosoph. (Frankel's
Monatschrift f. Gesch. u. Wissensch. d.
Judenthums, 1861, X. 42-60, 93-111, 137-
145, 297-312, 333-344, and 1862, XI. 20-31,
65-75, 101-114.) H.
1939. Immannel Ben Solomon, Romi,
after 1332. p;,'m nijnn nijnrj, ^«c/t-
hereth hai-Topheth re-hn-Kdlien, i.e. "Conjunc-
tion of [or Composition on] Hell and Para-
dise." Prague, 1613, So (BL.); Frankfurt a.
M., 1713, So; Berlin, 1778, 8°. BL.
This poem, in imitation of Dante, is also contained
in his Machheroth or JHechabberolh, i.e. " Comi)osi-
tions," of which it forms the 28th Part. Of these
there have been several eds.; the last, Berlin, 1796,
1940. Machlr, i?., of Toledo, about 1350?
SdII r>p35<, AbhlGth Bokhef, i.e. "Powders
(Aromatics) of the Merchant." 2d ed., Rimini,
1526, 4o. ft-. 13. .B/.. — Venice, 1507, 8o, ff. 40;
ibid. 1606, So, and other eds.
A Jewish EschatidogT. in three Parts, treating, 1.
of the Times of the Messiah, the Resurrection, Judg-
ment, etc. ; 2. of Paradise and Hell ; 3. of the Oral
Law, etc. There is a Latin translation (f the first
Part by Ant. Hulsius, in his Theoiogia Judaica, etc.
1941 SECT. II. E. l.c.(2.)-D0CTRINE OF THE LATER JEWS. (orio. authors.) 1962
Bredie, 1653, i". For extracts, see also Spiegel's
Avtdta (Germ, trans ), I. 35-37. According to Steiii-
Bchtieider, JcivisK Lit., p. 100, this work is really not
by Macbir, but by Muses de Leon.
1941. JosepH Albo, R., about 1425. 13D
D'"^pJ.'. ^p/ier JHI^uriin, i.e. "Book of Foun-
dations," or Fundamental Principles of tlie
■ Jewish Religion. Soncino, 14S5, fol. ff. 107
£L.
Albo reduces the fundamental principles to three :
— the Being of God, Revelation, and the Reality of
Future Rewards and Punishments. — Numerous eds.
have been published, for which see Furst's Bibl.
Judaica. A Latin translation, by Gilb. Genebrard,
Paris, 156fi, 8" ; German, with Introduction and Notes,
by W. and L. Schlesiuger, 5 Hefie, Frankfurt am
Wain, 1838-44, 8>'.
1942. Pertsch, Wolfg. Heinr. Friedr.
ConsinTtus Theologiae Judaicae ex Libro
Ikkiirim. Jenae, 1720, 4». (8 sh.)
1943. Simeon Ben Zemacli Duran, R..
called Raslibaz, d. 1444. r\)3i< fJO,
Maghen Ahhnth, i.e. "Shield of the Fathers."
The third Part of this work, publ. at Leghorn in
1J85, fol. (BL.), and Leipzig, 1855, »«, treats of the
1944. Isaac Abarbanel, or Abravanel,
R., 1437-150S. njOX \iliir\, Rosk Amanali,
i.e. "The Head (Chief Articles) of Faith."
Venice, 1545, 4» (BL.); Cremona, 1557, 4»;
Altona, 1770, 40.
A Latin translation, by \V. H. Vorst, Amst. 1638,
i" (H.); also appended to his edition and transla-
tion of Mainionidfs de Fvndamentis Legis, Frane-
querae, 1684. 40. {H.) See particularly cap. 24.
1945. Joseph Ibn JacUja, R., 1494-1539.
IIN mm, Torah Or, i.e. " ihe Law is Light."
Bologna, 1538, 4". ff. 36. iJZ-. — Also Venice,
1606, 4». ff. 28. BL.
Treats of the Last Things.
1946. Moses Cordovero or Corduero,
R., lo'22-1570. Tractatiis de Aninia. ^C.
Knorr von Ko.senroth's Kabbala Denudata, I.
ii. 100-149.) //.
1947. Isaac Loria or Luria, R., 15.34-72.
... Tractatus . . . de Revolutionibus Anima-
rum ... ex Operibus R. Jitzchak Lorjensis
Germani, Cabbalistarum Aquilw, Latiiiitate
donatus. (C. Knorr von Rosenroth's Kabbala
■ Denudata, 11. ii. 243-478.) H.
1948. Aloses Romi. p^' U "l^'ty, Shaare Gan
Ediien, i.e. "Gates of the Garden of Eden."
Venice. 15S9, 4°: Lublin, 1597, 4o. ff. 47. BL.
A Cabbaiisiic treatise on Paradise and Hell.
1949. Israel Ben Moses, R. Disputatio
Cabbalistica de Anima et Opus Rh.vthinicuni
[ R. Abraham Aben Ezrae de Motlis quibus
Hebraei Legem solent interpretari. Verbum
de Verbo expressum extulit ... Joseph de
Voysin. [With the Hebrew original.] Ad-
jectis Commentariis ex Zohar aliisque Rab-
binorum Libris, cum iis, quae ex Doctrina
Platonis convenere. Parisiis, 1635, 8». ff. 573.
BL.
The notes to the treatise on the soul occupv ff. 168-
573. First <d. if llie Ireati-e (in Hebrew)^ Lubha,
1582,4". Sl-o Furst, JJibl. Jud. il. 149.
1950. Abba Ben Solomon Buitzlau or
Bumsla, R. T^TjlffiT} 11D, *"" ha7i-J\'e-
sliama/i, i.e. "Secret of the Soul." Basel,
1609,4°. ff. 22. £Z,.— Also Amst. 1652, and
1696, 40.
A work on the sufferings of the soul in the grave,
•* the sepulchr;il percussion," the resurrection, etc.
On the strange noiiori of Ihe beating in the ti nib in-
flicted by the Ansel of Death, see Bu.Ntorfs Lex.
Tatm. p. 1198, or his Si/nag. Jvd. 0. 49. Eisenniengcr s
Bntdecktes Jiidemhvm. 1. *^82, 883, and the disserta-
tion of Grapius, No. 1876, above.
1951. Aaron Samuel, R. DHX DOl^J,
JVuhmath Jdfiam, i.e. "Breath for Soul) of
Man," Hanau, 1017, 4<>. ff, 46. — Also Wil-
mersdorf, 1732, 4".
A trealise on the soul, future rewards and punish-
ments, etc.
1952. Samuel da Stiva. Tratado da im-
mortalidade da aluia, em que tumbem se mos-
tra a ignorancia de certo contrariador [i.e.
Uriel Acosta] de nosso tempo que entre outros
nniytos ,erros den neste delirio ter para si et
publicar que a alma de homem acaba justa-
mente com o corpo. Amst. 5383 [1623],' 8°.
1953. Acosta, or da Costa, Uriel {originally
Gabriel), txamen das tradi(;oem« I'harisoas
conferidas com a Ley escrita, por A'riel jurista
Hebreo, com reposta h. hum Seninel da Silva
... . Amsterdam, 5384(1624], So.
See Bayle, s. v., and Herni. Jellinek, Uriel Acosta t
Leben mid Lehre. Zerbsl, 1847, 8".
1954. Manasseli Ben Israel, if. De Re-
surrt( tiiiiir .Mortuurum Libri tres, quibus
Aniiiiai' Inini.ii talitas et Corporis Resurrectio
contra ZaducuLMjs comprobatur; ... deque
Judicio extrenio, et Slundi Instauratione
agitnr. Amst. 1636, 8». pp. 340. BL. — Alao
Groningae, 1676, 12».
Also in Spayiish, Amst. 1636, 12°, ff. 187. — " Argu-
tiis quani historiis noiabilior.'— fi6«c»er.
1955. D"n rratyj "^30, '^epher Kiahmath
Chajjim, i.e. "Book of the Breath of Life."
Amsterdam, 1651, 4». ff. (8), 174, (2). H.
On Ihe Nature. Origin, and Immortaliiy of the
Soul, in four Books.
1956. Mendelssohn, Moses. Phadon oder
iiber die Unsterblichkeit der Seele. 6e Aufl.,
herausgegeben und mit eiuer Einleitung ver-
sehen von David Friedlander. Berlin, (1767,
8,9.76, 1814,) 1821, 8°. pp. xl., 246. //. — 7«
Aufl., ibid. 1856, 16».
A Dutch translation, 's Hage, 1769, Sf. — French,
by G. A. Junker, Paris, 1772, S», 4" ed. Reutliugen,
1789, 12"; bv A. Buija, Berlin, 1785, 8»; from the 6th
ed., by L. Haussnmnn, Paris, 18:10, W. — Danish,
Copenhagen, 1779, %". — English, by Charles CulleTi,
London, 1789, 8" ; another translation in Ihe U. S.
Mag. and Dem. Review for Jan., Feb.. and March,
l>-58; Vol. XXII. It has also been translated into
Italian, Polish, Russian, Hungarian, and Hebrew.
1957. Schreiben an den Ilerrn Diaconiis
Lavater zu Zurich. Berlin und Stettin, 1770,
sm. 8». pp. 32. H.
1958. Abhandlnng von der Unkorperlich-
keit der nienschlicheu Seele. Izt zuni ersten-
mal zum Druck befdrdert. Wien, 1785, sm.
8°. pp. 51. H.
1959. Kurze Abhandlnng von der Unsterb-
lichkeit der Seele, aus dem Kbraischen i'.ber-
setzt von II. T. Berlin und Stettin, 1787, sm.
8». pp. 34 -I- . H.
1960. Mises, Jehuda Loeb. riDXH PiUip,
Kinath ha-Emeth, i.e. "Zeal for the Truth."
Vienna, 1828, 8». BL.
On the immortality of the soul, with an appendix
on demonology, etc.
1961. [Frankel, Benjamin]. The Glory of
Eternity, treating of the Immortality and
Perpetual Peace of the Soul, proved on the
most Incontestible Evidence of Scripture and
Tradition, with Full Illustrations of the Va-
rious Opinions on the same Subject. By Dr.
Benjamin Franklin, Author of "The Relation
between the King and the People." Ueb.
and Eng. London, 5596 [1836], 8». pp. xix.,
38 4-. IT.
19G2. Phllippson, Ludw. Siloah. Eine
Auswalil von i'redigten nebst sechs Betrach-
tungen iiber die Unsterbliclikeit der Seele. . . .
3" Sammlung. Leipzig, 1859, 8». pp. viii.,
763
1963
CLASS ni.-- DESTINY OF THE SOUL.
1983 l(
2, Mohammedans.
For the literature, see Grasse, Lehrh. ehier allg.
LilerUrgesch., II. i. 3U8-325, Dresd. 1839, 8".
J9G3. Mohammed, fl. a.d. «22. Alcorani
Textii.s uiiiversus ex conectioribus Anibuni
Exeinplaribus suiiiiiia Fide ... de.scriptu.s, ea-
deiiuiue Fide ... ex Arabico Idioniate in La-
tinuiii tianslatus; appositis uiiicuiqiie Cajiiti
Notis, atque Rcfutatione. His oninibiis prae-
niissus est Prodronius ad Refutationeni Alco-
rani ... Auctore Lud. Marraccio ... . 2 torn.
Patavii, 1698, fol. A.
Tlie Prodromus was publ. separately, Rome 1691,
12". ( J . )— The most convenient nioilern edition of the
Koran is that by G. FlUgel, " Editio stereotj'pa ter-
tium eniendata,' Lipsiae, 1838, 4".
1964. The Koran, commonly called the
Alcoran of Mohammed, translated . . . from
the Original Arabic; with explanatory Notes,
taken from the most approved Commentators.
To whicli is prefixed a Preliminary Discourse.
By George Sale ... . London, 1734, 4». pp.
ix., 187, 508 +. H.
Often reprinted. The Preliminary Discourse is
highly valnable. - There is a new translaiicn c,f the
Kor:
Kcv. J. JI. Eodwell, LonUou, lb(il, S". H.
196.5. Selections from the IJur-iin, com-
monly called, iu England, the Koran; with
an interwoven Commentary; translated from
the Arabic, methodically arranged, and illus-
trated by Notes, chiefly from ."^ak's Edition:
to which is prefixed an Introiliiction. taken
from Sale's Preliminary Discourse, with Cor-
rections and Additions: by Edwanl William
London, 1843, 8". pp. vii., 317.
Lane
£J.
On
Hell,
1966. Well, Gustav. Historisch-kritische
Einleitung in den Koran. . . . Uielcfeld,
1844, 16". pp. xxi., 121. B., D.
1967. Noldeke,Theodor. Geschichte des
Qorans. Preisschrift. Gottingen, 1860, 8".
pp. xxxii.,359.
1968. A-vlcenna (corrupted from the Arah.
Ibii Slnli), 980-1037. Compendium de
Aninta. Liber Machad I de Dispositione sett
Loco ad quern revertitur Homo, vel Anima
ejus post Mortem; ubi inter caetera etiani de
Kesurrectionc Corporis ct ejus Materia dis-
serit. Aphorismi XLA'III de Anima. . . .
[Translated from the Arabic, with notes, by
Andr. Alpagus.J Venetiis, 1546, 4". liM.
19C9. Averroes (corrupted from the Arab.
Ibli Roshd), fl. A.D. 1160. See No. 15.
" E.t Arabibus [\iz. writers on the immortality of
the soul) Averroes in 'i. de Anima, cujus argumenta
examinat Gomesius Pereira p. 6fi3 seqq. MargarilK.
De Arabum sententia conferendus Abraham Kcchel-
lensi.s in Historia Arabum f. 228 scq. Et Ibn Tophail
Philosophus avToCClaK7oi editus nb Ed. Pncokio
[Oxou. (1672,) 1700, 4"! p. 119, 120 yeq., i:i8. ■—fabric.
A copious analysis of the remarkable wotk ol' Abu
Bckr Ibn Tofail above referred to may be found in
liruckers /fiS(. Crit. Philos., III. 176-11)8. H.
1969*. f AVell-ed-dln MoUammed Ben
Abdallali el-Khatlb, a.d. i:W«j. Misli-
ckt-ul-Mas'abih' or a Collection of the most
Authentic Traditions regarding the Actions
and Sayings of Muh'ammed . .. . Translated
from the Original Arabic, by Capt. A. N.
Matthews ... .2 vol. Calcutta, 1809-10, 4».
A., AB.
See particularly Book XXIII., Vol. II. pp. 539-642,
for the .Mohanimerlan cschatolopy. This work is a
recension of the MasAbih of Hosein Ben Mcsud el-
Bnghewi (or al-Baghuwi), who died a.d. 11J2 (al.
1116).
1970. Pocock, Edward. . . . Porta Mosis, etc.
1854. See No. 1S66. note.
764
1971. HertoelotjBarthelemvd'. Bibliotheque
Orientale ... . (1st ed., Paris, 16tt7, foL) 4
tom. La Haye, 1777-79, 4". H.
See the articles Adhah al Cabr, •• the punishment
In the grave;" Barzakh, " tlie intermediiite slate ;"•
Arii/, a kind of purgatory or limbo: Geliermem,
■Hell;' Gennah, •■Paradise;' aud Akiirat, "the
future life."
1972. Reland, Adrianus. De Religione Mo-
hammedica i.,ibri duo. Quorum prior exhibet
Compendium Theologiae Mohanimedicae, ex
Codice .Mainiscripto Arabire edituni, Latine
versum, & Notis illustratum. Posterior ex-
aminat nonnuUa, quae falso Mohammedanis
tribuuntur. Ultrajecti, 1705, S". pp. (32),
188,(28). //". — /6jrf. 1717, 8".
A German translation. Haiiuovir, 1716, 8"; French
(a miserable travesty). I.a Hnye, 1T21. K°; EnglUh,
in 'Four Trentises couceruing .. the Mahomet,
nns, ' Loud. 1712, 8<>. H.
1973. liudovlcl, Carl Giinther. Dissertatio
de Paradiso Mohammedano. Lipsiae, 1720,
4".
1974. Mill, David. Dissertationcs selectae
... . Curis secundis, novistpie Dissertationi-
bus, Orationibus, et Miscellaneis Oiientalibus
auctae. Lugduni IJatavorum, (1724,) 1743,
4". pp. (18), 621. 147. II.
See Diss. I. ' De Mohammidismo ante Mohamme-
deni,' pp. 3-124. particularly cc. 5:i-«4 ; also " Oratio
Inauguralis [a.d. 1718] de Mohamuiedauismo e vete-
rum Hi'brscorum Scriplis magna ex Parte composite, '
pp. 1-26 of the Appendix to the volume.
1975. Brucker, Jac. De Philosophia Sara-
cenorum. (In his Hht. Crit. rinlox., 1742,
etc. 4", III. 3-240, and VI. 469-498.) //.
1975». Pastoret, C. E. J. P., Marquis de.
Zoroastre, f^c. 17S«. See. No. 1275".
1976. Mouradja d'Ohsson, Ignace. Ta-
bleau general (le Tempire Othoman ... .7
tom. Paris, 1788-1824, f>. H.
On the Mohammedan notions concerning the future
life, see I. 1:16-151. The first part of M. d'Ohsson's
work was transl. into German, with valuable addi-
tions, by C. D. Beck, Leipz. 1788-93, 8".
1977. Cludius, Herm. Heimart. Miiham-
meds Religion aus dem Koran dargelegt,
eriiiutert und beurtheilt. Altona, 1809, 8«.
2i th.
1978. [Mills, Charles]. An History of M«,
hammedanism ... . London, 1817, 8". pp.
xix., 409. H.
See particularly pp. 278-286.
1979. Garcln de Tassy, Joseph H^liodore.
Doctrines et devoirs de la religion musulmane,
tires du Coran, suivis de PEucologe musi]l<
man; traduit de I'arabe. 2^ ed. Paris, (1826?)
1840, 18°.
Also appended to his edition of Savary's French
translation of the Koran.
1980. Gelger, Abraham. Was hat Mohammed
aus dem Judenthume ausgenommen? Eine
... gekriinto Preisschrift. ... Bonn, 1833, 8».
pp. vl., 215. D.
The best work on the subject. On the future life,
see pp. 47-49, 66-80.
1981. Taylor, William Cooke. The History
of Mohammedanism and its Sects. London,
1834, 12". — 3d ed., ibid. 1851, ir». pp. xii.,302.
A German translation, Leipzig, lir.'i7,8".
1982. Dollinger, Joh. Jos. Ign. Muliam-
med's Religion nach ihrer inneren Entwicke-
lung und ihrem Einflusse auf das Leben dcr
Viilker. . . . Regensburg, 1S38, 4». pp. 147.
1983. "Weil, Gustav. Mohammed der Prophet,
sein Leben und seine Lehre. Aushandschrift-
lichen Quellen und dem Koran geschopft tmd
dargestellt ... . Stuttgart, 1843, 8". pp-
xxxviii., 460, (5). F.
1984 SECT. II. E. 3. — BELIEF OF THE ISMAILIS, DRUZES, SUFIS, etc. 1992J
1984. "Weil, Gustav. Bililische Legendcn dor
Muselmkiiuer. Aus ariibisclien yuelleii zu-
sammengetrivgeu iird niit jUdischeii Sageii
verglicheii ... . Frankfurt a. M., 1845, 8».
pp. vi., 298. D.
1985. The Bible, the Koran, and the Tal-
mud; or, Biblical Legends of the Mussul-
mau8, compiled from Arabic Sources, and
compared with Jewish Traditions. . . . Trans-
lated from the German, with Occasional Notes.
London, 1846, 12". pp. xvii., 231. H.
For a description of the last judgment, see pp.
212-:il5; of hell, pp. 222-226.
1885*. Sclimolders, Auguste. Essai sur les
ecoles philosuphiques choz les Arabes, et uo-
tammcnt sur la doctrine d'Algazzali [a.d.
1058-1111] ... . Paris, 1842, 8». pp. xv., 254,
and (Arabic text) 64. A.
Conip. Edmb. Rev. LXXXV. 340-358, where this is
pronouuced "au admirable work." See, further, aa
essay by Pallia in the Mem. rf« I'Arad. dcs Sci. mor.
It pol.. Savants etrangers, I. 134-ly3 (H.). aud Rich.
Gosche, Ucher Ghazzllis Leben xuid H'erAe, in the
Ahhandl. d. k. Akad. d. fV.sH. za Berlin. 18i8, ii. pp.
239-311 (ff.), also puiil. separately. Munk, in the
work referred to below, corrects some mistakes of
Schmolders.
1985'>. Ren an, (Joseph) Ernest. Averroes et
I'Averroi'sme Essai historiqiie. Paris, 1852,
8». pp. xii., 367. H. — 2' ed., revue et ang-
mentee. /6M. 1860, S». pp. xvi., 480. B.
An important work. Oh. iii. of Part II. gives a
full account of the opinions of Pompouatius, Cremo-
nitii, and other sceptical teachei's of the .school of
Padua.
1985°. Macbrlde, John David. The Moham-
medan Keligiou e.xplained: with an Intro-
ductory Sketch of its Progress, and Sugges-
tions for its Confutation. Loudon, 1857, 8».
pp. iii., 224. AB.
On the slate after death, see pp. 130-131.
1986. Mulr, William. The Life of Mahomet,
and History of Islam, to the Er.i of the lle-
gira. With Introductory Chapters on the
Original Sources for the Biography of Ma-
homet, aud on the Pre-Islamite History of
Arabia. 4 vol. London, 1858-(il, S". H.
On the Paradise and Hell of Mahomet, see II. 141-
145.
1986*. Munk, Salomon. Melanges de philo-
Bophiejuive et arabe. 1850. See No. lylTK
1987. Arnold, John Muehlei.scn. Ishmael;
or, A Natural History of Islamisni, aud its
Relation to Christianity. ... Loudon, 1859,
So. pp. viii., 624. H.
3. Ismailis, Nnsairis, Druzes, Sufis.
1987*. Rousseau, Jeau Bapt. Louis Jacques.
Memoire sur les Ismaelis et les Nosai'ris de
, Syrie ... . — Extrait d'un livrequi contient
la doctrine des Ismaelis ... . (Malte-Brun's
Annates des Voyages, 1811, 8", XIV. 271-303,
and 1812, XVIII. 222-249.) H.
See particuhirly XVIII. 236-237 (on paradise), 245-
249. A German tratisliilioii, with notes hv P. J.
Bruns, in Staudlin and Tzschirner's Archiv /. Kir-
chengesch., II. ii. 2)9-:i0«. D.
1987i>. Graham, James William. A Treatise
ou Sufiism, or Mahomedau MysticiBiu. ...
(Transactinns of Vie Lit. Soc. of Bombay, I.
89-119, Lond. 1819,4°.) A.
1987'=. Tholnck, Friedr. Au„ st Gotttreu
(Lat. Deofidus). Ssufismus sive Theosophia
Persarum pantheistica ... . Berolini, 1821,
8". pp. xii., 331. I/.
19S7*. Bluthensammlung aus der Morgen-
landischen Mystik nebst eiuer Einleitung
iiber Mystik uberhaupt und Morgenlandischo
insbesondere ... . Berlin, 1825, 8°. pp. vi.,
327. H.
1988. Silvestre de Sacy, Antoino Isaac,
Baron. Expose de la religion des Druzes,
tire des livres religieux de cette secte, et
precede d'uue Introduction et de la vie du
Khalife Hakem-Biarar-AUah. ... 2 tom.
Paris, 1838, 8». pp. viii., dxvii., 234, 708. H.
On the doctrine of two souls, and of transmigra-
tion, see II. 407-450; on the last judgment, resurrec-
tion, and retribution, see II. o95-«45.
1989. Wolff, Philipp. Die Drusen und ihre
Vorlaufer. Leipzig, 1845, 8°. (3U4 sh.)
1989*. Salisbury, Edward Elbridge. Trans-
lation of two Unpublished Arabic Documents,
relating to the Doctrines of the Ism^'ilis and
other Batinian Sects, with an Introduction
and Notes. (Journal of the Amer. Or. Soc.,
1851, II. 257-324.) H.
1990. Cliurchlll, Charles Henry. Mount
Lebanon a Ten Years' Residence from 1842 to
1852 Describing the Manners, Customs, and
Keligiou of its Inhabitants with a full &
correct Account of the Druse Religion ... .
3 vol. Loudon, 1853, S». BA.~2d ed., ibid.
1853, 8°. H.
1991. Chasseaud, Geo. Washington. The
Druses of the Lebanon : their Manners, Cus-
toms, aud History. With a Translation of
their Religious Code. ... London, 1855, 8».
pp. XV., 422. D.
The translation of the Religious Code of the Druzes
ipp.
-422.
1992. "Wortabet, John. Researches into the
Religions of Syria: or, Sketches, Historical
and Doctrinal, of its Religious Sects. Drawn
from Original Sources. . . . London, 1860, 8».
pp. ix., 422 -F. H.
On the belief of the Druzes in transmigration,
future reward.-i and punishments, etc. see pp. 307-309.
322-327; on that of the Kusairiyeh or Ansayrians,
pp. 348, 349.
1992*. Lyde, Samuel. The Asian Mystery.
Illustrated in the History, Religion and Pre-
sent State of the An.saircch or Nusairis of
Syria. ... Loudon, 1860, 8". pp. 309.
See the review by C. H. Brigham in the Xorth
Amer. Rev. XCIII. 3l2-3t>6.
1992*'. Aucapltalne, Henri, Baron. £tudo
sur les Druzes. (.Malte-Uruu's NouvelUs An-
nates des Voyages Fevrier 1862, pp. 135-156.)
H.
1992=. Fleischer, Heinr. Leberecht. TTeber
die farbigen Lichterscheinungen der Sufi's.
(Zeitschrift der D. M. Gesellscliaft, 1862, XVI.
235-241.) H.
1992'!. Trumpp, Ernest. Einige Bemerkun-
gen iiber den Suflsmus. (Zeitschrift der H.
M. Gesellschaft, 1S62, XVI. 241-245.) J£.
7«5
1993
CLASS ni.— DESTINY OF THE SOUL.
20004 i
SECT. III.
DOCTRINE CONCERNING THE SOUL AND THE FUTURE! 3
LIFE IN CHRISTIAN THEOLOGY.
A. — COMPREHENSIVE WORKS; ESCHATOLOGY; BIBLICAL PSYCHOLOGY.
1, CompreheEsive Works ) Eschatology.
Note. — Works on the Second Advent of Christ and
the Millennium are for the most part omitted.
1993. Marcellus, Christophorus, Abp. of
Corfu. Universalis de Anima Traditionis
Opus. [Venice, 1508,] fol.
1994. Blnsfeld, Peter. Liber receptarum in
Theologia .Sententiarum de Anlmarum Con-
ditione post banc Vitam ... . Coloniae,
1595, S°.
1995. Dasser, F. De Immortalitate Animae
scholastica. [Diss.] Tiguri, Itftttt, i".
1996. Beausoljre, Isaac de. Ilistoire cri-
tique de Manicliee et du Manicheisnie. ... 2
torn. Amsterdam, 1734-39, 4°. H.
Vol. II. contains much curious matter on the
opinions of the Manichisans and others concerning
the nature, origin, and destinj" of the soul.
1997. Schmld, Cbristian Friedr. Origines
Dogmatum de Rebus Ultimis. Vitebergae,
1774,4". -Zgr.
1998. [Corrodl, Heinr.]. Von der Ueberein-
Btimmung der irrigen Vorstellungen der
Christen mit den fanatischen Ideen der Juden.
(In the Beytr&ge zur Beford. des rerniinfll.
Denims, etc. 1780, 1. 44-75.) F.
See particularly pp. 5S-64.
1999. Cramer, Job. Andr. Ueber die Lehr-
• meinungen der scbolastischen Theologie in
ihrem zweyten Zeitalter vom Zustande der
• Menschen nach dcni Tode und von den vier
letzten Dingen. (In his Fortsetzung zu Bos-
sueVs Einl. in die Gesch. der Welt, etc. VII.
770-790, Leipz. 1786, So.) H.
1999*. Fliigge, Christian Wllh. 1794-1800.
See No. Sija.
2000. Kell, Carl August Gottlieb (Lat Theo-
philus). De Partibus Hominis [according to
the earlier Christian Fathers]. — Haeretico-
rum de eadem Re Sententiae. [About 1799.]
(Comm. VIII. and IX. of his Commentationes
de Voct. Vet. Ecdes., etc.— Also in his Opusc.
Acad., Lips. 1S21, S», pp. 618-647.) H.
2001. Beck, Christian Daniel. Commentarli
■ historici Decretorum Religionis Christianae
et Formulae Lutheriae ... . Lipsiae, 1801,
80. fr. 8, pp. 943. //.
See pp. 830-915, " De futura quae speranda est vita
atque sorte," for very copious relerences to the lite-
rature of the subject.
2001«. BretscUnelder, Karl Gottlieb. Sys-
tematische Entwickelung, cfc. 1805,4" Autl.,
. 1841. SeeNo. 5oG.
2002. GnerieUe, Heinr. Ernst Ferd. De
Scholae Alexandrinae Citecbeticae Tlieologia.
. . . Kalis Saxonum, 1825, 8». pp. viii., 456. D.
2003. Olshausen, Herm. ... Antiquissimo-
rum EccU'siae Graecae Patrum de Immorta-,
litate Animae Sententiae lecensentur. [Eas-'
ter Progr.— Konig-slierg. 1827,] 4". pp. 23.
Also in his Opuscula Theol., pp. lGo-184. (7>.)
Reviewed by Carl lllmann in the Theol. Stud, und
Krit., 1S:8. pp. 4io-437. For a translation of UIl-
m;inn's (?!•/( ■' UAfemann's") article, see the Amer.
BiU. Jlcpos for UCI. 1837 ; X. 411-419. B.
2004. Matter, Jacques. Histoire critique du
Gnosticisnif, et de sun intlueiicc sur les sectes
religieuses et philosophiques des six premiers
siecles de I'^re chretienne. ... 2" ed., revue
et augmentee. 3 torn. Strasbourg, (1828,) !<
1843-44, 8". H.
2005. Burckliardt, Leonard £mile. Les
Nazoreens on Mandai-Jahia (Disciples ,de
Jean), appeles ordinairement Zabiens et Chre-
tiens de St. Jean (Baptiste), secte gnostique.
These de theologie historique ... . Stras-
bourg, 1840, 8». pp. 114 +. D.
For the notions of this sect concerning the futura
life, see pp. 40, 41, 105, 106. Though the Meudaites
borrowed from both Judaism and Christianity, they
are not to be regarded as Christians, and do not
strictly belong under the present Stciion. See the
gre-tt work of Cliwolsohn. Die Ssahier und der
■ Ssabismus. 2 Bde., Si. Petersb. W5(j. h". (H.) They
are to be carefully distingui-hed Irom the Sabians of
Harran, whose iiorions about the soul are described
by Chwolsohn, ibid. I. 77:i-""9.
2005». Ritter, Heinrich. Geschichtederchrist-
lichen Philosophie. 4Theile. Hamburg, 1841-
45,80. H.
Also with the title ; — " Geschichte der Philosophie
... V»-Vin" Theil."
2006. Maury, Louis Ferd. Alfred. Essai sur
les legendes pieuses du moyen-age ... ;
Paris, 1843, 8". pp. xxiv., 305. ff.
On the gross conceptions prevalent in the middle
ages concerning the last judgment, paradise, and
hell, the nature of the soul, etc., see pp. 77-88, 12t-
128, 137.
2007. Dunclter, Ludw. Apologetarum se-
cundi Saeculi de essentialibus Naturae hu-
manae Partibus Placita. 2 pt. Gottingae.i
1844-50, 40.
2007». Piper, Ferd. Mythologie der christ-
lichen Kuiist. 2 Abth. Weimar, 1847-51, 8».
JI.
2007h. Menzel, Wolfgang. Christliche Sym-
bolik. 2 Tlieile. Regensburg, 1854, 8o. H.
See the articles Au/erstehung, ChrUtii4. Fege/euer,
Henoch, Himmel, HoUe. ParaUiea, Seele, Tod.
2008. Wiggers, Gust. Friedr. Scbicksale
der augustinischen Antliropologie von der
A'erdanimung des Semipelagianismus auf den
Synoden zu Orange und Valence 529 bis zur
Reaction des Mbncbs Gottsclialk fiir den
Augustinismus. (Zeitschriftf.d. hist. Theol.,
1854, XXIV. 3-42; 1855, XXV. 268-324; 1857,
XXVII. 163-263; and 1859, XXIX. 471-591.) \
H.
2008*. Ritter, Ileinricb. Die christliche Phi-
losophie nach ihrem Begriff, ibren aussern
Verhaltnissen und in ihrer Geschichte bii
auf die neuesten Zeiten. 2 Bde. Gbttingen,
1858-59,80. H.
2009. Huber, Job. Die Philosophie der Kir-
chenvater ... . Miinchen, 1859, 8o. pp. xii.,
362 +. H.
2009». St Ocfcl, Albert. Geschichte der Philo-
sophie der parristischen Zeit mit speciSller
Hervorbebung der durcb sie bedingten specu-
lativen Anthropologie ... . WUrzburg,1869,
large So. pp. xxvi , 534. D.
Forming Bd. II. of his "Die speculative Lehre
vom Men.schen und ihre Geschichte," to be completed
in four volumes.
For the history of the subject, see, further,
the titles and references at tlie beginning of
Class 111. e^ert. I., and also tlie fulhnving:--
No. 52, CudwortU; 91. Laytonj 211,
Priestley ; JoIl^, Douciii ; 2114. Dod-
-vrell; 2115, Cliishull; 2116, Clarke|i
SECT. III. A. — CHRISTIAN DOCTRINE.— MiVM.ii works.
2020
2119, Milles; 2123, 2125-2129, Dodwell,
Pitts, uiiaChlsUull; 2182,Cotta5 2aj3,
Bretscliiieider ; 2330, Hastings; 2332,
Martin. The general liistuiies of Christian
doctrines may also be consulted, particularly
those of Munscher, Handbuch, 4 Bde. (1797)
1802-09, and Lehrbuc/i, 3d ed. by Von Ciilln,
Hupfeld, and Neudecker, 3 Bde. 1832-38;
Baumgarten-Crusius, Lehrbuch, '1 Bde. 1832,
and Omipendium (Vol. II. ed. by llase), 2
Bde. 1840-46; and Ilagenbach, Lehrbuch, H)i
ed. 1857, translation revised with valuable ad-
ditions by Prof. Henry B. Smith, 2 vol. New
York, 1861-62. Among the very numerous
general works on dogmatic theology, some of
the more valuable for their references to the
literature of the subject are the following: —
In Latin, those of Petau or Petavius (see No.
3758), Thomassin (best ed. by Zaccaria, 7 tom.
Venet. 1757, fol.), (Serhard (see No. 2060), Bud-
deus (last ed. 1741, 40), Doederlein (6th ed. 2
vol. 1797, 8»), and Wegscheider (8th ed. 1844);
in German, Bretschneider's Handbuch (4th
ed., 2 vol. 1838), Strauss (see No. 1139), Hahn
(2d ed., 2 vol. 1856-59), and Hase's Hutterus
Bedivivus (9th ed. 1858), with his Evangelisch-
protestantische Dogmatik (5th ed. 1860). Most
of the general works of this kind, and works
on "biblical theology," like those of Kaiser,
Lutz, Messner, C. F. Schmid, and Reuss, are
excluded from the present catalogue. See,
however, De VVette and Von Colin, Nos. 1766,
1774.
2010. Sibylline Oracles (so called), b.c.
120-AI..450?
The best editioDS of the Sibylline Oracles are those
of Alexandre. Vol. I. Paris. Didot, 1841, 8°, and
Fricdiieb. Lfipz. 1852, 8°. [H.) See an article in
the Methodist (Juar. Rev. for Oct. 1854, XXXVI. 489-
526. a.
2011. Tliorlacius, Birger. Conspectus
Doctrinae Christianae, qualis in Sibyllis-
tarum Libris contiuetur. (In F. MUnter's
Miscel. Hafniensia, Tom. I. Fasc. 1., 1818,
8", pp. 113-180.) F.
Pp. 151-155 treat " De Statu post Mortem."
See also No. 2462.
201K Reuss, fidouard. Les sibylles
chretiennes. (Nouv. Rev. de TheoL, VII.
192-274, Strasbourg, ISCl, 8».) JJ.
See particularly pp. 266, 267.
2012. Origenes, fl. a,d. 230. ... Opera om-
nia ... . [Kd. by C. and C. V. De La Rue.J
Gr. and Lat. 4 tom. Par. 1733-59, fol. H.
2012». Huet, Pierre Daniel, Bp. Origen-
iana. iPrefi.xed to his ed. of Origen's
Commentaria, Itothom, ICOS, fol., I. 1-2S0;
also in pp. 79-385 of the App. to Tom. IV.
of De La l!ue\s ed. of Origen.) H.
See Lib. II. Qua.t. \i. pp. 176-185, ed. De La
Eue, ou the opiiiinus of Origc-n ■■ De Anima,"
where tlie doctrine of pre-e.\isience is tre.Tted of;
— Q. i.v. pp. 209-215, " De Resurrectiuue Mortuo-
rum;" — aud Q. xi. pp. 216-234, ■• De Poeuis et
Prairaiis." The concluding section under this
head, pp. 232-234, treats of the meaniug of oluiK
and aliuwos, showing that those terms are often
applied to a period of indefinite, not endless
duration. — On Origen's life and opinions see also
Thom;isius'8 Origenea, Niiruberg, 1837. 8° (//.),
and Redepenning's Origenes, 2 Abth. Bonn, 1841-
46,8°. (H) Compare i«o articles by A. Lamson,
Christian Exam, lor July and Sept. IbSl, X. 3011-
327, riiid XI. 22-60. republished in hi-i Church o/
the First Three Centuries, Boston, I860, 8". (.H.)
See also No. 2086.
"2012''. Doucln, Louis. Histoire des
mouveniens arrives! dans I'eglise an sujet
d'Origene et de sa doctrine ... . Paris,
(1696?) 1700, 12". pp. 368 +. IT.
2012c. Lommatsch, Carl Heinr. Eduard.
... De Origine et Progressu Ilaeresis
Origenianae Partic. I. Lipsiae, 1840, 4».
pp. vi., 14. D.
II
2013. Lactantlus, fl. a.d. 30«. ... Opera
... . Ltd. by J. B. Le Brun and N. Lenglet
Dufresiioy.J 2 tom. Lut. Par. 1748, 4". H.
Ou the immortality of the soul, the resurrection
and the future life, see Jastit. Lib. VH., Ve Vita
ifata; ou the nature of the soul, see the treatise Z»«
Opijicio Dei.
2014. Augustlnus, Aurelius, Saint and Bp.
See particularly his Enchiridion ad Lauren-
tium, and De Civitate Dei. (Opera, Tom. VI.
VII., ed. Benedict.) H.
2015. Gregory I. {Lat. Gregorius Mag-
nus), I'upe, li. a.d. 5»0. Dialogorum Libri
1\. (Opera, Par. 1705, fol., Tom. II.) H.
Lib. IV., coll.871-474, contains much relating to the
future life. These Dialogues were in the middle ages
a sort 01 classic in legendary literature, aud a princi-
pal soui-ce of the popular uotious about purgatory.
2016. Julianus Pomerius, Abp. of To-
ledo, fl. a.d. «80. . . . npoyvutOTiKiof siVe do
Futuro Swculo Liliri tre.s ... . Duaci, 1564
8°. — First ed. Lipsiie, i:.:;!., 4".
Also in La Digncs Jlihl. Palrum. 1575, fol., III.
6U-<i62 (B.) ; iu .Migne s I-utrul. XCVl. 405-524 (S.),
aud other like collections. — The first Book treats of
Death; the second of the Stale of Departed Souls;
the third of the Resurrection. It raises mauy curious
questions. The work entitled ''La prognostication
du siecle advenir,' published at Lyons iu I5S3 (see
Panzer, VII. 356. n. 687), and ascribed by some bibli-
ographers to Benoit Gillebauld, is, I presume, merely
a translation of this treatise.
2017. Scotus Erigena, Johannes, fl. a.d.
858. ... De Divisione Naturae Libri quinque.
Editio recognita et emendata [by C. B. Schlii-
ter]. . . . Monasterii Guestphalorum, 1838, 8<>.
pp. xxviii., 610 +. H.
Also in Migne's Patrol. Tom. CXXU. (B.\ — In
Lib. V. Erigena treats of the future life, strongly op-
posing the gross conceptions common among the
Fathers, of which he says, " dum talia . . . lego,
stupefjctus baesito maximoque horrore concussus
titubo" (c. 37, p. 555). He maintains the doctrine of
universal restoration in a peculiar form. Some of his
poems are appended to this volume, of which Carm. vi.
and ix. relate to thedescent of Christ to Hades. On
his es.-ha;olo,i;y, see Christlieb's Leben u. Lehre des
Joh. .Scotus Erigena, Gotha, 1860, 8", pp. 401-435. H.
2018. nione, Franz Jos. Lateinische Hymnen
des Mittelalters, aus Handschriften heraus-
gegeben und erklart ... . I" Band. Lieder
an Gott und die Engel. || II" Band. Marien-
lieder. || III" Band. Ileiligenlieder. 3 Bde.
Freiburg im Breisgau, 1853-65, 8o. H.
For a collection of hymns pro defunctis, on the
last judgment, and "the heavenly Jerusalem," see I.
399-4;;7. Several of these will also be found, with
valuable notes, in E. Du Merils Po'siespop. Lat. an-
f-ricures au Xlf Si''cle, Paris, 1843, 8", pp. 131-138
(£f.). anil in his PoCsiespop. Lat. du itoven Age, ibid.
1847, 8", pp. 108-124. H.
2019. Honorius, Augustoduitejisis (Fr.Uo-
nore d'Autun), fl. a.d. 1130. De Cognitione
Verae Vitae Liber unus. (Appended to Augus-
tini Opera, ed. Bencd. VI. ii. 109-182). H.
The latter part of this work treats of the state of
departed souls, and, iu particular, of the blessedness
of the righteous.
2020. Elucidarium, sive Dialogus Summam
totius Christiana! TheologiEB complictens.
(Appended to Anselmi Opera, Lut. Par. 1721,
fol., iip. 4.57-487.) H.
Also In Mignes Patrol. CLXXII. 1109-1186. (B.) —
The third Book of the Elucidarium, pp. 478^87, re-
lates to the future life, and is ua important docu-
ment in illustration of the opinions prevalent on the
subject in the middle ages. This treatise has been
incorrectly ascribed to Anseliu, and was published
separhtely under his name, Paris, 1560, 8", and Liigc,
1 JSfi, 8», as well as in \ arious ediiious of his \TOrk8.
It h;is also been attributed to Abelard, to Lanfranc,
to GiiilK'rt de Nogent, and to William of Coventry.
But there .seems lo be little reason for doubt that 'it
belongs lo Honorius. See Hiat. Lit. de la France,
XII. Hi7.- For various earlv versions, see Hi.nzer, V.
289 (Index), under Lucidari'us ; Main, N..s. KHII3-RH22,
ifndor HonoritiR AiifjuKtudnnensis ; Dilxlin's Ti/p.
Antiq. I. 341. II. 317'; P.runct. art. Luridaire; nnd
(Jrasse, Lehrb. einer allgem. Litemrgc^ch., 11. ii. 978,
979. It has been tr.in'slated into Italian. French,
English, German, DtUch, Icelandic, Swedish, Danish,
tai
CLASS III. — DESTINY OF THE SOUL.
2020». Honorlns, Avgustodunensis. Lucida-
rius en i'olkebug fia Middelalderen, udgivet
af det Nordiske Literatur-Samfund ved C. J.
Brandt. Kjobenliavn, 1849, 8». pp. xxxvi., 108.
(JSfordiske Oldskrifter, VII.) U.
With a learned Introduction.
2021. Petrws Lombardus, Bp. of Paris, called
Magisler iienle.ntiarum,fL. K.D.iXAi. ... Sen-
tentiarvm Lib. IIII. Parisiis, 1543, 8». ff. (8).
459. H.
Lib. IV., Distinct, xliii.-l., discusses many curious
questions conceruing itie resurrection and the future
state. This worii of the "Master of Sentences" was
for centuries the text-book of scholastic theology.
The number of commentaries upon it is immense;
Pits, in his treatise De iUustribus Angli(£ Scriptori-
bus, reciions up one hundred and sixty composed by
English writers alone. An ed. of this work, with the
Summa Theologica of Thomas Aquinas, was publ.
by the Abbe Migne in i vol., Paris, 1841, large 8».
(,b.) Older editions are very numerous.
For some of the most important commentators on
Peter Lombard, see below, Nos. M23», 2026b, 2027,
2027a, 2027°, 2027''. Besides those, the following
writer.^, famous in their day, may be named, whose
thoughts concerning the future life will be found iu
their "Questions" on the "Book of Sentences:" —
Henricus Goethals, or Bonicollius, Gandavensis,
Doctor Solennia, tl. ad. 1280; Richardus de Media-
villa (Middleton), Doctor Solidus et Copiosua, a.d.
1290; .Ggidius de Columna (Colouna), Romanus,
Doctor Fundatissimus, a.d. 1296; Raymundus Lul-
lius, A.D. 1301; Antonius Andre.is, /)oc'(or i)iiJc?yiMMs,
A.D. 1308; Hervaeus Natalis (Herv6 de NedeUec), a.d.
1312; I'ranciscus de Mayronis, Doctor Dluminatus.
Acutus, Magister Abstra'ctvmum. a.d. 1315 ; Petrus
Aureolus (.Auriol or Oriol), Doctor Facundus, a.d.
1321 ; Joannes BassoMs, Doctor Ordinatissimus, a.d.
1322; and William Occam, or Ockhnm, Doctor Singii-
laris, Inii:icihilia, and Venerabilis Inceptor, a.d.
1330. For the editions of their works, see Fabriciua
or Cave.
2022. Otto, nr Otho, Frisingensis, fl. A.D.
1144. Cliionicon ... . Basileae, 1.569, fol.
Also in Vol. I. Pt. I. of Urstisius's Germ. Hist,
illust., Francof. 1585, and 1670, fol. Lib. VIII. treats
" De Fine Mundi, Autichristi Persecutione, ct Mor-
tuorura Resurrectione." See Fliicge, Gescb. d. Glau-
bens an UnsterhUchkeit, III. ii. 9o, ff.
2023. Hugo Etlierianus, fl. a.d. 1177. De
Anima Corpore jam exuta. Colonia", 1.540, 8".
Also with the title : — "De Regressu Animarum ab
Inferis." In the OrtAorfojroprapAa of Grvnaeiis, 1569,
fol., II. 1307-1351 iH.); in La Bignes Siif. i»a(™m,
1575, fol., VIII. 347-398 [H.), and Migne's Patrol.
ecu. 167-2.6. (B.) — He maintains that men m.iy
be delivered from hell any time before the day of
judgment bv repentance and the pravers and alms
of the saints.— Xiiefefmatr.
2023». Aleiander de Ales or Hales, Doc-
tor Irrefragabilis, fl. A.D. 1230. Universae
Theologiae Summa. 4 pt. CoL Agrip. 1622,
fol. BL.
Part III. contains bis speculations about the future
life.
2024. Guilielmus Alvernus or Arvernus
(Fr. Guillaume d'Auvergne), Bp. of Paris,
n. A.D. 1230. ... Opera omnia ... . 2 vol.
Parisiis, 1074, fol. (Libr. of the Jesuit College
in Boston.)
In his work De Universo, Part I. Sect. II. (Vol. I.
pp. 682-754) the author treats of the future slate. See
also De Retributionibus Sanctorum, I. ,115-328.
Heaven he locates in the empyrean ; hell in the in.
terior of the earth. But, the number of the reprobate
immensely exceeding that of the elect, the good bishop
is seriously perplexed bv the question, "qualiter in-
fernus capiet omnes dahinaios." Sec Hist. Lit. de
la France, XVIII. 370-372. Comp. No. 565.
2025. lUoneta Cremonensis, fl. A.D. 1230. Li-
bri quinque adversus Catharos et Valdenses,
... nunc primum edidit ... T. A. Ricchinius.
Romap, 1743. fol.
Defends the doctrines of the resurrection of the
body, a general judgment, Ac. against the Cathari.
The work is of some importance fir the history of
opinions. S-e Flijgge, Gesch. da Glaubens an Un-
sttrblichkeit, III. ii. 99-106.
2026. Lucas Tudennis, fl. a.d. 1236. De altera
Vita, Fideiquo Controversiis adversus Albi-
gensium Errorea Libri III Notia illus-
768
IngoUtadii,
trata a P. Joanne Mariana
1612, 4<>. pp. 196 -I-.
In the Maxima Bibl. Patrum, 1677, fol., Tom. XXV.
A., B.
2020*. Vincentius Bellovacensis {Fr. "Vitim
cent de Beauvais), fl. A.D. 1244, or Pseudo- .
Vincentius. [Speculum morale. Stras-''
bourg, J. Mcntelin, 1476,] large fol. (474 leaves.-
62 lines to a page, 2 col.) B. ;
Thewlioleof Lib. II. (525^ leaves) treats "DeNo- \
vissimis. " It presents with great fulness the notions 1
current iu the middle ages on the sulject of the future i
life. Vincent of Beauvais is not general.y regarded I
as the compiler of the Speculum Morale, though it '
passes under his name.
2026»>. Bona-ventura, Saint and Card,
{originally {}w\a.mn di Fid&nxa.), Doctor '
Seraphicus, fl. a.d. 1255. ... Opera omnia
... . 7 torn. Lvgdvni, 1668, fol. H.
On the future life, see his Quastiones in lib. IK
Sententiarum, Dist. xliii.-l., 0pp. V. ii. 466-556;
also his Breu.loquium, Pars vii., 0pp. VI. 48-54; his
Diceta Saliitis, Lib. ix.. x., ibid. pp. 317-25: and his
Solilogjiium, cc. 3. 4, 0pp. VII. 117-125.
2027. Tliomas Aquinas, Saint, called Doctor i
Angelicus, fl. a.d. 1255. . . . Svnima totius i
Theologiae ... . 5 pt. in one vol. Colonia i
Agrippinje, 1622, fol. H.
Editions very numerous. On the questions relat-
ing to the future lite, see Supplcmeiit to Part III. Q.
Ixix.-xcix. pp. 95-lt>5, taken fiom his commentary
on Peter Lombards Fourth Book of Sentences.
(Comp. No. 2021.) The s:.nie will be found in his
Of^cra, Tom. XIII.. Vcnet.l7;0.4». (H.) — For refer-
any
Thomas Aqn
Hiigenbachs Textbook of the Bistoy o/ Doctrines,
ed. by H. B. Smith, 5 151, n. 9, or I. 397, 398.
2027». Albertus Magnus, Bp., fl. a.d. 1260.
Commentarii in lA'. Lib. Sententiariim.
{Oppra. Lugd. 1651, fol.. Tom. XVI.) H.
On the future life, see pp. 802-920. Comp. Nos.
17, 18.
2027''. Martini, Raymundus, fl. a.d. 1278. ...
Pugio Fidei adversus Mauros et Juda?os, cum
Observationibus Josephi de A'oisin, et Intro-
ductione Jo. Benedict! Carpzovl ... . Lip-
sia?, 16S-, f.l. pp. (6), 126, 961 -f . AP
Earlier ediiions, Kii. 1651. — On the i
see pp. 25.5--58; " Quod omn
usque ad Cliristuni," pp. 6(i3-618; " De descensu
Chrisii ni inferos." pp. 873-876. The book is full of
Rabbinical learning.
2027«. Duns Scotus, Johannes, Doctor Subtilis,
fl. A.D. 1300. ... In quatuor Libros Senten-
tiarum Qujpstiones ... . 2 vol. Antverp.
1620, fol. BL.
See the commentary on Lib. IV. Dist. xlili.-I.
This occupies Vol. X. of his Opera, Lugd. 1639, fol.
(.BM.)
2027 'J. Durandus a Sancto Porciano
{Fr. Durand de St. Pour^ain), Guili-
elmus, />w7<)r J{cso!utissiinus, fl. A.D. IblS. ...
In Sententias theologicas Petri Lombardi
Commentariorum Libri quatuor ... . Lug-
duni, 1595, fol. pp. 950 -|-. H.
On the future life, see pp. 877-950.
2027«. Clmmnus, or Nathanael, Nice-
phorus, fl. A.D. 1320. See Nos. 1672, 1672».
202S. Rolle, VAchurA, of Havipok {often called
Richard Hampole), d. a.d. 1349. Stimu-
lus Conscieiitia-, or The Pricke of Conscience.
This curious work is divided into seven parts,
treating, I. Of Mans Nature. II. Of the World,
in. Of Death. IV. Of Purgatory. V. Of the Day
of Judgment. VI. Of Hell. Vll. Of Heaven. There
are numeroMs manuscript copies of the poem in the
Bodleian and other libr.iries, but it does not appear
to have been printed. For a full account of it. with i
copious extracts, by J. B. Yates, see the ArchaoUigia J
0/ the Soc. of Antiq. o/ London. XIX. 3U-33o (fl.); ,
compare W'aAons Hist. of. English Poetry, II. 35-13. ':
ed. of 1840. I I
2029. Vegius, Mapheu8(/?a7.Mafl"eoVegio)» ij (
140(i-5». De Quatuor Hominis Novissimis. ) ,
(Maxima Bibl Patrum, 1677, fol., XXVI. 745- ! '
754.) A., n. '
2029*. Georgius Gemistus, or Phtho, fl. a-B-
2030
SECT. ni. A. 1. — CHRISTIAN DOCTRINE. — (?£AXi(.4£ worxs.
2049
k
1438. Georgii Gemisthi Plethoiiis et Michae-
lig Apostolii [fl. A.D. 1440] Oratioiies funebrt's
duae, in quibus de Iminortalitate Aiiiiiii e.\-
ponitur. Gr. Nunc primuni e MSS. edidit li.
Gust. FuUeborn. Lip-siae, 1793, 8».
2030. Diouysius de Leewls or de Leii-
■wls, alias Rikel or Ryckel, Cart/iti-
siensis, 13!)4-1471. Quatuoi- noui.ssima dijo-
nisij carthusiensis. N.p. [Antwerp, Math.
Goes? 1486J, 4o. (114 leaves, 26 or 27 lines to
a page.)— Also Delft, U87, 1491, 4o,and many
other editions.
This work is identified in the Catalogue of the Bod-
leian Library with the Cordiale. See No. 2031. Die-
njsius is censured by Bellarmine for maintaiuin?
that Goula in purgatory are not sure of their tiiial
ealvutioD.
51031. Cordiale, sine Liber Quatuor Nouissi-
moriim.
For the numerous early editions and translations
of this work, st-e Hain, Rep. Bibl. art. Cordiale (who
describes twenty eight printed before a.d. 1500), or
Panzer. V. l().i, ;iud Brunet, art. ^imdior, etc.; and,
for a full acco.int of Caxtous edition of the English
translation, U8I), see Dibdins Ti/p. Antiq., I. 77-83,
comp. II. 329, 330. According to the Prologue of this
translation, the book is called^r/je Cordyale, because
it is so inipoitant that the articles treated of should
be •' cordially enprinted in us." Another title of the
work is Memorare Norissima. The fir.st edition was
printed at Piiris in 1473 or 1474. -See, further,
Nos. -mo. 20.16.
2032. Savonarola, Girolamo {Lat. Hierony-
mus), 145'i-14!tS. Dialogus Spiritus et Aninia;
... . Venetiis, 153S. — Also Lugd. Bat. 1633,
12», and Giatiaiioiudi, 1668, 12o.
An Italian translation Venice, 1547, 8". The work
is in seven Books, of which the si.xth treats '■ De Vita
futura," the seventh "De Vila Patria; coelestis."
2033. Domtnicus de Neapoli. ... Opus-
culuni de finali Judiciu, do Inferno et Gloria'
Paiadisi quod Kosarium de SpiiiLs appellatiir.
[Naple.s, Berthold Kihing, 1477.] 4».
In Italian verse, though with a Latin title. See
2034. Marsus, Petr. Oratio dicta ... in die
ascesionis de ininiortalitate aninie ... . N.p.
or D. [Rome, Steph. Plannck, about 1483],
4». (6 leaves, 33 linen to a page.)
2035. Opus de Natura Animas rationalis, Im-
inortalitate Aniniw, Inferno et Paradiso. Ve-
netiis, 1484, fol.
" Ouvrage curieux, et fort rare."— i)e Sure. Pan-
zer, perhaps rightly, gives the title as beginning " De
Natura," etc., without the word "Opus."
2036. [Vliederkoven, Gerardus a]. Quat-
tuor nouLssima. [Deveiiter, 1485,] 4». (62
leaves, the last blank, 28 lines to a page.)
At the end the work is called " Cordiale quatuor
nouissimorum." This, and other editions of the
Cordiale, as also of the Dutch translation entitled
" Die vier Uterste, " are ascribed by Holtrop to Gerar-
dus a Vliederhoven as their author.— Cn<. Libr. Saec.
XV" impr., quotquot in Bibl. Beg. Bagana, etc., p.
293. Some editions begin with the words " Memorare
Dovissima tua.'*
2037. Sermoiies quatuor nouissimorum.
[Antwerp, Math. Goe,s, June 21, 1487,] 4".
(121 leaves, 31 lines to a page.)
2038. Canales, Johannes, Ferrariewsts. Liber
nouiter editus. De celesti vita. . . . In pri-
niis. De natura Anime rationalis. De im-
mortalitate Anime. De inferno et cruciatu
Anime. De paradyso et felicitate Anime.
[Venice, Dec. 19, 1494,] fol. (72 leaves, 44
lines to a page.)
See Panzer. HI. 356, n. 1807, and Hain, n. 6892,
who give FerrarlensiB as the surname.
2039. Tractatus de Apparitionibus et Ke-
ceptaculis animarum e.\utarum corporibns
[by Jacobus de Clusa] ... . Libellus de
Raptu anime Tundali et eius visiono de Penis
inferni et Paradisi gaudiis. De spiritu Gui-
donis satis horribilis historia [by Joh. Gobius]
. De Anime rationalis inimortalitate et
Statu eius post mortem [by Guil. Houppe-
lande] ... . [Cologne, May 8, 1496.1 4«.
(Sig.A-K.) '■'
See Hain, n. 15543; J>an2er, I. 314, nos. 274, 275:
IV. 276, u. 274.
2040. Deuyse, Nic. Speculum Mortalium,
seu Commentarius super yuiittuor Novissi-
mis. Parisiis, F. Hegnault, 1509, S". — Also
Coloniae, 1532, 8».
2041. [Gillebaiild, Benortl. La prognosti-
cation du siecle advenir. 1533. See No. 20l6.
2042. [Werdmuller, or AVermiiller,
OthoJ, 1511-1552. The Hope of the Faythful,
declaringe breefely k clearely the Resurrec-
tion of our Lord Jesus Christ past, and of
our true essentiall bodies to come; ... ,
With an euident probatio that there is an
eternall life of the faithfuU, & euerlasting
damnation of the wicked. Translated by
Miles Couerdale out of high Almaine. Lon-
don, Hugh SingUtnn, 1579, 16o.
Also in Coverdales Remains. Cambridge, Parktr
Soc, 1846, S", PI). 135-226. B.
2043. Catliariiius (Ital. Catarlno), Am-
brosius, Abp. Opuscula, magna e.\ i)arte jam
edita et ab Auctore recognita ac repurgata
... . Lugduni, 1542, 4». BL.
The following are among the treatises in this col-
lection: —"De Universali omnium .Morte. et omnium
Resurrectione Futura ac Judicio jCtcrno ;" — " De
Vcritate Purgatorii ; ' — ■' De Bonoruin Prieuiio ac
Supplioio .Malorura jEterno et Vero Igne Inferni ;" —
" De Statu futuro Puerorum sine Sacramento deoe-
dentium." They contain many curious things. Catha-
riuus describes the last judgment, as Dupin remarks,
"comme si Dieu lui avoit revele ce qui .s'v passera."
(Noucelle Bibliolhtque, etc., i' ed., XVI. 7".) Uubap-
tized infants will he placed neither on the right nor
the left, but behind the Judge, whose face they will
not see. As te their tinal condition, Catharinus pre-
sents a more cheerful view than most of the Catholic
doctors. He does not, indeed, admit them to heaven,
but supposes that this earth ■will be renovated for
their abode, where they will live happily, loving and
praising God, and receiving frequent visits from
angels and glorified spirits.
2044. Ales(FnI.'Oiseau), Petrus. De utro-
que Jesn Christi Adventu, ac generali Judi-
cio, ... de Mortuorum Suscitatione, de Poenis
Inferni et Gloria Paradisi, Opus tum Carmine
turn Prosa Oratione scriptnm. Parisiis, 1552,
4". — Also ibid. 1561, 4o, and 1591, fol.
2045. Cartheny, Jean de, d. 1580. Des
quatre novissimes on tins dernieres de I'homme
... . Auvers, 1573, 16o.
In Latin, ibid. 1588, 16"; German. Dillingen, 1567,
8°. I do not know the date of the original edition in
Latin. There arc several editions of the French
trauslation.
2046. Le livre des IV fins dernieres de
rhonime; k savoir, de la mort et du juge-
ment dernier, des peines d'enfer et des joyes
de paradis, traduit du latin en frauQois par
Jean de Cartheny; avec la querelle et la
dispute de Tame damnee avec son corps, mise
en ryme frauQoise. Lyon, 1592, 16». — Also
Troyes, 1602, 12».
2047. Garcseiis, Joh. BUchlein von der
Seelen Orth, Stande, Thun und Wesen ... .
Niirnberg, 1501, 12o. — Also Wittenberg, 1569,
2048. Plnelli, Luca. Dis.sertatio de Statu
Animarum in altero Seculo. Ingolstadii,
1577,40. pp. 68. — Ed- 2da, ibid. 1581, 40, pp.
75; "De altera Vita et Animarum in ea Statu.
Libri duo," etc. Colonia;, 1605, sni. 12", pp.
418 + ; ibid. 1610, 12".
An Italian translation, Venice, 1604, 8°, and Torino,
1606, 11": French, Paris, 1607, 12".
2049. Barbleri, Giovan Luigi. Delia morto
e deir anime separate dialoghi VIII. Del
Paradise dialoghi X. E del Inferno dialoghi
l.\. Bologna, 1581, 4»; ibid. 1602, 1609, 1613,
8". — Also Alessandria, 1596, 4"; Brescia, 1603,
769
2050
CLASS in. — DESTINY OF THE SOUL.
2075»i1
•2050. Granada, Luis de {Lat. Ludovicus
Granatensis). Silva Locoruni, qui fre-
quenter in ConcionibuB occurreie solent. Lug-
duni, 15S'2, 8». — Also Salmanticjie, 1586, 4".
Part IIL. treats of the Four Last Things. The
treatise of Luis de Granada De (^iiatuoT Novisiimia
was published- at Antwerp in IdpBiu conjunction with
two others ou the same subject by Jean de Cartheny
and Aegid. Dom. Topiarius, dUas Gilles Dominique
v.in den Prieele. Au Italian trauslation, Venice,
1601, 4°.
■2051. Cuper, or Cuyper (ia^Cupreeus),
Lauientius. ... Quatuor Honiinuni Novissi-
uia. Mors, .Judicium, lufernus, Gaudia Coeli;
XXIV. Coneionibua. Coloniae, 1583, S».—
Ibid. 1025.
2051». Hoir»vaert, Jehan Baptista. De vier
wterste, van de doot, van het oordeel, van
d'eeuwicU leven, van de pyne der hellen. ...
T'Antwcrpen, hy Christoffel Planiyn, ^5H'6,
4". pp. 335 +.
2052. Hamelmaimyllerm. DeRecordatione
... quatuor J<ovissimoruni ... . Oldoub.
1585, 40.
205.3. Santoro, Juan Basilio. Discnrso de
los cincii Lugaies donde van las Aluias. Pam-
plona, luS!}, S«.
2054. Costeriis, Franciseus. Libellus de qua-
tuor Novissimis hunianai Vita; ... . Craco-
via?, 1603, 1605? 240. — Also Paderborna;, 1613,
16", pp. 26S; Banibergne, 1024.
A German trauslatioQi Dillingen, 1588, 12"; Coin,
1612, 161o, 12<>.
2055. Salazar, Francisco de, 1537-I51M).
Afectos, y consideraciones deuota.s sobre los
quatro Nouissimos. Afiadidaa a los excrci-
cios del B. P. S. Ignacioide- Loyola ... . Im-
pression sexta. Pamplona, 1660,. 32". — Barce-
lona, 1766, 12o. pp. xii.,.322.
First published by Perex. in his Summa Tlieol.,
Madrid, lC-28. Numerous editions. Translatt-t into
Latin, Italian, Portuguese. French, Ihtteh, Fnylish,
— ^^'ith the title. " The Sinner's Cnnver.sion, reduced to
Principles,"— Germart, aud lUyrian..
2056. Broustiii, Steplianus. Tractatus de
quatuor Uoniinis Xovissimis. Lovaiiii, 15))8,
8". — lieprinted in 1600.
205Ga. IncUlno, GabrieMo. Prediche gopra i
quilt tro Novis..<imi. Venetia, 1«01, 4». BL.
A Latin tianslation, Cologne. 1609, 1613, 1632,
1677, S-" ; Hungarian, Prague, 1616^
2057. Ortix liUcio, Francisco. De los quatro
Novisinios, y Keniate de la A'ida humana.
Madrid, (1(}02, 08,) 1610, S».
2058. Escrlva, Francisco. Discuvsos sobre
los quatro Novissimos, Muerte, Juyzio, In-
fierno, y Gloria. Valencia,. Itt04, 4". — Also 3
vol. ibid., 1616, 4».
2059. Stepliens, J., D.D. A Gold Chain of
Four Links to draw Poor Souls to their de-
sired Habitation, or Four Last Things, viz.
Death, which is most Certain, Judgment,
which is most Strict, Hell, which is most Dis-
mal, and Heaven, which is most Delightful
... . [London,] N.D., 8» ?
2059». Besse (Lat. Bessteus), Pierre de.
Conceptions theologiques sur les quatre tins
deriiomme ... . Paris, 1«06, S-.
A Latin tianslation. Colon. 1611. 8"; GeT-mon, en-
titled " Scilrn-Compass von den IV. lelzten Dingen
des Menseheu," CdUn, 1617, 4". (53 sh.)
2060. Gerhard, Job. ... Loci Theologici
... . Ab Avtore ipso revisi ... et Locis
innumeris aucti. ... 9' tom. (ItflO, 20, 52,)
Francof. et Ilamb. 1657, fol. A
Toui. VIII. treats " De Morte," and " De Resurreo-
tinneMortuorum;" Tom. IX. •• De cxtrcmo- Judicio,"
" De Con.suniniatione Soculi," ■• De Inferno, .seu
Morte aeterna," '■ De Vita aetcrna." — The best eili.
tion of this gigantic work ol' the treat Lutheran theo-
lojian is that bv Gmta and Miilier, Tubingen, 1772-
89, in 22 volumes quarto. H.
2061. Clgninius, Mcolaus. Qua'stio thoolo-
770
gica ... utrnm Adam in Statu Innocentiw
... esset immortalis? Viterbii, 1818, 4"
iiid. 1620, 40. Hgr.
2061». Roiado, Ant. Tratado sobre os quatro
Novissimos, com lugares coniniuns dos Padres
sobre a mesma materia. Porto, 1622, fol.
2062. Mey fart, Joh. Matth. Tuba novissima, i
d. i. von denen vier letzten Dingen des Men-
schen, nemlich von dem Tod, jiingstenGericht,
ewigen Leben und Verdammniiss ... . Co-
burg, 1626, 40. (16 sh.)
2063. Calixtus, Georg. De Immortalitato
Animae et Kesurrectione Carnis Liber unus. i
Helmstadii, (16*27,) 1649, 4». (22 sh.) — Alsoi
1661,40.
2064. Cottunlo, Giovanni. De triplici Statu
Animfe rationalis. Bononia?, 1628, fol. — Alsd •
Patavii, 1645. fol.
2065. Q,lllstorp, Joh., the elder. Quatuor
Novissima, das ist, fiinf und fUnfzig Predigte
voni Todt, jUngsten Gericht, HtiUe und ewig«
i^clijJ;keit ... . Kostock, 16*2», i". (85 sh.)-
7^tV. 1031, 1634.^
2066. Rader, Matthseus. Quatuor Novissima
Versu dimetro iamlio acatalectico et catalec-
tico. Jlonachii, 1629, 32°. — Ibid. 1643, 16o.
2067. ScUeibler, Christoph. Manuale vom
ewigen Leben, hoUischer Verdanimuiss, und
jiingsten Gericht. Frankfurt, 1629, If '
1655, 8o. (46 sh.)
2068. Besse, Louis. Considerations theolo-
giques sur les quatre fins de Thomme ..
Douai, 1632, 80. pp. 620, If. 12.
2069. Bolton, Robert. M'. Boltons last and
learned Worke of the Foure Last Thii
Death, ludgement. Hell, and Heaven. AVith
his Assise-Sermons . .. . Together with the
Life and Death of the Authour. . . . The 4th
Ed. London, (1633, ...) 1639, 4». pp. 262 •
H.
" Displaying great beauties of imagination."— J
Williams. — A Dnteh translation, Amst. 1652; Cer-
man, Frankfurt, 1673, 4o.
2070. Kellet, Edward. Miscellanies of Divi-
nitie, in 3 Bookes, wherein is explained at
large the Estate of the Soule in her Origina-
tion, Separation, Particular Judgement, i
Conduct to Eternall Blisse or Torment. Cam-
bridge, 1633, fol.
2071. Ragucclns, Antonius. De Statu Ani-
marum in hac Vita, et in alia. Neapoli,
1636, 40.
2072. Ayala Faxardo, Juan de. Postri-
merias del Hombre. Madrid, 1638, 8».
2073. Iia Mothe le Vayer, FranQois de.
Petit discovrs chrestien de Fimmortalite de
I'ame. Paris, 1640, 8°.
Also in his (Euvres, 3« «d., 1662, fol., I. 485-533. B.
2073». Browne, Sir Thomas. Religio Medici.
London, 1642, 12o.
See particularly § 5 36-60. Numerous editions ; a
fine one (with his Christian Morals, etc.), Boston,
1S62 11S61J, 160. ^JJ) xhe work has been translated
into many modern languages.
2074. Gesenius, Justus. Quatuor Novissima,
mit etllchen KupfferstUcken. -Wittemberg
[Braunschweig?], 1642,12". 4 pr.
2075. Friedlleb, Phil. Heinr. Eschatologia,
exhibens Locos de Morte, Resurrectione Mor-
tuoruni, extremo Judicio, Consummatione
Seculi, Morte wterna et denique Vita seterna.
Stralsund. 1643, 4o.
2075«. Sanbert, Joh., the elder. Currus Sim©-
onis ampliticatus, das ist, vom Tode, jUngsten
Gericht, ewigen Leben und ewiger Verdamm-
niss. Niirnberg, 1643, 8".
2075>>. Fromondns, Libertus. Philosophiw
Christianoe, etc. ' 1649. See No. 39.
2076
SECT. III. A. - CHRISTIAN DOCTRINE. - gEssRal works.
2103
20(6. iSliepIieard, Shepherd, nr Shep-
■ pard, William. Of the Foiiie Last and
Greatest Things, Death, Judgement, Heaven,
and Hell. London, 1«4», 4».
2077. Baiithuimley, Jacob. The Light and
Dark Sides of Ood, or a plain and brief Dis-
(God, Hea-)
course of the Light Side <, ven, and )- the
(. Earth j
( Devill, )
Dark Side < Sin, and > as also of the Resur-
i Hell. J
rection and Scripture. London, flttSO,] S".
BM.
2078. Seager, John, M.A. A Discoverie of
the World to Come, according to the Scrip-
tures. London, KiSO, 8".
2079. Barry, or Barrl, Paul de. Pensez-y
bien, ou Moyen court, facile et assure de .se
, sanver. [In other editions, " Reflexions surles
quatre fins dernieres."] Paris, Jtt52, 16<>.
Often reprinted. Nouvelle ed., Lvoa et Paris,
• 1831, 32°.
2080. Ambrose, Isaac. Ultima, the Last
' Things ... . London, 1654, 4o.
Also ia his Prima, Media, et Ultima, Lond. 1639.
4". 8th ed.. Glasgow. 1765; and in his CompUnt
Works, Lond. 1674, fol., pp. 363-474. (H.) — \ Dutch
translation, Anist. 1688, 4".
2081. Hildebrand, Joach. De quatuor No-
vissiniis. Ilelmstadii, 1054, 4».
208K "White (Lat. Anglus ex Alblls),
Thomas. State of the Future Life. Loudon,
1854, 12». BM.
2082. Birckbeck, Simon. Of the Foiire
Last Things — Death, Judgement, Heaven,
and Hell. Loudon, 1055, sni. 8".
2082». Ferrari, Giov. Stef. Pratica degli
quatro Novissimi. Genova, 1050, 8».
2083. Longland, Thomas. Quatuor Novis-
sinia: or. Meditations ui)on the Four Last
Things ... . London, 1657, 12».
2084. Dilherr, Joh. Michael. Todt, Gericnt
iind Htille, in etlichen Predigten. Niirnberg,
1058, 120. (30 sh.)
2085. Tltius, Gerhard. De quatuor Novissi-
mis. Helmst. 1600, 4o. 4 gr.
' 2086. [Rust, George, B77.]. A Letter of Resolu-
tion concerning Origen and the Chief of his
■Opinions. ... London, 1001, 4». pp. 136 +.
Also in The Pkenix, Vol. I. (Lond. 1707, 8»),
pp. 1-8.5. H.
Treating particularly of his opinions concerning
the pree.\istence of the soul, the resurrection, and
universal restoration.
2087. Stanihurst, or Stanyhurst, Gui-
lielmus. Veteris Hominis per expensa Qua-
tuor Novissima Metamorphosis et Novi Gene-
sis. Antverpia?, 1001, S". pp. 3.38 +.
Also Colonise, I681'. 17.f2, 1753, Vi", and other eds.
Translated into Dutch, German, French, and Italian.
2087». [Fullarton, Joseph]. The Turtle
Dove, under the Absence & Presence of her
only Choice ... . 1. Ushered in with the
Nicodemian Paradox ... . 2. And seconded
with a Survey of the First and Second Death
... . 3. And a Glimring of the First and
Second Resurrection and Generall Judgement :
closing with a Song of Degrees, from what we
were to what we are, and from what we are
toward what we shall bo. . . . Edinburgh,
1604, 80. pp. 256.
See Griffith's Bibl. Anglo- Poetica, pp. 361, 362.
2088. Nessel, Mart. Exercitationes miscellae
de Morte, Jure Sepulturae, Immortalitate
Animae, Kesurrectione Mortuorum. Judicio
extremo, Consummatione Saeculi, Suppliciis
Inferni et Praemiis Vitae aeternae. Franco-
furti, 1064, 120.
208(>. Worst, Ootavins. Anastasis ,T:terfii-
tatis, sen Auima" larionali.-* Imniortalitas,
Beatitudo, Poena, secun.him Mentem Sancti
Augustini. Roma;, 1065, 4".
20S9». Baumann, Michael. Letzter Dineen
Postilla. iNiirnberg, 160S, 4». (14Gsh.)
2090. Hautin, Jacques. Novum Opus de
Novissimis Improbo acerbissimis, Probo sua-
vibus. . . . InsuliSr 1671, 8". pp. 406 -|-.
2091. Mannl, Giov. Battista. I novissimi dell'
uomo. Bologna, 1671, 12o.
2092. Denck-Ring der Ewigkeit. Prag.
1686, 120. — Augspurg, 1727^ lOo. ^'
2093. Izquierdo, Sebastiano. Considera-
ciones de los quatro Nouissimos del Hombre,
Miierte, Juizio, Infierno, y Gloria. Roma,
1072, 120. pp. 551.
An /MiiVm translation, Roma, 1673, I20.
2094. Muswus, Petrus. Libellus de sterna
Beatitudine et huic oppositu Dainuatioue, ut
et de Morte et Resurrectione. Kilonii, 1674.
40. (14 sh.)
2095. Beverley, Thomas. The great Soul
of Man, or, The Soul in its Likeness to God,
its Nature, Operations, and Everlasting State
discoursed. London, 1676, So. pp. 317 +. G.
2096. [Nieole, Pierre]. Essais de morale. 4
toni. Paris, 1671-78, 12o.
Nuuierous editions. The fourth vol. contains a
treatise on the Four Last Ends of Man. — An English •
translation, 3d ed., 4 vol. London, 1696, 80. H.
2097. Bates, William. Considerations of the
Existence of God, and of the Immortality of
the Soul, with the Recompences of the Future
State.... The 2d Ed. enlarged. ... Loudon,
(1070,) 1677, So. pp. 328 +. F.
Also in his Works. (1700,) 1723, fol., pp. 1-45. H.
2097». [Scheffler, Joh.J. SinnreicheBeschrei-
bung cler vier letzten Dingen ... . Neyss
1077, 160. — Also Glatz, 1689, 80.
Published, like his other works, under the pseu-
donym of Johannes Angehis Silcsins.
2098. Collard, Thomas. Animadversions
upon a Fatal I'eriod ; or a Discourse concern-
ing the present State .of the Body, and the ,
future State of the Soul, on Ezek. xviii. 31.
London, 167J*, 80.
2099. Masenius, Jac. Orthodox! Conciona-
toris antiquo-novi . . . Tomus primus, de Fine
Hominis, et Quatuor Novissimis ipsius multa
complectens ... . Mognutiae, 1678, fol. pp.
266+.
An Auctarium was publ. ibid. 1687, fol. pp. 118 -f-.
2100. La Coiiseillere, Pierre Meherenc
de. Traite historique et theologique touchaut
I'etat des ames apies la mort. Hambourg,
(1689?) 1690, 80.
2101. Tomkinson, Thomas. Trutli's Tri-
umph ; or, A Witness to the Two Witnesses
[i.e. Muggleton and Reeves] ; . . . wherein the
Fundamentals of Faith are clearly discussed
... . Written in the Year ... 1676; tran-
scribed by the Author, with some Alterations,
1690, and printed by Subscription, 1823.
London, 1823, 4°. pp. xv., 477.
Parts Vl.-Vm. of the volume, pp. 321-477, treat of
"the Soul's Mortality," "the Devil's Torments,"
and " the Saint's Joys in Heaven." The author main-
tains the soul's mortality, and the eternal punish-
ment of the wicked. The work is a curious specluea
of the Muggletonian literature.
2102. Bates, William. The Four Last Things :
viz. Death, Judgment, Heaven, Hell, practi-
cally consider'd and apply'd: in several Dis-
courses. London, lOtfl, 80. — Manchester
[Eng], 1838, 12o. pp. viii., 430. U.
Also in his Works, (1700.) 1723, fol., pp. 365-477.
Often reprinted. A Dutch translation, UtreclU,
177
2103. Fasciculus rariorum ac curiosonim
Scriptorum theologicorum . . . de Animte post
771
CLASS III. — DESTINY OF THE SOUL.
2120
Solutionem a Corpore Statu, Loco, Cultu, Im-
mortalitate, bis Mortuis, Kesurrectione Mor-
tuoium ... . 2vol. Francofiirti, 1691-92, 80.
Vol. I. contains: —
1. [Artopoeus, J. C.]. Seria Diaquisitio Annny-
mi cujusduni de Statu . . . Auimaruni, etc. pp. 1-130.
(See No. TMi.)
i. Bebel, Balth. F.xamen Seris Disquisitiouia.
(See No. libli.i
3. Dissertatio de bis Mortuis.
4. Gerhard, Job. ^vxoXoyta generalis, h. e.
Disquisitio de Statu Auimarum post Mortem, pp. 367-
«4. (See N... 2482.)
5. Hildebrand, Joach. Immortalitas Animae
Rationalis ex smIo Lumine Natura. (See No. 681.)
6. Franeisci, Krusmus, and Beinking, Tlieod.
Lebeu der .Seele im Tode. (Au extract from Fran-
cisci, with tbe treatise of Reinkiug noticed below,
No. 2507.)
Vol. II. contains :-
1. Caliztus, Geo. De Statu ADimarum separata-
rum. (See No. 2489.)
2. — ^ Lilier unus de Inimortalitate Animae et Re-
Burrectioue Caruis. (See No. 2063.)
3. Bebel, Balth. Dissertatio de Peecatis Electo-
rum in Judicio e.xtremo noii publicandis.
4. Burnet, Gilb. Dc Purgatorio.
5. Cellarius, Balth. Disputatiode Purgatorio.
6. Comarinus, G. C. Disp. de bis Mortuis.
7. Dannhauer, or Dannhawer, Job. Conr.
Disp. au in Vii.a .Eterna futuri sint Gloriae Gradus?
(See No. 351)9.)
8. Hunnius, .Sgid. Disp. de Purgatorio Pontifi-
9. Hiilsemann, Joh. PurgaloriumPootificiorum.
10. Meisner, J"h. Disputaiiones duae de Statu
Animaruni separatarum. (See No. 2500.)
11. Miiller, H. Disp. de Resurrectione Mortuo-
12. Mey fart, Joh. Matth. De Vit4 jEtema.
13. Niemann, Seb
14. Seherzer, Joh. Adani. Purgatori
contra Papistas. (See No. 2867.)
15. Siricius, .Mich., the t/ounger. Beata Ani
Human;£ post Mortem Hominis Immortalitas. (
No. 3457.)
16. VoetiuB, Gisb. Diatriba de Coelo Beaton
(See No. 3455.)
(Sei
Salute .ffitema.
- De praetensi Etbi
4600.)
. 2147», below.
2104. Feulllet, Madeleine. Les quatre fins
de Ihcinime. l':iris, 1694, 12o.
2104». Bernardes, Manoel, 1644-1710. Me-
ditacjoens sobie os quatro Novissimos do Ho-
mem, Morte, Juizo, Inferno, Paraizo. Lisboa,
1744, 120.
2105. Mel, or Mell, Conrad. Die Posaune der
Ewigkeit, oder Predigten vom Tode, Aufer-
stehung der Todten, jiingsten Gericht, Unter-
gang der Welt, Himniel, HoUe und Ewigkeit.
Konigsberg, 1697, 4o. — 2= Ausg., Berlin, 1706,
4». (118 sh.j Other eds. 1712, 23, 30, 36, 44,
55, 59.
2106. Der Herc.ld der Ewigkeit, als ein
zweyter Theil von der Posaune ... . Berlin
und Potsdam, 1729, 4o. — Other eds. 1734, 38,
42, 55.
A Dutch translation of the two parts, S' druk,
Nijkerk. 1859.
2107. Taylor, Nathanael. A Preservative
against Deism. Shewing the Great Advantage
of Revelation above Reason, in the Two Great
Points, Pardon of Sin, and a Future State of
Happiness. ... London, 169$, 8". pp. xxx.,
266 -I-. H.
2108. Fabrlcius, Joh. Alb. Exercitatio ...
de Recordatioue AniniiB humana; post Fata
superstitis ... . [Pras. J. F. Mayer.] Kilia:,
1699, 40. pp. 55.
772
2109. Cocliein, Martin von. Dievierletzten
Dinge: Tod, Gericht, Holle, Himmelreich. ...
23« Aufl. (First ed. about 1700?) Augsburg
18.36-38, 8«. (32 sh.)— Also Landshut, 1842
1859. 8o. ' '
This treatise has been prohibited in some Catholio
countries on account of the grossuess of its reprv*
sentations of the future life.
2110. Zeibicli, Christoph Heinr. De tvBa-
vaaia Subsidiis Naturae soils niinime acqui-
renda. Witeberg«, 1700, 40. 2 gr.
2111. Smith, M., Gent. The Vision, or a
Prospect of Death, Heaven and Hell, with a
Description of the Resurrection and Day of
Judgment. A Sacred Poem. .. . London, 1702,
8». pp. 160.
See History of the Works of the Learned, April,
1702'; IV. 241-46.
2112. Sfenard, . La doctrine de I'ecriture
saincte sur la nature de rS.me, surson origine
et sur son etat apres la mort. Londres, 1703.
8o.
2113. Regis, Pierre Sylvain. L'usage de la
raison et de la foy, ou I'Accord de la foy et de
la raison. Paris, 1704, 4". pp. 550.
The author treats, among other things, of the im-
mortality of the soul, and its state alter death. Some
of his notions are very curious. See Jovmal det
Sfavans for Aijril 28, 1704.
2114. Dod^vell, Henry. An Epistolary Dis-
course, proving, friim the Scriptures and the
First Fathers, that the Soul is a Principle
naturally Mortal ; but immortalized actually
by the Pleasure of God, to Punishment; or,
to Reward, by its Union with the Divine Bap-
tismal Spirit. Wherein is proved, that None
have the Power of giving this Divine Immor-
talizing Spirit, since the Apostles, but only
the Bishops. . . . London, 1706, 8». pp. Ixix.,
313 -I-. H.
2115. Chishull, Edmund. A Charge of Heresy,
maintain'd against Mr. Dodwel's late Episto-
lary Discourse, concerning the Mortality of
the Soul. ... Laying open his Opposition to
the Receiv'd Creeds, and his Falsitication of
all Sacred and Profane Antiquity. ... Lon-
don, 1706, 8". pp. 238 -t-.
2116. Clarke, Samuel. A Letter to Mr. Dod-
well ; wherein all the Arguments in his
Epistolary Discourse against the Immortality
of the Soul are particularly answered, and
the Judgment of the Fathers concerning that
Matter truly represented. ... The 6th Ed.
In this Edition are inserted the Remarks on
Dr. Clarke's Letter to Mr. Dodwell, and the
several Replies to tbe Doctor's Defences
thereof [by Anthony CoUinsJ. London, (1st
eds., 1706-8,) 1731, 8». pp. 475. II.
In the discussion between Clarke and Collins, four
pamphlets wei'e written on each side, the titles of
which need not be given in detail.
2117. Turner, John. Justice done to Human
Souls, in a Short View of Mr. Dodwell's late
Book, entitul'd. An Epistolary Discourse ... .
London, 1706, 8». pp. 124 +. G.
2118. Humane Souls naturally Immortal.
Translated from a Latin Manuscript, by S. E.
With a Recommendatory Prefece, by Jeremy
Collier, M.A. London, 1707, sm. 8». pp.
115 -1-. G.
2119. Alilles, Thomas. The Natural Immor-
tality of the Soul asserted, and proved from
the Scriptures, and First Fathers: in Answer
to Mr. Dodwell's Epistolary Discourse ... .
Oxford, 1707, 80. pp. xxiv., 504 -1-. — 2d ed.,
1726.
2120. "Wliitby, Daniel. Reflections on some
Assertions and Opinions of Mr. Dodwell, con-
tain'd in a Book entituled. An Epistolary Di»-
!gl21
SECT. III. A.— CHRISTIAN J>0CTRl}iE. — OEXEnAL wokks.
2141
course ... . Shewing the Falsehood and
Pernicious Consequences of them. . . . Lon-
don, 1707, 80.
2121. BTorriSjJoIin. A Philosophical Discourse
concerning the Natural Immortality of the
Soul. . . . Occasioned by Mr. Dodwell's late
Kpistolary Discourse. In Two Parts. ... Lon-
don, 170S, So. pp. 127 +. j;: — The 5th Ed.
Ibid. 1732, 80. O.
See Hist, of the Works of iht Learned for March,
IVOB ; X. 177-lSS. a.
2122. Dodwell, Henry. A Preliminary De-
fence of the Epistolary Discourse, concerning
the Distinction between Soul and Spirit. In
Two Parts. ... London, 1707, 8o. fl'. 11, pp.
150 ; ff. 3, pp. 74. G.
The two Parts have distinct title-pages.
2123. The Natural Mortality of Human
Souls clearly demonstrated from the Holy
Scriptures, and the Concurrent Testimonies
of the Primitive Writers. Being an Explica-
tion of a Famous Passage in the Dialogue of
St. Justin Martyr with Tryphon ... . With
an Appendix, consisting of a Letter to Mr.
John Norris of Bemerton. And an Expostu-
lation relating to the late Insults of Mr.
Clark and Mr. ChishuU. ... London, 170S,
8". pp. 1.57.
See Hist, o/ the Works of the Learned for June,
170S ; X. 357-304. H.
2124. Norris, John. A Letter to Mr. Dod-
• well, concerning the Immortality of the Soul
of Man. In Answer to one from him ... .
Being a farther Pursuance of the Pliilosophi-
cal Discourse. . . . London, 1700, 8o. pp.
. 152 -f. F. — The 5th Ed. Ibid. 1732, So. G.
8125. [Pitts, John or Joseph?]. *H xapi?
fioeer<7a II. Tim. i. 9. That is. The Holy
Spirit the Author of Immortality, or. Im-
mortality a Peculiar Grace of the Gospel, no
Natural Ingredient of the Soul ; proved from
■ the Holy Scriptures, and Fathers against Blr.
Clark's Bold Assertion of the Soul's Natural
Immortality, . . . being a Vindication of Mr.
Dodwell's Epistolary Discourse from all the
Aspersions of the foresaid Pretended An-
swerer. With some Animadversions on Mr.
Chishul and Dr. Whitby. By a Presbyter
of the Church of England. . . . London, 1708,
8o. pp. 48, 204 +. ^
Grapius, in his Tttcol. recens controversa, Walch,
and others, assign this to JohnPitt; in the Catalogue
of the British Museum it is attributed to Joseph
Pitts.
8126. Clilshull, Edmund. Some Testimonies
of Justin Martyr, set in a true and clear
Light, as they relate to Mr. Dodwell's un-
• happy Question, concerning the Immortality
of the Soul. London, 1708, 8°.
2127. Pitts, John. A Defence of the Animad-
versions on Mr. ChishuU's Charge of Heresie
against Mr. Dodwell's Epistolary Discourse
... being a Reply to a late Tract intituled:
Some Testimonies of Justin Martyr ... .
London, 1708, So.
2128. [Pitts, .John or Joseph?]. Immortality
Preternatural to Htiman Souls; the Gift of
Jesus Christ, collated by the Holy Spirit in
Baptism; proved to bo a Catholick Doctrine
hy the Universal Consent of the Holy Fathers
of the first Four Centuries. Being a Vindica-
tion of Mr. Dodwell against that Part of Mr.
Clark's Answer, which concerns the Fathers
... . By a Presbvter of the Church of Eng-
land. . . . London, 1708, 8°. pp. 254 +.
Apparently by the same author a»No. 2125.
2129. Dodwell, Henry. The Scripture Ac-
' count of the ICtern.il liewards or Punishments
of all that hear of the Gospel, without an
Immortality necessarily resulting from the
Nature of the Souls themselves, that are con-
cern'd in those Rewards or Punishments.
ing
narticula
T. H,:
luch
of thii
I'liiloso
f thos(
She^
Acc(
phers. II. How far the Ac
Pliilosophers were corrected and imi>rov'd by
the Hellenistical Jews ... . m. How far
the Discoveries aforemention'd were improv'd
by the Kevelations of the Gospel. Wherein
the Testimonies also of St. Irena-us and Ter-
tullian are occasionally consider'd. ... Lon-
don, 1708, So. pp. 293.
21.'30. Testas, Aaron. La connoissance de
Fame par I'Ecriturc, selon ses trois differens
etats d'union, de separ.ation, et do reunion
avec le corps. 2 torn. Londres, 1708-10, So.
Opposes the doctrine of an iuteriuediate place.
2131. Toppius, S. W. Dissertatio do Anima
iinmortali, IV. Rationibus ex SS. Theologia
et Scriptura divinademonstrata. Jeuae, 1709,
i". pp. 24.
2132. Wriglit, John. Some Remarks on Mr.
Whiston's Dissertation about Christ's Ascen-
sion ... . To which is added, a Postscript on
Mr. Dodwell's Opinion for the Natural Mor-
tality of the Soul. ... London, 1709, 8o. pp.
54.
2103. Boston, Thomas, 107(5-1732. A View
of this and the Other World. In eight Dis-
courses. Edinburgh, 1775, 8°.
2134. Lucas, Richard. Fifteen Sermons on
Death jind Judgment, and a Future State.
Vol. I. London, (1712 ?) 171fi, 8°.
The Brst six sermons in Vol. II. relate to the same
subject. — A French translation, La Have, 1724, 8o.
2134'>. Mitcliel, John. A Dissertation con-
cerning the Immortality and Separate State
of the Human Soul. ... Belfast [Irel.], 1713,
ICo. pp. (17), clxxiv. G.
2135. Psilonis Philanthrdpi Bedenken
von dem Gedachtniss der abgeschiedenen
Seelen. (In the German Acta Eruditorum for
1714; .\.'<:V. 84, et seqq.)
2136. Miiller, Christian. Theologische Be-
trachtung der menschlichen Seelen in Zcit
und Ewigkeit. Frankfurt an der Oder, 1718,
So. pp. 171.
21.37. [Colinot, , the Abbe]. Pensez-y
bien ; courtes reflexions sur les qtiatre fins et
le Purgatoire, par uu pretre du diocese de
Paris. Paris, 1721, 32o.
" Opuscule journellenient reimprim^.*' — Qucrard.
2138. Burnet, Thomas. De Statu Mortuorum
et Rcsurgentium Liber. Accesserunt Epis-
tolre duaj circa Libelfum de Archwologicis
Philosophicis. ... Londiui, (1720? 1723, 4o,)
172i;, So. pp. 302. U.
These editions were very small, and were privately
primed. Burnet opposes the doctrine of eternal
punishment. See Whittemore's Mod. Hist, of Uni=
versalism, 2d ed., I. 189-198. (H.)—A French trans-
lation, Rotterdam, 1731, 120; Dutch, 1729, S".
2139. De Statu Mortuorum et Rcsurgen-
tium Tractatus. Adjicitur, Appendix de
Futura Judseorum Restauratione, nunc pri-
nu"lm evulgata. Acceduiit ejusdem Epistolae
duie de .A-rchajologiis Philosophicis. [Edited
by F. Wilkinson.] Londini, 1727, 8°. pp. (4),
316, (4), 166. f/: — Editio secunda. Londini,
1728, So. pp. viii., 443. P.
2140. ... Of the State of the Dead, and of
those that are to Rise. Translated from the
Latin Original. With Remarks upon each
Chapter, and an Answer to all the Heresies
therein. By Matthias Earbery ... . 2 vol.
in 3 parts. London, 1727-28, So. pp. 8, 244,
131 +. — The 2d Ed. 2 vol. Lond. 172S, So. JJA,
2141. Dr. Burnet's Appendix to the Ninth
Chai)ter of the State of the Dead. Concerning
the Two Resurrections ... and of the Future
Restauration of the Jews. ... Translated by
Mr. [Thos.J Foxtou. London, 1729, fi«. pp. 119.
773
2142
CLASS III. — DESTINY OF THE SOUL.
2169
2142. Burnet, Thomas. A Treatise concern- |
ing the State of Departed Souls before, and
at, and after the Resurrection. . . . Trans-
hited ... by Mr. [J.J Dennis. London, 1633,
[a misprint for 1733], S». pp. xii., 372. — The
2d Kd., corrected. Ibid. 1739, S". pp. vi., 372. //.
2143. Boyse, Joseph. Discourses on the Four
Last Thin-js, viz. I. Death, II. Judgment, III.
Heaven, and IV. IIcll. And on some otlier
Subjects relating thereunto. Dublin, 1724, S».
Abo in his Wwks, Loud. 1728, fol., I. 181-324. H.
2144. Calmet, Augustin. Commentaire litte-
ral sur tous les livros de I'Ancien et du
Nonveau Testament. 8vol. Paris, 1724-26, fol.
Vol. VIII., pp. 31)4-636, contains two Dissertations,
on •' I-a fin du monde et I'etat du nionde apies la
dernier jugement," and" La resurrection des moits. '
2145. Webb, John. Practical Discourses on
Death, Judgment, Heaven, & Hell. In Twenty-
four Sermons. Boston in New-England, 172tt,
8». pp. vi.,350. MHS.
2146. WalcU, Job. Georg. De Statu Mortuo
rum et Resurgentium. [Regp. Jo. Val. Hoppe.
In opposition to Burnet. | Jenfe, 1728, 4".
Also in his Miscellanea Sacra, Amst. 1744, 4°, pp.
258-304. D.
2147. Materiality (The) or Mortality of the
Soul of Man, and its Sameness with the Body,
asserted and prov'd from the Holy Scriptures
of the Old and New Testament. Shewing,
that, upon the Death of the Body, all Sensa-
tion and Consciousness utterly cease, till the
Resurrection of the Dead. London, 1729, S».
pp. (6), 63. H.
2147*. Disquisitiones theologicie de Anima
separata a Corpore, ejus Vita usque ad Exa-
men Dei et Kterna Salute a Theologia; Docto-
ribus valde inclytis publice defensae nunc
autem ob Argumentorum Praestantiam in
unum Opus congestae atque in duas Collec-
tiones distributas. [Edited by Friedr. Ulr.
Calixtus.J 2 vol. Francofurti et Lipsia?, 1730,
120.
I take the above title from Ch. Paeile's Catalogue
de la Bihliothiqve de la Vdle de Lille. Thiologie.
Lille, Iboi), 8", p. 494. Is not this the same collection
with that described above, No. 2103 7
2148. Ollyffe, George. The Truth of a Future
State, and of its Happiness by a Redeemer.
London, 1732, 8». pp. 65. H.
2149. E-«vald, VFilh. Ernst. XIV Betrach-
tungen von den Vorboten der Ewigkeit,
Auferstehung der Todten und jUngsten Ge-
richt. Bremen, 1753, 8». (47 sh.)
A Dutch translation, Amst. 1736, 8».
2150. "Watt8, Isaac. Philosophical Essays on
various Subjects, viz., Space, Substance, Body,
Spirit, ... Innate Ideas, Perpetual Conscious-
ness, Place and Motion of Spirits, the Depart-
ing Soul, the Resurrection of the Body ... .
To which is subjoined, A Brief Scheme of
Ontology ... . The 2d Ed., corrected. Lou-
don, (1733,) 1734, So. pp. xiii., 408 -|-. BA.—
5th Ed., ibid. 1793, So.
2151. Greene, Thomas, Bp. Four Discourses
on the Four Last Things; viz. Death, Judg-
ment, Heaven, and Hell. ... A new Edition
corrected. London, (1734, 51,) 1765, 12°. pp.
viii., 261. H.
A German translation, Halle, 1736, 8"; Dutch,
Amst. 1749, 80.
2152. Letter (A) to a Deist; or, A Discourse
upon the Nature of Man, his State in this
Life, his Death, and what he is immediately
after Death. London, 1734, 8«. pp. 36.
2153. Rouault, Louis, the Abli.- Les quatre
fins de riiomme, iivec des reflexions capables
de toucher les pecheurs les plus endurcis
... . Paris, 1734, 12o. — Nouvelle ed., revue
ct corrigee par M. Collet, Fougeres, 1813, 12o.
Very often reprinted.
774
2154. Trapp, Joseph, D.D. Thoughts upon
the Four Last Things: Death; Judgment;
Heaven; and Hell. A Poem ... . The 2d
Ed. To which are added, The I, CIV, and
CXXXVII P.salms paraphras'd. London,
(1734-35, fol. //.) 1748, 8». pp. viii.. 132. U.
The first edition was published anonymcuslj.
2155. Ratio Status Anima' Immortalis. Auc-
tore quodam Religioso Societatis Jesu. 2 vol.
Pragaj, 1736, So.
2156. Wicbmann, Peter. Die Unsterhlich-
keit der menschlichen Seele und Auferstehung
der Todten, von Gott geoffeubaret. Hamburg,
1736, So. pp. 228.
2157. Mnratori, Lodovico Antonio. De Para-
diso, Regnlque Coelest is Gloria, non exspectata
Corporum Resurrectione, Justis a Deo coUata
Liber, adversus Thoniae Burneti ... Librnm
de Statu Mortuorum. . . . Verona>, 1738, 4o.
(4.6sh.) — Ed. 2da, Venetiis, 1756, 8o.
See Nova Acta Erud.. Svppl., VII. 5)7-101. BA.
2157*. Gilil, Jo.seph. Homomortalisresurgens
ad Immortalitatem Methodo scholastica theo-
logice expensus. . . . [Jicsp. Jos. UUmaun.
Prague,] 1739, i". pp. 228 -f .
2158. AVatts, Isaac. The World to Come : or,
Discourses on the Jojs or Sorrows of De-
parted Souls at Death, and the Glory or
Terror of the Resurrection. Whereto is pre-
fix'd. An Essay toward the Proof of a Sepai-
rate State of Souls after Death. ... London,
1739,80. pp. 550.
Numerous eds. Reprinted in 2 vol., Boston, N. E.,
n4S, 8°. H. — A German translation, with preface
by S. J. Baumgarleu, Halle, 1745: 3e Auli., 1758, 8".
2159. Palln, Martin. Les fins dernieres de
I'homme. Paris, 1739, 12». pp. 290. — 5» ed,,
revue ... et augmentee, ibid. 1778, 12o. pp.
\iii., 410. Also later editions.
A German translation. Augsburg. 1764, 8o.
2160. TurnbnH, George, LL.D. Christian
Philosophy: or. The Christian Doctrine con-
cerning God, Providence, Virtue, and a Future
State ... .2 vol. London, 1740, So.
The subject of a future state is treated in Vol. U.
pp. 383-469, and elsewhere.
2160-''. Balestrieri, Ortensio. Considerazioni
sopra i quattro Novissimi da farsi ciascun
giorno del mese. Venezia, 1741, 12o. pp. 165,
382. ^
2161. Scbubert, Joh. Ernst. Verniinftige
und schriftmasige Gedancken vom ewigen
Leben und von dem Zustand der Seelen nach
dem Tod. Jena, (1742, 43,) 1747, 4o. (36 sh.)
2162. Mayer, Joh. Sammlong alter wnd
neuer Lieder von der vier letzteu Dingen,
absonderlich von dem Tode. Niirnberg, 1744,
80. — 2eAufl., ibid. 1752, 8o.
2163. Schubert, Joh. Ernst. Gedanken von
den letzten Zeiten, bestehend in 7 Schriften.
Jena, 1744, 4o. 12 ^^r.
2164. Gedanken von den letzten Zeiten
und dem Tode. Jena, 1749, 4°. (29 sh.)
2164». "Welnaclit, Matth. Anima immorta-
lis in Corpore niortali theologico-coutrover-
sistice conformiter ad Propositionem damna-
tam a Fabiano Papa et Leone X. proposita
... . Prag*, 1744, 40.
2165. Drleberge, Joh. Libri duo, units de
Bonis Novi Foederis et Future Hominum
Statu, Alter de Baptismo et S. Coeua. Am-
stelodami, 1746, 4o.
2166. Hunolt, Franciscus. Christliche Sitten-
Lehr uber die evangelische Wahrheiten.
FUnfter Theil. Letztes End der Christen:
worinn gehaiidelt wird von dem Todt, Gott-
liohfti (iericht, iwigiT Iliill der Bosen, ewigcr
IJ.'l. .hilling iin IliiiniHheich lierer guten
Cliristen. In sedis und sibentzig Predigen
... . Auspurg, 1746, fol. pp. 'i 00.
SECT. III. A. l.-CHRISTIA\ DOCTRINE. -ci;.VM^L works.
2193
The wbole work is Id six vols. Several eds. have
been publislit-d, one at Gratz, ltt42-44, iu U vols. b".
HuuoU was a celebrated Catholic preacher.
2167. Neumelster, Eidniaim. Eiu theolo-
gisches Giitacliten vom Aufenthalt der ab-
geschiedeneu Seelen ... . Braunschweig,
1146, S". pp. 16. [1747, 4", according to Meusel. J
2168. Schubert, Joh. Ernst. Von der Bc-
kanntscliaft der Seelen nach deni Tode. Jena
1746,4". 2 5rr.
2169. Canz, Israel Gottlieb. Herrn Johann
Giistav Keinbeolis neunter und Ictzter Tlieil
der Betrachtuugen iiber die in der augspur-
gischen Confession entbaltene ... Wabrlieiten
. . . fortgesetzt von Israel Gottlieb Canz. Ber-
lin, 1747, 4'>. (yo sh.)
This part, which is by Cauz, treats of the Last
Things. There is also au Appendix on the sleep of
the soul, iu opposition particularly to Heyn. See
Krafts Aeue Tlieol. Biht.. 11. ■iOi-Til. H.
2170. Meyer, Joh. Das Andenken der abge-
schiedenen Seelen an die hinterlassenen Ver-
wamlten nud Bekannten, aus Veruunft und
Schrifft ... . Breslau, 1747, 4». (10 sh.l —
Ibid. 1754, 8". pp. 148.
2171. Gemlschte [so Herrich ; Vermischte,
Grdsse] Geilanken von des Menschen Geiste,
8einer ErscbatTung, . . . Verderben, und Wie-
derzurechtbringung durch Christum, und der
•■ Ausfahrt des Geistes aus deni Leibe. Frank-
furt und Leipzig, 1748, 8». pp. 132.
2172. Olearius, Benj. Christoph. Von den
Erinuerungen der abgeschiedenen Seelen an
unseru Erdboden. Jena, 1748. (2i sh.)
2173. Dannell, Joh. Friedr. Die kraftigen
Trostgriinde der christlichen Religion, die
Schrecken des Todes zu besiegen ... . Nebst
einer Vorrede Hrn. Heinrich Meene, von der
Todesfiircht der Glaubigen. Helmstadt, 1749,
8». (14 sh.)
2174. Iiaiv, Edmund, Bp. Considerations on
the Theory of Religion ... . With an Ap-
pendix, concerning the Use of the Word Soul
in Holy Scripture; and the State of the Dead
as there described. The 6th Ed., corrected,
and much enlarged. . . . Cambridge, 1774, 8».
. pp. ix., 444 +. F.
Appendix, pp. 367-435, with a Postscript, pp. 437-
»44.— First ed., 1745; with Appendix, 1749. '
London, 1820.
Ippendix, 1749. New ed.,
2174«. Deu8, Petrus, 1690-1775. Tractatus de
quatuor Novissimis. (In Migue's Theol. Cur-
sus computus, VII. 15bo-1614.)
2175. Scliaubert, Joh. Wilh. Der Zustand
des Menschen nach dem Tode, in einer Trauer-
rede ... . Jena, 1750, 4». pp. 24.
2176. Meerlieim, Christian Ernst. Predigt
von dem Zustande der Seele nach dem Tode
... . Leipzig, 1751, 4«. pp. 19.
2177. Oporin, Joach. Die Religion und Hoff-
uung im Tode in ihrem Zusammenhange be-
wieseu ... . Gcittingen. 1751, 8'>. (13 sli.)
See Krafts Neue Theol. Bibl., 1753, VIII. 39-46.
2178. Pneumatoplilll himmlisches Ge-
sichte von der menschlichen Seele . . . sauimt
einer hinlanglicheu und gegriindeten ^'ach-
richt von ihrem Zustande nach diesem Leben.
Erfurt, 1751, S". pp. 214.
2179. Stange, Heinr. Volckmar. Schrift-und
vernuuftniassige Gedanken von dem Zu-stande
der Seelen nach dem Tode, sowohl der Frum-
men und Glaubigen als der Unglaubigen und
Gottlosen. Noidhausen, 1751, 4». pp. 117.
2179*. Scripture Account (The) of a Future
State considered. 1754. See No. 3964.
2180. Baumgarten, Siegm.Jac. Dissertatio
de Immortalitate Christi et Christi
Hal. 1755, 4«. pp. 44.
2181. Goeze, Joh. Melchior. Heilsame Be-
trachtungendes Todes und dor Ewigkcit auf
alle Tage des Jahrs. 4' And. 2 Theile.
Breslau und Leipzig, (1755, 56, 63,) 1707, 8».
A Dutch translation! Leiden, 1773, 4".
2182. Cotta, Joh. Friedr. Recentiores quro-
dam Controversife de Statu Aniniie post Mor-
tem. [A'esp. Gott. Imm. Sieg. Mezger.l Tu-
bingw, 175H, 4". BL.
2183. Fa-vvcett, J. Dialogues on the other
World ... . London, 1759, 8". pp. 170 -(-. G.
2184. Sembeck, Joh. Gottlob Lorenz. ...
Versuch, dip Versetzung der begnadigten
Menschen, an die Stelle der verHtos.senen
Engel, schriftmiissig zu beweisen. ... Frank-
furt und Leipzig, 1759, 8". (19 sh.)
A curious book, lor au analysis of which one mar
see Kraft s Neue Theol. Bid., AnlianK. 175», pp. 483-
496, or Krucsiis Neue Theol. Bit.l., 17(K), I. 457-468.
Hell, according to the author, is located at present in
the centie of the earth; but after the resurrection,
this globe will be converted into a sea of Are, the
eternal abode of the lost. The coiisuniniation of all
things will take place when the number of the saved
has become equal to that of the fallen augela.
2185. P., J. L. M. Jo. Gottlob Lorenz Szem-
beck's Versuch ... bescheideiitlich unter-
sucht und gepri:ft von J. L. P. Gottingen.
1760, 8o.
See Ernestis Neue Theol. Bibl., 1761, 11. 758-761.
2186. Heniio, Franciscus. Tractatus triple.v
de Deo Creatore, de Quatuor Novissimis, et de
Cultu sanctarum Imaginum. Duaci, 1760,
12''.
2186". Letter (A) to the Rev. Dr. Edmund
Law, occasioned by his Discourse on the
Nature and End of Death, and his Appendix
concerning the Use of the Word Soul in Holy
Scripture ... . London, 1760, 8». pp. 37. G.
Comp. No. 2174. Ascribed by Home to the " Rev.
Mr. [Johu ?] Bristead."
2187. Clemm, Heinr. Wilh. Schriftmassige
Betraclitung iiber den Tod der Menschen und
ihren Zustand nach dem Tode. Stuttgart,
1761, 8o i,p. 133.
2188. Kocken, or Koken, Joh. Cart. Die
Vortrefflichkeit der christlichen Religion aus
ihren Trostgriiuden im Tode, und aus der
Lehre von der Unsterblichkeit der mensch-
lichen Seele .. . . Zwey Sendsehreibeu . . . .
Hildesheim, 1761-62, 4». (29 sh.)
See Ernestis Neue Theol. Bibl.. 1762, III. 911-919.
2189. Cotta, Joh. Friedr. Theses theologicae
... de Novissimis ... . [1. De Morte natu-
rali. 2. De Resurrectione Mortuorum. 3.
De Judicio extremo. 4. De Consummatione
Seculi.J 4 pt. Tubingae, 1762-63, 4".
2190. Kern, Philipp Ernst. Trauerrede: die
Todten leben, weil Jesus im Himmel herrscht.
Hildburgh. 1762, So. pp. 62.
2191. Pontoppidau, Erik, the younger.
Tractat om ^j. ileus UdiJdelighed samt dens
Tilstand efter Doden. Kjobeuhavn, 1762, 8».
2192. Schrift- und vernunftmassige Ab-
handlung, 1. von der Unsterblichkeit mensch-
licher Seelen, 2. von deren Befinden im Tode,
3. von deren Zustand glelch nach dem Tode
bis an das ji'.ngste Gericht. '2f Aufl. Kopen-
hagen, (1764?) 1766, 8». pp. 329 +.
See Ernesii s Seue Theol. Bibl., 1766, VII. 247-262.
A Swedish translation, Wtsteras, 1769, 8°. The last
three chapters of the work were publ. at Christiania,
1M47. 12", pp. 36, with the title : — " L«re om Sjelena
Tilstand melleni Doden og Dommcn." etc.
2193. [Blytb, Francis]. Streams of Eternity ;
... in Twelve Discourses, on the Filial Fear
of God, the Four Last Things of Man; and
the different Reflections to be made thereon
... . London, 1763, 40.
With an Appendix, paged separately, containing
two Discourses on a Middle State. The autHor is a
Catholic.
775
2193a
CLASS III.— DESTINY OF THE SOUL.
219.>. Doddridge, Philip. A Course of Lec-
tures, etc. 1763. See No. 844.
2194. Gedauken von der Seele des Menschen
und des.<*en Zustande nach dem Tode. Ilalle,
176«, 8».
2195. Har-wood, Edward. Thoughts on
Time and hternity; occasioned by the late
affecting Loss of several eminently great and
good Men among the Dissenters. London,
1767, So. \s. 6d.
2196. Miller, J. P. A. De Immortalitate
eorum, qui Verbum Christi servant, ad Joh.
viii. 51. Hal. 1767, 4». 3 gr.
2197. liavater, Joh. Kasp. Aussichten in
die Ewigkeit ... . I"-III'' Theil, Zurich,
176S, 6», 73, 80; IV. Theil (Additions and
Corrections), ibid. 1778, 8o.
Neue AuH. (of Theil I., 11.). ihid. 1773, 8°; 3°
Ausg.. in drei Theilen, ihid. 1777, «» ; 4' verbesserte
AuH., 2 Bde. Zurich, 17;8, »o. F.
2198. Less, Gottfried. Qu« Servator de Statu
Animi huniani post Discessum e Corpore
docuerit, contra Joannem Ale.xandrum, dis-
sentientiuni inter Anglos Cuetus Ministrum,
ex Joh. viii. 54-56. disputatur. Gottiugae,
1768,40. zgr.
2199. Lelond, John. Discourses ... . 4
vol. Loudon, 1769, 68, 69, 69, 8o. H.
Vol. IV., pp. 373-493, contains five sermons on Z
Tim. i. 10, — ••flou; Christ has abolished Death, and
brought Life and Immortality to Light;" Vol. II. pp.
365-405, two sermons on " a Future Judgment and
Stale ot Final Retributious."
2200. Gedauken von der Seele des Menschen
und desseii Zustande nach dem Tode. Lan-
gensalza, 1770, S". pp. 64.
2201. Plelsclier, Joh. Mich. Der Zustand
der Seele nach dem Tode, sehriftmassig erlau-
tert, mit einer Vorrede von D. J. G. Walch.
Leipzig, 1771, So. pp. 536.
Praised by Walch. See Herrich, Sylloge, etc. pp.
82,83.
2202. Brief Enquiry (A) into the State after
Death ... . Manchester, 1772, 8o. 6d.
2202». Olbers, Joh. Georg. Schriftmassige
und erbauliehe Betrachtungen iiber die letz-
ten Dinge. ... 4 Bde. Leipzig und Bremen,
1773-75, 8«.
2203. Trutli and Error contrasted, in a Fa-
miliar Dialogue : in which are clearly shewn
the Mistaken Notions of Mankind, relative
to their Present and Future State, to the Re-
surrection and Judgment, to Heaven and Hell,
and Life and Death. By a Lover of Truth
London, 1776, S". pp. 104.
2204. Beuson, Joseph. A Scriptural Essay
towards the Proof of an Immortal Spirit in
Man. Hull, N.D. [177— ?] So.
2205. Koppe, Joh. Benj. De Formulae aitav
oiiTOS et aiwi' jieAAwi' ... in N. T. Sensu.
(Excursus I. on Ephes. in his Nov. Test., etc.
Vol. VI. pp. 289-298 of the 3d ed., 1823, 8o.—
First ed. 1778.)
2206. Liavater, Joh. Kasp. Aussichten in
die Ewigkeit. Gemeinniitziger Auszug aus
dem griJsseren Werke ... . Zurich, 17S1, So.
12 gr.
See Jordeuss Lexikon. etc. III. 195, 196.
8207. Newton, Thomas, Bp., 1704-1782.
Works... . 3 vol. London, 17S2, 40. //.
In Vol. III. pp. 640-741, are Dissertations on the
Intermediate .State, the General Resurrection ;ind
Judcnient, and on the Final Condition of Men. The
author favors the doctrine of u universal restoration.
^208. "Whltalter, Joh. A Course of [XI.]
Sermons upon Death, Judgment, Heaven, and
Hell. ... London, 1783, S'o. — Anew ed.,iiid.
1820, 12o. pp. x.\xi., 184. U.
2209. Verniinftige und schriftmassige Ge-
776
danken ilber den zweifachen Zustand [so
Herrich, Kayser ; Zwisehenzu.stand, Bretscli.]
der Menschen nach dem Tode, den alten und
neuen Traumen von der Ewigkeit entgegen-
gesetzt. Stendal, 1785, 80. pp. 228.
In opposition to Lavater. — "Maintains that the
blessed will have an organized body immediately
after death, and inhabit one of the phniets, under
the goveruuieut of Christ; that they will see the tor-
ments of the damned in anr>ther planet, &c." —
Brelsch. See also Herrich, Sytloye, p. t*.
2210. "Wolfrath, Friedr. AVilh. Predigten
iiber die Bestimmungdes Menschen zum ewi-
gen Leben. Altona, 1785, 8". 1 Uu 8 gr.
2211. Aussichten in die unsichtbare Welt;
ein Beitragzu den Predigten ilber die Bestim-
ninng des Menschen zum ewigen Leben. Mel-
dorf und Leipzig, 1787, &•>. 1 t/i.
2212. Barz, Joh. M'ilh. Sechs Reden iiber
Unsterblichkeit und Fortdauer nach dera
Tode. Berlin, 1786, 80. pp. 133.
Praised by Herrich, p. 86. The author maintains
that Christianity alone gives us full assurance of im-
mortality.
2213. Jacobl, Joh. Friedr. Die vorziigliche
Gewi.ssheit des Glaubens und der Hoffnung
der Christen .. . . Celle, 1786, So. 3 ^r.
2214. [Franke, Georg. Sam.]. Philosophisch-
theologische Abhandlung liber das Verdienst
der Christlichen Religion um die Lehre von
der Unsterblichkeit der menschlichen Seele.
Flensburg und Leipzig, 1788, So. pp. (16),
120. F.
2215. Rees, Abraham. The Doctrine of Christ
the only effectual Remedy against the Fear
of Death, and the Union of Good Men in the
Future World: two Funeral Sermons on the
Death of the late Robert Robinson. London,
1790, 80. Is. 6d.
221c. Meditations and Reflections on the
most Important Subjects; or. Soliloquies on
Life, Deatli, Judgment, and Immortality.
London, 1791, 12o. pp. 40.
2217. Sintenis, Karl Heinr. Praesentis Vitae
in futuia uon erit Recordatio? Zittaviae,
1791, fol. (2 sh.)
221s. Amnion, Christoph Friedr. von. ...
De Adumbrationis Doctrinae de Aniniorum
Immortalitate a Jesu Christo propositae Prae-
stantia. Erlangae, 1793, So. pp. 56.
Also in his Opusc. Tlieol.. 1793, 8". pp. 53-108. r.
2219. Cobbold, John Spencer. An Essay
tending to show in what Sense Jesus Christ
hath brought Life and Immortality to Light
through the Gospel. Ipswich, 1793, 8°. —
Also London, 1797, 80. Is.
2220. LiOt (Het) der menschen na hun dood, of
gedachten over de herstelling der menschen
ten eeuwigen leven. Haarlem, 1793, 8". Jl.
0.60.
2221. Kant, Imman. Das Ende aller Dinge.
(Berliner Monatschrift, 1794, pp. 495-523.)
Also in his Sammtliche Werke, VII. i. 411-427. B.
2222. Betracbtungen der zukiinftigen
Dinge, oder Wahrheiten der Vernnnft und
Offenbarung. Grossglogau, 1795, 80. (Si sh.)
2223. Amner, Richard. Considerations on
the Doctrines of a Future State, and the Re-
surrection, as revealed, or supposed to be so,
in the Scriptures: on the Inspiration and
Authoritv of Scripture itself ... &c. ...
London, 1797, S". pp. 312. F.
2224. Kronenberger, Ernst. Die letzten
Dinge des Meiisclieii, in 18 Fastenpredigten.
2 Theile. Koln, 1797, 8". 14 gr.
2224». Shepberd, Richard, Z>.0. Three Ser-
mons on a Future State. ... London, 1798.
80. 2.S-. 6f/.
See Monthly Bev. 1798, XXVI. 103-106.
SECT. in. A. 1.- CHRISTIAN DOCTRISE.- oexebal wojjjra
2250
22?5. E-wald, Jnh.Luilw. Ueber-'ViifersteluitiK
der TiKltea uuJ letztes Gericht. Lenigu, ISOO,
8°. 6gr.
2226. Verwachtingen van den christen, of
overdenkingen over de opstanding, bet laatsti?
oordeel en eeiiwig leven: uit het Hoogduitsch
vertaald, door B. Verwt-y. Amsterdam, 1815,
8'.
See Nos. 2225, 3523».
2227. Aller,.T.van. Godvruchtige gedachten
over 's menschen uiterste. Rotterdam, 1802,
8». Jl. 0.60.
2228. Cappe, Newcome. On the Future Life
of Man. (Ill his Critical Memarks, etc. York,
1S02, S», II. 270-380.) H.
2229. Cliateaubrlaiid, Francois Augusta,
Viscount de. (jieiiie ilu Christianisme, ou
les Beautes de la religion chretienne. 5 vol.
Paris, 180'i, So.
Also in his (Emres, Tomes XI.-XV. fH.) — Nume-
rous editions. Translated into English, Dutch, Ger-
man, Italian, and SfionisA. — Sec particularly Pt. I.
Liv. VI. '■ Iniuioitalite de , I'auie piouvee par la
morale et le sentiment," and Pt. II. Liv. IV. Ch.
XIII. -XVI., on hell, purgaiory, and paradise.
2230. M usil ' nut Mu slln), David. Aussichten
der Christen in die Ewigkeit. 3« A. Bern
(lS02,OS,)1817,So. (Bd.Ill.of his Prediyle.n.)
\ Dutch translation, 3o druk, Amst. 1819, S" ; also
1831, 8".
2231. Eylert, Rulemann (Friedr.). Betrach-
tUMj;eii liber die lehrreichen und trostvolleu
Wahrbeiteii des Christentbums bei der letzten
Trennuiig von den Unsrigen. 5« unveranderte
Aufl. Magileburg, (1803-05, 06, 18, 34,) 1848,
8°. pp. xvi., 484.
See Freude, Wegweiaer, I. 388, 389.
2232. Tanner, Conrad. Ein ernster Blick in
die Ewigkeit, oder Betrachtungen iiber die
vier letzten Dinge des Menschen ... . %'
Aufl. Augsburg, (Ist ed. 1804,) 1861, 8". pp.
xii., 594.
Also with the title : — " Betrachtungen zur sitt-
lichen Aulklarung ... . 1" Theil : Uer sterbliche
Menscb."
2233. DonndorfT, Joh. August. Ueber Tod,
Vorsehung, Unsterblichkeit, Wiedersehen,
Geduld. ... Quedlinburg, 180«, 8". pp. xii.,
118. U. — Z" Ausg., ibid. (1815,) 1838, 8°.
(17 8h.)
2234. Hett, William. Discourses on Death,
Judgment, Heaven, and Hell. London ? 1806,
8».
2235. Tlebel, Karl Fr. F. Ueber dieUnsterb-
lichkeit der Seele, den Zustand unserer Vor-
angegangenen in die Ewigkeit . . in drei
Predigten. Stendal, 1808, 8». 4 gr.
2236. Bengel, Ernst Gottlieb [Lat. Theophi-
lus). Quid in augenda Inimortalitatis Docr
trina Keligioni Christianae ipsi hnjus Condi-
tores tribuerint? Tubingae, 1808, 4». pp. 26.
Also in his Opusc. Acad., pp. 27-42. B.
2236». Dissertatioues, etc. 1809, etc. See
No. 557.
2237. Clirtst (Der) uhd die Ewigkeit; ein
Andachtsbuch zur Beruhigung im Leiden
und zur Befestigung im Glauben an Unsterb-
lichkeit und Wiedersehen. Aarau, 1810? 8».
(Stunden der Andacht, Bd. VII.) 1 th.
Numerous editions.
2237*. Happach, Lorenz Philinp Gottfried.
1811. See No. 1008.
2238. Buck, Charles. Serious Enquiries; or.
Important Questions, relative to this Life and
that which is to Come. ... 2d Ed. London,
(1812,) 1815, 12». pp. 136. U.
2239. Elsdale, Samuel. Death, Judgment,
Heaven and Hell; a Poem, with Hymns and
other Poems. London? 1812, 8<>. 5s. — 3d ed.,
18ia 1
2240. Carpenter, Benjamin. Sermons on
the I'n-seiit iiiiil I'uture State of Man. 2 vol.
Lontlon ? 1814, 12°.
2241. Kenrick, John. Tlie Necessity of Re-
velation to teiich the Doctrine of a Future
Life; a Sermon. London? 1814. 4s.
2242. Gradmann, Joh. Jak. Ueber Unsterb-
lichkeit, Auferstehen und Wiedersehen.
Einige Redeu ... . Ulm, 1817, 8o. i,gr.
2243. Natter, Joh. Joseph. Predigten Uber
Tod und Grab, Auferstehung und Wiederse-
hen. Prag, 1817, 8". 1 th. S gr.
2244. Tlieofon, oder von deni Zustande nach
dem Tode. Frankfurt a. M., 1817, S<>. pp. 196.
SeeK
2245. Bange
Uandb. der theol. Lit.,
J. J. Hebben de zielen der
keiinis van, en werking op
afgestorv
onze omstandigheden ? Oroningeu, 1819.
Jl. 0.70.
2246. Mcbius, \.T&. Jezus leeft en wy zuUen
leven, of het vijftiende hoofddeel van den
eersten brief van Paulus aaii de Corintheren
tot een leesboek voor christenen. Leeuwar-
den, 1820, So. Jl. 2.90.
2247. Scott, Russell. An Analytical Investi-
gation of the Scriptural Claims of the Devil :
to which is added, an Explanation of the
Terms Sheol, Hades, and Gehenna, as em-
ployed by the Scripture Writers: in a Series
of Lectures ... . London, 1822, 8°. pp. xxiv.,
646. F.
2247«. Bathie, George. The Journey to Eter-
nity : or. The Path through Death, the Grave,
the Resurrection and Final Judgment. Lou-
don, 1823, 8o. pp. vi., 103. G.
2248. Freetlllnking Christians' Quarterly
Register (The). Vol. l.-II. London, 1823-
25, 80. F.
For seven essays, entitled " The Resurrection from
the Dead opposed to the Doctrine of the Immortality
of the Soul, ■ see Vol. I. pp. 19-34. 147- 156, 231-238,
365-386, and Vol. II. pp. 19-35. 108-125, 289-302. The
writer is a materialist of the school of Priestley.
2248». Scripture Doctrine (The) of Material-
ism, by a Layman. Philadelphia, 1824.
2249. Khiinl, Jak. Rud. Fastenpredigten
uber die vier letzten Dinge ... . Wien, 1824,
80. 1 th.
2249». Pierce, Sam. Eyles. The Unseen World
and State opened ... . London, 1824, 12o.
pp. XXX., 140. G.
2250. Essay (An) on the State of the Soul
after Death. Edinburgh, 1825, 8o. pp. 45. G.
2251. AVhately, Richard, Ahp. Essays on
some of the Peculiarities of the Christian
Religion. ... 3d Ed. revised and enlarged.
(Oxford, 1825, 27,) London, 1831, So. pp. xxiv.,
368. Z^.— 6th ed., 1850.
Essav I. pp. 1-136, treats of the Revelation of a
Future Stale.
2252. Dick, Thomas. The Philosophy of a
Future State. ... (Glasgow, 1828,) New-
York, 1829, 12". pp. 308. i/. — Also Philad.
1836, 120.
2253. Grant, Johnson. The Last Things;
being a Series of Lent Lectures on Death, the
Grave, the Intermediate State, Judgment,
Hell, and Heaven. London, 1828, Vi°. 6s.
2254. Herz, Max. Jos. Die Lehre von der
Seele des Menschen. Nach den Gruiid.satzeu
desChristenthums ... . Rotweil, 1828, 8".
Ggr.
2255. Zangerle, Roman Sebast. Sechs Pre-
digten iiber die vier letzten Dinge. Griitz,
1828,80. \f,f,r.
2256. JVoordbergh, A. De uitzigten op het
toekouiend levf u, v66r en na Jezus verschy-
777
2257
CLASS III.- DESTINY OF THE SOUL.
ning op aarde, naar den Bijbel. Amsterdam,
1829, 80. Ji. 2.90.
2257. ["Wliately, Kichard, Ahp.\ A View
of the Scripture Revelations concerning a
Future State ... . 8th Ed., revised. Lon-
don ,( 1st ed. 1829 ? — 3d ed., 1832, ) 1859, 8". pp.
434.
An American reprint, 3d ed., Philad. 1857, 12». pp.
308. H.
2258. Wilson, James P. The Hope of Im-
mortality . . . established by the Gospel. . . .
Philadelphia, 1829, 18». pp. 151. G.
2259. Follen, Charles (Theodore Christian).
On the Future State of Man. (Christian
Exam, for Jan., March, and July, 1830; VII.
390-404, and VIII. 115-132, 265-292.) H.
Also in his Worka, Boston, 1841, 12", V. 3-98. H.
2260. Kline kliardt, Christian Gottfried.
Super Parabola iesu Christi de Homine Divite
et Lazaro . . . Comnientatio exegetico-prac-
tica ... . Lipsiae, 1831, 4». pp. 40 +. D.
2261. Gleseler, Th. Project einer theolo-
gischen Anthropologie. (Theol. Stud.u. Krit.,
1832, S°, pp. 417-428.) H.
2262. Hofacker, Ludw. Das grosse Jenseits,
nun erschaulich gewiss. Eine freudige Bot-
schaft. Tubingen, IS32, 12°. (2^ sh.)
2263. Bretsclmeider. Karl Gottlieb. Die
Grundlage des evangelischen Pietismus oder
die Lehren von Adams Fall, der Erb-sunde
und dem Opfer Christi. Nach Griinden der
heiligen Schrift gepriift, niit den Ansichten
der christlichen Kirche der ersten drei Jahr-
hunderte verglichen und nach ihrem Ge-
brauche fiir die christliche Theologie beur-
theilt ... . Leipzig, 1833, 8". pp. xii., 426.
F.
A large part of this work, particularly pp. 188-376,
is occupied with a liistoiy of opinions respecting the
state of the soul after death.
2264. Frere, , the Abbe. L'honime connu
par la revelation, et con.>*idere dans sa nature,
dans ses rapport.s, dans ses destinees. ... 2'
ed.2 vol. Paris, (1833,) 1837, 8<>. 8/r.
2265. Richter, Friedr. Die Lehre von den
letzten Dingen. Eine wissenschaftliche Kri-
tik, aus dem Standpunct der Religion unter-
nommen... . 1« Band, welcher die Kritik
. der Lehre vom Tode, von der Unsterblichkeit
und von den Mittelzustiinden enthiilt. || II"
Band. ... Die Lehre vom jiingsten Tage. Bd.
I., Breslau, 1833; Bd. II., Berlin, 1844, 8». pp.
XV., 245; XX., 260. F.
2266. Stateof the Soul after Death. (Monthly
Bev. fur April, 1833, pp. 525-538.) H.
2267. [Taylor, Isaac]. Saturday Evening.
By the Author of Natural History of Enthu-
siasm. ... Hiugham [Mass.], 1833, 12°. pp.
viii., 380. H.
Pages 296-380 relate to the future life.
2268. lioscli, Joh. Christoph Ernst. Oster-
gabe, Oder Jahrbuch hauslicher Andacht und
frommer Betrachtung iiber Tod, Unsterblich-
keit, ewiges Leben und Wiedersehen, in Ver-
bindung mit mehreren Gelehrten und Kanzel-
rednern herausgegeben von J. Ch. Ernst
Liisch. I"-IV" Jahrgang. Nurnberg, 1S34-
37, So.
See Freude, Wegueiser. I. 409-413.
2269. Mortimer, Thomas. Sermons on Death
and Kternity. Volume I. London, 1834, So.
BL.
2270. Baader, Franz (Xavier) von. Ueber
den cliii.stlichen Begriff der Unsterblich-
keit, iiii Oegensatze der altern und ueuern
nicht christlichen Unsterblichkeitslehren. ...
■V\'urzbH>g, 1835, 120. (11 sh.)
Also, with the notes of Hoffmann, in his Snmmt-
liche Werke. IV. 257-:84. (tf.) Sre, moreover, in
the same volume of his Works, the w-say " L'ober
leitliches uud ewigea Ltbeu," pp. 285-294.
778
2271. Sabatler, Martial Camilla. Pensez-j?
bien des gens du monde, ou Considerations
sur les fins dernieres de Ihonime, la mort, le
jugement et leternite. Paris, 1835, 32o.
2272. Zang, Charles. Essai sur le dogme de
I'immortaiite d'apres le Nouveau Testament.
These ... . Strasbourg, 1835, 4o. (3^ sh.)
2273. [Feldhofl*, August]. Unsre Unsterb-
lichkeit, und der Weg zu derselben. Von
einem evangelischen Geistlichen. Kempten.
183«, 120. ^ th.
2274. [Taylor, Isaac]. Physical Theory of
Another Life. ... London, 1836, So. — New
York, 1836, 12°. pp. 278. i>. — New ed., Lon-
don, (1847,) 1858, sm. 8o.
2275. The same. New York, W. Gowans,
1852, 120. pp. 267.
To this very neat ed. is appended Mr. Gowans's
Catalogue of Books on the Immortality of the Soul,
eviiws of Tavlors theory, see
Spectator for Dec. 1836, VIII.
R. Robbins) ; Christian £xam. for May,
See No. 561.
(Quarterly Chr
~ (by
1(:37, XXII. 246-264 (by A. P. Peabody).
6)3-6ia
2276. "Weisse, Christian Uerm. Ueber die
philosophieche Bedeutung der christlichen
Lehre von den letzten Dingen. (Theol. Stud,
u. Krit., 1836, pp. 271-340.) //.
See the remarks of Fischer in the Tiibinger Zeit-
schrift, 1838, Heft IV. pp. 48-92. B.
2277. Weizel, . Die urchri.stliche Un-
sterblichkeltslehre. {Theol. Stud. u. Krit.,
1836, pp. 579-640, 895-981.) H.
2278. Lau, August. Des Apostels Paulus
Lehre von den letzten Dingen, liistorisch und
exegetisch betrachtet. Ein Beitrag zur specu-
lativen Unsterblichkeitslehre. ... Branden-
burg, 1837, 80. pp. v., 68. U.
" Hegelian."— BreJscft.
2278*. Perrone, Giovanni. Praelectiones theo-
logical quas habebat in Collegio Rtmiano Socie-
tatis Jesu ... . hditio secunda ... emen-
data et ... locupletata. 9 vol. Romte, (1836-
39,) 1840-45,80.
Editions very numerous, that published by the
Abbe Migne (2 torn. Paris. 1842, i<>) being the twelfth
which had then appeared. The 27th <d. of a Cum-
peudium of the work was publ. in Paris in lt61.—
See the " Tract, de Deo Crealoie. ■ Pars III. Cap. 6—
8. " De futura Hominis Vita," " De fuiura Corporum
Resurrectione," and •' De Judicio extrenio."
2279. Noble, Samuel. An Appeal in behalf
of the Views of the Eternal World and State,
and the Doctrines of Faith and Life, held by
the Body of Christians who believe that a
New Church is signified (in the Revelation,
Chapter XXI.) by the New Jerusalem ... .
2d Ed. Entirely re-modeled and much en-
larged. (1st ed., Lond. 1838, S",) Boston, 1857,
12o. pp. 538.
2279». Spieker, Christian Wilh. Ueber Lei-
den, Tod, Unsterblichkeit und Wiedersehen.
Christliches Trostbuch fiir Leidende und
Traurige. Berlin, 1838, 8o. pp. viii., 466.
2279i>. Weixel, . Der Lehrgehalt . der
neutestamentlichen E.scliatologie. (Stirm's
Studien d. erang. Geisllichk. }\urteinb., 1838,
Bd. X. Heft 1.)
2280. Wolinnngen (Ueber die) der Seele
nach dem Tode. Oder: Blicke jenseits des
Grabes ... mit Berilcksichtigung der neuen
Aufscbliisse tiber die Zustande der Seelen in
der Ewigkeit. 3 Abth. Basel, 1838-41, 8».
2 th. 8 gr.
2281. Ackermann, Constaiitin. Beitrag zur
theologiscbeu Wiiidigung und Abwagungder
Begriffe ■nvfvii.a, voO? und Geist. (Theol.
Stud. u. Krit , 1839, pp. 873-944.) H.
2282. Hambleton, John. Three Sermons
on Death, Judgment, and Eternity. London?
i8:«(, 120. 3s. 6rf.
Reprinted at Philadelphia, by the Presbyterian
Board of Publication, n. d. 18". pp. 117.
SECT. III. A. 1. — CHRISTIAN DOCTRINE. — oiTAiiiUL works.
2311
2283. Reflexions poetiques, civiqnes et paci-
fiques Biir Uieu, snr I'aiue et sur reteniite
... . Lyon, 1S39, 80. (Ush.)
2284. Tracy, Joseph. The Three Last Things :
the Kesuirectioii of the Body, the Day of
Judgment, and Final Ketribution. ... Bos-
ton, 183», 18". pp. 104. H.
'2285. Clirlstelijke overdenkingen omtrent
den dood, den staat der afgescheidenheid en
de eeuwigheid ... . Leiden, IMO, 8». Ji.
■" 1.00.
'2286. Eschatologie, oder die Lehre Ton
den letzen Dingtn. Mit besonderer Rucksicht
auf die gangbare Inlehre vom Hades und der
M'iederbringung aller Dinge. Basel, 1840,
8°. (10 sh.)
2287. Kern, Friedr. Heinr. Die christliche
- Eschatologie und Pradestinationslehre erijr-
tert ... . Tubingen, 1840, 8". pp. 156.
The article on Eschatology was first published in
the Tnbinger Zeitschrifl, 1840, Heft 3, pp. 3-119. S.
2288. Maier, Adalbert. Exegetisch-doghia-
tische Eutwicklung der neutestanientlichen
Begriffe von Ziuij, 'AfaoToo-is und Kpia-ii. . . .
■ Besonders abgedruckt aus dem zweiten Bande
der Zeitschrift fur Theologie. Freiburg, 1840,
8». pp. 92. D.
2289. Scholand, J. M. Das ewige Leben,
Oder Unsterblichkeit, Hinimel und Hiille,
Riickerinnerung und Wiederselien jenseits.
... 2Biindchen. Berlin, 1840, 8». (19J sh.)
2290. liange, Johann Peter. Beitrage zu der
Lehre von den letzten Dingen. Meurs, 1841,
12<>. pp. vi., 279. (Vol. II. of his Vermischte
• Schriften.) D.
Noiiced by A. Fischer, in Zeller's Tfteo!. Jalirb.,
1843, II. 607-615. D.
2291. Emmons, Nathanael, 1745-1840. ...
Works ... . Jidited by Jacob Ide, D.D. 6
vol. Boston. 184*2, 8». £>.
On Ihe future state, see Serm. Ixxxi.-lxuv., Vol.
V. pp. 531-627, including two sermons against Uni-
versalism.
2291«. Nork, Friedrich or Felix, originally
Selig Korn. Biblische Mythologie des alten
und neueu Testaments. ... 2 Bde. Stutt-
gart, 1842-43, So. F.
On Ihe " Biblische Vorstellungen von dem Zustand
der Seele nach dem physischen Tode," see II. 314-
7 33:;. See No. 1397. note.
2292. Courtenay, Reginald, D.D. The Fu-
i ture States their Kvidences and Nature con-
. sidered on Principles Physical Moral and
Scriptural with the Design of showing the
Value of the Gospel Revelation . . . London,
1843, 8o. pp. viii., 438. — 2d ed., ibid. 1857, 8o.
The author maintains the sleep of the soul, and
argues against its natural immortality.
2293. Petrelli, C. M. J. Tankar om Mennis-
kosjaleiis Tillst.4nd efter Diklen. Bidrag till
Eschatologien. Uppl. 2. Stockholm, 1843,
8o. 24 .«A-.
2293*. Robinson, Edward. The Coming of
Christ as announced in Matt. xxiv. 29-31.
(Bibliuth. Sacra, 1843, pp. 531-557.) H.
2294. Dorner, Isaac August. De Oratione
Christi eschatologica Matth. xxiv, 1-36. (Luc.
xxi, 5-36. Marc, xiii, 1-32.) asservata. ...
Stuttg. 1844, go. (6 sh.)
2295. Llchtenstein, . Darstellung der
biblischen Unsteiblichkeitslehre. (Theol.
Quartalschrifl, 1844, XXVI. 537-574.) D.
2296. Schermer Hessling, H. J. Herin-
nering aan dood, graf en eeuwigheid. Am-
sterdam, 1844, So. j{. 0.80.
2297. Smith, John, .J^.^. Sacred Biography ;
illustrative of Man's Threefold State, the
Present, Intermediate, and Future. Glas-
• gow, 1844, 80. 6s. — New ed., 1847.
2298. Georgii,W. Ucbetdieeschatologischen
Vorstellungen der neutestanient lichen Schrift-
steller. (Zeller's Theol. Jahrb., 1845, IV. I-
25.) D.
229S». Thomas, John, M.D. "The Things
of the Spirit of God :" an Essay illustrative
of the Unscriptural Character, and Heathen
Origin, of the Popular Traditions of the Age,
concerning Immortality, Heaven, and Hell
... . Richmond, Va. 1845, 8o. pp. 43. G.
2299. Cas-wall, Edward. Sermons on the
Seen and Unseen. London, 1846, 8o. 10s. 6d.
2.300. Kling, Christian Friedr. Die Lehre von
den letzten Dingen. {Monatschrift fur d.
fvang. Kirche der Rheinprov. u. Westphal.,
1846, 8. u. 9. Heft, S. 94-126.)
Kllng is also the author of the eschatoloeical arti-
cles in Herzogs Jteal-Enct/klopadie fur prot. Theol.
K. Kirche. of which 1.1 vols, have already been pub-
lished, Hamburg und Gotha, 1854-<iO, Sf.' D.
2301. Cochrane, James. The World to
Come. Edinburgh, 1847, 8o? 5s.
2302. Montgomery, Robert. The Church
of the Invisible; or. The World of Spirits; a
Manual for Christian Mourners. 4th Ed.,
revised and enlarged. London, (1847,) 1852,
2303. Schumann, Adolph. Die Unsterblich-
keitsk'hre des Alten und Neuen Testaments.
Biblisclidogmatisch entwickelt ... . Berlin,
1847, So. pp. vii„ 200.
See Leipz. Bepert.. 1848, XXI. 471-478. H.
2304. Wetzer, Heinr. Joseph, and Welte,
Bened. Kiichen-Lexikon oder Encvklopiidie
der katholischen Theologie und ihrer Hilfs-
wissenschaften. ... Ior-XI« Band. ... ||
XII" Band. Erganzungen. ... || General-
registerband. 13 Bde. Freiburg im Breis-
gau, 1847-60, 8o. H.
See particularly the articles Seele (X. 1-12), See-
lenschlaf, Seelemcanderung, MaleriaHsmus. by Fr.
Worter; Oeist, bv G. C. .\lavir; Tod. by Klotz ;
regfeuer (III. 9.-,M«4i, Himmel. flotle. bv Bonif.
Gams; BoUenfahrt Christi iV. I'ti-s-aOl), Limhus.bj
Fuchs: Auferstchung der Tvdten, aud Gericht (IV.
445-457), by F. A. Siaudenmaier. There is a French
translation of this Encyclop»dia.
23C5. Zeller, Eduard. Die Lehre des Neuen
Testaments vom Zustand nach dem Tode.
(Zeller's TIteol. Jahrb., 1847, VI. 390-409.) D.
2306. Ham, J. Panton. Life and Death; or.
The Theology of the Bible in relation to
Human Immortality. Bristol, 1849, 18o. pp.
168.
2307. Harris, Jerome. The Future Life : or.
Immortality, as revealed in the Bible. Port-
land, 1849, I'Jo. pp. 2S8.
The writer is a Uuiversalist, and denies the resur-
rection of the body.
2308. 'Wie das Jenseits, oder das Reich Gottes
in der andern Welt. Fur gebildete Katholi-
ken, namentlich fiir Studirende der Theologie.
Salzburg, 1849, So. pp. 170.
2309. Bathgate, William. iEtetnitas; or
Glimpses of the Future Destinies of Man.
London ? 1850 ? 8o.
2310. Crosby, Alpheus. The Second Advent :
or. What do the Scriptures teach respecting
the Second Coming of Christ, the End of the
World, the Resurrection of the Dead, and the
General Judgment? ... Boston, 1850, l'2o.
pp.173. H. .
2311. Hebart, Joh. Alb. Ludw. Die zweite
sichtbare Zukunft Christi. Eine Darstellung
der gesammten biblischen Eschatologie in
ihren Hauptmomenten, im Gegensaz zu vor-
handenen Auffassungen .... Eriangen, 1850,
8°. pp. xiv., 243. . „ -
779
2312
CLASS III. — DESTINY OF THE SOUL.
2312. Humphry, William Gilson. The Doc-
trine (if a futuie State: in Nine Sermons,
preached before the University of CambridKe,
in the Year M.DCCC.XLIX. at the Lecture
founded by the Rev. John Hulse, M.A. ...
London, 1S50, 8°. pp. xi., 286.
231'2». Sto-tve, Calvin Ellis. The Eschatology
of Christ, with special reference to the Dis-
course in Matt. .\.\iv. and xxv. (Biblioth.
&jcra for July, 1850; VII. 452-478.) H.
2313. Evelt, Jul. De Vita, Morte et Resur-
lectioue. Commentatio phllosophico-dogma-
tica ... . Paderboruae, 1851, 8». pp. 12U.
2313". Durand, . Le progres dans la vie
future. Strasbourg, 1851.
2314. Fortdauer Die)imJenseits. Beleuch-
tung der chri.stlichen Unsterblichkeitslehre
... . Vom Verfasser von : Jesus der Essaer
u. 8. w. Leipzig, 1851, 8°. pp. 48.
2314*. Mitchell, Thomas. The Gospel Crown
of Life: a System of Philosophical Theology.
... Albany,' 1851, 12<>. pp. xvii., viii., 417.
Ch.
reals
Niit
Res
pp. 1-29; Ch. II. of the Imermediate Stale, pp. BO-
SS; Ch. IV. or the Scriptural Argument on the Un-
conscious State (if the Dead, pp. 70-Sl ; Ch. V. of
the Scriptural Doctiiue of Imuiortallty, pp. 82-122;
Ch. VII. of the Nature and Duration of Kuture
runishment, pp. 157-240. The author is a Destruc-
2315. Wood, Walter. The Last Things: an
Examination of the Doctrine of Scripture
concerning the Resurrection, the Second
Coming of Christ, and the Millennium; with
special reference to the second Edition of the
Rev. David Brown's Work on the Second Ad-
vent. . . . London, 1851, S" pp. xxvi., 412.
2316. [Alger, William Rounseville]. The Epis-
tle to the Hebrews : its Doctrine of the Last
Things. {Christian Exam, for Sept. 1852;
LIII. 157-178.) — Paul's Doctrine of the Last
Things. (Ibid. March, 1853; LIV. 202-247.)
— Peter's Doctrine of the Last Things. (Ibid.
Sept. 1853; LV. 217-231.) — The Apocalyptic
Doctrine of the Last Things. {Ibid. July,
1854; LVII. 1-28.) H.
23ie«. Jentlnk, M. A. Maran-Atha. De
Christelyke leer der laatste dingen. Amst.
1852, 8".
2317. McCulloh, J. II. Analytical Inves-
tigations concerning the Credibility of the
Scriptures, and of the Religious System in-
culcated in them ... . 2 vol. Baltimore,
1852, 8°.
Vol. II. pp. 465-489, treats of •' the human soul,
and the various questions implicated in its existence,
Immortality, &c.' The auilior maintains the sleep
of the soul, and the destruction of the wiclied.
2318. Michelet, Carl Ludw. Die Zukunft
der Menschheit und die Unsterblichkeit der
Seele oder die Lehre von den letzten Dingen.
Berlin, 1852, 8». pp. viii., 228.
Also with the title: — "Die F.piphanie der ewigen
Personlichkeit des Geistes. . . . 3> Gi-spr.ich. ■ The
first and second Dialogues were published in 1844
and 1847.
2319. Stuart, Moses. Observations on Mat-
thew 24: 29-31 and the Parallel Passages in
Mark and Luke, with Remarks on the Double
Sense of Scripture. {Biblioth. Sacra for April
and July, 1852 ; IX. 329-355, 449-408.) B.
2319*. [Ballou, Hosea, 2d]. Condition of
Men after D(»ath. (Universalist <^uar. for
Jan. 1853; X. 29-51.) H.
2320. Bryant, Alfred. The Attractions of
the World to Come. . . . New York, 1853, 12''.
pp. 308.
The title hardly describes the work, which treats
of I • • ■ "
and Ft
2320". Chandler, S. C. The Theology of the
780
Bible . . . ; with a Key to the Revelations. . ..
New York, 1853, 12°. pp. 408.
Maintains the natural mortality of the soul, and
the destruction of the wicked.
2320i>. Hllher, Jos. Ant. Die vier letzten
• Dinge des Menschen. ... Augsburg, 1853, 8».
pp. xii., 254.
2321. Is the Soul Immortal? [Review of Dob-
ney and Storrs.] {New Englander for Aug.
1853; XI. 362-374.) H.
2322. Delaage, Henri. L'eternite dfivoilee,
ou Vie future des ames apres la mort. Paris,
1854,80. (Ibsh.) hfr.
2323. Hoffmann, W. Die letzten Dinge des
Menschen. Eine Reihe von Predigten und
Betrachtungen ... . Berlin, 1854, 8". pp.
192.
See Leipz. Repert., 1855, L. 264, 265.
2324. Schcebel, Charles. L"eternite et la
consommation des temps. Paris, 1854, S'.
(23 sh.) e/r.
2326. Marhach, Oswald. Ueber Unsterblich-
keit. Eine Sylvester-Rede am 31. Dec. 1853
gehalten. Leipzig, 1854, S". pp. 23.
2326. B., T. D. Christian Prospects of the
World to Come. {Christian Observer for Jan.
and March, 1855; also in Littell's Living Age,
Nos. 564, 568, 2d Ser., VIII. 654-657, and IX.
104-108.) BA.
2327. Cochrane, James. Discourses on the
Last Things : Death, the Resurrection, the
Spirit-World, Judgment, Eternity. London,
1855, 8». pp. 347.
2328. George, Nathan D. Materialism Anti-
scriptural : or. The Doctrines ol George Storr*
refuted. [New York, 185—,] 12". pp. 48.
( Tracts of the Tract Soc. of the Meth. Episc.
Church, No. 450.)
2329. Hastings, Horace Lorenzo. Forty
Questions on Immortality. [New York, 185—,]
IS", pp. 4. H.
2330. The Old Paths; or, The Primitive
Doctrine of a Future Life, embracing Copious
Extracts from the M ritings of Primitive
Christians, with Arguments and Remarks.
New York, [cop. 1855,] IS", pp. 88. H.
2331. Scripture Searcher, No. 1. The Des-
tiny of the Wicked. || No. 2. The State of
the Dead. || No. 3. The Coming of Jesus
Christ. II No. 4. The Judgment. || No. 5.
Plain Truths. || No. 6. The Resurrection of
the Dead. [New York, 185—,] 12". pp. 6. H.
2332. Martin, Thomas Henri. La vie future.
— Ilistoire et apologie de la doctrine chreti-
enne sur I'autre vie. Paris, 1855, 12". pp. iv.,
334. D.
Defends the doctrine of eternal punishment against
Keynaud. See No. 498.
2333. Christmas, Henry. Echoes of the
Universe : from the World of Matter and the
World of Spirit. ... 4th (English) Ed. Lon-
don, (. . .) 185«, 120. pp. xviii., 353 +. BA.
On the immorulity of the soul aud the future life
see pp. 327-35:1.
2334. Breaker, J. M. C. The Future State.
[Review of Whately.] (Christian Jiev. for
Jan. 1857; XXII. l-3i.)
2335. Brtet, J. P. De Eschatologie of leer der
toekomende dingen, volgens de schrifteu des
Nieuwen Verbonds. Een geschied- en uitleg-
kundig onderzoek. 2 din. Tiel, 1857-58, 8°.
pp. xvi., 247; viii., 477.
2335». Broiwn, Richard. Byeways of the
Bible, a Series of Contributions on the Num-
ber of the Righteous, the Lost or Saved,
Heavenly Recognition, Salvation of Infants,
... the Intermediate State, ... the Locality
of Heaven, &c. London? 1857, 12".
See F.dward HoweWa Select Catalogue, Liverpool.
[1861 7J 8°, No. 502.
2335b
SECT. III. A. 1. — CHRISTIAN DOCTRINE.— oirA'M.^z works.
2335''. Globerti, Yincenzo. Delia protologi.a
... . 2 vol. Torino, also Paris, [1857-58,1 lti».
H.
On the future life see II. 474-509, ••Palingenesia."
2336. Karsten, II. Die letzten Diiige Zehn
Voilesuiigen an die Gebilileton in iler Ge-
meinde ... . 3o Aufl. Hamburg, (1857, 58,)
1861, 12". pp. xii., 304.
See Lfii>z. Repert. for 1858, I. 09-71. and Thcol.
Stud. u. Krit., 1859. pp. 743-7U4. — A Dutch transla-
tion, Amst. 1830. 8".
2336». Meyer, E. J. Kritischer Kommentar
zu iler eschatologischen Kede Mattli. 24. 26.
1« Theil. Die hinleitung. Frankfurt a/0.,
1857, S". pp. xi., 182.
2o36'>. Scherrer, J. Das ewige Leben. Zehn
Predigteu ... . St. Gallen, 1867, 8°. pp. xiv.,
2:3.
2337. Sears, Edniujjd Hamilton. Athanasia:
or, Foregleauis of Immortality. ... Boston,
American Unitarian Association, 1857, 12<>.
pp. xii., 340. — 4tU ed., ibid. 1858, 12<>. U.
2338. Altliatts, Aug. Die letzten Dinge. ...
Yerdc'U, 1858, .^o. pp. iv., 138.
Seeiei>i. Repert.. l-oS, I.XIl. 194-196.
2339. Blaiichard, Josbua Pollard. The Fu-
ture Life: an E.\amiuation of its Conditions
from the ^ew Testament. ... Boston, 1858,
S". pp. 32. H.
Favors the doctrine that the wicked are to be
annihilated.
2340. DannecUer, Anton von. Neun Fas-
fen-Betraohtvingeii iiber die letzten Dinge
des Men.scheu. Tubingen, 1858, 8". if. 3, pp.
113.
2341. Grant, Miles. What is Man? or a
Bible View of his Creation. The Meaning of
Soul, Spirit, Death and Hell. Boston, 1858,
160. pp. 32.
2342. [Hildreth, Betsey P.J. Analysis of
Man : or. The Spirit and Soul of Man distin-
guished; being a Scriptural View of each in
this Life, and after Death. ... Lowell, 1858,
16». pp. 78. H.
2343. Hoppin, .James M. The Future State.
(Bibliotlieca Sacra for April, 1858; XV. 381-
401.) H.
2344. Leasing, Th. Die Iloffnung des Chris-
ten gemass der biblischen Iloffnungslehre
... . Stuttgart, 1858, 8» pp. vi., 128.
2345. Rudloif, Maj. Gen. Karl Gustav von.
Die Lehre vom Menschen nach Geist, Seele
und Leib, sowohl wahrend des Erdenlebens,
als nach seinem Abscheiden aus demselben.
Begriindet auf der gottlichen Offenbarung
... . Leipzig, 1858, So. pp. xxi., 426.
Reviewed by Schoebeilein in the Tlieol. Stud. u.
Krit. for 1S60, pp. U5-165. See also Leipz. Repert.,
1809, III. 187-189.
2346. [Storrs, George]. The Watch Tower:
or, Man in Death ; and the Hope for a Future
Life. Being an Examination of tlie Teach-
ings of the Holy Scriptures on the State of
Man in Death, and his Hope for Life liere-
after. ... By Homo. New-York, 1858, 12».
pp. 96. ff.
2347. "West, Friedr. Betrachtungen iiber
einige escbatologische Stellen der heiligen
Schrift. {Theol. Stud. u. Krit., 1858, pp. 248-
298.) H.
2348. 'Wood, George. Future Life; or Scenes
in another World. ... New York, 1858,12".
pp. 359.
2348*. Hastings, Horace Lorenzo. Tracts on
Immortality.... New York, 1S5», IS". //.
Conipri-ing Nos. 232!>-;il. 4393. 4l4i. with extracts
from Milton und Bp. Law on the state of the dead.
2349. Hequembourg, C. L. Plan of the
Creation; or, Other Worlds, and Who inhabit
them. Boston, 1859, 12". pp. 396.
Maintains that all other worlds are to be people<l
from this earth. The author favors the dociiine of
the destruction of the wicked.
2350. King, W. W. The Doctrine of Immor-
tality; its Practical Influence. A Sermon
... . Chicago, 1859, 8». pp. 15.
2351. Landels, William. The Unseen: n
Series of Discourses. 2d Ed. London, (....)
1859, 12". pp. 276.
2352. Iiarroque, Patrice. Examen critique
des doctrines de la religion chretienne ... ,
2« ed. 2 tom. Paris, (1859,) 1860, 8". H.
The author (Tome I. pp. 293-340) earnestly opposes
the doctrines of the resurrection of the bodj aad the
eternity of future punishuieut.
2353. lice, Samuel. Eschatology; or, The
Scripture Doctrine of the Coming of the
Lord, the Judgment, and the Resurrection.
. . . Boston, 1859, 12". pp. xii., 267.
2353«. Roe, William M. Bible vs. Materialism :
in which the Errors and Sophisms of Modern
Materialists are fully exposed ... . Cin-
cinnati, 1859, 12". pp. 172.
2354. Spicer, T. Spirit Life and its Rela-
tions. Albany, 1859, 18". pp. 211.
2355. Tenougl, F., the Abbe. Defense des pre-
mieres verites de la foi : [in four parts] 1»
Destinee de I'homme ... . Marseille, 1^9,
8". pp. xxxvii., 634.
2356. TocchijE. l^tudes sur les trois mondes,
consideres dans leurs rapports avec la tr^s-
sainte Trinite ... . Lyon, 1859, 8". pp.
xxviii., 336.
2357. Fyfe, R. A. The Teaching of the New
Testament in regard to the Soul; and the
Nature of Christ's Kingdom. ... New York,
also Toronto, 1859, 18". pp. 120.
2358. Coombe, John. "The Soul and the
Kingdom" reviewed: or. The Teachings of
the Old and New Testaments respecting the
Soul and the Nature of Christ's Kingdom,
briefly vindicated. In Reply to Five Lec-
tures ... by the Rev. R. A. Fyfe, D.D., of
Toronto. Toronto, 1860, 8". pp. 82.
Maintains the sleep of the soul, and the destruc-
tion of the wicked.
2359. Beard, John R. Man's Origin, Duty
and Destiny considered in Answer to the
Questions, What am I? Whence am I? Why
am 1? Whither am 1 going? What are my
Wants? Who will give me Aid? London,
I860, sm. 8". pp. 110.
2360. Boys, Thomas. God and Man considered
in relation to Eternity Past, Time that Is,
Eternity Future ... . London, I860, sm. 8».
pp. 208.
In very blank verse.
2361. Cremer, Herm. Die eschatologische
Rede Jesu Christi Matthiii 24. 25. Versuch
einer e.\egetischen Ertirterung ... . Stutt-
gart, 1860, S°. pp. viii , 266.
2362. Magulre, Robert. Things Present and
Things 10 Come: a Series of Twenty-four
Lectures... . London, 1860, sm. 8". 2s. 6d.
2363. Trail, William. Unseen Realities; or,
Glimpses into the World to Come. Glasgow,
18ttO, sm. 8". pp. 304.
2363«. li., Y. N. The Scripture Teaching on
the Immortalitv of the Human Soul. By Y.
N. L. . . . Boston, 1861, 1'2». pp. 36.
23601'. Scliuitz, (E. A. H.J Hermann. Die
Vornussetzungen der christlichen Lehre von
der Uiislerblichkeit ... . Giittingen, 1861,
8". pp. xii., 248. F.
D.nics the natural immortality of the aoul ; favors
the dnclrine of the destruction of the incorrigibly
wicked.
2363". Liutbardt, Christian Ernst. Die Lehre
von den letzten Dingen in Abhandlun':;en und
I 781
2363d
CLASS in. — DESTINY OF THE SOUL.
Schriftauslegungen dargestellt ... . Leip-
zig, 18«1, 80. pp. vii., 246.
23634. Rinck, Ileinr. Wilh. A^om Zustand
nacli dem Tode. Biblische Untersuchungen,
niit Beriicksiichtigiing der einschlagigen alteii
iiiid iieueri Literalur. ... Ludwigsbnrg, 1861,
8». pp. xvi., 327. D.
2363e. Letzte Tag (Dcr), odor der Tag rtes
Gerielits. Betrachtungeii iiber die vier letz-
teri Diiige des Mensclien: Tod, Gericht, Hiin-
niel und Holle. Nat-h den Kirclienvatein.
Liunich, 1861, S". pp. 512.
236.3f. Enfantin, (Bartlielemy) Prosper. La
vie eternelle passee — pr£sente — future. Paris,
1861, 8«. pp. v., 215. D.
A strange mystical production, bv a disciple of
SaiutSinion. It belongs more properly under Sect.
I. of the present class.
2363s. Auberleii, Carl August. Die eschato-
logisclie Rede Jesu Christi Matth. 24. 25.
{Theol. Stud. u. Krit., 1862, pp. 213-247.) H.
With particular reference to Cremer.
236311. Berseaux, ■. the Abbe. Les grandes
questions religieuses resolues en peu de mots.
La niort et rimmortalite ... . Nancy, 1862,
18». pp.258.
2. Biblical Psychology,
2364. Roos, Magnus Friedr. FundamentaPsy-
chologiae ex Sacra Scripfura sic coUecta, ut
Dicta eius de Anima eiiisque Facultatibus
agentia collecta, digesta atque explicata sint
... . Tubingae, 17«», 8». pp. 248. F.
A German translation, Stuttgart, 1857, 8°.
2365. "Wagner, Job. Friedr. Psychologi8e
biblicai Ispecinion I., II. Osnabrug. 1775-77,
80. 6ffr.
2366. Seller, Georg. Friedr. Animadversio-
num ad Psychologjam Sacram Pars I.-VII. et
ult. Erlangae, 1778-87, 4».
2367. Coners, Gerh. Julius. Versuch einer
christlicben Anthropologie. Berlin, 1781, 8».
1 th.
2368. Miinch, Job. Gottlieb. Psychologie des
neuen Testaments. Regeusburg, 1802, 8°.
pp. X., 294.
2369. Oberthiir, Franz. Biblische Anthro-
pologie. 4 Bde. iMunster. 1806-10, 80.
" This work is rather a system of doctrine than an
Anthropology, treating of the Kail, Redemption, the
Last Things, elc."~Bretsi:h. The author is a Catholic.
2369». Car US, Friedr. August. 1809. See
No. 1765.
2370. [Olsliaugeii, Hermann]. De Naturae
humanae Tricbotomia Novi Testamenti Scrip-
toribus recepta. [Progr.] Regiomonti, 1825,
4". pp. 23.
Also in his Opuscvla Theologica, pp. 143-163. D.
2371. [Zermann, F. A.]. Die Seele. Eine
auf die heilige Scbrift sich griindende Auf-
stellung, fUr gebildete Leser aller Religionen
... . Strassburg, 1827, S°. pp. 36.
2372. Beck, .loh. Tobias. Umriss der bibli-
schen Seelenlehre. . . . Stuttgart, 1843, 8<>. pp.
xvi., 136. D. •
See Leipz. Bepert., 1843, IV. 53-59.
2373. Busli, George. The Soul; or. An In-
quiry into Scriptural Psychology, as deve-
loped by the Use of tlie Terms, Soul, Spirit,
Life, etc., viewed in its Bearings on the Doc-
trine of the Resurrection. . . . New- York,
1845, 12". pp. 141.
See Bibl. Repert. XVIH. •.!19-260.
2374. Ballou, Hosea, 2d. The New Testa-
ment Usage of the several Terms translated
Spirit, Soul, and Life. (Universalist Quar.
for April, 1850; VII. 138-155.) H.
2375. Liewls, Tavler. Names for Soul [especi-
ally in the Old Test.]. (Bildical Repos. for
Oct. 1850 ; 3d Ser. VI. 674-703.) AB.
2376. Delitzsck, Franz. System der bibll-
schen Psychologie. Leipzig, 1855, S". pp.
viii., 440.
See Leipz. Repert., 1856, LIII. 6-8.
2377. Krumm, J. Geo. De Notionibus psy-
chologifis I'aulinis. Dissertatio ... . Gis-
sae, 1858, S». pp. vii., 83. F.
2378. Grant, Miles. The Soul. What is it?
A Bible View of its Meaning. Boston, 1859,
16'>. pp. 32.
2379. The Spirit in Man. What is it ? A
Bible View of its Meaning. Boston, 1859,
16°. pp. 32.
Note. — The works placed here treat the subject
from very different points of view, and many of
them might be classed under other heads. Two or
three have been admitted which belong purely to
physiology. For other works, se« Lipenius, Bibli-
olheca Realin Tlieoloi/iea, art. More.
1. General and Miscellaneous Works.
2380. Cyprlanus, Caiciliua, a-d. 252. De
conteninenda Morte Opiisculum. Colonic,
1618, 40.
Several later editions. Also in his Opera, ed.
Baluz., pp. T19--rM. iH.) This treatise is more com-
monly eaiMed De Morlalilate. An Knglish tran.»la-
tion by Sir Thomai Klvot, London, 1539, 8"; German,
by A. Sacherl, SulzUach. 1832, 8°.
2381. Ambrosius, Abp. of Milan, 'fl. a.d.
374. De Bono Mortis Liber. (Opera, Par.
1686-90, fol., I. 389-414.) H.
238K Rupertus Tuitiensis,H. a.d. 1111. De
' Meditatiuiic .Mortis Libri IL {Opera, II. 862-
. 875, Piir. loss, f,il. I
Also in .Migue .s Patrol, CLXX. 357-390. B.
;2381i>. Ars Moriendi.
For thf very numerous early editions and transla-
tions of this woik. .soe Hain, Panzer, Brunet, and
Grasse. Sea also Nds. 3295-97.
2382. Raulin, Jean, 1443-1514. Doctrinale
Mortis . . . de triplici Morte corporali scilicet,
Culpe, et Gehenne ... . Parisiis, 1518, S».—
Also Lugduni, 1619, 4»; Antv. 1C12, 4"; Paris,
1620, 4°.
2383. Marcellino, Valerio. II Diamerone . . .
ove con vive ragiuni si mostra la morte non
esser qual male che il senso si persuade, con
una dotta lettera, over discorso intorno alia
lingua volgare. Vinegia, 1564, also 1666, 4».
2sc.
" Dialogo scritta con summa dottrina, ed in pur-
gata fuvella, raro. ' — Gatlarini.
2383>. Kyspenning, Ilenr. Aqua Vitie de
Fontibus balvatoris, hoc est, Doctrina evan-
gelica de Mcditatione Mortis. Addita est Im-
niortalitatls Anima? ... Assertio ... . Ant-
veipia?, Flantin, 1583, 8».
2384. Pflaclier, Moses. Lehre vom Todt und
Absterbeu des Mensclien, in zwaif Predigten,
nebst einem Anhang von vier Leichenpiedig-
ten. Ti.bingen, 1,589, .s». (26 sh.) — Also Leip-
zig, 100.3, 8", and Frankfurt, 1607, 8».
2384'^ Gliscentl, or Gllssentl, Fabio.
1596. M'f :so. 012.
2385. Ofta, I'edio de. Priniera Parte do las
Pustriuierias del Humble. Madrid, 1603, ibl.
23S.';'. Jenlscli, Paul. Siel.en Predigten Vom
Tudt und aterben. Leipzig, 1607, 4<>.
2386
SECT. III. B. 1. — CHRISTIAN DOCTRINE.- death.
2386. Tiike,^ Thomas. Discourse of Death.
London, 10i3, 4".
2380. Crooke, Sam. Death subdued, or the
Death of Death ; begun in a Sermon on Hosea
xiii. 14 . . . now published and enlarged ... .
London, 1(519, 8°. BL.
2387. D., W. Of Death and the Nature of
Soules, and the State of Immortality. Lon-
don, 1«1», So.
2388. Helnsius, Daniel. De Contemptu Mor-
tis Libri quatuor, Versu et I'rosa. Lugduni
Batavorum, 1621, sm. 4<>. ff. 4, pp. 196, ff. V2.
BL.
An edition of the same date in small 8". Also in
his Poemata. Amst. 1K«9. sni. 12°, pp. 261-365 (B.).
and other eJs. — A Dutch translatiOD, by Jac. van
Zevecote (1625 ?i.
23SS«. Cole, James. Of Death a True De.scrip-
tion, and a<;ainst it a Good Preparation. Lon-
don, umt, v2o.
2389. Featley, or Fairclougli, Daniel.
Hexatexium, or Six C'oidials to .strengthen
the Heart of every faitliful Christian against
the Terrors of Death. London, 1«37, fol. 6s.
■'A curious work. —Lowndea.
2390. Albreclit, Georg. Dulce amarum : der
bittersiisse Todt; oder Erkliirungdes Artieuls
vom Todt und Absterbeu des Menschen, in
sieben und fiinfzig Predigten. Nordlingeii,
1«44, 4'>. — Also NUruberg, 1662, 4». (145 sh.)
2390». Drelincourt, Charles. Les consola-
tions de I'ame tidele coiitre les frayeurs Ue la
mort ... . Paris, |«51, S".
An Eiiqlish translation. Ilth ed., London, 1724, 8°.
pp. 5IV2 -f . ff- The work h.Ts also been translated
iuto Geimati and other modern languages.
2391. Grlebner, or Gribiier, Daniel.
Christliche Todtesgedancken; oder drey,«si(;
Predigten vom zeitlichcn Todt der Menschen
... . Leipzig, 1()7», 4». — Also ibid. 1685, 4»,
and 1695, 4o. (,144 sh.)
2392. Bates, William. A Sermon on Death
and Judgment. Loudon? 1683, 8».
2393. Sherlock, William. A Practical Dis-
course concerning Death. ... Loudon, 16Sl>,
8". — 12th ed., ibid. 17C.3, 8». pp. (6), 352. H.
— 16th ed., ibid. 1715; 27th ed., Hid. 1755, S".
2394. Feuerleln, Joh. Conr. Nov
priniuin, das Lnde des menschlichen Lebeus;
... in sech/.ig Predigten. NUrnberg, 1694,
4». (181 sh.)
2394*. Bniideto, Carlos. El espejo de la
muerte, con muy curiosas empie.ssas emble-
maticas ... . Amberes, 1700, 4".
2395. [Asgill, John]. An Argument proving,
that according to the Covenant of Eternal
Life revealed iu the Scriptures, Man may be
translated from hence into that Eternal Life,
without passing through Death, though the
Humane Nature of Christ himself could not
be thus translated till he had passed through
Death. . . . [London,] 1700, So. pp. 103. H.,
BA.
Also in "A Collection of Tracts written hj John
Asgill," tic. Loudon, 1715, 8". — For on account of
this curious bouk, for which the auth.ir was expelled
both from the Irish and the Kugli-ii House of Com-'
mous, see Alliboiie's Diet, of Engl. Lileiatuie. and
Colerid,-e-s £!(. Rem,nn.^, I.ond. ISifi, h", II. 3S0-:i9r.
In his Table Talk, July 30. IStJl, Coleridce :il.o says
of the work, in which he finds '• ihe \ery soul of
Sjjifi,— an intense, lialf self-deceived humo; ism." —
skill in lo-^ic, such lawyer-lilce aciilene^s, and yet
such a era^p of common sense. Kach of l.is par:i-
graphs U i:\ itself a whole, and yet a link liclucen
the preceding and following; so that the entire series
forms one arguntent. and vet each is a diamond iu it-
self. ' Some may regard this praise as rather ex-
travagant.
A German translation, with a preface V)T J. G.
Pritz or Pritius, Leipz. 1702, 12".
2396. Prltx (Lat. Pritius), Joh. Georg. De
Translatione in Vitam aeternam sine Transitu
per Mortem. Lipsiae, 1701, 4".
2397. De Imniortalitate Hominis contra
Asgillium. Lipsiae, 1702, 4».
239S Rittmeier, Christoph Heinr. De No-
miMiolaturis Mortis emphaticis. Helmst.
1710.
2399. Pfaff, Christoph Matthiius. Schediasma
... de .Morte Natural!. Tubinga^, 172'2, 4".
" In primis ob lectionein, eruditionem ac iudicium
commendandum."— ITaZc/i-
2400. Teller, Romanus. Commentatio, ad
Naturam Mortis requiri Mentis a Corpore
SiatTTao-ii/, non solam fiiaAvo-ir, Occasione Loci
Act. XX. 10. Lipsia?, 1722, 4». 3 gr.
2401. Reynolds, John. A View of Death:
or. The Soul's Deiiarture fcom the World. A
Philosophical Sacred Poem, with ... Notes,
and some Additional Composures. . . . Lon-
don. 1725, 40. pp. 128 -I-. J/. — The 3d Ed.,
Lond. 1735, sm. 8». G.
2402. Asgill, John. The Metamorphosis of
M;in, liy the Death and Resurrection of Christ
from the Dead. ... Part I. London, 1727,
8". pp. 280 +. H.
2403. Lampe, Friedr. Adolf Betrachtungen
vuii deiii .Steiben und Tode der Menschen.
Leipzig, 17:51, So. (32 sh.)
2404. Balirdt, Joh. Friedr. Abhandlung der
reineu Lehre unserer Evangelischen Kirche
von der Sterblichkeit und dem leiblichen
Tode des menschlichen Geschlechts, wider
den Deniocritum Redivivum, und andere So-
cinianische Schwarmer. Budissin, 1738, 8o.
2pr-
2405. Schubert, Joh. Ernst. . . . Verniinftige
uud schriftniasige Gedanken vom Tode. An-
dere uud vermelirte Aufl. Jena und Leipzig,
(1743,) 1749, 4o. pp. (10), 196, (12). ir.
2406. Carpov, Jacob. De genuiua Notione
Mortis. Vinar. 1744, 4o.
2407. Mayer, Joh. Epistolische Betrachtun-
gen des Todes. 2 Theile. Nurnberg, 1744,4".
2408. Neumann, Sam. Betrachtungen iiber
die eigentliche L'rsache und Absicht, waruni
Gott den Tod uber die Men.schen verhangt.
Prenzlau, 1748, 4o. pp. 67.
2409. 91 tiller, Georg Theodor. ... PrUfung
der Betrachtung iiber die eigentliche Ursaclie
und Absicht, w.arum Gott den Tod iiber die
Menschen verhanget. Frankfurt und Leip-
zig, 1749, So. (7 sh.l
See Krafts Aeite Theol. Bill. V. 244-246. B.
2410. Goeze, Joh. Melchior. Die wichtigsten
Abschnitte der Lehre vom Tode, in einigen
heiligen Reden ... . 2o Aufl. Bresslau und
Leipzig, (1749,) 1753, 8°. (41 sh.)
2411. Bahrdt, Joh. Friedr. Schrift- und
vernunftmassige Beweise, dass die Siinde die
eigentliche Ursaclie des Todes sey, gegen die
nenesten Einwilrfe vertheidiget ... . Leip-
zig, 1751, 80. (13 sh.)
2412. Stuhner, Carl Gottfr. Philosophi.sch-
theohigische Betrachtungen iiber die Furcht
fi-r ilem Tode, nebst denen . . . Mitteln dage-
gen ... . Leipzig, 1753, 8o. (11 sh.)
2413. Cruslus, Christian August. De Reli-
qiiiis Geutilismi in Opinionibus de Morte,
Commentatio. Pars I., II. 2 pt. Lipsiae,
1756, 4". (4 and Z\ sh.)
2414. Abhandlung von den TJeberbleibseln
des Heidenthums in den Meynungen vom
Tode. Leipzig, 1765, S". 8 gr.
783
CLASS III. — DESTINY OF THE SOUL.
2415. Trinins, Joh. Anton. Todesbetrach-
tungen ... . Leipzig, 175«, 4°. (4 .sli.)
Treats of physical, spiritual, eternal, and civil
death.
2416. Porteus, Beilby, Bp. Death : a Poeti-
cal Essay. .. . The 3d Ed. Cambridge, (1759,)
1760, 4o. pp. 20. H.
A Seatouiau prize poem.
2417. Creutz, Friedr. Carl Casimir, Baron
-von. Die Giiiber. Eiii pliilosopbisches
Gedicbt in sechsGesangen. Frankfurt, 1760,
8°.
2418. Dodd, William. Reflections on Death.
London, 17(»3, sm. 8».
•* Of this ^vork ten or more editions have been pub-
lished." — Loivndcs,
2419. Macgo-wan, John. Death, a Vision;
or, the Sukinii Departure of Saints and Sin-
ners, represented under the Similitude of a
Dream. London, 17B(J, 8». pp. 79.
2420. Kenton, James. An Essay on Death;
a Poem, in Five Books. London, 1781, 4».
2s. 6d.
2421. "Winkler, nr "Wlncliler, Gottfried.
Betraclitungen iiber den Tod. Dresden, 1786,
4». pp. 24.
2422. Harwood, Edward. Discourses on St.
Paul's Description of Death, and its Conse-
quences. ... Loudon, 1790, 8». pp. viii., 294.
U.
2423. Tliless, Joh. Otto. Ueber den Tod und
das Leben. Leipzig und Gera, 1799, 8". (20
gh.)
See Fuhrmann, Bandh. d. tlieol. Lit., II. i. 482,
2424. Fellowes, Robert. A Brief Treatise
on Death, jdiilosophically, morally, and prac-
tically considered. ... London, 1805, 16". pp.
134 +. H.
2425. Broek, C. A. van den. De regte
betrachting des doods aaugewezen. [Fol-
lowed bj' an essay of A. Kerklioff, on the
same subject.] ( Verhandelingen van liet Ge-
nnolsch. tit Verded. van den Christ. Godsdienst,
etc. 'sHage, 180«,8«.)
2426. Rabbe, Joh. Heinr. Betrachtungen
fiber Tod und Leben. Trost fiir diejenigen,
welche den Tod fiircbten oder iiber ihre Tod-
ten trauern. Braunschweig, 1821, 8». V2 gr.
2427. Eaton, David. The M"isdom and Good-
ness of God in the Appointment of Death.
An Essay on the Moral Benefits of Death to
Mankind. . . . London, 1822, 12». pp. 47. U.
2428. Corstins, Jacobus. Euthanasia, of
christelijke voorbereiding voor den dood. 2^
druk. 2 delen. Groningen, (. . .) 1824, 8«. Jl.
5.80.
2429. Kast, Thomas. Death-Bed Scenes, or
the Christian Companion on entering the
Dark Valley. London, 1825, 12». 7*.
2430. Mason, John, A.M., 1705-1763. The
Fears of Dying annihilated by the Hope of
Heaven. A Dialogue on Death. With a
Vision of Future Blies. . . . [Now first pub-
lished.] M'ith Memoirs of the Author, and
Illustrations of the Happiness of Heaven.
By John Evans, LL.D. London, 1826, 12i>.
pp. X., 160. G.
2431. [Dewey, Orville]. Erroneous Views
of Death. (Christian Exam, for Nov. 1830;
IX. lCl-182.) II.
Also iiublished as No. 70 of the Tracts of the Ameri-
can Vnitarian Association.
2432. [Krause, Ileinricli (Christoph)). Eu-
thanatos, oder der Tod von seiner Lichtseite
betrachtet, in Briefen. Ein Trostbuch . . . .
Neustadt a. d. Orla, 1S31, 8". pp. xvi.. 336. F.
l*ubl. under the annqram of Erich Havrcnski. See
Freude, Wcg%0ti>er. I. 415-417 ; Fuhrmann, Handb.
d. n. thfol. Lit., I. 66'2, 663.
784
2433. Scboland, J. M. Bemerkungen und
Gedaiiken i.ber Leben und Tod des Menschen.
Magdeb. 1832, 8'>. pp. 104.
24.34. Dood(De)een gids der zaligheid. Dicht-
stukje voor den tegenwoordigen tijd. Arnliem,
J. G. Meiji-r, 1833, 8o. Jl. 0.30.
2434>. Julia de Fontenelle, Jean Sebas-
tien Eugene. Recherches niedico-legales siir
rincertitudedessignesdelamort ... . Paris,
1833, 80.
2435. Fear (The) of Death considered, with
the Opinions of Eminent Christian Writers
on the Subject. London, 1835, 8».
2436. Stebbing, Henry. A Discourse on
Death, with Applications of Christian Doc-
trine. Loudon, 1835, sm. 8". 4s.
2437. Coxe, Richard Charles. Death disarmed
of his Terrors. A Course of Lectures preached
in Lent, 1836. London, 1836, Vl". 4s. 6d.
2438. Krabbe, Otto. Die Lehre von der
Siinde und vom Tode in ilirer Bezielniiig zu
einander und zu der Anferstehnng Christ!
— E.xegetisch-dogmatisch eutwickelt ...
Hamburg, 1836, So. pp. xv., 380.
2439. Symonds, John Addington. Death
(In R. B. Todds Cyclop, of Anal, and Physiol.,
I. 791-808, London, i'^^AS, 8o.) //.
"An admirable article."— §i(ar. Itev.
2440. Tberemin, Franz. Vom Tode; drei
Predigten ... . Berlin, 1837, 8o. 12 f^r.
2441. Mau, Ileinr. August. Vom Tode,
Solde der Siinden, und der Aufhebung dt
ben durcli die Anferstehnng Christi. Eiiie
exegetisch-dogmatische Abhandlung ...
Kiel, lS41,So. pp. 214.
From the Tkiologische Mitarbeiten, von Pelt,
Jahrg. I.. 1333, Helt 2, and Jahrg. III.. 1840. Heft
4. (D.) Noticed bv A. Fischer, in Zellers Theol.
Jahrl,.. 1843, II. 602-607. D.
2142. Klencke, llerm. Das Bucli vom Tode.
Entwnrf einer Lehre vom Sterben in der
Natnr und vom Tode des Menschen in's
sondere. . . . H.alle, 1840, 8°. pp. 170 +.
"Maintains that death is everywhere the i
menccnient of a new development of being." -~
Sretsch.
2443. Saal, C. Th. B. Die letzte Stunde oder:
der Tod von alien Seiten betrachtet. BerU'
higungen f.ir Alle, welche sich der Aufliisung
nahe fUlileu nnd fUr Die, welche an den G
bern ihrer Lieben weinen. ... Weimar, 1840,
sm. 8°. pp. vi., 175. F.
See Freude, Wcgiveiser, I. 425-427.
2444. Iiawvergne, Hubert. De I'agonie et
de la niort dans toutes les classes de la soeiete,
sous le rapport humanifaire, jihysiologique ct
religieux. 2 vol. Paris. 1842, So. B.
There are two different German translations. See
Freude, Wegweiser, I. 4*7, 428.
2445. StelnbelSjGeo. Diesseits und Jenseits.
Eine Abhandlung iiber die Bedeutung des
Todes. Fur Gl.anbige verfasst. 2» Aiifl. Heil-
bronn, (1846,) 1847, 16o. pp. 64.
24-16. Remy, . De la vie ct de la mort.
Considerations philosophiques siir la vie de la
terre et des etres qui en dependent; en par-
tictilier de la vie et de la mort de Thonime et
de son avenir ... . Paris, 1846, 8°. 7 fr.
50 c.
2447. Fontenelle on the Signs of Death.
(Qwu-t,'rly lin: for Sept. 1849; LXXXV.
34G-.393.) H.
2448. [Alger, William Roun-seville].' The'
Christian Doctrine of Death and Life. (Chris-\
tian Fxam. for May, 1851; L. 429-449.) H.
244£«. Burgess, George, Bp. The Last Eiie-j
my; Con<nH'rii]g and Contiuered. ... Pnil«-tj
delpbia. 1851, li". pp. 330. G. I
2449. Holyoake, G. Jacob. The Logic ot
2450
SECT. III. C. 1. — CHHISTIAN HOCTnmE. — ixruRMEDiATE state.
Death: or, Why should the Atheist fear to
Die? ... (30th Thousand.) London, 1852,
16». pp. 16. — Also New-York, 1856, 12» and
Philad. 1S58, 16".
Reprinted from Tlie Reasoner. No. 193.
2450. AVagner, llerui. Der Tod, beleuchtet
vom Staiidpunkte der Naturwissenschaften.
.. 2»Autl. Bielefeld, (1S55,) 1857, 160. pp.
108.
A Dutch translation, by J. L. Terwen, Utrecht.
1856, 8".
2450«. Sdiopenliaiier, Arthur. Delamort
et de son rapport avec I'indestructibilite de
Tetre en soi. [Translated from the German.]
(Revue Germaniqut, 1861, XIV. 513-534, and
XV. 341-365.) BA.
2. Dance of Death.
2451. Pelgnot, l^.tienne Gabriel. Recherches
historiques et litteraires sur les Danses des
Morts et sur I'origine des cartes k jouer;
ouvrage orne de cinq lithographies et de
vignettes. Dijon, et Paris, 18*20, 8". pp. Ix.,
367.
2452. Douce, Francis. The Dance of Death
exhibited In elegant Engravings on Wood
with a Dissertation oh the several Represen-
tations of that Subject but more particularly
on those ascribed to Macaber and Hans Hol-
bein ... . London, 1833, 8o. pp. xii., 262 -\-.
2453. Massmann, Hans (or Joh.) Fcrd. Lite-
ratur der Todtentanze. . . . (Aus deni " Sera-
peuni" beson<lers abgedruclct.) Leipzig, 1840,
8». pp. 135. U.
2454. Fortoul, Hippolyte. La Danse des
Morts, dessiuee par Hans Holbein, gravee sur
i pierre par Joseph Schlotthauer, expliquee
: par Hippolyte I'ortoul. Paris, [1842,] 16».
(8 sh. and bS plates.)
For the contents of Fortoul's Essay, see R. Wei-
geVs Kunstlager- Catalog, Abth. XIII. uo. 12361.
2455. Kist, Nikolaas Christiaan. De kerke-
lijke architectuur en de doodendansen: als
proeve van het humoristisch karakter der
christelijke kunst in het tijdvak, hetwelk de
Hervorming heeft voorbereid. Met 5 lith.
platen. Leiden, 1844, 8°. Jl. 3.00.
2455^ Naumann, F. Der Tod in alien seinen
Beziehungen, ein Warner, Troster und Lustig-
macher. Als Beitrag zur Literaturgeschichte
der Todtentanze. Mit 3 Tafelu Abbildungen.
Dresden, 1844, 12o. } th.
2456. Slassmann, Hans (or Joh.) Ferd. Die
Baseler Todtentanze in getreuen Abbildun-
. gen. Nebst geschichtlicher Untersuchung, so
wie Vergleichung mit den iibrigeu deutsclien
I Todtentanzen, ihrer Bilderfolge uud iLren
gemeinsamen Reimtextcn. Sammt einom An-
haiige: Todtentanz in Holzsc Iniitten des fanf-
zelinten Jahrhuuderts. ... Mit . SI Abbildun-
gen auf 22 Kupfertafelu und luit 27 litliogra-
phierten Slattern. Stuttgart, 1847, 16", pp.
127, fl". xiii. +, and Abbildungen, 4<>. (J.
Scheible's SchaUgrdber, V" Theil.) H.
2456». Scliultz Jacobi, J. C. Do neder-
landsche doodendans. Utrecht, 1849, am. 8<>.
2457. Laiiglois, Eustache Hyacinthe. Essai
historique, philosophique et pittoresque sur
les Danses des Morts . . . accompagn§ do cin-
quante-quatre planches et de nombreuses
vignettes ... suivi d'une Lettre de M. C.
Leber et d'une Note de .M. Depping sur le
meme sujet. — Ouvrage complete et publi6
par M. Andre Pottier ... et M. Alfred Bau-
dry. 2 torn. Rouen, 1852, 8°. F.
The most comprehensive work on the subject.
2458. Kastner, (Jean) Georges. Les Danses
des Morts. Dissertations et recherches his-
toriques, philosophiques, litteraires et musi-
cales sur les divers monuments de ce genre
qui existent ou qui ont existe tant en France
qu'a I'etranger, accompagnees de la Danse
Macabre, grande ronde vocale et musicale et
instrunientale .. . et d'une suite de planches
representant des sujets tires d'anciennes dan-
ses des morts des .\IV«, XV^, XVI' et XVH«
siecles ... . Paris, 1852, 4°.
2459. [Mayers, William S. F.]. Holbein and
the Dance of Death. (Atlantic Monthly for
March, 1859; III. 265-282.) H.
See, further, the bibliographical Dictionaries of
Ebert, Brunet, and Grasse, under •• Danse Macabre."
"Holbei.i. Meriau," and '• Todtentanz," Nisard's
Hist, uis Uvres puimlaires. 11. 2«9-a54, and Grasses
Lehrhuch eincr ullgein. Literargeachichte, II. ii. 146-
14».
2460. Dan^a (La) general de los Muertos.
[About .\.ii. 1350.] (Appended to Tickuor's
Hi.'<t. of Spmiiah Lit., New York, 1849, S",
III. 4.V.I-474: lomp. I. 89-91.) H.
2401. Boriip, Thomas Larsen. Det mennes-
kulige Livs I'lugt, eller Dode-Dands ... afbil-
det ved Iffirerige Stykker, og Samtaler imel-
lera Diiden og Personerne. ... 3^ Oplag.
Kjobenhavn, 1814, 4». pp. 80. H.
2461». Holbein, Hans, the younger. Der
Todtentanz oder der Triumph des Todes nach
den Original-Holzschnitteu des Hans Holbein
von C. H[elmuth]. Magdeburg, [1836,J fol.
46 lith. i)lates. H.
The te.\t is from the Augsburg edition of 1514.
2461'>. Holbein's Dance of Death, with an
Historical and Literary Introduction. Lon-
don, John Kusmll Smith, 1849, sm. 8" or 16".
pp. iv., 146. F.
C— THE INTERMEDIATE STATE.
1. Comprehensive Works.
Note. — On the happine.xs of the Intermediate State,
see below, F. 2.
2462. Blondel, David. Des Sibylles celebrees
tant par I'antiquite payenne que par les
saincts Peres, discours traitant ... [of the
Sibylline books, and] des suppositions que ces
liyres contiennent, priucipalement touchant
I'etat des hommes bons et mauvais apres la
mort. Charenton, 1«49, 4".
Issued in 1651 with the title: — " Traits de la cr«-
ance des Peres touchant Idtat des ames apres cetie
vie et de I'origine de la priere pour les morts et du
purgutoire," e(c. — "A rare, but valuable work." —
Bretsch. — Ka English translation by J. Davies,
Loud. 1661, fol.
2462*. Assemani, Gius. Sim. Bibliotheca
Orientalis ... . 3 torn, in 4 pt. Romse, ITltt-
28, fol. H.
See the " Dissertatio de Syris Nestorianis. § XVI.
De Statu Aniniarum Corporibus exutarum," in Tom.
III. P. II. pp. cccxlii.-xli.K., where will be found
some very curious matter. Conip. Tom. III. P. I. pp.
312, 322, 323, 332, 360. See also the extracts from
Dionysius Bar-Salihi, ibid. II. 165-167, and from
Gregorius Abulpharagius or Bar-Hebrasus, II. 294,
295.
2463. Baumgarteu, Siegm. Jac. Historia
Doctrinae de .Statu Animarum separataruni.
[Besp. B. G. Dreckmann.] Hal. 1754, 4». pp.
78.
2464. [Blackburne, Francis]. An Histori-
cal View of the Controversy concerning an
Intermediate State and the Separate Exist-
ence of the Soul, between Death and the
785
CLASS III.— DESTINY OF THE SOUL.
2486
General Resurrection, deduced from the Be-
ginning of the Protestant Reformation to the
Present Times. ... The 2d Ed., corrected
and greatly enlarged. . . . London, 1772, 8».
pp. l.wii., 360. F.
Also in his Horfc, Vol. III. (H^.) — First ed., en-
titled "A Short Historical View," etc. Lond. 1765,
8". pp. Iviii., 125. H.
2i65. Priestley, Joseph. An History of the
Corruptions of Christianity... . The 3d
Ed. 2 vol. (1st ed., Birmingham, 1782, 8<>,)
Boston, 1797, 12°. H.
Vol. I., pp. 231-245. contains a " Histoi7 of Opi-
nions concerning the Slate of the Dead."
2466. Ernesti, Joh. August. De veterum
Patruni Itpinione de Statu Medio Animorum
a Corpore sejunctorum. (Excursus to his
Lfctinnes Acad, in Epist. ad Hebraeos, Lips.
1795, 8o. pp. 338-346.)
2467. Bennet, George. 01am Haneshamoth,
or a View of the Intermediate State, as it
appears in the Records of the Old and New
Testament; the Apocryphal Books; in Hea-
then Authors; and the Greek and Latin
Fathers.... Carlisle. l.S00,8o. pp. i v., 419. G.
'A work or various erudition and deep research."
— Bp. Borstey.
2468. Dodgson, Charles. In Note C. to Vol.
I. of hi.s translation of TertuUian, in the
Library of Vie. Fathers, O.xford, 1842, S», pp.
116-120, Mr. D. has collected a great number
of passages from the Fathers, illustrating
their notions of the intermediate state, and
their use of the term " Paradise."
See, further. No. 2525, Betractitmig;
2527. Campbell ; 2542, Iidsclier; 2.57^s,
Huutiugiord; 2o7C=, Beckers; 2591,
liUtkeiuiiller.
2469. Hippolytus, Portuensis, fl. a.d. 220.
'Ek toO irpoi 'EAATji'as \6yov ... ncpl t^? tou
irai/To; airias. Ex Libio adversus Grsecos,
qui inscribitur Adversus Platonem, de Causa
tjniversi.
This fragment, which has been falsely ascribed to
Josephus, gives a curious description of '• Hades, in
which the souls of the righteous and uurightcous are
detained." The best editions of the Greek text are
by Bunseu, Chriatianity and Mankind. Vol. V. {alias
•■AnalectH Anle.Xic»ua,' Vol. 1.) Lend. 18o-t, 8", pp.
39.-J-402 {B.\. and Lngarde iu his ed. of Hippolytus,
Lips. 18j«, 8°. pp. 68-73. Whiston's English version
is appended to the common editions of his translation
of Josephus. See, further, No. 2S38.
2469>. Joannes Saba, a.d. 550.
See an extract from his Discourses (Syriac), in
Assemani, Bibt. Orient. I. 438. H.
2469''. Tractatus antiquus de Remunera-
tione Meritorum non dilata. (In A. Mai's
Script. Vet. iXova Coll., VII. 264-270, Rom.
1833,40.) H.
2470. Tostado (Lot. Tostatns), Alonso,
Bp. of Aril,:. 1400-1455. De Animabus se-
paratis, taniiiii|in- vuriis Receptaculis. (With
treatises by liaitlinl. .>;jbylla and Joh. Trithe-
miu.s, in tbc Otiiuit theo'logicum tripartitum,
Duaci, 1621, 8°.)
Also in his Opera, Tom. XXV., Venetiis, 1728. fol.,
p. 32, et seqq. See Flugge. Gescft. dea Glaubeiis an
Vnsterhlichkeit, III. ii. 172-174, who calls it "a very
learned treatise."
2471. Jacobus fle Clnsa, or de Erfor-
dia, (jr de Paradiso, or de Gruy-
trode, or Juuterbiick, Cartliusiensis.
[Tractatus de Animabus exutis a Cori)oribus,
sive de Apparitionibus Animarum. Burgdoif,
1475,] fol. (26 leaves, :?3 lines to a page.) A.
See Bain. n. ""— ~ " '
scribes eight ot
in the flfieenth
2472. Blancard, or Blanckart tLat.
Candidtis), Alex. De bettihntinne Jnstu-
rum statim a .Morte. ColoniK, [1551,] 8"
2472». Viret, Pierre. Disputations chrestien-
nes touchaut I'estat des trepasses ... . Ge-
neve, 1552, 80.
Treats of " la cosmoitraphie infernale," " le puna-
toire," " le limlie," " le sein d' Abraham," and "la
descente au.\ enters.'* •
2473. Specker (Lat. Speccerns), Mel-
chior. Von deni leibliclien Tode uud dem
Stande der Seele nach doniselben bis auf den
jUngsten Tag. Strasb. 1560, 40. ff. 293.
2474. Fla-vin, Melchior de. De I'estat des
ames apres le trepas, ot comment elles vivent
estant separees du corps; et des purgatoires
qu'elles souffrent en ce monde et en I'autre
.. . Tholose, 15«3, 40.
Also Paris, 1579, 8°, ff. 186 ; 1595, 8" : and Boucn.
1614, 12°. ^
2474a. Faber, Basil. Tractatlein von den
Seelen der Verstorbenen und allem ihren
Zustande ... . Leipz. 1579, 8". — Also ibid.
1584, So.
2475. Weiser, Georg. Bericht von der Un-
sxerblichkeit und Zustand der Seele nach
ihrem Abschied und letzten Iliindeln der
Welt; aus den Schriften Lutheri, Matthesii,
Miri und Gigantis. (Bud. 1583,) Leipzig,
(1600?) 1602, So. (32 sh.)
2476. Gretser, Jac. De subterraneis Anima-
rum Receptaculis contra Scetarios Disputatio
theologica. Iiigolstadii, 1597, 4o.
Also in his Oi)era, V. i. 187-198.
2477. Dn Jon {Lat. Junius), Francois, of
Bnurges, 1545-1602. Theses theologicse de
Statu Aiiiinaj separata; a Corpore post Mor-
tem. — De Statu Aniuioepost Carnis Rcsurree-
tionera. (Opera, Genev. 1613, fol., I. 2133-.39.)
Published separately at Leyden in 1598 and 1600.
2478. Blefken, Dithmar. Refrigerium ex
fontibus Israelis desuiuptum adversus Pur-
gatorium Melchioris Klavini, in quo de Statu
Aniniae ejusque Operationibus dum adhuc in
Corpore est et post Discessum a Corpore doce-
tur. Item de Sepultura, de Vita aeterna et
Inferno ... . Aliquot Historiolis ornatum.
Arnhemiae, 1610, 8o. 20 gr.
2479. Zeilfelder, M'ilh. Bericht von dem
Zustande der Seele uacli dem Abschied von
dem Leibe vor dem jiingsteu Tage. Leipzig,
1613, 40.
24S0. Hunnius, Nic. Disputatio de Huma-
na" Aiiinia,' Statu post Mortem ... . [Kesp.
Adr. Stodert.] Witteb. 1621, 4o.
2481. "Vossius, Gerardus Johaunis. De Statu
Anima.' a Corpore suparatfe. (In his Theses
r/ieo/., 1628, 40; Opera, VI. 371-379.) H.
2482. Gerliard, Joh. De Statu Animarum
post Mortem. Jena, 1633.
Also in the Fuaeieulus, etc. Vol. I. ; see No. 2103.
2483. Gilioli, Giov. Tom. Propugnatio natu-
ralis Inclinationis, quam post hciminls Mortem
Anima ratioualis sejiarata habet ad Corpus
suum et ad reiterandani cum illo Unioneiu.
Patavii, 1635, 4o.
2484. Stengel, Carl. De Statu Auimarura
post Mortem. Aug. A'ind. 1645, VZ". (7 sh.)
2485. Amyrant, or Amiraut (Lat
Amyraldus), .Moy.se. Discours de I'estat t
des tideles apres la niort. Saumur, 1646,4'
— Also 1657, 80.
A Ihitch translation, Utrecht, 16S0, and Anist. ■
17-27,80; German. Leipzig, lB!;ii, l-"'; English, with
the title " The Evidence of Things not Seen," Lon-
2486. Franckenberg, .\braham von(ia^
Franciscus Montauus). Schrifft- und
glaubc-iisiiiassio\- lUtiachtung von dim Ort
iler i^eeli-i, wie [weiin:-] sie von dem Leibs
abge^cbieden. Konigsteiu, 1646, Vl".
2487
SECT. III. C. 1. — CHRISTIAN DOCTRINE. — /.vr^if.v^w.ir^ state.
2517
24S7. Weber, Christian. Dissertatio de Ani-
nia separata. Viteb. Itf46, 4°.
2488. Stengel, Gforgr. luilicium particulare,
Uoiuinibus stat/iui post obitam Morteui im-
pendeus. Ingolstailii, 1652, 8<>.
2489. CaUxtus, Georg. De Statu Animarum
separataruiu praesertim beatoriim, et do
■ Cultu, qui eis cuiivcnit. Heluistadii, 1(J53,4'>.
Reprinted in 1688, with a preface aud appeadix by
his son, F. U. Cali.Mus.
2490. [White (Lat. Anglus ex Alblls^
TliomasJ. Villicatioiiis suaj do Medio Aiiima-
ruui Statu Ratio Episcopo Calcedonensi red-
. dita a Thoina Anglo ex Albiis ... . Pari-
siis, 1653, 8°.
Also appended to his Sonus Buccinae, Col. Agrip.
• 1659, 8°. Among the aliases of this Mr. White, «e
find the names Bianchi, Candidus, Vitus, Blackloe,
and WiUiain Richworth.
2491. [ ]. Tlie Middle State of Souls, from
the Hour of Death to the Day of Judgment.
N.P. 1659, So.
A translation of the above. See Blackbume's
• Bialarical View, I'd ed., pp. 95-134.
2492. [ ]. E.vceptiones duorum Theologorum
Parisiensium [Henry Holden and another]
adversus Doctrinam Albianam de Medio Ani-
marum Statu, et aliig; cum Responsis ad eas-
dem ... . Londini, 1««2, 8<>.
2493. Norton, John, Minister at Ipswich in
New England. The Orthodox Evangelist.
Or a Treatise wherein many Great Evangeli-
cal Truths . . . are briefly discussed ... .
As also [pp. 327-355] the State of the Blessed,
Where; of the Condition of their Souls from
the Instant of their Dissolution; and of their
Persons after tlieir Resurrection. ... Lon-
don, 1054, 40. pp. 355 +. H.
2494. Voetlus, Paulus. De Anima separata.
Trajecti ad Klienum, 1(J5(J, 4"'.
2495. Zeisold, Joh. ... De Anima separata.
Jen*, 1057, 4".
2496. Niemann, Sebastian. Disputatio de
Receptaeulis et Statu Animarum separata-
rnm. Jenae, 1(558, i".
Also in the Fasciculus, etc. Vol. 11. ; see No. 2103.
2497. W., S. A Vindication of the Doctrine
of the Dull of Pope Bened. XII. concerning
the State of Departed Souls. Paris, 1659,
12". BM.
2498. Franciacus de Sancta Clara, or
Coventriensis, originally Christopher Da-
venport, 1598-1080. The Result of a Dia-
logue concerning the Middle-State of Souls ;
wherein is asserted the Ancient Doctrine of
their Relief, obtainable by Prayers, Alms,
&c. before the Day of Judgment. Paris,
f 1660?] 80.
2499. White (Lat. Anglus ex Albiis),
Thomas. Notes on F. D.'s Result of a Dia-
logue concerning the Middle State of Souls.
Paris, 1660, 12o. £Af.
2500. Meisner, Joh. Disputationes duai de
Statu Animarum separatarum. [Besp. 1.
Reinhold Derscliau ; 2. Pet. Garbrecht.] Wit-
teberga;, 1661-62, 4o. (14 sh.)
Also in the FaacicuUis, etc. Vol. II. ; see No. 2103.
Loscher, in hia Auscrleseiie Sammlung, etc. pp. 1-
264 (see No. 2542), gives these dissertations in Ger-
man, with the titles : — "Abhandlung von dem Mittcl-
Stand der abgeschiedenea Seelen," and "Abhand-
lung von dcr Sceligkcit der niit ihren Leibcrn noch
nicht vereinigten Seelen." They are also reprinted
by Hubert Beckers ; see No. 2579". I have not the
means of giving the Latin tides correctly.
2501. Vrslnus, Joh. Heinr. Vom Zustand
der glaubigen Seelen, Avelche durch den Tod
abgt^schieden. Frankfurt am Main, 1663, 8".
pp. i84 +.
Loscher extols the learning and ability of this
work. The author endeavors to show thiit the ancient
Latin chu-ch agreed with the Lutheran in regard to
the state of departed souls.
2502. Unonlua, Olof. Do Anima separata,
[A'esT). Isaac VVallmo.] Up.sal. 166S,4o. (Jsh.)
2503. lioeffa; Lsaac. The Soul's Ascension in
State of Separation; a Sermon on Phil. i. 23.
London, 16<0, 8°.
2504. Placet, Francois. L'estat des fimes
separees... . Paris, 1670, 12o.
2505. [Artopoeus (Germ. Becker), Job.
ChristophJ. Anonymi cuju.sdam seria Dia-
quisitio de Statu, Loco et- Vita Animarum,
postquam discesserunt a Corporibus praeser-
tim Fidelium. N. p. or D. [1670?], 12o. pp.
214. — Also Lipsiw, 1702, ,'■0.
I take the title from Ck'nicnt, Bibt. curieuse, I.
words ■•Seria Disquis'iiic ; ii iii.nuv, nith the
words "De Statu Anil -i 1 n u-ivcsafull
account of the woi*k in In 1 , ; p. 71, call-
authoriiy 1 do
Untcrsuchung 1
172.
B.," was publ. i[
iionymi ernstlichi
Id Leben der Sec
2506. Bebel, Balthasar. Exanien Seriae Dis-
quisitionis do Statu, Loco et Vita Animarum,-
postquam discesserunt e Corporibus, praeser-
tim Fidelium ... . Argent. 1671, 12». pp.
208.
Also in the Fasciculus, etc. Vol. I. ; see No. 2103.
2507. Reinklng, Theodor. Das Leben der
Seelen ini Todte, oder . . . von dem Zustande
der Seele, wann sie vom menschlichen Leibe
geschieden biss an den jUngsten Tag ... .
(L;:beck, 1672, 99,) Leipzig, 1722, 12", pp. 128,
to whicli is added Joh. Rascher's Kurzer Ent-
wurf, etc. pp. 129-191.
Also in the Fasciculus, etc. Vol. I., and in Los*
Cher's Atiserlesene Sammlung, pp. 265-374. See Nos.
2103, 2342.
2508. Durr, Joh. Conr. De Statu Animarum
humanartim post Excessum ex hac Vita ... .
Altorfii, 1674, 40.
2509. Schottel, Justus Georg. Sonderbare
Vorstellung, wie es mit Leib und Seel de.s
Menschen werde kurz vor dem Tode, in dem
Tode, und nach dem Tode werde bewandt
seyn. Braunschweig, 1675, 80. pp. 200 -f .
2510. Hagemeier, Joachim. Meditatio sab-
bathica de Statu Animarum ... postquam a
Corporibus discesserunt. Francofurti, (1680,)
1083, 40.
2511. Baler, Joh. Wilh., the elder. Ventilatio
ToO wov et Status Animarum separatarum ad
Vitam naturalem rursus ordinatarum. Jenee,
1681, 40. pp. 30.
2512. Engelmann, Joh. Friedr. De Ubi
Animarum a ( hri.sto et Sanctis Viris resusci-
tatarum. n.p. 1681, 4". ff. 11.
2613. Khrenberger, Statius. De Statu
Animie separata! Tractatus. . . . Helmstadii,
1682, 40. (30 sh.)
2514. Oiinther, Joh. Dissertatio de Recor-
datione Animse separata;. Lipsise, 1684, 4".
2515. De Aniniae separatse Adpetitu et
Propensione ad Corpus. Lipsia;, 1686, 4".
2510. Falck, Nathanael. Dissertatio de Ani-
ma separata. Vitembergae, 1687, 4».
2516». Woollaston, Joh. De Anima sepa-
rata. 3 pt. Trajecti ad Rhenum, 1688, 4».
BL.
2517. Cappel, Louis. De Hominum post Mor-
tem Stat\i, usque ad ultimum Judicii Diem,
(In his Cnmmmtarii et Nntii: Crit. in V. T.,
etc. Amst. 1689, fol., pp. 243-258.) H.
Compare pp. 230-241, which treat of " Gloria j?»
Fclicitas post Mortem." — See Blackburne's Hist<n-i-
cal View, 2d ed., pp. 4!Mi7.
787
2518
CLASS III.— DESTINY OF THE SOUL.
2542
2518. Dentsctimann, Joh. Disputatio de
Statu Auim* separatae. Wittebeiga;, 1««3.
i519. Pesarovlus, Paulus Pomian, 1650-
1723. ... Piiiadisum Infernalem, Disputa-
tione Iiiaugurali discussum . . . siibDiittit
... . [7Va-s. Aiidr. Dan. Ilabichhorst.] Ros-
tochii, 1694, 40. pp. 60.
The author denies not only a •' Paradisus Inferna-
lis," but the doctrine of an intermediate stale.
2520. "Wainlal, Hans. De Statu Animarnm
Fideliuui post Excessum a Corporibus. Hav-
niae, l«9ti, >•
2521. Rasclier, Joh. Knrzer Entwurf von
der nveiischlichen Seelen W'esen und Unsterb-
lichkeit, und von derselben Zustand wenn sie
vom Lfibe geschieden ... . Rudolstadt,
ltf9», 80.
Appended lo Theod. Reiuking's Ltben der Seele,
etc. See No. 2507.
2522. Loscher, Casp. Animae separatae Sta-
tum nou esse violentum. Viteb. 1701, 4o.
(2sh.)
2523. Mayer, Joh. Friedr. Dis.sertatio de Con-
ditione lesuscitatorum in banc Vitam. Grypb.
1702.
2524. Alte und neue Zeugnisse vom Zustande
der Seelen nach dieseui Leben. [17 — ?] 8o.
pp. 104.
2625. Betraclitiing von dem mittlern Zu-
stand der .Seelen nacli ibrem Abscbied aus dem
Leibe, mit Consens ... der heiligen Schritft
und des gesanimten gottseeligen Alterthunis
ans Licbt gestellt durch etliche Wahrbeit
und Gerechtigkeit sucbende evangeliscbe
Christen. Amsterdam, 170^, 8<>. pp. 448 +.—
New ed., enlarged, [Leipzig,] 1725, So. pp.
339+.
J. F. Gaue in his Gerberus notatus, publ. under
the name of Huldericus Irt-n^tus Pagus, p.81, el se.|.|.,
atlenipts to show Ihat J. \V. Petersen and G. Klein-
Nicola! were the authors of this treatise. Others,
with less tii-obability. have ascribed it to Gottfriid
Arnold. See Hubert Beckers, Mittlteilungen. etc. I.
2526. [Gerber, Christian]. Theologisches
Bedenken: Ob die Seele eines Glaubigen
nach dem Abscbied von dem Leibe alsobald
zu Christo in die ewige Freudo koniine?
dabey eines Anonym! Sobrift von dem mitt-
lern Zustande der Seele ntich ibrem Abscbied
aus dem Leibe Anist. 1703. gepriift wird.
Frankfurt, 1704, S-. pp. 14i>.
Another ed., Dresden, Wl'i, 8» {U sh.), with the
author's name.
2527. Camptoell, Archibald, Bp. of Aberdeen.
The Doctrines of a Middle State between
Death and the Resurrection: of Prayers for
the Dead: and tlie Necessity of Purification;
plainly proved from the Holy Scriptures;
and the Writings of the Fathers of the Primi-
tive Church: and acknowledged by several
... Great Divines of the Church of England,
and others, since the Reformation. To which
is added, an Appendix concerning the Descent
of the Soul of Christ into Hell ... . To-
gether with the Judgment of the Reverend
Dr. Hickes concerning this Book ... in the
first Edition. And a Manuscript of . . . Bishop
Overal, upon the Subject of a Middle State
&c. never before printed. ... London, 1721,
fol. pp. xxii., 319. D.
Bp. Overar.s ■• Praelectiones ... ie Patrum, &
Christi, Aninia; et de Aniichristo" occupy pp. 203-
■ra,. — The first ed. of Campbell's work was published
anonymously, with the title: — "Some Primitive
Doctrines revived: or the Intermediate or Middle
State of Depnrted Souls, " etc. London, 1713, H".
pp. xvi.. .\x., 170. B.V.
2528. [Du Pin, Louis Elites]. Analyse de
I'Apocalypse ... avec des Dissertations ... .
2 vol. Paris, 1714, 12". pp. 728.
The ninth Dissertation opposes Millenarianism;
the tenth treats of the state of departed souls till the
D;iy of Judgment : the eleventh is on the Day of
Judgment. See the Journal des S^avans for Dec. S,
1714.
2529. Hottinger, Joh. Heinr., the younger.
Tractat vom Zustand der Seelen nach dem
Tode. 1715,80.
2530. Slarca, Armandus Guido de. Schrift-
und verminftmassige ErwSgung der Frage:
ob die abgeschiedenen Seelen nach dem Tode
noch eine Erkenutniss von dem Zustande der
Welt haben. (In the Deutsche Acta Erud.
for 1715; XXX. 482, et seq.!.)
1 2531. Sturmy, Daniel. Discourses on several
Subjects, but principally on the Separate
State of Souls. . . . Cambridge, 1716, sm. 8».
pp. 436 +. G.
2532. Pfaff, Christoph Matthaus. De Statu
et Ubi Animarum separatarum. Tubingaj,
1719, 4».
2532». Burnet, Thomas. De Statu Mortuo-
rum et Resurgentium Liber. 1720 or 1723.
See No. 2138, etc.
2533. Cockbnrn, Archibald. A Philosophical
Es.say concerning the Intermediate State of
Blessed Souls. London, 1722, 8°. fl'. 3, pp. 7U.
2534. Vitrlarlus, Joannes, pseudon.f Do
Statu Anima; .separatse post Mortem ... .
{Acta Erud., 1722, pp. 39.3-396.) H.
Maintains tliatthe soul continues with the body till
the resurrection. See Nos. 2535, 254S.
2535. Zatin, Adam. Disquisitio de Loco Ani-
maj seu Mentis a Corpore penitus separata;
... . (Acta Erud., Supplem., 1724, YIII.
115-127.) //.
In opposition to the preceding. 'Vitriarius replied,
ibid. pp. 179-183.
253fi. EylUe, Chr. Disputatio theologica de
Animabus bis mortuorum, inter Coelites com-
niorantibus in prima Separatione. \^Prixs.
Heinr. Klausing.] Lipsiae, 1724, 4».
2537. 'Wernsdorf, Gottlieb. Dissertatio do
Animarum sei)aratarum Statu, earundemque
cum Vivis Commeicio. Vitebergai, 1725, 4o.
pp. 64.
Also in his Disputationts Acad., I. 527, et seqq.
2538. Schriftniiissige (iedanken vom Zu-
stande der abgeschiedenen Seelen. Witten-
berg, (17-26,) 1733, So. pp. 142.
A trnnsiation of the above. — Also in Loscher's
Awscriesene Savimlung, pp. 375-528. See No. •ibii.
2539. Gerdes, Daniel. Disputatio de Judicio
piirtirnlai i Ai;iniarum aCorpore separatarum.
Duisl.iir.L;!, 1727,40.
2540. Alstriii, Krik. De Anima ejusque post
Katii [..■,-onl:.ti..Me. Upsal. 1728, 4o.
2541. [Watts, Isaac]. An Essay toward the
Proof of a Separate State of Souls between
Death and the Resurrection, and the Com-
mencement of the Rewards of Virtue and
Vice immediately after Death. ... London,
1732, 8o. pp. 84. H.
See Noca Acta Ertid.. Stippl., VII. 101-107. BA.
2542. Liisclier, Yiikiitiu Ernst. Au.serlescne
SanLiiiliiii" (Irr iMstcn und neuern Schrifften
vom /ustiuiil d.r S.eli- nach dem Tod ... mit
eineiii Yorlieriiht und besonderer Ausfuhrung
vermehrt ... . Dresstlen, 1735, So. pp. (62),
700. (1-24).
Co)Uenls. 1. Loscher's " Vorbericht," 60 pages,
giving a sketch of the mo^lern history of opinions on
the suhject, with the
"Abhandlung von de;
bernnnch llieht vere
3. his "Abhandluu!! '
Seelen," pp. 90-'2m. -
bcndcrSeele ^. r. . „
dorfTs ••Schrifimas>ige Gcdancken von dem /iu-
sianile der abseschiedenen Seelen," pp. o7a-5.'8. — 6.
Loscher's " Wiederholung der Lehre vom Zustand
der ahreschiedenen Seelen." pp. 529-700.-7. Indexes
and Errata, 1'24 pages. See below, No. 2379".
2543
SECT. III. C. 1. — CHRISTIAX DOCTKlNi:. — ixtermediate state.
2573
2543. Bauinei8ter,Friedr. Christian. Progr.
de Quaestione, iiuiu Anima post Mortem in
Corpore adhuc coninioretur? Gorlitii, ITSS,
fol.
In opposition to Vitriarius. See No. 2534.
2M4. Tresenreuter, Joh. Ulr. Programma
de Statu Medio Aniniarum a Corpore separa-
tarum. Coburgi, 1140, 4o.
2545. Simon, Friedr.Theod.Eus. Aufrichtiges
Bedencken iiber die Lehre vom niittlern Zu-
stande derer vom Leibe abgescliiedenen See-
len ... . Erfurt, 1741, 40. (11 sh.)
2546. Spelser, C. N. An Mortuorum Anima^
sciaut, nuin relictis in his Terris bene vel
male sit ? Lipsitv, 174'i, 4». 2 gr.
2547. Erimierungeii liber Tresenreuter
Progr. de Statu Medio Aniniarum a Corpore
separatarum und die darilber erschienenen
schriftmassigeu Betrachtungen. Schwab.
1744, 8-. pp. 32.
2548. Hodges, Walter. Sheol, being a Brief
Dissertation concerning the Place of Departed
Souls, between the Time of their Dissolution
and the General Kesiirrection. London, 1745,
8°.
Also appended to his Christian Plan, 2d ed., Lon-
don, y.oi, B".
2549. Scliriftmasslger Unterricht vom
Aufentbalt der abgescUiedenen Seelen. Niirn-
berg, 1745, 8". pp. 48.
2550. Schwbert, Joh. Ernst. Von dem Zeit-
vertreib der Seelen nach dem Tode. Jena,
1746,4". 2 5tr.
2551. Zeibich, Carl Heinr. De Statu Animae
Christi a Corpore separatae illiusque Praero-
gativis Coninientatio ... . Witembergae,
1746, 40. pp. 84 +.
2552. Schwbert, Joh. Ernst. Von dem Ver-
langen der abgeschiedeneu Seelen, bey den
hinterlassenen Leidtragenden zu seyn. Jena,
1747, 40. 2 gr.
2552». Weeks, John. A Discourse on the
State of Souls, between Death and Judg-
ment. . . . London, 1749, S". ff. 3, pp. 55. G.
2553. Regis, Baltbasar. Of the Intermediate
State between Death and the Resurrection;
on2Pet. ii. 9. London? 1751, 8o.
2554. Conjectures philosophiques sur le
sejour des ames des decedes. Francfort,
1752, 80. pp. 24.
2555. Plltt, Joh. Jac. Vernunft- und schrift-
ma.ssige Gedanken iiber diejenigen Menschen,
welche bald nach jhrem Tode wieder aufge-
weckt, und griistentheils zweimal gestorben
Bind. Marburg, 1752, 8o. pp. 104.
2556. Balirdt, Joh. Friedr. Dissertatio de
Medii Aniniarum post Mortem Status fig-
mento, ad 1. Cor. iii. 12-15. Lipsiae, 1755,
40. pp. 16.
2557. Goddard, Peter Stephen. The Inter-
mediate State; a Sermon on Luke xxiii. 43.
London, 1756, 80.
2558. Peckard, Peter. Observations on the
Doctrine of an Intermediate State between
Death and the Resurrection : with some Re-
marks on the Rev. Mr. Goddard's Sermon on
that Subject. ... London, 1756, So. pp. 64. H.
2559. Remarks upon a late Treatise relating
to the Intermediate State ; or the Happiness
of Righteous Souls immediately after Death,
fully proved. London, 1756, 8". Cd.
Ascribed by Home to " Dr. Booth." Comp. Xo.
256".
2560. [Blackbnrne, Francis]. No Proof in
the Scriptures of an Intermediate State of
Happiness or Misery between Death and the
Resurrection. In Answer to Mr. Goddard's
Sermon ... . To which are added, Keinarks
on a Letter in the Gentleman's Magazine for
April, 1756, and on a Paragraph in a Sermon
of Archbishop Tillotson. With a Postscript,
in Answer to some Remarks ujion a late Trea-
tise relating to the Intermediate State, &c.
Loudon, 1756, S». pp. 74. 11.
Also in his Works, Vol. II. a.
2561. Bucliner, Gottfr. Von den zweimal
verstorbeneit, und von dem Ort, wo sich dcreu
Seelen in der Zwischenzeit von dem Tagc
ihres Todes his zu deren Wiedererweckung
zu dicsem Leben aufgelialten, nach der Schrift
und Vernunft. Jena, 1756, 4". pp. 190.
2562. Steffe, John. Five Letters ... . Lon-
don, 1757, 80. pp. 12V.
Letters I. and II. are on the Intermediate State.
2563. Da-«V8on, Benjamin. Two Tracts re-
lating to the Doctrine of an Intermediate
State, being Remarks on Mr. Stetfe's Letter
concerinng the State of the Soul after Death,
and his Brief Defence of the Same. (Ap-
pended to his Illu^tratiim of Several Texts
of Scripture, 1765, 8°, pp. L'.3"-29n.) H.
Originally publ. in the Atonlltltj I!ev. for M:iy, 1757,
XVI. 402^11, and the Grand Magazine for April,
1758.
2564. niorton, Thomas, D.D., Hector of Bas-
singhaiii. Queries, addressed to the Rev. Dr.
Law; relative to what he has advanced on
the Soul of Man, and a Separate State : with
a Few Remarks ou the Rev. Mr. Peckard's
Observations on the Doctrine of an Inter-
mediate State. Lincoln, 1757, 80. \s.
2505. Peckard, Peter. Farther Observations
on tile Doctrine of an Intermediate State, in
Answer tt) tlie Rev. Dr. Morton's Queries. ...
London, 1757, 80. pp. 73. H.
2566. Steffe, John. Two Letters on the In-
termediate State; containing Letter I. A
Candid View of the Appendix written by
Edmund Law ... . Letter II A Brief De-
fence of the First of the Five Letters on the
Intermediate State, &c. ... London, 1758,
80. pp. 84-1- . G.
2567. Discourse (A) upon the Intermediate
State. Shewing th.it all Righteous Souls . . .
are immediately, upon putting off their
Bodies, with Christ in Joy and Felicity. ...
London, 1760 [175»?], So. pp. 24.
Ascribed by Home to ' Dr. Booth." Comp. No.
2559.
2568. Scbubert, Joh. Ernst. De Visione Dei
ante Resurrectionem Carnis. Helmst. 1759,
40. (2 sh.)
256£». Pontoppldan, Erik, the younger,
1762. See .N(.. -llvl, etc.
2569. TscUeggey, Siegmund. Versuch einer
Betrachtnng iiber den Zustand der Seelen
nach dem Tode des Leibes bis znr allgemeinen
Auferstehung. Freystadt, 1763, 4>>. pp. 90.
2570. Cliappelow, Leonard. Two Sermons
concerning the State of the Soul on it's Im-
mediate Separation from the Body. Written
by Bishop Bull. Together with some Extracts
relating to the same Subject, taken from
Writers of distinguished Note and Character.
With a Preface. ... Cambridge, 1765, 80. pp.
xi., 120. Jf.
2571. Mesterton, Carl. De Anima humana
separata a Corpore. [liesj). Joh. R. Reinholm.]
Aboae, 1766, 40. (1 sh.)
2572. Toperzer, Joh. Von dem Zustande
der abgescliiedenen Seelen vor der Auferste-
hung der Todten, nach den Griinden der Ver-
nunft und der gottlichen OfTenbarung. Leip-
zig, 1766, So. pp. ISO.
2573. Jones, William, of yayland. Three
789
2574
CLASS III. — DESTINY OF THE SOUL.
258'>
Dissertations on Life and Death . . . Mith an
Appenilix ou the Intermediate State ... .
London, 1771, 8°. Is. M.
Also iu liis Works, London, 1801, 8", Vol. III.
2574. Gedaiikeu von dem Zwisclienstande
des Menschen nach dem Tode. Langensalza,
1772.
2575. dssay on the Intermediate State of Ex-
istence ... . London, 1777, 8°. 6d.
2576. Bateman, Thomas. The Intermediate
State of tlie Sunl; a Sermon on Luke xxiii.
4-2, 43. London ? 1780, 8».
2577. Serious Enquiry (A) into the Nature,
State, and Subsi.stence of tlie Human Soul,
immediately after the Death of tlie Body
... . By the Author of the Evening Confer-
ence between Christ and Nicodemus. Lon-
don, 17S3, 8». id.
2578. Jung, caUed Stilling, Joh. Ileinr.
Siege.sgescliichte derchristlichen Religion und
eine gemeinnutzige Erklarung der Ofl'enba-
rung Johannis. Neue Ausg., mit Nachtrag
und Register. Niirnberg, (17J»», und Nach-
trag, 1805,) 1S22, 8». 2 th. \6 gr.
In this work Stilling maintains ■• that the soul after
death and until the resurrection is Hoating above her
body, and is in a manner magnelicallv attracted to
the same. But should the parts of tiie hody be in
different places the sonl fi.llow* the hnd of re^i.rrec-
tion, which is indestructible by any power of nature.'
257£». Roux, J. M. Sermons sur I'etat iiiter-
niediaire ciitre la niort ct l:i bic-iiheurcii.s.' re-
surrectinii ; aiixijurN on a Joint nii ilismnrs
surcftte iincsthiii: si li's l>iViilH'tin'ii\ rccdii-
noitront dans ],■ ciel .eux nvec les,£iicls ils
oonverserent sur la terre. Amsterdam, 1803,
8". BL.
A Z>»(cA translation, ihid. 1804, 8».
2578t>. Meyer, Joh. Friedr. von. Hades.
1810. Se.. N„. 4676.
SoTSc. Willigen, P. van der. Verhande-
ling, bcluizfiidf naanwkeiirigotulerzoek naai
de leero des liijb.'ls, aaiigaandu den staat der
Eerfpiijs van lu-t Ilaagsche genootschap tot
vevdeiliging van de Christelijke godsdienst.
2« druk. 'i'iel, (s'llage, 1811,) 1841, 8o. f. 1.20.
2578''. Hobart, John Henry, 5^. The State
of the Departed. An Address delivered at
the Funeral of the lit. Rev. Benjamin Moore,
D.D. ... .Maifh l.lSKl ... and a Dissertation
on the same .Siiliject ... . New York, (3d
ed., 1.S25. 8": 4tli imI., lS4ti,) 1857, 12o. pp. 94.
2678e. fPolwliele, Itlilitiril]. Essay on the
Evideme fn.in Scri])ture that the Soul, im-
mediately titter the Death of the Body, is not
in a State of Sleep or Insensibility; but of
Happiness or Misery ; and on the Moral Uses
of that Doctrine. [Signed "Eusebius Devoni-
ensis."] {ClassicalJourii. for Sept. and Dec.
1820; XXII. 141-155, 201-276.) H.
The Catalogue of the Library Company of Phila-
delphia represents the second edition of this Essay
as publishid under Pohvhcle's name in London,
1819 Imisprint for 1829V], 8".
2578f. Balfour, AValter. Three Essays, etc.
See No. 3:>3.
2578s. Hunt Ingford, Thomas. Testimonies
in Proof of tlic .<r|>arate Existence of the
Soul in ii State nf Srlt'-Cinisciousness between
Death and tlie Itistn reotion. ... Accedit
Johannis Calvini xlivyoTTavvvxi-a- London,
182», 8». pp. 500 +. A.. F.
For the nio=t part, a collection of extract-s from the
writings of divines of the Church of England on this
subject.
2578''. Ricketts, Frederick. Considerations
on the Condition of the Soul in the Interme-
diate State between Death and the Resurrec-
tion. London, 1831, S». BL.
790
2579. [Copland, Alexander]. Mortal Life;
and the fctato of the Soul after Death; con-
formable to Divine Revelation, as interpreted
by the Ablest Cimimentators, and consistent
with the Discoveries of Science. By a Pro.
testant Layman. ... London, 1833, 8<>. pu.
iii., 572. Z>., G.
2579a. Hopfner, Ernst Friedr. Ucber das
Schicksal der Seelo unmittelbar nach dem
Tode des Leibes. Leipzig, 1833, 8». (li sh.)
2570'>. Wiedenfeld, Karl Wilh. Der iin-
inittelbare Zustand des Menschen nach dem
Tode. (Annalen der gemmmttn Theol. der
c/iriM. Kirche, 1834, W . 45-75 )
" JLiintains that the New Testament teaches an
intermediate state."— Bre(sc7i.
2579c. Beckers, Hubert. Mittheilungen aus
den nierkwurdigsten Scliriften der verflosse-
nen Jtihrhundorte iiber den Zustand der Seele
naeli dem Tode. ... 2 Ilefte. Augsburg.
1835-3(>,So. F. *"
Contents. Heft I. Zur Geschichte der Literatur
iiher die Lehre von dem Zustaude der Seele nach
dem Tode. Von Dr. \'al. Ernst Loseher. pp. 1-19.
— Alls Dr. Joh. Meisncr's .Abhiindlunc von dem
Mittelstande di-r abge.-chiedeuen Seelen. pp. 21-170.
—Aus deui Roinischen Kateehismus: uber die Aufer-
stehung und das ewigc Leben. pp. 1T1-'201. — Aus
Leibnitzens System der Theologie: ulier die letzten
Dingo, Oder das zukOiiltige Lcben. ip. a)j-215. Il
Heft II. Ai:3 Dr. Joh. Mcisner's Abhandkmg von
der Seligkeit und Unseligkeit der mit ilueii Leiberu
noch nicht vereinigten Seelen. pp. 3— tfj. — Aus Dr.
V. K. Loscher's Abhandlung von dem Zustande
der abgesehiedenen Seelen bis zum jiingsten Gericht.
(With many notes by Beckers.) pp. 47-^03.
A Large part of the contents of these two volumes
is taken from Loscher's A\tserle8ene Samvilung, etc.,
publ. in 1735. See No. 2542.
2580. R., A. Tankar om Hades, eller Mennis-
kans priifningstillstand efter doden af A. R.
Christitinstail, 1837, S".
258C». SHer-wood, Reuben. The Interme-
diate State. — A Sermon ... . Ponghkeepsie,
1838, 12". pp. 60. G.
2580i>. Rittelmeyer, . Essai sur la doc-
trine des ames apres la mort. Strasbourg,
1840.
2581. Govett, Eev. R., Jr. A Treatise on
Hades, or tlte Place of Departed Spirits.
Published by the Edinburgh Associiition for
Promoting tlie Study of the Prophetic Scrip-
tures. Edinburgh, N.r>. [184 — ?J, 16o. pp. 93.
2581«. Wliytt, James. Disembodied Spirits;
their State between Death and the Resurrec-
tion. London, 1840, 8°. BL.
2582. Pond, Enoch. The Intermediate Place.
{American Bibl. Bepos. for April, 1841; 2d
Ser., V. 464-478.) U.
In opposition to the doctrine.
2583. Grew, Henry. The Intermediate State.
Philadelphia, 1844, 12o. pp. 24.
2583*. Robinson, W. The Invisible World ;
or the State of Departed Spirits between
Death and the Resurrection. A Poem in
Eight Books, with an Appendix.... Cal-
cutta, 1844, 8°. pp. viii., 409. G.
"A cumbrous mass of unreadable prosaic verse." —
Calcu
Jlevi,
2584. Cappadoce, A. Gedachten over den
toestand der zielen in den staat der afgeschei-
denheid tusschen den dood en de opstanding.
's Huge, 1845, 8». Ji. 0.45.
2585. Miller, ifew. John. Things after Death :
Three Chapters on the Intermediate State,
with ... Hints for Epitaphs ... . 2d Ed.
London, (1847,) 1854, 10" ? pp. 150.
2586. Separate State (On the). (Kitto'syourn.
of ,SV/,'. L,t. for Jan. 1850; V. 82-96.) D.
2587. Young, Alex. The State of the De-
parted, and the Time of the Reward of Glory.
Glasgow, 1851, 120. pp. 132.
2588
SECT. III. C. 2.-CIIRISTIAN DOCTRINE. -*xi:£i. of tub soul.
2619
2588. Brown, Prof. John, D.D. The Dead
in Christ; their State, Present and Future
... . -Jd Ed. Edinburgh, (ISo'i,) 1857, 1S».
pp. 172.— Reprinted, New York, 1856, 12» or
1S».
Maintaius the doctrine of an intermediate state.
2589. Hades and the Resurrection; or, A
Voice to the Church of Jesus Christ. London,
1852, 12". 7^. m.
2590. J., W. H. Hades and Heaven. (Kitto's
Journ. of Sac. Lit. for Oct. lSi>'i', N. S. 111.
35-60. Comp. pp. 483-495.) D.
2591. Liitkemuller, (L.) Paul (W). Unser
Zustand von deni Tode bis zur Aufersteliun;;.
... Ein Fragepunkt zwischen iler protestau-
tischeii und katholischen Kirche. Leipzii;,
1852, S». pp. x.\., 193.
2592. Place (The) of Departed Spirits, (aturch
Rev. for July, 1S52; V. 232-252.) BA.
2593. Maywahlen, Val. Ulrich. Der Tod,
das TiKitenieicli und der Zustand der von liier
abgeschiedenen Seelen. Dargestellt aus dem
Worte Gottes. Berlin, 1854, 8". pp. xiv., 215.
D.
2594. The Intermediate State, and Christ
among the Dead ... . Translated from the
German by tlie Rev. James Frederick Scliiiu.
London, 1850, 12". pp. 1S4.
2595. Blakemaii, Phineas. The State of
the Soul between Death and the Resurrec-
tion. . . . New York, 1855, 12o or 18». pp. 114.
2596. [PUillips, Dan. WilliamJ. The Inter-
mediate State. {Chrislian Rev. for July,
1855 ; .VX. 381-409.) BA.
2597. Griflin, Nathaniel Ilerrick. Place and
anidition of the Departed. (BibHoth. Sacra
for Jan. 185«; XIII. 153-172.) //.
2597». Montagu, George, %th Duke nf Man-
chesla: The Intermediate State, by the late
Duke of .Manchester. London, 185B, 8».
2598. "Walker, George J. The Ministry of
Angels; tlie Separate State; the Book of
Esther; Biblical Studies. London, 1859, IS",
pp. 212.
2599. M'Causland, John Conyngham.
Truths for the Times. No. I. On the Inter-
mediate State. Dublin, lS«iO, 12». pp. 110.
2599». Intermediate State (The). {Presby-
terian Uuar. Rev. for Oct. 181il ; X. 241-252.)
H.
2. Sleep of the Soul.
Note. — See also tho preceding subdivision, and the
Index of Subjects.
2600. Calvin, Jean. Psychopannychia, qua
refellitiir ijuorundani Imperitorum Error,
qui Animas post Mortem usijue ad Ultimum
Judicium dormire putant ... . Aureliiie,
1534. — Also Baslleae, 1536; ArgentoratI,
1545, 8», tf. 54, and 155H, 8".
a:so in liis Traclalus Theotogiri, Amst. 1657, fol. ;
Opp. VIU. 33J-366. {H.) A French translation,
Orleans, 15:jt ; English, London, John Vaye, Ibul, H",
wiib the title, "A Treatise of tbe luimortality of the
Soule, • elc.
2601. Iiutz, or liuz, Renhardus, Erythropo-
lilaiius. Confutatio eoruni, qui Animas Mor-
tuorum dormire asserunt. Basileae, 1500, 4».
Also in the Orthodoxographa of J. J. Grjnajus,
15«9, lol., II. niH-lTM (i/.), «ith the title: — '• Sora-
nvs Christianorvni . . . iiec non succincta Declara- 1
tio, de comiiiuiii omnium Homiuum in Nouissimo Die j
Resurrectione."
2602. More, Henry. That the Soul doth not |
sleep after Death. (In his Explanation of the |
Grand Mystery of Godlinrss, ltf(iO, fol..
Book I. Ch. vi.- X.) I
2603. Faust, Jac. Do Psychopannychia. Ar-
gent. 1003, 4o.
2604. Private Letter (A) of Satisfaction to a
Friend concerning the Sleep of the Soul, tho
State of the Soul after Death till tho Resur-
rection, ... Prayer for departeil SouU whether
Lawful or not ... . n.p. 1««7, 8". BM.
2605. PfaflT, Christoph Matthaus. Dissertatio
de Somiio Animarum jiost Mortem, contra
Dormitiintios. Xubinga-, 1719, 4". pp. 16.
260.5». [Watts, Isaac). An Essay toward the
Proof of a Separate State. 1732. See No.
2341.
2606. Fincke, Daniel. Do Somno Animorum
e Scholis Christiauorum exterminango. llaia;,
1740, 40. (4 sh.)
2607. Heyn, Joh. Sendschreiben an Ilerrn
Doctor ... Baumgartea, worinue ... Doctor
Isaac Watts .Meynungen vom Schlaf der ab-
geschiedeiien Seelen bescheiden gepriifet sind
... . Frankfurt, 1740, 8°. pp. 181. — 2" Aurt.,
Halle, 1749, 8".
See Herrich, Syllnge, etc. pp. 87, 88; Kraffa A'eue
Theol. BM., 1. 8b5-»;8. H.
2608. Scliubert, Joh. Ernst. Vom Schlaf
der Seele nach dem Tode. Jena, 1740, 4».
(4 sh.)
2609. [Bielcke, or Blelke, Joh. Achat
Felix;. Die wachendeii :>eelen derer mit
ihren Vatern Entscliliifeiien, nach Einleituiig
desIIeynischenSeudschreibeiisan ... Bauni-
garten in Halle vom Seeloiischlaf ...
Frankfurt und Leipzig, 1747, 8". pii. 104.
2610. Seidel, Christoph Tim. Sendschreiben
an einige guto Freunde vom Seeleuschlufe.
Helmst. 1747, S». pp. 39.
2611. Simonetti, Christian Ernst. Gedaiiken
liber die Lelii en von der Unsterblichkeit und
dem Schhife der Seelen. 2 Theile. 2* Auli.
(Berlin, 1747,) Frankfurt an der Oder, 1751,
8». pp. 176, 2u8.
In opposition to Heyn. See Krafts A'eue ThtoL
Bibl . 1747, 11. 138-146, and 1748, 111. 26-33. U.
2612. 'Winter, ,p>reacher at Birkenwerder.
Aufgeweckter Ilypnopsychit. Berlin, 1747.
2613. Baumgarten, Siegm. Jac. Beant-
wortuiig des Sendschreibens J. Ileyns vom
Schlafe der abgcschiedenen Seelen. Halle,
1748, 40.
Also in his Theol. Bedenken, Samml. VI. Halle,
1748, pp. 271-()06.
2614. Schubert, Joh. Ernst. De gravi Er-
rore eorum qui Animas Defunctorum Seusuum
expertes obdormire statuuut. Helmst. 1751,
4". igr.
2615. [Du Rosey, ]. Abhandlung vom
Schlafe der Seelen nach dem Tode, als eine
Widerlcgungder Uber diese Materie abgefass-
ten Schrift des Abts Seidels. Halherstadt,
1754, S». pp. 206.
2616. Seidel, Christoph Tim. ... Vertheidi-
gungseiiies Sendschreibens vom Seelenschlafe,
gegen die AViderlegung eines Ungenanuten.
Halle, 1754, 8". pp. 160.
2617. Duplicschrift iiber die guto Sache
von dem Zustande der Seelen nach dem Tode,
als einer Beantwortung [of Seidel's Ve.rtlieidi-
gung snnes Sendschreibens, etc.] ... . Frank-
furth und Leipzig, 1755, 80. pp. 381.
261S. K. Schreiben an den ungenannten Ver-
fasser der Abhandlung vom Schlafe der Seele
nach dem Tode, welches in diesem Jahre als
eine Widerlegung des Herrn Abts Seidels zu
Halherstadt herausgekommen, von K. Frank-
furt und Leipzig, 17.i4, 8". pp. 35.
See Kraft's A'eue 77ico(. Bibl., I75j, X. 92B-930. B.
2619. [Du Rosey, ]. Von dem Zustando
der Seelen nach dem Tode, als eine Antwurt
791
2620
CLASS in. — DESTINY OF THE SOUL.
2643
aiif die Einwiirfe eines Ungenannten in dem
Tractat: Scbreiben an den iingenannten Ver-
fassw ... . Halbeistadt, 1755, 8°. pp. 128.
•2620. K. Zweites Schreiben an den ungenann-
teii Verfasser der Abbandlung vom Schlate
der Seele nach dem Tude, von K. Frankfurt
und Leipzig, 1755, S". pp. 79.
262C». Abliandlung von dem Schlafe der
Seele nacii dem Tode, als Widerlegung des
Abts Seidel's EinwUrfe vom Seelenschlafe.'
2 Stilclie. Fr.anlifuit am Mayn, 1755,80. e^rr.
2621. R. Dass Luther die Lehre vom Seelen-
schlaf geglaubet habe, in einem Sendschrei-
ben an den ungenannten Hrn. Verfasser der
Abhan«Hung vom Sclilafe der Seelen nach
dem Tode, welche zu Halberstadt herausge-
kommen, unwiederspreclilicherwiesen von R.
Frankfurt und Leipzig, 1755, S». pp. 32.
2622. Be-»vels, dass die Seelen nach dem Tode
weder schlafen, noch wacheu. Halle, 1755,
8". pp. 16.
2623. Tenzky, Georg. Die Geschichte des
Menschen in seinem Zwischenzustande, vom
Tode an bis zu seiner Auferstehung, ... nebst
der AViderlegung der Seelenschlafer ... .
Rostock und Wismar, 1755, 8". pp. 496 +.
(32 sh.)
See Krafts A'eue Theol. Bibl., 1756, XI. 616-622.
(H.) Also Killiout the name of the author, under
the title:— " Geschichte des Menschen bis zu seiner
Auferstehung," Buizow und Wisiuar, 1762.
2624. [Herbst, Nic. Friedr.]. Ternunft- und
schriftmasslge Anuierkungen liber die gegen-
seitigen Grunde fiir und wider den Seelen-
schlaf, welche theils in dem Sendschreiben
des Herrn Abt Seidel's, theils in der ihm
entgegengesetzteu Abbandlung eines Unge-
nannten enthaltea sind. Lemgo, 1756, 8".
pp. 333.
2625. Miiller, Joh. Steph. Die Unschuld
Luthevs in der Lehre von dem Zustande der
Seele nach dem Tode, wider die Beschuldi-
gung, al.s ob derselbe ein Seelenschlafer gewe-
seu xey, gerettet. Jena, 1757, 4<>. pp. 39.
See No. 2621.
2626. Dass Luther die Lehre vom Seelen-
schlafe nie geglaubt hahe, welter und mit den
starksten Grimden erwiesen. Jena, 1759, i".
pp. 54.
In answer to a Letter puhl. in the A'eue Enieiterun-
gen der Erkenntniss, etc. (Leipz.), Si. m.—Herrich.
2627. Bastliolm, Christian. Disputatio de
jivxoTTavi'vxi.a. I'ait. i.-lll. Havniae, 1762-
2628. Versiicli eines Beweises, dass die Seele
des Menscheu nach der Trennung vom Leibe
nicht sclilafe, sondern sich bewusst sey, aus
Gottes Wort und geistlichen Erfahrungen
wahrer Christen gefuhrt. Halle, 1775, 8°.
pp. 62.
2629. Observations on 1st. The Chronology
of Scripture. ... 3d. The Evidence which
Reason ... affords us with respect to the
Nature ... of the Soul of Man. 4th. Argu-
ments in Support of the Opinion, that the
Soul is Inactive and Unconscious from Death
to the Resurrection, derived from Scripture.
New- York, 1795, 8». pp. 141. G.
2630. Kenrick, Timothy. Discourses ... .
2 vol. London, 1805, S".
Sermons ii.-iv. (I. il-79) are on the state of the
dead. The author maintains that the soul dies with
the body, and is restored to life at the resurrection.
2630». Woodward, John. A Short Exposi-
tion of tlie (.'reed: the Question considered.
Is Death a Temporary Sleep? London, 1831,
8". BL.
iC31. Pearce, John H. An Attempt to an-
swer the Question, Has Man a Conscious State
792
of Existence after Death, and previous to the
Resurrection? Fayetteville [N. C], 1844,
pp. 8.
Maintains the sleep of the soul. " Incoherent and
confused. —BifcJ. Repert.
2632. Ham, J. Panton. The Generations
Gathered and Gathering; or, The Scripture
Doctrine concerning Man in Death. London,
1850, 12°. pp. 158.
Maintains that man has no conscious existence be-
tween death and the resurrection. Reprinted in the
Bible Examiner for May and June, 1852 VII. 65-96.
2633. Porter, James. The Condition of the
Dead. (Hetlwdist (^iiar. Kev. for Jan. 1850;
XXXII. 113-124.) H.
Against the sleep of the soul.
2634. Heaven, Hell, Hades; or Sleep of the
Soul. (Kittos Journ. of Sac. Lit. for April,
1853 ; N. S. IV. 56-79. Cbmp. pp. 413-432.) D.
Maintains the sleep of the soul.
2635. "Webb, C. The Sensibility of Separate
Souls considered. London, 1853, 12". pp. xi.,
192. G.
2636. Connelly, 7?fv. Thomas P., anrf Field,
Eev. Nathaniel, M.V. A Debate on the State
of the Dead ... . Held ... in the Vicinity
of Indianapolis, in the Summer of 1852. . . .
Revised by the Parties. Louisville, 1854, 12».
pp. 308. ^ ^
Dr. Field maintains the unconsciousness of the
dead in the interval between death and the resurrec-
3. Descent of Christ into Hades | Limbo.
Note. — This subject belongs princiimlly to Chris-
tology, and the following titles are only a selection
from the copious and unprofitable literature re-
lating to it.
2637. Dietelmair, Joh. Augustin. Historia
Dogniatis de DescensuChristi ad Inferos Lite-
raria: cum Praefatione Joh. Balth. Bern-
holdi. Norimbergae, 1741, 8". (16 sh.)— Ed.
2da, emendatior et auctior. Altoifii, 1762, 8».
See A'ora Acta Erud., SuppL, VII. 321-328, and
Emestis Keue Theol. Bibl.. 1762, III. 694-714. H.
2638. Semler, Joh. Salom. De vario et im-
parl Veterum Studio in recolenda Historia
Descensus Christi ad Inferos. [Progr.] HaL
1775, 40.
2639. Volborth, Joh. Carl. Epistola pasto-
ralis, qua quantum Erroi- ApoUinaris con-
tulerit, ut Dogma de Descensu ad Inferos
Synibolis Fidei insereretur, paucis declaratur.
BrunsvigK, 1795, 8°. pp. 8.
2640 Clausen, Joh. Dogmatis de Descensu
Christi ad Inferos Historiam biblicam atque
ecclesiasticam coiuiKisuit, variisque Observa-
tionibus critico-philologicis illustravit ... .
Hafniae, 1801, So. pp. 87.
2641. Waage, Georg Holger. De Aetate Ar-
ticuli quo iu Symbolo Apostolico traditur Jesu
Christi ad Inferos Descensus. ... Hauuiae,
*^^Revle°;vld'bJ'K.' W. KolthofT in the Jahrb. /. «..«.
KHtik lor July, lh37, coll. 108-112. H.
2642. TBallon, Hosea, 2(1]. Historical Sketch
o? I^uerpretations of 1 Pet. iii. lS-20, and 'V.
6. {Universalist Quar. for April, 18o3; X.
221-248.) H.
2643. HnideUoper, Frederic. The Belief
of the First Three Centuries concerning
Christ's Mission to the Underworld. Boston,
»'*^V^;<S'^b^^c^ful research, as™..
edition was privately printed at Mcadville, Pu., lbo3.
6". H.
On the history and literature of this sub-
iect see, further, Bretschneider, f.^ste>n.
L„ixvickdung, etc. pp. 598-600, and below.
2644 SECT. III. C. 3. — CimiSTXAS DOCTnXSK. — DExc. OP CHiusT ro ii.tDes. 2662
No. 26r)T«, Pearson; 2r.73, Niemann;
2679', King; 'Jtisii, Ittlg; a.OO. Unger;
2696, Pott; ijsi". Hone; 2698, Kouigj
2706, Gilder; unci 2709, Korber.
2644. Nicodemus. Evangelii Nicodemi Para
II. sive descensus Cbristi ad Inferos. Gr.
(In Tisclu'ndorf s Evangelia Apocrypha, Linn.
1853, S°, pp. 300-311.) //. — Also in Latin, in
two different forms, ibid. pp. 368-410.
Forming cc. 17-27 of the Gospel of Nicodenius as
edited by Thilo, Cod. Apocr. Nov. Teat.. I. 6Kti-7'-6,
whose notes are valuable. It may be found in Kng-
lish in Jones ou the Canon, Vol. 11., and in Hone s
Apocryphal Kern Test. (Loudon. 18l'0, id ed. injl, S"!.
ot which severs^! cds. have been publ. in this country.
This legend, .is Mt. Norton lemarks [Genvineties.i of
the Gospels, 2d ed.. III. 2«t. note), 'appears to have
been the immediate source of those conceptions re-
specting our Lord's descent to Hell, or the ' Harron-
ing of Hell,' as it was called in old English literature,
which we;e common in the latter pan of the Middle
Ages.' Kaily editions of this Gospel in Latin ;ind
various modern languages, as English. French. Italian
and German, are very numerous. See Thilo. 1. c.
pp. c.\lii.-cl,x.
2644». Euseblns Ale.xandrinus, 5th cent.
Eiisebii .Jinieseiii quae snpersunt Opnscnla
Grseca ... illustrata a Jo. Christiano Guilel-
mo Aiignsti ... . Elberfeldi, 1829, 8». pp.
192 +. D.
Containing a curious discourse on the descent of
John the Baptist to Hades, announcing to the ini
prisoned saints their approaching deliverance, aud
another on the descent of Christ to Hades. See pp.
3-10, 14-'28. and the notes, p. l-.'4, et seqq., p. 155, et
seqq. Thilo. iu his work " Ueber die Schriften des
Eusebius von Ale\andi'ien und des Eu^ebius \on
Einisa,' Halle, 1832, 8° (/).). gives good reasons for
assigning these discourses to Eusebius of Alexandria.
2644<>. Cicdmon, died about a.d. 6^0. CieA-
mon's Metrical i'araplii.i.se of Parts of the
Holy Scriiitures, in Aiijilii-Sa.\on; with an
English Transliition, Notes, and a Verbal
Inde.x, by Benjamin Thorpe ... . London,
1832, 80. pp. .x.x.w., 341. H.
Book U. pp. 265-310 relates in great part to Christ's
descent to hell. For a description of hell, see also
pp. -M-'io.
2645. Epiphanltis, Pseudo-. Oratio in ...
Sepultuiani Domini ... et in Domini in In-
fernum Descensum. Gr. and Lat. (In Epi-
phanii Opera, Par. 16'22, fol., II. 259-275.) H.
This may belong to one of the later Epiphanii, of
whom one t). a.d. 680, another a.d. 870.
2645^ Scotus Erigena, Johannes, fl. a.d.
858. See No. 2017.
2646. Ansellus, ScholasHcus, fl. a.d. 930.
[Vision of Chri,st's Descent into Hell. Lat.]
(In E. Du Meril's Poesies pop. Lat.anterieures
au XII' SierJe. Paris, 184.3, 8'>. pp. 200-217.) H.
Also in Migne's Patrol. CLI. 643-«o2. B.
2647. Harro'»vlng of Hell (The), a Miracle-
Play written in the Keign of Edward the
Second, now first published from the Original
Manuscript in the British Museum, with an
Introduction, Translation, and Notes. By
James Orchard Halli well . .. . London, 1840,
sm. 4» or 8". pp. 33. F.
2647*. "Wldebram, Friedr. Triumphus re-
surgentisChristiab Inferno; Carmine. Witeb.
1554,40. BL.
2648. Smith (Lat. Sm^rtlisens), Richard,
i)./)., 1500-1563. Refutatio luculentacrassreA I
exitiosa Hseresis Johannis Calvini & Christop. '
Carlili Angli, qua astruunt Christum non
descendisse ad Inferos alios, quam ad Infer-
num infimum ... aut ad Sepulchrum. 1502,
2649. Granada, Luis de (Lat. Ludovicus
Granatensist. Conriones de praecipuis
Sanctorum Festis et Diebus Dominiois per
totum Annum. 4 vol. Autverpise, 1677-81,
fol.
For a striking extract from Luis de Grenada's
•ermoD on the Resurrection, describing Cbrist'v
descent into hell, see Ticknors tlisl. of Spanish Lit.,
2650. Agricola, Francisctis. Evangelicarum
Demonstiationum Libii IV. inquibus ... de-
nionstratur (.'hristtim seciiiidiim Aiiimam rc-
vera ad Infernum descendisse et Auiina.s
Piorum inde a Limbo liberasso. Colonia-,
1578, 120.
2651. Carlile, or Carlisle, Christopher.
A Discovrse concerning Iwo Ditiine Positions.
The First effectually concluding, tliat tlio
Soules of the Faithftill Falliers, deceased
before Christ, went immediately to lleaiien.
The Second ... touching the Descension of
our Sauiour Christ into Hell ... . London,
1582, sm. So. pp. 17, ff. 173 +.
In opposition to the book of Richard Smith, de-
scribed above, No. 2(548. •■ This work was interdicted
the same .year by public authority."— Cooper, Ath,
2652. Vicq, Henricus de. De De.scen.su Josu
Christi ad Inferos ... . Antuerpia', 15S«i,
4o. pp. 1G2.
2653. Bns»U8 (Dutch Buys), Joh. Dispu-
tatio de Descensu Cliris'.i ad Inferos, adversus
Decretum Libri Concordia; Lutherauorum.
Colonial, 1588, i".
26.54. Hill, Adam. The Defense of the .\rticle,
Christ descended into Hell. AVitli Arguments
obiected against the Truth of the same Doc-
trine, of one Alex. Humes; all which Reasons
are confuted ... . Loudon, 1592, 4°.
2655. Herrn8cliL'%vager,Casp. Trostpredigt
vom Btindlein der Lebeiidigen, darinn die H.
Seelen der Verstorbenen hiss an den JUngsten
Tag verwahret werden. Schmalkaldeu, 1595,
4o.
2656. Jacob, Henry. A Treatise of the Suffer-
ings and Victory of Christ in the Work of our
Redemption ... . Written against certain
Errors in these Points publickly preached in
Loudon [by Bp. Bilsonl, 1597. [London?]
1598,80. BL.
2657. Bllson, Thomas, Bp. The Effect of
certaine Sermons [preached in 1597] touching
the Full Redemption of Mankind by the
Death aud Bloud of Christ Jesu.s; wherein
... are handled. What Paiues Christ suffered
in his Soule on the Crosse: together with the
Place and Purpose of his Descent to Hel after
Death... . London, 1599, 4o. BL.
Bil.son maintains that Chi-ist actually went into
hell " to destroy the divel's kingdom," Ac, and op-
poses the Puritan doctrine, that he suffered the pains
2658. Brongbton, Hugh. An Explication
of the Article of Christ's Descent into Hell.
[Containing various tracts relating to the
subject, originally published fnmi 1599 to
1005 or later, particularly against Bp. Bilson ;
including also his " Oration to the Geneveans"
in Greek and English.] ( Works, Loud. 1G62,
fol., pp. 727-840.) H.
" It is remarkable, that the first of our countrymen
who gave a r:itional explication of this matter, was
the famous Hugh Brougblon. otherwise so fanciful In
his opinions.' — Kippis, in the Siogr. Brit., 2d ed.,
11. 311. note. He huiintains with abundant learning
that Hades denotes the world of souls, not the place
of the damned.
2659. Higf^lns, John. An Answer to ...
M'illiain Perkins, concernin-; Christ's Desreii-
sion into Hell. Oxford, (1002 1) 1608, 8". BL.
2660. Bllson, Thomas, lip. The Survey of
Christ's Sufferings for Man's Redemption:
and of his Descent to Hades or Hel for our
Deliverance. London, 1004, fol. BL.
2661. Brlefe Answere (A) unto certaine Ob-
jections against the Descensioii of Christ into
Hell. London, 1004, 4«. BL.
2662. Iilmbo-mastix, that is, a Canvise of
793
CLASS III.— DESTINY OF THE SOUL.
Limbus Patrum, shewing; . . . th.it Clirist de-
scended not in Soule to Hell to deliver the
Fiithers from thence. Loniion, 1«04, 4o. BL.
By Andrew Willet? See No. 2C65.
2663. Parkes, Richard. An Apologie of Three
Testimonies of Holy Scripture, concerning;
the Article of our Creed, He descended into
Hell. London, 1607, 4". BL.
2664. The Second Booke, containing a Re-
joynder to a ]{rj)l y made against the Former
Booke, lately published in a printed Pamidi-
let, intituled, Limbo-niastix. London, 1007,
4o. BL.
2665. Willet, Andrew. Loidoromastix : that
is, A Scouige for a Rayler, containing a Full
... Answer to the Unchristian Rayling;s ...
vented by one Rich. Parkes, against the
Author of Limbomastix. Cambridge, 1607,
4». BL.
2666. Parker, Robert, and Sanford, Hugh.
De Descensu Jesu Christi ad Inferos Libri
quatuor, ab Ilugone Saufordo inchoati. Amst.
1611,40. BL.
2667. Guild, William. Limbo's Battery; or,
an Answer to a Popish Pamphlet of Christ's
Descent into Hell. Aberdeen, 1630, 1'2».
2667». Pearson, John, Bp. An Exposition
of the treed. . . . Loudon, 1659, 4o.
Numerous editions. See on Art. V., where the
subject of Christ's '■ Descent into Hell" is treated
with great learning.
2668. Kckhard, Heinr. De Descensu Christi
ad Inferos Libellus. Lipsia?, 16(M, am. 8». pj).
2669. Ricliard, Jacob. De Descensu Christi
ad Inferos contra Novatoris cujusdam Disser-
tationem de eadem. [Pries. Pet. Haberkorn.l
Gissw, 1671,40. 4 i/n
2670. Llghtfoot, John. A Discourse upon
the Fourth Article of the Apostolic Creed.
{Works, Strype's ed., II. 1341-1355, Loud.
1684, fol.; or Pitman's ed.. VI. 3-36.) H.
Opposes very vigorously the common notions of
Catholics and Protestants on the subject.
2671. Smith, Richard, o/ London. A Letter
... to Dr. Hen. Hammond, concerning the
Seucc of that Article in the Creed He de-
scended into Hell; together with Dr. Ham-
mond's Answer. London, 1684, So. BL.
2672. Carpzov, Joh. Benedict, the younger.
Dissertatio de Descensu Christi ad Inferos ex
Ephes. iv. 9, 10. [Resp. J. G. Lucius.] Lip-
Bise, 1687, 4°.
Also in his Dws. Acad., pp. 640-711. — " Maintains
the common doctrine ol' Calov and others.' —£re(scA.
2673. Niemann, Sebast. Dissertatio de dis-
tinctis Poutificiorum in Inferno Classibus.
Jenae, 16811, 4o. pp. 30.
2674. Meisner, Joh. Tractatus de Descensu
Christi ad Inferos. Witebergie, lOttO, 4o.
6gr.
2675. Francke, Wilhelm. Dissertatio de
Descensu Lhristi ad Inferos ex 1 Petr. iii. 18,
19. [Pnis. J. G. Neumann.] Viteberga;,
1694. 40. pp. 30. — Also 1702.
"Maintiiitis that Christ conquered the Devil nnd
Hell meritarie ratione acquisitiniiis, and notificatorie,
ratione promutgalionis. —Brelsch.
2676. liaurbech, Is. De Descensus Christi
ad Inferos .Majestate. Altorfii, 1700,4". 4 gr.
2677. Dummer, Jeremiah. Disputatio Theo-
logica de Christi ad Inferos Descensu. ...
Sub Prj^sidio . . . Hermanni Witsil ... . Lug-
duni Batavoruin, 170'i, 4". pp. 24 -f. //.
2678. Hase, Cornelius. De Descensu Christi
ad Infima Loca Terrne. Bremae, 170*2.
In oppcsitiou to Carpzov on Eph. iv. 9, 10.
:r94
•'The
arc copiously st:ited ;
in his Exercitationea Theol..
Lipsise,
De De-
B. Carp-
2679. Lucius, Joh. Gottlieb. Vindiciw Dis-
sertationis Carpzovianw de Descensu Christi
ad Inferos. Lipsia;, 1703, 4o. jip. 48.
In answer to C. Base, who opposed the notion of a
local descent.
2679». [King, Peter, Lord}. The History of
the Apostles Creetl : with Critical Observa-
tions on its several Articles. The 3d Ed
London, (1703, . . .) 1711, 8o. pp. (ic), 415. H.
On the Descent of Christ into Hell, see pp. 178-
2680. Ittig, Thomas. Dissertatio de Evan-
gelio Mortuis aununtiato, ad 1 Petr. iv. 6.
Jen.T. 1730, 4o. pp. 56.
■ Kvaugelium spiritualiter mortuis praedicatur."—
d modern opinions on the subject
Also reprinted
l.-Bntsch.
2681. "Weber, Joh. Georg. Doctrina tutior de
Descensu Christi .ad Inferos ...
1731, 80. (6 sh.)
2681». Hude, Heinrich von dei
scensu Christi ad Inferos. \Vr:ts.
7.0V.] Helmstadii, 17.j4, 4».
2681i>. Tiphalgne de la Roche, Chailes
Francois. Lcs vl>i(.ns (rilMMliini, pbilosoplie
arabe, ou Essai siir la nature de lame: rela-
tion d'un voyage anx Liiiibes, im Bigarrures
pliilosophi(iui'S. 2 vol. Paris, 177'J, So.
An earlier ed. was publ. at Amst.rdam In 1759,
WHh the title, '• Les bigarrures philosophiqucs," e(c.
2682. Fassoni, Liberato. De Piorum in Siuu
Abrahae Beatitudine ante Christi Mortem.
.. . Ronine, 1760, 4o. pji. .332 +.
See KovMe let. ptib. in Fintize, 1761, XXII. 58*-
590, Bll-(iI5, fiSl-654. B.
268.3. Cadonici, Giovanni. De Statu Beati-
tatis Animarum Sanctorum Antitjui Testa-
menti ante Christi Desceusnni in Inferos; de
A'eritate Purgatorii. et de non retardata Aui-
nuirnm Justorum Beatitudine in Mansions
Coelesti ... . Venetiis, 1763, 8o.
268.3». Lettere teologidie spettanti alia con-
troversia tra il signor Giovanni Cadonici e il
Padre Liberato Fassimi ... iutorno alia beati-
tudine de' santi patriarch! nel seno d'Abramo.
Veiiezia, 1763, So. jip. 62.
See Novelle la puh. in Fireme, 1163, XXI V. 578-
582. 602-5. 649, 650. B.
2684. Cadonici, Giovanni. Anrelii Augus-
tini quae videtur Sententiade lieatitate Sanc-
torum ... Antiqui Testamenti ante Christi
Descensnm ad Inferos ... contra Haereticos
... Purgatorium ... impugnantes. Venetiis,
1765, 4o.
26S5. Goethe, Joh. Wolfgang von. Poo-
tische Gedanken uber die Holleiifahrt Jesu
Christi.
First publ. in a periodical entitled Der Sichtbare,
Frankfurt, 1766; then iu the ed. of his Werke in i
vols., Stuttgart, iai6-37. 8". It is his first printed
poem. See Wenzel, Aus Weimara guldenen Tagen,
p. a.
2686. Mamachi,Tommasn5Iaria. DeAnima-
bus Justorum in Siuu Abrahae ante Christi
Mortem expertibus beatae Visionis Dei. 2
vol. Romae, 1766, 4°. A.
2687. Lettera il'un chierico regolare al P.
Mamaclii contro la sua ojiera De Animabus
Justorum ... [etc.]. Cosnu)i.oli, 1766, 8«.—
Also Brescia, 1777, So.
Ascribed by some to Marline Natall, by others to
Urbano Toseiti.
2688. Kiesling, Joh. Rudolidi. De Via, qufi
Concertationem de Descensu Christi ad In-
feros componere voluit Dominus la Grave,
difticili potius quam expedita. Erlaiigie,
1769,40. 3 f/r.
2689. Scholz, Joh. Friedr. Vernunft- und
scbriftmkssige Gedanken von der Hijlle uud
der HiiUenfahrt Christi. Halle, 1770, 8».
2690. Vnger, Imman. Theodor. Dissertatio
2691
SECT. III. C. 4. -CHRISTIAN DOCTRINE. -PFflo.^ro/fr
2714
de Descensu Christ! ad Inferos. [Prms. J. F.
Gruiier.] Hal. 1777, 4'>. pp. 45.
The author opposes the coinnion view, and gives a
tolerably conipltte Uistun ot opiuious on the subject
to the time of Luther — Bretsch.
2691. Oertel, Ileiiiricli (r.itthilf. Dissertatio
Theologica Dottrinam de I)cs,eiisv Cliristi ad
Inferos Nova Katione illvstnitam sisteiis .. . .
Vitebergae, 1782, i". pp. 48. F.
2692. Dresde, Friedr. Wilh. Inqiiiritur in
veram Menteiu Loci 1 Petr. iii. 18-20, ad in-
telligenduin, iibi Cliristus, post suam e Mor-
tuis Resurrectioneni, ad suam usque in Coelum
Receptionem, degerit. Vitebergae, 1801, 4°.
(2sh.)
' Maintains that Christ during the fortj days after
his resurrection repeatedly went to hell, and preached
repentance and forgiveness of sins to those who
perished in the Deluge. —Bretsch.
2693. Hackerj.loh. Georg. Aug. DeDesccnsu
ad Inferos I. Pet. iii. 19. 20. ad Provinciani
Messiae demandatam referendo Dissertatio
... . Dresdae, 1802, 4». pp. 38. F.
2694. Horsley, Samuel, Bp. Hosea. Trans-
lated from tlie Hebrew : with Notes ... . 2d
Ed. ... witli ... a Sermon, now first pub-
lished, on Christ's Descent into Hell. Lon-
don, 1804, 4«. pp. 1., 226, 18. H.
2695. "Weber, Michael. De Descensu Christ!
ad Inefios e Loco 1 Petr. iii. 19. tollendo inque
Adscensum ad Superos niutando. Vitebergaj,
1805, 4". pp. 19.
" Weber supplies irpd; rbv Gidu after noptveu^,
from ver. 18 and understands toIs iv <pv\. nvtity.. as
a dfttivus commodi." — Bretsch.
2696. Pott, David Julius. VariaeTnterpretum,
de Descensu I. C. ad Inferos, Sententiae se-
cundum Temporum Ordinem enumerantur et
breviter dijudicantur ... . (Excursus on 1
Pet. iii. 19, in his Epistolae, CaOiolicae, etc.
II. 281-340, ed. alt. Gotting. 1810, S", being
Vol. IX. Fasc. 2 of Koppe's ed. of the N. T.)
2697. Hone, William. Ancient Mysteries de-
scribed, especially the English Miracle Plays
... . AVith Engravings ... . London, 1823,
8». pp. 298. H.
On the Descent into Hell, see pp. 120-147. See
also the Coventry Mvsterics, Ludus Coventria, ed.
by Halliwell for the Shakespeare Society. IMl, 8<>,
pp. a'.'9, 3:10 (J?.), and The Chester Plays, ed. by
Wright for the same Society, Vol. II., 1S47, pp. 11-
83. H.
2697«. Descent (The) into Hell; a Poem.
London, lS;i0, S". BL.
By J. A. Heraud 7 See No. 2697b.
2697''. Heraud, JJhn Abraham. The Descent
into Hell, with an Analysis and Notes; with
other Poems. London, 1835, 8<>. 5s. BL.
2698. Konig, Joh. Ludwig. Dio Lehre von
Christi Ilollenfahrt nach der heil. Schrift,
der altesten Kirche, den christlichen Symbo-
len, und nach ihrer vielumfassemlen Beden-
tung dargestellt ... . Frankfurt a. M., 1842,
8<>. pp. vi,, 281. D.
The literature of the subject is given pp. 200-268.
— Reviewed in Zellers Thevl. Jahrb , 1842. pp. 773-
7W, and by C. K. Goschel in the Jahrb. /. Kiss. Kri-
tik for Sept. 1S42, coll. »33-330. H.
269S». Blbliophllus, ^mQttrns^pseitdon. Die
Leipzij^er lielitcioiisfiage : WIe diinket euch
von die Hollei'ifahrt Christi? ... Von Since-
rus Bibliophilus. Magdeburg, 1844, 8». pp. 80.
See Leipz. Rcpert., 1814, VI. 290-300.
2699. Ackermann, Constantin. Die Glau-
benssiitze von Christi Hiillenfahrt und von
. der Auferstehung des FleLsches, vor dem
Richteretuhl unsrer Zeit. ... Hamburg und
Gotba, 1845, 120, pp. 47. D.
2700. Tlioden van Velzen, E. M. Ilet
Evangelie an de dooden verkondlgd?! Eene
proeve om de zoogenaamde nederdaliug van
Christus ter helle tot dorzelvcr bijbelsclip bo-
teekenis en hooge belangrijkhoid voor de leer
des heils terug te brengen. Nijiuwogen, 1845,
So.fl.l.m.
2701. "WexelsjWilh.Andr. Aaben Erkltering
til mine Medchristne om min Ansknelse og
Bekjendelse angiutende Christi Nedfart til
Helvede og Muligheden af en Omvendelse
efter Doden. 2det Opl. Christiania, (1845,)
1847, 8». PI). 168.
2702. Nielsen, Olaus. Nogle Ord om Veien
til Livet &c. Med Hensyn til det af W. A.
Wexels udgivne Skrift: "Aaben Erkhering
til mine Medchristne." Frederiksbald, 184«,
8». pp. 80.
2702"'. Cloja, Ant. La discesa di Gesil Cristo
air inferno. Koma, 184«.
2703. Molir, Jakob Andreas. Forsiig til en
Fremstilling af den hellige Skrifta La'ie om
Kristi Nedfart til Helvede og Muligheden af
Omvendelse efter Doden. Stavanger, 1847,
So. pp. 66.
2704. [Frothingham, Nathaniel Langdon].
" He (le.scended into Hell." (Christian Exam.
for May, 1851 ; L. 401-410.) H.
2705. Lord, William W. Christ in Hades.
A Poem. ... New York, 1851, 12'>. pp. 183.
2706. Guder, Eduard. Die Lehre von der
Erscheinung Jesu Christi nnter den Todten.
In ihrem Ztisammenhange mit der Lehre von
den letzten Dingen. ... Bern, 1853, 8". i)p.
xii., 381. D.
Contents. " Einleitung," pp, 1-15; " Die biblische
Lehre." pp. 14-126; 'Die Gescljicbte des Dogmas, '
pp. 127-301; " Dogmatische Schiusserorteruug," pp.
302-3S1.
2707. Zeischwitz, Carl Ad. Gerh. von.
Petri Apostoli de Christi .ad Inferos Descensti
Sententia ... . Lipsiae, 1857, 8». pp. 68. F.
2708. Aluensclier, Joseph. On the Descent
of Christ into Hell. (BibUnih. Sacra for
April, 185«; XVI. 309-3.53.) H.
Rejects the doctrine of Christ's descent into hell,
and also that of an intermediate place for departed
spirits.
2709. Korber, Johann. Die katholische Lehre
von der Holleiifiilirt Jesu Christi. Landshut,
18«0, 8°. lil>. viii., 476.
2709^ Teipel, Friedr. Ueber die Ilollenfahrt
Christi. (T'-eot. QuartaUchrift, 18«0, Heft 4.)
2709''. Miles, James Browning. Christ preach-
ing to the Spirits in Prison. (Biblioth. Sacra
for Jan. 1862; XIX 1-31.) //.
4. Purgatory, and Prayer for the Dead.
2710. Forbes (Lat. Forbesins a Corse),
John. Instructiones historiio-theologica,' de
Doctrina Christiana .. . . Editio nova ... .
Amstelwdami, (1(545,) 1702, fol. pp. 735 -j-.
{Opera, Vol. II.) H.
See Lib. XIII.. •' De Purgatorio, et SulTraglis pro
Deluuctis, " pp. 62t-«JS.
2711. Allacci (Lat. Allatiits), Leone. De
utrinsciue Ecilcsia' Oicidcntiilis atijue Orien-
talis in Dogiiiiitc ilc I'lir^atorio perpetua Con-
sensione. itcima'. ltJ55, ^''.
Also in Migiies TheoL. Cursus computus, XVIII.
365-460, Par. \hiO, 4".
2712. Q,uenstedt, .loh. Andr. Exercitatio
de Ecclesi.irum Oricntalium et Latiuie Dissen-
sione in lld^iiiMtc de l'urf;i\torio. [liesp. Joh.
Diecmaiiii.j Witt.-b. 1()71, 4».
2713. Hopfner, Joh. Georg Christian. De
Origine Uogmalis Homanoruin Pontificiortini
de Purgatorio. Halte, 17J(2, 8». pp. 32.
2714. Edgar, Samuel. The Variations of Po-
pery. ... 2d Ed (Dublin, 1832,) Lon-
don, 1838, f». i)p. XX., bTA +. F.
Ch. XVI., pp. 452-486, relates to purgatory.
795
2715
CLASS III. — DESTINY OF THE SOUL.
2740
2715. liOCh, A'alontin. Das Dogma der grie-
chischeii Kirclie vom Purgatorium. Kegeiis-
burg, 1842, 8». (U 8h.)
2715*. "WrlgUt, Thomas. St. Patrick's Pur-
gatory. 1S44. See No. :i264.
2716. History of Purgatory. {Journal of
Sac. Lit. and Bihl. Record for July, 1855 ; I.
289-308.) D.
2717. Redner, Leo. Das Fogfeuer. Eine
historiscli-Uogiiiatische Abhaudlung... . Re-
gensburg, 18&», 8«. pp. 208.
Catholic.
On the history of the subject, see also No.
2769, Valverde; 2770, BellarmJno?
2815. UssUer; 2841, Tralte; 2884, Dea-
con; 2sy7, Meri; 29U7, Tracts; 2yus,
Perriiij 2914, Hall; and 2926, Frantx.
2718. Eustratius, Constantinopolitanus, fl.
A.D. 578. Tiactatus adversus eos qui dicunt
Animas statim atque e Corporibus soluta;
sunt, noil operari : neque oblatis pro lis Deo
precibus ... juvari. Gr. and Lat. (In L.
Allacci [Lat. Allatius], De utriusque Eccks.
Occid. atque OrieM. de Purg. Consensione,
KoniK, 1665, 8», pp. 319-5S1.)
A Liilin tiaDsliition in the Max. Bihl. Palrum,
Tom. XXVII., and in Migne a TUeol. Cursus tomple-
txia, XVIII. 461-514.
2719. Joannes (rxeudn-), Damascemis, 8th
cent.? De iis qui in Fide dormiernnt; quo-
niodo Mi.ssis et Kleemosynis adjuventur. Or.
and Lat. (In Joannis Daniasceni Opera, Par.
1712, fol., 1. 584-697.) H.
Also publ. separately, Venet. loU, 8°.
2720. Henrlcus Salteriensis, or Henry of
Saltrey, H. a.d. 1150. Super Purgatorio S.
Patricii, de quodani Milite nomine Oweyn,
qui deductus fuerat per Pwnas Infernales.
(In Thos. Massingham's Florilegium Insiilx
Sanctorum, Par. 1624, fol., pp. 89-109; also in
Job. Colgaiius's Triadis Thaumaturgx Acta,
Lovanii, 1647, fol., being Vol. II. of his " Acta
Sanctorum Iliberniae.")
On the English and French versions, and for the
6torj, .see Wriglit s .St. Patricks Purgatory, pp. 60-
78.
2721. Marie de France, 13th cent. [Le
purgatoire de Saint-Patrice.] Ci parout des
peines que sunt en Purgatoire. (In her Poe-
sies, ed. B. de Roquefort, Paris, 1820, 8°, II.
411-499.) H.
2722. [Engenlcns, Marcus, Ahp. of EpJie-
SUS, 11. A.D. 1430.J Ilepi TOU KaOapOiOv Trupos.
De Purgatorio Igne. (Appended to Nllus,
Abp. of Thessalonica. De Primatu Paj)* Ro-
man!, etc. Lugd. Bat. 1595, 4".)
2722'. Florence, Council of a.d. 1438, 1439.
For the action of this Council on the question of
puricatorv, see Concilia, ed. Coleti, XVIII. 25-34, 52i,
Wil-il. ' H.
2723. Wessel, Joh., 141»-14S». Farrago Ee-
runi Theologicarum uberrima ... . In hoc
Libro tractatur: ... . VI. De Purgatorio
... . De Statu et Profectu Animarum post
banc Vitam .... [With a preface by Luther.
— Basileae, 1522,]8».
See Panzer, VI. 233. n. 439. — The various writings
of AVe-isel relating to purg:itory are collected in his
Opera. Groniug. 1«14, 4'', pp. 8J6-86.3. On his pecu-
liar doctiine respecting this subject, see Ullinann's
Jotiann Wessel. etc. Hamb. 1834, 8", pp. 362-375. D.
2724. Cattarlna (FlescUl, Lat. Fllsca)
Adorno, or Adorna, Saint, 1447-1510.
(Often culled St. Catharine of Genoa.) Trat-
tato del Purgatorio.
Published with her works and life ihy Marabotti)
at Genoa, in 1551 ; in French. Cologne. lf.91. also a|i-
ponded to A. Pit'uin s /.es hcures dii chr.tien Alais,
1826, 18». A German translation, Augsburg, 1774, S",
aud 1813, 32". pp. 64.
272.5. Cattarlna (Fleschl, Lat. Fllsca)
Adorno, or Adorna, Saint. Treatise on
Purgatory. ... New York, 1860, 32». pp. 29.
2726. Fabrlca, Joh. de. De Indulgentiis
pro Animabus in Purgatorio,
For various eaily eds. without date (6 leaves, fol.l,
and one with the date 1487, containing also the trea.
tise of Nicolaus Rictiardus De Indulgentiis, see Sain,
uos. 6876-6882.
2727. Rlclus, Alphonsus. Dialogus quo ex
Sacrit Script urw priscorumque Patrum Dog-
matibus Purgatorium Animabus purgandis
pra-paratum ostenditur adversus Yaldenses
... . Parisiis, 1509, 4»; also ibid. 1512, 4».
pp. 24.
2728. Isolanls, Isidorus de. Disputationum
Catholicarum Libri V. in quibus I. de Igne
Inferni, II. de Purgatorio, III. de Merito Ani-
marum Purgatorii, et Cognitiimis proprife
Beatitudinis futuipe ... '. Mediolani, 1517,
fol. — Also Padua, 1522: Lyons, 1529, 1580.
" Ouvrage singulier et curieux, rare et tr#s re.
cheri he de ceux qui en conuoisseut le merite. "— i)i
Sure.
2729. Bodensteln, or -von Carlstadt
(ia<. Carolostadlns ~, Amlreas (Rudolph).
Sermon vom Stanil dtr clirisfgliiubigen Seelen,
von Abrahams Schooss und Fegfeur der ab-
gcschiedenen Seelen. AVittemberg, [about
152'2,] 40.
2730. Hoclistraat, Jac, De Purgatorio, seu
de E.xpiatione Veiiialiiim post Mortem Libel-
lus, Antwerpia?, 1525, 40?
2731. Scliatzger (Loi. Sasgerus), Caspar.
Vom Fegfeiir oder volkomner Kaynigung der
ausserwolten, das durcb die Gnugthiiuug
Christi das Fegfeiier nit aussgelescht ist , . . .
Miinchen, Hanns Schobsser, 1525, 4°. BL.
2732. Vslngen, Bartholomwus Arnoldl
de. Purgatorium contra Lutheranos per
Scripturam et Rationeni probatiim^et de Li-
beral ione Animarum ex eo jier
Suffrag
Vi-
vorum. ... Ilerbipoli, 1527, 8».
2733. "Werstemlus, Joh. Adversus Luthe-
ranae Sectae Kenatum quendam, de Purgato-
rio et aliis .. . . Coloniae, 1528, 8».
2734. More, Sir Thomas. The supplycacyon
of .soulys [in Purgatory] made by syr Thomas
More knyght ... . [London, William Has-
tell? 152»?|fol. ff. 44.
See Uibdins Typ. Antiq. III. .382,383.
2735. Lutlier, Martin. Eyn wyderrueff vom
fegfewr. Wittemberg, 1530, 40.
2736. Eck, Joh. Christliche Erhaltung der
Stell der Geschrifft f;;r das Fegfeuer wieder
Luthers Liisterbuchlein. [Augt^burg?] 1530,
4».
A Latin translation, Antwerp, 1545, 18<".
2737. Rastell, John. A new boke of purga-
tory ... deuviled in to thre dyalogys. if The
fyrste dyaloge treateth of the maruellims
existens of god. ^ The seconde dyaloge
treateth of the immortalyte of mannys sonle.
if The thyrde dyaloge treateth of purgatory.
[London, Oct, 10, 1530,1 fol.
See Dibdins Typ. Antiq. Ill- 97.
2738. Frith, John, d. 1533. A disputacyon
of purgatorye ... deuided in to thre bokes
... . [The first in answer to John Rastell;
the second to Sir T. More; the third to John
Fisher, Bp. of Rochester,] N. P. or D. [Lon-
don, not far from 1530], 8°.
2739. An other boke against Rastell named
the Subsedye or bulwarke to his fyrst boke.
N. P. or D. S". , , J
Reprinted together in the Worlts of Tyndale and
Frith, ed. by Russell, Lond. 1831, 8". Ill- 81-242, H-
2740. Here begynneth a lytell boke, that
speaketh of purgatorye ... . fin verse. \
Loudon, Pobert Wi/er, N.D. [153— ?1, v>.
I See Dibdin s Typ. Anliq. III. 207, n- 100'..
2741
SECT. III. C. 4. — CHRISTIAN DOCTRINE. — prac^TOfir.
2774
2741. Blomevenna, nr Licldensis, Pe-
trus. Assertio Purgatorii. Colonia;, 1534, 1'i".
2742. Ijivre (Le) des niarchands ... . [Fol-
lowed by a " Traite du Puigatoire."] N.P.
[Neiifchatel ?], 1534, 16». — Another ed., N.P.
1561, 8°.
For details, see De Bure, BiU. Instructive. I. 400-
402. The first part of the work is ■' une sat.vre trSs
Vive cuutre plusieurs dogmes de la croyance Ro-
maine." Tlie last part assails the doctriue of Pur-
gat..ry.
2743. CocUlpeus, Job. De Purgatorio Ani-
maium Igiie, contra Novas Sectas quie Pur-
gatorium negant. Ingolstadii, 1544, 8°. —
Also Paris, 1544, 16o.
A French translation, Lyon, 1562, 16°; German,
Ingolstadt, 1583, 8».
2744. .ffiplnus, .Joannes. Liber de Purgato-
, rlo, Satisfactionibus, Kemissione Culpae ac
Poense ... . Londini, 1549, 4".
5fr45. Glambullari, Pier-Francesco. Lez-
■ zioni del sito del purgatorio, dela cariti,
degli influs.si celesti, del' ordine dell' univer-
se. Firenze, 1551, 8».
2746. Taverner, Job. De Purgatorio Ani-
maruin post banc Vitam e.\piaudarum. Pari-
siis, 1551, 8". BL.
2747. Chytrpews (Germ. KochliaflT), Da-
vid. De Animarum Immortalitato et Purga-
torio Pontificioruiii. Vitebergae, 1552,8".—
Jbid. 1580, 1590, 8".
2748. Viret, Pierre. Jje requiescat in pace An
purgatoire, fait par dialogue ... . Oeneve,
1552, 8°.
2749. Oclilno, Bernardino. Dialogo del Pur-
gatorio ... . N.P. 1556, 8". ff. 3, pp. 130, and
tf. 4.
" Ce volume est un des pluscuriouxdeceux d'Ochin,
et un des moiiis serieux.' — De Bure, BM. Instruc-
tive. I. ■)30. q. v.— A Latin translation, Zurich. 1555,
8"; German, do. ; French. 1:jd9, 1563, 8". Also trans-
lated into English aud Dutch.
2750. Smitli {Lat. Smytheeus), Ricbard,
D.D., 150O-15ti3.
This writer, accounted by Catbolics one of their
ablest champions, defnrided purgatorv in his " Bouc-
lier of the Cathnlike Favth," etc. Lond. 1655, iu his
"De Missae Sacrificio,''«fc. Lovanii, 1562. 8"". and
bis " Confutaiio corum qiiie Phil. Melanchthon obji-
cit," etc.. ibid. 15li2, 8". The full titles are too long
to be given here.
2751. Camerarlus, Bartbol. De Purgatorio
Igne Dialogi II. Komap, 1557, 4".
2752. Verratns, Job. Maria. Tractatus de
Gratia et Libero Arbitrio; de duplici Purga-
torio pro Hominibus electis; de Suffragiis ...
Defunctorum. Venetiis, 1558, 8<>.
2753. 'Veron, John, Scnonoys. Thellvntynge
of Purgatorye to death, made Dialoge wyse
... . London. .nio7i Ti/sdnle, 1561, 8°. ff. 397 +.
See Dibdin's Typ. Arttiq. IV. 348.
2754. Grenier, Nicolas. Catbolique probation
du purgatoire et suffrages pour lea fiddles
trespassez. . . . Paris, 15(>2, S».
2755. Hervet, Gentian. Traite du purgatoire,
auquel sont conteiiues les opinions des nou-
veaux evangelistes de ce temps. Paris, 1562,
80.
2756. Vitalts, Andr. De Purgatorio Sancti
Patricii, lliberniu; Apostoli, Tractatulus. Ve-
netiis, 1562, 8».
2757. Medina, Miguel de. De Igne Purga-
torio. Veuetiis, 1564.
2758. Alan, Allen, or Allyn (Lat. Ala-
nu8), William, Card, and Jbp. A Defense
and Declaration of the Catbolike Churcbies
Doctrine, touching Purgatory and Prayers for
the Soules departed. Antwerp, 1565, 8».
2759. Benoit^Iiene. Brief discours toucbant
le fondenient du purgatoire, des indulgences,
pardons et de satisfaction. Paris, 1566, 8°.
2760. Peltanns, Theodor (Anton). Doctrina
catholica de Purgatorio; de Animarum Sedi-
bus; de Vita functorum Suffragii.-i ; de Cbris-
tianorumSepulturis ... . Ingolstadii, 1668,
40.
2761. liUther, Martin. Mart. Lutheri, Phi-
lippi .Melancbtbonis, und loh. Brentii fUrneh-
me Schrifften, wider die alte grobe Lligen der
Papisten vom Fegfeuer, welches die Jesuiten
wieder auff die Bahn bringen. Frankfurt,
1570, 40.
2762. Feucht, Jac. Vier Leich- Predigtea
vom Fegl'eners-Wort, Ort, Pein, Erlijsung, etc.
Coin, 1574, 80.
2763. Neun und dreissig katholische Pre-
digten vom Fegfeuer, Ablas, etc. Coin, 1575,
4o.
2764. Adeodatiis, Andre. Demonstration
cbre.stienne et religieuse du purgatoire ... .
Poictiers, 1576, sm. 8°.- Also Paris, 1580, 8°.
2765. Pelt anus, Theodor (Anton). De nostra
Satisfactione et Purgatorio Libri duo. ...
Colonise, 1576, 4o. pp. 534 +.
2766. Fulke (Lat. Fulco^, William. Two
Treatises written against the Papistes ... [the
second being] a Confutation of the Popish
Churches Doctrine touching Purgatory k
Prayers for the Dead. London, 1577, S".
2767. Bristofv, Ricbard. A Reply to Fouike,
in Defense of M. D. Allen's Scroll of Articles,
and Book of Purgatorie. Louaine, 1580, 4o.
2768. Fulke (Lat. Fulco), William. A Re-
joynder to Bristowe's Replie in Defence of
Aliens Scrole of Articles, and Booke of Pur-
gatorie. . . . London, 1581, So.
2769. Valverde, Barthol. de. Ignis purga-
torius post banc Vitam ex Graicis et Latinis
Patribus Orthodoxis, Hebrworumque doctis-
simis et vetustissimis assertus ... . Patavii,
1581, 40. With a new title-page, Venetiis,
1590, 40. BL.
•' Ouvrag« tres curieux, & dont les Exemplairea
sont fort rare.*.' — De Buie, Bibl. Iikitructive. no. 450.
The vol. contains, according to De Btirc's descrip-
tion, "Ignis Puigatoiius,' etc.. pp. (8), 168; "Ex
Sanctis Patribus Gnomologia," pp. (24), 169-25;t;
" Pro Igne Purgatorio ... Apologeticum," .38 leaves
not numbered; and " Responsio ad Quacstiones ...
M'enzeslai a Wertzowitz," etc., 29 leaves.
2770. Bellarmino, Roberto, Card. Dispvta-
tiones de Controversiis Cbristianae Fidei ... .
4 torn. Colonia; Agrippina>, 102S, fol. Z>.
On Purgatory see Tom. 11. pp. 390-416. The first
ed. of this famous work was publi.shed in 3 vol. In-
golstadt, 1581-92, fol. Backer enumerates tuenty-
five other eds. between that date and Ii;28, and half a
dozen or more have been publ. since. A German
translation of the treatise on purgatory, Meintz, 1600,
8°.
2770*. Nlgrlnus, Georg. Fegfeuers Ungrund
griindlich erortert... . Strassburg, 1582,
80.
2771. Fcnner, Dudley. An Answere unto
the Confutation of John Nichols his Recanta-
tion ... especially in the Matters of Doctrine,
of Purgatorie, Images ... . London, 1583,
40.
2772. Iiensfieus, Joannes. De Fidelium Ani-
marum Purgatorio Libri duo; de Limbo Pa-
trum Liber tertius. Lovanii, 1584, 80.
2772». Milandronl, Fortunio. Del purga-
torio, e degli ■tjuti che si fanno per le anime
dei morti. Siena, 1584, i".
2773. Utzlnger, Alex. Alte nene Zeitung
von dem aussersten Trost und letzter HUlff,
der iiberaussgepbigten Seelen, so die Jesuiter
und andere papistische Lehrer ins Fegfeuer
set/.en. Sm.alcald? 1587.
2774. Benoit, Rene. Deux traites catboli-
ques ; le premier est de I'existence du purga-
797
2775
CLASS III. — DESTINY OF THE SOUL.
2800
toire des Chretiens imparfaits apres cette vie
mortelle; le second est de la qualite et con-
dition des ames separees ... . Paris, 15(^8,
2775. [Chandieu, Antoine La Roche de].
De vera I'lc catniuni lU'niissiune adversus bu-
uianas SatistUttidiics vt cuninientitium Eccle-
Bise KoniaiiR' I'ur^atiiiiuin. (ienevw, 158J(,8».
Published under the name of Sadeel, as the Hebrew
equivalent of Chandieu (Chanip de Dieu). Also in
bis Opera, ed. tert., 1694, fol.. pp. 87-136. (H.) - A
French translation, Geneva, 1589, 8°.
2776. Huher, Sam. Aussfiihrliche Erklarung
und AVidedegung dess schrecklichen jesuiti-
schen catholisclien Fegfeuwers, insonderheit
wie Rol)eitus Bellarniinus ... dasselbe be-
schrieben bat ... . Tubingen, 1591, i°.
2776». Ciirasto-vlus, Andr. Contradictio-
num in Libro Koberti Bellarmini de Purga-
torio Inde.\ ... . [Basel ?] 1593, 4". pp. (60).
2777. Hiiber, Sam. Theses de Purgatorio
Jesuitaruni Catholico. Witteb. 1594, 4».
2778. Contra Ignem Purgatorium ejusque
Sulphur ... . Urs. 1597, 4".
2779. Osten, Balth. Oratio: Quisnam Animse
post Mortem sit Status, contra Bellarminum
veteratoriuni Purgatorii Opificem. Witteb.
1599, 40.
2780. Sntcliffe, or SoutliflTe (Lat. Sutli-
vllts^, .Matthew. De Purgatorio advensus
Bellarniinuni. Londini, 1599,4". — AlsoHanov.
1603, S».
2780». Vandinl, Tommaso. Del purgatorio,
sue pene, e suffragi. Bologna, (1599,) 1616, 4».
2781. CayetjojCahier (iu^.CaJetanus),
Pierre Victor (Palnia). Le purgatoire prouve
par la parole de Dieu. Paris, IttOO, 8".
27Sl». Suarez, Francisco. Commentariorum
ac Disputationum in Tertiam Partem Divi
Thomai Tonuis Quartus ... . Opus de novo
in Liicem edituiu ... . Lugduni, (. . .) 1603,
fol. pp. 824 +.
Including four " Disputationes de Purgatorio et
Suffragii-.' which may also be found iu his Opera,
XIX. 463-515, Venet. 174S, fol.
2782. Thyrpeus, Petrus. ... De Apparitio-
nibvs Spirituuni Tractatus duo : quorum prior
agit de Apparitionibvs omnis Generis Spiri-
tvvm ... . Cum duplici Appendice de Spiri-
tuum Imaginibus & Cultu, dojue Purgatorij
Teritate. . . . Coloniae Agrippinae, IttOO, 4<>.
pp. 486 +. H.
The Appendix on Purgatory embraces pp. 88-l'i8.
2783. Hanaver, Aniandus. Refutatio Ratio-
num ... Pontificiorum ... imprimis Roberti
Bellarmini, pro Purgatorio, in qua obiter
Francisci Toleti Doctrina de Indulgentiis ...
e.xaminatur. 1()01,4°.
2783». "Wysoclt, Alb. Defensio pro Libris de
Purgatorio . . . Cardinalis Bellarmini a Rhe-
toribus Posnaniensibus aduersus Rabulam
Vitebergensem et Lutheranum Ministrum
Buscepta. ... Posnaniae,[ie02,]8<>.pp.384+.
BL.
This worli seems to be ascribed by the MM. Backer
to Ludovicus Rogerius.
2783*'. Minister delirans, sive Colloquium
Rhetorum Posnacensium de Purgatorio. Pos-
naniw, 1«02, S". BL.
2784. Du Jon {Lat. Junius), FraiKjois, of
Bourge.% 1645-1602. . . . Auimaduersiones ad
Controuersiam sextam Christiansie Fidei ...
de Pvrgatorio ... . [Against Bellarmine.]
[Heidelberg?] Jpud Pelrum Sanciandreanum,
leOS,?^". pp. 96, 223 -f-. H.
Also in Lis Opera, Genev. 1613, fol., II. I421-I542.
B.
2785. Du nioulln (Lat. Molineeus),
Pierre, Vie elder. Les eaux de Siloe, pour
esteindre le feu du purgatoire et noyer les
798
traditions, les limbes . . . [etc.]. La Rochelle,
1«03, 8o. — Ibid. 1008, 1610, HO.
2786. Du Moulin {Lat. Molinieus),
Pierre, the elder. The Waters of Siloe, to
quench the Fire of Purgatorye, and to drown
the Traditions, Limboes, Man's Satisfactions,
and all Popish Indulgences ... . Oxford.
1612, 8".
2787. Soares de Santa Maria, Diogo.
Torrent de feu, sortant de la face de Dieu
pour desseicher les eatix de Mara, encloses
dans la chaussee du Moulin d'Ablon: oii est
amplement prouve le purgatoire et les suf-
frages pour les trepassez ... . Compose par
le R. P. Jacques Snares de Sainte Marie ... .
Paris, 1603, 8°. pp. 12.
27S8. Cayet, or Cahier (Lat. Cajetanus^,
Pierre Victor (Palnia). La fournaise aidente
et le four de reverbere pour evaporer les prfi-
tendues eaux de Siloe, et pour corroborer le
purgatoire, contre ... Duniouliu. Paris, ItfOS,
8». pp. 88.
2789. [Duval, Andre]. Le feu d'llelie, ponr
tarir les eaux de Siloe, auquel est amplemeut
prouve le purgatoire. Paris, ltt03, 8".
2790. Du Moulin (Lat. Molinteus),
Pierre, the elder. Accroissemeut des eaux de
Siloe pour esteindre le feu du i)urgatoiro, et
noyer les satisfactions humaines et les indul-
gences papales, contre les raisons ... d'utt
cordelier portugais [D. Soares de Santa Maria]
defendues par trois escrits ... Le torrent de
feu ... La fournaise ardente ... Le few
d'Helie ... . La Rochelle, 1604, 8o. — /6irf.
1608, 8», and Geneve, 1614, 1628, 1631, 80.
2791. Regius, Job. Liber de Indulgentiis et
Purgatorio poutilicio. Francof ad Mueu. 1604,
2792. Durand, Claude. Le purgatoire des
fideles defuncts. Poictiers, 1605, 8».
2792». Purgatoire des catholiques centre le
debordenient des eaux du Lac de Geneve.
1605, 80.
2793. Becanus, Martinus. De Purgatorio
Calvinistaruin ; cum Appendice de Statu Ani-
marum jiost banc Vitam. Moguntia?, 1609,8°.
2794. Budeeus, Job. Wahlfarth der Christ-
glaubigen Seelen; das ist: Kurze Eriuno-
rung der grausamen, doch nit ewig-wahren-
den Strafe des Fegfeuers. Freyb. in Brisg.
1610, 120.
2796. Heisse, Sebastian. Tres Quwstiones
breviter discussa; ... . Item, Lutheranum
Animarum Purgatorium: ubi nonnihil de
Origine Anima;. Ingolstadii, 1610, 8». pp.
179 +.
A German translation, 1612, 4".
2796. Illaire, Jacques, sieur de Jnuyac. Le
purgatoire des anies catholiques; oil est mon-
tre le soin que nous devons avoir des niorts.
Paris, 1612, 8».
2797. Hoby, Sir Edward. A Counter-Snarle
for Ishmael Rabshakeh . . . being an Answer
to a R. Catholic, who writes himself J. R.
London, 1613, 4<>.
2798. [Rachil, Jabal]. Purgatories Triumph
over Hell, niaugre the Barking of Cerberus in ■
Syr Edward Hobyes Countersnarle, described ,
in a Letter to the sayd Knight from J. K.
N.p. 1613, 4».
2799. [Floyd, John]. A Treatise of Purga-
tory. In Answer to Sir j:dward Hobby.
[Publ. under the assumed name of Daniel i,
Jesu.] St. Omers, 1613, 4".
2800. Serpi, Dimas. Tratada de purgatorio .,
contra Luthero y otros hereges. BarceloDa,
1613, 80. I
SECT. III. C. 4. — CHRISTIAN DOCTRINE.
2800*. Cnrrillo, Martin. Esplicacion de la
Bula de los difuutos, en la cual se trata de las
peuas y lugares del purgatorio, y conio pue-
dau ser ayudadas las auimas de los difuntos
... 2» inipresion ... anadida a la postre una
Apologia por el mismo autor. .\lcala de He-
nares, 1615, 4<>. ff. xvi., 160, (and Apol.) vii. 29.
2801. Nlck-Groome, pseudon. A Cvrry-
combe for a Coxe-conibe, or Purgatories
Knell. In Answer of a Lewd Libell lately
foricated by labal Racliil again.st Sir Edvv.
Hobies Covntersnarle: entituled Purgatories
Triumph ouer Hell. Digested in Forme of a
Dialogue by Nick-Groome of the Hobie-stable
Reginobvrgi. London, 1615, 4». BL.
2802. Becanus, Martinus. De Oratione pro
Defunctis Epistola ... . Jloguutije, 1615,
12°.
2803. Gonzalez de liOsada, Juan. Tra-
tado de la devocion que se )ia de tener con
las almas del purgatorio. Salamanca, 1617,
160.
2804. AVaser, Casp. De Purgatorio. Basileae,
1617, 4°.
2805. Veron, Francois. Preuves du purga-
toire et de la pri^re pour les trepasses, et nul-
lite de la Confession de foy des ministres, du
Bouclier de Du Moulin [publ. in 1618], du
Desespoir de Ferry, ministre de Metz, et de
TExamen de Chabercelaye st autres minis-
tres de Xaintonire, par ia seule Bible. Paris?
161- » s°.
2806. Le Clerc, Jacques. Traite du purga-
toire, contre les hereti<jues de ce temps.
Paris, 1619, 12»or 8»?
2807. Roa, Martin de. Del estado de las
almas en purgatorio. . . . Seuilla, I61tt, 12'>
or24o. ff. 1S0-I-.
Numerous editions. Translated into Portuguen,
Italian, Latin, French, German, and PolUh. See
Backer, V. 627, am.
2S08. Salo, Alexis de. Le triomphe desames
du purgatoire, ... traduit de I'ltalien en
Francois par L. Garon. Lyon, 16*21, 12<>.
2809. Crocius, Joh. Commentarius ... d»
Purgatorio pontificio .. . . Marpurgi, 1622,
8°. Sf/r.
•• Solidus et perspicuus."— ITafc*.
2810. Fabrl {Lat. Faber;, Filippo. Dispu-
tatio tbeologica . . . de Poenitentia, Peccato,
Purgatorio, Suffrages, Indulgentiis, et de
Praedestinatione. Venetiis, 1623, fol.
2810*. Veron, Fran9ois. Le purgatoire et la
priere pour les tideles trepasses prouves par
textes de I'ecriture sainte en la bouche des
saints p&res des quatre premiers siecles. Paris,
1623,80.
2511. Blnet, t^tienne. De I'estat heureux et
nialheureux des ames suuffrantes du purga-
toire, ... oil sont traictees toutes les plus
belles questions du purgatoire ... . Paris,
1625, 12o. — Also Douay, 1627, 24°, pp. 594;
Paris, 1633, 18°.
2512. Guild, William. Ignis Fatuus. Lon-
don, 1625.
Against the doctrine of Purgatory.
2813. Melsner, Balthasar. De Indulgentiis
et ficto Papistarum Purgatorio, oder pabsti-
scher Irrwisch. Aitembergfe, 1625, 4o. 8 gr.
— Also Leipzig, 1626, 1630, 8°.
2814. Thumm, Theodor. Ignis Purgatorii
pontificii Fatuus. Tubingie, 1625, 4°.
2815. Ussher, or Uglier, James, Ahp. An-
swer to a Challenge made by a Jesuite [W.
Malone] in Ireland [respecting the antiquity
of the Romish doctrine] ... . London, 1625,
4o. — Also 1&31, 4«, 1686, 4°, and in his Whole
Works, Dublin, 1847, etc. 8°, Vol. III. B.
pvRCATORr. 2830
Treats, amonj other things, of ParRalorjr, Pmyer
for the Dead, Limhus Palrum and Christ's Descent
2810. I/ssher, or Usher, James, .46p. Arch-
bishop L'ssher on Prayers for the Dead. ( Tracts
for the Times, etc. No. 72. London, 1836. 8o.
pp.60.) H.
2S16». Iteboredo, Amaro de. Socorro das
almas do purgatorio ... . Lisboa, 1627, 12".
— y^iW. 1645. 240.
2817. Slontalban, or Montalvan, Jnau
Peres de. Vida y purgatorio del glorioso
San Patricio ... . Madrid, 1627, 8o. — Re-
printed, 1656, 1739, 1772.
A French translation, Bruxelles, 1659, 12". A.
2S17». O'Sulllvan^ PhUip. PatritianaDecas;
sive Libri decem, quibus de D. Patritii Vita,
Purgatorio, Miraculis ... agitur ... . Ma-
triti, 1629, 40. BL.
2818. Arcudius, Petrus. ... Utrdm detur
Purgatorliim, et an illud sit per Ignem.
Ronia>, 1632, 4°. pp. (4), 84.— /6trf. 1717, 4<>.
2819. Bonnyers, or Bonnleres, Marc de.
L'advocat des ames du purgatoire, ou niovens
faciles pour les aider. 2« ed Lisle,
1632, 240. pp. 186. — 3« ed., ibid. 1633, 24°.
A German translation, Lu.xembourg, 1636, etc. ;
Latin, Cologne, 1659, 12o.
2819«. The same. Nouvelle edition, ...
augmentee des traits historiques ... par
I'abbe Bonespan. Lyon, 1861, 32°. pp. vi.,
334.
2820. Laurentius, .Tacobus. Fabula Papis-
tica ]nft;rnalis tripartita, hoc est, Doctriiia
Ecclesi* Romanae de tribus fictitiis Locis In-
fernalibus, Purgatorio, Limbo Puerorum et
Limbo Patruni, detecta, confutata . .. . Am-
stelodami, 1632, 4o. BL.
2821. Rttter, Steph. De Igni Purgatorio Pa-
pistico. Marbtirgi, 1632, i".
2822. Brlgnole 'Sale, Antonio Giulio. La
colonna per le aniuiedel Purgatorio. Geneva,
1634, and 1635, 4°. — Bologna, 1636; Napoli,
1646, 120.
2823. Antonio da Natlvldade. Silva de
svfragios, declarados, alabados, y encomen-
dados, para comvn prouecho de viuos y difun-
tos. Declarase el estado de las almas; se re-
fieren muchos exemplos, y casos prodigiosos.
... Tradvzidos en lengva Castellana, por el
M. Pr. Diego de Noguera ... . Madrid, 1666,
40. pp. 523 +. J.
Curious. _ The Portuguese original was publ. at
Braga, 1635, t".
2824. Andrea di S. Tommaso (fnrmerly
lievarettl). Trattato del stato dell' antme
del purgatorio. Genova, 1636, 4".
2825. Ryfvockl, Joh. Arma catholica pro
Traditionibus et Purgatorio contra Anti-Bel-
larminum Amesii ... . Vilnse, 1636, fol.
2826. Arcudius, Petrus. ... De Purgatorio
Igne adversus Barlaam ... . Gr. and Lat.
Rom«, 1637. 40. pp. (S). 411, (.3).
See De Bure, Bihl. Instructive. I. 301 302.
2827. Ellas a Sancta Teresia (formerly
Joh. Bapt. "Wlls). Legatio Ecclesiae trium-
phantis ad militantem, pro liberandis Aiiima-
bus Purgatorii ... . 2 vol. Antverpia;, 1638,
fol.
2828. Andeol, . Defense du purgatoire
... . Tournon, 1638, 4o.
2828*. Audebert, f;tieune. Triumphus Ve-
ritatis de Transubstantiatione, et Purgatorio.
Orthesii, 1638, 8o.
2829. Andrles, .ludocus. Supplex Libellus
pro Aiiimabus Purgatorii. Antv. 1642, 24o.
2830. Reqiieste voor de ziele in 't Vage-
vuer. Antw. [1640?] 1642,240.
A /VincA translation, Hid. 1649.
799
2831
CLASS in. — DESTINY OF THE SOUL.
28e2b
2831. Pauli, Matthias. Preuves de la verite
du purgatoire. Liege, 1040, 16".
2831'. [>Iuinford> or Munford, James].
A Remeiubrauce for the Living to pray for
the Dead. The •2d Ed., augmented ... . The
First Fundanientall Part proving that there is
a Purgatory ... . The Second Part recom-
mending Prayer for the Dead. By J. M.
(St. Omer, IW!, 1J»,) Paris, 1660, sm. S». pp.
480, 158.
Latin and Frencft translations in various editions.
2832. [Andries, Judocus]. Purgatorium
catholice assertum, cum Incitanientis ac
Methodis Suffiagaudi. Brugis, 164'i, 12». pp.
240.
A Dutch translation, Antwerp, 1643, 120 or IV.
2S32». Hautiu, Jean. Lvtrum Animaruni
Purgatuiii. Duaci, 1«42, i2».
Aa Italian translation, Milano, 1672, 8°.
2833. Callxtus, Georg. ... De Igne Purga-
torio ... . IResp. Justus Gesenius.] Helm-
stadii, 1(;43, 4°.
See aUo No. v!840.
2833". Bouillon, Francois. Histoire tie la
vie et du piiigatoire de Saint Patrice. Paris,
IWS, 16°. — Lyon, 1674, Vl".
2834. Sandceus (Dutch, Van der Sandt),
Maximilianus. ... AdniiraudaPurgatorii Ser-
monibus sacrisdeclarata ... . Colon. Agrip.
1643, 12". pp. 312 +.
283.5. De Gemitu Animarum Purgatorii.
Coloniae, 1(544, 16».
2836. Miilmann, Joh., the youvger. Asser-
tiones catholicas de Purgatorio, contra Calix-
tum et Sectarios. Monasterii 'Westphaliae,
l548, 8». — Also Helmstadii, 1651, 4".
2837. Dallle (Lat. Dalli«us), Jean. De
Poeniset Satisfactionibvs Hvnianis, Libri VII.
Amstelaedami, 1649, 4». pp. 720 +. H.
2838. Major, Joh. Tobias. De Orations pro
Defunctis, contra Hug. Grotium et Vulgus
PapfBorum ac Moderatorum. Jense, 1649.
2839. Paes, Everardus. Disputatio theologica
de Purgatorio ... . [Prifs. Abrah. Heidau.J
Lugd. Bat., Elsevier, 1649, 4».
2840. Calixtus, Georg. Justi Gesenii de
Igne Purgatorio ... Dissertatio, Prseside
Georgio Calixto. . . . Inseruntur Viudiciae a
Friderico Ulrico, Georgii F. Calixto, Offuciis
Johannis Mulmauni ... opposite. Helm-
stadii, 1650. 40.
2841. Traite historique et theologique, tou-
chant letat des ames apres la niort, oi\. Ton
fait voir I'origine et Tabus du purgatoire de
I'eglise rouiaine. Hambourg, N.D. [l6 — ?] 8°.
pp. 426.
2842. Calderon de la Barca, Pedro, 1601-
16Slt El Purgatorio de San Patricio. (In
his Comedias, Madrid, 1760, 4», II. 226-27-5.)
H.
See Ticknor's Eist. of Spanish Literature, II. 35i-
355.
2843. Conring, Herm. De Purgatorio Ani-
madversiones in Jo. Mulmannum ... . Ilel-
mestadii, 1651, 4».
2844. Kedd, Jodocus. Predikanten Fegfewer
... . Colin, (. . .) 1651, 12».
2845. Rosserius, Franciscus. ^virfiyopof rdv
»//uv(5i' T(i)v li^ KadapTTiaioj rifj.ttipovfj.€vu}V. Paris,
i6ol, 8».
2846. Aventlano, Sebastianode. Speculum
Spirituale de Humanie Vita; Miseriis, ac mi-
ris Mortis Effectibus, et diffuse de Excelleutiis
Purgatorii. Roma;, 1652, fol.
2847. Staveley, A. Judex [Index?] Expur-
gatorius: or a Sermon ou Purgatory. Lon-
don, 1655, 4°. BM.
800
2848. Walenburch, or IVallenliurgliL, i
Adrianus U7id Petrus. Tractatus de Sanctis f
et Purgatorio. Coloniae, 1656, 4». "
284S». Richard, FranQois. De Controversiis |i
Graecorum & Latiuoruni, seu Clypeus liouia-
na; Fidei. Gr. aud Lat. Parisiis, 1657, 4".
Treats particularly of Purgatory.
2849. Forbes, William, Bp. Considerationes
modestae et pacificse Controversiaruni de Jus-
tificatione, Purgatorio, et luvocatione Sanc-
torum, Christo Mediators, et Eucharistia.
Londini, 1658, 8». — Editio 4ta, Vol. I. Lou-
dini, 18.50, ko. pp. 502. (Libr. of Anglo-Catho-
lie T/ieol.) B.
2850. Geier, Martin. De Precibns pro Defunc-
tis contra I'oiitificios. Lipsia?, 1658, 4". 5 gr.
2851. Hantln, Jacques. Advocatns Purga-
torii, e Galileo Latino redditus et illustratus.
Colonia;, 1659, 1C<>.
2852. Corna-us, Melchior. Jlurus papyraceug
Purgatorii contra Lutheristas Erfurteuses^
Herbipoli, 1660, 4».
2853. Scriptum est, Purgatorium esse, et
scriptum ni>n est, Purgatorium non
Herbipoli, 1660, 4°.
2854. White (Lnt. Anglus ex Alhiis),
Thomas. Religion and Kea.sim mutually cor-
responding and assisting each other. First
Essay. A Reply to the Vindicative Answer
lately publisht against a Letter in which the
sence of a Bull and Council concerning the
Duration' of Purgatory was discust. Paris,
1660, so.
2855. Bobye, A. Traits du purgatoire. Lyon,
1661, ^o. — Also Geneve, 1664, 8o.
2856. Griimsel, Gnillauuie. Parasnesis, sive
Adhortatio Anima; in Jgnibus expiatoriis de-
tenta' ad Mortales. Audoniari, 166!,
Also appended to his Jucxmdi Sacra
Amores, Leodii, 161i7, I'jo.
2857. Neuhauser, Bernh. Biblische Feuer-
Wage, Oder unpartheyische Erwegung, wel-
ches auss H. Scbrifft erweis.sliclier, dass eili,
Oder kein Fegfeuer sey ? Miinchen, 1661, 4o.
2858. Haiitiu, Jacques. Patrocinium Fide-
Hum del'unctorum, ad Usum pra'sertim eoruni,
qui per Octavaui couciouantur. Leodii, 1664^
fol. pp. 355 +.
2859. Manni, Giov. Battista. Prcdiche del
purgatorio, overo sacro trigesinio di varj dis-
corsi per aiuto dell' aninie del purgatorio
.... Aenetia, 1666, 4o. — Also Bologna, 1673,
fol.
2S59». [Ramart, Gregoire]. Les clefs du
purgatoire, forgees dans les sacrees playes du,
Sauveur ... . Lyon, 1669, 8°.
2860. Michaelis, Antoine. Octaves des morts
ou Sermons tres-propres h. exciter les fidelles
au secours des ames du purgatoire. . . . Avi-
gnon, 1671, 8o. pp. 263, 159 +.
2861. Banos y Velasco, Juan de. Dero-
cion por las animas del purgatorio. Matriti,(j
1672, 80. j
2862. Saubert, Joh., the younger. Disctissiojl
quoruiidam Locorum S. Scripturae pro Pur-(j
gatorio et Satisfactione pro Mortuorum Pecca-j '
tis a Pontificiis passim citatorum. Altorfii,j i
1672. I
2862*. Albert de St. Jacques {originallyYi
Christoplie Mercier). Lumiere aux vivansi (
par rexperionce des niorts, ou diverses appa-j j
ritions des ames du purgatoire ... . Lyon,(
1675, So.
2862'>. Vaughton, John. The Roman Catbo-i '
lick converted, or a Testimony against the
Papists Imaginary Purgatory
1676, 40. (li sh.)
London?!
2863
SECT. ni. C. 4. — CHRISTIAN DOCTRINE. — prao.iroiir.
2863. Deutschmann. Joh. Purgatorium
extinctuni [or exustuni?J. Witteb. IttIT, 4».
2863». Keppler, Lorenz. Subsidium Aiiiina-
bus in f ui-Katono lueiitibus omiii jure ilebi-
tuni, adunibratum iu Lege veteri, illustratum
in Lege nova, et Seutentiis SS. Patiuni, His-
toriis etiam recentioribus declaratuui. ...
Salisbuigi, N.D. [1077 ?J 8". pp. 3(i8 +.
A German translation, entitled 'Seelea-Hulff,"
etc. M ed.. Landshut, 1737. 8".
2864. Kortliolt, Christian. ... Disqnisitio-
nes Anti-Barouiaiiie ... . Kilunii, 1677,4".
(47 sh.) — Also ibid. 1700, aud Ilamb. 1688,
1708, 40.
The second Dissertation treats of prayer for the
dead, aud the third of purgatory.
2865. [Steno, Niels]. Catholische Glaubeiis-
Lehre yom Fegefeuer, mit klareu Zeugnissen
aus deni heil. Augustino bewehret; nebenst
Entdeckung vier grober IirtliUmer des Dor-
schiei ... . Hannover, 1678.
2866. Baier, Job. Wilh., the rldfi: Dissertatio
de Purgatorio Pontifieioriini, utruin Claris
Testinioniis S. Augustini solide probari jjos-
sit? Scriptori Anonymo Poatificio [N. Steno]
opposita. [Resp. W. C. Schumann.] Jenae,
1«7», 40. pp. 55.
2867. Sciierzer, Joh. Adam. Purgatorinni
exustuui, contra Papistas. [Mesp. Heinr.
Wohlers.] Lipsia-, 167»,4o.
Also iu the FasciciUus, etc. See No. 2103.
2868. Discourse (A) against Purgatory. Lon-
don, Brabuzon Ayliiier, 16S5, 4o. pp. 37. H.
Included by Wood among the publications of Dr.
\ John HartcliHe ; but, he says, '* reported to be written
by Dr. Joh. Tillotsou. '—Atlience Oxon., ed. Bliss, IV.
2869. Haberltn, Georg Heinr. De Purgatorio.
Tubing*, 1685, 4o. 2 gr.
2870. Advice from a Catholick to his Pro-
testant Friend, touching the Doctrine of Pur-
gatory. 16S7, 12'>. BM.
8871. [•Wake, William, Abp.]. Two Dis-
courses: of Purgatory, and Prayers for the
Dead. London, 1687, 4". pp. 71 +. H.
Also iu his Collection of several Discourses against
Popery. Lond. 1688, i" (H.j, and iu the Preservative
against Popery, Load. 1738, fol., Vol. II. H.
2872. [Brainston, John]. The Texts ex-
amined which Papists cite out of the Bible
for the Proof of their Doctrine concerning
Purgatory. 2 pt. London, 1688, 4o. pp. 577-
640. H.
Appended to some volume from which the present
copy is separated.
2873. [Jotinson, Samuel]. Purgatory prov'd
by Miracles : collected out of Kuman-Catho-
lick Authors. With some Remarkable His-
tories relating to British, English, and Irish
Saints. With a Preface concerning the Mira-
cles. . . . London, 1688, 4o. pp. 44 +. H.
The object of this curious collection is to ridicule
the doctrine of purgatory, aud the Catholic miracles
generally.
2874. Rosignoli, or Rossignoll, Carlo
Gregorio, 1631-1707. Maraviglie di Dio nell'
anime del purgatorio, incentivo della pieta
cristiaua a suft'ragarle. 2 pt. Roma, (1839,)
1841, sm. 180. pp. vi., 382, 436.
A German translation, Augsburg, 1728, 1735, 1773,
«f;— French, Paris, 1860, IS", pp. x,. 386.
2874». Retoiir (Le) des morts pour demander
• le seeours des vivans. Toulouse, 1694, 12°.
pp. 48.
2874*. Mendez, Francisco. Correspondencia
del catolico Rey D. Carlos II. a las tristes
voces, que dan desde el purgatorio las almas
de sus soldados. Megico, 1695, 4".
2875. Natale, Antonio. II purgatorio inon-
dato dal sangue del diviuo Aguello per le
copiose indulgenze dcgli Ordini regolari, «
per altre Industrie giovevoli all' anime de'
fedeli defonti. Palermo, (1697,) 1703, 12o. pp.
2876. Natale, Antonio. Le sette foiiti del
Salvatore spalancate alia universale pieti de'
fedeli per rinfresco delle anime del purga-
torio. Palermo, (1697,) 1703, 12°. pj). 156.
2877. A. M. D. G. Tesoro delle copiose in-
dulgenze tanto personali, quanto per Paiiinie
del purgatorio concedute da' Sommi Pontefici
alia Compagnia di Giestl raccolte, e riordiuate
in compendio. Palermo, 1697, 32°. pp. 117.
Translated into Latin (1732) aud Spanish a736).
2878. Allegatione theologica in difesa dell'
anime del purgatorio... . Palermo, 1701, 12o.
2879. Gratianns Arthensig. Necessitas
quaerit Panem. LucernK", 1700, S».
Designed to excite sympathy for the poor souls in
purgatory. See Bern, a Bononia, Biblioth. Script.
Capucin. \Venet. 1747. fol.), p. 110.
2880. [Schermer, Joh.]. Die nothwendige
Vollendung der geistlichen Reinignng oder
Heiligung entweder in oder nach diesem Le-
ben. Bremen, 1703, 8o. pp. 72. — New ed.,
enlarged, 1704, 1709.
2880*. Mondegal, Michel. Dolorum Libri
IV Neapoli, 1706, 8o.
2881. Neumann, Joh. Georg. PoiretismuB
fanaticus in Ductrina de anoKaedpirei Animae
ante et post Mortem delectus. [Be.sp. J. E.
Daschizki.] Witebergae, 1707, 4o. pp. 126.
2881». Boneta, Jo.se. Gritos del purgatorio,
y medios para acallarlos ... . Leon de
Francia, 1709, So. — Also Madrid, 1804, 8°.
2882. Wetstein, Joh. Rud., </ieyo««i^fj-. De
Vauitate Purgatorii. [Jiesp. L. Deggeler?!
BasileK, 1709. i th.
2883. lie Q,uien, Michel. De Purgatorio.
(In the Vtli of his Diss. Damasce.n., prefixed
to his ed. of Joannes Damascenus, Par. 1712,
fol., I. l.\iii.-lxxi.) H.
2884. Deacon, Thomas. The Doctrine of the
Church of Rome concerning Purgatory proved
to be contrary to Catholick Tradition, and in-
eonsistt^it with the necessary Duty of Praying
for the Dead, as practised in the Ancient
Church. London, 1718, 8o.
2885. Novi, Ambrogio da. I santi pensieri
di suflVagare le anime del purgatorio. Ge-
nova, 1719, 80.
2886. Rouault, Louis, ifte AbbL Du purga-
toire; de la rigueur des tourniens que souf-
frent les ames qui y sont detenues ; de la com-
passion que les vivans doivent leur porter
... . Avranches, 1737, 12o.
2887. Mangeart, Thomas. Octave de ser-
mons pour les morts, suivi d'un Traite th6o-
logique, dogmatique et critique sur le purga-
toire. 2 vol. Nancy, 1739, 12o.
2887". Collet, Pierre, 1693-1770. De Purga,
torio. (In Migne's Theol. Cursus computus,
XVIII. 267-364, Par. 1840, 4o.)
2888. liiberius a Jesu. Controversise scho-
lastico-polemico-historico-critica;. ... 8 Tol.
Mediolani, 1743-57, fol.
Vol. I. contains " Tractatus de Purgatorio," etc.
2889. Schubert, Joh. Ernst. Von der See-
lenreiniguug uach dem Tode. Jena, 1745, 4o.
2gr.
2889>. Azevedo, Manoel de. De Catholicse
Ecclesia' Pietate erga Animas in Purgatorio
degentes. Romae, 1748, fol.
2890. O'Lavery, Murtagh, ps^'udon. Purga-
tory proved, illustrated, ar^d set forth in a
clear Light. London, 1752, 12o. \d.
"A piece of humour intended to burlesque the Irish
Boman Catholic Fnt&\a:— Monthly Bev.
801
CLASS in.— DESTINY OF THE SOUL.
2890*. Rupp, Job. Dissertatio theologica de
Purgatorio. Heidelbergae, 1752, i".
2891. Piazza, Benedetto. II purgatorio, istru-
zioiie catechistica dello state, e pene del pur-
gatorio, e de' remedj apprestatici da Dio in
questa vita ... . Palermo, 1754, 4». pp. xii.,
454,
2892. Sahine, C. De Precibus pro Defunctis.
Kegiomouti, 175(), 4".
2892". Costa, Vietorino Jose da. Vida e pur-
gatorio di S. Patricio. Lisb. 1757, 4».
2893. Porta, Enrico di. DeLiuguarum Orient.
Praestantia. Acceduut E.\ercitationes
duae in quarum prima Invocatio Sanctorum
adverstis Theodoricum Hackspanium in altera
Purgatorii Veritas . . . asseritur. Mediolani,
175S, 4°. pp. x.\:xvi., 380. H.
Pp. 211-379 treat of purgatory.
2894. Rlbelro da Roclia, Manoel. Soc-
corro dos lieis aos claniures das almas santas
... . Lisboa, 1758, 4o.
2895. K.6cl»er,JohwChristoph. Pontificiorura
Ignis purgatorius ipsorum Precibus extinctus.
Jena", 1759, 4o. (3 sh.>
2896. Olmedo, Juan de. Memorial, que con
lanieutables sollozos y tiernos gemidos pre-
sentan las benitas y afligidas almas del Pur-
gatorio ante la piedad Christiana y cathoUca
devocion ... . Madrid, 1761.
Ste \\right'.s St. Putricka Purgatory, p. 173.
2897. Merz, Aloysius. Frag, ob das Gebeth
imd Opfer fur die Abgestorbene erst in spii-
tern Zeitenaus Interesse der Pabste, benannt-
lich Gregorii des siebenden sey eingefithrt
Morden. Augsburg und Innsbrugg, [1767,]
4». pp. 43.
2898. Kliipfel, Engelb. Tractatus theologi-
cus de Precibus pro Defunctis. Friburgi,
1773, 40.
2899. Fletcher, or de la Flechere, John
(William). The Last Check to Antinomianism.
— A Polemical Essay on the Twin Doctrines
of Christian Imperfection and a Death Purga-
tory. London ? 1775, 12o.
Also in his Works, II. 48.'J-669, Amer. ed. B.
2900. Valle, Guglielmodella. Ragionamento
apologetico del purgatorio. Asti, 171)2, 8».
2901. Rossignol, Jean Joseph. Des peines
du purgatoire. Turin, 1808, 8°. pp. xx., 312.
(CEuvres, 11' Recueil, Vol. I.)
2902. Devie, Alex. Raymond, Bp. of Belley, b.
1767. Pieux souvenir des ames du purgatoire
pendant I'octave des morts ... . 20« ed.,
augmentee de plusieurs meditations ... .
Lyon, 1860, IS", pp. xii., 392.
2903. Butler, Alban. November 2. All
Souls. [An Kssay on Purgatory and Pr.ayer
for the Dead.] {Lives of the Saints, London,
1815, So, XI. 26-45.) H.
2904. Raffles, Thomas. Purgatory and Prayers
for the Dead, a Lecture. London? 1821, So.
2904». 'Wlttmann, Georg Michael. Ein Ge-
betbucli fUr die armen Seelen im Fegfeuer.
. . . Augsburg, 1822, 12o.
2904i>. Valletta, . Discorsi sullo stato
delle auinie purganti nella vita futura. Roma,
1830.
2904=. Sambucy, Louis de, the Abbe. Dis-
cours siir la piete envers les morts. Paris,
1833, S". pp, 80.
2905. Britzger, Franz Xav. Dissertatio ...
Quid dticeat hcclesia Catholica de Purgatorio.
Neuburgi Danubii, 1835.
2906. Purgatorio (11) aperto alia pietk de'
vivepti, ossia Breve quotidiauo esercizio in
802
soUievo dello anime del purgatorio, tradotto
dal francese. A'enezia, 1835, 16°. pp. 32.
2907. Tracts for the Times, by .Members of
the University of Oxford. [Xos. 1-90.J 6
vol. London, 1834-41, S". ff.
No. 7S> (in Vol. IV.), publ. iu 1837. is on Purgatory,
pp. 61.
2908. Perrin, Theodore, the Abbe. Le pur-
gatoire. Traite historique, dogmatique et
moral. 2 tom. Paris, 1837-38, 120. 4 />.
2909. Fegfeuer (Das), von seiner lieblichen
Seite betrachtet. Von einem Priester. Nord-
lingen, 1840, V2o. J th.
2910. Remarks on Mr. [J. H.] Newman's
Doctrine of Purgatory; by a Country Clergy-
man. Oxford, 1841, 80. BL.
2911. Blanc, Andre. Du purgatoire. Gre-
noble, 1S42, 80. (3 sh.) 40c.
2912. Novena para rogar al SeSor por las
aniuias del purgatorio ... . Madrid, 1842,
8°-
2913. Desmoulins, , the Abbe. Le pur-
gatoire venge ... . Grenoble, 1843, S"-. pp.
2914. Hall, William John. The Doctrine of
Purgatory, and the Practice of Praying for
the Dead, as maintained in the Romish
Church, examined. ... London, 1843, 8". pp.
416.
2915. 9Ianuel de la devotion aux ames du
purgatoire. Paris, 1843, I80. (6 sh.)
2916. Hoffmann, Christ. Das Daseyn, die
Beschatfenheit und Lage des Fegefeuers . . .
sowohl aus klaren Stellen der heiligen Schrift,
als aus Vcrnuiiftgriindeu bewiesen, geschil-
dert und bestinimt ... . Heilbronn, 1845,
80. pp. iii., 22. — 2e Aufl. ibid. 1846, 8".
2917. Prayers for the Dead. London, Toovey,
1845,120. 3s. 6rf.
2918. Purgatorio (El). De su existcncia,
de sus penas y del deber de orar porlos fieles
difuntos; por el autordel Almay laConfesion,
aumentado con seis meditaciones del P. Mar-
tin de Roa . . . para despert.ar la devocion k
socorrer las almas del purgatorio, y de varias
oraciones v practicas para esta devocion.
Madrid, 1845, I60. 4 rs. 9 mrs.
2919. Roussel, Napoleon. Le purgatoire.
Paris, 1845, I60. m sh.)
Translated, and publ. as No. 423 of the Tracts of
the Tract Society of the Methodist Episc. Church ia
the I. S.
2920. Ackermann, Jos. Trost der armen
Seelen. Belehrungen und Beispiele iiber den
Zustand der Seelen im Fegfeuer. Sammt t
einem voUstandigenGebetbuch. 2evermehrte j
Aufl. Einsiedeln, (. . .) 1846, 18°. pp. 360, and I
one plate. \
2921. Purgatory Opened to the Piety of the ;
Faithful; or, the Month of November con- |
secrated to the Relief of the Souls in Purga- (
tory : to which is also added, a Perpetual
Suffrage, a Daily Exercise, and a Novena from
the Italian. London, 1848, 24". pp. 150. 2s.
2922. Rock, Daniel. Hierurgia, or Transnb-
stantiation. Relics and Purgatory as set forth
in the Holy Sacrifice of the Ma.ss, expounded,
and the Use of Holy Water, luiageo, &c. il-
lustrated... . 2d Ed Loudon, (...) 1851,80.
2923. Semaine des morts, ou Prieres pour le
soulagement des ames du purgatoire. 2«
edition... . Clermont-Ferrand, (...) 1853,
320. (1 sh.)
2924. Marshall, Rev. William. The Doc-
trine of Purgatory; Patriarchal, Perpetual
and Universal, Scriptural, Patristical, Pro-
testantal, and Rational. 5th Ed., revised
... . London, (...) 1854, 120. pp. 78.
SECT. III. D. — CHRISTIAN DOCTKISE. — tbs KEscRRECTioy.
2925. Marcelliii, on I'Existence du purga-
toire et liu devoir de prier pour les murt8,
suivi d"un petit traite sur les peines et le
soiilagement des fideles defunt.s. Par I'auteur
des Plaidoyers sur la confession. 3< ed. Lille,
(1856, ...) 1859, 18». pp. 105.
2926. Frautz, A. Das Gebet fiir die TtKlten,
in seiuein Zusammenhange niit Cultus und
Lehre, nach den f^chriften des heiligeu Augus-
tiuus. Eiue patristische Studie ... . Nord-
hausen, 1857, 8». pp. 176 +. F.
2927. Coiifrerle de prieres pour les morts,
etablie a Loos. Acte heroique de charite k
regard des saintes anies du j)urgatoire. 9°
6d. Lille, (...)lSa9, ISO. pp. 26.
2928. Ran^on (La) des 3,mes du purgatoire.
Kecueil des prieres et des exercices de piete
2945
au.xquels I'ftglise a accorde des indulgences,
avec I'iudicatiou des jours qui en wont favori-
ses. ... Toulouse, 185J», 32o. pp. x., 606. Ifr.
50 c.
292S». Gurney, Archer. Restoration; or,
The Completion of the Reformation. London,
1S«1, so?
Mr. Gurney, though a member of the Church of
England, here nmiuiains the doctrines of the Real
Presence, the Kucharistio SacriBce, and Prajrer for
the Departed.
2928i>. Daitde, F. F., tfie Abbe. Manuel com-
plet de la devotion envers les antes du purga-
toire... . Paris, 1861, 32o. pp. viii., 408.
2928c. Stirm, Carl Heinr. Darf man fur die
A'erstorbenen beten? (Jahrb. fiir Deutsche
Theohffie, 18«1, VI. 278-308.) D.
-THE RESURRECTION.
Jfote. — Under this head are also placed works which
discuss the question of an ethereal body or vehi-
cle of the soul, not separated from it by death.
2929. Cudworth, Ralph. 1«7S. See No. 52.
In Chap. V. Sect. III. of his JnteUectual System.
Cudworth has discussed at length the opinions or the
ancient heathen philosophers and the Christian
Fathers respecting "the body of the soul." See
Harrison s edition of Cudworth, III. 259. et seqq.,
and the elaborate dissertation of Mosheim on the
same subject, ibid. pp. 276-307.
2929*. Clauswltz, Bened. Gottlob. De illis,
qui Aevo Apostolico in Pauli Epistolis obvii
Carnis nostrae Resurrectionem negarunt.
Hal. 1744,40. 3^;..
2930. Sykea, Arthur Ashley. An Enquiry
when the Resurrection of the Body, or Flesh,
was first inserted into the Public Creeds. ...
London, 1757, 8". pp. 52. H.
2931. Rntherforth, Thomas. Four Charges
to the Clergy of the Archdeaconry of Essex.
. . . Cambridge, 1763, 80. pp. 95.
The fourth Charge contains "an Enquiry, whether
the Article of the Resurrection of the Body or Flesh
was not inserted into the Public Creeds before the
Middle of the Fourth Century," in answer to Dr.
Sykes.
2932. Teller, Wilh. (Lat. Guil.) Abraham.
Fides Dogmatis de Resvrrectione Carnis per
qvatvor priora Secvla. Enarratio historico-
critica ... . [In two Parts.] Helmstadii
[and Halle], 1766 [-67], 8". pp. 472. F.
Part 11.. pp. 181-472, has the half-title:— " Reli-
Suiae Actorvm Secvli III. et IV. de Resvrrectione
amis." Munscher calls it '■ a very useful collection,
made with great diligence." There is a good review
of the work in Ernesti's JVeue Theol. BibL.lX.. 221-
24t. H.
2933. Hallenberg, Jonas. Disquisitio, qua-
ils sit Dogmatis de Resurrectione Corpoium
Mortuorum Origo, et num in Libro lobi eius-
dem Mentio facta sit? Stockholmiae, 1798,
go. pp. 45. (Also in D. J. Pott's Sylloge Comm.
Theol, IV. 325-347.) H.
Sec Monthly Rev., 1800, XXXIII. 501-503.
29ai. Rlsold, Gottlieb {Lat. Theophilus). De
Ilistoria Dogmatis de Mortuorum Resurrec-
tione... . Bernae, 1826, 80. pp. 31.
2935. Zyro, Ferd. Friedr. Ob Fleisch oder
Leib das Auferstehende sei. Ein Beitrag zur
christlichen Dogmengeschichte. {Zeitschrift
f. d. hist. Theol., 1849, XIX. 6.39-662.) H.
See further, on the history and literature
of the subject. No. 545, FaTjriclus? 2941,
Ramera 5 2964, Dame j 2<J70. Pearson j
2987, Hody; 3012, Mosheim; .3046»,
Miiller; 3081, Zehrt ; 31U2'i, Ham-
.. berger.
2936. Justinus Martyr, fl. a.d. 140. ...
'AffdSeifts Kesurrectionis Carnis. Fragmen-
tum ... editum cum Observationibus histo-
rico-criticis a Guil. Abrah. Teller. Gr. and
Lat. Helmstadii, 1766, 4o. pp. 48.
29.37. Athenagoras, fl. a.d. 178. ... Opera.
Gr. ... Recensuit ... Prolegomenis Aduo-
tatione Versione instruxit ... loann. Carol.
Theod. Otto ... . Jenae, 1857, 80. pp. Ixxv.,
The treatise on the resurrection occupies pp. 186-
291. An English translation of this, bv R. Porder,
Loud. Ij7:). »"; Italian, by G. Faleti, Venezia, 1558,
40 ; French, by L. Reiner, Breslau. 1753, 80.
2938. The Apologeticks of . . . Athenago-
ras, I. for the Christian Religion. II. For
the Truth of the Resurrection. ... Together
with a curious Fragment of Justin Martyr
on the . . . Resurrection ... . And two other
Fragments : the one attributed to Josephus
[by others to Hippolytus]: the other to
Methodius, concerning the State of the Dead.
.. With the Original Greek [of these two
Fragments]. Done into English, with Notes.
To which are prefix'd two Dissertations: the
one concerning the Jewish Notion of the Re-
surrection: the other concerning Athenago-
ras... . By David Humphreys ... . Lou-
don, 1714, 80. pp. 308 -I-. H.
2939. Tertnlllanus, Q. Septimius Florens,
fl. A.D. 200. De Resurrectione Carnis Liber.
{Opera, ed. Oehler, II. 465-551.) D.
2940. Origenes, fl. ad. 230. Fragmenta de
Resurrectione. (Opera, Par. 1733, etc. fol., I.
32-37.) H.
On Origens doctrine of the resurrection, see further
De Princip. II. 10; contra Cels. V. 11-24, VII. H-', 33,
VIII. 49. 50, in his 0pp. Tom. I. : Selerta in Pialmoa
(on Ps. i. 5), 0pp. II. 53J-53ti; Comm. in Matth. 0pp.
III. 811-814. (Von Colin.)
2941. Ramers, C. Des Origenes Lehre
von der Auferstehung des Fleisches. Eine
historisch-dogmatische Abhandlung. . . .
Trier, 1851, 80. pp. vi., 78.
2942. Methodius, Patarensis, fl. A.D. 290.
De Resurrectione. Gr. and Lat. (Migue's
Patrol. Grieca, XVIII. 265-330.) H.
2942». Apostles. See the so-called Apostoli-
cal Constitutions, Lib. V. c. 7.
43. Jacobus Nisibenus, fl. a.d. 325. ...
Sermones, Armenice et Latine ... . Romae,
1756, fol.
Serm. Vni. is on the resurrection of the dead.
See Ernestis A'eiie Theol. Bihl.. VIII. 209.
2944. Cyrlllus Hiernsolyniitanus,fi. a.d. 350.
De Carnis Jtesurrectione.
See his Cat. XVIII. cc. 1-10 ; cf. IV. c. 19.
2945. Gregorlus Nyssenus, fl. a.d. 370. ...
De Anima et Resurrectione cum Sororo sua
803
2946
CLASS ni.— DESTINY OF THE SOUL.
2978
Macrina Dialogns. Graece et Latine. Ad
Codicum MS8. fidem recensuit et illustravit
Jo.GeurgiusKrabingerus ... . Lipsiae, 1837,
8«. pp. xxii., 374. D.
Also in his Opera. Paris, 1638, fol., III. 181-260. B.
2946. Ambrosius, Abp. of Milan, fl. a.d.
374. De Excessu Fratris sui Satj-ri, et Liber
secundiis de Fide Resurrectionis. (Opera,
Par. 1686-90, fol., II. 110&-71.) H.
2946*. Joaiuies Chrysostomus, Saint, fl. a.d.
398. De Kesurrectione Mortuorum Iloniilia.
Gr. and Lat. (Opera, II. 422-436, ed. Moiitf.)
H.
2947. Clerlte (Lat. Clercns), John. Opvs-
cvlvni plane diviuvni de Mortiioruui resurreo
tione et extrenio iuditio, in quatuor Unguis
succincte conscriptuni. ... Latyne. Eng-
Ij-sshe. Italian. Frenche. London, Joannes
Herforde, 1545, 4o. (31 leaves, 2 col.) — Also
ibid. 1547, and 1573, 4».
2948. Nausea, Friedr. De Jesu Christi et
Novissinia omnium Mortuorum Kesurrectione
Libri IIL Vieunfe Austria;, 1551, sm. 4».
•• Traitfi singulier, fort curieux. et doDt les exem-
plaires sont assez rares.' — De Bure.
2948«. Mattliesius, .Job. Leichenpredigten
iiber 1 Cor. XV. in drei Theilen. N iirnberg,
1559, 4». — /62d. 1581, 40.
2949. liUtlter, Martin. Vier Predigten ...
von der Todten Auferstehung und letzten
Posaune Gottes [on 1 Cor. xv.] ... . Er-
furt, 15(»3, So.
Also ill his Werke. Walchs ed., VIII. 1398-1511. B.
2950. Sorbin de Salnte-Foi, Arnaud.
Huit sermons de la resurrection de la chair
... . Paris, 1574, 80.
2951. Philippin, l^^lie. Declaration brieve
et claire de la resurrection des raorts. Neuf-
Chastel en Suysse, 1575, 16o.
2952. Aiirellio (Lat. Anrelins), Gio. Bat-
tista. De Mortuorum Kesurrectione Disputatio
theologica et philosophica ... . Francofurti,
1586, 8«.
2953. Aubery (Lat. Alberlus or Aube-
rius;, Claude. A demonstratiue Oration of
the resurrection of the deade compiled by
Claudius Alberius Triuncurianus. . . . Lon-
don, Hugh Singleton, n.d. [1588?]. 8o. ff. 15.
The original Latin was publ. about 1586.
2954. Miiller, Georg. Articul von der Aufer-
stehung der Todten ... in sieben Predigten
[ou 1 Cor. XV.]. Jena, 1591 [1596?], 4".
2955. Sacbse, Michael. Acht Predigten ...
von der Auflerstehung der Todten. Leipzig,
1592, so.
2956. ■Weinricb, Georg. Visio Ezechielis;
Oder sieben Predigten iiber das sieben und
dreyssigste Capltel Ezechielis von der Aufer-
stehung der Todten. Leipzig, 1593, S".—
Ibid. 1603, 40; 1710, 8°.
2957. Cramer, Daniel. Tractatus de sublimi
Corporis spirituals Beatorum Mysterio. Mul-
husii Tyrigetarum, 1601, 40. — Also Fraucof.
1603, 8o. (14 sh.)
2958. Slgwart, or Sieg^vart, Joh. Geo.
Zwauzig Predigten iiber das fiinfzehnde Capi-
tel der ersten Epistel PauUi iin dieCorinthier,
darinnen vornemlich von der Auferstehung
der Todten und ewiger Seligkeit gehandelt
wird. Tubingen, 1602, 4o.
2959. Cramer, Daniel. Speculum Gloriae
futurae; sive de sempiterna Felicitate Corpo-
rum Beatorum Meditatioues. Francofurti,
1604, 40.
2960. Peraca, Martin. Sermones quadrage-
simales, v de la resurreccicn. 2 torn. Barce-
lona, ittds, 40.
804
2960*. Schilling, Wenceslans. ... Schnle^
darinne ... exaiiiinirt wird, ob ein natiir-
liclier Mensch seinen lautcrn naturlichen
Kratften gelassen die Aufferstehung der Tod-
ten probabiliter erreichen und fassen konte :
wird verneinet ... . Magdeburg, 1616, 80. pp.
127 +.
See Baumgarten's Hachrichten von merkw. Bichem,
II. 31t-318. B.
2961. [Find {Lat. de Fluctibus), Robert],
Tractatus theologo-pbilosophicus, in Libros
tres distributus; quorum 1. de Vita. II.de
Morte. III. de Kesurrectione. Cui inserun-
tur nonnulla Sapientiae veteris . . . Fragmenta
. . . collecta, Fratribusq; k Cruce Rosea dic-
tis, dedicata k, Kudolfo Otreb [anagram for
Roberto Fludo] Britauuo. . . . Oppenheimii,
1617, 4°. pp. 126.
See Clement, Bibl. mrieiise. VIII. 388-390.
2962. Gedik. (Lat. Gedlccus), Simon. Ar-
ticul von der Aufersteluing der Todten ... in
zwolf Predigten [on 1 Cor. xv.]. Leipzig,
1617, 40.
2963. Jessenius, Joh. De Kesurrectione,
Concio. Praga;, I6I8, 12o.
2964. [Dame, Friedr.]. Diiilogus de Kesurrec-
tione Mortuorum, ad Legem, an vero ad Evan-
gelium pertineat . . . . Ilamburgi, 1627,8o.
In opposition to Jac. Neubauer.
2965. Meyfart, Joh. Matth. De Kesurrec-
tione Mortuorum. Coburgi, 1628, 8°.
2966. Vossius, Gerardus Johaunis. De Ke-
surrectione Carnis. — De Corpore glorioso. (In
his Thses Theol., 1628, 4°; 0pp. VI. 400-406,
417-421.) H.
2967. Day, Martin. Doomes-Day; or, A Trea-
tise of the Resurrection of the Body; deli-
vered in Twenty-two Sermons ou 1 Cor. XV.
... London, 1636, 40.
2968. Hodson, William. Credo Resurrecfio-
nem Carnis; a Tractate on the eleventh Arti-
cle of the Apostles Creed. London, 1636, 80.
— Also 1676.
2969. AlbrecUt, Georg. Surgite mortui:
i:rklarung des Articuls vtm der Auferstehung
der Todten, in acht und dreyssig Predigten.
Ulm, 1645,40. — Also Augspurg, 1669, 4o. (71
sh.)
2970. Pearson, John, Bp.
See his Exposition of the Creed '{ls% ed. 16S9).
Art. XI.
2971. Gesenlus, Justus. Von der Aufferste-
hung der Todten. Rinteln, 1651, 4o.
2972. Homes, or Holmes, Nathaniel. The
Resurrection Revealed ... . In Seven Books.
London, 1654, fol.
2973. The Kesurrection-Kevealed raised
above Doubts and Difficulties, in Ten Exerci-
tations. London, 1661, fol.
MillenariaTi. - An abridgment of these two works
was published in London. 1833, 8°.
2974. Kunad, Andr. Disputatio de Kesurrec-
tione Mortuorum universali. Viteb. 1659, 4°.
2975. Titius, Gerhard. Pe Kesurrectione
Mortuorum. Helmst. 1663, 4o. 3 jrr. ,
2976. Parry, John. Pious Reflections upon
the Resurrection; on Phil. iii. 10. London?
1666, 80.
2977. Pellegrini (Lat. Peregrinus), Mar-
tino. Resurrectio Corporum humauoruni.
Probata Rationibusnaturalibus ... . Roma,
1674, 12". pp. 260 +.
2978. [Boyle, Robert]. Some Physico-Theo-
logical Considerations about the i'"^';'^ility
of the Resurrection. . . . London, 1675, » •
^'''A'^ppetded to'his •' Considerations about the Reco.-
cileaMeuess of Reason and ReUgion. Bj T. t. a laf
2079
SECT. III. D. — CHRISTIAN DOCIRiyiE.— the rusurrectiox
3008
2979. "Wallis, John. The Resurrection as-
serted : in a Sermon on 1 Cor. xv. 20. Oxford.
1(579, 40.
2980. Bebel, Balthasar. De Resurrectione
Infantum nondum genitorum. Argentorati,
ies2.
2981. Miiller, P. De Immutatione Supersti-
tum in Fine Mundi. Jena;, 1083, 4».
2982. 'Wolf, Franz. Dissertatio qua Resurrec-
tionis Possibilitas, Probabilitas et certa Veri-
tas asseritur. Rostochii, 1683, 4".
2983. Collier, Jeremy. The Difference be-
tween the Present and Future State of our
Bodies ; a Sermon on 1 Cor. xv. 29. London ?
1«8«, 40.
2984. Weise,G. De Justorum Resurrectione,
omnium quae amissa fuerunt, certissima Red-
ditrice, ex Act. iii. 21. Longasaliss. 1690, 4o.
2985. Worthiington, John, B.D. A Prac-
tical Discourse of the Resurrection and a
Reward to Come. London, 1690, So.
Also in his Select Discourses, ITio, 8o, pp. 377-520.
(H.)—"\a able work. —Louiides.
2986. Burgess, DanieL A Discourse of the
Death and Resurrection of good Men's Bodies.
London, 1692, 8".
2987. Hody, Humphry. The Resurrection
of the (Same) Body asserted : from the Tradi-
tions of the Heathens, the Ancient Jews, and
the Primitive Church. With an Answer to
the Objections brought against it. ... Lon-
don, 1694, So. pp. 224 +. ff.
Pp. 77-88 treat of the Jewish doctrine of transmi-
gration.
2988. Tenison, Thomas, Abp. Concerning
the Coelestial Body of a Christian after the
Resurrection; a Sermon, on 1 Cor. xv. 53.
London, 1694, 4o.
2989. 'Wilson, ^«it. William, M.A., of Morley,
Derbyshire. A Discourse of the Resurrection :
shewing the Import and Certainty of it. Lon-
don, 1694, So. pp. 236 +. MHS.
2989*. Meier, Gerhard. Disputationes tres,
Resurrectionis Possibilitatem N'atura; non ig-
notam, ipsam autem Carnis Resurrectionem
eidem ignotam esse, astruentes. Hamburgi,
1697, 4o.
2989"'. Iiocke, John. ... Reply to the ...
Bishop of Worcester's [E. Stillingfleet] An-
swer to his Second Letter. Wherein ... what
his Lordship has said concerning ... the Re-
surrection of the Body ; the Immateriality of
the Soul [etc.] ... is examined. London, 1699,
So. BL.
Also in his Works, 11th ed., 1812, go, IV. 191^98.
H.
2960. B., N., M.A. The Resurrection founded
on Justice ... . [In opposition to Dr. Hody .]
By N. B. M. A. London, 1700 [1699 ?], 8". pp.
See Hist, of the Works of the Learned for Dec.
1699 ; I. 745-747. H.
2991. Stubbs, Philip. The Hopes of a Resur-
rection asserted and applied: a Sermon on
Psa. 49. 15 . . . : wherein are some Occasional
Reflections on the Abuse of Funeral Sermons.
London, 1701, 4o.
2992. [Bold, or Bolde, Samuel]. A Dis-
course concerning the Resurrection of the
Same Body : with Two Letters concerning the
Necessary Immateriality of Created Thinking
Substance. ... London, 1705, So. pp. 206 +.
2993. Fleming, Robert, the younger. Chris-
tology. ... 3 vol. London, 1705-08, 8".
In Vol. III. tiie first resurrection, or ■• the prior and
special resurrection and reward of the most eminent
Christian witnesses," is treated of.
2994. Fecbt, Joh. Exercitatio de Resurrec-
tione Carnis, an et quantum ilia ex Natural!
Ratione innotescat. (/Scliediasmata Sacra,
Rostoch. 1706, 8o, p. 1, et seq.i.)
2995. L.e WrigUt, . The Soul the Body
at the Last-Day, proved from Holy Writ : re-
futing the Common Received Opinion, that we
shall be judged in our Corruptible Bodies.
Wherein Dr. Coward's and Mr. Asgill's Absurd
Opinions are in some measure weighed. With
an Observation on Mr. Rehearser. Loudon,
1707, So. ff. 3, and pp. 31.
2996. Opitz, Heinr. Disputatio theologica de
Statura et ^:tate resurgeutiuni, Occasiono
quorundam Sp. S. Dictorum, imprimis Apoc.
XX. 12. Kil. 1707, 40. — Also 1712, and Jenw,
1745, 40.
I 2997. Parker, Samuel, WfyoMTifltfr. .4. Letter
to Mr. Bold, occasioned by his Late Discourse
concerning the Res\irre"ction of the Same
Body. London, 1707, So.
2998. Sitsse, Sjtm. Auferstehung der Todten
und Unsterblichkeit der Seelen, aus dem sie-
ben und dreyssigsten Capitel Ezechielis in
sechs Predigten erklaret. Leipzig, 1707, 8o.
(11 sh.)
2999. Hammarin, Israel. ... Dissertatio
theologica de Ilomiuibusin Supremo Die resi-
duis, eorumque Immutatione ... . [Prxs.
Laur. Molin.] Upsal. 1708, 8o. pp. 114.
See Journal des Sfamiis, May 19, 1710.
3000. Teuber, Sam. Christian. Placidum per
Modum Epistolre ad Qua'stionem de Resurrec-
tione hujus Carnis Respousum. Magdeburgi,
3001. 'Weinrich, Geo. Von der letzten Auf-
ferstehung zum ewigen Leben. Chemnitz.
1710, 80. 3 gr.
3002. Chladny (Lat. Chladenius), J. M.
Vindiciae Resurrectiouis Carnis adversus gra-
vissimas ex Ratione prolatas Oppugaationes
Erlangae, 1717, 4o. 6 gr.
3003. Essai sur la providence, et la possibility
physique de la resurrection, tradnit de I'An-
glois du docteur B. La Have, 1719, 12o.
Is this by Bojle 7 See No. 29"78.
3004. Holds-tvortli, Winch. A Sermon
preached before the University of Oxford [on
John v. 28, 29] ... in which the Cavils, False
Reasonings, and False Interpretations of
Scripture of Mr. Lock and others, against
the Resurrection of the Same Body are ex-
amin'd and answered. Oxford, 17'20, S".
3005. Parsons, Thomas, ISth cent., first
quarter. Modern Sadducism confuted; or, a
Treatise concerning the Resurrection from
the Dead. ...
3006. Felton, Henry, D.D. The Resurrection
of the same numerical Body, and its Reunion
to the same Soul; asserted in a Sermon [on 1
Cor. XV. 23] ... . In which Mr. Lock's No-
tions of Personality and Identity are confuted.
... 3d Ed. London, (Oxford, 1725,) 1733, 8o.
3007. A Discourse [on 1 Cor. xv. 23] con-
cerning the Universality and Order of the
Resurrection; being a Sequel [to the above]
.. . London, 1733, So.
Dr. Felton also publ. three Sermons, O.Tford, 1734-
36. on " the Scripture doctrine of the resurrection,
as it stood before the law.'— See Darlings Cyctopctdia
Bihliutjraphica.
3008. [Cockburn, Mrs. Catharine (Trot-
ter;]. A Letter to Dr. Holdswortb, occa-
sioned by his Sermon ... concerning the Re-
surrection of the Same Body. ... By the
Author of a. Defence of Mr. Locke's Essay of
Human Understanding .. . . London, 1726,
Also in her Worts, 1751, 8", 1. 113-153. B.
3009
CLASS III. — DESTINY OF THE SOUL.
3009. Hold8-«vorth, Winch. A Defence of
the Doctrine of the Kesuriection of the Same
Body ... . [In opposition to Locke.] Lou-
don,' 1727, S".
3010. D'Oyley, Robert. Four Dissertations.
... 4. Ut t lie Kesurrection of the Same Body.
London, 172S, 8».
3010». [Harenberg, Joh. Christoph.] Oche-
niatologia. [Published under the pseudonym
of J. C. Trichorius.] (Museum Hist.-Phil.-
Thfol., II. 114, et seqq. Brem. 1730, 8».)
Maiutains the theory of an ethereal body or vehi-
cle, oxVf^'^' °^ ^^6 soul, connected with it, as its in-
strument, in life, and not Beparated by death.
3011. Byles, Mather. A Discourse on the Pre-
sent Vileness of the Body, and its Future
Glorious Cliange by Christ. To which is
added, A Scrimm on the Nature and Import-
ance of Conversion. ... Boston, 173'i, 8». pp.
ii., 14, 10 +. H.
The 2d ed. of the former, and 3d ed. of the latter,
Boston. 1771, 8»- H.
3012. MosUeim, Joh. Lorenz von. Disser-
tatio qua docetur Servatorem nostrum, lesum
Christum, Resurrectionem Mortuorum Cor-
porum qualeni Chrisliani credunf ex Tenebris
in Lucem revocasse et demonstrasse. (In his
Dissfrlationes ad Hist. Eccles. pertinentes,
1733-43, 8«, II. 583-657.) H.
3013. Rudd, Sayer. An Essay towards an
Explication of the Doctrines of the Kesurrec-
tion, Millennium and Judgment ... . Lou-
don, 1734, 8°.
3014. Zobel, \ic. Ern. De Resurrectione Mor-
tuorum, humanae Rationi non improbanda et
variis Gentium Testimoniis comprobata Al-
torf. 1734.
3015. P., R. Essay on the Resurrection of the
same Body, by R. P. 1735.
3016. Belirnauer, Georg Ehreufried. De
uimia et male sana circa Resurrectionis Ne-
gotium Curiositate. Budiss. 1730, fol. 'igr.
30I6>. Jablonskl, P.aulus Ern. Dissertatio
. . . theologico-historica de Resurrectione Car-
nis futura, ex sola Revelatione Dei cognita.
Francofurti ad Viadrum, 1737, 4».
Also in his Opiismla, 1813, 8°. IV. 524-535. D.
3017. Russel, Robert. Seven Sermons, viz.
I. Of the Unpsudonable Sin ... . IV. The
End of Time ... . VII. The Future State
of Man : or, A Treatise of the Resurrection.
. . . The Nine and Thirtieth Ed. ... London,
1737, 120. p,,. 162 -f . IT.
I cannot ascertain the date of the first edition.
3017». Baiimelster, Friedr. Christian. ...
De Exilio Mortis Leibnitiano. fProgr.l Gor-
litii, 1737, fol.
3018. Hive, Jacob. The Oration spoke at
Trinity Hall in Aldersgate Street. In an-
swer to Dr. Felton's Two Discourses on the
Resurrection of tho Same Body. London,
1738, 80.
3019. Pfllig, Herm. Beweis der Moglichkeit
und Gewissheit der Auferstehung der Todten,
aus den Grlinden der Vernuuft. Hamburg,
1738, 80. (21 sh.)
3020. Bertram, Joh. Friedr. Die Grundlehre
des Christentliums von der Auferstehung der
Todten, iiach Schrift und Vernunft betrachtet.
Bremen, 1740, 8°. pp. 340 +. (24 sh.)
*' Liber prse aliis lectione dignus." — Walch.
3021. Peck, Francis. New Memoirs of . . .
John Milton ... . AVith ... the Resurrec-
tion, a Poem, in Imitation of Milton. Lon-
don, 1740, 40.
3022. Schubert, Joh. Ernst. Verniinftige
und schriftniassige Predigt von der Auferste-
hung der Todten. Jena, (1740,) 1741, 4o.
(10 sh.)
3023. Jotinson, Samuel, Vicar of Great Tor-
rington. The Resurrection of the Same Body,
as asserted and illustrated by St. Paul. A
Sermon, on 1 Cor. xv. 36-38. 2d Ed. London,
1741, 80.
3024. [Kohl, Philipp]. Der Beweis des Lehr-
satzes : die Toilten werden auferstehen, nach
den Griinden des Glaubens und der Vernunft
in einigen Keden von beri;hmten und begab-
ten Lehrern ausgefiihret. [Published under
the name of T/ieophiliis et Sincerus.] 2Theile.
Hamburg, 1741-42, 8o.
3025. Stiebritz, Joh. Friedr. Dissertatio:
Quid Ratio de Resuscitatione Corporum cogno-
scaty Ilalae, 1742.
3026. Meisner, H. A. De Mortuorum Resur-
rectione Sana? Rationi non aduersa sed con-
sentanea potius. Schliz. 1744, 4". 2 gr.
3027. Seidel, Christoph Tim. De Inhabita-
tione Spiritus Sancti Resuscitationis Corporis
Fideliiim Fundamento, et Opere Spiritus
Sancti in Resuscitatione Fidelium perficiendo.
llelmstad. 174«, 4o. 4 gr.
3028. Canz, Israel Gottlieb (Laf. Theophilus).
De Resurrectione Corporis ejusdein quod jam
gestamus, licet novis Qualitatibus vestiti.
Tubiugae, 1747, 4o. igr.
3029. Miiller, Joh. Daniel. Der rechte Ge-
braucli und Missbrauch der Vernunft bey
den Geheininissen derOffenbarungilberhaupt,
und bey dem Geheimniss der Auferstehung
der Todteu iusbesondere. Frankfurt am M.,
1747, 8o.
3030. Plitt, Joh. Jac. Dass in dieser, als der
besten Welt, eine Auferstehung der Todten
zukiinftig sev, wird aus der Vernunft erwie-
seu ... . Marburg, 1748, So. (8 sh.)
See Kraft's A'etie Tlieol. BiU., IV. 232-236. H.
3031. [Harding, Carl Ludw.]. Betrachtung
ijber die Moglichkeit der Auferstehung der
Todten. . . . Leipzig. 1749, 4o. (3^ sh.)
See Krafts Neue Thent. Bibi., IV. 720-730. H.
3032. Cockburn, Mrs. Catharine (Trot-
ter). A Vindication of Mr. Locke, on the
Controversy concerning the Kesurrection of
the Same Body. ( Works, 1751, So, I. 253-378.)
3033. "Whittield, Henry. The Possibility of
a Resurrection illustrated by Analogy. [A
Sermon on 1 Cor. xv. 35-38.] Oxford, 1761, 8».
3033". Fleury, A. A Short Essay on the
General Kesurrection : wherein it is proved,
that we shall rise with those same Bodies
that we now have ... . Dublin, 1752, 8».
pp. 350. G.
3034. Mil Her, Joh. Daniel. Possibilitas et
Certitndo Resurrectionis Mortuorum ex Prin-
cipiis Rationis excitatse, Methodo Mathema-
tico demonstratse; cum Prafatioue Isr. Gott-
lieb Canzii ... . Marburgi, 1752, 8". (12 sh.)
3035. Uli8ch,J. De Corporum Mortuorum in
Vitam Reditu, Rationi non repugnaute sed
optime congruente. Dre.sdae, 1752, 4o. 3 gr.
3036. Wernsdorf, Gottlieb. Utrum forsan
nonnulli pii ante Diem Extremum resurgant.
Vitebergae, 1752, 4o. 6 g?:
3036». Goeze, Joh. Melchior. Betrachtung
tlber die Grundwahrheiten der christliclien
Religion von der Auferstehung der Todten, in
einigen heiligen Reden ... . Magdeburg,
1754, 80. — 20 Aufl., 1763.
3037. Gerdes, Daniel. Meletemata sacra, sive
Isagoge et Exegesis in Caput XV. Epistolw
prioris ad Corinthios, antea per Formani Dis-
putationum Academicarum edita, jam denuo
recensita, aucta ... . Groningie, 1759, 4o.
pp. 595.
3038. Saalfeld, Adam Friedr. Wilh. Die
SECT. III. D. — CHRISTIAN DOCTRINE. — raj; RBsuRHMCTWif.
Boschaffenheit der von dem Tode erweckten
Luiber, veiiiunft- uiid schiiftniassig unter-
siichet ... . Erfurt, 175U, S<>. pp. loO.
3039. "Walch, Job. Georg. Dissert.itio de Re-
surrectioue Carnis. Gottingae, 1769, 4».
3040. Jilnlchen, J. C. De Identitate Corpo-
ris per oiuneiu banc Vitam gestati et olini
resurrectiui numerica. Witeberga;, 1700, 4».
3gr.
3040*. Goeze, Job. Melchior. Krweis und
Vertlieidigung des einigen wabren und ricbti-
gen Begriffs von der Aufersteliung der Todten
nach der Schrift, gegen die von . . . Urn. Base-
low aufgewiirmten Irrthiinier der Socinianer
und Einwurfe der Naturalisten. Hamburg,
1764, 40. (11 sh.)
3041. Alexander, John. A Paraphrase upon
the Fifteenth Chapter of the First Epistle to
the Corinthians; with Critical Notes and Ob-
servations, and a Preliminary Dissertation.
. . . [Also a commentary on Rom. vi. 1-viii. 4,
and a Sermon on Eccles. ix. 10.1 London,
17e«, 40. pp. 123. H.
3041'. Boeckh, August Friedr. Dissertatio
de Perpetuitate priniorum Corporis human!
Staminuni. Tubingae, 1770.
3042. Philander, pseudon. An Attempt to
prove tliat the Resurrection takes place im-
mediately after Death. {The.oL Bepositori/,
ed. by J. Priestley, II. 346-395, London, 1770,
So.) H.
A German translation in the Brittiarhes Magazin,,
IV. ii. 291 -Ml, Halle, 1773, 8". Many German writers
on dogqiiitic theology, as Doderlein. BlcIi, Munscher,
Reiiihard, BretschneMer, Wcgscheider, Schott, De
Wette, RosenniQIIer, Knapp. Striiuss, Hase, and
Hageubaob, have fallen into the strange error of as-
oribing this essay and its doctrine to Priestley, who
in wcUknown works, as the Bislory of the Corrup-
tions of Christianity, which has been translated into
German, the Disquisitions on Matter and Spirit, etc..
maintains the sleep of the soul till the time of the
general resurrection. Mursinna, in his Compend.
Theot. Dogmat., Halae Magd. 1777, 8", p. 256, has
given a correct account of the matter. See also
Christian Exam, for May, 1854; LVI. 480-482.
3043. Oeluck, S. De Resurrectione Mortuo-
rum, quantum ex Sacra Scriptura est cogno-
scibilis. Hal. 1771, 4o. 3 gr.
3044. Bahrdt, Joh. Friedr. De fiitura Mor-
tnorurn Resurrectione, ad 1 Cor. xv. Lipsise,
1774, 40. 2 gr.
3045. Bastiiolm, Christian. Schrift- und
vernunftmassige Erklarung tiber die Aufer-
Btebung der Todten. Kopenh. 1774, 8o.
A Swedish translation, Stockholm, 1800. 8". •' Main-
tains that an ethereal body is formed from the mate-
rial of the earthly body."— Brefscft.
3046. Pfranger, Joh. Georg. Ueber die
Anferstebung der Todten, eine Kantate ... .
Hildbuigbausen, 177B, 4o. pp. 68.
3046». Miiller, Georg Heinr. ... De Exilio
Mortis Leibnitiano, sen duplici Animorum
Coipore, crasso uno, quod deponitur in Morte,
Bubtili altero, quod Anima post Mortem secum
vehere dicitur. (In J. Gerhard's Loci T/ieo-
logici, ed. J. F. Cotta, XVIII. 269-ccIxxxiv.,
Tubing«, 1779, 4o.) H.
Gives the literature of the subject. Comp. Cottas
note to Gerhiird. Tom. XVII. pp. 28-31.
3047. Tittmann, Carl Christian. De Resur-
rectione Mortuorum Beneficio Christi. Vite-
bergae, (Lipsiae?) 1779, 4o.
Also in his Opuscula, pp. 469-498.
3048. Bateman, Thomas. Two Sermons on
the Resurrection of the Body, 1 Cor. xv. 35.
London, 1780, 4o. Is.
3049. Fragment eines GesprSchs tiber die
Auferstebung der Todten zwiscben deniGnos-
tiker Ptoloniiius, und dem Cbiliasten Metho-
dius. {Beytrage zur BefOrderung des vernunft.
3050. Ansgicltten in die nahe Ewigkeit.
Oder fieye und bescheidene Untersuchung
iiber die Auferstebung von den Xudteii aU
den naben und successiven Eingang in die zu-
kUnftige Welt — und andere daniit verwaiidte
Materien. {Ibid. 17S1, II. 93-132, and 1782,
III. 39-88.) F.
3051. Benner, J. H. De Nexu Reaurrectionis
nostra; cum Resurrectione Christi. Gisste,
1781, 4«. 3 gr.
3051«. Muzzarelli, Alfonso. Duo opinion!
del Sig. Carlo Buiinet sopra la resurrezioue,
ed i niiracoli. Ferrara, 1781, 8o.
3052. Alorus, Sam. Friedr. Nathanael. Dis-
sertatio inauguralis, in qua explicatur Pauli-
nus Locus 1 Corinth, xv. 33-55. Lipsiae, 1782,
Also in his IHss. Theol.. etc. ed.. alt., 1. 154-217. H.
3053. Burckhardt, or Bitrkliardt, Joh.
Gottlieb. Die Veiwandlung der Lebeiidigeii
und Todten, in einer Erklarung der Haupt-
stelle des heil. Paulus 1 Cor. xv. 12-51. be-
trachtet. Leipzig, 1787, 8o. pp. 109.
3054. Des Cotes, Joh. Friedr. Die Auferste-
bung der Todten nach dem neutestament-
licben Begriffe, nebst einem Anhang iiber
Evangelinm. Frankfurt am Main, 1798, sm.
8o. pp. 236, 36. F.
First publ. anonymously under the title: — "Die
Auferstebung der Todten nach dem eieentlichen
Lehre Jesu Christi," etc.. Frankf. a. M., 1788; then
with a diffei-ent title, Kirchheim-Bolandcn, 1791.
The author regards the resurrection as " the separa-
tion of ihe whole invisihle man from the body ia
death. —Fuhrmann. See the AUgem. Lit. ^ei<.1799,
II. 354-58. H.
3055. Jeline, Lebr. Heinr. Sam. De Resur-
rectione Carnis Interpretatio Cap. XV. Epist.
I. ad Ojrintbios. Altonae, 1788, 4o. {Com-
mentatiime.'s Theol. ed. a J. C. Velthusen, etc.,
II. 233-326.) H.
3056. Pliilalethes, pseudon. A Discourse
concerning Resurrection Bodies; tending to
shew, from the Writings of Heathens, Jews,
and Christians, that there are Bodies calleii
our own which will not be raised from th^
Dead. . . . London, 1789, 8°. 2s.
3057. Gougli, J. Discourse concerning the
Resurrection of the Body. London, 1789, 8o.
3058. Spiritual Body (The); being an Hum-
ble Attempt to remove the Charge of Ab-
surdity from the Doctrine of the Resurrection
... . By the Author of Simple Truth, or a
Plea for Infants; and the Liberty of the
Human Will. London, 1789, 8o. pp. 39.
3059. Tobler, Job. Die Aufersfehungslehre
des Apostels Paulus ... . ZUrich, 1792, 4".
\th.
3060. Hamnter, Eduard Sneedorf. Mortuo-
rum in Vitam Revocatio Sermonibus Christi
historicae Interpretationis Ope vindicata.
Lipsiae, 1794, 4". pp. 54.
•'Against those who find only a moral resurrection
in the discourses of Jesus, or who regard what is said
of 1
of the doc-
trine of immortality."— £rcncft.
3061. Herder, Joh. Gottfr. von. Von der
Auferstebung, als Glauben, Gescbichto und
Lehre. Riga, 1794, 8o. pp. 184. U.
3062. Ockel, Ernst Friedr. Palingenesie des
Menscben nach Vernunft unii Schrift, oder
Uebereinstimmung dessen was beide von dor
Unsterblichkeit, Auferstebung und demkiinf-
tigen Lebenszustande lebren. Konigsberg
und Leipzig, 1794, i". (52 sh.)
"A work of uncommon excelleuoe."—/'«*rmann.
3063. Gurlltt, Job. (Gottfr.) ... Explicatio
807
S064
CLASS III.— DESTINY OF THE SOUL.
3087
Capitis XV. Epistolae prioris ad Corinthios.
Magdelmrgi, 17tl7, 40.
" Valiie aucta et emendata," in D. J. Pott's SMoge
Comm. Ttieol., V. al-79. B.
3064. V. Ideen zur Kritik des Dogma von der
Auferstehuiig. (In C. F. Staudlin's Beitrilge
zur Philos. u. Gesch. d. Religion, etc. II. 93-
111. Liibeek, 1797, 8».) H.
•' Kndeavors to show the reasonableness of the doc-
trine, and tbiiik.s that the soul at the resurrection will
again receive a body, in order therewith to become
capable again of human virtue." — BreUch.
3065. Ki»app,Georg Christian. De Nexu Re-
surrectionis lesu Chri.sti e Mortuis et Mortuo-
rum ad illustrauda varia Loca Novi Te.sta-
menti iuprimis 1 Cor. xv, 12-19. Ualae,
17»», 4".
Also in his Scripia varii Argumenii, ed. 2da, I. 299-
326. ff.
3066. Russwurm, Job. Wilh. Barthol. Frag-
ment iiber die Lehie von der Auferstebung
derTodten. (In AugU8ti'8 Tlieol. Monatschrift,
1801, Jahrg. I. Heft 8, pp. 117-129.)
"Maintains that the soul either needs a body, or
not; in the first case it must have it immediately
after death ; in the second a resurrection of the body
would be supertluous.'— firettcft. In opposition to
No. 3064.
3066». Albrecht, Wilh. Jak. Ist die Aufer-
stebung der Todten eine blose Hervorbrin-
gung ueuer Menscbenkorper oder die Wieder-
belebung eben desselben Leibes, den wir den
wesentlichen Tbeilen uacb bier auf Erden
gehabt haben? ... (In Augusti's Theol. Mo-
natschrift, ISO'2, Jahrg. II. Heft 12, pp. 424-
435.)
3067. Siisklnd, Friedr. Gottlieb. Ueber die
jiidischen Begriffe vom Messias als Weltrichter
und Totltenerweker, und seinem Reich am
Ende der Welt. Zur Beurtbeilung der Hypo-
these : dass die Lehre Jesu iiber diesenGegen-
Btand Akkommodation sey. (In his Mag. f.
christl. Dogmatik, etc. X. 92-143, Tiibingen,
1803,80.) H.
3068. Bemerkungen iiber die Aiisspriiche
Jesu, in welchen er sich die Auferwekung
der Todten, das allgemeine Weltgcriclit, und
ein Reich am Ende der AVelt zuschreibt.
(Ibid. pp. 143-199.) H.
3069. Reddingius, W. G. Opgaaf en betoog
van de bijbelleer nopens de algemeene op-
standing der dooden. Mit twee bijiagen over
dezelfde stoffe uit de verhandelingen van H.
H. Donker Curtius, en eenen ongenoemden.
{Verhandelingen van het Genootsch. tot Ver-
ded. ran den Christ. Godsdienst, etc. 's Hage,
1805, 80.)
3070. Resurrection of the Body at the
Last Day. London, 1805, 80. 3s. M.
3071. Stewart, John. The Resurrection; a
Poem. . . . London, 1808, 12o. pp. 253.
See Monthly Rev. 1809, LIX. 174-179.
3072. Drew, Samuel. An Essay on the Iden-
tity and General Resurrection of the Human
Body ; in which the Evidences in Favour of
these Important Subjects are considered, in
relation both to Philosophy and Scripture. .. .
2d Ed. London, (1809,) 1822, 80. pp. xxxii.,
487. F. — Also Philad. 1837.
8072». Happach, Lorenz Philipp Gottfried.
1809-11. See Nos. 1007, 1008.
3073. Platts, John. Reflections on Material-
ism. Ininiaterialism, the Sleep of the Soul,
an Intermediate State, and the Resurrection
of the Body: being an Attempt to prove that
the Resurrection commences at Death. Lon-
don, 1813, 80. pp. 40.
307.>. Fontenelle, Bernard lie Bovier
de. Lettre de Fontenelle sur la resurrec-
tion. En Europe, 1819, sm. 8°.
Only 50 copies printed.
3074. Vogel, Paul Joach. Sigmund. De Re-
surrectione Carnis. Erlangse, 1819. Z gr.
3075. Wright, Richard. The Resurrection
of the Dead an essential Doctrine of the Gos-
pel; and the Neglect of it by reputed Ortho-
dox Christians, an Argument against the
Truth of their System. Liverpool, 1820, 12«.
—2d ed., ibid. 1834, 12o.
3075». Ehrhardt, Job. Geo. David, Ueber
die christliche Auferstehungslebre. Ein phi-
losophisch-exegetiscber Versuch ... . 01m,
1823, 80. (4i sh.)
Maintains the theory of Bonnet. See AUgem. Lit.-
Zeit. (Halle), 1823, III. .IS.I-SoS ; Fuhrmann, J?ond6.
d. neuest. theol. Lit., I. 629. 630.
3076. Brinkman, W. T. De kennis van God
en de opstanding uit den dood, geopenbaard
en voorgesteld aan Joden en Christenen. Rot-
terdam, 1820, 80. Jl. 1.25.
307e». T ... 1, J. Ch. M. Es ist zweckmassig
und selbst nothwendig jet/.t ... die Lehre
von der Auferstebung des Fleisches zu anti-
quircn. ( Fiir ChrislenVium etc. Oppositions-
schrifl, IX. 581-606, Jena, 1826, 80.)
3077. Trechsel, F. Metamorphoses in Rerum
Natura obviae, Futurae olim Vitae et Resur-
rectionisSynibola. Oratiofesta ... . Bernae,
1828, 80. pp. 40. D.
3078. Clarke, John, Vicar of Duxford. Six-
teen Sermons ... chiefly upon ... 1 Cor. xv.
... . Cambridge, 1829, 80.
3079. Gippg, Henry. A Treatise on "the
First Resurrection" and " the Thousand
Years" foretold in the Twentieth Chapter
of the Book of Revelations [st'cl. ... London,
1831, 120. pp iv., 163. G.
3080. Begg, James A. The Heresy of Hyme-
neus and I'hiletus concerning the First Resur-
rection. London, 1832, 12o. pp. 36.
3080». Slrr, Joseph D'Arcy. The First Resur-
rection considered in a Series of Letters : occa-
sioned by a Treatise of the late Rev. H. Gipps.
. . . Dublin. 1833, 12°. pp. viii., 330. G.
3080t>. Angeli, Giuseppe. II regno di Die,
ossia ruiiiversale resurrezione dei trapassati
... . Roma, 1833, 40.
3081. Zehrt, Conrad. Uber die Auferstebung
der Todten. Eine historisch-dogmatiscbe Ab-
handlung ... . Gottingen, 1835, 80. pp. x.,
125. D.
3082. liaiige, Job. Pet. Ueber die Lehre von
der Auferstebung des Fleisches. (Theol. Stud,
u. Krit., 1830, pp. 693-713.) H.
3083. The Resurrection of the Body.
[Translation of the above, with notes, by B.
B. Edwards.] (Edwards and Park's Selections
from Germ. Lit., pp. 278-307, Andover, 1839,
80.) H.
3084. [Weisse, Christian Hermann]. Das
BUchlein von der Auferstebung. Von Nico-
demus. Dresden, 1830, 80. pp. 60.
3085. [ ]. Die Auferstebung und das Welt-
gericht. 2« vermehrte AuH. Quedlinburg,
1840, 80. i th.
3086. Riickert, Leop. Imm. The Doctrine of
the Resurrection of the Dead.— A Commeu-
tarv on the Fifteenth Chapter of the First
Epistle to the Corintliians. fl83«.] (Edwards
and Park's Selections from Germ. Lit., pp.
229-278, Andover, 18.39, S-.) H.
Reprinted, with J. P. Langes Essay on the Res. 0/
the Body. Edinburgh, 1841, I60, as No. 42 of the
Students' Cab. Libr.
3086». Bastide, . Expose des doctrines
de St. Paul sur la resurrection. Strasbourg,
1840.
3087. Cieszko-wski, August von. Oott
SECT. III. D. — CHRISTIAN DOCTRINE. — roi;
KESVl;RECTIO!f.
3125
iind Palineenpsie. Erster, kritischer Tlieil.
Berlin, KS42, 8». pp. 115.
Coiup. Zeller'a Theol. Jahrb., 1843, II. 17.3-175.
3088. l<aan, I>. .1. De liope van den waren
Christen, op de vwrrijzeiiis zijiis ligcbaanis, in
den jongsten dag . . . verklaard eu bevestigd.
Rotterdam, 1S43, S". Jl. 2.40.
3089. Begs, James A. The First Resurrec-
tion. Ulasgow, 1S44, 12'>. pp. 34.
Perhaps the same as No. 3080.
3090. Bush, George. Anastasia: or the Doc
trine of tlie Resurrection of the Body, ration-
ally and scripturally considered. ... 2d Ed
New-York & London, 184.5, 12». pp. 396.
Preface dated Oct. 1, 1844.
3091. Busli on the Resurrection. (Biblical
Mepert. for Jan. 1845; XVII. 138-181.) AH.
3092. {Christian Rev. for Sept. 1845: X.
325-383.) H.
3093. McIiRiigttlin, Tompkins. Professor
Bush's Aiuistasis Reviewed. (Biblical Kejxis.
and Class. Rev. for Oct. 1845 ; 3d Ser., I. (509-
708.) AB.
3094. Spear, Samuel T. Bush on the Resur-
rection Reviewed. (Biblical Repns. and Class.
Rev. for April, 1845 ; 3d Ser., I. 212-265.) AB.
3095. Tracy, Joseph. Remarks on some Phi-
losophical Objections against the Doctrine of
the Resurrection of the Body. (Biblinth.
Sacra for Nov. 1845; II. 605-621.) H.
3096. Holty, Am. Ueber Auferstehung und
Gericht. 3 Predigteu. LUneburg, 1846, S".
(23 sh.)
309". Landis, Robert W. The Doctrine of
the Resurrection of the Body asserted and
defended; in Answer to the Ex'ceptioiis re-
cently presented by Rev. George Bush ... .
Philadelphia, 1846, 12". pp. 379. A.
3098. Fysh, Frederic. An Examination of
" Auastasis" [by Prof. George Bush), exposing
the Fallacy of the Arguments tlierein ad-
vanced ... . London, 1847, 8». 6s.
3099. Kingsley, Calvin. The Resurrection
of the Dead : a Vindication of the Literal Re-
surrection of the Human Body; in Opposition
to the Work of Professor Bush. ... New-
York, 1856 [cop. 1847], 320. pp. 159.
3100. Reaurrectlon (On the) of the Body.
(K S. Mag. and Vein. Rev. for Sept. 1847;
XXI. 221-227.) //.
In oppositioa to the popular notion. Clear and
forcible.
3101. Roemer, N. van de. Leerrede over
de hoedaniglieid der toekomende ligchamen
en hunne betrekking tot de tegenwoordigen,
volgens 1 Kor. xv: 35-49. Dordrecht, 1848,
8». Ji. 0.30.
3102. Bo-wlby, Henry Bond. The Resurrec-
tion of the Flesh : Seven Lectures on the Fif-
teenth Chapter of the Former Epistle to the
Corinthians. . . . Londou, 1849, 8». pp. 120.
3103. AVaterkelu, H. B. De la resurrection
de la chair dans ses rapports avec les sciences
naturelles. Louvain, [18—?], 8°.
3103«. Merrick, John M. With what Bodies
do they come? (Monthly Rel. Mag. for Oct.
184»; VI. 4(i7-472.) H.
3104. Goulburn, Edward Meyrick. The
Doctrine of the Resurrection of the Same
Body, as taught in Holy Scripture [Eight
Bamptou Lecture Sermons.] Oxford, 1850,
8».
3105. [Hall, Edward Brooks]. The Doctrine
of the Resurrection. (Christian Exam, for
March, 1850 ; XLVIII. 302-314.) H.
S106. Hciigel, Wessol Albert van. Com-
mentarius perpetuus in Prioris Pauli ad Co-
riuthios Epistolae Caput Quiutum Decimum
cum Epistola ad Winerum ... , Sylvao
Ducis, 1851, 8». pp. xii., 259. D.
3107. Brown, John, D.D., Prof, of ExegtU
Theol. to the United Presbyterian Church.
The Resurrection of Life; an Exposition of
First Corinthians XV. With a Discourse on
our Lord's Resurrection Edinburgh, 1852.
8°. pp. 302.
" A masterpiece and model of exegesis. — Kitto'i
Joum. 0/ Sac. Lit., 2d Ser., II. •!■&.
310S. Bryant, Alfred. Millenarian Views,
with Reasons for receiving them, to which is
added a Discourse on the Fact and Nature of
the Resurrection. New York, 1852, 12o.
3109. Gobel, Karl. Osterbeute. Ein Biich-
lein von der Auferstehungund anderen Heils-
giitern cbristlicher Hoffnung. Erlangen,
1852, 16o. pp. X., 285. — 2e verbesserte und ver-
mehrte Au«., ibid. 1860, 16».
3110. Good^vin, Daniel Raynes. The Resur-
rection of the Body. (Biblioth. Sacra for Jan.
1852; IX. 1-27.) H.
3111. Hodgson, George. The Unman Body
at the Resurrection of the Dead. London,
1853. pp. 88.
Comp. Meth. Quar. Rev. for July, I85;<, p. 471.
3112. B., C. H. The Resurrection of the Body.
(Kitto's Joum. of Sac. Lit. for Jan. 1853; N.
S. III. 383-406.) D.
3113. Coleman, Thomas. The Redeemer's
Final Triumph: or. The Certainty and Glory
of the Resurrection of the Just at the Coming
of their Lord. London, 1854, sm. 8». pp. 206.
3114. Xoble, Robert. The First Resurrection :
being Comments on First Corinthians, Chap.
15. Dublin, 1854, sm. 8". pp. 111.
3115. Seeds (The); or, A Few Wild Flowers
found in the Wilderness of Thought. [On
the Resurrection of the Body.] Loudon, 1854,
sm. 8". pp. 30.
3116. Adier, Adolph Peter. Om Diid og Op-
Btandelse. En Afhandling. Kjobenhavn, 1855.
24 sk:
3117. Cowie, Morgan. Scripture Difficulties:
Sermons preached before the University of
Cambridge, including the Ilulsean Lectures
for 1854, and Three other Sermons. ... Lon-
don, 1855, 8°. pp. 284. (?)
This vol. relates chiefly to the doctrine of the Re-
surrection. It is praised in the ,^o«rnaJ 0/ iSoc. Lit.
for July, 1855,1.462.
3118. Seller, F. Die Aiiferstehung der Tod-
ten. Vortrag ... . Berlin, 1855, 8». pp. 19.
3119. Fries, . Praktisch-theologische
Erorterungen liber die Lehre von der Aufer-
stehungdes Fleisches und dem ewigen Leben.
(Jahrb. fur Deutsche Theologie, 1856, I. 289-
317.) D.
3120. Resurrection (The) of the same
Body not an Article of Christian Faith. Lon-
don? 1856.
Contuinin? extracts from I.ncke, Burnet, Bp. New-
ton, Bp. AVatson, Abp. Whately, tic.
3121. Alger, William Rounseville. Resurrec~
tion of the Flesh. (Quarterly Joum. of the
Amer. Unit. Assoc, for April, 1857; IV. 275-
304.) //.
3122. [l.ojre, William De Loss]. The Fact and
the Doctrine of the Resurrection. (Aew
Englander for May, 1857 ; XV. 185-201.) II.
Opposes the doctrine of the resurrection of the
same body which is committed to the grave.
3123. Osborn, George. The Nature and Order
of the Hesurrectiou and the Spiritual Body.
London, 1857, sm. 8». pp. 56.
3124. TUougbts on the Resurrection. Lon-
don, 1857, 8". 6d.
3125. Hamberger, Julius. Die Vcrkliirung
Oder Vergeistig\ing der Leiblicbkeit. (Jahrb.
ftir Deutsche Theologie, 1858, 111. 188-192.) Z>.
3126
CLASS III. — DESTINY OF THE SOUL.
3126. Vler vragen betrekkelijk de pvangc-
lische leer der opstandinj; van de doodeii.
Amsterdam, 1S5«, 8». pp. 4, 30.
3127. Atkins, Walter B. Three Essays on
the Eternal Sonship of Christ, the Kingdom
of Heaven, and the Resurrection. ... Lou-
don, 1S59, sni. 8°. pp. 130.
3128. Burgliardt, A. M. Die Neugestaltung
der Lehre vom Sterben und Auferstehen.
(Deutsche Zeiischr.f. chr. Wiss. u. chr. Leben,
»8«0, Nr. 36-38.)
S129. Leiiinann, Heinr. Aug. Die katho-
Hsche Lehre von der Auferstehung des Flei-
sches und dem ewigen Leben, mit besonderer
Beriicksichtigung der religiosenlrrlehren der
Neuzeit ... . Gratz, 1S«0, 8°. pp. 54.
3130. Lewis, Jason. The Anastasis of the
Dead : or, Philosophy of Human Immortality,
as deduced from the Teachings of the Scrip-
ture Writers, in reference to "The Ktssurrec-
tion." . . . Boston, ISfiO, 12». pp. 352.
Adopts the theory of a spiritu.il germ within the
earthly body which becomes uufolded into a spiritual
body.
31,3l. Russell, Ezekiel. The Resurrection and
its Concomitants. {Bibliotli. ikicra for Oct.
1S«0 ; XVII. 755--86.) H.
3132. Sears, Edmund Hamilton. Resurrec-
tion of the Natural Body. (Monthly Mel
.i»/«p. for Jan. W60; XXIli. 41-61.) H.
3132». [Lewis, Jason]. Difficulties surround-
ing the Doctrine of the Resurrection. (Vni.
versalist Quar. for Oct. 1861; XVIII. 348-
362.) H.
3132''. Sclioeberlein, Ludwig. Ueber das
Wesen der geistlichen Natur und Leiblich-
keit. (Jahrb. fiir Deutsche Theologie, 1^61,
VI. 3-101.) D.
3132>=. Klopper, A. Zur paulinischen Lehre
von der Aufer.stehung. Auslegung von 2
Korinth. 5, 1-6. (Jahrb. fiir Deutsche Theo-
logie, \mi, VII. 3-48.) D.
3132'!. Ilamberger, Julius. Andeutungen
zur tiescbicbte und Kritik des Begiiffes der
himmlischen Letblichkett. (JiUirb.fiir Deut-
sche Theologie, 1S«2, VII. 107-105.) D.
APPENDIX.
THE RESURRECTION OF CHRIST.
3133. Bliiller, Carl Ludwig. De Resurrec-
tione Jesu Christi, Vita earn excipiente et A.s-
censu et [sic] Coelum Sententire, qu« in Ec-
clesia Christiana ad Finem usque Seculi sexti
viguerunt. . . . Haunise, 1836, 8». pp. x., 144.
i:
Only a small part of the literature of the
subject is presented here. See, further, Walch,
Jiibl. Theol., I. 102, 263-4; Bretscbneider, .S>s-
tem. Entwicheluiig, pp. 601-603, also ]>. 232;
llase, Lebeti Jesu, g^ 118-120; and Fabri-
cius, No. 545, above.
3134. Wllltby, Daniel. Aoyos njs ttio-tcui? or
an Endeavour to evince the Certainty of
Christian Faith in Generall, and of the Re-
surrection of Christ in Particular. ... Ox-
ford, 1671, 80. pp. 411 +.
3135. Ditton, Humphry. A Discourse con-
cerning tlie Resurrection of Jesus Christ. In
Three Parts. [I. Consequences of the Doc-
trine. II. Nature of Moral Evidence. III.
Proofs of the Fact. J ... Together with an
Appendix concerning the Impossible Produc-
tion of Thought from Matter and Motion :
the Nature of Human Souls, and of Brutes :
the A7iima Mundi, and the Hypothesis of the
TO wif . . . . The 4th Ed. London, (1712, 14,
22,) 1727, 80i pp. vi., viii., 432. //. — 5th ed.,
ibid. 1740, 8<>.
A Dutch translation, Middelburg. 1720, 8»; French,
2 vol. Anist. 172K. 8°. and Paris, 1729, i" ; German,
Braunschweig, 1732, 8", and other editions.
2136. [Sherlock, Thomas, Bp.\ The Tryal
of the Witnesses of the Resurrection of Jesus.
The 11th Ed. N.B. Not only Mr. Woolston's
Objections in his Sixth Discourse on our
Saviour's Miracles, but those also which he
and others have published in other Books,
are here consider'd. Loudon, (Ist ed. 1720,)
1743, 8». pp. 110. H.
Reprinted from the 12th London ed. (1748). Boston,
1809. 8° ; and. with the Sequel, by the Preshvterian
Board of Publication, Philadeli.hia. 1K56. A German
trauslatiou, Leipzig, 1736; 5" A., 1763.
810
3137. [Grove, Henry]. The Evidence for our
Saviour's Resurrection consider'd ... . Lon-
don, 1730, 80. pp. 72 +. H.
Also in his ITorAs, 1747, 8°, I. 359-465. H.
3138. [Horsley, John]. An Enquiry into the
Force of the Objection made against the Re-
surrection of Christ, from the Circumstance
of His not appearing openly to the Rulers
and People of the Jews after He rose from
the Dead. Wherein what Mr. Woolston offers
on that Head in liis Sixth Discourse is par-
ticularly consider'd. ... London, 1730, 8<>.
pp. 40. //.
3139. "Webster, William. The Fitness of the
Mitnesses of the Resurrection of Christ, con-
sider'd; in Answer to the Principal Objections
against them. . . . Loudon, 1731, 8». pji. 26 -|-.
3140. The Credibility of the Resurrection
of Christ, upon the Testimony of the Apos-
tles; being a Sequel to Two Letters ... upon
the Fitness of the Witnesses. London, 1735,
80. pp. 39+. H.
3141. [Annett, Peter]. The Resurrection of
Jesus considered; in Answer to the Tryal of
the Witnesses. ... The 3d Ed. with great
Additions. By a Moral Philosopher. Loudon,
1744,80. F.
3142. [ ]. The Resurrection reconsidered;
Being an Answer to the Clearer and others.
... London, 1744, 8o. F.
3143. r ]■ The Sequel of the Resurrection
of Jesus considered : in Answer to the Sequel
of the Trial of the Witnesses. London, N.D.
3144. [ ]. The Resurrection Defenders stript
of all Defence. . . . London, 1745, 8°. F.
These pieces form pp. 263-460 of " A Collection of
the Tracts of a Certain Kree Inquirer, noted by hi«
Sufferings for his Opinions." F.
3145. Chandler, Samuel. The Witnesses of
the Resurrection of Jesus Christ re-examined;
and their Testimony proved entirely Con-
sistent. ... Loudon. N.D. [1744?], 8o. pp. 170
//.
3146
SECT. III. D.— CimiSTIAX DOCTRINE. — if£SFB. of curist.
3175
3146. [Moss, Charles, Bp.]. The Evidence of
the Resurrection cleared from the E.xceptions
of a Liite Pamphlet, entitled. The Resurrec-
tion of Jesus considered by a Moral Philoso-
pher; in Answer to The Tryal of the 'Wit-
nesses, &c. London, 1744, S". pp. 164. H.
Reprinted Lond. 1749, 8», with the tide: — "The
Sequel of the Trval of the Witnesses of the Resurrec-
tiou. . . . Revised by the Author of the Tryal of the
Witnesses."
3147. Silvester, Tipping. The Evidence of
the Resurrection of Jesus vindicated against
the Cavils of a Moral Philosopher : form'd in
Answer to the Trial of the Witnesses. Lou-
don, 1744, 8». f. 1, pp. 124.
3148. Aurersteliung (Die) Jestt Christ! als
ein Vorbild unserer Auferstehung aus iiber-
zeugenden Griinden erwieseu ... in einem
Ileldengedicht. Breslau, 1744, S". pp. 112.
3149. Teller, Romanus. De Christo post Re-
surrcctionem acrdpieta uon dcrwudTcu. Lipsite,
1747,4". 3 ^r.
3150. "West, Gilbert. Observations on the
History and Evidence of the Resurrection of
Jesus Christ. . . . Ijondon, 1747, 8". pp. xvi.,
445. H. — 5th ed., revised, ibid. 1754, 8°.
Numerous editions and translations.
3151. Holmes, Robert. The Resurrection of
the Body deduced from the Resurrection of
Christ, and illustrated from his Transfigura-
tion; a Sermon, on Phil. iii. 21. O.xford,
1777, 4°. — Also, 1779, 8".
Dr. Holmes aUo treats of the Resurrection of the
Body iu his Four TracU, 0.\lord, 1768, 8", pp. ai7-
249. H.
3152. [Reimarus, Ilerni. Samuel?]. Ueher
die Auferstehungsge-schichte. (In Lessing's
Zur Gfsch. u. Lit. aus. d. Schiitzen d. herzogl.
Sibliotliek zu Wolfenbiittel, IV" Beytrag, 5"
Fragment, pp. 437-498, Braunschweig, 1777,
8°.) H.
3153. [Ress, Joh. Ileinr.]. Die Auferstehungs-
geschichte Jesu Christi gegeu einige im 4.
Beitrag zur Geschichte und Literatur . . .
gemachte neue EinvN-endungen vertheidigt.
Braunschweig, 1777, S". pp. 174.
3154. Lesslng, Gotthold Ephraim. Eine
Duplik. Contestandi magis gratia, quam ali-
quid ex oratione promoturus. Brauuschvs'eig,
1778, 8". pp. 157.
3155. [Ress, Joh. Ileinr.]. DieAuferstehungs-
geschichte Jesu Christi ohne Widersprtiche.
Gegen eine Duplik ... . Hannover, 1779,
8«. pp. 267.
3156. [Doderleln, Joh. Christoph]. Frag-
mente und Antifragmente ... . 3' Aufl. 2
Theile. Niiinberg, (177S, 82,) 1788, 8°.
** Particularly valuable."— fire(«cA.
3157. AViegmann, Conr. Friedr. Versuch
eines Beweises der Vortrefflichkeit der clirist-
lichen Religion aus der Auferstehung Christi.
Flensburg, 1778, 8". pp. 104.
3158. Less, Gottfr. Die Aufergtehungsge-
schichte Jesu nach alien vier Evangelien,
nebst einem dojipelten Anhange gegen die
Wolfenbiittelschen Fragniente. Gottingen,
1779, 80. (27i sh.)
3159. Velttinsen, Joh. Casp. Historia Re-
surrectionis Christi ex diversis Commentariis
probabiliter contexta, et insertis subinde Ani-
madversionibus illustr.ata atque confirmata.
Pars I.-III. Helmstadii, 17SO-81, 4». pp. 35,
24,41.
Also in Velthusen's Commentatimet Theol., IV. 77-
194. D.
3160. Grtesbacli, Joh. Jac. Inquiritur in
Fontes undo Evangelistae suas de Resurrec-
tione Domini Narrationes hauserint. Jenae,
1783. (In his Opusc. Acad., II. 241-256.) Z».
3161. Mlcliaelis, Joh. David. Erklarung
der Begriibniss- und Auferstehungsgeschichte
Christi nach den vier Evaiigelisten mit Riick-
sicht auf die iu den Fragmenteu gemachten
Einwiirfe ... . H.alle, 1783, 8o.
An English translation, London, 1827, I'Z". D.
3162. Mlchaells, Joh. David. Das 5. Frag-
ment selbst, aus G. E. Lessing's 4. Beitrag zur
Geschichte ... mit J. D. Michaelis' Aniner-
kungen. Als ein Anhang zur Begriibniss- und
Auferstehungsgeschichte. Halle, 1785, 8".
3163. Plesslug, Joh. Friedr. Die Auferste-
hungsgeschichte aufs Xeue betrachtet. Halle,
178«, 8". pp. bU. — 2' Aufl., ibid. 1788, 8».
3164. Falconer, Thomas, M.D. The Resur-
rection of our Saviour ascertained fnmi an
Examination of the Proofs of his Identity
after that Event. Oxford? 1798, 8«.
3165. Krleger, W. L. De opstanding van
Jezus Christus. Amsterdam, 1803, 8». Jl. 3.75.
3166. Cook, George. An lUnstration of the
General Evidence, establishing the Reality of
Christ's Resurrection. ... Edinburgh, 1808,
8<>. pp. xvi,. 323, I".
See Monthly Rev. 1809, LIX. 261 266.
3167. Krehl, August Ludwig Gottlob. De
Momento Resurrectionis Jesu Christi in In-
stitutione Apostolica. Dissertatio exegetico-
dogmatica ... . Pars Prior. Misenae, 1830,
4o.>p. 30 D.
3168. Soiistral, J. H. Jezus opstanding, de
grondzuil van het Christelijk geloof. Am-
sterdam, 1832, 8°. Ji. 3.60.
3169. rilmann, Carl. Was setzt die Stiftung
der Kirche durch einen Gekreuz.igten voraus?
. . . (Theol. Stud. u. Krit., 1832, pp. 579-596.)
H.
3169*. Vogelsang, Heinr. Joseph. TTeber
den verkliirten Leib Jesu nach seine Aufer-
stehung. Eine dogmatische Eriirterung.
(Achterfeldfs Zeitschrift f. Philns. u. kat/i.
Theol., 1832, Heft II. pp. 41-53.) B.
3169''. Htudmarsh, Robert. (Swedenbor-
gian.) An Essay on the Resurrection of the
Lord, being an Humble Attempt to Answer
the Question, With what Body did the Lord
rise fiom the Dead ? . . . London, 1833, 8». pp.
xxxvi., 283.
3170. Doedes, Jac. Isaac. Dissertatio theo-
logica de Jesu in Vitam Reditu. Trajecti ad
Rhenum, 1841, 8"'. pp. 256.
3171. Lubltert, Joh. Heinr. Bernh. Welche
Kraft haben wir nach der Schrift der Aufer-
stehung Jesu beizulegen? Eine exegetisch-
dogmatische Uebersicht der darauf beziigli-
cheu Stellen des neuen Testaments. {Tlieol.
Stud. u. Krit., 1842, pp. 935-978.) H.
Translated in the Journal of Sac. Lit. tor Oct.
1^4 ; N. S. VII. 54-80. J).
3172. Doedes, Jac. Isaiic. De opstanding van
onzeu Heere Jezus Christ in hare zekerheid
en belangrijkheid voorgesteld. Utrecht, 1844,
80. /.1. 20.
3173. Williams, Isaac. The Gospel Narra-
tive of our Lord's Resurrection harmonized,
with Retlections. Loudon, 1845, sm. t".—
Also ibid. 1850.
3174. Bush, George. The Resurrection of
Christ; in Answer to the Question, whether
he rose iu a Spiritual and Celestial, or in a
Material and Earthly Body. ... Kew-York,
1845, 1'2<'. pp. 92. A.
3175. Reich, Georg. Die Auferstehung des
llerrn als lleils-Thateacho mit besonderer
Riicksicht auf Schleiermacher. ... Eine his-
torisch-exegetisch-dogmatischo Eriirterung
... . Darmstadt, 1845, 8o. pp. vi., 334. D.
•• Eine gedicgene Schrift."— iC/iny, in Herzog'j
Bcal-liHcyklopadie.
811
3176
CLASS III. — DESTINY OF THE SOUL
3200a
3176. Robinson, Edward. The Resurrection
and Ascension of our Lord. (Biblioth. Sacra
for Feb. 1845 ; II. 162-189.) H.
S177. The Nature of our Lord's Resurrec-
tion-Body. (Biblioth. Sacra for May, 1845:
11.292-312.) //.
Reprintfil in Kitto's Jotim. of Sac. lit. for July.
1852. D.
31T8. Evidence (The) of the Resurrection
[of Christ]. (Kitto's Journ. of Sac. Lit. for
July, 1850 ; VI. 26-41.) B.
3179. Canons of Interpretation, in reference
to the History of the Resurrection. (Journal
of Sac. Lit. and Bibl. Jiecord for July, 1855:
1.335-347.) D. ■" .
3180. Candllsh, Robert S. Life in a Risen
Saviour : being Discourses on the Argument
of the 15th Chapter of First Corinthians.
Edinburgh, 1858, 8». pp. 400.
3181. Fisher, George Park. The Apostle
Paul, a Witness for the Resurrection of Jesus.
(Biblioth. Sacra for July, 1860: XVII. 620-
634.) H.
Meeting the Tubingen school on their own ground.
E. — THE GENERAL JUDGMENT.
3182. Tertullianus, Q. Septimius Florens,
fl. A.D. 200? DeJudicio Domini. (Opera, ed.
Oehler, II. 776-781.) D.
The authorship of this poem is very doubtful. Al^
lix ascribes ii to Verecundus Junceusis, who flou-
rished A.D. 6i6.
3183. Apparebit repentinus dies magna
Domini.
For a curious alphabetical poem beginning thus,
which some have :isciibed lo St. Ambrose, others to
Augustine, .see E. Du Meril's Poisies pop. Lat. ante-
rieiirea an XIP Siicle. Paris, 1843 b", pp. 135-138.
3183». Leo VI., Flavius, surnamed Sapiens and
Philosophus, Emperor of Constantinople, H.
A.D.' 886. Ex Meditatione extrerai Jtidicii
Canticum Conipunctionis. {Latin trans, only.]
(Maxima Bibl. Patrum, XXII. 763, 764.) B.
3184. Thomas de Celano, fl. cir. 1230?
Dies Irae, Ilymnus auf das Weltgericht. Als
Beitrag zur Ilymnologie herausgegelien von
F. G. Lisco... . Inhalt: Der Grundtext.—
Die Ueberset/.ungen. Zur Geschichte des
Ilymnus und seiner Uebersetzungen. Eine
Musikbeilage. Berlin, 1840, 4°. pp. 1.52 +.
In Lisco's edition of the Stabat mater, etc. Berlin.
184:i. 4". there is a Supplement lo this edition of the
Dies Ira. containing 17 addilioniil translations. See
further. H. A. Daniels Thesaurus Hymnolugicus, II.
iai-131, Lins. 1855. b" (H.I, aud K. Simrocks Lauda
Sion, etc. 1850, 12".
3185. Dies Irae in Thirteen Original Ver-
sions by Abraham Coles, M.D. New York,
1859, sm. 4". pp. xxxiv., 65. H.
• Highly commended in the Atlantic Monthly for
June, 1860; V. 752-754.
3185». Theoleptus, Ahp., fl. a.d. 1310. Can-
ticum ad Aniniam suam de Resurrectione et
Judicio extremo. [Latin trans, only.] (Max-
ima Bibl. I'atrum, XXII. 764, 765.) B.
3185*. Descrlzione del giudizio universale,
fatta nel buun secolo dt-lla lingua e ora messa
in luce da Franc. Zambrini. Bologna, 1859,
8». pp. 16.
3186. Doomsday. (Chester Plays, ed. by
Wright fur the Shakespeare Society, 1847, II.
178-201.) H.
3187. Capistranns, Joannes, 1385-1456.
De Judicio universali futuro, et Antichristo,
ac de Bello spiritual! Tractatus ... . Vene-
tii.s, 1578, 12".
3188. Postel, Guillaume. Liber de Ultimo
Judicio... . N. p. or D. [15— I, 16».
" Rempll dimagin;itions singulieres. ■— Be Bure,
I. 454. q. v.— li'abricius refers to an edition, Paris.
1542. 8°.
3189. Maggl, Girolamo (Lat. Hieron. Ma-
gius). De Mundi Exustione, et Die Judicii,
Libri quinque ... . Basile*, 1562, fol.
A French translation, Lyou, 1631, 8".
3190. Bartliolinus, Ivarus. Ilypomnesis
de extremo universali Dei Judicio ... .
Witteb. 1565, 8».
3191. Faber, Basilius. ChristlicJier I'nter-
richt von den letztun Ilandelu der Welt und
812
dcm jiingsten Tage. (Eisleben, 1565.) Leip-
zig, 1679, 8".
This vol. contains a " Tractatlein von den Seelen
der Verstorbeuen und allemihrenZuslande und Gele-
geuheit.'-HerricA.
3192. Janier, Leonard. Sermon dujugement
final, universal et general de Jesus-Cbrist
... . Lyon, 1567, So.
3193. liUmnius, Joli. Fred. De extremo Dei
Ivdicio, et Indorvm Vocatione Libri II. ...
Venetiis, 1569, 8«. fl". (16), 80. i/. — Also Antv.
1594,80.
Rare. The title reads Indorim. not ludaeontm,
as in several bibliographical works.
3194. Hvid (Lat. Albinus), Niels, Bp.
Christelige Underviisning om Dommedags
Vished, ... Process ... [etc.]. Kiobenhafn,
1576,8". -'
3194«. Gascoigne, George. The Droome of
Doonies Day. Wherein the frailties and
miseries of mans life are liuely portrayed
and learnedly set forth. . . . Translated and
collected by George Gascoigne Esquyer. Lon-
don, 1586, 4". pp. 270. — First ed., ibid. 1576,
4". BL.
The titles of the three divisions of this work are:
— " The view of worldly Vanities;" •• The shame of
sinne ;" and '■ The Needels Eye."
3195. \Vitstock, Thomas. Sechszehn Pre-
digten vom jiingsten Gericht. Stettin, 1577, 8».
3196. Rogers, Thomas, of Christ Church, Ox-
ford. General Session ; a Discourse apology
tical of God Lis Generall Judgment. London,
1581, 8".
3197. Dias, Nicolao. Tratado del Juicio final
e universal ... . Salamanca, 1588, 4".
Other editions. An Italian translation, Tenet.
1597, 4". Treat.s of hell, purgatory, paradise, ths
coming of the Messiah and of Antichrist.
3198. Habermel, Jer. Ein herrlicher schS-
ner Dialog von dem jiingsten Gericht, in
deutsche Reimen ... . Coburg, 1598, 4".
3199. Pollio, Lucas. Zehn Prcdigten vom
jiingsten Gericht und zwey Predigten von der
Iliille. Leipzig [or Breslau?], 1603, 8".—
Ibid. 1610, 1619, 8».
A Swedish translation, Rostock, 1614, 8".
3199«. Franz, Wolfgang. ... Disputationis
de extremo ludicio. Pars prior.... [Resp.
Philipp Horst.] || Pars posterior. ... [Resp.
Nic. Wolff.] 2 pt. Witteb. 1610, 4". pp. (24),
In his Augtistana Confessionia ArticuU . . , cttn/lr-
mati. Witteb. 1«U, 4". ZT.
3200. Alexander, William, Earl of Stirling.
Doomes-day, or the Great Day of the Lords
Ivdgement. ... [Edinburgh, 1614, 4". pp.
126. BM.
This edition contains onlv four Books, or '• Houres,"
of the poem. An enlarpedcdition. containing twelve
Hours, in his *' Recreations with the Mvsps. ' Lond.
1637. fol. Also in Chalmers's English Poets, V. 317-
410. H. "
3200». Richeonie, Louis. Le jugement g6n6-
ral et dernier eatat du moude ... Paris,
1620, 8".
3201
SECT. III. E.— CHRISTIAN DOCTmNE. — cEyEiiAL jvdgmext.
3237
3201. Vossliis, Gerardus Johannis. De Jiitli-
cio extremo. (In his Ttieses Theol., Itt'iS, 40
0pp. VI. 406-412.) H.
3202. Meyfart, .Toh. Matth. Das jiing.ste
Genclit ... alls deii aiidacUtigsteu Contem-
plationen, sowohl alter als neiier, dcich ge-
lehrter Vater iind Manner l)«gclirieben ... .
Niirnberg, Wi% 8". — Also 16.37, 1662 (6tli
ed.), 1672. (46 sli.)
320.3. Rafn« Alb. Den liimmelske Herredag,
det er, den yderste Doinniedags Beskrivelse,
item. Oni det anige Liv og om det sevige
Dod. KiobonbaffrK 1«33, 8". — Ibid. 1667, 8».
3204. Callxtus, Georg. Liber de supremo
Judicio. Xlelinst. 1«35, 4». (24 s\i..) — lbid.
1658, 4°.
3205. Pfell, Joh. Indicium nltimum cum
Tabulis a?neis. Ursel. 1«35, 1643, 8».
3206. Balzo (Lht. de Baitcio), Carlo del.
De Judicio uuiversali Tractatus. Neapuli,
1640, 80.
3206». Ritter, Melch. Gerichts-Spiegel, das
ist, klare Abbildung des jiingsteu Gerichts.
Bresslan, 1«43, 8«. — Also Leipz. 1662, 8°.
3207. AlbrecUt, Georg. Tuba novissima:
voni jungsten Gericht und Eiide der Welt, in
Deun und siebenzig Predigten. Nordlingen,
1«45,4». — Also Xiirnberg, 1652, 4» (138 sb.),
and 1670, 4".
3208. Douglas, Lady Eleanor. The Day of
Jvdgemeiits .Modell. " London? 1«4«, 4o.
3209. liiidemauii, Daniel. Jiingstes Gericht,
in etliclien bonn- und Wochentagspredigten.
Nurnberg, l(t50, 12". (26 sb.)
3210. Melsner, Job. De extreme Judicio.
Wittob. l«5'i, 80
3211. Albinus, Joh. Georg. Jiingstes Gericht
und ewiges Leben [or Freude dess ewigen
Lebens]. Leipzig, 1053, 4°.
3212. Smltli, Samuel, Vicar of PrittleweU,
Essex. The Great Assi/.e, or Day of Jubilee
... . [Four Sermons on Rev. xx. 11-15.J
London, I«55, 12».— Slst ed., Lond. 1684.
3213. Hlldebraiid, Joach. De extremo Ju-
dicio Helmst.l(};)7, 4o.
3214. Amschwanger, Joh. Christoph.
Christ! /uUiint'tiger Tliron und Lohn; oder
eilf Piedigten voni jiingsteu Gericht. Niirn-
• berg, l«(i5, 4°. — Ibid. 1680, 4o.
3215. Schottel, Justus Georg. Vorstellung
des jiingsteu Uerichts. Mit KupfTern. Braun-
schweig, 16()S, 4o. — Also ibid. 1674, 1689, 8°.
(2-2Jsh.)
•3215» Q,uenstedt, Joh. And. Disquisitio
tbeologica de Die I'antocritico. [^Eesp. Christ.
• Walther.l Witteb. l«70,4o.
3216. Hellklingeuder i'.bernatuvlicher Po- ,
saunen-SchuU, oder traurendes wundeiliches I
warhafftiges Jiingstes Gericht, woriunen aller
Professionen Menschen ... Gebrechen ...
. dutch den Lucifer artig vor Augeu gestellet
nnd erzehlet werden. Niiruberg, IBTl, and
1674, 120.
3217. lie Febvre, Hyacinthe. Traite du
JugeniMit dernier ... . 3« ed. Paris, (1671,
92,) 1694, 40.
3218. Mannl, Giov. Battista. II tribunal in-
■ toleiabile di Dio giiidicante ... . Vcnczia,
1»71, 120. — Milano, 1672, 12». pp. 72, wiUi
engravings.
'3219. [Wlggles-tvorth, Michaell. The Day
of Doom: or, A I'oetical Descri))tion of the
Great and Last Judgment. With a Short
Discourse about Eternity. Loudon, 1073, 12".
pp. (4), 92. — The 7th e"d., enlarged. Boston
(U.S.), 1751, sm. 80. pp. 104. MIi&
62
540.
. or 1715). Boston. l.'«28,
. for Dec. IsiK, V. 537-
icts coiicnininij (lie plea of "ro-
il their i.cu(i.-uce to " tlic eatiest
prohate inriints,
room iu hell."
3219«. Cavallero de lata, Martin. Ser-
niones del juicio final ... . Madrid, 1«78,
40. ff. 68.
3220. Baldiiin, Gottlieb (Lat. Theophilus).
Vorbild und Hitracbtung des letzten allge-
nieinen Gtricbts Gdttes, in fUnf Piedigteu.
Regenspuig, UiSO, 12". (34 sh.)
3221. Frauciscl, Erasniii.s. Die lot/.te Re-
chenscliaftt aller Menschen ... . Niirnberg,
1«S0, 80. (87 sh.)
3222. Beverley, Thomas. The universal
Christian Doctrine of tho Day of Judgment
... . London, Uttfl, 40. pp. 38.
3223. Porsch, Christoph. llertzens- und
Gewissenswecker, in dreyssig Predigten vom
jungsten Gericht. Leipzig, 1096, 4"? (12»,
Georgi; 103 sh.)
3224. Parkhurst, NathanieL On the Last
Judgment; a Treatise on Rev. xx. 11, 12.
London? 1704,80.
3225. Klemm, Christian. Grosser Gerichts-
Tag ans den ordentlichen Evangelieu. Niirn-
berg, 1701, 40. (143 sh.)
3226. Young, Edward. A Poem on the Last
Day. Oxford, 1713, 8°.
Numerous editions and translations.
3227. Flint, or Flynt, Henry. The Doc-
trine of the Last Judgment, asserted and ex-
plained, in Two Discourses on Romans ii. 16.
... Boston in New-England, 1714, i". pp. ii.,
28.
3227». Bulkeley, J., of Clare Hall, Oim-
bridge. The Last Day; a Poem in 12 Books.
London, 1720, 80. BL.
3228. Hill, Aaron. The Judgment-Day, a
Poem. . . . The 2d Ed. Loudon, 1 1721 ?J 4".
pp. iv., 14. AfHS.
3229. Nc-»vcomb, Thomas. The Last Judg-
ment of Men and Angels; a Poem, in Twelve
Books, after the Manner of Milton f?J. Lon-
don, 1723, fol.
3230. Gengel, Geo. Tractatus theologicus de
Judicio iiniversali, nee non de Sigiiisac Rebus
proxime antecedentibus Judicium, item de
Rebus illud consequeutibus. . . . Calissii,
1727, 40. pp. 174, 10.
3231. AVtnckler, Joh. Pet. Siegm. Apoca-
lyptische frolilicho Botschaft vom jiingsten
Gericht und der darinneu enthaltenen Selig-
keit der Glaubigen in Zeit und Ewigkeit.
Jena, 1732, 80. — Also 1739, S". (21 sh.)
3231». Balestrierl, Ortensio. II Giudizio
universale proposto a consideiarsi perciascuu
giorno del mese. Firenze, 1730, 12°.
3232. Heyn, Joh. Disputatio de Praelndio
Judicii extiemi Orbi Terrariim per Cometas
exhibendo. Brandeub. 1742, i".
3233. Scliubert, Joh. Ernst. Gedauken von
dem jiingsten Gericht. Jena, (1742,) 1746, 4o.
(33 sh )
3234. Wolfart, Frie<lr. Paul. Ob an dem
grosseu iiii<l solleiineu Tago des jiingsten
Gerichtes auch nocli ejnige Biisso Statt Jiude?
Jen.'i, 1743, 40.
3235. Heyn, Joh. Gesammlete Briefe von den
Conieteii, der SUiidtluth, und dem Vorspiel
desjLingsten Gerichts. Berlin, 1745, 80. U gr.
3236. Aniory, Thomas. Eight Sermons on a
Future General Judgmeut. Loudon, 174S,
80. pp. 218 +. N.
3237. Biicliner, Gottfr. Dass der jilngste
Tag und das Ende der Melt ge\vi>s, aber
uoch lange uicht konime, Jena, 1751, 4o.
813
CLASS III. — DESTINY OF THE SOUL.
3261c
323S. Dolle, Carl Anton. Disputatio inaugii-
lalis de Praeiogativis Fideliuni in Die extremi
Judicii. Kintelii, 1751, 4». (4^ sh.)
3239. Goeze, Joh. Melchior. Die grosse Lehre
von dem juugsten Gerichte in einigen heiligen
Reden ... . Biesslau und Leipzig, 1751, 8".
(38 sh.) — .3e Aufl., ibid. (1754,) 1765, 8».
3240. Noctuary (Tlie); or an Address from
the Tombs; a Poem in Blank Ver.se: to
wLicli is added, An Ode on the Last Day.
London, 175'i, 8". Is.
3241. General Judgment (The); or an At-
tempt to n-prt'seiit, by way of Parable or
Vision, tlio Stdeniii Piocess of the Last Day;
in a Dialogue between Two Primitive Chris-
tians under Persecution. London, 1753, 8o. 6d.
S242. Ogllvie, John. The Day of Judgment.
A Poem. In two Books. ... The 3d Ed., cor-
rected. To which are now added [Odes, etc.]
... . (1st ed. Edinb. 1753, S»,) London, 1759,
8<>. pp. xii., 117 +. F.
See Monthly Review, XX. 141-150.
3243. SeIlt,Joh. ... Schriftmassige Gedanken
liber das Ende der Welt, worinnen von den
Leiberu aller IVIenschen eine Verwandelung
bewiesen ; von Himniel und Erde aber eine
Zernichtung daizuthun gesucht wird. Ros-
tock und Wismar. 1753, 8". (23 sh.)
See Kraft s Seue Theol. Bill.. 17d<, IX. 7!)t-797.
3244. [Glynn, Robert]. The D.ay of Judg-
ment: a Poetical Essay. The 3d" Ed. Cam-
bridge, (1757,) 1758, 4«. pp. 16. H.
A Seatonian prize poem.
3245. Bally, George. The Day of Judgment.
A Poem. Cambridge? 1757, 4».
Also in the Cambridge Prize Poems, 1817, 8", I.
299-3i0. H.
3245». Porteus, Beilby, Bp. The Day of
Judgment: a Poetical Essay. Cambridge,
175S, 4°. BL.
3246. Smith, Bev. John, of Camphelton, Scot-
land. A View of the Last Judgment. ...
Edinburgh, 1783, 8». 6s. — Also London, 1834,
839, 1S47. 1S». 2*-. 6d. and !.«.
See Monthly Rev. for May, 1783; LXVIII. 417-421.
3247. Francis, B. A Poem on the Last D.ay;
in four Parts. 2d Ed. London, 178tt, 8". Is.
3248. [Paulus, Ileinr. Eberh. Gottlob]. Ein
Paar Worte an einen Berichtiger liber den
hbchst wichtigen Calcul : wie vielen Raum
die iini jUiigsten Tage vor Gericht stehenden
notliwendig bedurfen? (In the Keues theol.
Journal, 17)t7, -\. 902, ff.)
In opposition to an essay in the Reichsameiger,
1797, No. Wj, which nwiintained tbat a space of nine
Bquarc miles was sufficient.
324S«. Boucliarlat, Jean Louis. Le juge-
nient dernier, puijme en douze [or trois?]
chants... . Paris, i80tt[o>- 1809?j, 8". li/r.
3249. Keil, Carl August Gottlieb (Lot. Theo-
philus). Allgemeine Ansicht der Stelle ilatth.
25,31bis4(). aiisdenigramnuitisch-liistoriscben
Gesithtspuncte. (In his Analehten, etc. Bd.
I. St. 3, pp. 177-204, Leipz. 1S13, 8».) H.
3250. Klsteinaker, Joh. Hyazintb. Weis-
sagungou .Ic-u vc.m tierirhte tiber Judjia und
die Welt, lubst Erkljiruugder Rede -Maic. 9,
42-49. und I'riifung der Van Ess'scheii Ueber-
eetzuiig des neiien Testaments. MUnster,
181«, 8". pp. xliv., 100.
8251. Ballon, Ilose.a. A Sermon, delivered in
the Second Universalist Meeting-house in
Boston, on the Evening of the First Sabbath
in January, 1818. [2 Thess. i. 7-9.1 ... 2d Ed.
Boston, (1818,) 1820, 8».
Opposes the common doclrine conccrnini; the Day
of Judgment, and the eternity of future punishment.
3252. Merrltt, Timothy. Strictures on Mr.
Ballou's Sermon, delivered fas abovel ... .
Boston, 1818, 8°.
3253. Ballon, Ilosea. A Brief Reply to a
Pamphlet entitled Strictures on Mr. Ballou's
Sermon, delivered ... in Boston ... January
1818. By T. Merritt. By the Author of the'
Sermon. Boston, [1818,] 8". pp. 24. H.
3254. Merritt, Timothy. A Vindication of
the Common Opinion relative to the Last
Judgment and End of the World. In An-
swer to Mr. Ballou's Reply. . .. Boston, 1818.
80. pp. 31. BA.
3255. Ballon, Hosea. A Brief Reply to a
Pamplilet entitled a Vindication ... . Bos-
ton, [1818,] 8". pp. 40. H.
3255a. Scliott, Ileinr. August. Commenta-
rius e.xegetico-dugmaticus in eos lesu Christl
Sermones, qui de Reditu eius ad Indicium
futuro et iudicandi Prouincia ipsl deman-
data agunt. lenae, 1S20, 8». pp. 324.
For references to numerous reviews, see Puhrmann,
Handb. d. n. theol. Lit., I. 676, t)77.
3256. [Hlllliouse, James Abraham]. The
Judgment, a Vision. By tlie Author of
Percy's Masque. New-York, 1821, 8». pp. 46.
3257. Poppe-ivell, II. L. The great "Ap-
pointed Day;" or. Two Sermons on the Last
Judgment. To which are added ... Notes.
London, 1826, S».
3258. Kaliler, Ludw. August. Der Tag des
Gerielits und der ewigen Aussohnung. Eine
christliche Dichtung. Kdnigsberg, 1829, 8».
12 gr.
3258*. Rey, Alex. Le jugement dernier, ode
k Sa Saintete Leon XII ... . Paris, 182»,
8". pp. 10.
3259. Dennant, John. A View of the Last
Judgment ... . 4th Ed. London, (...)
1836, 180 or 24o. pp. 72. U.
3259». Biblisclie Lehre (Die) vom jiingstea
Gericlit ... . Niirnberg, 1831, 8°. J tk.
3260. Tinius, Joh. Georg. Der jiingste Tag,
ob, wie und wann er konimen wird? In
physischer, politisclier niid tlieologischer
Ilinsicht aus der Natur nud Bibel erklart.
Zeitz, 183(5, So. pp. 92.
'■ Unimportant."— .BretscA.
3260*. "Weizel, . Die Zeit des jUngsten
Tags. (Stirm's Studien d. eiang. Geistlichk.
}yurtemb., 1837, Bd. IX. Heft 2.)
3260b. Pusey, Edward Bouverie. The Day of
Judgment: a Sermon [on Joel ii. 11] ... .
Oxford, 1830, So. BL.
3261. Stehling, Wilh. Nik. Das jUngste
Gericht. Geihcht in fiinf Gesangen. DUssel-
dorf, 1841, 120. ^ tl,
3261». Mfvrkelig Driim (En) om Dommedag,
og Tanker om 'lilstanden i det tilkommende
Liv for dem som vandre letteligher i Verden.
Stavanger, 1848, So. pp. 36.
3261*. Last Judgment (The). A Poem, in
Twelve Books. Lcmdoii, 1857, 8o. pp. 335.
BA. — yvw ed., ibid. 1862, So.
3201O. 'Walker, James. Sermons preached
in the Cliapel of Harvard College. ... Bos-
ton, 1801, So. pp. v., 397. //.
See .Sermon XXV., on "the Day of Judgment,"
pp. 3SO-397.
814
SECT. III. T.l. — CnmSTl\N DOCTRlSE.-FUTU/iE KETRiBUTioy. 3278
F. — REWARDS AND PUNISHMENTS OF THE FUTURE LIFE.
1, Comprehensive Works.
3262. Ozanam, Anton Federigo. Dante et la
philosophie catholi((iie an treizienic siecle
... . Nouvelle ed., corrigee et augmentee
... . Paris, (1830,) 1845, 8<>. pp. xlvii., 495.
£.— 3«ed., ifcid. 1855, 80.
Od the medieval conceptions of hell, purgatory,
and paradise, see paniculnrly the chapter '■ Di-s
Sources po^tiques de la Divine Comedie.' pp. ,124-
4'24. Compare Kopisch s Die gnUUche Komodie von
Haute, etc., Berl. 1»«2, 8°, pp. 4BS-47i. H.
3263. Liabitte, Charles. De la Divine Comedie
avnnt Dante. (Revue des Deux Mondes.l Sept.
1M2; XXXI. 704-742.) B.
Also in the French transl. of Dante by A. Brizeux.
Paris, 18*3, 12".
3264. Wright, Thomas. St. Patrick's Pur-
gatory: an Essay on the Legends of Purga-
tory, Hell, and Paradise, current during the
Middle Ages. . . . London, ISU, 12". pp xi.,
192. H.
A curious and interestiug work.
8265. [Wheaton, RobertJ. The Sources of
the Divina Commedia. (Xnrtit Amer. I{ev.
for Jan. 1H47 ; LXIV. 97-117.) H.
3266. Mllman, Henry Hart. History of Latin
Christianity ... . 6 vol. Loudon, 1854-55,
80. H.
3266». Macarlus Ahxandrinus, fl. a.d. 373.
Sernio de Exitu Aniniie Justorum et Peccato-
runi : quo niodo separantur a Corpore, et in
quo Statu manent. Gr. and Lat. (In W.
Cave's Scriptorum Eccles. Hist. Lit., Oxon.
1740, «te. fol., 1. 25S-2m.) H.
Also in Gallandis Bihl. Vet. Patrvm, Tom, VII.,
and Migne's Patrol. Graca, Tom. X.\.\IV. B.
3266''. Joannes Clirysnstomus, fl. a.d. 3J»8.
De Futurorum Deliciis, et Prwsentium Vili-
tate. Gi: and Lat. (Opera, III. 337-343, ed.
Montf.) //.
Chrysostoni also describes the rewards and punish-
ments of the future life in his Parisnesis ad Theodo-
rum Lapsum, Lib. I. cc. 9-14, Opp. 1. 11-24.
3267. Furseus, Saint. De vi.sionibiis Fursei.
[Anglo-Saxon.] (In Wright and Halliwell's
Reliquis Antique, I. 276-282.) H.
See Wright's St. Patricks Purgatory, pp. 7-10.
This, Wright remarks, " is one of the oldest, if not
the oldest, of the Western purgatory legends." Bcde
has given an abstract of it in his Hist. Eccl. III. 19.
Theoriginal narrative belongs probal»ly to the seventh
century the Anglo-Saxon translation was made by
Abp, Alfric in the tenth.
3268. Drthtlielni. For his vision of purga-
tory, hell, and paradise, see Bede, Hist. Eccles.
Lib. V. c. 12. Comp. Wright's St. Patrick's
Purgatory, pp. 17-19.
3269. Hatto, or Hetto, Bp. of Basel, fl. a.d.
811. Visiones S. M'ettiiii. (In Mabillon's
Acta Sanct. Ord. S. Bened. Saec. IV. (ii.) p.
263, et seqq.)
Also in Mignes Patrol. CV. 769-780. (B.) The
story is given in verse by Walafrid Sirai o. See
Mabillon, as above cited, p. 27?, et seqq. Describes
visions of hell, purgatory, and paradise.
3270. Hincmarns, Bemensis, fl. a.d. 845.
Ik' Visiuiie IJernokli Presbyteri. (Opera, Lut.
Par. 1645, fol., II. 805-809.) H.
3270«. Vlsio Caroli Calvi de Locis Poenarum &
Felicitate ■Justorum. (In Lenglet Dufres-
nov's Recufil de Dissertations, etc. 1751, 12", I.
i. 184-189.1 B.
3271. Charles II. of France, the Fat, a.d.
884->S8. For liis vision of purgatory and
paradise, see William of Malniesbury, De
Gest. Hey. Angl., Lib. II. c. 111. Comp. Wright,
as above, pp. 20-22.
3272. Brandan, or Brendan, Saint. La
legende latiiie de S. Urumlaine.s, avec uno
traduction inedite en prose et en poesie ro-
mane, publiee ... d'apres les manuscrits de
la Bibliotheque du Roi, remontant aux XI«,
XII« et Xlllo siecles, par Achille Jubinal
... . Paris, 1836, 8". p]). xix., 167.
On the wonderful voyage of St. Brandan, and hl«
discovery of the localitv of hell and paradise, see
Wright 3 St. Patricks Purgatory, pp. 91-93.
3272*. St. Brandan : a Medieval Legend of
the Sea, in English Verse and Prose. Edited
by Thoniiis Wright ... . London," 1814, 8".
pp. viii., 63. (Percy Society's Publications,
Vol. XIV.) n.
3273. Solar-Liodh, 11th cent.? (Appended
to the Edda Sitmundar hinns FrOda, Hafniie,
1787, *?<c. 4", I. .349-404.) H.
Also given, with an Euglish translation, in the
Appendix to Wright s St. Patricks Purgatory, pp.
3273». Les cliants de Sol (Solar Liod).
Poeme tire de I'Edda de Saemiind, publie
avec une traduction et un commentaire; par
F. G. Bergniann ... . Strasbourg, 1858, 8".
pp. xii., 191.
3274. Codex Exoniensis, 11th cent.? A
Collection of Anglo-S.axon Poetry, from a
Manuscript in the Library of the Dean and
Chapter of Exeter, with an English Transla-
tion, Notes, and Indexes. By Benjamin
Thorpe... . London, for tJie Soc. of Anti-
quaries of London, 1842, large 8". pp. xvi.,
546. H.
For various poems on the dav of judgment, the
state of souls after death, the resuncctioii of Christ
and the hariowing of hell, sec pp. ."J-:;;. 49-66, 74-
87, 93-103, 367-377, 445-452. 4,'>9-4K;. .Sl-v, ml of these
pieces m:iy also be found in L. F. Kiipstt-in s Aualecta
Anglo- Saxonica. Vol. 11.. N'cw.Yoik. l^V.t. 12*^. and in
C. W. M. Grein's Bibllothck der angels. Poesie. Bd.
I.. Goeitingeu, lso7. fc". H.
327.5. OtUlo, or Othlonus, fl. a.d, 10«'i.
Liber Visiunuin tuni suaruiu turn aliorum.
(In B. Pezii TUesaur. Anecd., Aug. Viud. 1721,
fol,. III. ii. .545-612.) BL.
Also in Mignes Patrol. C.XLVI. 341-388. {,B.)
" Mentions no less than seven visions of the punish-
meuts reserved for the wicked."
3276. Albericus, Cassinensis, the younger, fl.
A.D, 11*23. Epistola de Visione sua. Lat. and
Itol. (Appended to F. Cancellieri's Osse.i-va-
zionl ... so])ra V Originalitd delta Divina
Commedia di Dante, Roma, 1814, 12", pp. 131-
206.) H.
Also, with a better text, in Vol. IV. of the ed. of
Dante publ. by De Romauis, Roma. l»li-I7, 4" (.ff.) ;
and in Vol. V. of the ed. of L. Ciardetll. Firenze,
1830, 8" (B.;. — For ;in ;icoo'int if the vi.sion of Albe-
ric, see Wrights St. Patricks Purgatory, pp. 118-121.
3277. Tuudalus, or Tondalus. Libellus
de Raptu anime Tundali | et eius visione
Tractans de penis in | ferni et gaudijs para-
disi. N. p. or D. [Antwerp, Math. Goes, 1486
or 87,] 4". (15 leaves, .30 lines to a page.)
See also Ko. 2039. "The legend of Tundale is
fixed to the date 1149 [Grasse says 1159]; and from
the numerous copies which remain, in Latin, French
r. Dutch, Germanl and English— the latter metrical,
it must have been extremely popular. ' Sn* Wright's
St. Patrick s Purgatory, pp. 32-37, where will be
found a lull account of the story. Wright mentions
'•a very nice edition" of the English poem, 'The
Visions of Tundale." published, with other fragment.*
of early poetry hitherto iuedited, by W. B. D, D.
Turnbull, Edinburgh, 1843, 8", — For various early
editions in other languages, see Hiin, mos, l.'i.i40-
15549. The ieeeiid is also given by Vincent de Beau-
vais in his Speculum Historiate, Lib. XXVII. cc. 88-
104. See .No. 3i83.
3278. Reuelaclon of a Mouke in the Abbey
of Eulshaiiinie [Evesham] ... . s. p. or u.
[London, William ilachliniat 149-?] 4". IT.
65. BM.
815
3279
CLASS III. — DESTINY OF THE SOUL.
Describes his visions of three places of punish-
ment, ana three of hnppinoss. Sie Dibdin '» Typ.
Antiq.\\.ll-i», and WiigUt s St. Patricks Purgatory,
pp ;ttf-41. The storj- may be found in Matthew Paris,
an. 11%.
3279. Dialogns Inter Corpus et Auiinam,
ah'asVisio I'hiliberti, or Fulborti. (In Walter
Mapes's Latin Poems, ed. by T. Wright fur tlie
Camden Society, 1811, i", pp. 95-106; Cuvidun
Soc. Publ. No. 16, al. 17.) H.
In the notes, pp. 321-349, Wright gives an .Anglo-
Norman version, and three early English versions,
of this very popular Dialogue. There are other
translations, a number of which arc mentioned by
Wriulit. in most of the languages of Modern Kurope.
The "-Latin original, wiih two GerniMU versions, may
be found, wich notes, in the FrfilUingagabe of T. G.
VOD K:ir.ijan, Wien, 1839. li°. pp. 8i-lt.4. (//.) Com-
pare Nos. i046. 3281, 37i;)». See also Brunei, art.
•• Debai du corps et de lame. "
3280. Jacomino, o/ T'crona, 13th cent.? De
Jeru.saleiii Cielesti et de Pulchritudine ejus,
et Beatitudine et Gaudio Sanctorum ; do
Babylonia; Civitate et ejus Turpitudine, et
qnantis Pcenis Peccatores puniantur iiices-
santer. [I'oems, in the Veronese dialect.]
(Ozanam's Documfnts inedils pour servir d
rhist. lit. dWtalie, Paris, 1850, S", pp. 291-312;
see also ])p. 118-134.) //.
3281. Departing Soul's (The) Address to the
Body : a Fraguient of a Senii-Saxon Poem,
discovered among the Archives of Worcester
Cathedral, by Sir Thomas Phillipps, Bart.
With an English Translation, by S. W. Singer.
Loudon, 1845, 8°. pp. 20 +. B.
Only 100 copies primed. Compare " A Departed
Souls Address to the Body," in Thorpes Codex Ex-
onieiiais, pp. 3fi7-377. See also No. 3279.
3281a. Ceesarlus Hi'isterbacensis, fl. a.d.
r225. ... Dialogus Miiaculorum. Textum
... accurate recognovit Josephus Strange.
2 vol. Coloniae, Bounao et Bruxellis, 1851,
120. B,BA.
See pariicularlv Distinctio XII. (Vol. IT. pp. 315-
364). ' De Praemio Morluoruni.' Ocimpiire Alex.
Kanfmanus monograph, Caesarins von Beisterbach,
Coin, IbaO, 12". £.
32S2. Grosseteste, or Grostliead (Lat.
Capito), Kobert, Bp. nf Lincoln, 1175?-
I'ib'S. The Castle of Love a Poem ... .
Now first i)rinted from Inedited Manuscripts
of the Fourteenth Century. Edited by J.tnies
Orchard Ilalliwell ... . Brixton Hill, 1849,
4". pp. viii., 80. H.
Only 100 copies printed, for private circulation.
"Tbis piece professes to treat of the creation, the
redemption, the day of judgment, the joys of heaven,
and the torments of hell.' - Warton. The original
of this curious production was written iu Anglo-
Norman, but does not appear to have been published.
8283. Vliicentitis Bellovacensis (Fr. Vin-
cent de Beaui-ais), fl. AD. 1*244. Speculum
Historiale Vincentii. [Venice, 1494.] fol. ff.
(22). 458, (9). H.
Contains many curious legends illustrating the
mediaeval conceptions of hell, purgatory, and para,
dise. Sec Lib. VII. c. Ill ; XV. c. 62; XXII. cc. 22
(Traian delivered from bell), 91, 94. 98. W; XXIV.
cc. 49, 50 (Charles the Fat), 105; XXVll. cc. 84. 8»-
104 (Tundale) ; X.XI.X. cc. 6-10. The work concludes
with a neatise on the end of the world, the resur-
rection, general judgment, and future rewards and
punishments. For other legends of a similar charac-
ter, one may consult the Legenda Aurea of Jacobus
de Vornginn (13ih ccnt.\ of which a good edition has
been publ. by Gias^e. Lips. (1H46,, 1850, S"; and the
Fioretti di San Fraticesco (14th ceot.i. of which there
are numornus editions, early and recent. A volume
entitled Legended dt I autre Monde is announced as
about 10 be published in Paris by J. A. S. Collin
de Plancy.
8283«. Engelbert, fl. a.d. 1300. Tractatns
de Statu Defunctorum. (In B. Pexii Biblto-
theca asctica, Tom. IX. Katisbonse, 1726, 8o.)
Treats p.irticularly of the punishments in hell,
purgatory, and limbo. See Acta Erud., 1727, i>. 86.
32S4. Dante Alighieri, 1265-13*21. La
Divina Commediu.
First edition printed at Fuligno in 14T2, small fnl.
Tlie best critical edition of the text is i rohably that
of Carl Witte. Beriiu. 1S«2 [1861], 4", al^o 8".
3285. Dante Alighieri. ... Gottlichc Ko-
niodie, ins Deutsche ubertragen und b»-
torisch, asthetisch und vornehmlich theolo-
gisch erlautert von Karl Graul ... , 1<*
Theil : die HoUe. Leipzig, 1843, 8°. pp. Ixiv.,
340.
3286. Gottliche Comiidie. Metriscb Uber..
tragen und niit kritlscheu nnd historischeE
Erlauterungen versehen von Philalethes \i.e.
John Nep. Mar. Joseph, Duke (since King) of
Saxony]. ... 2= verniehrte Aufl. 3 Theile,-
Leipzig, (1828,) 1849 [18.39-49], 4".
" Containing the best notes and commentary hither-
to."— J. R. Lou-ell. The ed. and German translation
by A. Kopisch, Berlin. 1S42, large 8". also desen-esto
■be cousuUeii. Among the numerous English transla-
tions, Raskin recommeinis those of Carv and Cavley.
An excellent prose translation of the In/erno, witli
pci-tinent notes, hv John A. C:irlvle, Loudon, I8t8,
8"; reprinted at New Vurk, Ibib. 12".
3287. Berti, Giovanni Lorenzo. Delia dot-
trin;i teologica contenuta iiella Divina
Commeilia ... Dissertazioiii ... . (In the
ed. of Dante publ. by Zatta, Veu. 1757,
40, III. 57-103.) H.
3287". Galeani Napione, Gian Fran-
cesco, Count. Di.scor.M) iutunio al Canto
IV deir Inferno di Dante. ISIJ). Sec No.
4567.
3288. Bach, Georges Henri. These de
litteratuie sur Dante et S. Thomas; de
I'etat de Tame depuis le jour de la mort
jusqua celui du jngement dernier, d'apres
ces deux auteurs ... . Kouen, 1835, S».
pp. 91, 68, 48.
3289. Goschel,CarlFriedr. Dante Aligbi-
eris Unterweisung liber Weltschiipfung
und Weltordnung diesseits und jenseits.
EIn Beitrag zur Verstandnisse der gbtt-
liclien Koniijdie. Beriiu, 1842,8". pp. viii.,
179.
For the illustrative works of Ozanam. Labitte,
and others, see above. Nos. 3262-t;5. For a most
copious account of editions and translations of
Dante, and of illustnilive works, see Colomb do
Baiinos. Bibbliograjin Dantisca. 2 torn, iu 3 pt.,
Prato, 1816-48, "s" I II. I aud the supplement to
this bv Carl Witte, Lipsia lSt7 8".
3290. Guilevllle, or Guille> ille, Gtiil-
launie de, fl. a.d. 1330. Le romaiit dea trois
Pelerinaiges. Le inemier peleriuaige est de
Ihomme litirat quest en vie. Le second de
lame sepaiee du corps. Le tiers est denostre
seignr iesus ... . Pour maistri' BarthoU et
Jehan Petit, [Paris, 149-,] 4". ft". 216.
3291. r ] Le pelerinaige de lame. [Paris,
A. Vcrard, April 27, 1499,] fol. fl^. 86. BM. (a
copy on vellum).
A prose translation of the second of the three pil-
grimages.
3292. [ ] [The Pylgremage of, the Sowle.
Translated out of Frensche into Englisshe,
with somewh.at of addicions. Emprynted at
Westmestro by William Caxton. June 6,14S3.j
fol. ft". 113.
Reprinted, " with Illuminations taken from the MS.
copy in the British Museum. Edited by Knilierine
Isabella Cust.' London, 1('59, 4". pp. .\ix., 91. B-—
For an account of this curious work, with extracts,
see Dibdins Tji). Antiq- I. 152-161.
3293. Suso, or Seuss, Heinrich, also called
,%ui; Amandns, 1300?-13e«,X.<f. Biicli-
lein von de» ewigen Weisheit. (In his Lfhr.n
und Srhriften, ed. l>v M. Diejienbrock, 2«
Aufl.. Kesren-Hburg. 1837, 8o.) //.
Kap. XI. and XIL, pp. 210-218, treat "Von im-
merwahrenden Weh der Hollc," and "Von uumas-
eiger Frendc des Himmelreichs." Also in Wacker-
nagel's AUJnittchei Lesebuch. 2t Ausg., coll. 8i»-
3294. [Gohius, Joh.J, Uth cent. De gpiritu
3295
SECT. III. F. 1. — CHRISTIAN DOCTRINE. — rprwi;
ItETItlBUTIOy.
3319
gwidonis. [Delf, 148«,] 4<>. (15 leaves, 28 lines
' to a piige.)
See Panzer. I. 372, n. 23 ; HoUrop. I. n. 468. See
also Xo. -mX). above. The deuili ol' Guido oi- Guy of
Alost is repiesemed as having ocurred a.d. 13:23.
See Wrights St. Patrick s Purgatory, pp. 45-47.
3295. Ars bene viveudi et moriendi. fPaiis
Dec. 10, 14S3,J 40. ''
3296. Le liure intitule lart de bien viuro:
et de bien mourir ... . [Paris, Anthinne
Verard, 1496,J fol. (192 leaves, 2 col., 33 lines
to a page.) Woodcuts.
3297. Tlie crafte to lyue well and to d.ye
well. Translated out of Fiensshe into EnV
lysshe ... . [London, Wi/nkyn de Worde,
Jan. 21, 1505,] fol. WoodcuU.
The last part of the volume treats "of the pavnes
of hell and of purgatorye, and of the jovs of p"ara-
dyse." The woodcuts illustrating the former in the
English translation are descrilicd as " frightfully
grotesque.' A curious story of a monk who was en-
tranced for 360 years by the sinning of a bijd (angel)
of paradise is extracted hy Dibdin, Typ. Aniiq. II.
122. For imflicrous editions of the work in various
languages, see Brunei, Grasse, and other biblio-
graphers.
3298. Compost. Cj- est le compost et kale-
drier dfs beigiers ... . [Paris, Guiot Mar-
chant, April 18, 1488,] fol. ft-. 90.
3299. Here bes.ynneth the Kalender of
Sliepardes. [London, Richard Pynsonf 149-?]
fol.
This very curious wcik describes, among other
things, the punishments of the seven deadly sins in
hell as exhibited to l.azariis. illustrated by terrific
woodcuts. .See the extracts and facsimiles in Dib-
dins Typ. Antiq. II. 597-600; see also ihid. pp. -265-6.
526-537, 590 et seqq.. fof a full account of several
editions, and compare Lowndes, art. Shepherds.
Further, one may consult Wartou's Hist, of English
Poetry. II. 385-388, cd. 1840; Wright's St. Patricks
Purgitory. pp. 167-169. and, especially, Nisard's
Histoire dea Hires popiUair4s, I. 108-150.
3300. Ordinaire (L')de.sChiestiens. [Rouen,
Jeau Richard, about 1490,] fol. Woodcuts.
3301. ... TheOrdynaryeofCrystyanyteor
Cry.sten Men ... . [London, 'Wynkyn de.
Worde, 1502,] 4o. — Also ibid. 1506, 4o. ff. 218.
Part V. of the work treats "of the paynes of helle.
and of the joys of p:iradyse, " illustrated by wood
cuts. For descriptions and extracts, see Dibdins
Typ. Antiq. 11. 101-106, and his BilUiomania, p. 269
(ed. 1811). There are numerous editions of the French
original.
3302. Reginaldetus, or Reginaldus,
Petrus. t>peculufinalisietribiitioiiis. [Lvoii-i,
14»'i,l 4o. (65 leaves, 53 line.s to a pa^e, 'icol.)
Numerous editions: .see Hnin and Panzer, also
£iMetin du Bibliophile Beige, 1862, XVlll. 48, 49.
3303. Guerino Meschino. El Libro de Gver-
rino chianiato Meschino. [Venice, Sept. 11,
14W3,] fol. (79 leaves, 61 lines to a pafje, 2coI.)
See Haiti, u. 8144. For a notice of numerous edi-
tions and translations of this popular romance, .see
Brunet, and Grasse, Lehrb. einer nllqem. Literarge
schichte. II. iii. 368-372. It was versiHcd by Tui'lia
d'Aragona, an Italian poetess of the sixteenth cen-
tury. The author has been sup|iosed to be a Floren-
tine named Andrea Patria, of the fourteenth cen-
tury; but, according to Grasse. Bottari has shown
that he translated it from the Pieiich, adding how-
ever the part relating to hell, paradi.se, and purga-
tory. The hero of the story is represented as visit-
ing St. Patrick's Purgatory in Ireland. See Dun-
lops Hist, of Ficlioil, III. 39. 40, ed. 1814.
S304. Sibylla, Bartbolomreus. Speculum
lierenriiiaiiini quaestionuni ... . [Rome,
Au-r. '27, 14«3,] 4o. fr. 292.
Treats " de Auimabus rationalibus in conjuncto
et separatis, de Inferno, de Purgatorio, de Limbis.
de Campis Elysiis," «tc. — Numerous editions; see
Haiti and Panzer.
3305. Conteinplacyon (The) of Synners:
Emprented at Westuiynster by AVyiikyn de
Worde the x daye of July ... . M.CCCC.
liXXXXlX. 40.
Reprinted by Hugh Singleton, 1578. With wood-
cuts, illustrating the punishments of hell and the
Joys of heaven. See Dibdins Typ. Antiq. II. 83, 84.
3306. liyndgay, or Lindsay, Sir D.avid
15*28. The Dreine, or Marvellous Visioun!
(H'oi-A-.?, London, ISOO, 8o, I. lSf>-250.) //.
Describes his journey to hell, and thence to hea-
ven, to paradise, and back again to Scotland. It is
regarded as the most poetical of his compositions.
See \» arton's Hitt. of Engl. Poetry, II. 460-^66, cd.
3307. Libro de la Celestial .Terarchia v iiiffer-
nal Labirintho metriflicudo en metro Castel-
lano en Verso Ileroyco. n. p. or D. [1530?],
3308. Curioni (Lat. Curio), Celio Secundo.
Pasqnilli extatici ... cum .Marphorio Collo-
quium. .\. p. or D. [Basel l; before 1544? I.
So. pp. 200. "
3309. Pasquillus Ecstaticus non ille prior,
sed totus plane alter, auctns & expolitus
... . Genevae, 1544, 8o. pp. 257.
Oo tUt various editions and translations of this
curious satire, see Clement, Bibt. curietise. VII. 370-
376, and Ebert, n. 15917. For a fuir account of the
Zeitachr. /. d. hist. Theol.,
1860,
. 588-594.
3310. [ ]. Pasqnino in Estasi nuovii, e molto
pin ch'el prinio; iusieme col viaggio del In-
ferno ... . Konia, N.D. [Venice? about
1545?], 80. (17 sb.)
3311. [— — ]. Pasquine in a Traunce. A Chris-
tian and learned Dialogue (contayning won-
derfuU and most strange uewes out of Heauen,
Pnrgatorie, and Hell) ... . Turned but
lately out of the Italian . . . by W. P. ...
London, William Seres, n.d. 4o. tf. 112 +.
See Dibdins Typ. Antiq. IV. 2-20-221. A German
translation, n.p. 1545; French, n.p. 154".
3312. Crowley (Lat. Croleus), Robert.
A Metrical 8erniou on Pleasiiie and Pain,
Heauen and Hell ... . London, 1551.
331.3. Miisculus, Andreas. Voni Ilimmel
und Holle. Frankfurt, 1559, 4".
3314. Cbytrteus {Ger. Kocliliaff), David.
LibellusdeMorteetVita^Etenia ... . Wit-
tebei-gw, (1581,) 1583, 8o; Rostochii, 1590, go;
Lips. 1591, 1619, So.
•• Klegans Hhellus."— ITafcft. See also Joh. Fabri-
cius. Hist. Bibt. Fabric, VI. 494, 495. A German
translation by A. Perlitz, Witteub. 1.582, 8\ and
another bv H. Eatel, Berlin, 1590, 8"; Daniah,
Kiobenh. 1591. 8o.
3315. Laurent ins, Joh. De Animabus Pio-
runi et Impiornni. Hafuia;, 1587.
3316. Winstrnp, Peder Jenssen, Ep. Un-
derviisning om det asvige Litf oc Diid. Kii>-
beiihafn, 1587, 8o.
3317. :Neander, Michael. Menschen-Spiegel,
das ist von deii Menscben, vor dcm Fall, uacU
dem Fall, vnnd irer Seligkeit, worinn sie
Btehet, . . . von der ewigen Wonnen, vou der
Hellen. Wittenberg, 1588, 8".
Also Leipz. 1595. .80; 168-2, 120 (^ ^^ , . ^tq^,,,,
1698, 1-20 ; and " nebst Mornay Todes-Betrachtungen,"
Sorau, 1737, 80.
3318. Petius, Laur. Vinea Domini, cum brevi
Descriptioiie Sacramentorum, et Paradisi,
Limbi, Purgatorii atque Inferni. Venetiis.
1588, So.
3319. Ringwaldt, or Rin^^ewald, Bar-
thol. Cbristlicbe Warnting ties trewen Eck-
harts. Frankfurt an der Oder, 1590, 8o.—
With the title: — Besclireibung des Zustandes
iiii Himniel und der Hellen, sampt aller Oe-
legfiiheit, Frcude und WunnederGottseligen,
audi Acli und Weh der Verdampten ... oflen-
bahret von dem trewen Eckhardt, so zweeno
Tage und zwo Nacht in seiner Kranklieit im
Geiste verzuckt gelegeu. Mit 21 Kupfeni.
Hamburg, 1.596, So.
Also ibid. 1601.8°. 1692; Fr:inkf. a. d. Oder, 1609,
1621, 80, and many other editions.
817
CLASS III. -DESTINY OF THE SOUL.
3342
3320. Hartmann, Joh. Eine newe aussbiin-
dige xehr bchijiie iiutl durchaus christlicbe
Comiidia, vom Zustande im Himmel uiid in
der HiiUe. Magdeburg, 1600, 8°. — 2« Aufl.
KoniKsbt-rg, 1645, 8».
Founded on the woik of Ringwaldt, No. 3319.
3320«. Bosquier, or Boscliier, Pbilippe.
Orbis Tei Tor, seu Concioiuiin de Finibus Uono-
niui et Maloruni Libri duo. Duaci, HJ03, 8».
pp. 766.
3321. Mayer, Jobn. A Fourefold Resolution
. . . describing I. the World of Wicliednes.se
and Miserie, II. the World of Glory and Wise-
dome vnsearchable. London, 1«0», 8".
3322. WelUe, or Weyhe, Eberhard von.
Meditanicnta ... de Bono vera? Vitas, beat«-
que, fieternscque, et Malo Inferni ac Gebennre.
Franoofurti, 1611.
3322«. Piiick, Casp. Kurzer ... Bericht von
dem Juug.sten Gericht, ewigen Beben und
Holle. Giesseu, 1615, 4".
5322i>. Arnoulx, Frangois. Les merveilles de
I'autre nionde, contenant les horribles tour,
nients de I'enfer, et les admirables joyes du
paradis .... Arras, 1616, S".
" Lh re .singulier. dans k-quel se trouvent des pas-
sages ties V\7.;me'i:-—Bru)iet. See an extract ia
Cnriositis thiolngiques. Paris, 18(il, IB", pp. 348-351.
Other editioas in 1625, 1626, 1H30, 1644, 1683.
332.3. Denison, John. A Three-fold Resolu-
tion ... de.scribing Earths Vanitie, Hels
Horror, Heavens Felicitie. 4th Ed. London,
1616,80. Bi. — 5th Ed., 1630.
A German translation, Ba.sel, 1669, 8".
8324. Himmelfreud und Hellenpein in
einer ... Couiiidie. Allen fronimen Herzen
zum Trost, alien Gottlosen zum Schrecken.
Altenb. 161J», 8o.
Founded on the work of Ringwaldt, No. 3319.
3325. Decker, Thomas. His Dreanie; in
wbicli ... the great Volume.s of Heaven and
Hell to him were opened, in which he read
many Wonderfull Things. London, 1620, 4°
pp. vi., 37.
A i-epriut, limited to 26 copies, Lond. 1860, 4".
3326. Drexelliis, Ilieremias. De.Eternitate
Considerationes ... . Per Raphaelom Sadie-
rum, Iconibus auctse ... . Monachii, 1620,
12°. pp. 484 +. — Ed. 2da, corrector et locu-
pletior, iliid. 1622, 12o.
Between the years 1628 and 1642 ten editions of
this work, comprising 13,000 copies, were printed at
Munich alone, not reckoning those from the press of
Cornelius Leyser, who published 3200 copies of the
Latin text, and 4200 of a German translation. The
whole number of copies of the various practical
works of Diexelius published at Munich from 1620 to
1642 was 170,700. See Backer, I. 275. 276. Besides
these, very numerous eds,, to say nothing of transla-
tions, were printed at Cologne, Douav, Antwerp, etc.
English translations, by Ralph Winterton, Cam-
bridge. I(i32, 1630, and London, 1705, 12"; by S Dun-
ster, Lond. 1710, 8". pp. 231 + (V.) ■ a new ed. ibid.
1844, sni. 8°. - German, see abovi ; also Cdllu, 1688.
\2f. — Dutch, Loven, 1625. — i»o(,«A, Krakow, 1626, 8°.
—Italian, Eonia, lfi39, 1652, 12". Welsh, by E. Lewis,
Ehydychen, 1661, 8».
3327. Roa, Martin de. Del estado de los
bieuaventurados en el cielo, de los nirios en
el limbo, de los condeiiados en el infierno, y
deste mundo despues del dia del juicio uni-
versal. Sevilla, 1624, 8». — Also
A Portuguese translation, Lisb. 1628, 12''; French,
Lyon, 1631, 8", pp. 391 + ; Dutch, Antwerp, 1639, 12" ;
Italian, Venice. 1672. 12". " Traitfe curieux et fort
siugulier. —De Sure.
3327". Kngelbreclit, Hans. Wahrhaftige
Gesicht und Gescliicht voni Himmel und
Hiille. N.p. [Braunschweig], 1625,40. — /6i(7.
1640, 4o; Amsterdam, 1690, 4o.
Sec Adelung's Geschichte der menschlichen Narr-
heit. IV. 30-48.
3328. Ro%vla]ids, Samuel. Heavens Glory,
818
seeke it; Earts Vanitie, flye it; Hells Horror
fere it. London, 1628, 8o. BL.
3329. Camus, Jean Pierre, Bp. of Belley
Crayon de I'eternite. Douai, 1631, So. — Also
Rouen, 1632, 8'. pp. 539.
1,^" ^"3lish translation, by Wm. Care, Douay, 1632,
3330. Drexelius, Hieremias. Tribunal Chris-
ti seu Arciinum et singulare cujusvis Hominis
in Morte Judicium. ... Monachii, 1631, 12".
-Duaci, 1634, 240. pp. 378. flf. 3.
Other editions. Translations into German, Dutch
(1635), Polish ,1637), and Italian (1643).
3331. Crauscliwitz, or Cruschtvltz,
Adam. Historische Beschreibung des ewigen
Lebens und der HiJUe. Jena, 1633, 8°.
3332. Nieremberg, Juan Eusebio. De la
diferencia de lo tempor.al v eterno. Madrid
(IWO?) 1646, 40. — 14. impresion, ibid. 1675,
40. PI). 447 -!-.
Numerous later editions. " Libep auro contra non
c^rns."- Antonio. It has been translated into Latin.
French. Italian. English. Dutch. Arabic, etc.. and is
^iid 10 have I.een the foundation of Jeremy Taylors
Contemplations on the Slate of Man.
33.33. Chemnitz, Christian. Gottseeliges
Vergiss niein nicht, in etlichen Predigten
vom jungsten Gericht, ewigen Verdauiniss,
ewigen Leben und seligen Todtesfahrt. Jena,
(1649,) 1664, 40. (44 sh.)
3334. Bartoli, Daniello. L'eternitk consi-
gliera. Venezia, 1650, l2o. — Ibid. (1653,54,
57, 64,) 1666, 12o, pp. 331 -f , and many other
editions.
A Latin translation^ BononisB. 1653, 8O; French,
3335. [Howell, James]. The Vision: or a
Dialog between the Soul and the Bodie.
Fancied in a Morning-Dream. ... London,
1651, sni. 120 or 24o. ff. 4, pp. 176. G.
3336. Hall, Joseph, Bp. The Great Mvstery
of Godliness ... . Also the Invisible World
discovered to Spiritual Eyes ... . In Three
Books. London, 1652, 12°. — Reprinted for W.
Pickering, ibid. 1.S47, 24°. pp. xvi., 208. H.
Book II. treats "Of the Souls of blessed Men:"
Book III. •• Of the Devils and damned Souls. '
3337. liOve, Christopher. Heavens Glory,
Hells Tenor ... . London, 1653, 4o. — Also,
ibid. 1658, 40, and 1679, 8°. pp. 350 -I-. U.
Also in his Works, Dairy, 1805, 8", Vol. I.— A Dutch
translation, •■ Herrlykheyd des Hemels en Schiik-
kejykheyd der Helle, ■ Amst. 1659, 80, and Sneek,
3338. Kedd, .Todocus. Spiegel der Ewigkeit.
Ingolstatt, 1654, 4».
3339. Masenius, J.ac. Sarcotis, Carmen, ou
Sarcothee . . . nouvelle edition avec la traduc-
tion frangoise par I'abbe Jos. Ant. F. Dinou-
art. Paris, 1757, 12°. — A better ed., without
the translation, Londini, 1771, 12o.
First publ. in Masenius's Palcestra Eloguentia li-
gatw. Pars II., Colonic, 1654, 12". The poem was
iiiade famous by William Lauder, who founded upon
it a charge of plagiarism against Milton, from its
resemblance, in some respects, to Paradise Lost. It
has been translated into German and Italian.
3340. AVellg, John. A Prospect of Eternity;
or, Man's Everlasting Condition opened and
applyed. London, 1655, sm. 80.
3341. Coppin, Richard. Michael opposing
the Dragon ... Shewing the Saints Eter-
nal Glory over the Serpents Misery. . . .
Proving what is God, and Devil; ... Heaven,
and Hell; Salvation, and Damnation ... .
London, 1659, 4o.
Coppin was a Universalist. See Nos. 3T82-37SI3*.
3342. S-^vlnnocIc, George. Ovpafos koi
Toprapos, Heaven and Hell epitomized: the
true Cliristian characterized ... . London,
1659, 80. — /Wd. 1663. 4».
3343
SECT. III. F. 1. — CHRISTIAN DOCTRlJiE. — FVTCRS JtETRisuTios.
3370
3343. Liassenlus, .Toh. Himmels-Freud und
Holleii-Leid. Nuinberg, l(5«'i, 12°. (15 sh.)
3344. Milton, John. Paiadise Lost. A poem
written in ten Books ... . London, 1(IB7,
4». pp. 342. — 2d ed., in twelve Books, Lond.
1674, 8°.
Translated intoiatiii. French. Italian, Portuguese,
Dutch. German. Vanish. Swedish. Icelandic, H'eisA,
Hungarian, Russian, and Armeiiian.
3345. Tleroff, Michael Christian. Evange-
lischer Ilimmels-Saal und Ilollen-Quaal. Leip-
zig, 1«5T« I or 1677 ?J, 12». ^44 sli.)
3*46. Klemm, Christian. Das allerschreck-
lichste und das allertriistliche II., das ist,
nolle und Uiniuiel. Dressden, 1677, 4». (6
8h.)
3347. Saubert, Joli., the younger. PaJtestra
theologico-philologica ... . Altdorfii, 167S,
3347>. MalobiczUy, Joh. Domu.s jEterni-
tatis lie:it:e et infelicis, hie omnibus eligenda,
ibi oinnllius iuhaliitauila. Pragae, KJSO, 12".
Trau&Utfd into Polish and Bohemian.
3348. Goodwin, Thomas, D.D. A Discourse
of the Punishment of Sin in Hell; demon-
strating the Wrath of God to be the Imme-
diate Cause thereof. To which is added, a
Sermon, proving a State of Glory for the
Spirits of Just Slen upon Dissolution. Lon-
don, 1680, 8". pp. 347 +. H.
3348«. [liarkin, George]. The World to Come.
The Glories of Heaven, and the Terrors of
Hell, lively displayed under the Similitude
of a Vision. By G. L., <l>i\ay6p<oiro ( ? so in
JVotes and Queries]. London, (about lltDO,)
1711. — Also Sunderland, 1711, V>o.
Tbis work has been sevei-:(l times fraudulently pub-
lished uuder (he name of John Bunyan. See Notes
and Queries, III. 70, 89, im, 467 ; IV. 139.
3348''. Alvarez, Luis. Ceo de gra^a e inferno
custozo. Evora, 1092, 8". pp. 404 +.
3349. Sherlock, William, D.D. A Practical
Discourse concerning a Future Judgment. ...
London, 1(J«2, 8°. pp. 541 +. //. — 5th ed.,
ibid. 1699; 12th ed., 1749; 18th ed., Glasgow,
1761, 120.
A Frenck translation, Amst. 1696, 8», etc. ; German,
Lubeck, 1717. 1743, 8".
3350. Realite (De la) des biens et des maux h
venir, contre les sceptiqves et impies. Koter-
dam, 1«93, 8».
3351. Taylor, Jeremy, Bp. Contemplations
of the State of Man in this Life, and in that
which is to Come. . . . The 7th Ed. Loudon,
(....)1707, 8». pp. 248+. H.
-335K Bernardes, Manoel, 1«44-1710. Os
ultimos fins do homem, salvaQao e condenacaO
eterna. Lisboa, ( ) 1728, 4o.
3352. Shower, John. Treatise of Heaven
and Hell; or, the Unchangeable State of
Happiness or .Misery. London, 1700, 8".
353. Connov, or Connoven, Christian
Friedr. Gedancken voni ewigen Leben, und
der Quaal der Verdammten. Wittenberg,
1T02, 80. (13 sh.)
[3354. Sherlock, William, i).i). A Discourse
concerning the Ilappiness of Good .Men, and
the Punishment of the Wicked, in the Next
World. Part I. Containing the Proofs of
the Immortality of the Soul, and Immortal
Life. ... London, 1704, 8». pp. (8), 592. //.
—4th ed., ibid. 1726, So; another ed., 1760, 8o.
A French translation, Amst. 1708, 1735, 1739, 1755,
W>. — German, Leipzig, 1746, 8"; Liibeck, 1755, 8o.—
Also translated into Dutch.
3355. [Layton, Henry]. Observations upon
a Treatise intitled, A Discourse coucerning
the Happiness of Good Men in the Next
World.... By Dr. Sherlock. ... I London?
1704?], 40. pp.115. //.
3356. Corel, Jacques. I^a maisnn de I'iter-
uite ouverte aux vertueux et aux peclieurs.
... Tomel.-IV. Liege, J705-07, 16o.
These vols, contain the Btrennes of the author for
the years lliSa to 1707, inclusive. Vm the contents,
which are curious, see Backer, I. 'Zli-iK.
3357. [jyicholson, Henry]- A Conference
between the Soul and the Body coucerning
the Present and Future State. London, 1705,
3358. Boulller, Renaud. Considerations sur
la certitude et sur la grandeur des recom-
penses et des peiiies du inonde i venir, tires
ties ecrits de cini) eelebres autenrs Aiiglois
[Wilkiiis, Bates, Tillotson, Scott, and Oood-
mauj ... . Rotterdam, 1709, 80.
3359. Boston, Thomas. Human Nature in
its Fourfold State, of Primitive Integrity,
Entire Depravation, Begun Recovery, and
Consummate Happiness or Misery ... . In
several Practical Discourses. . . . The 25tU
Ed. ... Edinburgh, (1st ed. 1720,) 1779, 12o.
pp. xvi.. 436. H.
A Dutch translation, 3" druk, Groningcn, 1847, 8o.
3360. GusmaO, Alexandro de. EleygaO
entre o bem, e o mal eteriio. Lisboa, 1720, So.
3361. Reynolds, John. Inquiries concerning
the State and (Economy of the Angelical
Worlds. London, 1723, 80. pp. xiv., 315. A.
3362. Voung, R. A Serious and Patlietical
Desciiption of Heaven and HeU. London,
1731, 120.
3363. Ewald, Wilb. Ernst. XXII Betrach-
tungen von llimmel und Hollo ... . Bre-
men, 1734, 8o. (70 sh.)
A Dutch translation, Amst. 1738-45, 8".
3364. W&hlin, Jon. De Statu Aniniae hu-
manae ejuscjue Felicitate vel Infelicitate,
post Solutionem a Corpore suo. \^Resp. Peter
Aef.] Lund. 1735, i". (3i sh.)
3365. Minor, Melchior Gottlieb. Stimmen
der Ewigkeit, in acht Predigten ... . Bres-
lau, 1737, 80. (50 sh.)
3366. lie Pelletier, Claude. Traite des
recompenses et des peines eternelles, tire dt<s
livres saints. Paris, 173S, l2o. — Ibid. 1747,
120.
3367. Jephson, Alexander. The Certainty
and Imi)ortance of a Future Judgment and
Everlasting Retributions ... in Three Dis-
courses. London, 1742, So.
3368. Kopke, Adam. Schriftmassige Erkla-
rung der wahrhaftigen Erscheinung Samuelis
iiach seinem Tode ... nebst eineni Auhang
wahrhaftiger Geschichte von einigen erscliie-
nenen Geistern nach deni Tode . . . wozu noch
einige Erbffnungen von dem Zustande der see-
ligen Seelen, und auch von dem Zustande
der Verdammten . . . mitgetheilet werdeu.
2« Aufl. (Frankf. u. Leipz. 1744,) Prenzlau,
1745, 80. (16 sh.)
The author is a follower of Schwenkfeld and Dip-
pel.
3369. Olearlus, Benj. Christoph. Gedancken
von der Natiir der Auserwahlten und Ver-
dammten nach der Auferstehung. Jena,
174H, 40. 2ffr.
3369". Hereafter I or a Philosophical In-
quiry into the Place and Nature of Heavea
and Hell. Manchester, 1752, So.
3370. Goeze, Joh. Melchior. Betrachtungen
liber den Zustand der Welt und der Menschen
nach dem juugsten Gerichte, in einigen heili-
gen Keden ... . Breslaii und Leipzig, 1753(
8o. pp. 944.— 2" Aufl., 1764.
See Kraft's Xeue Theol. Hibl., 1754, IX. 305-313. B.
819
S371
CLASS III. — DESTINY OF THE SOUL.
3400
3371. ■Waterhonse, Thomas. Four Ser-
mons; the three first on the Nece.ssity for
and Nature of a Future State of Kewards
and Punishments ; the last a Funeral Sermon.
London, 1753, b". Is.
3372. [Swedenborg, Einanuel], De Coelo
et ejus Mirabilibiis, ct de Inferno, ex Auditis
& Visis. Loiidini, 1758, 4». pp. 272.
An English translatiou of Swedenborg's treatise
concerning Heaven and Hell, with a Preface by
Thomas H:u tley. was publ. in 1778 ; reprinted for
the Swedeuborg Society, London. I»o0, 8". There are
other versions by John Clowes, by Samuel Noble
(reprinted. New Yorlt, 1857). and by Samuel Howe
anew, Kostou, Ib^ST, 12". — A German translation, by
J. C. Lenz, Leipz. 1775,80; by L. Hotalier, Gutten-
herg, 18H0, 8°: "crstniahls wortgetreu," by J. F. 1.
. Talel. Tubingen, 1854. »<>.— French, by A. J. Per-
nety. Berlin. 1782. tf : by J. P. Meet. Paris, 1819.
8" , by J. F. K. I,e Boys des Guavs, St. Aniand.
1850, 18°. — Sicedieh, Uppl. 2, Stockholm, 1848, 8°.
3373. Orton, Job. Three Discourses on Eter-
nity, and the Importance and Advantage of
looking at Eternal Things. [On 2 Cor. iv. 18.]
1764. — Also Newburyport [Mass.], 1805, 24».
pp. 140. //.
3374. CoIIett, J. Three Discourses on the
several Estates of Man, on Earth, in Heaven,
and Hell ; deduced from Reason and Revela-
tion. London ? 1774, 8".
3375. Stretcti, L. M. ... The Inflnence of
Conscience, and the Credibility of a Future
State of Retribution considered. Winchester,
1790, 4". 2s.
3376. Ou-vrier, Ludw. Benj. Hinsichten auf
die Kwigkeit. 2 Tbeile. tiiessen [Marburg?],
• (17!U,) 179.3, S". 1 t/i.
The ed. of 1793 contains a life of the author, by
R. K. von Senkenberg.
3377. Liiideke, Christoph Wilh. Zu Augs-
burg im Jahr 1794 gehaltene Predigten : Eine
Vergleichung zwi.schen dem gegenwartigen
und dem zukUnftigen Leben des Meuschen
... . Augsburg, 1795, 8». pp. 72.
3378. "WUiteley, Joseph. [Prize] Essays on
the Advantages of Revelation, the Rewards
of Eternity . . . [etc.]. London, 1816, 8°.
8379. Lonsdale, John. The Testimonies of
Nature, Reason, and Revelation, respecting a
Future Judgment, plainly summed up; in
Four Discourses ... . London, 1821, 8o. pp.
76. G.
"Able and eloquent."— Zoimdes.
3380. Ir-vlng, Edward. For the Oracles of
God, Four Uiations. For Judgement to Come,
an Argument, in Nine Parts. ... Loudon,
1823, 8". pp. xii., 548. H. — Sd ed., ibid. 1824,
8». — Reprinted, New-York, 1825, 8". //.
See Blackivooda Ed. Mag. for Sept. 182S; XIV.
346-353.
8381. Pollok, Robert. The Course of Time;
a Poeim, in Ten Books. ... Edinburgh, 1827,
12».
The 21st ed., Edinb. 1857. — See a review (by An-
drews Norton) in the Christian Exam, for March,
. 18'29; VI. 86-100. U.
3382. Hudson, Charles. A Series of Letters,
addressed to Rev. Hosea Ballon, of Boston;
being a Vindication of the Doctrine of a
Future Retribution, against the Principal
Arguments used by him, Mr. Balfour, and
others. . . . Woodstock, Vt. 1827, 12«>. pp. 308.
H.
3383. Balfour, Walter. Three Essays. On
the Intermediate State of the Dead. The
Resurrection from the Dead. And on the
Greek Terms rendered Judge, Judgment,
Condemned, Condemnation, Damned, Damna-
tion, &c. in the New Testament. With Re-
marks on Mr. Hudson's Letters in Vindica-
tion of a Future Retribution, addressed to
Mr. Hosea Ballou, of Boston. Charlestown
(Ms.), 1828, 120. pp. ,360.
3384. Hudson, Charles. A Reply to Mr. Bal-
four's Essays, touching the State of the Dead,
and a Future Retribution. ... Woodstock,
Vt. 1829, 180 or 240. pp. jy., tm, h.
3384*. Balfour, Walter. Letters on the Im-
mortality of the Soul, the Intermediate State
of the Dead, and a Future Retribution, in
Reply to Mr. Charles Hudson ... . Charles-
town (Mass.), 1829, 12o. pp. 360. H.
33S5. Montgomery, Robert. A Universal
Prayer; Death; a Vision of Heaven; and a
Vision of Hell. . . . London, 1828, 4<>. — From
the 2d London Ed. Boston, 1829, 12o. pp.
xviii., 7-132. H.
On Mr. Robert Montgomery's Poems, see Macau-
lay s Essay.
3386. Hofacker, Ludw. Der Himmel mit
seinen Wundererscheinuugen und die Hblle.
Tubingen, 1830, So.
3387. [Peabody, William Bourn Oliver]. Re-
tribution. (Christian Exam, for July, 1830;
VIII. 392-402.) H.
3388. [Ballou, Hosea]. The Scripture Doc-
trine of 'Punishment, considered with refer-
ence to Future Retribution. { Unirersalist
Expos, for May, 1832 ; 11. 325-350.) H.
3389. A Candid Examination of Dr. Chan-
ning's Discourse on the Evil of Sin. Boston,
1833, 12". pp. 35. H.
For the Discourse referied to, see Channing's
Works, Boston, 1841, 12°, IV. I5I-I67. H.
3390. Ballou, Adin, and Smith, Daniel D.
Report of a Public Discussion ... on the
Question, "Do the Holy Scriptures teach the
Doctrine, that Men will be punished ... after
Death, for the Deeds done in this Life?"
Mendon, 1834, 8°. pp. 86. BA.
3391. Molenaar, D. Het gewisse verband
tusschen het tegenwoorilige en toekoniende
leven, en het oiiderwijs van onzen Heer,
aaugaande den staat der afgescheidenheid
onzer zielen na den dood, naar de gelijkeuis
van Lazarus en den rijken man. ... 's Hage,
1846, 80. Jt. 0.50.
3392. [Palfrey, Cazneau]. Retribution.
(Christian Exam. iijT Marcli, 1846; XL. 224-
233.) H.
3393. Hamilton, Richard Winter. The Re-
vealed Doctrine of Rewards and Punishments.
... London, 1847, 8°. pp. .\vi., 555. (TAe
Congregational Lecture, Twelfth Series.)
In opposition particularly to tbe Destructionists
and Universalisis.
3394. Cheever, George Barrell. The De-
mand and Demonstration of a Future Retri-
bution in Natural Theology. (Biblical Hepos.
and Class, //et). for Oct. 1849, and Jan. 1850;
3d Ser., V. 651-680, and VI. 75-99.) JB.
3395. Materials for a Future Judgment in
the Constitution of tlie Human Mind. (Ibid.
July, 1850 ; A'L 467-494.) AB.
3396. Walker, Samuel Abraham. Abra-
ham's Bosom : the Parable of the Rich Man
and Fyazarus examined as a Revelation of the
Future. London, 1850, 12°. pp. 376.
3397. Cheever, George Barrell. The Ar-
rangements in the Constitution of the Mind,
for a Future Judgment and Retributioa
{Biblioth. Sacra for July, 1851; VIII. 471-
491.) H.
3398. The Powers of the World to Come
... . New York, 1853, 12«. pp. 3S4.
3399. Delaage, Henri. Les ressuscit^s au
ciel et dans 1 enfer. Paris, 1855, S". (17 sh.)
3400. Spurgeon, Charles Uaddou. Ileavea
3401
SECT. III. F. 2. a. — CHRISTIAN DOCTRINE. — a£.<ri;.v, etc.
3125
and Hell. [A sermon delivered in the open
air, at Hackney, to an audience of twelve
thousand persons.] (Sermons, First Ser.,
[Lond. 1856,] New York, 1857, 12», pp. 296-
320.) H.
A French translation, Toulouse, 1869, 12°.
3401. Clel (Lelj le purgatoire, Tenfer, expli-
ques par des traits d"histoire. Toulouse, 1859,
32°. pp. 64.
2. Happiness of the Future Lifei Paradise i
Heaven,
a. (Gcntral ?;2Iarks.
Note. — The term " par-adise" is often used by
the older writers to denote the abode of the right-
eous in the intermediate state. Respecting its
locality, in this sense, there was a great diversity
of opinion.
3402. Cotta, Job. Friedr. ... Historia svc-
cincta Dogmatis de Vita jEterna. Tvbingse,
1770, 4°. pp. 96.
3402». Schultliess, Johannes. Das Para-
dies, das irdische und iibcrirdische, historisch-
mythische und mystisc'he; nebst einer Revi-
sion der allgemeinen biblischen Geographie.
Neue Aufl. [of title]. (Zurich, 1810,) Leipzig,
1821, 8°. li th.
3403. Testamenta XII. Patriarcharum.
Atadijicat Ttoi' t^' 7raTptap;^aji'. (2d cent.) [Gr.
and Lat. in Grabe's Spicihgium, Tom. I., in
Fabricii Codex Pseudepigr. V. T, Vol. I., and
Migne's Patrol. Grieca, Tom. II.) H.
An English version in Whiston's Authentiek Re-
cords, Vol. I. {H.) For a description of the seven
heavens, see Test. Levi jlU.), c. 2, et seqq.
3403>. Isaiah. Ascensio Isaise Vatis, Opuscu-
luni pseudepigraphum . . . publici Juris fac-
tum a Ricardo Laurence, LL.D .^hiop.,
Lat., and Engl. Oxon. 1819, 8°. pp. viii., 180.
H.
The first five chapters, in their primitive form,
»re probably as old as the latter part of the second
century ; the remainder is at least a hundred years
later. Both portions describe the rapture of the pro-
phet, in vision, to the seventh heaven. — A German
translation, with notes, by H. Jolowicz, Leipzig,
1854, 8°. pp. viii., 94. D.
8404. Lactantius, or Pseudo-ltactitn"
tills. Carmen de Pboenice.
In most editions of the works of Laotantius ; well
edited also in Wernsdorfs Poetae Lat. Minores, III.
281-322. (H.) It deserves notice here, however,
principally for the Anglo-Saxon poem founded on it,
published by Thorpe, with an English translation,
in his Codex Ezoiiiensis. pp. 197-242 (see No. 3274,
above), also in Klipsteins Analecta Anglo- Saxonica,
II. 155-194. The first part of Ihe poem is appended
to Wrights St. Patricks Purgatory, pp. 186-190,
under the title of "Anglo-Saxon Description of Para-
3405. Eplireem, Syrus, Saint, fl. a.d. 370.
De Paradise Eden Sermones duodecim. Syr.
and Lat. (Opera, Syr. et Lat., III. 562-598.)
3406. Vhlemann, Friedrich Gottlob,
Ephrams des Syrers Ansichten von dem
Paradiese und dem Falle der ersten Men-
schen. (Illgen's Zeitanhrift f. d. hist.
Tlieol., 1832, I. i. 127-318.) H.
3407. Moses Bar-Cepha, fl. a.d. 900. De
Paradise Comnientarius, ex Syrica Lingua
tralatus per And. Masium. Antverpiae, 1669,
8°. BL.
Also in La Bignes Bihl. Patnim, Par. 1575. fol..
VL 273-376 {H.), and other collections. In Part I. c.
18 of this treatis<-, the author maintains that the
terrestrial panidise is the abode of the souls of the
righteous till the day of the general resurrection,
after which, he says, there will be no further use for
It, and it will be left vacant. Comp. Assemani Bibl.
Orient. 11. 130.
3408. Eadmerna, fl. a.d. 1121. Liber de
Beatitudiue Ccelestis Patrije. (In his Opera,
appended to Anselmi Opera, 1721, fol., pp.
146-153.) H.
3409. Court (La) de Paradis. (In Barbazan's
RMiaiix, etc. ed. Meon, Paris, 1808, 8°, 111.
128-148.) H.
See Histoire Lit. de la France. XVIII. 792-800, and
Wright's St. Patricks Purgatory, pp. 49-52.
3410. Houdaliig, or Hoticlaii, Kaoul dc,
13th cent. La voie de Paradis. (Appended
to (Eurres completes de Ruteheuf, ed. by A.
Jubinal. Paris, 1839, 8°, II. 227-2t50.) H.
See Histoire Lit. de la France. XVIII. 786, et seqq.
3411. Rutebeuf or -buef, fl. a.d. 1270?
La voie de Paradis. (CEuvres, Paris, 1839, 8°,
II. 24-55.) H.
3412. [Llllus, Zacharias]. De Gloria et Gau-
diis Beatorum. ... [Venice, Sept. 24, 1501,14°.
See Panzer, VIII. 338, n. 11.
3413. Bradford, John, d. 1555. A Fruitful!
Treatise, full of Heaiienly Consolation against
the Feare of Deathe; whereunto are annexed,
Certaine Sweet Meditations of the Knowledge
of Christ, of Life Euerlasting, and of the
Blessed State and Felicity of the Same.
N.D. [London, printed by Hugh Singleton.] 8°.
Bradford's writings were reprinted by the Parker
Society in 1848 and 1853.
3414. Hamelmann, Herm. Drei Predigten.
I. Von den Freuden dess ewigen Lebens. II.
Von den Namen dess ewigen Lebens. III.
Wie die Gliiubigen einandor keunen soUen.
Dortmund, 1572, 8°.
3415. Tractatus de Gandiis Vitse letcrniB,
et quomodo Sacramentarii nobis Gaudia dictaa
VitfB imminuant. Erph. 15S5, 8°?
3416. Pollio, Lucas. Sieben Predigten vom
ewigen Leben. Leipzig, 1585 [1586?], 4°. —
Ibid. 1604, 8°. (37 sh.)
Other eds. 1603, 1705, 1738. A Latin translation,
Lipsia;. 1601, 4°.
3417. Ireneews, Christoph. Spiegel dess ewi-
gen Lebens ... . Ursel, 1589, 4°.
3418. Sacc, Siegfried. Erklarung des Artickels
vom ewigen Leben in XX. Predigten. Mag-
deb. 1594, 4°.
3419. Gretser, Jac. De Statu Beatorum Dis-
putatio tlieologica. Ingolstadii, 1596, 4°.
Also in his Opera, V. i. 199-205.
3420. Srtcolai, Philipp. Freuden-Spiegel des
ewigen Lebens ... . 2 Theile. Fraiickfurt,
1598, 4°. — Also 1633, 1649, 4°, and Hamburg,
1707, 1729, 8°. (57 sh.)
A new edition, by G. Muhlmann, Halle, 1854, 8o.
pp. xvi., 39-2.
3421. BisdiolT, Melchior. Acht Predigten
vom ewigen Leben. Leipzig, 1600, 8°.
3422. Nicolai, Philipp. Praxis et Theoria
Vitie wterna;: Historische Beschreibiing des
ganzen Geheimnisses vom ewigen Leben in
fdnf BUchern. Hamburg, 1606, 4°. — Also
1609, 11, 15, 20, 28, 51, and Frankfurt, 1707, 4°.
(107 sh.)
3423. Priesentatione et Poiiseca, ;Egi-
dius de. De Animre et Corporis Heatitudine
Disputationes. 3 torn. Conimbricw, 1609-
15, fol.
3424. Gretser, .Tac. De variis Coelis Luther-
auis, Zwinglianis, Ubiquitariis, Ciilvinianis
... Disputatio ... . Ingcdstadii, 1612, 4«.
Also in his Opera, V. i. 206-260.
3424». Herberger, Valerius. Dashimmlische
Jerusalem ... . Leipzig. 1613, 8°.
A new edition, by Fr. Ahlfeld, Leipz. 1857, 8o. pp.
xii., 126.
3425. Bellarmiiio, Roberto, Card. De seter-
na Felicitate Sanctorum Libri quiuque ... .
Antverpiae, 1616, 8°. pp. 298 -f.
821
CLASS III.— DESTINY 05" THE SOUL.
3459a
Often reprinted. A J>utch translation, Antwerp,
1617, 12"; French, by J. Brigi.oii, Paris, 1701. 12<>,
and Avignon, 1835, 18" ; Italian. Torino, 18i6. 16°.
3426. Bellarmlno, Roberto, Card. The Joys
of the Blessed ... . Translated ... by Thomas
Foxton. With an Essay on the same Subject.
Written by Mr. Addison. London, 1722, 8o.
pp. i.x., 1H6 +. G.
An earlier English translation, bj Thos. Everard,
St. Omer, 1638, 12»; another still, with variatinns
from the original, by B. Jenks, London. 1710, 12o.
This is entitled " Ouranography ; or, Heaven opened,"
etc.
3427. Kuiist, .Joach. Eccard. Speculum futu-
rfe (iloria- Electorum in Vita ajterna, auss
deni LXV. Capitel Esaiae, in V. Predigten.
Leipzig, 161«, 40.
3428. Iiessius, Leonardus. De Summo Bono
et aeterna Beatitudine Hominis Libri IV.
... . AntverpiiP. 1B1«, 80. pp. 603 +.
Translated into German and Chinese.
3429. Behm, Joh. Decas Problematum de
glorioso Dei et Beatorum Coelo, nonnullisqiie
eoruni Corporum Dotibus, cum Notis Henriei
Altingi. Francofurti, 1617, 4o. — Heidelbergse,
1618. 40.
3430. Crocliis, Joh. Conversatio Prutenica,
sive Consideratio Problematum Jo. Behmii de
glorioso Dei et Beatorum Coelo ... . 2 pt.
Francofurti ad Moenum [also Berlin?], 1618-
19, 80.
This work gave occasion to a controversy between
Crocius and Hattbasar Meiitzer on the subject.
3431. Bellntani, or Belllntanl, Mattia.
Teatro del Paradise, ovvero Meditazioni della
celeste gloria. 2 torn. Salo, 1620, 8".
3432. Gilbert, Georg. Cosmographia coeles-
tis, Oder erquickender Abriss der andern Welt,
vom ewigen Leben. Rostock, 1623, 4o.
3433. Lancelot, or Lancilot, Henr. Coro-
na Justitia? Ecclesife triumphantis, de Beati-
tudine Anima; et Corporis. Colonia;, 1625, 8".
3434. .Slurius, Georg. Glaubens-Artickel
voni ewigen Leben. Bresslau, 1626, 4o. —
Leipzig, 1654, 4o. (71 sh.)
3435. Suarez, Francisco. Tractatus quinque
ad Primam Secuntlae D. Thomae. [1.] De ul-
timo Fine Hominis ac Beatitudine. . . . (Lug-
duni, 1628,) Moguntise, 1629, fol.
3436. Zader, Jac. Winter-Spiegel des zeit-
lichen und Sommer-Spiegel des ewigen Lebens.
Witteb. 1628, 12o.
3437. Meyfart, Joh. Matth. Das himmlische
Jerusalem, oder das ewige Leben der Kinder
Gottes . . . aus den holdseligsten Contempla-
tionen, sowohl alter als neuer Vater und
Manner beschrieben. Niirnberg, 1630, 80.
(42 sh.) — Also ibid. 1647, 1654, 1668, 1674.
3438. Drexelius, Hieremias. Caelum [sic]
Beatorum Civitas ^ternitatis Pars III. ...
Monachii, 1635, 24o. pp. 643 -h. — Also Antver-
pi«, ia35. 1636, 160.
A Dutch translation, Antwerp, 1636, 48° ;— German,
Mijncheu, 1637. V2" ;— Italian, Roma. 1645, 12°.
3439. niattltlas, or Matthieu, Pierre.
Paradisus ccelestis ... . Antuerpiae, 1640,
sm. 8°. pp. (28), 352, (13).
3440. Ranew, Nathaniel, about 1600-1670.
Account concerning the Saints' Glory after
the Resurrection, to be upon this Old Earth
and the New ; with Cuts. 4°.
3441. Albrecht, Georg. Gaudium super omne
Gaudiuni. Frewd (iber alle Frewd das ist,
griindliche und anmuthige Erklarung des
frewdenreichen Artikels von dem ewigen
Leben in fiinf und siebenzig Predigten ... .
Schwabisch-Hall. (1641, 4o,) 1645, 8°. pp. 908.
— Also NUrnberg, 1663, and 1686,4°. (171 sh.)
See Fahricius, Delectnt, etc. pp. 722, 723, who calls
this " prxclarum opus." An abridgment was publ.
822
by Joh. Crnse. with the title:—" Die ewige nnd iiber
alle Massen wichtige Herrlichkeit der Ausserwahl.
ten," etc. Berlin, 1724, go.
3442. Borro(ia<. Burma), Cristoforo. Doc-
trina de tribus Coelis, Aereo, Sydereo, et Em-
pireo. Opus Astrononiis, Philosophis et Theo-
logis favens. Ulyssipone, 1641, 4°.
3443. Calixtus, Georg. Liber unus de Bono
perfecte Summo, sive aeterna Beatitudine.
Helmst. 1643, 4°. — Also 1664, 4°.
3444. Frlmel, Joh. Calvinischer Himmel,
das ist, eigentliche Beschreibung auch griind-
liche ... Widerlegung dess Calvinischen er-
Bchaffenen, leiblichen und lieblichen Him-
mels der Auserwelilten. Witteb. 1646, 4°.
3445. Baxter, Richard. The Saints Everlast-
ing Rest. London, 1649 [1650], 4°.
3446. The. same. 2d Ed., corrected and en-
larged. London, 1651, 4°.
" These editions contain the passage (Part I. Ch.
VII. 5 4.) in which Baxter calls heaven the ' Parlia-
mentum Beatum,' and introduces into it Pym,
Hampden. Lord Brooke, and White, deceased mem.
bers of the Long Parliament. Having been much
objected to, the passape was omitted in all editions
printed after 1659.' —Darling.
In Baxters Prac(!c«( Works, 1707. fol.. III. 1-328.
(H.) The popular editions are abridged.— A Dutch
translation. Anisi. 1677. 4°. abridged. Rotterdam,
1840, 8° ; German, Cassel, 1684, 4°, also several other
translations und numerous editions, down to 1868;
Danish, Kjobenhavn, 1816, s°.
3447. Hortigas, or Ortigas, ManueL
Corona eterna. Kxplica la gloria accidental,
y esencial del alma, y cuerpo. . . . Zaragoza,
1650, 4°. — iiirf. 1658, 80.
3448. Murscliel, Israel. Aurora, oder Vor-
schmack dess ewigen Lebens. Frankfurt,
1650, 8°. (28 sh.)
3449. Francke {Lat. Francus), Greg. De
Coelo Beatorum. Francuf. ad Viadr. 1651, 4o.
3450. Dllhcrr, Joh. Michael. Freudenblick
des ewigen Lebens, in acht Predigten ... .
NUrnberg, 1652, 12°. (22 sh.)
3451. Henao, Gabriel de. ... Empyreologia,
sen Philosophia Christiana de Empyreo Coelo.
. . . Lugduni, 1652, fol. pp. 324, 326, 2 col.
3452. Ro-we, Joseph. The Blessedness of De-
parted Saints; a Sermon. Loudon, 1654, 4°.
3453. [White (Lat. Anglus ex Albils),
Thomas]. A Contemplation of Heaven, with
an Exercise of Love, and a Descant on the
Prayer in the Garden. Paris, 1654, 8°.
3454. Rapin, Rene. La vie des predestinez
dans la bienheureuse eternite. Paris, (1659?)
1684, sm. 4°. pp. 235 +. — Brusselle, 1706, 12<>.
3455. Voetlus, Gisb. Diatribe de Coelo Bea-
torum. Gorinch. 1666 [1669?], S'. — Jbid.
1679.
See also No. 2103.
3456. Howe, John. The Blessedness of the
Righteous opened ... . London, 1668, 8°.
Numerous editions. Also in his Work.', London,
1724, fol., I. 441-627. (H.)~" Howe was unquestion-
ably the greatest of the Puritan divines. ■—fio6«r«
Bail.
3457. Slrlcius, Michael, the younger. Beata
Animae humanae post Mortem Hominis Im-
mortalitas. Giessae, 1669, 4°. pp. 127.
Also in the Fascicxdus, etc. See No. 2103.
3458. Bartoll, Daniello. Dell' ultimo e be.ito
tine deir huomo. Libri due. Roma, 1670,
12°. pp. 575 +.
Numerous editions.
3459. Case, Thomas. Mount Pisgah, or a
Prospect of Heaven; being an Exposition on
1 Thess. iv. 13-18. London, 1670, 4«.
3459*. 'Welivood, Andrew. Meditations re-
presenting a Glimpse of Glory : or, A Gospel-
Discovery of Emmanuel's Land. ... (167— t)
Boston, re-printed, 1744, 12°. pp. 279 +. BA.
3460
SECT. III. r. 2. a. — CHRISTIAN DOCTRINE.
-HEAJSy. ETC.
— Pittsburgh, 1824, 12». (?. — London, 1839,
S". BL.
This writer represents the saints as " overjoyed in
beholding of the Vengeance of God.' in the inmn-
ceivable torments inriicted ou the wicked in hell ;
though he naively add^, speaking in the name of
the glorified saints, •■ Much of the Vengeance of the
M'rath of our Gu<l did we, usith exceediny Juy, behold,
when we lived within Time ; ' ni.-utiouiug pariicularlj
destructive inundatiDns, tiies, earthquakes, war, pes-
tilence, fiuiiue, and special jndgininls on individuals.
See p. 181; al.so pp. 1U5-10S), whire, .imong otiier
things, he savs, speaking of the wicked, •' the behold-
ing of the Smoke of their Torment is a passing De-
lectation" 1 The author was a Scotch divine, a good
specimen of the class described by Mr- Ruckle in the
second volume of his Hist<jry of Civilization.
3460. Mantii, Giov. B.attist.a. Ristretto della
glori.-v del Paiadiso. Venezia, 1670, 8". —
Bologna, 1679.
3461. ScH-tvartze, Heinr. Betrachtung der
ewigeti Fieude, in XVIII. Predigteu. Mag-
deburg, 1671, 8». (25 ah.) — Also Bremen, 169U,
3462. Spener, Philipp Jac. Der Glaubigen
ewiges Leben. Franlvfurt, 1671, 16S7, 24<>.
(10 sh.)
346.3. Po-well, Vavasor. Description of the
Threefold State of an Elect Person, viz. of
Nature, Grace and Glory. London, 1673, 8".
3464. Scliottel, Justus Georg. Sonderbare
Vorstelliing von der ewigeii Seeligkeit ... .
Braunschweig, 1673, 8°. (24 sh.)
3465. Bartoli, Daniello. Delle due eternitk
deir huonio I'una in Dio I'altra con Dio.
Roma, 1675, 12°. pp. 269 -f .
3466. Zolllkoifer, or Zolllkoprer, Joh.
Himmlischer Freuden-Blick und finer glau-
bigen Seelen Vonschinack des ewigen Lebeus.
Basel, 1677, 8». (39 sh.} — Ibid. 1707.
3467. Bates, William. The Final Happiness
of Man. London, 1680, 8».
Included in bis Four Last Things.
3468. Zescli, Wilh. De formal!, et secundum
quidconsummataAnimarum ... separatarum
. . . Beatitudine. Jenae, 1680, 4".
3469. [Goodwin, Thomas, D.D.]. The Fu-
ture State. Or, A Di.scourse attempting some
Display of the Souls Happiness, in regard to
that eternally Progres.sive Knowledge . . .
which is amongst the Blessed in Heaven. By
a Country Gentleman, a Worshipper of God
in the Way of the Church of England. ...
London, 1683, sm. 8°. pp. 159. H.
3470. Sctirader, Joh. Ernst. OiTener Hini-
mel und Fiirstellung des ewigen Lebens.
Helmstiidt, 1683, S".
3471. Baler, Joh. Wilh., the elder. De Prw-
gustu Vit» ieternaB vera Sententia declaratur,
ea vero, quam G. Keithus, ex Quakeris unus,
propugnat, refutatur. Jena;, 1684, -i". 6 gr.
3472. Disputatio de Statu pie Defunctorum
pacifico, ex Esaia xxvi. 20. Jenae, 1686, 4".
ff. 16.
3473. Bates, William. A Short Description
of the Blessed Place and State of the Saints
above. London, 1687, 8".
3474. Horneck, Anthony. The Glories of
the other World, on Rom. viii. 18. London?
1687, 80.
3475. Franciscl, Erasmus. Ehr- und freu-
denreiches Wohl der Ew igkeit fur die Verach-
ter der Eitelkeit. Nurnberg, 1691, 8». (97 J
sh.)
3475*. Glory (The) and Happiness of the
Saints iu Heaven ... . London, 1692, 8».
BL.
3476. Noth-tvanger, Job. Heinr. ... De
glorioso Animarum Coelo, contra Neotericos
potissimum ... . Sub Pra-sidio . . . Casparis
Loescheri ... . Wittenberga;, (1692.) 1715,
4°. pp. 94. II.
3477. Hanneken, Phil. Ludw. De Vit*
aeterna. Witebergae, 1693, 4». 3 gr.
3478. Stanhope, George. The Happiness of
Good .Men after Death : a Funeral Sermon, on
Rev. xiv. 13. London, 1698, 4".
3479. Sonntag, Christoph. De Triumphan-
tium in Cadis Kcclesia stolata, ex Apoc. vii.
9-15. Altorf. 1699, 4». 5(,r.
3480. Bates, William. The Everlasting Rest
of the Saints in Heaven. ( Works, 2d Ed.,
Lond. (1700,) 1723, fol., pp. 823-874.) H.
3481. Feliclte (De la) de la vie a venir et des
moyens puur y parvenir. 2 pt. Amsterdam,
1700. so. BL.
■• Pen esdmi.'—Barhier.
3482. Fessler, Conr. Coelestis Gloriie Adum-
bratiu, sive de Summo Bono et futura Hominii
Beatitudine . . . Libri quinque. Constantiae,
[also Ulmae?] 1701, 4o. (93 sh.)
3483. Feuerlein, Joh. Conr. Novissimorum
beatissimum : Predigten von der seligen Ewig-
keit. Niirnberg, 1703, 4o. (174 sh.)
3484. Leeuhof, Frederik van. Ilemel op
aarden, of een korte en klaare beschryuinge
van de waare en stantuastige blydschap.
Zwolle, 1703, So.
A German translation, "Der Himmel auf Erden,
Oder eine kurze und klare Beschreibung der wahrea
und be.^tandigen Freude," etc. Amst. 1706, 8". — On
the controver,sy excited by this remarkable book, and
for the numerous publications which it occasioned,
see Walch, Bihl. Theol. I. 685, 730-732, and the
authorities to which he refers.
3485. El., D. Kurzer Entwurf einiger Anmer-
knngen liber den unterschiedenen Zustand
nienschlicher Seelen nach ibrer Schopfung,
nach ihrem Fall, nach ihrer Wiederbringung,
von D. E. Hamburg, 1707, 8°. pp. 384.
3486. Lucius, Joh. Gottlieb. De Cohabita-
tione et C'onglorificatione Fideliuni cumChris-
to Kterna ... . Lipsiae, 1708. 6 gr.
3487. Cockburn, John. The Blessedness of
Christians after Death ; a Sermon. London,
1718, 4».
3488. Fern, Robert. A Treatise of the Celes-
tial Work and Worship; or, the Sacred Em-
ployments and Services of the Blessed Spirits
in Heaven ... . London, 1721, 8o.
3489. Pfaffj Christoph Matthiius. Diascepsis
theuhigica de Coelo Beatorum. Tubinga;,
1722, 40.
3490. "Watts, Isaac. Death and Heaven; or
the Last Enemy conquer'd, and Separate
Spirits made perfect: with an Account of the
Rich Variety of their Employments and Plea-
sures ; attempted in two Funeral Discourses,
in Memory of Sir John Hartopp Bar', and his
Lady, deceased. The 2d Ed. corrected. Lon-
don, (1722,) 1724, 120. pp. xii., 261 +. H.
3490>. Alamln, F. Felix de. La felicidad 6
bienaventuranza natural v sobrenatural del
honibre. . . . Madrid, 1723, fol. pp. xx., 614.
3490i>. [Mather, Cotton]. Ccielestinus. A
Conversation in Heaven, quickened and as-
sisted, with Discoveries of Things in the Hea-
venly World. ... Introduced by . . . an Es-
say on the Ministry of the Holy Angels. ..
Boston, 1723, 120. pp. viii., 27, ii., 162. H.
3491. Scherzer, Gottfr. Heinr. De Concep-
tibus Glorificatoruni in altera Vita. [I'rees.
Heinr. Klausing.J Lipsiae, 172.5, 4o. i t/i.
3492. Haferung, Joh. Casp. De Momento
ev9poyi<TiJ.ov Aniniac fidelis. Witebergae, 1726.
Zgr.
3493. ErorterungderFrage: Ob dio Seligen
823
3494
CLASS ni. — DESTINY OF THE SOUL.
3523a
in Himmel fiir ihre Hinterlassenen auf Erden
insgemein und iusonderheit beten? Leipzig,
1727,4". -Igr.
3494. [Rowe, Mrs. Elizabeth (Singer)].
Frieud.sliip in Death, in Twenty Letters from
the Dead to the Living. To which are added,
Thoughts on Death : translated from the
Moral Essays of the Messieurs du Port Royal.
... The 3d Ed. London, (1728,) 1733, So. 'pp.
70 +. H.
'* The drift of these Letters is, to impress the notion
of the soul's immortality.' —/"re/ace. They are poor.
3495. Kssay on the Rewards of Eternity.
London, 1736, 4". Is.
8496. Reinhard, Michael Heinrich. Felici-
tatis a^terna? Ratio ex Mentis humanseNatura
denionstrata. Torgav. 1736, 4». 2 gr.
3497. Robinson, Christopher. Essay on
future Uappiuess. London, 1736, 8». pp. yii.,
68.
3497a. Balestrieri, Ortensio. L'ultimo e
beato fine dell" uomo, ossia il Paradiso pro-
posto a considerarsi per ciascun giorno del
mese. Firenze, 1738, 12".
3498. Nonnen, Nic. De aucta Beatorum
Gloria post Consummationem Mediatoris.
Brenia-, [174—?] 4». 5 gr.
See Cotta, HUt. Dogm. de Vita atema. pp. 85, 86.
3499. Hutli, Casp. Jak. De Beatitudine mori-
eutiuni in Domino Dissertatio I., II
Erlangae, 1746, 4o. pp. 48, 72.
3500. Kolilreif, Gottfried. Daa Land der
Lebendigen im ewigen Leben, . . . oder eine
deutliche Erklaruug des 65. Cap. Jesaia. ...
Katzeburg, 1746, 8o. (15 sh.)
3501. Walirendorf, Day. Otto. Zwo Be-
trachtungen: von den Wirkungen der Natur
und Gnade bey dem Tode, und von der Seele
und ihrem seligen Zustande nach dem Tode.
2 Theile. Hamburg, 1747, S». (4U sh.)
' Natur und Gnade bey dem Tode" was first publ.
in 1743.
3502. Villette, C. L. de. Essai sur la feli-
cite de la vie k venir, en dialogues. . . . Dub-
lin, 1748, 8». pp. 4415.
See the Bihliothique raisonnee, etc. for 1748, XLI.
254-'271. (ff.) The author appears to have been
either an Annihilationist or a Universalist.
3503. Unterredungen iiber die Gllickselig-
keit des zukiinftigen Lebens. Aus dem Fran-
ziisischen iibersetzt. Nebst einer vorange-
setzten verniinftigen Betrachtung [by Robert
Wallace] iiber die Erwartung eines zukiinfti-
gen Lebens. Aus dem Englischen, mit einer
A'orrede von J. J. Spalding. Berlin, 1766, 8».
pp. 550.
Praised by Fuhrmann, Handh. d. theol. Lit., II. i.
476. For Wallace, see Xo. 840.
3504. Bando, Jos. Friedr. De Discrimine Vir-
tutum aeternarum et cessantiuiu post Mortem.
[Pries. S. J. Baumgarten.] Halis, 1749, 4°.
(7 sh.)
3505. Frisch, Job. Friedr. Schriftmassige
Abhandlung von Belohnungen in ewigen Hut-
ten nach den Zeugnissen des X. Testaments
... . Leipzig, 1749, 8o. (35 sh.)
See Acta Erud.. 1749, pp. 575-583, and Kraft's
Keue Theol. Bibl., IV. 510-537. ff.— "Hoc libro
argumentum de praemiis vitae anernie erudite, dis-
tincte atque adcurate pertractatur." — fTalch.
3506. VenzUy, Georg. Die Herrlichkeit der
verklarten mensehlichen Kiirper in jener
Welt, und die Wohnungen, welche fUr uns
zubereitet worden ... . Breslau, 1752, 8".
pp. 170 -L. (11 sh.)
See Kraft's Seue Theol. Bill., 1753, VIII. 8(»-S12.
ff.
3507. Wiclimannsliausen, Rud. Friedr.
von. Abhandlung von dem Tode der Glau-
bigen, als der glticklichsten Veranderung,
824
iiber Apoc. xiv. 13. ... Leipzig, 1752, 8».
(6sh.)
3508. Engelliardt, Job. Conrad. Die ge-
wisse und grosse tfeeligkeit derer, die in dem
Herrn sterben, von nun an, hiss an den jiings-
ten Tag bin. Ulm, 1754, S". (21 sh.)
3509. Crusins, Christian August. De Coelo
per Adventum Christi commoto. Sectio I.
tractans de C'<elo, speciatim Gloriae. || Sectio
II. 2 pt. Lipsi«, 1757-58, 40.
3510. Cotta, Job. Friedr. Theses theologicae
de Vita aeterna. Tubingae, 1758, 4o.
3511. Scott, James, D.D. Heaven: a Vision.
... Cambridge [Eng.], 1760, 4". pp. 19. H.
A Seatonian prize poem.
3512. Zeiblcli, Christoph Heinr. Arguments
Solatii ex Pra?stantia Vitae beat» desunita in
Murte Propinquorum firmissima. Witebergse.
176J,fol.
3513. Piazza, Benedetto. Dissertatio anago-
gica, theulogica, parasnetica de Paradiso.
Opus posthunutm ... . Panormi, 1762, 4o.
pp. xxiii., 728 +.
" l.e P. Piazza commen?a ce travail a I'age de 80
ans. Le P. Jos. M. Gravina S. J. lacheva et le
livra au public: son travail commence a la page 404,
Caput II, de Adjunctis Besurrectionis, jusqu a la
3514. Hederlcli, Aug. Christ. Gottfr. De
Gloria Corporum in Vitani revocatorum coe-
lesti. [Prses. J. S. Weickhmann.] Witten-
bergae, 1764, 4o. (6 sh.)
3515. Cotta, Job. Friedr. Sylloge de Vita
aeterua. Tubingae, 1768, 4o.
3516. Crombie, William. The Soul's per-
petual Progress towards Perfection through
all Eternity illustrated and proved. Edin-
burgli, 1768, So. pp. 62.
351". Ogllvie, John. Paradise; a Poem.
1769, 40.
351S. Gespraclie vom Zustande der Heiligen
im Himmel, zwischen den Schatten Luther's
und Mosheims. Hamburg, 1770, 8°. igr.
351S». Olbers, Job. Georg. Hoffnungsvolle
Anssichten in die Ewigkeit fiir einen recht-
schaffenen Knecht Gottes. Bremen, 1771, 4».
(9 sh.)
3519. Ausaldi, Casto Innocents. Saggio in-
tornu alle immaginazioni, e rappreseutazioni
della feliciti somma ... . Torino, 1775, 80.
3520. [Barsanti, Pier Vincenzo]. Della fu-
tura rinnovazione de' cieli e della terra e de'
suoi abitatori libri tre. [Leghorn,] 1780, 4«.
pp. viii., 260. H.
" Curiosissima opera."— Cofeani ffapione. The
author maintains that the renovated earth will b«
the eternal abode of the righteous. In Lib. III. Cap.
ii. pp. 18'2-'J09 he discusses the future state of unbap-
tized infants, maintaining that it will be a happy
one. though they will not share the glory of the
righteous. The work is learned and ingenious.
3521. Zaudt, Carl Gabriel. De Domicilio
Christianorum a;terno, Lumine divino Duce
... . Fridricostadii, 1780, 40. 3 </r.
3522. Storr, Gottlob Christian. De beata
Vita post Mortem. Tubingae. 1785, 4o.
Also in his Opiisc. Acad. II. 7.5-119. (B.) A Ger-
man translation, by W. L. Storr, Tiibingen. 1791. 8".
— This dissertation treats only of the state between
death and the
3523. Kliiden, Friedr. Wilh. Versuch Uber
die Ewigkeit und ihre Freuden. Halle, 1786,
80. V2gr.
'• The poem annexed to this work, ' Zeit und Ewig-
keit.' is excellent." — Fuhrmann.
352,>. Ewald, Job. Ludw. Ceber die Erwar-
tungen des Christen in jener Welt. Lemgo,
3524
SECT. III. F. 2. a. — CHRISTIAN DOCTKISE. -jj£ArE.v. etc.
(1790?) 1792, 80. pp. 128. (Heft XII. of his
P)-edigten.)
3524. Essay on the Happiness of the Life to
Come. [Chiefly translated from the French
of C. L. de Villette.] Bath [Eng.l, 17«3, 8».
pp. viii., 185. G. — Ibid. 1818, 8<>.
3525. Reader, Simon. The Christian's A'iews
and Reflections during his Last Illness, with
his Anticipation of the Glorious Inheritance
and Society in the Heavenly M'orld ... .
London? 1794, 12o. 3s. 6d. — Reprinted in
1808.
3526. Eckermann, Jac. Christoph Rud.
Ueber die Seligkeit frommer Verehrer Gottes
in jeneni Leben. (In his Tlieol. Bej/triige,
Bd. V. St. 2, pp. 245-262, Altona, 1797, 8°.) F.
3527. Seller, Georg Friedr. Apostolorum Spes
veniendi ad Christum in Coelis versantem, an
et ad nos et ad omnes pertlnet Homines, qui
Vitam aeternam cousequuntur? Sect. I.
[Progr.] Erlangae, ISOO, 4o.
3528. [Sailer, Jacques]. Pensees sur le Para-
dis et sur lame raisounable. [Dijon, jRessayre,
18-?] S".
3529. Meditations and Contempl.ations on
Man's Miserable State by Nature; and the
Happiness of the other World. Falkirk,
1804, 80.
3530. Cramer, J. De eeuwige zaiigheid be-
tracht. d' druk. Amsterdam, 1811, 8». Ji.
1.50.
3531. Chalmers, Thomas. On the New Hea-
vens and the New Earth. — The Nature of the
Kingdom of God.— Heaven a Character and
not a Locality. {Works, VII. 220-338, New
York, 1842, 12". ) H.
These are three of the sermons appended to his
Astronomical Discours^-s. I have not the iiieaus of
deteiminin; the date of their first publication.
3532. First Day (The) in Heaven. A Frag-
ment. ... 2d Ed. Loudon, 1S20, 12». pp.
106. G.
3532». Vision the First; Hades, or the Region
inhabited by the departed Spirits of the
Blessed. London, 1820, 8o. BL.
3532'>. Excursions (The) of a Spirit, with a
Survey of the Planetary World; a Vision.
London, 1821, S". BL.
3533. Pierce, Sam. Eyles. The Riches of
Divine Grace unfolded and exemplified. Eter-
nal Life, Heaven, and Glory opened, in twelve
Dialogues. London, 1822, 8".
3534. Booker, Luke, ii.Z). Euthanasia; the
State of Man after Death. About 1824.
35.35. [Norton, Andrews]. On the Future
Life of the Good. {Christian Exam, for Oct.
1824; 1.350-357.) H.
3536. Olshausen, Hermann. De Notione
Vocis fu)i iu Libris N. T. 1828. (In his
Opusc. Thenl., 1834, 8". pp. 185-198.) D.
3537. VerivelJ, B. Hoop en uitzigt op de
eeuwiglieid. Ueschouwingen tot versterkiiig
van christelijk geloof en godsvrucht. Haar-
lem, 1828, 8". fi. 3.00.
3538. [Wright, Thomas, of Bortliwick, Scot-
land]. Farewell to Time, or Last Views of
Life, and Prospects of Immortality. Includ-
ing Devotional Exercises .. . . By the Author
of " The Morning and Evening Sacrifice"
... . 3d Ed. Edinburgh, (1828,) 1829, 12".
pp. xxiv., 499. —Reprinted, New York, 182S,
12°. pp. 328. F.
Pp. 41»-4»9 relate to the future life.
3539. Mant, Richard, Bp. The Happiness of
the Blessed considered as to the Particulars
of their State; their Recognition of each
other in that State; and its DifTerence of
Degrees. To which are added, Musiugs on
the Church and her Services. ... From the
6th London Ed. New York, (2d ed. 183:},)
1853, VZo. |,p. 225.
At least seven eda. have been printed In England.
3540. Carillon, A. C. Zaii-e hoop op <U- toe-
komst. Leerrede ... . Amsterdam, 1833,
8''.^. 1.25.
3541. Pape, W. Over de waardij der weten-
schappoii in een volgeiid leven. (In the
^'if.uwe Verhand. van hut Zfenwach fjfnoot-
schap der we.tensch., 1833, -i' deel, 2« stuk.)
3542. Edmondson, Jonathan. Scripture
Views of the ileaveulv World. ... Loudon,
1835, 8». 2s. — 3d ed., 1850, IS". — New- York,
1S56, .320. ,,,,. 051.
3543. Channing, William Ellery, D.D. The
Future Life [of the Good]. — A Senuou preached
on Easter Sunday, 1834, in the Federal Street
Church, Boston. London, 183«, 8". pp. i;4. H.
Also publ. as No. 133 of the Tracts 0/ the Amir.
I'nilarian Association, 1st Series, Vol. XII. pp. 'i.i-
4fi ; and in Channings Works, Boston, 1811, 1™, Vol.
IV.
3544. Freeman, Joseph Elisha. Heaven
Entered; or the Spirit in Glory Everlasting.
London, 1837, ISo. BL. 2s.
This author has also published " Heaven Antici-
pated," new ed., 1863, and "Heaven Unveiled," IS",
■Is.
3545. Heaven J a Manual for the Heirs of
Heaven; also of Angels and their Ministry.
London, 1837, 80. BL.
3546. Heldenrelch, Friedr. Wilh. Die Ver-
klarung im Tode. Berlin, 1837, So. (Hi sh.)
3547. Sheppard, John. The Autumn Dream;
Thoughts in Verse on the Intermediate State
of Happy Spirits. London, 1837, So. BL.
3548. Demonstration de la certitude d'un
bonheur eternel pour les justes apres cette
vie, suivie de la description de ce bonheur
d'apr^s les idees que nons en donnent la
saiute £criture et les meilleurs theologiena
catholiques. Parl'abbe*** . Angers, 1838,
ISO. (6 sh.)
3549. KaulTer, .Toh. Ernst Rud. De biblica
^wTjs ai.uivi.ov Notioue ... . Dresdae, 1838,
8". pp. xiv., 197.
3550. Lange, Joh. Pet. Das Land der Ilerr-
liclikeit, Oder die christliche Lehrc vom Him-
niel. (Aus der Evang. Kirchenzeitung abge-
druckt.) Meurs, 1838, 12o. i th.
3551. Future Life (The) of the Good. ...
Boston, 1 ,«!), 120. pp. 108. BA.
3552. Slebenhaar, Friedr. Otto. De Fide et
Spe in altera etiam Vita mansuris. Dis.ser-
tatio exegetico-philosophica. Penigae, 1839,
80. pp. 44.
3553. Thllo, Joh. Carl. ... Commentatio de
Coelo Enipvreo. P. I.-III. Ilalae, 1839-40,
40. pp. 28, 20, 24. D.
35.54. Droom van den heinel. Groningen, R.
G. J. SUiduot, [183— or 184—,] sui. 80. Jl. 0.10.
3555. Joys (The) of Heaven. By a Layman.
London, 1840, 8°. BL. is. Gd.
3556. Merry, William. The Philosophy of a
Happy Futurity established on the Sure Evi-
dence' of the Bible. 2d Ed. Reading, (...)
1840, sm. 80. 5s.— 4th Ed., London, 1848. 2s.
3557. Nelk, Th. Die Seligkeit im Himmel.
Fromnien znr Erqulckungauf dem Wege zura
Himmel. Augsburg, 1843, 12". pp. iv., 76.
3558. Thompson, Edward. Sermons upon
the Future State of Happiness ... . Lon-
don, 1843, 120. pp. 264. — 2d ed., ibid. 1844, 80.
6s. fi'/.
For contents, see Darling's Cyclop. Blbliogr.
3559. Uroe, Th. van der. Ilet ccuwige
825
CLASS III.— DESTINY OF THE SOUL.
leven der regtwaardigen, in 4 prertikatien
.. . . Nieuwe uitg. Rotterdam, (. . .) 1844, S".
3560. [Vlllenave, pere]. Vision de la vie
future. [In veise.J Paris, 1844, 18°. (1 sli.)
3560». Hahn, Philipp Matthaus, 1739-1790.
Krbauungsreden tiber den Brief an die Coloa-
ser ... nebst Gedanken vom Himniel. ...
Neu herausgegeben ... . Stuttgart, 1845,
8». pp. iv., 313. '
3561. Roberts, Joseph. Heaven physically
and morally considered ; or, An Inquiry into
the Nature, Locality and Blessedness of the
Heavenly World. London, 1846, IS", pp. 106.
3561». Boiiar, Horatius. The Morning of
Joy ; being a Sequel to the Night of Weeping.
8th Thousand. London, 1850, IS". — Also New
York, 1850, 18". pp. 220.
3562. Whitley, John. The Life Everlasting:
in which are considered the Intermediate
Life, the New Body and the New World, the
Man in Heaven, Angels, the Final Consum-
mate Life. . . . London, 184«, 8». pp. vi.. 398.
G. — 2d -Ed., Dublin, 1851, 8". pp. 588.
3563. Garden, Francis. Discourses on Hea-
venly Knowledge and Heavenly Love. ...
Edinburgh, 1848, 8». pp. 142.
3564. Wernink, J. R. De zaligheid die den
Christen bij bet sterven wacht. Leerrede
over Openb. xiv: 13. Rotterdam, 1848, S".
Jl. 0.40.
3565. Harbaugh, Henry. ... Heaven; or.
An Earnest and Scriptural Inquiry into the
Abode of the Sainted Dead. ... 14th Ed
Philadelphia, 1858 [cop. 1849], 12<>. pp. xii.,
3566. ... The Heavenly Recognition; or,
An Earnest and Scriptural Discussion of the
Question, Will [sic] we know our Friends In
Heaven? ... 13th Ed. Philadelphia, 1869
[cop. 1851], 120. pp. 288.
3567. . . . The Heavenly Home ; or, The
Employments and Enjoyments of the Saints
m Heaven. ... 9th Ed. Philadelphia, 1858
[cop. 1853], 120. pp. 365.
The revised edition of these three popular vols, was
•tereoyped in 1855.
3568. Mountford, William. Euthanasy; or
Happy Talk towards the End of Life. ...
Boston, I84», 160. pp. xii., 466. H.
3569. Wenger, C. Das Jenseits, odor das
Reich Gottes in der anderen Welt. ... Salz-
burg, 1849, 8o. pp. 70.
3570. Faber, George Stanley. The Many Man-
sions in the House of the Father, scripturally
discussed and practically considered. ... 3d
Ed. London, (1851, 54,) 1862, 8o. pp. 500.
See Bibt. Bepert. for April, 1855; XXVII. '.(69-282.
3571. Taylor, Daniel T. The New Heavens
and New Earth. [New York, 185—,] 18°. i)p.
3572. Boucher, Ph. Ciel et terre on la vie
future duns ses rapports avec la vie presente
... . La Haye, 185'i, 8". pp. 492. F.
3573. Dell, Robert. The Blessed Hope. Lon-
don, 1852, 80. pp. 372.
3574. Heath, Dunbar Isidore. The Future
Human Kingdom of Christ; or, Man's Heaven
to be this Earth. A Solution of the Calvinls-
tic and other Chief Difficulties in Theology
by distinguishing the Saved Nations from the
Glorified Saints. ... [Vol.1.] 11 Vol.11 2
vol. London, 1852-53, 8°. D.
3675. Hill, Henry F. The Saints' Inheritance;
or, The World to Come. ... 5th Ed. Boston
1856 [cop. 1852], 12o. PI.. 264.
Maintnins that this earih ••will be restored to its
Eden stat3, and become the residence of the suints *'
826
S596a
3676. Revealed Economy (The) of Heavea
and Earth. London, 1852, sni. 8o. pp. 240.
Comp. Kitto s Joum. of Sac. Lit., N. S. IV. «1-
3577. Tyler, James Endell. The Christian's
Hope in Death ; a Series of Sermons on the
Burial Service of the Church of England.
London, 1852, S". 6s. 6d.
3578. Bonar, Horatius. The Eternal Day.
London, 1853, 18o. pp. 249. ^
3579. Clark, Rufus W. Heaven and its Serin-
tural Emblems. Boston, 1853, S". pp 270
LIV™36'' '" ""^ <^'* '■'■'"'''"' •fi'"""- for March, 1853;
3580. Dodworth, Jer. The Better Land-
oj'B'''''.','^ Sketches of the Paradise of God.
3581. AVlllmott, Robert Aris. Paradise: the
Home of Happy Souls after Death. 1853, So.
2s. 6(!.
3582. Carllle, James, D.D. The Station and
?fis ITi'"" "*' "'*' ^'*'"'^ '" "'<■''" ^'n!*! Glory.
lSo4? 8**. 35.
3583. Meek, Robert. Heavenly Things; or
The Blessed Hope. London, 1854. sm. 8o. nn
246. ' '^*^
3684. Thompson, Augustus C. The Better
Land; or. The Believer's Journey and Future
Home.... Boston, 1854, 12°. pp. 244. H.
3586. McDonald, James Madison My
Father's House: or. The Heaven of the
Bible. New York, 1855, 12o. pp. xiv., 9-376
G.— London, 1856, 120. '*-»->•
3586. Adams, William, D.D. The Three Gar-
dens, Eden, Gethsemane, and Paradise: or
Man's Ruin, Redemption, and Restoration.
New York, 185«, 12°. pp. 284.
3587. Maxwell, David. The Glory of the
Saints between Death and the Hesnrrection
considered. . . . Belfast, 185«, 12o. pp. 213.
3588. Davies, Edwin. Glinip.^es of our Hea-
venly Home; or, The Destiny of the Glorified.
2d Ed. London, (. . .) 1867, 12o. j.p. 260.
3589. Kimball, James William. Heaven
Boston, 1857, 1:^0. pp. 281.
3690. Jenseits (Dasl, oder die Iloffnung des
Christen. Em Erbauungsbuch. Giessen, 1857,
160. pp. viii., -219.
3690« [Gasparin, N. Boissier, Countess
de|. Les horizons celestes; j.ar lauteur des
Horizons prochalns. Paris, 1859, ISo. pp. 268.
3590i>. The Near and the Heavenly Hori-
zons . . . Edinburgh, 1861, 8o. pp. iv., 404. F.
3691. Goodhart, Charies Joseph. Glimpses
of Grace and Glory : Sermons. London, 1859.
20. i»p. 230.
3592. Our Heavenly Home; or. Glimpses of
the Glory and Bliss of the Better World. By
the Author of " God is Love !" London, 1869,
120. j.p. 420. 6th ed., ibid. 1862, 12o. pp. 440.
3593. Davis, Woodbury. The Beautiful City,
and the King of Glory. Philadelphia, 18(»,
120. pp. -255.
3594. Falloon, Rev. William Marcus. Things
in Heaven, and Things in Earth : Six Lectures
... . Liverpool, 18«0, l2o. pp. 86.
3595. Heaven our Home. Edinburgh, 18ttO,
120. pp. 283. — 6th ed., ibid. 1861, 12o.
Ti eats particuliirly of heaven as a social state, and
of the recognition of friends.
3596. Here and There : or, Earth and Heaven
contrasted. . . . New York, 1860, 16o. pp. 41.
A reprint of an English work. I do not know the
date of the original publication.
3596». Hier und dort, oder Vergleich zwischen
Himniel und Erde. Bremen, 18«0, 16o. pp. 48.
A Z>u(cA translation, Apeldoorn, 1861, 12<^.
3597 SECT. III. F. 2. c— CHRISTIAN' DOCTRINE.
- RECoa.yiTjoy i.y iiea vex-
3597. Lister, William. Physico-prophetical
Essays on tlie Locality of the Eternal Inlierit-
anct- its Natuie aiul Cliaiarter tlie Resurrec-
tioti Body and tlie Mutual Recognition of
Glorified Saints ... . London, IS«1, 8°. pp.
xvi., 455.
MainLiins that the ronewed earth will be the eternal
abode of the rigl)teoU:«.
3597«. ClarUe, George W. Tlie Righteous
Dead between Death and the Resurrection.
{(Iiristian Rev. for April, 1S«2, pp. 239-260.)
6. ©tgrtcs of JSlfssrtntss.
3598. Cotta, Joh.Friedr. Dissertatiohistorico-
theologica jirior de diversis Gradibus Glorias
Beator'uni. Tnbingae, 1758, 4°.
See No. 360'2'.
3599. Dannliaiter, nr Dannhawer, Joh.
Conr. An in Vita aeterna futuri sint Gloriae
Gradus? [Resp. J. C. Soudershausen ?] Ar-
gentorati, 105W, 4". pp. 32.
Answered iu the affirmative.
3600. Blelswijk, JohanC.van. Geestlyck
graad-boek. Delf, l«Mfi, 4».
" On the degrees of future rewards and punish-
ments."— /ViftWcttw.
3601. Burd, Richard. Degrees of Glory; a
Seniion on Dan. xii. 3. 1704, 4o.
3602. Miiller, Adam Lebrecht. Gradus Titje
jeteriiRi: oder Dentliche Untersuchung derer
StuReu (les cw-igeu Lebens ... . Jena, 1733,
8o.
3602*. Cotta, Joh. Friedr. Dissertatio dogina-
tico-polemica de diversis Gradibus Gloriae
Beatonini. Tnbingae, 1773, 4».
Seel
. 3598.
3603. Flatt, Joh. Friedr. von. Bemerkun-
gen Uber die Proportion der Sittlichkeit uiid
Glukseeligkeit, in Beziehung auf die Lehre
des Christenthnnis von der kiinftigen Seelig-
keit gebesserter Menschen. (In his Magazin
f. christl. Dogm., etc. 1797, 8°, St. II. pp. 23-
55.) H.
3604. Mant, Richard, Bp. The Happiness of
the Blessed. 1S33. See No. 36.39.
3605. [Thayer, Thomas Baldwin]. Degrees of
Happiness in the Future Life. ( Universalist
Quar. for April, 1851 ; XIV. 129-140.) H.
See also several Sermons on John xiv. 2,
referred to in Darling's Cyclopedia Biblio-
graphica, Scbjects, col. 1130.
c. Krrognilion of JTrientis.
3606. Essay (An), proving we shall know our
Friends in Heaven, written by a Disconsolate
Widower. London, 1098, 8o. BM.
3607. Stohr, Nic. Fr. Programnia de Quses-
, tione ab ipso Luthero pridie ante obitum
proposita: Num aliqnando Beati in Vita
.Sterna mutuo et distincte se agnituri sint.
Curiae, 174«, fol.
3608. Schrlft- und vernunftmtlssige
Erbrternng der bekannten theologischen
Frage: Ob man den Sterbenden einen Gruss
an die Seinigen im Hinimel niitgebeu konne?
Freyberg, 1753, 4». (2 sh.)
Answered in the aflinuative.
8609. Price, Richard. Four Dissertations. ...
III. On the Reasons for expecting that Vir-
tuous Men shall meet after Death in a State
of Happiness. . . . London, 17«7, 8». pp. vii.,
439. //.—The .3d Ed., with Additions. Lou-
don, 1772, 8» /). — 4th ed., ibid. 1777, 8".
3610. Ilofmann, Karl Gottlob. De Quses-
tione. An in Vita aeterna Animae Beatorum
a Corpore geparatae, sint se iuvicem visurae
3611. Ansaldl, Casto Innocente. Delia spo-
ranza e della consolazione di rivedere i cari
nostri nell' altra vita. Torino, 177'i, 8<>.— •
Also Bassano, 1788, S". 45 baj.
3612. Ueber dietrostvolle Hofrnungunsers
Lieben im andcrn Leben wiedur zu sehen.
Ein deutscher Auszug aus des Professor C. I.
Ansaldi itajienischeii Buche gleiches Namens.
. . . Halle, 1793, 8«. pp. 62. pp. 82.
3613. Less, Gottfried. Num Beati Parentes
suos, Liberos, Conjuges, ceterosiiuc Amicos
et Faniiliares, quibuscum in Terris vixernnt,
denuo sint agnituri? Gottingae, 1773, 4°.
R(.'printed in \\U Opusaila. TI S.9 pt seqri.. with
the title: — " De Beaiorum in Coelis Consortio."
3614. Christlicher Trost am Grabe eines
einzigen Kindes ... . [.Motto, " Werden wir
unsern Liebling einst wiedersehen?"] 2«
Aufl. Gottingen, (177S,) 1786, 8». pp. 38.
3615. Sturm, Christoph Christian. Die IIofT-
nung der Kronimen, einander in der Ewigkeit
wieder zu sehen. Hamburg, 1783, 8". — 2«
Autl., ibnl. 1790, So. pp. 31.
3616. Ribbeck, Conr. Gottlieb. Vom Wieder-
sehen in der Ewigkeit. A'ier Predigten. 2«
AuH. Magdeburg, (1780,) 1792, 8». pp. 166.—
Neue AuH., 1828.
A Dutch translation, Utrecht, 1791, 8° ; 2« druk,
Anist. 1S29, S".
3617. Engel, Karl Christian. Wir werden
uns wiedersehen. Eiiie Unterredung nebst
einer Elegie ... . Neue mit dem Nachtrag
vermehrte Aufl. (Gottingen. 1787, 88, 97,)
Leipzig, 1810, 8». pp. xvi., 173. 62. U.
•• Excellent."— aretscA. A Dutch translation, 2«
druk, Utrecht, 18W, 8°.
3618. Miiller, Joh. Traugott. Ueber unser
kiinftiges Wiedersehen. Friedrichsstadt,
1789. 4-. pp. 16.
3619. Rye, Joseph Jekyll. Personal Remem-
brance anuiiig the Joys of the other World
... a Discourse ... . London, 1791, 4°. pp.
24.
3620. Munclt, Joh. Gottlieb. Werden wir
uns wiedersehen nach dem Tode? In Hinsicht
auf Kants Unsterblichkeitslehre beantwoitet.
Briefe an Emma. Baireuth, 1798, 8". pp.
136.
The answer is in the negativ
lied
itedi
Neuea theol. Joiim.. 1798, .XII. i9-T2—Breisch.
3621. Der Genius am Grabe, oder: Wir
linden uns wieder nach dem Tode. Briefe
an meinen Georg. Nurnberg, 1800, 8«. pp.
116.-2= And., 1803, 8".
3622. [Grilfe, Carl Rudolph]. Biblische Bei-
trage zn der von J. G. MUnch in Briefen an
Emma beantworteten Frage: Werden wir uns
wiedersehen nach dem Tode? Friedrichsstadt
bey Dresden, 1801, 8». pp. 62.
3623. Blessig^, Joh. Lorenz. Scheiden und
AViedei findeii im Unsteriilichkeitslande. Drey
Osterpredigten ... . Strasburg, 1801, 8». pp.
64.
3624. Moens, P. Dichterlijke proeve over de
vriendschap en het wederzien onzer vrienden
in de eeuwigheid. Amsterdam, ISO'i, 8°. Jl.
1.80.
3625. Miinch, Joh. Gottlieb. Ueber Wieder-
sehen und Wiederfinden, zur BegrUiidung der
Schrift : Werden wir uns wiedersehen nach
dem Tode? Briefe an Emma vom Genius am
Grabe. Neue vermehrte Ausg. Niirnberg,
1803, So. pp. l.'iS.
3626. "Wleland, Christoph Martin. Eutha-
nasia. 1805. See No. 995.
3627. Vogel, Paul Joachim Sigmund. Ueber
827
CLASS III.— DESTINY OF THE SOUL.
3656
die Hoffnung des Widersehens. Briffe an
Elisa. Nunibeig, 180«, S°. pp. US.
Forming the second part of the volume entitled
" Glauhe und Holfnung. In Biiefen an Selmar und
Klisa.' Nui-nlierg (Sulzbach?), 1006, 8".— ' Excel-
lent." — Brctsch.
3628. Williams, Peter, D.D. Remarks on
the Recognition of each other in a Future
State. London? 1S0». '2s.
3629. Oosten, A. van, tfie younger. Over
het wederzien in de eeuwigheid. Amsterdam,
[ISn?], H». fl. 0.40.
3630. Thiele von Thielenfeld, Joh.
August. Ueber Fortdauer, AViederselien und
Wiedererkennen, filr liebende und hoffeude
Seelen. Sorau, 1812, 8». pp. 96.
3631. Alfred und Ida. Briefe uber Fort-
dauer und Wiedersehen. 2« ganz umgearbei-
tete uud vermehrte Aufl. Leipzig, 1818, 8".
pp. 400.
" Maintains the doctrine of recognition."— BreJscft.
See Freude, Wegweiser. I. 435-437.
3632. Sintenis, Christian Friedr. Oswald,
der Greis. Oder mein letzter Glaube, als
Nachlas zugleich fur ineiuo Freunde. . . .
. Leipzig, 1813, 8°. pp. 256. D. — l" Ausg., ibid.
1815, 8». pp. 299. /'. — 3« A., ibid. 1820, S».
'• Maintains the doctrine of recognition.' —Jfefsc/i.
See No. 3638.
3633. Tlioiights on the Probability of our
being known to each other in a Future Life.
London, 1814, So. pp. 33. D.
3634. Graven, Max. Carl Friedr. Wilh. Der
Meusch. Eine Untersuchuiig fUr gebildete
Leser. 4«, neu bearbeitete Ausg. (Berlin,
1815, 17, 18,) Leipzig, 1839, 8->. (24^ sh.)
See Freude, Wcgiveiser, II. 510, 511. Comp. Nos.
3639-41.
3635. Hanstein, Gottfr. August Ludw. Wir
werden mis wif<leiselien. Drei Predigten.
2« AuH. Berlin, (1815,) 1822, 8°. pp. 94.
3636. Elirenberg, Friedr. Das neue Leben
und die kiinftige Wiedervereinigung. Zwei
Predigten... . Berlin, 1817, 8". 6 ^r.
A ilitlch translation, Amst. 1817, 8"; 2« druli, Dor-
drecht, 1846, 8".
3637. Kruijff, J. de. De hoop des weder-
zieus, in twee zangen. Leyden, 1817, 8». Jl.
1.40.
3638. Winkler, Ernst Oottlob. Werden wir
uns jcnseiis wiedersehen? Eine freimUthige
Pri:iung der Urihide Oswald's des Greises fur
den kiinftigen Wiederverein, nebst erheitern-
den Blicken nach jeuseits. Leipzig, 1818, S".
pp. 2.32.
See No. 3C3i.
S639. Graven, Max Carl Friedr. Wilh. Das
Wiedersehen nach deni Tode. — Dass es seyn
miisse und wie es nur seyn ktinue! In Bezie-
hung auf das Werk: Der Mensch naher ent-
wickelt ... . Leipzig, 181», 8». pp. 55 -f. F.
Opposes the common doctrine.
3640. Wiser, Engel Ulrich. Der Mensch in
derEwigkeit. Nachchristlich-philosophischen
Grundsiitzen. Als Uegenschrift zu dem Werke :
Der Mensch des licrrn ... Gravell ... .
Wien, 1821. So. pp. 85. F.
See the Leipz. Lit.Zcil., 1823, II. lI4»-47.
3641. Graven, Max Carl Friedr. Wilh. Briefe
an Einilieii Ulier die Fortdauer uiiserer Gefiihle
nach deni Tode. Weitere Ausfiihrung der
frlihern !<chrift des Verfassers : Der Mensch,
auf Veranlassung der Wiserschen Schrift:
Der Meusch in der Ewigkcit. Leipzig, 1821,
So. pp. vi., 327. /'.
See Fuhrniann, Handh. d. n. theol. Lit., I. 678,
679.
3642. Kttnig, Georg Otto D. Ueber die Hoff-
nung des A\ iedersehens. Eine Predigt. Uan-
. nover, 1821, So. (3 sh.)
828
3643. Gisborne, Thos. Essays on the Recol-
lections wliich are to subsist between Earthly
Friends reunited in the World to Come; aud
on other Subjects connected with Religion
... . London,1822,12o. pp. 354. Ji: — 2dEd.
ibid. 1824, 120. pp. viii., 354. G.
See Eclectic Rev., N. S., XIX. 217-233. — The Kssay
on the subject hist mentioned occupies pp. 1-96 only.
3644. StreicUer, Carl August. Ehrmann und
Waller, iiber die Erinneruiig nach dem Tode.
Merseburg, 1823, 8". pp. 31-i.
Denies remembrance after death.— Brerscft. See
the review in Rolir s Krit. Prcd.-Bihl.. VII. 119-135.
Comp. Fuhrmann, Baudb. d. n. theol. Lit., I. 680,
681, who praises the stjlc.
3645. [Bergk, Joh. Adam]. Vom Wiederse-
hen und der Fortdauer unserer Seele nach
dem Tode. Ein Andachtsbuch ... . Von
Dr. Heinichen. 10" umgearbeitete AuH.
Quedlinburg, (1820, 37, 38, 39, 40, 43, 45, 47,
62,) 1854, So. pp. iv., 108.
The first ed. w.ts entitled, " Werden wir uns nach
dicsem l.eben wiedersehen ?" .\ Danish translation,
Copenhagen, 1827, fi° ;— Dutch, 2° druk, Anist. (1843,)
1858. 8". See Fuhrniann, Handb. d. n. theol. Lit., I.
679, 680.
3646. Hoist, Aug. Friedr. Beleuchtung der
llauiitgriinde fur den Glauben an Erinneruiig
und Wiedersehen nach dem Tode. Eisenberg,
1828, 80, pp. 199,
See Ruhr's Krit. Pred.Bibl., X. 336-343; also
Fuhrniann, Handb. d. n. theol. Lit., 1. 681, and
Freude, Wegweiser, 1. 407, 408, who commend the
work.
3647. Streiclier, Carl .\ugust. Neue Beitrage
zur Kritik des Ulaubens an Uiickerinnerung
nach dem Tode. Nocli ctwas Licht zn Hoist's
Beleuchtung. Neustudt a. d. Urla, 1830, 8o.
pp. 80.
See Fuhrmaiin, as above.
3647». liangsdorf, Cail Christian. Von dor
Reminisceiiz (l(t;ckeriiineiung) abgeschiede-
ner Seelen an das lOrdenleben und vom Wie-
dereikenneu vonnuliger liekannten. (In his
Tlieiil. Ailiandlunyen, Mannheim, 1830, 8o,
pp. 252-202.)
'• Valuable.'' — Fuhrniann.
3648. Meek, Robert. The Mutual Recognition
and Exalted Felicity of Glorified Saints. ...
London, 1830, I'^o. pp. iv., I'JO. G. — 4th Ed.,
ibid. 1844, 8°.
3649. Muston, C. Ralph. Recognition in the
World to Come; or, Christian Friendship on
Earth perpetuated in Heaven. ... 2d Ed.
London, (1830,) 1831, 12o. jip. viii., 424. D.—
4th ed., ibid. 1840, 12".
A Dutch translation, Rotterdam, 3" druls, 1835, 8o.
3650. Alant, Richard, Bp. The Happiness of
the Blessed. 1833. See No. 3539.
3651. Herinnering en wederzien na don
dood, toegejiast oj) liet leven op aarde. Kam-
pen, A', van Huhl, 1834, IS". /'. 2.70.
3652. [Green-wood, Francis ■\\ illiam Pitt].
Recognition of Friends in Heaven. (Christian
Exam, for May, 18S5; XVIil. 22'2-230.) H.
3653. Mewrer, Christian Friedr. Die Lehro
von dem Wiedersehen in der Ewigkeit, aua
der Schrift entwickelt und <largestellt, in
vier Predigten. ... Glogau, 1835, 8". (4 sh.)
3654. "Vidal, Francois. L'esperance de rcvoir.
Sermons sur la certitude que nous nous re-
connaltrons dans la vie k venir. ... Paris,
1837, 80. (li sh.)
3654». Dorr, Benj. The Recognition of Friends
in another World. . . . Philadelphia, 1838, 32«
or 64o. pp. 96. G.
3655. Q,uelil, Georg. Die Hoffnung des Wie-
dersehens. Ein Blnmcnkranz auf thcure
Griiber. Erfurt, 1830, IC". ^ gr.
3656. Burton, Charles. Lectures on the Mil-
lennium, and the Recognition and Intercourse
of Beatified Saints. Loudon, 1841, 8o. 7s.
3657 SECT. in. F. 2. <Z.-CmaSTIAN DOCTRINE. -rajE beatific
3687
3607. Junge, Friedr. D.is Wiederselien n.icli
dem Todc, oder was liat der Menscli iiacli sei-
neiii Tode zu erwarteii? ... Bautzen, 184'i.
16». (\ .sli.)
365S. Smitli, Samuel Francis, Recognition of
Friends ill another World. (Chrulian Rev. for
March, J>42; VII. 47-73.) H.
3659. Eberliard, Fr. Das Ende kommt!!
doch selien und erkenuen wir iins iui grossen
Jensfits wieder: niit Beweisgriinden ... .
Qnedlinburg, VS\i, Vy. pp. 62.
3660. Zimniermauii, Karl. Wiederselieii!
Vier Betiiichtiingeu ... . Darmstadt, 1S43,
8». pp 52.
3661. Sharp, Daniel. Recognition of Friend.s
in Heaven. A Discourse . .. . Boston, 1S44,
8". pp. 24. — New ed., iUd. 1857, 1S». H.
3662. Coxe, John Redman. Considerations re-
specting the Recogidtlou of Friends in another
World ; on the affirmed Descent of Jestis Christ
into Hell; on Phrenology in Connexion with
the Soul, and on the Existence of a Soul iu
Brutes. ... Philadelphia, 1S45, 12». pp. iv.,
89. G.
3fi62«. Kerr, John J. Future Recognition;
or. The Blessedness of those "who die in tlie
Lord." ... Philadelphia, 1847, 12<>. pp. xvi..
. 168. G.
3662i>. GJeitsynet efter Diiden. Noglo An-
dagtstimer lielligede Erindringen, Savnet og
Ilaabet. Efter det Tydske. Christiauia, 1S4«,
16°. i)p. 14.
3663. SUeppard, John. Three Essays: The
Re-union and Recognition of Christians in
the Life to come; The Right Love of Crea-
tures and of the Creator; Christian Conver-
sation. London, 1S,50, sni. 8o. pp. 24S.
Comp. Kilto s Juurn. iif Sac. Lit. VI. 503-505. D.
3664. Harbaugh, Henry. . . . The Heavenly
Recognition. lS51. See No. 3566.
3665. Davles, Edward. The Hope of the Be-
reaved ; or, Recognition in Heaven. 2d Ed.
Belfast, (. . .) 1S54: IS". Is. Gd.
3666. Killen, J. M. Our Friends in Heaven;
or, The Mutual Kecogiiitiou of the Redeemed
in Glory demonstrated. . . . Edinburgh, 1854,
8». pp. 286. — 8th ed., ibid. 1861, 12».
3667. The .same. From the 4th Edinburgh
Ed. Edited by Rev. D. W. Clark, D.D. Cin-
cinnati, piibl. for the Methodist Episcopal
Church, 1859, 16o.
Also reprinted bv the Presbyterian Boanl of Pub-
liCHtion, Philad. 1837. "The most thorough work
8668. Rosser, L. Recognition in Heaven.
Richmond, 185(J, 12<>. pp. 201.
3669. Heerspiiik, J. B. F. De hope des we-
derzlens. . . . (jroningen, 1858, 8". pp. 26.
3670. Harris, Thomas L. Sermons . . . preached
in the .Mechanics' Institution, David Street,
Slanchester. ... No. 4. The Recognition of
Friends in Heaven. .. London, 11859,1 16".
, pp. 59-79. U.
8671. Perkins, G. W. Light in Darkness;
or SocialRelatious iu Heaven. ... New York,
185«, 32». pp. 32.
8672. Schwerdt, Heinr. Trennung und
Wiedersehen. oder: Der Olaube an ein ewiges
Leben. . . . Leipzig, ISBl, 8°. pp. 183.
d. JTfjr "Sratiffr Fiaion."
3673. Cusa, Nicolaus (Krebs) dc, Cara.,
1401-14((4. De A'i.^iono Dei. (Opera, Basil.
1565, fol., I. 181, ct seipi.)
3673». Petait (Lat. Petavlns', Denis, 1«J44.
Do Visione Dei. (In his Opus de 'J'heol. Voy-
matibus, Tom. I. De Deo, etc. Lib. VII.) H.
3674. Spark, Robert. The Saint's Everlasting
Joy; or, a Treatise, discovering the Presence
of God to be the Saint's Fulness of Joy and
Eternal Pleasure. Loudon, 1600, 12".
3675. Alderete, Bernardo de. ... Commoii-
tariorum ac Disputationum in primam Partem
D. Thoma;, de Visione ct Soiintiii Dii. Tomus
prior. ... Lugduui, J(i(i'i, tol. jip. ti04.
3676. Oslander, Job. Adam. Diiisin Luminc
Gloriie delineattis. Tubinga', 10(U>, 4».
3676*. Comltibug, Petrusde. Tractatus de
Visione beatitica. Venetiis, 1(»7U, 12».
3677. Losclier, Caspar, An Deus in Vita
^^iterua videri possit Oculis Elcctornm corpo-
reis? Witeberga;, 1«8J), 4". H yr.
3678. Forbes {Lat. Forbeslus & Corse),
John. Dissertatiode Visione Beatifica. t Opera,
Amst. 1703, fol., I. i. 282-289.) H.
367S». Marin, Juan. Tractatus de Visione,
et Beatitudine. 2» Impressio ... . Matriti,
(1707.) 1714, 12o. pp. 625.
3679. Heitinann, Christopli August. Medi-
tatio de .Model (jno visnri sunins Deiim in Vita
iEteriia. (Jrfa ErwL, 1714, pp. lO.S-115.) //.
.\lso in his Dissirtaliuuum Sylluge. GoMagae, 1743,
e(c. 8". Tom. I. D.
36.«0. Bourn, Samuel, o/i?o«on. The Trans-
forming Vision of Christ in tlie Future State;
a Sermon on 1 John iii. 2. London, 1722, S».
3680>. [Lafosse, , the Abbe]. Prielectioues
theologica' de Deo ac diviuis Attributis. [Pub-
lislied under the nameof HonoratusTouniely.j
Nova Editio, onieiidata et ... aucta. 2 vol.
Parisiis, (1730? 40, 46.) 1751, 12<>.
See QusBst. 4, •■ De Dei Visione.' This is reprinted
in ilignes Theol. Ciirms completus. VII. Ia8-iv!7.
3681. Hirsch, Job. Gottfr. Das Anschaueii
Gottes im ewigen Leben; eine Predigt. Bu-
dissin, 1744, 4°.
3682. Meyer, Job. Das verberrlichte Auge
in dem seligeii .Anschauen Gottes, oder Eror-
erung der Frage: Ob die Auserwahlten iiu
Himniel Gott nach seinem Wesen scbauen
werdeii. Breslau, 1744 (Meusel) oi- 1745
(Georgi), 4".
3683. Weismann, Christian Eberhard. De
Visione beatifica. Tubingw, 174(>, 8».
3684. Hirscli, Job. Gottfr. Schrift- und ver-
nuiiftniassige Gedankeii wider Herrn Johanu -
Meyers ... Tractat: Dass die Auserwahlten
mit ihren Augen des Leibes das unmaterielle
We.sen Gottes sehen wUrdeu ... . Dresden,
1747, 40. (4 sh.)
3685. Meyer, Job. Bescheideiie Beantwor-
tnng der vermeinteii AViderlegnng .M. Job.
Gottfr. Hirschens, seines Tractat : Das ver-
berrlichte Augo in dem Auscbauen Gottes.
Breslau, 1747, 4«>. 4:gr.
3686. Schubert, Job. Ernst. Do Visione Dei,
etc. 1750. See No. 2568.
3687. Resch, Job. Jac. Vier heilige Reden
von den lielilichen Wohnungen droben in des
Vaters Hause, nebst einem gedoppelten An-
hange von dem Anschauen Gottes. Marburg,
17«1, 8". pp. 176.
See, further, variotia sermons referred to by
Darling, Cj/chptedia Biblingraphica. Subject.^,
on Ps. xvii. 15, Matt. v. 8, 1 Cor. xiii. 12, and I
John iii, 2.
829
CLASS III. — DESTINY OF THE SOUL.
3713*
3. Hell.
Note. — On purgatory, see above, Sect. III. C. 4.
Several works on the origiual words translated " hell"
will be found below, un^er § 4. Compare also | 1,
" Rewards and Punishments of the Future Life,"
throughout.
3688. Cotta, Joh.Friedr. Dissertatiohistorico-
tbeologica de Infenio ejusque Sede. 2 pt.
Tubingae, 1775-76, i".
See, fuitlier. No. 3264, Wrlglit, and the
other works lefeiied to under F. 1 : No. 3703,
Rusca; 3704, Meyfart ; 3734, Swin-
dell ; 3751, Rad; 3703, Carle; 37ob»,
Collet; 3767. Petaii; 3767, Grilsse ;
4335, Sa^vyer.
3689. Tlionias, Oie Aposlle. (3d or 4th cent.)
Acta S. Tliciinae Apostoli e.\ Codd. Paiiss. pri-
mnni edidit et Adiiotationibus ilhi.stravlt
Joannes Carolns Tliilo ... . Lipsiae, 18'J3,
8o. pp. vi., c.x.\vi., 199. D.
Also in Tischeiidoi-rs Acta Apost. Apocr., Lips.
1861, 8". pp. I!*i)-i:i4. Capp. il-H contain a curious
description of hell.
3690. Cyrlllus Akxandrinus, fl. a.d. 412.
Oratio de Exitu Aninii, et de Secnn<lo Ad-
ventu. (Opera, Lutetia?, 1638, fol., Tom. V.
P. II. b. jip. 404-416.) H.
- Graphicani oici Christiani descriptionem conii-
3690«. Atliaiiasius, Pseudn-. Ad Atitiotlinm
de Pivniis Int'erni. Gr. and Lai. (In Atha-
nasii Opera, Par. 169S, fed., II. 264-268.) H.
3691. Ros, Adam de, 12th cent. [La vision
de Saint Panl, or L'histoire de la descente de
St. Pol aux enfers.] (In A. F. Ozanam's
Dante, etc, Paris, 1840, S". pp. 34.3-355.)
See also the AbW de La Rues Essais Itistoriques
tuTles Bardes. lU. 139-145.
3692. Houdaiiig, or Houdan, Raoul de,
13th cent. Le ,s,,iifie [or La voye) d'Enfer.
(In A. Jubinal's Mj/Mres inedits da quinzieine
sicde, Paris, 1S37, x», II. 3^4-403.) H.
See the Histoire Lit. de la France. XVIII. 787-792.
3693. Jongleiir (Dn) i|ni alia en Enfer, or
Dn Saint Pierre et dn Jongleor. Vithcent.?
(In Barbazairs Fabliaux, ed. Meou, 1808, So,
III. 282-290.) N.
See the aniilvsis in Le Grand d'Aussy's /"aSJiaiw,
etc. 3« id., II, il3-ioO, or Wright's St. Patricks Pur-
yatory. pp. 47-49.
3694. Saliit (Le) d'Enfer. \Wi cent. ? (In A.
Jubinal's Jont/leurs el Trouteres, Paris, 1835,
8», pp. 43-45.) H.
3695. Tralte des peines d'Enfer et de Purga-
toire. Paris, Verard, 14»'2, fol.
" Ouvr.ige curieux et .fiiigulier. C'est le premier
qui ait paru, en Fnmfois. sur cette matiere."— Be
Mure.
3696. Examples 1k)W mortall synne maketh
the s.vnners inobedyentes to haue many
paynes and dolours within the fyre of Hell,
... I London, Jiobert Wyer, 153— or 154—?]
12».
See Dibdin's Typ. Antiq. III. 189. 19C.
8697. Irei»f<eus,Christoph, Spiegel der Hollen
und der Vertlamniten. Ursel, 1588,40. (61 sh.)
3698. Cochelet, Anastase. Calvini Infevnus
adversus Jo. Polyandrum. Antverpia;, 1608,
8o. pp. 192.
3699. Polyaiider a Kerktiove, Job. Re-
sponsio ad Anastasii Coclieletii Carmelita;
Sophisniata sub hoc Titnio, Calvini Infernus
... . Dordre.liti, 1610, So.
3700. Cociielet, Annstase. Ciemeterium Cal-
vini Intel iii et aliaium ejusdeni Impietatnni
... fin answer to J. PolyanderJ. Antverpia',
lOl'i, 80. pp. 789.
830
3701. Greenwood, Henrv, about 1614.
Works. 13th Ed, London, 16.50, 12o.
"A treati-^e on the great day of judgement." pp. 1-
82; ■'Tormenting Toiihet. or a leirible descriptioo
of hell ;■ on Is. x.s.N. 33. pp. 2.30-326,
3702. Home, Hobert. Certaine Sermons, of
the Kich Man and Lazarus ... . London,
1610, 40.
3703. Riisca, .\ntonio. ... De Inferno, et
Statu I>*nionuni ante Mundi Exitinm, Libri
quinque. In quibus Tavtarea Cavitas, paiata
ibi Cruciameiitornm Genera, Etbnicoruni
otiam de his Opiniones, Da?monumq; Conditio
usq: ad magnum Judicii Diem, varia Erudi-
tione describiintur. ... Mediolaui, 1621, 4°.
ff. 16, pp. 574, ft. 7. J.
With ten engravings of Hell, Purgatory, and Limho.
— " Ties curieux et tort recherche. -Z»e Bvre. For
an account ot the work, see Wright's St. Patrickt
Purgatory, pp. 100, 101.
3704. Meyfart, Job. Matth. Das hbllische
Sodoiua ... ans den innbrlinstigsten Contem-
jilatioiien, sowclil alt als neuer, doch gelehrter
Viiter und Mannei besclirieben. Coburg, 162»,
8o. — Also Nurnberg, 1030, 1040, 1061, 1671, 8».*
(48 sh.)
3705. Drexelliis, Ilieremias. Infernus Dam-
uatornni Career et Kogns .Eternitatis Pars II.
... . Editio tertia. Monachii, 1631, 24o. pp.
491.
"Avec neuf figures repr^sentant dune maniere
assez singuliere les supplict-siles danm^s,"-
ongelnitkii
A Dutch
verpou, ira.'i. 48": bv J. HiMeceer. "Re
ecuuigluid" Gaud", l,'-59. 12", pp, 176.
ings: French. " Tahk-au de la justice
A, Girard, Paris. lfi3K. 12", and other
editions; tiv J, K. S, Colonmie. ■ L eternite nialheu.
reuse," c(c." Paris, 178s 12"; Polish. Krakow, 1640,
40 ; Italian, by I,. Klori, Roma, 1H41, and 1691, I'^o.
3706. Hortigas, or Ortigas, Manuel.
Llama eterna, . . . Zaragoza, 1641, 4o.
3707. Albreclit,Georg. Va? nobis: Aeb und
Web. das ist, von der ewigen Hbllen-Pein
neun und dieyssig Predigten. Ulm, [1648f]
1668, 40. (1U2 sb.)
3708. Murschel, Israel. Vespera, oder Vor-
schmatk dess ewigen Todes. Frankfurt, 1((50,
80. (15 sh.)
3709. Stanlliiirs*, or Stanyliurst, Gui-
lielmus. Kegio Mortis sive Domus infelicis
JEternitatis. Antverpia?, 1652, I'i".— HWi
t/ie <!»c; — Ternbilium omiiinm terribilissi-
mum sive Iiifeiorum Ergastuluni. Editio
tertia et auctior. Autverpiw, 1655, I60. pp.
50. With cuts.
3710. Bunyan, John. Sighs from Hell, or
the Groans of a Damned Soul. [On Luke
xvi. 19-31,] London, 1658.
Nine editions puMished during the author's life-;
time, A Dutch translation, 2e druk, Xijkeik, 1860,
sm. 8".
3711. Bralidls, Cbristoph. Geliennologia,
das ist, siebeii llollenpredigten [on Matt. xxv.
41] ... . Frankfnrt am Main, 1664, 4".-,
Also Schmalkalden, 1668, 4°, and Frankfurt,
1669, 40. (71 sh.)
3712. Mauni, Giov. Battista. La prigione
eterna dell' Inferno. Veuezia, 166SJ, 16S8.
120.
3713. Ewige HSllen-Pein in Figuren fUr-
gestellot ... . Niirnberg, 1077, 1683, 120.
3713a. St&ckeii, Christian von. Anim»
darMii:ita' bMOienta et Torrmiita (der A er-
danuiit.i. S.-,.|,.ii Klag und Plag,) Rytbmis
non inciincinnis ab Anonvmn Antorc ... ex-
prcssa. Snbjungnntur liythmi de cxtrenio
Judicio et Mysterio Trinitatis. Omnia a
Stockenio emi^ndata, ad Orthodoxiam reforT
niata, eod.nii Hytbml Genere in Lingu.im
translata Gernianiciini, et variis Veterum ac
Kecentiorum Sententiis, ad Margiuem, iUus-
8714
SECT. III. F. 3. — CHRISTI.4.N DOCTRINE. - Mix.
3740
trata. Latino-Germanice. Hamburgi, 1669,
4».
The first poem is the " Dialogus inter Corpus et
Anlmam" descriliert No. 3279. The Gerni.-in version
is praised, and the notes are snid to be learned. See
Moller's Cimbria Literaia, I. 669.
3714. Bridoul, Totissaint. L'enfer ferm6 par
la consideration des peines des damnes ... .
Lille, 1671, 120.
3715. Knopf, Job. Tbeatrum infernale, oder
hollisclier Schauplatz . .. . Frankfurt, 1673,
4o. (152 sh.)
3716. Ernesti, Jac. Daniel. Erschreckter
Feli.v: die bewegliche Ablehnung der ewigen
und unendlicben Ilollenpein alien Gottlosen
zum Scbrecken ... . Altenburg, 1674, 8".
3717. Scliottel, Justus Georg. Grausame
Bescbreibuiig und Vorstellung der HiiUe und
hijllischen Quaal. Braunschweig, 1676, 8<>.
(24 sh.)
3718. ScH^veltzer, Joh. De Essentia Prre-
destinationis, de Poena Daninatorum et de
Purgatorio. Coloniae, 1681, 8». 8 gr.
3719. FecUt, Joh. Consideratio Status Dam-
natorum, <iuod Actiones ipsorum, inprimis
malas, concernit. Spiras, 16S3, 40. — Also
Kostochii, 1TU8, 1727, 8". (24 sh.)
See Acta Enid., IfiSo, pp. 179-183. B.
3720. Grlebner, or Gribner, Daniel. Be-
trachtung des andern und ewigen Todes,
darinnen nach Anleitung XXIV. biblischer
Spriiche sowohl die ausfiihrliche HiiUen-
Beschreibung, als auch die kliigliche Hollen-
Entfliehung ... fUrgestellet wird. Leipzig,
16S.3, 8o. — Also 1689, 8". (56 sh.)
•3721. Baler, Joh. Wilh., the elder. De Prae-
gustu aeternae Damnatiouis. Jenae, 1684,
4". igr.
3722. Francisci, Erasmus. Das nnfehlbare
Web der hwlgkeit filr die Veracbter der
Gnadenzeit. NUrnberg, 1687, S". (77f sb.) —
Ibid. 1691, 80.
3722*. Clcogna, Michcle. Prigione eterna
deir Inft'ino, in figure ed esenipii rappresen-
tata ... . H.dogna, 1687, 12o.
" With engravings, horrible as they are rude, of
hell torments."
3723. [Pinamonti, Giov. Pietro]. L'Inferno
aperto al Cristiano percbe non v'entri ... .
Bologna, 1688, 12o. pp. 86. — Novara, 1842,
18«. pp. 64.
Numerous editions. A Lathi translation, Monachii,
nOfi, 40; Ennlish. "Hill opened lo Chjistians," etc.
1715, 12" ; French, l.y P. J. Dounv, Paris, 1.-57, Sjo.
Also translated into Spajiish, Portuguese, and Ger-
. man. Conip. No. 4272.
3724. Pasquin. The Visions of Pasquin ; or
a Character of the Roman Court, Religion
and Practices ...; also an Exact Description
of Purgatory and Hell ; in a Dialogue between
Pasquin and Marforio; translated out of
■ Italian. London. 1689, 4o.
Compare Nos. 3308-3311.
3725. Pertscli, Joh. Georg, ffie elder. Disser-
, tatio pra?lini. in Scriptum Anonymi [Sam.
, Richardson?), ex Anglia, ut dicitur, Ger-
manice ledditum, cui Titulus: Abbandlung
. yon der Hollen. Norimberga;, 1698, 4". ("J
8h.)
See No. 3784.
3726. Sonntag, Christoph. De Igne Inferni
proprio nun nietaphorico, ex Dicto Classico
Mat. XXV. 41. [Eesp. J. Steinhauser.] Al-
torfii, 1700, 4o. 3gr.
SIZJ. Wyn, Elis, fl. a.d. 1700. The Sleeping
,:Bard; or Visions of the World, Death, and
Hell. Translated from the Cambrian British
by George Borrow ... . London, 1860, So.
pp. vii., 128 +.
See Quarterli/ Sen. for Jan. 1861 : CIX. 56-*3.
3728. Beysclilag, Georg. Wilh. ... These*
theologicie de .Alorte .Interna ... Pra'side ...
Jobanne Joaohimo Zentgravio . .. . Argen-
torati, 1702, 4o. pp. 12. H.
3729. Feiierlein, Joh. Conr. Novissimorum
novissima: Predigtc-n von der Iliillen Ewig-
keit. Nilrnberg, 1702, 4o. (202 sh.)
3730. Meditations of a Divine Soul: or,
The Christian's Guide ... . Also, Argu-
ments to prove, There is no Material Fire
in Hell... . London, 1703, So. I'.
3731. Pocker, Wilhelm. Die mit Betracb-
tungon ertitlnete Holle. Sultzbacb, 1707, 12o.
(24 sh.)
3732. Sonntag, Christoph. De Pice et Sul-
phnre Inferni aliisque hue attinentibus mate-
riis, ex Ps. xi. 6. Apoc. xx. 14, 15. Altorfii,
1708, 4o. 4 g,:
37.3.3. Moody, or Moodey, Sam. The Dole-
ful State of the Damned: Substance of several
Sermons preached at York [.Maine]. Boston,
1710, 160.
3734. Swinden, Tobias. An Enquiry into
the Nature and Place of Hell. Shewing I.
The Reasonableness of a Future State. II.
The Punishments of the next Life. III. The
several Opinions concerning the Place of Hell.
IV. That the Fire of Hell is not metaphorical,
but real. V. The Improbability of that Fire's
being in, or about the Center of the Earth.
VI. The Probability of the Sun's being the
Local Hell ... . The 2d Ed. With a Sup-
plement, wherein the Notions of Abp. Tillot-
son. Dr. Lupton, and Others, as to the Eter-
nity of Hell Torments, are impartially repre-
sented. ... London, (1714, So, pp. 292 +, H.)
17-27, So. pp. (16), 472, (7). MNS.
Pp. .'ifio-458 of the .Suppl. contain Le Clerc's Defence
of Abp. Tillolsons f;inioiJs sermon, translated from
the Bibl. choisie. VII. 292-360.— A French translation,
by J. Bion, Anist. 1728. 8°. and Leide. 1733, 8"; Ger-
mim. bv J. H. Liebers, Leipz. 1728, 8o, also 1731,
1738, and Dessau. 1765.
3735. Otto, Otto Friedr Sententiam anony-
mi cujusdam Angli [Tob. Swinden] de Sede
Inferni in Sole quaerenda, Prasside Dr. Joh.
Gasparo Haferung ... refutabit ... . Vitem-
bergw, 1716, 40. pp. 24.
See Journal des Sfovans, July 19, 1717, pp. 457-
462.
3735". Le-tvls, John. The Nature of Ilell.
1720. See No. 3857.
3736. Faria Barrelros, Antonio de. Gri-
tos do Inferno para despertar ao mundo.
Lisboa, 17'il, So.
37313'. IVlggles^vorth, Edward. A Dis-
course concerning the Punishment of the
Wicked in a Future State. Delivered ... in
Boston, April 24th. 17'29. Boston, 1729, 8°.
pp. 19. H.
37.37. Ed-wards, Jonathan, the elder, 1703-
1758. On the Punishment of the Wicked.
See Serm. I.X-XV. in Vol. IV. of his Works. New
York ed , pp. 226-321. Semi. XIII., ' The End of
the Wicked contemplated by the Righteous," is par-
ticularly devoted lo the illustration of the doctrine,
that •• the sight of hell-torments will e.valt the happi-
ness of the saints forever."
3738. Saurin, Jacques. Sermon sur les tour-
mens de I'Lnfer. (In his .Sermnvs .tur divers
textes, etc. Tome II. La Haye, (1730,) 1749, 8o.
pp. 2-24-277.) H.
An abridged translation in No. 277 of the Tracts of
the Anier. Tract Society, New York.
3739. Liorlng, Israel. Serious Thoughts on
the Miseries of Hell. A Sermon preached at
Sudbury... Feb. 20. 173^. ... Boston, N.E.,
1732, sm. 80. pp. 30. U.
3740. Mij Her, Adam Lebrecht. Gradnit Dam-
natiouis jeternse, d.as ist, Deutliche Unter-
snchung der Stuffen der ewigen Verdammniss.
Jena, 1735, 8<>.
831
S740a
CLASS III. — DESTINY OF THE SOUL.
3761
3740» Doctrine (The) of Hell-Torments, etc.
1738. See No. 3912.
3741 Balestrlerl, Ortensio. L'lnferno pro-
posto a consiiierai si per ciascun giorno del
niese. Fire.ize, 1740, 12«.
3741» Probst, Udalricus. Ileylsame Gedan-
cken von dem Gericht und der Holle ... .
Augspurg, 1754, S". pp. 626 +.
3742. Eloge de I'Enfer. Ouvrage critique,
historique, et moral. 2 torn. La Haye, 1759,
12°
Ascribed to a certain M. Bfenard. -Bariier.
3743 The Praise of Hell : or, A Discovery
of the Infernal World. DescrilMng the Ad-
vantages of the Place, with Regard to its
Situation, Antiquity, and Duration. With a
Particular Account of its Inhabitants, their
Dresses, Customs, Manners, Occupations and
Diversions. . . . Translated from the French.
... London, n.d. [17.. J, 12». pp. xiv., vii.,
232. U.
3744. [liiomin, ]. Preservatif contre les
opinions errouees qui se repandent au siijet
des peines de la vie k venir. Heidelberg,
17(50. 12°.
3745. Patuzzl, Giovanni Vincenzo. De Sede
Inferiii in Terris quKrenda Dissertatio, ad
Complementuin Operis de future Impiorum
Statu, tributa in Partes tres ... . Venetus,
1703, 4°. pp. 270.
•• Maintains that it is in the heart of the ^art'i. -
Bretsch. See Ernestis Neue Theol. BM.. 1763, n .
712-724. {B.) Comp. No. 3915.
3746. [Beckford, William]. Les caprices et
les malheurs du calife Vathek ... . Pans,
For other editions see Qu^rard. An .Enfflisft trans-
lation, with note^. Lond. 178K. sm. 8°. Other editions,
ibid. 1809. 15. 32, 36, 43, 49, 5.3, 56; Philad. 1816, 34,
54. Though not strictly belonging to this class, the
work is noticed here for its powerful description of
the Hall of Eblis and the punishment of the wicked.
3747. Tessier de Sainte-Marie, — — .
Discours sur I'enfer. ... Amsterdam, 178S,
12°.
374S. Campbell, Geo. 'ASr,? and yecwa.
(Prelim. Diss. VI. Part II. in his Four Gospels,
travdated, etc. Lond. 17S9, 4°, I 206-241.) //.
3749. Emery, Jacques Andre, 1732-1811.
£claircissement sur la mitigation des peines
de I'enfer.
Published anonymously, with his " Pensfes de
LeibniU, • etc. 2 vol. Paris, 1804, 8°, but soon after
suppressed bv the author, so that the original edition
is verv rare " It ha^, however, been reprinted as an
appendix to the Abbe Carles work. ■• Du dogme
catholique sur lenfer," Paris, 1842, 8°. See below,
Nos. 3750, 3753.
3749». Dialogue et entretien d'un solitaire et
d'une ame daninee sur les verites effrayantes
de I'eternite malheureuse et de ses tour-
ments. ' [By Father G. M. C] Nantes, ISOs,
12°. pp. 47. — /6td. 1827, 12°; Kennes, 1839,
120.
3750. Jarry, Pierre Francois Theophile. Exa-
men d'une Dissertation [by J. A. KmeryJ
sur la mitigation des peines des damnes.
Leipzig, 1810, S".
3751. Rad (Das) der ewigen Hollenqual. (In
the Curiosildten der physisch-literarisch-artis-
tisch-historischen For- vnd Mitwelt, Bd. > I.
St. 2. [Weimar, 1817, 8°.])
•• Describing the conceptions prevailing at dilTerent
periods respecting the torments of hell.'-Brctocft.
3751«. Balfour, Walter. An Inquiry, etc.
1824. See No. 4174.
37.'i2 AcWey, .Mvan. Hell a Place of Future
Punishment. Being the Substance of Three
Sermons delivered to the Baptist Congrega-
tion, Davenport, Long Island, Dec. 29, 1839
... . New-London, 1840, 8°. pp. 22. U.
832
3753. Carle, P. J., the AhU. Du dogme catho-
lique sur I'enfer ; suivi de la dissertation de
M. fernery . . . sur la mitigation des peinca
des damnes. Paris, 1842. 8». (31 sh.) 1 fr.
3754. Angels' Lament (The) over Lost Souls.
[A Poem.] (New Englander for April, 1843;
I. 276-278.) H.
375.5. [Rogers, George]. Adventures of Elder
Triptolemus Tub; comprising Important and
Startling Disclosures concerning Hell; its
Magnitude, Morals, Employments, Climate,
&c. ... To which is added. The Old Man of
the Hill-Side. Boston, 1856 [cop. 184«J, 18».
pp. 197. H.
3755». Ariza, Juan de. tJn viaje al infierno.
4 tom. Madrid, 1848, 8».
3755i>. Weaver, George S. Lectures on the
Future Life and State, or the Bible View of
Hell. . . . Madison, la., 1852, 16°. pp. 84.
Universalist.
375C. Killen, J. M. Our Friends in Hell.
Or Fellowship among the Lost. ... Edin-
burgh, 185— ? large .32°. Irf. .,.,.■
A counterpart to " Our Friends in Heaven, by the
same author.
3756«. Collet, Auguste. L'enfer. ... Paris,
18(51. lb°. pp. .■?44.
The author is an unbeliever.
375fi>>, Livermore, D. P. Bible Doctrine of
Heil or, A Brief Examination of the Four
Original Words, Sheol, Hades, Gehenna, &
Tartarus, rendered Hell in the Scriptures.
Chicago, [18«1 ?J 32». pp. 80. H.
3756°. Bro-*vn8on, Orestes Augustus. Th«
Punishment of the Reprobate. (Browmon't
Quar. Kev. for Jan. 1S«52. pp. 85-113.) H.
Compare the same Review for .luly, 1861, pp. »9
(Where Gioherti is qi^oted). 371. 372. and for Oct. 1861,
especially pp. 419-422. 432-450. The present article
contains letters from two of Ihe author s Catholic
friends in opposition to his views, with replies. In
the October iiumbcr of his Review (p. 435) Brownson
asks— "l Are the wicked cvei lastingly punished
because they are eyerlnsiingly tuning? 2. Is their
u'necesTarily include any more "than is implied in the
loss of heaven or supernatural good? 4. Does U
necessarily exclude the reprobate from all di-
minution of their sufferings under the expiation eter-
nally eoing on. or from gradually attaiuing to tMit
degree of imperfect good foreshadowed in what tneo-
logiins call the state of pure nature? —and says,
•We know nothing in the definitions of the Church
that forbids us lo hold the milder view indicated m
these questions."
4. Duration of Putnre Punishment,
JVote.- Compare the preceding section; also Class
III. Sect. III. A. 1, E, and F. 1.
101-116 of l.is 0/.HS de Theol. Dogm., Antwerp, (1644.
etc.) 1700, fol. a.
375S Scliulze, C. A. De crebriori aTroKara-
o-rao-eo.? in Oiunionibus Homimim aTro/caTa-
<rT<ia-et, maxime recentissima. Berolini, I7&I,
4». 2o^-
3759 I>ietelmair,Joh.Angustin. Commenti
fanatici de Hervm Omnivm aTroKaTaorTaaei
Historia antiqvior .... Altorfii, l.b9, 8°.
pp. 280. v.
■• Very Yaluable."«-.BrcWcft.
3760. Cotta, Job. Friedr. Historia «uccmet»
Dogmatis de Poenarum inferuahum Duia-
tione. Tubingae, 1774, 4".
3761 Tliless, Job. Otto. Ueber die biblische
und kirchliche Lehrmeinung von
keit de
pp. 55.
der Ewig-
1111LI113 .^i-i... ..-■■■■■■— ,, g-j
HoUenstrafen. Hamburg, 17»1, &'•
3762 SECT. III. r. i.—CUniSTl A.'S DOCTUl^E. — DURATioy OF PuyisBMEKT. 3788
3762. Bro-ivn, Thom.as. A History of the
Origin and Progress of the Doi,trine of Uni-
versal Salvation. Also, the Final Reconcilia-
tion of all Men to Holiness and Happiness
fully and clearly proved from Scripture,
Reason and Common Sense. ... By Thomas
Krowu, M.E. Author of the History of the
Shakers . . . and History of the Jews. Al-
bany, 1826, 12". pp. 416. B.
3703. Ballon, Hosea, 2(1. The Ancient His-
tory of Universalism: from the Time of the
Apostles, to its Condemnation in the Fifth
General Council, A.D. 553. With an Appen-
dix, tracing the Doctrine down to the Era of
the Reformation. ... Boston, 1829, 12". pp.
326. H.
3764. The same. 2d Ed., revised. Provi-
dence, 1S42, 120. pp. 310.
3765. AVliittemore, Thomas. The Modern
History of Universalism, from the Era of the
Reformation to the Present Time. . . . Bos-
ton, 1830, 12". pp. 458 +. H.
See an article (bv James Walker) in tlie Chrietian
Exam, for May, 1830 ; VIII. 2i0-262. B.
3766. The Modern History of Universalism
... . [A new edition, greatly enlarged.]
Vol. I. Boston, I860, 12». pp. 408.
For the history of Universalism in this country, see
also Wbittemores Lives of Walter Balfour (Boston,
18oi, 3'2»|, of Hoiea Ballou (4 vol. ibid. 1854-55, 12"),
and his Autobiogr.iphy {ibid. 1859, 12").
3767. Grasse, Joh. Geo. Theodor. Bibliotheca
magica et pneumatica. . . . Leipzig, 1843, 8".
pp. iv., 175. H.
On the " Lehre von der Holle und ihren Strafen,"
see pp. 12, 13, and 146-148.
3768. Smith, S. R. Universalism the Doctrine
of the Primitive Christian Church ; a Dis-
course ... . Albany, 1843, 8». pp. 20.
376'J. Satvyer, Thomas Jefferson.
A ^erie.^ of ■Contributions to the History of Uni-
versalism" bv Dr. Sawver, published in the Christian
Ambassador^ Sen- York, 185—, is referred to by Dr.
Whittemore as valuable.
3770. TUayer, Thomas Baldwin. The Origin
and History of the Doctrine of Endless Punish-
ment. . . . Stereotype Edition. Boston, 1856,
12" or 18". pp. 2.51.
Traces the doctrine to a heathen source.
3771. Pltrat, John Claudius. Pagan Origin
of Partialist Doctrines. . . . Cincinnati, 1857,
12". pp. 246.
See, further, for the history of opinions on
this snhiect. No. 3S16, Petersen; 3839,
"White ; 3917, Whistoii ; 3945, Patuz-
zi ; 4 ;.;5, Sawyer ; 4429, Hudson ; 4484,
Universalism us.
3772. Origenes, fl. a.d. 230. See No. 2012.
3773. Scotus Erigena, Johannes, fl. a.d.
858. See No. 2017.
3774. Zorzl, Francesco Giorgio (Lat. Francis-
cus Georgius). De Harmonia Mundi totius
Cantica tria. Parisiis, 1544.
Maintains the doctrine of universal restoration.
See J. W. Petersen's MvffTT^piov anoKaTcKnatrttus,
etc. Tom. I. Gesprach, etc. 1. 81-83.
3775. Pucci, Francesco. De Christ! Servatoris
Etfioacitate in omnibus et singulis Hominibus,
quateims Homines sunt, Assertio catholica.
Gou.lae. 1592, 8°. (7 sh.) BL.
See Bayle, art. Puccixa.
8776. Recupito, Giulio Cesare? Sacrarium
de stupenda horrendaque Suppliciorum apud
Inferos ^ternitate: itemque Sacrarium for-
midabile de Multitudine Reproborum et Elec-
torum Paucitate. Coloniae, 1620, 12°.
This work is ascribed to Rpcupito by Rotermnnd,
in his Fortsetzung zu Jbcher's altgem. Gelehrten-
Lexiko, though not mentioned by Backer under his
name, li seems to have been publ. anonymously;
see Lipenlas, Siil. Beaii* TIteol., II. 9B.
3777. Soner, or Sonner, Ernest. Dcmon-
stratio theologica et philosophica, quod aeter-
na Impiorum Supplicia nou arguant Dei Jus-
titiam, sed Injustitiam. (In " Fausti et Laelii
Socini,item Ernesti Sonneri Tractatus aliquot
theologici," etc. Eleutheropoli [Amsterdam?],
1654, 12", pp. 36-69.) BL.
A Dutch translation was publ. in 1631. For an
account of the work, wiih e.\tract8, see Bock's Hist.
Antitrin. I. ii. 894-fc99. See also Walch, Bibl. Theol.
I. 29S, '299.
3778. WinstanleyjGerrard or Jerrard. The
New Law of Righteousnes budding forth, in
restoring the Whole Creation from tlie Bond-
age of the Curse. . . . London, 1649, sm. S".
pp. (12), 120.
3779. Several Pieces gathered into one
Volume : set forth in Five Books : viz. I. The
Breaking of the Day of God, or Prophesies
fulfilled. II. The Mystery of God concerning
the Whole Creation Mankind. III. The Saints
Paradise ... . IV. Truth lifting up its Head
above Scandals. V. The New Law of Right-
eousnes.se. London, 1649, sm. 8". pp. 138 4-)
60 -I-, 85 +, 64 -h, 120 -|-. U.
3780. Fire in the Bush. The Spirit bvrn-
ing, not consuming, but purging Mankinde.
. . . London, 1650, sm. 8". pp. (14), 77.
3781. Meisner, Joh. Dissertatio de Resur-
rectione Impiorum. \^Resp. Christ. Omutfa.]
Vitebergae, 1652, 4".
3782. Coppin, Richard. The Glorious Mys-
terie of Divine Teachings between Goil Christ
and the Saints. The First Part. || Anti-
christ in Man opposeth Emmanvel, or, God in
vs ... . The Second Part. ... |j The Ad-
vancement of All Things in Christ, and of
Christ in All Things. . . . The Third Part. . . .
3 pt. London, [165—?], 4".
3783. The Advancement of All Things in
Christ, and of Christ in All Things. ... The
2d Ed. . . . London, [1763,] 8°. pp. 71. U.
See No. 3984.
378.3a. A Blow at the Serpent; or a Gentle
Answer from Maidstone Prison to appease
Wrath ... . London : printed in the Year
1656. Reprinted ... 1764, 8°. pp. 120, 16. U.
Also with the heading:— " Truths Triumph ...
in several Disputes holden at ... Rochester . . .
between several Ministers and Richard Coppin ... ."
— On universal salvation.
3784. [Richardson, Samuel]. Of the Tor-
ments of Hell: the Foundation and Pillars
thereof discover'd, search'd, shaken, and re-
mov'd. With Infallible Proofs, that there is
not to be a Punishment after this Life, for
any to endure, that shall never end. London,
(1st ed., N.!).) 1658, 8".
Reprinted in ne Phenix, II. 427-475, Lond. 1708,
8°. {H.) See also Nos. 3989, 4160, 4227.
3785. Che-w^ney, Nicholas. Hell, with the
Everlasting Torments thereof asserted. 1.
Quod sit, that there is such a Place. 2. Quid
sit. What this Place is. 3. Uhi sit. Where it
is. London, 1660, 8".
3786. Denis, A. .^ternse Lacrymae, sive
Aninia damnata sero poenitens apud Inferos.
Duaci, 1664, IS".
3787. Serarius, Petrus. Liber quartus Psal-
morum, in quo grande illud de Redemptione
totius Adami, Rerumque Omnium ejus Gratia
Restitutione Mysterium, hactenus Mundo ab-
sconditum, graphice describitur ... . Am-
Bterodami, 1668.
See J. W. Petersen's Mtio-rijptov airo(caToirTo<r£ius.
etc. Tom. I., Vorrede, § 5.
3788. Barro-w, Isaac, 1630-1677. Sermons
and Fragment.- attributed to Isaac Barrow,
D.D. ... to which are added. Two Disserta-
tions, on the Duration of Future Punish-
ments, aud on Dissenters. Now first collected
833
3780
CLASS III.— DESTINY OF THE SOUL.
3807
and edited from the MSS By the Kev.
J. P. Lee, M.A London, 1S34, 8». pp.
Till., 248. U.
It appears bj the Rev. Alex. Napier's Preface to
the receutediiioa of Barrow's Works, Vol. I. pp. xxix.,
XXX., th;it the author of the Dissertation on the Dura-
tion of l''uture Punishments, pp. 202-W2, was the
Rev. John Whitefoot, Kecior of Heighani, near Nor-
wich. (Conip. No. 3SIS9, below.) He maintains the
doctrine of the destruction of the wicked. The manu-
script is in the handwriting of Barrow, who has
added notes, the first of which is. "Admodum inge-
niosus, dilucirius et candidus est hie tractatus, at
niihi rem miuime conhcit."
8789. Locke, John, 1(}32-1704. Resurrectio
et qua; sequunttir. [In English.] (In Lord
Kin-'s Life of Locke, Lond. ISSO, 8", II. 1.39-
151.) //.
Maintains the annihilation of the wicked.
3790. Strong, AViUiaiu. The Worm that
dyeth not; or Hell Torments, in the Certainty
and Eternity of them, discovered in several
Sermons on Mark i.x. 48. London, 167'i. 8».
BL.
3791. [Burtliogge, Richard]. Causa Dei, or
an Apolc.-y for Uod. Wherein the Perpetuity
of Infernal Torments is evinced, and Divine
both Goodness and Justice (that notwith-
standing) defended. The Nature of Punish-
ments in general, and of Infernal one.s in
particular displayed. ... Written on Occa-
sion of some Objections sent in a Letter to R.
B. [and prefi.ved to this -work]. London, 1675,
sm. 8". pp. 422 -j-. [■'
3792. Brandon, John. To IIOp to Aiwvioi':
or. Everlasting Eire no Fancy. Being an An-
swer to a late Pestilent Pamphlet [by S.
Richardson], entituled (The Foundations of
Hell-Torments shaken and removed) ... .
London, lt57S, 4". pp. 152 +. U.
3793. Helinont, Franciscus Mercurius van.
Panidoxical l)isoiuirses concerning the Macro-
cosm and Mi.r.ioi.sm ... . London, 1685, 8».
A Gei'man translation, Hamburg, 1C91, 8», pp. 3G9 :
Dutch Amst. lii!W. l'«. Van Helmont in this work,
and -a his Seder Olam (see No. 478), maintains the
doctrine of universal restoration.
3794. Poiret, Pierre. L'oeconomie divine, ou
Systeme universel et demonstre des ceuvres
et des desseins de Dieu envers les hommes.
7 vol. Amsterdam, 1687, 8».
Maintains the doctrine of universal restoration.
Comp. Nos. 3805, 3831, 3844.
3795. [Helmont, Franciscus Mercurius van].
Opuscula philosophica quibus contineimiV
Principia Philosophiae antiquissimae et re-
centissimae. Ac Philosophia vulgaris refu-
tata. Quibus subjuncta sunt CC. Problemata
de Revolutione Animarum humanaruni. Am-
stelodami, 1690, 12".
The three works in this rare vol. are paged inde-
pendently, with distinct titles. The first, 'Principia
Philosophiae, ■ etc., which contains 144 pages, is de-
scribed in the title as " Opusculum posthumuiu e
Lingua Anglicana Latinitate douatum, cum Annota-
tiouibus." etc.. and in the preface, as written " a
Comitissa quadam Anglicana, fentina ultra sexum
erudita, Latinae, Graecaeque literaturae peritissima.
jnque omni philosophandi genere quant maxinie ver
sata." The lady thus referred to is Anne (Kinchi
Viscountess Conway, an enthusiastic di.«ciple and
friend of Van Helmnnt. (See Adelung's Gesch. der
menschlichen Narrheit. IV. 305, ff.) Petersen, in his
MviTTTjOiov aTroKa7a(FTa(Tiui$, etc. Tom. I. Gesprach,
etc. Thcil I. pp. .85, 9r,, gives extracts from this work
in favor of the doctrine of universal restoration.
The i-econd part of the Tohinie contains 340 pages,
besides the preface and dedication ; the third part,
144 paces. The latter is translated from the English.
See No. 510. For the full titles, and other details,
see Clement. Bihl. curieuse, IX. 375. 376.
3796. Tlllotson,John, .4fc;>. Of the Eternity
of Hell Torments. A Sermon preached before
the Queen ... March 7. 166g. [On Matth.
x.tv.46.1 London, 16tt0, 4«.
Also in his Work'>, 1757, S», III. 3-25. (H.) This
is the f.imou« sermon in which T!Hot«on m;iintain3
that though God has threatened impeniieut aiimers
i-ith
punishment, 'he keeps the right of
punishing in his onn hand," and may remit the
penalty. See Nos. 3S23, 'it^il.
3797. [StoscK, Friedr. Wilh. von]. Con-
cordia Kationis et Fidei, sive llainionia Phi-
losophiae Moralis et Religionis Christianae.
Amstelodami [Guben and Berlin], 1692, 8<>.
pp. 124, besides Preface, pp. 16, and Appen-
dices, pp. 56.
.Maintains the materiality of the soul, and denies
punishment. The book was
inienr, and caused the author
Kachrichten von
the do
suppressed by the governnie
much trouble. See l'.;iiinig
merlM. Buchem, II. 121-l'2b,
3798. [StaflTord, Richard]. Some Thoughts
concerning the Life to come; with a brief
Account of the State of Religion as it is now
in the World. London, 1693, S".
S alTord was a Universalist. See Whittemore's
llvd. Hist, o/ Univermlimi, 2d ed., I. 157, 158.
3799. Bayle, Pierre, 1647-1706.
B;iyle opposes the doctrine of eternal punishment
in his Z)i'c<.,art. Qrighie and Socin ; in his Itcponse
aux Questions dim Provincial, II. 180, et seqq., III.
975, et -seqq., 1U7. et soqq., V. 296. et seqq.; and in
Entrctiens de Maiime et de Themi.~te, p. 4)8, ct seqq.
See also his Janua Cieloium reserata. — P/aff.
3800. Cordemoy, Louis Geraud de.
L'eternite des peines de I'enfer, contre les
Sociniens ... . Paris, 1697, 1-X
3801. Entretiens sur la restitution univer-
selle [or generale] de la creation ... . [Pur-
porting to be a conference between Dosithetis
and Theophilus.] Cologne, 1697, S».
Jeremy White, in the Preface to his •' Restoration
of all Things, " Lond. 1712, 8", represents this as '• an
ingenious piece written in French by a noble emi-
nent Lord and Minister i-f the court "of the King of
Prussia." The work mentioned by Wakh,i(i6(. Theol.
II. 824, under the title of "Kin Gesprach im Keieh
der Gnaden zwischeu Tlieophilo Lcbrecht und Dcsi-
theo Kleison von der allgemeinen Erldsung des gant-
zeu menschlichen Geschlechts," etc. Amst. 172'2,
seems to have been a translation of it.
3802. I^eade, ^f|■s. Jane. A Revelation of the
Everlasting Gospel-.Message, that by the Blood
of the Everla,sting Covenant all Prisoners shall
be Free. London, 1697, S».
3803. [Petersen, Madame Johanna Eleonora
(von Merlau)]. Das ewige Evangelium
der allgemeinen Wiederbringung aller Crea-
tnren ... . Vorgestellet ... von einem Mit-
gliede D.[er] Ph.[iladelphischen] G[emeine].
Zu Ende ist beygefiiget ein kurtzer Anhang
voneinigen harnionischen Schrifft-Stellen und
verschiedenen sonderbahren Zeugniissen Lu-
theri. [Offenbach?] 1699, 8».
Also in J. W. Petersen's Mturri/piov offo/caToo-To-
ffiois, etc. 1701. etc. fol.. I. 1-32. Fabricius, Delectus
Argumentorum, etc. p. 7'20, note, represents this as a
translation of the work by Jane Leade, mentioned
above, and gives 1698 as the date of its publication.
3804. Graplus, Zacharias. Disputatio inau-
guralis Libellum reeeutissinium sub Rubrica:
Das ewige Evangelium der allgemeinen Wie-
derbringung aller Creaturen, examinans.
[Pries. Joh. Fecht.] Rostochii, 1699, 4o.
3805. Kocli, Christian Gottlieb. "ATroicaTaerTo-
(Tew; Act. III. 21. solida et orthodoxa Expo-
sitio ... Fanaticis nostri Temporis, et qui
illis adstipulantur, imprimis vero Dn. Petro
Poireto, et Evangelii Aeterni Auctori M. D.
Ph. G. opposita. Kilonii, 1699, 8°. (31 sh.)
3806. Wolf, Joh. Joachim. Kurtze Anmer-
ckungen iiber die Frage : ob nacb diesem Leben
eine allgemeine Wiederbringung aller Crea-
turen in Wahrheit zu hofleii . . . ? nach An-
leitung des ewigen Evangelii von einer all-
gemeinen Wiederbringung aller Creatureu
... . Helmstadt, 1699, 8°.
3807. [Kleln-Nicolal, Georg]. Das von
Jesu Christo . . . alien Creaturen zu predigen
. . . befohlene Evangelium von der durch ihii
erftmdenen ewigen Erlosung ... verkiindiget
von Georg Paul Siegvolck ... . Magdeburg,
3808 SECT. in. ¥.4. — CHRISTIAN DOCTRINE.— DUXATioy OF PuyisuMBNT. 3826
1700, 12». (10 sli.) Enlarged, ibid. 1705, 8o;
l,«^pzig, 1713, and 1730, So.
Also iQ J. W. Petersen's Mvo-TT^piov airoicoTaffTa-
(Ttuif etc. Tom. I. Ste No. 3»l(i. note, and No. 3928.
So m:iny of KleiiiNicolai's writings appeareil under
the pseudonvm Georg Paul Siegvotck. that they are
often referred to as it the latter were the true nnuie
of the author. It may be observed that the etymolo-
gical mi-'iining of Faul Sieg\olck is the same iis that
of KleinNicolai ; Paid. Irom the Liiiin Paidits, like
Jhe Gi-ruian kleiii, signifying ■■ liitie." anJ Siegioick,
from siegt'ii, "to conquer, ' and Votk. " people," cor
responding precisely to Nicolat, fioui viKtiiu and >ao$.
3808. [Kleln-Nlcolai, Georg]. The Ever-
lasting Gospel, coiiiniauded to be preached by
Jesus Christ ... unto all Creatures ... con-
cerning the Eternal Kedeniption found out by
him, whereby Devil, Sin, Hell and Death,
shall at last be abolished and the Whole
Creation restored to its Primitive Purity
... . Written in German by Paul Siegvolck,
and translated into English by John S. Ger-
niantown [ Pa.], 1753, sm. 8". pp. viii , 152. U.
Other editions, London, 1792, 1798 ; Philadelphia,
1844, 8".
3809. lilclitscheia, Ferdinand Helfreich.
Christliche Gedancken Uber das Biiehlein vom
ewigen Evangelio der allgenieinen Wieder-
bringuug aller Creaturen. Zeitz [Halle?],
1700, 80. (3:j sh.)
Also in his Gesammte geistreiche Schriften, 1733, 80,
The'il II.
3810. [PiStorlus, Joh. Werner]. Das ewige
Zorn-Gerichte Gottes in der unaufhorlichen
HoUen-Pein . . . entgegen gesetzt dem ewigen
Evangelio der allgeineinen Wiederbringu.ig
aller Creaturen ... . Magdeburg, 1700, 8o.
(11 8h.)
3811. Sclimid, Joh. Andr. Dissertatio de
Pseudo-Evangelio iEterno. Helmst. 1700, 4o.
3812. Wlnckler, Johann, in his Preface to
J. H. llorbs Fredigten iiber das Leiden Jesu
Christ i, Hamburg, 1700. So, attacked Peter-
sen's Das ewige Evangelium.
3813. Graplus, Zacharias. Vindiciae, quibus
Disputationem suam inauguralem . . . defen-
dit. [Rostock? 1701?]
3814. PertscU, Joh. Georg, the elder. Griind-
liche Abfertigung der alten und nenen Hiill-
iind Teuffels-Patronen ... . [In opposition
toOrigen, Van Helmont, Jane Leade, Pordage,
Madame Petersen, and Klein-Nicolai. 1701
or 1702.]
3815. Siegvolckius secundum devictus.
Baruthi, 1701, 4". (4 sh.)
3816. [Petersen, Joh. Wilh.]. Mvtmjpiov
orroKiiTa(rTa<r£ius navnou, das ist : Das Geheini-
niss der Wiederbringung aller Dinge ... oflen-
bahret durch eineu Zeugen Gottes und seiner
Warheit. ... 3 tom. Pamphilia [Offenbach],
1701, '03. [Magdeburg?] 1710, fol. P.
The full title, which is curious, though long, may
be seen in Walch s Bild. Tlieul. II. 818. The titles of
Vols. II. and III. differ from the above aud from each
other: the latter was published with Petersen's name.
Principal Contents of Vol. I. Preface, 28 pages;
'• Das ewige Kvanijeliuni, ' etc., by the wife of Peter-
sen (see above, No. 3803), Zl pages; "A Dialogue
between Philaletha and Agathophilus on the Restora-
tion of All Things," in three Parts, 558 pages; Klein-
Nicolai's '•Evangelium." c(c. (see No. 3807), Zl pages.
In the Dialogue, the writings of Koch, Wolf, Grapius,
Fecbt, Pistorius, Lichtscheid, and Ittig, in opposition
to Petersen's doctrine, are separately criticised.
Vol. II. contains eleven distinct treatises, besides
the Preface, including answers to Winckter, HanMer,
Cling, aud others. (See below.) The anonymous
reply to Hanfler is by Klein-Nicolai. The last treatise,
•' Elnige Zeugnisse, so woll alter als neuer Zeugen,
von der Wahrheit der Wiederbringung aller Dinge,"
etc., 64 pages, is historically valuable. With this
niiiy be compared the references in the Register to
Vol. I. under the word •* Zeugiiiisse.'*
Vol. III. contains no less than seventeen distinct
treatises, including answers to Teuber. Plait, Loscher,
Schwerdtner, Fischlin. Meicker. PfeBSnger, and Neuss.
(See below.) Ghristoph Suebuch'g Explanatioas of
the B7lh. 145th. and 66ih Psalm:
the doctrine of universal restu
printed. They had been previoi
in which be find!
viousiy published sepa
Id 1700 \la\u.
of these volumes, aud
648. Vols. I. aud II. were ciiticiseil at length by V.
E. Loscher in the Uiischuldige .VachriclUen for 1702
aud 1703. Petersen replied in Vol. ill.
3817. Hanfler, Joh. AufrichtigeUnterredung
zweyer CoUoiiuenteu iiber dem Buche, so
genannt : Wiederbringung aller Dinge, da
der Athenienser des Anonymi; oder des Auc-
toris darinneu gebrauchte Worte fUrbringet;
der Berrhoenser aber dieselbe beantwortet
und aus Gottes M'ort das Gegentheil darthut.
Frankfurt an der Oder, 1702, 4o.
3818. Ittlg, Thomas. Exercitatio theologica
de Novis Eanaticorum tjitoriindam nostrw
.^tatis Purgatoriis. Lipsise, 1703.
Also in his Opuscala Varia, p. 150, et seqq.
3819. Mercker, Joh. Christliche Unterwei-
sung von den unniittelbaren Offenbahrungen,
Enthusiasnio, ... Zustand der Wiedergebohr-
nen und Unwiedergebohrnen nach demTcdte,
und ewiger Verdammuiss. 1703.
See No. 38'24.
3820. WHItby, Daniel. A Di.scourse on the
Endle.ss Torments of the Wicked. (Appended
to his Commentary on the '2d Kp. to the Thessa.
lonians, first published in 1703.)
3821. Kahnert, Andreas. Disputatio thetx
logicade Kesurrectiouelmpiorum ... Pra-side
Godofiedo Weguero ... . Kegiomonti, 1704,
4o. pp. ,34 +. H.
Against those who deny the doctrine of the resur-
rection of the wicked.
3822. liange, Joh. Mich. Dissertationes tres
. . . de Herba Borith. Altdorfii, 1705, 4o. (16
sh.)
In nn Appendix to this volume, Lange defends the
doctrine of universal restoration. He was replied to
by Sebast. Edzardi, in his Satis/actio Christi . . .
vindicata, Hamburg, 1706, 40. (13 sh.;
3823. I.e Clerc {Lat. Clerlcus'), Jean.
His Bibliutkigue choisie for 1705, VII. 289-360,
contains a defence of TiUotson's sermon on the eter-
nity of hell torments, with an answer, in the person
of an Origenist, to the Manichaeaiis as represented by
Bayle. An English translation is appended to the
anonymous Life of Tillotsou. publ. in London, 1717,
8" [H.), and to the second edition of Swiuden on Hell
(see No. 3734). Compare the earlier remarks in his
Parrhasiana. I. 301-314, with Bayle's reply iu the
notes to bis article on Origen.
3824. Petersen, Joh. Wilh. Untersuchung
der Griinde, die ein Prediger zu Essen [J.
Mercker] gegen den mittlern Zustand der
Seelen nach dem Tode und gegen die Wieder-
bringung aller Dinge herbeygebracht. Er-
langen, 1705, 80. pp. 312 -|-.
See Nos. 3819, 3833.
3824«. Pfaff, Joh.Christoph. Dissertatio theo-
logica inanguralis pro Loco de Fine Oecono-
niiae Christi in 1 Cor. xv. 24. Tubingae, 1705,
40.
Answered by Petersen in his Mvarr/ptuv, etc. III.
3825. Scli-werdtner, Joh. David. Schrift-
massige Untersuchung ciner . . . wieder auf-
gewarmten Frage: ob die Vordanimten der-
eiiist aus der HoUe wiederum gelassen zu war-
den, annoch einige Hoffnung haben? ... .
Dresden, 1706 [1707?], 4o. (7 sh.)
Petersen replied la his Mvo-rijptov, etc. III. 281-
306.
3826. Da-wes, Sir William, Sart., Abp. of
i'orlc. l^ermons preach'd upon several Occa-
sions, before King William, and Qtieen Anne.
. . . The 2d Ed. . . . London, 1707, «o. U.
Fourteen Sermons, paged separately. Sermons II.-
VII. are on the Certainty, the Greatness, and the
Eternity of HeU-Turueuls.
835
3827
CLASS in. — DESTINY OF THE SOUL-
3854
3827. Jenks, Richard. The Eternity of Holl
Torniciits asserted and vindicated. Loudou,
1707, 8o.
3828. [Klein-Kicolal, Georg]. Der -vergeb-
liche Streit wider die WahrUeit und Ua-
schuld, welcben Herr D. Neuss in dem Trac-
tat: Widerlegung des erdichteten Ewigeu
Evangelii, geiianiit, zu seinem eigenen 8clia-
den angefiiiigen hat. .\scherslel«u, 1707, 8».
(15 sh.) — Also ibid. 1711, 8".
3829. Petersen, .Toh.Wilh. Die gantze Oeco-
nomie der Liebe Gottes in Christo ... .
Magdeburg. 1707, 12». (19 sh.)
In opposition to J. F. Xl.-«yer s Bericbt von Pietisten.
3830. [Fischlin, Ludwig Melchior]. Tliea-
trum Mysterii a7roKaTai7Ta<retus irdtrroiv denu-
datum & destructuin, das ist: Schrifft-mSssi-
ger Beweiss, dass das so genandte Ewige Evan-
gelium ... falsch.nnd in der heiligen Schrifft
nicht gegriindet sey von M. L. M. F. D. S. [i.e.
Magister L. M. Fischlin, Diaconiis aus Stutt-
gart]. Ulm, 1708, 80. (13 sh.) New ed., 1715,
8». (21 sh.)
Petersen replied in bis MvGTijptov etc. III. 306-
377. See No. 384i.
3831. Jager, Joh. Wolfgang. Examen Theo-
logia; novie et niaxime celeberrimi Domini
Poireti, ejusque Magistral Mad. de Bourignon
... . Francofurti et Lipsiaa, 1708, 8<>. pp.
3832. liiipton, William. The Eternity of
Future Punishment proved and vindicated.
In a Sermon preached before the University
of Oxford ... Novemb. 24th. 1706. ... Ox-
ford. 1708, S". pp. 14. H.
Against Abp. Tillotson. See No. 3796.
3833. Mercker, Joh. Einfaltiger Tractat
von der Wiederbringnng aller Dinge, wie
auch von dem Zustand in welcheni die Seelen
der Glaubigen nach dem Tode sich befinden
. . . wieder die go genannte Untersuchung der
Griinde Iln. D. Petersens. 1708.
See No. 3824. Petersen replied in Tom. III. of his
MvoTTfctov, etc. pp 377-467.
3834. Pfefiinger, Daniel. De Restitutione
Diabolorum, vulgo Ob derniahleins eine Erlo-
suug derer Teufel zu hotfen sei ? ex Act. iii.
21. Argentorati, 1708, 4'>?— Also ibid. 1721,
and Jenae, 1730. 5 gr.
Answered bv Petersen in Tom. III. of his Mtro--
3835. Tenber, Samuel Christian. Geminum
Argumentum, alterum pro, altenim contra
Origenianam omnium Rerum anoKaTaiTTatT ii>
... . Magdeburg. 1708, 4".
Petersen replied in Tom. III. of his Mvo-TTjpiov,
etc. pp. 1-124.
3836. Neu8s, Heinr. Georg. Wiederlegung der
erdichteten ewigen Evangelii. Lipsiae, 1709,
80. (31 sh.)
3837. IVhistoii, William. Sermons and Es-
says upon several Subjects. . . . London, 1709,
So. pp. 412.
In this volume Whiston opposes the doctrines of
the sleep of the soul (pp. 79-981, and of eternal punish.
ment. See Bist. of the Works o/ the Learned for
Aug. 1709; XI. 492-503.
8838. Relnigiiiig (Die) der Seelen vor oder
nach dem Xud unpartheiisch bewahret. 1711,
8o.
8839. "White, Jeremiah, Chaplain to Oliver
Cromwell. The Restoration of All Things:
or, A Vindication of the Goodness and Grace
of God, to be manifested at last, in the Re-
covery of his whole Creation out of their
Fall. ... The 3d Ed. With an Additional
Preface; containing Quotations from divers
, other Authors, not mentioned in the Fir.st
Preface, who have wrote in Confirmation of
the above Doctrine London, (1st ed. 1712,)
1779, 8o. pp. xlii., 246. H.
The first ed. was publ. without the authors name.
First American ed., Philad. 1844. tf. - Fourth Eng-
lish ed., with an Introductory Essay of M pages bj
David Thoiu. D.D., London. 1851, 16".
3840. Evidens Demoustratio Restitutionis
Rerum omnium ad Deum, per quam damuati
onines post supremi Judicii Diem tandem
liberabuntur ... . IIaga?-Coiintum, 1713.
This work was written in Dutch, but I can onlv
give the title in Latin from Patuz/i, De /uturo Im-
pionm Statu, p. 218. comp. pp. 29&-3W.
3841. [Glass, Christian Friedrich]. Entdeck-
ter Atheismus, aus der bekaniiten Lehre von
der Wiederbringung aller Dinge, auch der
gefalleneu Engel. Von C. F. G. Lipsise, 1714,
3842. Fiscltlin, Ludwig Melchior. Vollige
Uebtrzeagung, dass das so genannte Ewige
Evangelium falsch sey. Ulm, 1715, 8". (10
sh.)
A rejoinder to Petersen. See No. 3830.
3843. Aliiboiirne, Luke. Condones duas ad
Clerum Londinenseni, ad Matth. xxv. 46 et 2
Cor. i. 12; in quibus Poenarum gehennaliuni
.3:ternitas asseritnr, et Conscientia vindica-
tiir. Londini, 1715, So.
3844. Jager, Joh. Wolfg. Nova Purgatio
Aniniae post Mortem, excocta in Cerebro
Mad. Bourrignon et Petri Poireti, extracta ex
Funio Infernali. Tubingae, 1710, 4o. pp. 54.
3845. Horcll, Ileinrich. Die Philadelphische
Versuchung-s-Stunde, in Ansehnng des ewi-
gen Evangeliums. Marburg, 1715, 4o. (33
sh.)
In this work Horch. who had been a follower of
Petersen, renounces the doctrine of restoration.
3846. Petersen, Joh. Willi. Cekrafftigung
des ewigen Evangelii von der Wiederbringung
aller Dinge, dem Scripto der Philadelphischen
A'ersiichungs-Stunde ... entgegengesetzt ... .
Frankfurt. [lTie?J. i". (24 sh.)
The date given by Rotermund is 1726.
3846«. Horcll, Heinrich. Gegensatz des ewi-
gen Liclits uud der ewigen Finsterniss.
[Against Petersen.] Marburg, 171H, 4°.
3847. Petersen, Joh. Wilh. Bekrafftigtec
Origenes contra den entkraffteten Origcnem,
von der Wiederbringung aller Dinge. Frank-
furt, 1716, 80. (73 sh.)
3848. Petachia [Psedagia? so Georgi and
Rotermund; or Petagia?]: oder neueroffnete
Bibel, darinnen Christus durch und durch zu
finden. Frankfurt, 1716, 4". (107 sh.)
See Walch. Finleitung m die Relig.Streit.. etc. II.
648.
3849. Gaudin, Alexis. Traite snr I'eternitfe
du bonheur et du malheur apres la niort. et
la necessite de la religion. (In the Kecueil de
pieces fugitives, publ. bv the Abbe Archim-
bault, Paris, 1717, 8", Tome I.)
3850. [Klein-Nlcolai, Georg]. Kurze und
griindliche Vorstellung. was nach den wahren
Sinn des heiligen Geistes durcli die in der
Apostelgesch. iii. 21. erwehnte Wiederbring-
ung aller Dinge und durch die Oft'enbahr.
xiv. 6. bemeldete ewige Evangelium verstan-
den werden niiisse. 1717.
3851. Horcll, Heinrich. Der iinter dem Zeug-
nis Jesu verstellte Weissagungs-Geist ... .
[Against Petersen.] Marburg, 1718, 4». (23
sh.)
3852. Petersen, Joh. Wilh. Das Zeugnisg
der Wahrheit in der Wiederbringung aller
Dinge, wider einen Retro-Lapsianer [H.
Horch]. Frankfurt, 1718 [1719'], 4". (13 sh.)
— Also 1726, So.
3853. Die Herrlichkeit der Braut des Lam-
mes. 1718,8".
3854. Die uber alle ihre Feinde und LS»
3855 SECT. III. F. 4. — CHRISTIAN DOCTRl'SE. — duration of PUXisunEyT. 3881
terer triumphirende und ewige Liebe Gottes.
Trankfuit, 1718, i". (27 sli.)
A collection of tracts by Petersen, Klein-Nicolai,
and others, iticluding a Dialogue by Serarius, on the
docti ine of restoraiion. See Walch, Einleitung, etc.
as above, II. ti48, l>4».
3855. CoHiber, Samuel. The Christian Reli-
gion fountled on Reason ... . With some
particular Considerations on the Doctrines of
the Trinity, the Fall, the Resurrection, and
Eternal Punishment. London, 1719, S".
3856. Scliiissler, Christoph. Erste Buchsta-
ben der christlich-reinen Lehre vom ewigim
Gerichte, wider das Ewige Evangelium. Dres-
den, 1719, S». (16 sh.)
3857. Iie-»vls, John. The Nature of Hell, the
Realityof Hell-Fire, and the Eternity of Hell-
Torments, explain'd and vindicated ... .
London, 1720, S".
In answer to Sam. Richardson's tract 0/ the Tor-
ments of Hell, etc. See No. 3784.
3858. Horcli, Heinrich. Ja Nein und Nein Ja
des Ewigen Evaugeliums. [Against Peter-
sen.] Marburg, 1721, 4°.
3859. Seebacli, Christoph. Reprsesentatio
Apostolic-e Ecclesiai ... . Lipstad. 1721, S".
Mainti
I the doctrine of universal restoration.
3860. Gespraclx (Ein) im Reich der Gnaden
zwischen Theophilo Lebrecht und Dositheo
Eleison von der allgemeinen Erlosung der
gantzen menschlichen Geschlechts, Oder volli-
gen Wiederbringung aller Creaturen ... .
Amsterdam, 1722.
See Nos. 3801, 3875, 3873.
3861. Portzlg, Zacharias. Triumphirende
Wahrlieit: Oder unumstosslicher Beweis, dass
die lloUeiipeiu uueudlich sey. Altenburg,
1722, 80. (12 sh.)
3862. Klausiiig, or Clausing, Heinr. De
acternis Peccatorum I'oenis. [li.esp. Geo. Chr.
WolfT.J Lipsiae, 1724, -l".
3863. "Wolle, Christian. Judicium emendatae
Rationis de Interitu Mundi ae Aeternitate
Poenarum Infernalium. Lipsiae, 1724, 4o.
Zgr.
3864. Mosheim, Job. Lorenz von. Gedan-
ckeu tiber die Lehre vom Ende der Hiillen-
strafeu. Cobiirg, 1728, 8o. (3 sh.) 2» Ausg.,
1739, 8».
First puhl. as an Appendix to his Beilige Beden.
1" Theil, Hamburg, 1725, 8".
3865. Scliafer, Job. David. Ewiges Evange-
lium; Oder die Lelue vom tausendjahrigen
und ewigen ReicliChristi und seiner Heiligen,
und der damit verknUpften Wiederbringung
aller Dinge ... . Frankfurt, 1725, 8<>.
ScUaferalso published a Latin translation of this
■work, with the title, " Doctrina de Regno Millenarlo
Christi,- etc.
S866. [Hertel, Jakob]. Georg Mich. Hirsch-
feldens Irrige Lehre von der Erliisung der
Verdammten, contra die Wiederbringung aller
Dinge. Hamburg, 1725, 8o. (17 sh )
Published under the pseudnnvm of Theopliihis. nr
pprh;ips Theopliihis in Hamburg ; comp. Nos. 3809,
3874. Walch (BiW. Theol. II. Hi2. and Index) asc
this work to The.i|iliilus Hirst-hfelcl. Grasse (Bil.l.
magica, p. 147) ascribes it to G.o. Mich. Thenphiliis,
Schroder (Lex. tier hamlurg. Schri/tsteller, III. 214;
attributes to HiTtel a work with the followine title
— '* Widerlegung der irrigeu und verfuhrerischen
Lehre G. M. Hirschfeldts," Hamb. 1725, 8", which is
possibly identical with the above. Grasse (Bibl.
magica, p. 147) ascribes to Georg Mich. Hirschfeld a
work with the title "Irrige I.ebre von der Zernich-
tung der Teuffel," Hamb. I72fi, 8», which seems to be
really an annnvmous work, written (perhaps hy Her-
tel) against Hirschfeld. For the rrob:ihle oricin of
the mistake, see Georgi's Europ. Bucher- Lexicon, II.
262.
8867. Oeffentliclie Bezeugung wider die
Felnde der Liebu Uottes. Altona, 1725.
3868. Petersen, Joh. Wilh. Bewahrung des
ewigen Evangelii, contra Theophilum. Jena,
172«, 8". (10 sh.)
3869. [Hertel, Jakob]. SonnenklarerBeweiss,
dass die Lehre von der Wiederbringung der
Verdammten und Teufel in der heiligen
Schrift nicht gegriindet sey. Antwort anf
die unter dem Namen Joh. Wilh. Petersen
herau.sgegebene Bewahrung des ewigen Evan-
gelii f.ir die Teufel. Von Theophilo in Ham-
burg, 172«. 8". (6 sh.)
Walch [Bibl. Theol. II. 822) erroneously ascribes
this book to Theophilus Hirschfeld. Compare No.
3866.
3870. Petersen, Joh. Wilh. Die von Jo.
Wilh. Petersen nachdrucklich gerettete Wahr-
heit des ewigen Evangelii, contra Eriphili
Sonnen-klahren Beweiss ... . [Edited by
Christian Pagenkop.] Hamburg, 1727, S". (6
sh.)
3871. Pagenkop, Christian. Griindliche Er-
kantiiis der ewigen Liebe Gottes in Christo
gegen aile gefallene Creaturen ... . Frey-
stadt, 172(5, 8°.
See No. 3S1I6.
3872. Petersen, Joh. Wilh. Alethea Victrix.
172G, 8».
3873. Stnrm, Leonh. Christoph. Gottseeligcr
Zeitvertrieb zu sicherer Beweisung der Wie-
derbringung aller Dinge. Freystadt, 172(J.
3874. [Hertel, Jakob]. Die verwerfliche und
verdaminliche Lehre von der Wiederbringung
der Teufel und Verdammten zu Gott, welclio
ein Anonymus in einem verfuhrerischen Liede
verfasset hat. Zum andern Mai widerleget
von Theophilo In Hamburg. 1727. 8".
3875. Gespr^ch (Ein)im Reich derWahrheit
zwisclien Orthodoxophilo Glaubrecht und Go-
thofredo Deitlero,in welchem der aufgewarmte
chiliastische Lehrsatz Dosithei ... oder die
viiUige Wiederbringung aller Creaturen ...
widerleget wird. [About 1727.]
See Nos. 3801, 3860.
3876. Reich. (Die im) der Gnaden triumphi-
rende Wahrheit Cber den bekannten und
jiingst von Dositheo Eleison in Forma Dialogi
wieder aufgewarmten chiliastischen Irrthum
von der voUigen Wiederbringung aller Crea-
turen. Wahienburg, 1727, 4°.
See Nos. 3801, 3860.
3877. Petersen, Joh. Willi. Vertheidigung
der Wiederbringung aller Dinge. Biiting,
1727? S». (20 sh.)
3878. Scllutz, Christoph. Gueldene Rose, der
ein Zeugnues der Warheit von der uns nun so
nahe bevorstehenden gueldenen Zeit. In drei
Theilen. 2eEd. (1727,) 1731, 8».
Restorationist.
3879. Gerhard, Ludwig. Systema anoKiiTa-
<rra<reu)s, das i.st, ein voUstandiger Lebr-Begrilf
des ewigen Evangelii von der Wiederbringung
aller Cinge ... nebst einem ... Weynachts
Predigt von der geistlichen Geburth Christi
in uns ... als woraus dieser gan/.o Tractat
erwachsen. N. P. [Hamburg?], 1727, 4». (113
sh.)
Thi< honk was suppressed by public authority. For
oi.i,.!;. 1 iu i,].pi>sitiHU toil, sec Wnlch, Einlntnng
in ill,' l;,-l,.i. .'<fr,U. <ler Evan.I.uth. Kirche, III. 25'J-
274, ;niM lii- lUhl. TheuL II. 82.i-^:U. S-e lilso Flngsc,
G'escli. des Gtuubens an Unsterblichkeit, 111. ii. 325'
328.
3880. Hoffmann, Joach. Christian. Kurze
und ortbodoxe Wiederlegutig des langen unJ
parado.xen Systematis oTroKarairToo-ea)? M.
Luilwig Gerhards ... . Hamburg, 1727, 4°.
5irr.
3881. Gebhard, Brandan Heinrich. Arnica
Disquisitio de Diabolorum ac omnium Damn.-v-
torum Salute ac Restitutione, ex Verbo Dei
837
3882
CLASS III. -DESTINY OF THE SOUL.
inter Srotinnm et Photinnm institiita ac M.
Ludovici Gerhai-di Systeniati iTroKarao-Tcio-ecos
opposita. Gryph. 172S, 4". (9 sh.)
3882. Gerhard, Ludwijr. Supplementa, das
ist grundliche Rettiing uiid Veitheidisuna:
eeines vollstaiidigen Lehr-Begriffs voir der
1I2S 4"'' m'X^ ''"*''" ^'"^'' ••• • Hamburg,
3883. WiederleguiigdervonLudovicoGer-
h.ird neulith lit-rausgegebenen ... Snpple-
niontoriini. [Ascribed to Sebastian Edzardi 1
Hamburg, 1728, 4". (i sh.; "'
3884. Geuder, Job. Sebastian. Hirtenbrief
an seme Oreineinde und gesamte Einwohner
Hprrn M ''»7;''"» "« selbige vor der von
Herrn M. L Gerharden nen aufgewarmten
hocbstschadhclieii und seelenverderblichen
Lehre von der Wiederbringung aller Dinge
treuhch zu warnen. Hamburg, 1728, 4o. (6
3885. Gotze, Georg Heinr. Observationum
sacrarum bpecimen, M. Ludovico Gerhardo
Aiicton Sj'stematis in-oicaTao-Tao-eus, oppo-
situm ... . Lubeere, 1728, 4o. *^'
3886. Hertel, Jakob. Ganzlicbe Zernicbtung
der ruchlu^en Lebre von der Erldsung de?
n2S 80**"^ ' *'"''^''" ^*'""'''- Hamburg,
3887. Janicke, Job. Friedr. GrUndliclier Be-
weis das.s der Spruch Kom. v. 19. niclit von
der Recbtfertigung durcli den Glauben an
t^instiim handele und die Wiederbringung
aller Dinge . . . niit dem allergeringsteu Titu1
niclit daraus zu erweisen stelic . nebst
einer Vorrede, worin die UneiidlirliUcit der
Quaal der Verdamniten erwie.sen und M Liid-
wig Gerhards herbeygebracbten Argumenten
;Voe '^'■'',",'7 ?'''' ^e'den ... . Parchim,
1728, 4°. (32 sh.)
3888. Lampe, Friedr. Adolf. Dissertationes
dua; de Pwnarum ^ternitate. Brema;, 1728,
3889. - — Zwo Verhandlungen von der Ewigkeit
der Strafen, worin diese Haupt-Lehre unsrer
Bekanntniss bewiesen ... wird. Erst in
Lateinischer Sprache aufgesetzt ... nun ins
Hoebteutsche ubergebracbt, von dem Autore
ubersehen und ... vermehret. 2^ Anfl Bre-
men, (1729.) 1733, 8". pp. 341 +. K
burgh ■^"as"* "''"'^''"'"''' ^y Jos- Robertson, Edin.
3890. Moller, Jacob. . . . Poena Damnatorvm
nvuKivani tinieuda.ex Esaiae Ixvi. vers xxiv
alnsqve Scriptvrae Locis contra M. Lvdovici
t.erhar<h Systenia a7ro<caTa<TTao-ews, Disserfa-
tioneAc^demicaadserta. ... [With a preface
4o^ip?(Sr76."'i/- ^"'^""■^•J I'^°«'^. "28,
3891. JE:pina8, Franz Albert. Dissertatio
... de Evangelio ^terno, ivoKaTdaTamv
mvTtov adnuntiante, cum Ecclesije Lutheranse
Symbolicis Libris irreeonciliabili. [Hetp Job
Hieron Edzardi.] ... Kostochii, 1729, 4". pp!
3892. Stockmann, Job. Christian. Beschei-
dene und schriftinasige Wiederlegnng des so
genannten Systematis in-OKaTao-Tao-ecos M
Ludovici Gerhardi. Hamburg, 1729, 4o. (13
3893. Gerhard, Ludwig. Kurzer Begriff des
ewigen Evangelii von der Wiederbriugunc'
aller Dinge ... auf eine demonstrativische
Art aufgesetzet. Altoona, 1729, S". C23 sh )
In the preface to this work GerharJ reviews his
adveisanes partirularly Oeuder, Buddeus, Lampe,
Gehhard. Janicke, .Stocbmann. and the divines of
the thcologica! r,cult.v nt Rostock, who had published
a tract against him.- H-oZcA. ^
8894. STeunLeister, Erdmann. Grundliche
838
39C1
Wiederlcgung des von M. Ludewi- Gerhard
neulich berausgegeben Kintzen Begriils v,in
mo'sr'ao'shT"^ "'''' '''^^'- "''-'^-^.
3895. Slbeth, Carl Joachim. Tractatus theo-
logicus, sistens Exegesin et Vindicias Diet!
Paullini^ Rom. v. 19, inprimis contra M. Ludo-
^;;ci™ Gerhardum ... . Gryph. 1730, 4».
3896. Hoffmann, Job. [Joachim?] Christian.
Kichtige Widerlegung eines henim schlei-
chenden Tractatleins, Grundliche Erkannt-
8o"(9 sh r'^""' ^'''^^ *^°"''^' "^"'''"'■^' 1729,
See No. 3871.
3897. [Kleln-Nicolal, Georg]. Erortening
Chriiti' 1729 80 "'*^" *''""°^° '■°° '^'''" ^"''^
^^nfn'^"; l^r''" J^*"'' ^'■<^g^"lc'^« grundliche
und besche.dene Gedancken, .lie er uber des
Herrn Johann Lorentz Slossheims . . . seine
ungegriindeten Gedancken von der Ewigkeit
der Hollen-Mraffen, ... eriiffnet hat ...; de-
nen zur Bekraflftigung hinzu gefUget : I Der
vergebl.che Streit ^vider die Wabrheit und
TJnsehnld, welchen Hr. D. Xeuss in seinem
Tractat Widerlegung des eidichteten Ewigen
Ayangelu genannt, ... angefangen hat ; II
tine grundliche Vorstelliing, was durch die
Act. 111. V. 21. erwehnte Wiederbringung aller
Dinge; und durch das Offenb. Job! xiv v 6
bemeldete Ewige Evangelium, verstanden
werden miisse ... . III. Verschiedene wich-
tige Fragen, das tausend-jabrige Reich Jesu
Uiristi, und die ... Miederzurechtbringnng
aller Gcschopffe betreffend .. [with extracts
trom Lutbei's writings, in proof that he be-
AlJo 1743 so "^■*''''"' *^''^*» ^°- (25 sh.) U.
The copy before me contains only the first two
treatises, ending with p. 312.
3899. [Huber, Marie]. Le sist^me des theolo-
giens anciens et modernes, concilie par I'expo-
sition des difterens sentimens sur I'etat des
ames separees des corps. En quatorze lettres.
3' edition augmentee de diverses pieces nou-
velles par 1 aiiteur nienie. Londres. (^1731 33 \
Sl?57,!;o.PP- ^'"- 2^«- ^-^'- 2'voi!
This edition contains the ' Suite des XIT lettres •
b",^^.",^^" ^l-^'l'-J'" ^o"- =*««"• 3913 See'lf;.
417 rin,« , ,^h'',k*''x'?""','"" "'"-""■■ •fi'''-*^"', IV.
163 si " " '*•' ^"PP'-' V. ise-
3900. [ ] The World Unmask'd: or The Phi-
losopher the Greatest Cheat ... To which
is added The State of Souls separated from
their Bodies: being an Epistolary Treatise
wherein is proved, by . . . Arguments, deduced
A"/ ^,"-y, ^^'Pture, that the Punishments
of the M icked will not be Eternal In
Answer to a Treatise, entitled. An Enqniry
into Ongenism. Together with a Large Intri
duction evincing the same Truth from the
Principles of Natural Religion. Translated
from the French. London, 1736. 80 nn viii
446. B., r.-2d ed., 2 vol. ih.d. 1743, vioF.'
"The State of Souls," *c. begins on p. 245 with
the haif.title:-..The Systems of the AniientsTnd
Moderns reconc.led . i„ Fourteen Letters.
... At p. .Sfil we have the half-title:— • The Se-
quel of the Fourteen Letters. . . .■
^^}- r ] Das Lehrgebaude der alten und neuen
Gottesgelehrten in eine Uebereinstinimung
gebracht ... . In vierzehn Briefen ....
In die deutsche Sprache Ubersetzt und an dem
Ende in einigen Betrachtungen bescbeiden
g^prUfet von einem aufrichtigen Freunde der
"ahrbeit. Nebst einer Vorrede Hrn. Hcin-
ricb Meene. Helmstadt, 174R. So. (32 sh.)
See Krafts Neue Theol. Bibl., III. 907-910.
3902
SECT. III. F. 4 —CHRISTIAN DOCTRINE. — Dtw^TJo.v of rt/A/.v/y.vavr. 3925
3902. [Huljer, Marie]. The State of Souls,
separated from their Bodies ... . Translated
from the French. First American, from the
second London Ed., with Additional Notes, hy
Nathaniel Stacy. Cooperstown, 1817, 12». pp.
203. B.
3903. [ ] Natural and Revealed Religion ex-
plaining each other. In two Essays. The
First shewing what Religion is essential to
Man. The Second, the State of Souls after
Death, as discovered by Revelation. MS.
Never before published. (Harleian Miscel.,
1745, 40, VI. 39-51.) H.
Tills is translated and abridged from two anony-
mous works ol Marie Huber, viz. " Lettres sur la
religion esseiitielle a 1 lic.iiinie," Anist. 17.38, trans-
lated into English the sameyciir; and '■ Le
deso
See
Fnr a notici; of the Lettres siir la reli-
gion, etc. see Rauingarteii's Aachrichten vonmerkw.
Buchern. 1. 104-113. B.
3904. Coopei','\Villiani. Three Discourses con-
cerning the Reality, the Extremity, and the
Absolute Eternity of Hell Punishments. ...
Publish'd by Desire of many of the Hearers.
... Boston, 173*2, l-2o. pp. lU. H.
Mr. Cooper was " one of the Pastors of the Church
in Brattle Street, Boston."
3905. Cuppe, Pierre. Le ciel ouvert & tous
les honimes: ou Traite theologiqne, dans le-
quel, sans rien deranger des pratiques de la
religion, on prouve .solidement, par I'Ecriture
Sainte et la raison, que tous les hommes seront
Bauves ... . [17—,] 4o. MS.
See De Bure, Bihl. Instrnctice. I. 413, 4U. n. 753,
and Siippl. I. 150, n. 563. Querard mentions an edi-
tion dated 1768. Another was publ. with the imprint
"Londres, 1783," 8", pp. xxviii.. 177. U. The English
translation seems to be earlier than any printed
edition. Compare Nos. 3958, 3962.
3906. [ ] Heaven open to All Men ... . Lon-
don, 1733, 8». pp. xxviii., 115. .Bj4., IT. — Ibid.
1766, 8». pp. vii., 78.
3907. [Rucliat, Abraham]. Examen de rOri-
genisme sur Tetat des Smes separees des corps.
Lausanne, 1733, 12°.
See Nos. 3899, 3913.
3908. "Walch, Job. Georg. Von Herrn M.
Ludwig Gerhards voUstandigen Lehr-Begriff
des ewigen Evangelii von derW'iederbringung
aller Dinge. (An Appendix to his '^ Einhitung
in die ReUg.-Streit. der Evan.-Luth. Kirche,"
1733, S», III. 259-533.) /)., U.
3909. Moshcim, Job. Lorentz von. Hoilige
Rerten iiber wichtige Wahrheiten der Lehre
Jesu Christi. I" Theil. Nebst desselben Ge-
dancken von derEwigkeit der Hiillen-Straffen.
5" Aufl. li II« Theil. 40 Aufl. || III" Theil. 2"
Aufl. II IV" Theil. || V"— VI" Theil. 2» Aufl.
6 Theile. Hamburg, 1734, '35, '33, '36, '45, 8».
U.
The "Gedancken" oooupv pp. 255-272 of Part I.
To Part II. is appended " Send Schieiben an einen
voniehraen Mann, iiber iinterschiedliohe Dinge," pp.
239-288, iu defence of the " Gedancken," against Pa-
genkop.
3910. Pfaff, Christoph Matthaus. Dissertatio
exegeticci-polemica de Validitate Argumenti
contra Finem Poenarum Infernalium et Sal-
vationem Damnatorum ex Matth. xxvi. 24.
Marc. xiv. 21. Bonum Judse fuisset, si non
fuisset natus, depromti ... respondente
ChristianoTheoph. Dimpfel ... . Editio nova
auction Tubingae, (1734,) 1743, 4». pp.36. D.
3911. Reinliard, Lorenz. Die unendliche
Ewigkeit der Hiillenstrafen, mit schriftnias-
Bigen Beweisgriinden dargethan. Leipzig,
1734, So. (4 sh.)
3911«. Freymund, Andreas, pxfudon. Be-
trachtung der Unendlichkeit des Andern
Todes und-Wiederbringung aller Dinge ... .
Leipzig, 1737, 4°. (7 sh.)
012. Oakes, Abraham. T
Torments distinctly mill ini
The 2d Ed. To wliicli is
inscribed to the Kev. Will
concerning bis Eternity
DiM-lrinoofllcIl-
rtiallydisfussed.
eti.\'il, a I'rofuce
u Wliistoii, M.A.
Hell-Torments
pp.
considered. . . . London, (1738,) 1740, !
(4), viii.. 72. H.
See No. 3917. The first edition was anonymous.
3913. [Huber, Marie]. Suite du livre des
XIV lettres sur I'etat des fimes separees des
corps, servant de reponse au livro du profos-
seur R [Ruchat]. Londres, 173«, 12o. — Also
ibid. 1757.
See Nos. 3899, 3907.
3914. Bai-enspr\ing, Siegmund. Die Wic-
dci 111 iiii;iiii;; tillcT Dinge in ihren erstcn guten
/.ustiiiiii (In- f^chopfung, nach ihrem Beweis
uii.l (:(M;(iili(\veis vorgestellet. Frankfurt,
17:ji», s-; cj;; sb.)
3914'>. Burnet, Thomas. Hell Torments not
eternal, argunientatively proved from the At-
tribute of Divine Mercy. London, 1739, 8".
BL.
3915. Voss, Jacob. Ein Bckentniss der Liebe
Gottes niich der Wahrheit bey der Lehre von
uncndlichen Strafen ... . Stettin, 1739, 8o.
(9ish.)
3916. Wollner, . Die heilige Lehre von
der Wiederbringung aller Dinge, aus dein
Worte Gottes, den Einfaltigen zu Gnte, in Frag
und Ant wort ...vorgestellet. 1739? 8». (3sh.)
3917. Whiston, ■\Villiam. The Eternity of
Hell Torments considered : or, A Collection
of Texts of Scripture, and Testimonies of the
Three First Centuries, relating to them. To-
gether with Notes ... and Observations ... .
London, 1740, So. pp.145. K — The 2d Ed.,
improved. London. 1752, So. pp. 142. H.
Ste Zuverlassige Xaclmchten, IV. 1-30. B.
391S. Eternal Misery the necessary Conse-
quence of infinite Mercy abused. [A Sermon
on Psalm Ixvii. 12.] To which is prefixed, A
Preface, containing a short but full Answer to
Mr. Whiston's late Treatise against the Eter-
nity of Hell-torments. London, 1740, 8o.
3919. [Povey, Charles]. ... The Torments
after Death. . . . London, 1740, 8o. pp. 22, 15.
H.
3920. Venn, Richard. The Eternity of Hell
Torments asserted. 1740.
Is this contained in his Tracts and Sermons on
several Occasions, publ. in 17J0, 8'^?
3921. Essay (An) on the Divine Paternity, or
God the Father of Men. 1741.
See Whittemore's Jtod. Hist, of Universalism, 2d
ed., I. 365, 366.
3922. Schubert, Job. Ernst. ... Verntinftige
und schriftmasige Gedanken von der Ewigkeit
der Hollenstrafen Nebst einer Vertheidigung
wider einen ungenannten Freund der W'ider-
bringung 3* und vermehrte Aufl. Jena und
Leipzig, (1741, 42,) 1748, 4°. pp. (48), 351. £>.,
U.
3923. Freundes (Eines) der Warheit Betrach-
tungen der allgemeincn Gnaden-und Liebes-
wege Gottes bei aller Menschen Seeligkeit,
wobey zugleich am Ende des Hrn. M. Schu-
berts Vernunfftige Gedanken von der Ewig-
keit der Hollenstraffen mit Anmerkungen
durchgegangen werden. Frankfurt und Leip-
zig, 1742, 8". (23 sh.)
3924. BaltHasar, Joh. Heinr. De Damna-
tione Actorna. Gryph. 1742, 4°. 3 gr.
3925. Scripture Account (The) of the Eter-
nity ... of the Joys of Heaven, and the Tor-
ments of Hell, stated, explained, and vindl-
cated. By way of Reply to Mr. W. Whiston's
late Book, entitled. The Eternity of Hell Tor-
ments considered, &c. ... London, 1742, 80. pp.
''^+-^^- 839
CLASS III. — DESTINY OF THE SOUL.
S926. Weinschenlc, Joh. Gottfr. Tindiciae
Poenariim aeternarum oppositae Auctori [i.e.
Mai'ie Iluber] Epistolarum sur la religion rs-
sentielle. Prxs. S. J. Baumgarten.] Hal.
1742, 4°. pp. 28.
3927. Dodwell, 'William. The Eternity of
Future Punishment asserted and vindicated.
In Answer to Mr. Whiston's late Treatise on
that Subject. In Two Sermons preached be-
fore the University of O.vford, ... March 21.
1741. . . . Oxford, 1743, 8°. pp. 88 +. U.
3928. [Klein-Kicolai, Georg]. Georg Paul
Siegvolcks dus von Jesu Christo aller Creatur
zu predigen befohlene ewige Evangeliura von
der durch ilin erfundenen ewigen Erlcisung.
Aufs neue herausgegeben und vermehrt durch
ein Schuler Christi C.[arl] C.[hristian] lUestel].
Frankfurt und Leipzig, also Altona, 1743, 8».
(20 sh.)
See No. 3807.
3929. Kraiiter, Philipp David. Disputatio
inauguralis de aeterna Poenarum infernalium
Duratione. Jenae, 1743, 4". (8^ sh.)
3930. Scott, Joseph Nicol. Sermons, preached
in Defence of all Religion, whether Natural
or Revealed ... . 2 vol. London, 1743, 8".
H., U.
Serm. XVII. and XVIII. in Vol. II., pp. 329-379,
maintain the doctrine of tlie destruction of the wicked.
They are entitled, "The Vulgar Upinion concerning
the Duration of the Future Misery examined."
3931. HorlJery, Matthew. An Knquiry into
the Scriptiin-Diic trine concerning the Dura-
tion of Kutun- Punishment .. . . Occasioned
by .some late Writings, and particularly Mr.
AVhiston"s Discourse of Hell-Torments. ...
London, 1744. 8". pp. xii., 313. U.
Also in his Works, Oxford, 1828, Vol. II.
3932. Boldicke, Joachim. Abermaliger Ver-
such einer Theodicee von dem Urspruug des
Bosen .... 2 Theile. Berlin, 1746-52, 8».
1th.
Boldicke maintains that the eternal torments of the
damned spring fioni pure benevolence iu the Deity,
because the happiness of the elect will be so greatly
heightened and intensified by the contemplation of
their sufleriugs I The sum of happiness in the uni-
verse thus becomes greater than could be produced in
any other way. It is but fair to state that he regards
the number of the elect as immensely larger than
that of the reprobate.
3933. Dietelmair, Joh. Augustin. De airoica-
Ttto-Tao-ft TTtti'Tioi' scripturaria et fanatica, ad
Act. iii. 21. Altoifii, 1746, -t". (4 sh.)
3934. [Sclilitte, Joh. Georg]. Schrift- und
vernuiitiiiui^ii;i- rtlic-rlegung der beyderseiti-
gen Grrnuli- liii imil wider die gantz unend-
liche Uiii;lu.k.-.rli;jkfit der Verbrecher Gottes,
und dereu ciiiU iclie stlige Wiederzurechtbring-
ung und Ilerstellung; nach Anleitung der
Gedancken des Herrn Abt Mosheims Uber die
Lehre von dem Ende der HoUenstrafen ... .
Frankfurt und Leipzig, 1746, 8°. pp. 272 +.
See Kraft's A'eiie Tlieol. Bibl., II. 579-B03. Ascribed
bv Roterniund. iu lii< coniinuation of Jcicher's Ge-
lekrten- Lexicon, III. 250, to Philipp Ernst Kern.
3935. [Georgi, J. li.]. Ungereimte Dinge in
einer Schrift zweeuer vornehmer Wieder-
bringer, die sie wider die beilige Rede des
Hrn. Abt Mosheims von der ewigen Verdam-
niss der Gottlosen, ans Licht gestellet haben
... . Frankfurt und Leipzig, 1747, S». (11
8936. Beantivortung auf die ungereimten
Dinge, so ein Geistlicher wider die W'ieder-
bringungsfreunde ausgestreuet ... . 1747,
4».
3937. Moslieim, Joh. Lorenz von. Ver-
theidiginig iler Gedanken iiber die Lehre vom
Ende der HoUenstrafen. Frankfurt, 1747, S».
3938. Stiebritz, Joh. Friedr. Erwiesene
Ewigkeit dar HoUenstrafen, nebst einer Ant-
840
wort auf die dem Herrn Abt Mo.sheim entge-
gen gesetzte Ueberlegung. Halle, 1747, S".
(29 sh.)
" Hauptschrift in philosophischer Hinsicht." —
ritigge.
3939. Meene, Heinr. Die guteSache der Lehre
von der unendlicben Dauer der Hijllenstrafen.
Helmstadt, 1747-48, S".
3940. XJnpartheyische Prufung der Ab-
handlung: Schrift- und vernunftmasige Uelier-
legung der beyderseitigen Griinde filr und
wider die ganz unendliche Ungliickseligkeit
der Verbrecher Gottes ... .3 Theile. Helm-
stadt, 1747-4S. So.
See Krafts \eue Tlieol. Bill., III. llS-133, 67S-«9l:
IV. 429-J33. H.
3941. Scltutz-ScliriAt fur die Ewigkeit der
Hollen-Straffen, wider die Schrift- und ver-
nunftmasige Ueberlegung der beyderseitigen
Grande ... . Frankfurt und Leipzig, 1747,
8°. (18 sh.)
See Kraft's \eiie Theol. Bibl., II. 865-882. H.
394'2. Her1)8t, Nic. Friedr. Prufung des in
dem aberniahligen Versuche einer Theodicee
[by J. Boldicke J enthaltenen Lehr-Gebaudes
vom Urspruug des Bcisen. Breslau, 1747, 8o.
(11 sh.)
3943. MiillerjJoh. Sam. BescheidenePrtifung
des abermallgen Versuchs einer Theodicee [by
J. Boldicke] ... . Hamburg, 1747, 8». (10
sh.)
See Kraft's Neue Theol. Bibl., II. 156-IC'2. M.
3944. Boldicke, Joachim. Auflosung wich-
tiger Zweifelsknoten, welche seiner Erklarung
vom Urspruug und Bestrafung des Bosen ent-
gcgen gesetzt worden. Berlin, 1748, 8". (9
sh.)
3945. Patuzzi, Giovanni Vincenzo. Defuturo
Impioruin Statu Libri tres ubi advers. Deis-
tas, nuperos Origenistas, Socinianos aliosq ;
Novatores Ecclesiae Catholicse Doctrina de
Poenarum Inferni Veritate, Qualitate, et .^ter-
nitate asseritur et illustratur. . . . Ti/pi.? Semi-
narii Veronensis, 1748, 4». ff. (8), pp. xxiv., 405.
— 2da ed., Venetiis, 1764, 4<>.
See Zaccaria, Storia let. d Italia, I. 34-38. (B.)
Comp. No. 3745.
3946. Pfaff, Christoph Matthaus. ... De Per-
petuitate Pienarum Infernalium ex Itatione
neque refutabili nee demonstrabili ... . Tu-
binga>, 1748, 4». pp 38. H.
Translated into German, in great part, in the Bey-
trage zur Beford. d. vemi-nft. Denketm, etc. Heft
VI., (1784,) pp. 127-157. F.
3947. Ramsay, Andrew Michael, the Cltera-
lirr. The Philosophical Principles of Natural
and Revealed Religion. Unfolded in Geome-
trical Order .. . . 2 pt. Glasgow, 1748-49,
4". U.
The author maintains the doctrines of preexistence
3948. Sinsart, Benoft. Defense du dogme
catholique sur reternitS des peines. ... Ouv-
rage dans lequel on refute les erreurs de quel-
ques modernes, et principalement celles d'un
anglois. Strasbourg, 1748,8°. pp. xciij., 331 -|-.
See Journal des Savans for July. 1748, p. 425.
3949. Stein, Joachim Ernst. ... Yernunft-
unJ schriftniasiger Beweis, dass die Lehre von
der Wiederbringung aller Dinge in der Ver-
nunft und Schrift nicht den allergeringsten
Grundhabe... . WolfenbUttel, 1748, 4o. (6
sh.)
3950. Teller, Romanus. Die unendlichen
Strafen in der Ewigkeit ... in vier geistlichen
Redeu ... . Leipzig, 1748, 8». pp. (16), 112.
U.
3951. Zimmermann, Joach. Joh. Daniel.
Die Nichtigkeit der Lehre von der Wieder-
bringung aller Dinge, erwiesen ... . Ham-
burg. 1748.8". (40 sh.)
See Krafts Xeue Theol. Bibl., 1749, IV. 35-46. M.
3952 SECT. III. ¥.-l. — CnniSTl.\.ST)OCTKiyv:. — DURATio.voepi/yK/ii{£.\T. 3974
3962. Hartley, David. Observations on Man,
his Flume, his Diitv. and his Expectations.
... -J pt. London, 1749,8". H.
Part II.. pp. 382-«:, treats of a future state, the
terms of salvation, aud the final happiness of all
manliind. Comp. No. 42'27. — 4th ed., '1 vol. Lond..
1801, S», with the Notes aud Additious of H. A. Piste-
rius, 3J ed.. iu cue vol.
3953. Rlttersdorf, Daniel. Ein Blick in die
Ewigkeit ... . Klbing, 1749, i^°. (.44 sh.)
39.i.3». Gedanlsen von der Uncndlichkeit der
Hijllenstnit'en ... . Frankf. und Leipzig,
1749, S". (7 sh.)
3054. Clear Distinction (A) between True and
False Religion... by which the Truth of
Eternal I'unishment is asserted and proved,
and the Doctrine of Eternal Torment confuted
and condemned, as not merely Atheistical,
but the Bla-sphemous Doctrine of Incarnate
Devils. Birmingham, 1750, S".
3955. Herbst, Xic. Friedr. Abermahlige Prii-
fungdes sogenannten abermahligen Versuchs
einer Theodtcee des Herrn Joachim Boldickens.
Lemgo, 1750, 8". (41 sb.)
3956. Ribov, or Rlebow, Georg Heinr. De
Impiorum Kesurrectione. Gottingae, 1750,
40. (3i sh.)
3956». Raniscit, Salonio. Commentatio my-
thologica pro Siipplicils Sceleratorum aeternis,
adversus novissimum oTrofcaTaoTafTeio! Auc-
toreni scripta. Alteuburgi, 1750, 4».
3957. "Valentin, Theod. Heinr. TJeberzeu-
gender Beweis. dass die Lehre von der Reini-
gnng der Seele nach dera Tode ein verdamni-
licher Irrthum sey ... . Leipzig, 1751, 8".
(3 sh.)
See Kraffs Ifeue Theol. Bibl., 1752, VII. 425-428.
H.
3958. Candid Examination (A) of that cele-
brated Piece of Sophistry [by P. Cuppe], en-
titled, Heaven Open to All Men. . . . London,
1752, 8». pp. 85.
See No. 3905.
3959. Coolte, Thomas. The Scheme of Man's
Present and Future Existence; or, The Doc-
trine of Universal Salvation explained, to the
Glory of God in all his Attributes. [A Sermon
on Dent. vi. 7, 8.1 Newcastle upon Tyne,
1752, 8".
3960. Great Love (The) and Tenderness of
God to his Creature Man : or. The Scripture-
Account of the Redemption, Conversion, and
Salvation of All Mankind. Wherein is dis-
covered, that . . . the Rational Soul or Spirit
of Every Sinner, after suffering in Proportion
to his Deserts, will be converted, delivered out
of Torment, and be finally saved, in a Low
Degree. And that, the Whole Man of the
Righteftus ... will be sanctified wholly, both
in Spirit, in Soul, and in Body ... . By a
Searcher after Religious Truth. London, n.d.
[1753 1], 80. pp. xxiii., 344. U.
3961. Hanov, Michael Christoph. Philosophe-
mata de Justitia Dei infinita. [Resp. Job.
Heinr. Stobboy.] Dantisci, 1753, 4». (5 sh.)
Maintains the reasonableness of the doctrine of
endless puufshnient.
3962. Perronet, Vincent. A short Answer
to a Treatise [by P. Cupp6J, entitled, Heaven
open to All .Men. London, 1753, S".
See No. 3905.
3963. Soldan, Job. Friedr. Zwey Fragen, de-
nen, welche keine unaufhorliche Holle zuge-
ben, zu beantworten vorgelegt . . . darinnen
zugleich des Herrn Wachsmanns Meinung,
warum Gott den gefallenen Engeln keinen
Erloser gegeben habe, gepriifet wird. Halle,
1753, S». pp. 9X U.
See Krafts Neue Theol. Bibl., 1755, X. 445-450. B.
3964. Scripture-Account (The) of a Future
Sttite Consldeiud. London, 1754, 8°. pp. 78 -f-.
Maintains the destruction of the nicked.
3965. Brine, John. A Vindication of Divine
Justice, in the Infliction of Endless Punish-
ment for Sin: containing nn Answer to an
Anonymous Pamphlet, entitled. The Scripture
Account of a Future State considered. Lon-
don, 1754, 80. 6rf.
3965». OrifHn, Rev. , Rector of Dinghy.
The Sciiptnre Account of a Future State con»
Bidered. . . . Occasioned by reiiding a late
Pamphlet, bearing the same Title, by an An-
onymous Author. London. 1755, 8». "is.
See Monthly Rev. for Feb. 1755; XII. 155.
3966. Herbst, Nic. Friedr. Fortgesetzte Prii-
fuug der Biildickischen Lehrsatze .... Hal-
le, 1755, 80. (22 sh.)
3967. Maud, John. An Introductory Discourse
to the Tremendous Sanction impartiitlly de-
bated ... . London, 1753, 8o. pp. 92. U.
3968. The Tremendous Sanction; or, Doc-
trine of Endless Torments, freely and impar-
tially debated, inquiring what Creillbility it
hath from History, Analogy, or Scripture.
With a Discussion on the Origin of Evil. In
Four Bixiks. . . . London, 1755, 8o. pp. xx.,
494 J-. U.
Maintains the doctrine of endless punishment.
3969. Troscliel, Jac. Eli.as. De jeterna Pccca-
torum Daninatlone speciatim ex Scientia Dei
media demonstrata. [I'nes. S. J. Baumgar-
teii.] Halae, 1757, 4o. (6 sh.)
3969*. Essal d'une demonstration de V Apoca-
tastase. Quo! ! grand DIeu! pour jamais le
ciel ou le tartare I'un ou I'autre m'attend?
Lampsaque, 1757, 8°. pp. SI.
See Baumgartea'3 Nachrichten von vierkw. Bu-
chern. XI. 186-188.
3970. Considerations upon War, upon
Cruelty in general, and Religious Cruelty iu
particular. Also, an Attempt to prove that
EverlastingPunisbments are inconsistent with
the Divine Attributes. In several Letters and
Essays. To which are added. Essays on divers
other Subjects, and an Oration in Praise of
Deceit and Lying. The 2d Ed. London, (1758,)
1761, 8o. pp. xxvll., 468. U.
The Essay on Everlasting Punishments occupies
pp. 317-400. The author of this volume also pub-
lished " A Dissertation on False Religion," and
" Essays and Letters on Various Subjects.'*
3971. Specimen (A) of True Theology, or
Bible Divinity ... . By a Searcher after Re-
ligious Truth; and a Well-wisher to All Man-
kind. London, 1758, 8°. pp. xvi., 175. />.,
BA.
Maintains the doctrine of Unlversalism.
3972. Bonrn, Samuel, of Norwich. A Letter
to the Rev. Samuel Chandler, D.D. concerning
the Christian Doctrine of Future Punishment.
. . . London, 1759, 8o. 6rf.
Also in R. Barons PiVars of Priesttraft ami Ortho-
doxy Shaken, III. 241-261, Lond. 1768, I2o. H.
3973. Relly, James. Union : or, A Treatise
of the Consanguinity and Affinity between
Christ and his Church. ... London, 1759, So.
pp. xxxviii., 138. U.
Reprinted. Boston, 1779; Providence, 1782 ; Paris,
Me. 1826; Philad. 1843. 8o. Maintains Universalism
on Calvinistic principles.
3974. Some Thoughts on the Duration of the
Torments of the Wicked, aud the Time when
the Day of Judgment may be expected: chiefly
occasioned by a late Pamphlet [by Richard
Clarke] published in Charlestown South Caro-
lina, entitled, "The Prophetic Numbers of
Daniel and John Calculated." Charlestown,
1759. 80. pp. 37. If.
Against UulversBliam.
841
3975
CLASS ni.— DESTINY OF THE SOUL.
4005
3975. Bourn, Rimup), of Norwich. A Series
of Discourses on the Principles and Evidences
of Natural Religion and the Christian Reve-
lation. ... 4 vol. London, 1760— 8» ff.
Discourses VIII. -XIII. Iq Vol. I. relate to the
future .state. Discourse XV. maintains the doctrine
of the deslructioii of the wicked.
3976. Letter (A) to the Rev. Mr. B n, oc-
casioned Ijy a Perusal of two Volumes of Dis-
courses which he lately published. By a Be-
liever in God and a Future State. London,
17«0, 80. pp. ^■2.
3977. Petitpierre, Ferdinand Olivier. Apo-
logie . . . sur sou systenie de non-eternite des
peines k venir. 1761, 12<'.
Querard erroneously gives Frederic Louis as the
Christian name of Petitpierre.
3978. Relly, James. Antichrist Resisted: in
Reply to a Pamphlet, wrote by W. Mason, in-
titled Antinomian Heresy Exploded ... .
London, 1761, 8». pp. 64. U.
3979. [Stoneliouse,,Sr-V George, £ar<.]. Uni-
versal Restitution a Scripture Doctrine. .
London, 1761, 8». pp. 466. H.
3980. Basedow, Joh. Bernh. Philalethie;
neue Ansichten in die Wahrheiten und Reli-
gion der Vernunft bis in die Grenzen der
glaubwurdigen Uffenbarung. 2 Theile. Al-
tona, 1703-64? 8».
In this work Basedow opposes the doctrine of eter-
nal punishment. Comp. No. 3986.
3981. Law, AVilliam. An Humble, Earnest,
and Affectionate Address to the Cleiey.
London, 1762, 8o._Also Stamford fEng.l
180.3, 120. pp. 140. Ij'_ l "^ J'
Near the end of this treatise Law professes his be-
lief m uuiversal salvation.
3982. Clarke, Richard. A Voice of Glad-
Tidings to Jews and Gentiles ... wherein the
Physical Ground of Regeneration is shown
and the Salvation of All Men is proved from
the Oracles of God in both Covenants. . . Lon-
don, 1763, 8o. pp. 232 +. D.
3983. Drel Abliandlungen von den Hollenstra-
fen und deren Dauer, nebst einer Nachricht,
■was sich mit Herrn Petit-Pierre wegen dieser
Jf 'ire zugetragen. Frankfurt und Leipzig,
3984. Relly, James. The Sadducee Detected
and Refuted, in Remarks on the Works of
Richard Coppin. . . . London, 1764, 8°. pp. 94.
U.
See Xo. 37S3.
3985. Dudgeon, William. The Philosophical
Works of Mr. William Dudgeon. Carefully
corrected. N.p. 1765, 16»? pp. 290. U.
Mr. Dudgeon opposes the doctrine of endless pun-
ishment. See particularly pp. 126-158.
3986. -Wirtligen, C. F. Praedestinatio Ma-
lorum Poeiiiirum praesertim apnd Inferos
non aeternaruni contra Basedovium'negatur.
[Pries. J. S. Weickhmann.] Vitebergae, 1765J
See No. 3980.
3987. Reallte (La) et I'eternite des peines ae
Fenfer demontrees par des raisons philoso-
phiques contre I'irreligion et la superstition.
Amsterdam, 1766, 8". (5 sh.)
See EruesU's A'eue Theol. Bibl., 1766, VII.-237-247.
the L cnfer d^truif is a translation of the work of
Richardson described above. No. 37M. For a disser-
tation attributed to Whitefoot, compare No. 3788. I
take the title from Barbier. n. 3101. '■»'• i
3990. Miiller, Joh. Daniel. Dissertatio inau-
guralis in qua lustitia Poenarum aeternaruni
^^«« "l*"^'""^ illarum demonstratur. Rintelii,
1769, 4<>.
3991. Leasing, Gotthold Ephraim. Leibnitz
von den ewigen Strafen. 1770. (In his .Sam>„t-
liche Schriften, Lachmann's ed., IX. 149-177.)
3992. Cotta, Joh. Friedr. Dissertatio de Morte
aeterna. Tubingae, 1771, 4".
3993. Jackel, Joh. G. Gedanken von der
Lnendlicbkeit der HoUenstrafen. Chemnitz.
1771, 80. pp. 72. '
3994. Lettre philosophico-theologique sur I'e-
ternite des peines. Amsterdam, 1771, 8o.
-Against Rousseau. "-JSre/«A. Rousseau touches
upon the sul.ject in his Emile, Liv. IV.
3995. Berrow, Capel, HfcU.r of Rossington.
1 heological Dissertations ... . London, 1772.
4». pp. 22, 65, 36, 31, 85, viii., 170 -4-. U.
The second of these Dissertations is on • Predesti-
nation, Election, and Future Punishments, -eopHges:
the Last, entitled "A Lapse of Hun.an Souls in a
State of Preexistence.'e^c, contains 180 pages. Ber-
row opposes the doctrine of eternal punishment.
3996. [Walter, Ernst Joh. Conr.]. Neue Vor-
stellung von den Strafen der Verdammten in
der Ewigkeit nach Griinden der Schrift. Ros-
tock und Leipzig, 1772, 8<>. pp. 167.
Maintains the doctrine of the destruction of the
wicked. Compare the full criticism in Doderlein s
Theol. Bililinthek, Bd. II. St. 1, p. 440. ft.' — Brelach
See also Nos. 401H, 403;i, below.
1997. £berliard. Job. August. Neue Apolo-
gie des Sokrates, oder Untersuchung der Lehre
von der,*eIigkeitderHeiden ... . Neue und
verbesserte Aufl. 2 Bde. Frankfurt und
Leipzig, (Berlin, 1772, 76; Bd. II. 1778,) 1787,
; Dutch. Gru-
me of eternal
m of theology
988. [Stonehouse, .STiVGeorge, Bart.l Uni-
vers.ll Restitution farther defended : being a
Supplement to the Book intitled Universal
Restitution a Scripture Doctrine ... . Bris-
tol, 1768, 80. pp. 148. H.
989. Enrer (L') detruit, ou Examen raisonne
du dogme de I'eternite des peines [followed by
a "Dissertation critique sur les peines d'enfer"
by Whitefoot. Both works translated from
the English by the Baron d'Holbach.l ..
Londres [Amsterdam], 1760, 12°.
I have not seen this volume, but conjecture that
842
H.
A French translation, Amst. 177;
venhaag, 1773. 80. Opposes the d
punishment, and the Augustinian .«
gencrall.v. "A very valuable «or... „...,..,„
by •• philosophical acuteness, thnrouph. impartial.
and calm investigation." aud •• au impressive and
eloquent style. "—Fuhrmann, Bandb. d. theol. Lit. II.
i. 479. q. V.
98. Oesfeld, Gotthelf Friedr. Die Neue
Apol.igie des Sokrates ... beurtheilt ... .
Leipzig, 1773, 8o. pp. 108. U.
3999. Huet, Daniel Theodore. Reflexions sur
la Nouvelle Apologie pour Socrate de M. J. A.
Eberhard ... . Utrecht, 1774, So.
4000. [Stonehouse, Sir George, Bart.]. Uni-
versal Restitution vindicated against the Cal-
vinists: in Five Dialogues. ... Bristol, 1773,
8o. pp. 176. V.
4001. Pomp, R. Kurzgefasste Prufungen der
Lehre des Ewigen Evangeliums: wtOnit deut-
lich gezeiget wird, dass man die Wiederbrlng-
ungaller Dinge in der heiligen Schrift vergeb-
lich suchet. ... Philadelphia, 1774, 8o. pp.
xvi., 200. U.
In opposition particularlv to Klein Nicolai {alitu
Paul Siegvolck). Christoph Schutz, and David Scha-
fer.
um .Merito Christi nou impe-
'774, 4o. "
4002. Verpoorten, Willem Paul. DeResur-
rectione
trata. (
4003. Weickhmann, Sam. Gottlieb {Lat.
Theophilus). Vindiciae Doctrinae de Suppli-
ciis Damnatorum aeternis. [Pr^s. W. P. Ver-
poorten.] Gedani, 1774, 4o. pp. 32.
4004. Alplien, Hieronymus van. Eenige
leerstukken van den protestantschen gods-
dienst ... [in answer to Eberhardl. Utrecht
1775, so. -'
4005. Haller, Albert, Baron von. Briefe
iJber einiger noch lebenden Freigeister Ein-
4006 SECT. III. F. 4.— CHRISTIAN DOCTRINE. — BFR^r/o.v Of pi7.v;s//,vj!.vr. 4034
wilrfe gegen die Offenbarung. 3 Theile. Bern,
1175-77, S«.
The fourth Letter in Part II. maintains the eternity
of future punishment.
4006. Hofmanii, Friedr. Wilh. Dubiorum,
quae Doctrinae de Poenis Damnatorum aeter-
nis objici solent, potiorura Solutio. [Prxs. Q.
F. Seller.] Erlangae, 1775, 4».
4007. KdnlSt J- C. De Annihilatione iEternis
afflicto Ci-uiiatibus hand dctestanda. [Prses.
G. A. WiWii.] Altorfi, 1775, i". Z gr.
4008. Cros-well, A. Mr. Murray Unmask'd.
In which ... is sliown, that the Doctrine of
Universal Salvation is inimical to Vertue ... .
With . . . the Address of Mr. Chandler of
Glocester, to the People of his Charge, with
regard to Mr. Murray. . . . The 2d Ed. greatly
enlarged. Boston, 1775, 80. pp. 20. BA.
4009. Cleaveland, John. An Attempt to
nip in the Bud, the Unscriptural Doctrine of
Universal Salvation . . . which a certain
Stranger, who calls himself John Murray,
has, of late, been endeavoring to spread in
the First Parish of Gloucester ... . Salem,
N.E., 1776, 8". pp. 44.
4010. [Relly, James]. Epistles: or, The Great
Salvation contemplated; in a Series of Letters
to a Christian Society. ByJ. R. ... London,
177tt, so. pp. 237. U.
4011. Beyer, Carl August. Apologie der
heiligen Schriftoder Untersuchung der Lehre
von den giittlichen Strafen. ... Ilalle, 1779,
8». pp. 207 +. U.
In opposition to Eberhard.
4012. Servetiis, Mordecai,p.5eMdon. The Mys-
tic's Plea for Universal Redemption, as ...
preached by Mr. Elhanan Winchester ... in a
Number of Letters to the Rev. William Ro-
gers, &c. By Mordecai Servetus. ... Philad.
1781, 8'>. pp. 16. U.
4013. [Beyer, Joh. Rud. Gottlieb]. Ueber die
Strafen der Verdammten und deren Dauer.
Ein Versuch. Leipzig, 1782, 8°. pp. 102. U.
'•Nur relatlv seien sie ewig."— Sretscft. See Nos.
i035, 4036.
4014. [Leasing, Gotthold Ephraim]. Gott-
liche Entwiclvelung des Satans durch das
Menschengeschlecht. Dessau, 1782, 8».
Restorationlst.
4015. Newton, Thomas, Bp. Works. 1782.
See No. 2207.
4016. Walter, Ernst Joh. Conr. Priifung
wichtiger Lehren theologischen und philoso-
phischen Inhalts ... . Berlin, 1782, 8". pp.
xvii.,331. F.
The third chapter, pp. 104-210, discusses the ques-
nftigen Strafen di
\<l der Z»
Besserung?" The author
destruction of the wicked.
i the doctrine of the
4017. [Chauncy, Charles]? Salvation for All
Men, illustrated and vindicated as a Scripture
Doctrine, in Numerous Extracts from a Vari-
ety of Pious and Learned Men, who have
purposely writ upon the Subject. ... Bj' One
who wishes well to all Mankind. The 2d Ed.
Boston, 1782, 40. pp. iii., 26. BA., H.
The preface is signed T. W.
4018. Mather, Samuel, D.D. All Men will
not be saved forever ... . [In answer to
" Salvation for All Men," etc.] Boston, 1782,
8o. pp 31. BA.
4019. [Clarke, Bev. John, D.D.]. A Letter to
Doctor Mather. Occasioned by his Disingenu-
ous Reflexions upon a certain Pamphlet, en-
titled. Salvation for All Men. By One who
■wishes well to him in common with Man-
kind. . . . Boston, 1782, 4o. pp. 9. BA., MHS.
4020. Author (To thel of a Letter to Dr. Ma-
ther. By One of the Readers. Boston, 1783,
4». pp. 6. BA.
4021. Toivnsend, .Sliippic. Some Remarks
on a PanipliU-l iiititiilcii, All Mini will not bo
saved for ever : wrote by .><:iiiiiicl Mutlii'r, ...
in Answer to onr, iulitiilcd, .'<:ilvation for All
Men... . Boston, N.E. 1783, 8». pp. 32.
Also in liis Gotpel Nma, etc. 1794, 8", pp. 136-179.
4022. [Kckley, Joseph]. Divine Glory brought
to View, in the Condemnation of the Un-
godly ... . In Reply to a late Pamphlet,
entitled. Salvation for All Men. Bv a Friend
to Truth. ... Boston, 1782, 4o. pp. 51. BA.
4023. Divine Glory bnni-ht to View in the
Final Salvation of All M.ti. A I,.ttcr to the
Friend to Truth. Bv Oin' wlio wishes well to
all Mankind. ... Boston, 1783, 4o. pp. 19.
BA.
4024. [Eckley, Joseph]. Appendix, in An-
swer to a late Letter, entitled Divine Glory
brought to View, in the Final Salvation of Ail
Men. . . . [Boston, 1783,] 8°. pp. 8. BA.
4025. Letter (A) to the Author of Divine
Glory brought to View, in the Condemnation
... of the Ungodly, with the Appendix. [Bos-
ton, 1783,] 4o.' pp.'lO. BA.
4026. Townsend, Shippie. Repentance and
Remission of Sins considered, in Answer to a
Pamphlet intitled, " Divine Glory in the Con-
demnation of the Ungodly." Boston, 1784,
8».
4027. Presbyterian Church — First
Presbylery of the Eastward. Bath-Kol. A
Voice from the Wilderness. Being an Humble
Attempt to support the sinking Truths of
God, against some of the Principal Errors,
raging at this Time. ... By the First Pres-
bytery of the Eastward. . . . Boston, 1783,
180. pp. vii., 360 +. MHS.
Pp. 169-360 are in opposition to " Origenlsm." or
the doctrine of Universal S:ilvation.
4028. Thacher, Peter. That the Punish-
ment of the finally Impenitent shall be Eter-
nal; or. That all Men shall not be saved, at-
tempted to be proved and illustrated in
Three Sermons, preached at Maiden, October,
1782. . . . Salem, 1783, sm. 4°. pp. 51. H.
4029. Billiges Mittel (Ein) zwischen den bei-
den vornehmsten Meinungen iiber die Dauer
der Strafen im zukUnftigen Leben, vorgelegt
durch einen eklectischen Theologen. Aus dem
Franzosischen (ibersetzt mit einigen Anmer-
kungen. Leipzig, 1783, 8o. pp. 79.
4030. Emmons, Nathanael. A Discourse
concerning the Process of the General Judg-
ment. In which the Modern Notions of Uni-
versal Salvation are particularly considered.
. . . Providence, R.I., 1783, 4°. pp. 75. BA.
4031. Gordon, William. The Doctrine of Fi-
nal Universal Salvation examined and shown
to be Unscriptural : in Answer to a Pamphlet
entitled Salvation for All Men ... . Boston,
1783, 4o. pp. ii., 96. BA.
4032. Hoplctns, Samuel. An Inquiry con-
cerning the Future State of those who die in
their Sins: wherein the Dictates of .Scripture
and Reason, upon this important Subject, arc
carefully considered: and whether Endless
Punishment be consistent with Divine Jus-
tice, Wisdom and Goodness: in which also
Objections are stated and answered. ... New-
port, Rhode-Island, 1783, 40. p).. vi., 194. B.
Also in his Works, 1854, 8o, II. 3B7-489. H.
4033. Junge, Christian Gottfried. Dissertatio
inauguralis, qua de Durationo Poenarum In-
fernalium reoentioris Auctoris [i.e. K. J. C.
Walter] Sententia expenditur. Altdorfli,
1783. 40.
See Nos. 3996, 4016.
4034. Programma de Poenartim divinarum
Vi emendatrice. Altdorfli, 1783, 4o.
843
4035
CLASS III. — DESTINY OF THE SOUL.
4062
4035. [Sc^-wartze, Christian August]. Zu-
satze zu dem Versucb einesUngenannten [i.e.
J. R. G. Beyer] liber die Strafen der Ver-
dammtcn . . .' . Leipzig, 1783, 8». pp. 62.
•• Maintains the possibility and probability of the
recovery of the damned."— BreJicA. See So. 4013.
4036. Beyer, Job. Rud. Gottlieb. Ueber die
Strafen der Verdammten und deren Dauer.
Fortgesetzter Versuch ... . Leipzig, 1784,
8». pp. (8), 263. U.
4037. [Chamncy, Charles]. The Mystery hid
from Afjes and Generations, made manifest by
the Gospel-Revelation: or, The Salvation of
All Men the Grand Thing aimed at in the
Scheme of God ... . In Three Chapters. . . .
By One who wishes well to the whole Human
Kace. . . . London, 1784, 8°. pp. xvi., 41)6. H.
A Dutch translation of the above (as I suppose), by
P. van Heniert, with the title :—"De eindelijkegeluk-
zaligheid allerraenschen. voornamelijk bedoeld In het
plan van God," etc. 2 deelen. Leeuwarden. ITbT, 8°.
4038. Predigten Uber die falsehe Lehre von
ewigen HiiUenstrafen. 2Theile. Berlin, 1784,
8".
4039. Purves, James. An Humble Attempt
to investigate and defend the Scripture-Doc-
trine concerning the Father, the Son, and the
Holy Spirit : to which is now added. Observa-
tions concerning the Mediation of Jestis Christ,
.. . and the Final Issue of his Administration.
With an Appendix ... . The 2d Ed., revised
and greatly enlarged ... . Edinburgh, 1784,
12». pp. xvi., 316. r.
The author is a Unitarian and a Restorationist.
4040. Brown, James, Missinnary nf the Snc.
for Prop, the Gospel in Foreign Parts. The
Restoration [Restitution? so n'att] of all
Things ; an Essay on the Important Purpose
of the Universal Redeemer's Destination.
London. 178,5, 8». pp. xii., 63.
See No. 4167.
4041. [CorrodI, Heinr.]. Uber die Ewigkeit
der Hiillenstrafen. (Beytraf/e :ur B^ford. d.
vernunft. Denlens, etc., 1785, Heft 7, pp.
41-7C.)" F.
4041». Peters, Samuel. A Letter to the Rev.
John Tyler, concerning the Possibility of Eter-
nal Punishments, and the Improbability of
Universal Salvation. London, 1785, S". H.
See No. 4131.
4042. Smalley, John. Eternal Salvation on
no Account a Matter of Just Debt ... . A
Sermon, delivered at Wallingford, . . . with
special reference to the Mnrryan [sic] Contro-
versy. . . . Hartford, 1785, 8°. pp. 30. U.
4043. The Law in all respects satisfied by
our Saviour, in regard to those only who be-
long to him ; or. None but Believers saved ... .
A Second Sermon, preached at Wallingford,
with a View to the Universalists. . . . Hart-
ford, 178«, 8». pp. 32. U.
4044. Adelos, psendon. New Sentiments, dif-
ferent from any yet published, upon the Doc-
trine of Universal Salvation .. . . By Adelos.
Providence, 1786, 8o. pp. 64. BA.
.'.gainst the doctrine.
404.5. Croiicli, Isaac. The Eternity of Future
Punishments. A Sermon preached before the
University of Oxford ... [April 9, 1VG6, from
Rev. xxii. 11]. Oxford, 178«, 4". pp. 23. V.
4046. £-van8, David. General Election, or,
Salvation for All Men illustrated and proved.
A &#rmon preached at the Meetingof the United
Brethren, in New Britain in Pennsvlvania,
November — 1785. n.p. 178«, 8». pp. 27. T.
4047. Jolinsoit, Stephen. The Everlasting
Punishment of the Ungodly, illustrated and
evinced to be a Scripture Doctrine: and the
Salvation of All Men, as taught in several
844
Late Publications, confuted. . . . New-London,
[Conn.], 1786, 8°. pp. xviii., 359. H., U.
404S. Iielcester, Francis. Christ glorified in
the Salvation and final Restoration of all
Mankind : set forth in two Sermons on 1 Tim.
iy. 9. 10, 11. London, 1786, 8». \s.
4049. Matthe-tvs, William. The Miscella-
neous Companions : Vol. III. Containing Dis-
sertations ... ; and Dialogues in tlie World of
Spirits. Bath [Eng.], 1786, 16". pp. 234. U.
Pp. 33-62 contain a. dissertation on the Last Day ;
pp. 63-lCO oppose the doctrine of eternal punish,
mcnt.
4050. Petltpierre, Ferdinand Olivier. Le
plan de Dieu envers les hommes, tel qu'il I'a
manifeste dans la nature et dans la grace. . . .
Hamburg, 1786, 8". — Nouvelle ed., Amster-
dam, 1791, S". pp. xxiv., 272. U.
4051. Thoughts on the Divine Goodness, re-
lative to the Government of Moral Agents,
particularly displayed in Future Rewards and
Punishments. Translated from the French ... .
Bath [Eng.], 1788, S". — Also Hartford (Conn.],
1794, 120; Montpelier [VL], 1828, 120 (d.);
Philadelphia, 184.3. 8°.
See Monthly Jtev. for Marcji, 1788; LXXXVni.
238-241.
4052. Smltli, William Pitt. The Universalist.
In Seven Letters to Amyntor. . . . New-York,
1787, 12». pp. 305. U.
4053. Thomson, R. The Eternity of Hell-
Torments vindicated. London? 17^, So.
4054. WhltaUer, Edward W. A Serious Ad-
dress on the Scripture Doctrine of Future
Punishment. About 1788? So.
4055. Wincliester, Elhanan. The Universal
Restoration, exhibited in Four Dialogues be-
tween a Minister and his Friend ... . The
2d Ed., with Additions. To this Edition is
prefixed . . . some Sketches of . . . [the Au-
thor's] Life ... . London, (1788,) 1792, i'.
pp. Ix., 202. IT.
Fourth edition, with Notes bv W. Vidler, London,
17U9.— Reprinted at Worcester. Mass. 1803, V2 {H.);
Bellows Falls, Vt. 1819. l." (B.); Boston, 1S31, 80;
Philad. 1843, ^.
4056. Clarke, George. Vindication of the
Honour of God, and of the Rights of Men; in
a Letter to Mr. De Coetlogon, occasioned by
the Publication of Edwards' Sermon on the
Eternity of Hell Torments. 1789, So.
4057. Taylor, Daniel. The Eternity of Fu-
ture Punishment, asserted and improved: a
Discourse on Matthew, xxv.46. London, 1789,
So. pp. 46.
4058. The Eternity of Future Punishment
re-asserted. 8o.
4059. Wincliester, Elhanan. A Course of
Lectures on the Prophecies that remain to be
fulfilled. 4 vol. London, 1789-90, 8°, — 2 vol.
Walpole, 1800, 8o. H.
4060. Pragmatlsclie Abhandlung tiber die
Dauer der HoUenstrafen. Frankfurt und Leip-
zig, 1789, 8«. pp. 263 -f. U.
Restorationist.
4061. [Cooper, Samuel, D.D., of Great Tar-
mouth], d. ISOO. Four Dissertations. I. On
Eternal Punishments. In which the Design
of Punishment in general is placed in a New
Light. II. On Christ's cursing the Fig-Tiea.
. . . III. On Mistranslations in the New-Tes-
tament. ... IV. On Christ's Temptation. ...
London, N.D. 8o. pp. xv., 201. U.
■With the half-title ;-" K.xplanations of some Diffl-
cult Texts in the New Testament. In Four Disserta-
tioii.s."
4062. Ed-wards, Jonathan, </)/? ?/0!<n5r*?r. The
Salvation of All Men strictly examined; and
the Endless Punishment of those who die Im-
penitent, argued and defended against th»
4063 SECT. III. F. 4.-CIIR1STIAN DOOTKl^K— DVRAnoy of PUMsaxexT. 4C88
Objections and Reasonings of the Late Rev.
Doctor Chauncy, of Boston, in his Book en-
titled "The Salvation of All Men," &c. ...
New-Haven, 1790, S". m,. vi., 332. //. — 2d
Ed. ... To which is added, an Appendi.x, by
Rev. Nathaniel Eninious, D.B Boston,
1824, 12». pp. 419. U.
Feihaps tne ablest work in defence of the doctrine
of endless puoishment.— A Z>«icMrunslation, Utrecht,
179^, 8".
4063. EwigUelt (Ueber die) der Hollen-
gtrafen, eiu Versuch in eineni Briefe des
(Jrafen von M. Ans dem Franziisischeu. Leip-
zig, 1790, S». pp. 82.
4063*. God's Love to Mankind, exemplified ....
By a Resident of .New-York. New-York, 1791,
8°. pp. 18. H.
Uuiversalist.
4064. Burton, Philip. Annihilation no Pun-
ishment to tlie Wicked after the Day of
Judgment... . London, 179'i, 8». 6d.
4065. [ClarUe, George]. A Vindication of the
Honor of Uod : in a Scriptural Refutation of
the Doctrines of Eternal Miseiv, and Universal
Salvation. . . . London, 1792, 8o. pj.. 284. U.
Maintains the destructiun of the wicked.
4065*. "Weaver, .Tames. Free Thoughts on
the Uiiivfrsiil Kistoiation of all lapsed Intel-
ligences IVcJiu Uic Kuins of the Fall; with
Thonglits on the Origin of Evil. London,
179'i.So.
4066. Ammon, Christoph Friedr.von. Sym-
bolae Theologicae et Criticae ad Doctrinam de
Poenarum divinarum Duratione in altera
Vita. {Opuscula T/ieoL, 1793, 8", pp. 109-144.)
F.
4067. [Diitoit Slambrinl, Marc Philippe].
Laphilosophie divine ... . Par Keleph Ben
Nathan ... 3 torn. [Lausanne?], 1793, 8°. H.
The first edition of this strange mystical work was
published in 17aO with the title: — " De 1 origine, des
usages, des abiis, etc. See Qnerard. Tom. I. pp.
Ki-TO, anil II. 6-26 triMt of immortality. The author
4068. Young, Joseph, M.D. Calvinism and
Universalis.u Contrasted ... . New-York,
1793, 12° or 180. pp. XX., 124.
Uni'
ali.st.
4069. Marsom, John. The Universal Resto-
ration of Mankind examined and proved to
be a Doctrine Inconsistent with itself, . . . and
Subversive of the Gospel of Jesus Christ. In
Answer to Dr. Chauncy of New England, and
Mr. Winchester's Dialogues. ... 2 vol. Lon-
don, n.d. [1794?], 16o. U.
Mr. Marsom maintains the destruction of the
wicked.
4070. To-*vnsend, Shippie. Gospel News .. . .
Boston, 1794, 8°. i.p. 376. BA.
Maintains thif doctrine of universal salvation.
4070*. Murray, Jolin. Universalism vindi-
cated ... . Charlestown, [1795 ?J 8". pp. xvi.,
96. H.
4071. "Wright, Richard. The Eternity of
Hell Torments Indefensible: being an Exami-
nation of several Passages in Dr. Ryland's
Sermon, entitled "The First Lye Refuted."
. . . London ( 179- ?], 8». pp. 52. K
4072. Edwards, Jonathan, the elder. Re-
marks on lm[i()i'tant Theological Controver-
sies. ... Edinburgh, 179«, 120. pp. 480. B.A.
Ch. I., pp. 1-35, treats of ■' God s moral government,
a future slate, and the immortality of the soul ;" Ch.
II., pp. 36-95. of " the endless punishment of those
who die impcniteni.' Comp. No. 3737.
407.3. Huntington, Joseph. Calvinism Im-
proved; or, The Gospel illustrated as a System
of Real Grace issuing in the Salvation of .\ll
Men. A Posthumous Work ... . New-Lon-
don (Conn.), 179«, S". i)p. 331. H.
4074. Huntington, William. Advocates for
Devils refuted, and their Hope of the Damned
demolished : or, An Everlasting Task for Win-
chester and all hi.s Confederates. ... I'hila-
•lelphia, 1790, 8». pp. 95. BA.
4075. Strong, Nathan. The Doctrine of Eter-
nal Misery Recoucileable with the liilinite Be-
nevolence of God, and a Truth plainly asserted
in the Christian Scriptures. ... Hartford,
179«, 8». lip. 408. B., U.
See No. 4099.
4076. Kershaw, James. The Grand Exten-
sive I'lan of Human Redemption ... Including
the Times of the Restitution of All Things
... . Louth, 1797, 12". pp. 289. U.
4077. TJnlversallst's Miscellany (The); or,
Philanthropist's .Museum. Intended chiefly
as an Antidote against the Antichrlstlan Doc-
trine of Endless Misery. ... Vol. I. — V. |
The Universal Theological Magazine ... being
a Continuation of the Universallst's Miscel-
lany. Vol. VI. — IX. ... [Edited by William
VIdler. Monthly. .Tan. 1797 -Dec. 1803.1 9 vol.
London, 1797-1 1S03], 80.
4078. Universal Theological Magazine (The)
and Impartial Review. Vol. 1. — 111. [Jan.
lS04-July, 1805.J 3 vol. London, 1804-05,
8o.
4079. Browne, John, of Sidney Sussex College,
Cambridge. An Essay on Universal Redemp-
tion; tending to prove that the General Sense
of Scripture favours the Opinion of the Final
Salvation of All Mankind. . . . London, 179S,
80. lip. 42. F.
4080. Sliepard, Samuel. The Principle of
Universal Salvation examined and tried bj
the Law and Testimony ... . In an Epistle
to a Friend. Exeter [N.H.], 179S, 12". pp. 36.
D.
4081. "Universal Restoration (The); exhibited
in a Series of Extracts from Winchester,
White, Slegvolk, Dr. Chauncy, Bishop Newtou,
and Petitplerre .. . . London, 179S, I'-o. 2s.
4082. "Wright, Richard. An Abridgement
of Five Discourses . . . intended to obviate
... Objections ... to the Doctrine of Universal
Restoration ... . AVisbech, 1798, 8". pp.
77 -f . H.
4083. Address (An) to Candid and Serious
Men. By some Friends of Mankind. Loudon,
179S, 80. pp. 18. U.
4084. [Fisher, ]. Free Strictures on "An
Address to Candid and Serious Men." Tending
to refute the Arguments brought forward in
that Pamphlet in favour of the Restoration of
all lapsed Intelligences. By some Friends of
Kevelatlon. Loudon, 1799, 8". pp. 23. U.
Ascribed by Mr. Vidler to •' Mr. Fisher, of Wis-
bcach."
4085. "Vidler, William. God's Love to his
Creatures asserted and vindicated; being a
Reply to the "Strictures ... ." London,
1799", 80. pp. 36. U.
4086. Poster, Joel, avd Ballon, Hosea. A
Literary Corresj)ondence, in which, the Ques-
tion concerning Future Punishment, and the
Reasons, f()r and against it, are considered. . . .
Northampton, Mass., 1799, 8o. pp. 68. BA.
4087. Fuller, Andrew. ... Letters to Mr. Vid-
ler. on the Doctrine of Universal Salvation.
Cllpstone. 180'i, h". pp. 108. BA.
4088. "Vidler, William. Letters to Mr. Fuller
on the Universal Restoration, with a State-
ment of Facts attending that Controversy,
and some Strictures on Scrutator's Review,
[London,] 1S03, 8o. pp. xxii., 157. U.
845.
4089
CLASS III. — DESTINY OF THE SOUL.
4115
The letters of Mr. Fuller and Mr.Tidler -were origin-
ally published in the Universalist's Miscellany for
1799-lbOl. See, further, Nos. 4087, 40i»6.
4089. Wrlgiit, Kicliard. Hints on the Uni-
versal Kestorution. . . . Wisbech, 1799, 8». pp.
12.
4090. Andre-ws, Elisha. A Candid Reply to
the Arguments of the late Rev. Elhanan Win-
chester, contained in a Work, entitled, "The
Universal Restoration ...,"&c. Boston, 1800,
120. pp. 9-2. H, I
4091. Gabler,.Ioh.l'hil. Elnige Hauptprrunde
gegen die hwigkeit der positiven Hiillen-
strafen. (i\>ucs theol. Journ., 1800, XV.
142-145.)
4092. dials de Soiircesol. L'fivangile
eternel ... fin du Livre des Jlauifestes. [Paris 1
18-,] 120.
4093. Mandenient du ciel aux eglises ega-
rees, complement du Livre des Manifestes.
[Paris' 1804,] 120.
In these two works the author, a fanatic claiming
to be inspired, denies the doctrine of endless punish-
ment. The Livre des JUani/e-tes was publ. at Avignon
in 1800, 2 vol. 12". aad reprinted at Paris.
4094. Alis-wer to an Anonymous Letter (dated
Sept. 18, 1777), on Predestination and Free-
will, with a Postscript on Eternal Punish-
ments. London, 1801, So. pp. 55.
4095. Douglas, Xeil. An Antidote against
Deism, in a .Series of Letters to the Editor of
in which the Arguments against the
Eternal Prevalence of Sin and Misery . . . are
candidly stated from Scripture; and also an
Answer to Objections .. . . Edinburgh, 1S02,
8o. i>p. viii., xvi., 275. H.
4096. [ Jerram, Charles]. Letters to an Uni-
versalist ; containing a Review of the Contro-
versy between Mr. Vidler and Mr. Fuller; on
the Doctrine of Universal Salvation. By Scru-
tator. . . . Clipstone, 1802, 8°. pp. viii., 182.
U.
See Xos. 4087, 4088.
4097. "Winter, Robert. The Endless Duration
of Future Punishments. London ? 1802, So.
4098. Andre-ws, Elisha. A Candid Examina-
tion of tlie Moral Tendency of the Doctrine
of Universal Salvation, as taught by its Advo-
cates. . . . Boston, 1803, ISO. pp. 173. ba., U.
4099. Foster, Dan. A Critical and Candid
Examination of a Late Publication, entitled
The Doctrine of Eternal Misery, Reconcileable
with the Infinite Benevolence of God ... .
By Nathan Strong .. . . Walpole, New-hamp-
Bhire, 1803, So. pp. vi., 317. U.
See No. 4075.
4100. Simpson, John. An Essay on the Du-
ration of a Future State of Punishments and
Rewards. London. 1803, .«°. pp. 103 +.
Also in his •' Essavs on the Language of Scripture,"
Load. 180S, 8°, pp. 1-92. M.
4101. [Thurn, Willi. Christian]. Jesus und
seine Apostel in Widerspruch in Anseliung
der Lehre von der ewigen Verdammniss.
(Scherer's Sch rift for sche.r, 1803, St. I. No. 4.)
Maintains that Jesus did not affirm the doctrine.
— BreUch.
4102. Ballon, Hosea. Notes on the Parables
of the New Testament, scripturally illus-
trated and argumentatively defended. ... 4th
Ed., revised by the Author. Boston, (1804,
12, 22.) 1S31, 120. p,). 299.
First ed. publ. at R .ndolph, Vt., 1804, 80. pp. 80. —
2d ed., Portsmouth, N.H
4103. Dobson, Thomas. Letters on the Exist-
ence and Character of the Deity, and on the
Moial State of Man. 2 pt. Philadelphia,
1804, Ifi? U.
Letters XV.-XVII. dl. 1-801 maintain the doc-
trine of •• univer>:il ve.oiicili:itinn ; " Let. VII. (I.
121-160) supporu the doctrine of pre-exlstence.
846
4104. Yonng, Joseph, M.D. The Universal
Restoration of All Men. Proved, by Scrip-
ture, Reason, and Common Sens«. ... New-
York, 1804, 120. pp. 259. U.
4105. Ballon, Ilosea. A Treatise on Atone-
ment; in which, the Finite Nature of Sin is
argued, its Cause and Consequences as such ;
the Necessity and Nature of Atonement; and
its Glorious Consequences, in the Final Recon-
ciliation of All Men to Holiness and Happi-
ness. ... Randolph (Ver.;, 1805, 8o. pp. 216.
H.
4106. Haynes, Lemuel. Universal Salvation :
a very Ancient Doctrine; with some Account
of the Life and Character of its Author [viz.
the Devil]. A Sermon, delivered at Rutland
... in ... 1805. 9th Ed. Boston, ISU, 12o.
pp.12. BA.
4107. Smith, Elias. The Doctrine of the
Prince of Peace and his Servants, concerning
the End of the Wicked . . . proving that the
Doctrines of the Uuiversalists and Calvinists
are not the Doctrine of Jesus Christ and the
Apostles. . . . Boston, 1805, 12o. pp. 71. BA.
4108. Spanlding, Josiah. Universalism con-
founds and destroys itself; or. Letters to a
Friend; in Four Parts. Part I. Dr. Hunting-
ton's and Mr. Relly's Scheme, which denies
all Future Punishment, shown to be made up
of Contradictions. Part II. Dr. Chauncy's,
Mr. Winchester's, Petitpierre's, and Med. Dr.
Y^oung's Scheme, which supposes a Limited
Punishment hereafter, shown to lie made up
of Contradictions. Part III. Everlasting, for-
ever, forever and ever, naturally and origin-
ally, mean Duration without End. Part IT.
The Sufficiency of the Atonement, for the
Salvation of All, consistent with the Final
Destruction of a Part of Mankind. Also the
Second Death explained. Interspersed with
Direct Arguments in Proof of the Endless
Misery of the Damned. ... Northampton,
Massachusetts, 1805, 8«. pp. 359. H.
4109. Donglas, Neil. Two Lectures [in favor
of Universal Restoration] delivered in Paisley,
Dec. 11th and 25th, 1805. ... To which is sub-
joined Strictures upon an Essay on Eternal
Punishment, which appeared lately in the
Missionary Magazine. . . . Glasgow, 180tt, S".
pp. 136. 'U.
4110. Summary A'iew of the Evidence of
Universal Restoration. Glasgow, 1806, So.
pp.4.
4111. [ ]. A Defence of Restoration ... . By
Philantropicos Filalethes. ... Glasgow, 1807,
So. pp. 64.
4111«. Winter, Robert. Future Punishments
of Endless Duration ... . [A Sermon.] Lon-
don. 1807. .'o. Is.
Sec MmMly Rev., 1807, Lll. 335.
4112. Stanley, William. Essay on Theology.
Being a Scriptural View of the Gospel of
Jesus Christ. Containing Universal Redemp-
tion, Particular Salvation, Limited Punish-
ment, and General Restoration. . . . London,
>-.D. [1808 or 1809], So. pp. 47.
4113. "Wright, Richard. An Essay on Future
Punishments. London? 1808, 8o.
4114. Ballon, Hosea. A Candid Review of a
Pamphlet |by Isaac Robinson] entitled A Can-
did Reply : the whole being a Doctrinal Con-
troversy between the Hopkintonian and the
Universalist. ... Portsmouth, NIL 11809,]
120.
4115. Thompson, Samuel. Universal Re-
storation Vindicated. A Heply to a Discourse,
by Rev. Jacob Norton, A.M. delivered in Wey-
mouth, December 18, 1808. . . . Charlestown,
1809, 8«. pp. 32. H.
SECT III F. 4 — CHRISTIAX DOCTRiy:E. — J>URATiox of pcaisiimext. 4144
4116 Buclsmlnster, Joseph. A Series of
Lettois between the Kev. Joseph Buckniiu-
ster, D D. the Uev. Joseph Walton, A.M. I'lis-
tois of Congregational Churches in Ports-
mouth, N.H. and the Rev. Hosea Ballon ... .
[On Uuiversalism.] Windsor, ISll, IS", pp.
164. BA.
4117. Lacey, William B. A Sermon against
Universalisni. ... Utica, 1811, 12». pp. 24.
r.
A reply by E.iwin Ferris, Otsego, 1812, 12°. pp. 35.
4118 Murray, John. Letters, and Sketches
of Sermons. ... 3 vol. Boston, 1812, 8".
4119. Baker, Samuel. A Letter from Samuel
Baker, formerly Senior I'astor of the Baptist
Church in Thomaston, to his Brethren in that
Place, after he became a Universalist. Boston,
1813, 120. pp. 23. H.
4120. Ballou, Ilosea. An Attempt, with a
Soft Answer, to turn away Wrath, in Letters
addressed to Mr. George Forrester ... . In
Keplv to his Strictures on [several works of
Mr. Ballou 1 . . . . Portsmouth, N.H. 1813, 1S»
or 24". pp. 179. BA.
4121. Cogaii, Thomas. A Theological Disqui-
sition, on the Characteristic Excellencies of
Christianity... . London, 1813, 8". pp. viii.,
■ S59. H.
4122. Douglas, Neil. The Universal Resto-
ration Defended. An Answer to the Kev.
Alex. Brown's Letters to the Author, in Sup-
port of the Doctrine of Endless Misery. ...
Glasgow, 1813, 8«. pp. 96. U.
4123. Estlin, John Prior. Discourses on Uni-
versal 'Restitution, delivered to the Society of
Protestant Dissenters in Lewin's Mead, Bris-
tol. . . . London, 1813, 8». pp. 211 +. U.
4124. Peck, John. A Descant on the Universal
Plan, corrected: or. Universal Salvation ex-
plained. [In doggerel verse.] With Rev. L.
Haynes' Sermon [, 20th Ed.]. Boston, (3d ed.,
IHli,) 1823, 120. pp. 35. />._4th [5th?] ed.,
with other matter, Boston, 1858, 18o. pp. 62.
4125. Grundy, John. Evangelical Christian-
ity Considered, and shewn to be Synonvmous
with Unit,arianism .... 2 voL Lond. 1813-14,
■ 4120. Hare, Edward. A Preservative against
the Errors of Socinianism : in Answer to the
Rev. John Grundy's Lectures ... . 2d Ed.
. London, (1S14J 1821, 8°. pp. 428. U.
Pp. 21.1-.5(i muiniain the eternity of future punish-
4127. Baker, Samuel. A Solemn Address to
all Christians ... in which are shewn the
Harmony of the Christian System with the
Doctrine of Universal Salvation, and the Ob-
jections and Difficulties that arise in the Way
of believing it; together with a Few Thoughts
on the Unpardonable Sin. ... Hallowell,
1814, 80. pp. 72. H.
4128. Burt, Jephthah. A Treatise, on the
Univensal Goodness of God, in the Salv.ation
of All Men. . . . n.p. [Vermont], 1814, 12". pp.
78.
4129. Dutton, Salmon. Thoughts on God,
relative to his Moral Character, in Comparis m
with the Character, which reputed Divines
have given him. ... Weathersfield, Vt. 1814,
120. pp. 102. U.
Ijniversalist.
<130. [Purves, James]. The Reconciliation
and Restoration of All Things by Jesus Christ.
■■'■ ... Glasgow, 1814, 8o. pp 40. U.
4131. [Tyler, Pn\ John]. Universal Damn*.
tion anil Salvation, clearly proved by tho
Scriptures of the Old and New Testament.
To which are added a Few Preliminary Obser-
vations ... . Boston, 1826, 12°. pp. 100. B.
In 1816 an edition was published in Norwich,
Conn., with the title: — •' The Law and the Gospel,
clearly demonstrated in Six Sermons, ' etc. Two small
editions had previously appeared, one publislied in
Boston, the other in Salem. See R. O. Williann's
Bist. Sketch of I'nweraalism in Noninch, Conn., 1844,
8", pp. 12. 13. Comp. Ko. »41«.
4132. Kelly, John. Solemn and Important
Reasons against becoming a Universalist. ...
Haverhill, .Mass. 1815, 8". pp. 24. H.
4133. Ballou, Hosea. Divine Benevolence:
being a Reply to a Pamphlet, entitled, Solemn
and Important Reasons ... . Haverhill,
Mass. 1815, So. pp. 40. H.
4134. Kelly, John. Additional Reasons
against Universalisni ... . Containing Stric-
tures on the Writings of Hosea Ballou ... .
Haverhill, .Mass. 1815, 8°. pp. 24. H.
4135. Ballou, Hosea. Divine Benevolence
further vindicated : in a Reply to a Pamphlet,
entitled, " Additional Reasons against Univer-
salisni," &c. ... Salem, 1816, 8o. pp. 40. H.
4136. Wood, Jacob. A Letter to the Rev.
John Kelly ... containing Remarks on his
Pamphlet, entitled, Solemn and Important
Reasons ...; also. Additional Reasons, &c.
. . . Haverhill, Mass. 181«, S". pp. 32 .
4137. A Defence of Universalisni: being an
E-\amination of the Arguments and Objec-
tions, advanced by the Rev. James W. Tucker,
A.M. of Rowley, Mass Newburyport;
Aug. 181«, 80. pp. 16. D.
4138. 'Wriglit, Richard. Essay on the Uni-
vers.il Restoration ; intended to show that tho
Final Happiness of All Men is a Doctrine of
Divine Revelation. London, 1816, 12o.
4139. Ballou, Hosea. A Letter to the Rev.
Brown Emerson ... . Salem, 1816, 8". pp.
15.
4140. Letter (A), addressed to the Andover
Institution in particular, and the Calvinistic
Preachers and People in general. In Answer
to a Letter signed " B. Dole." By a Friend to
Truth. Salem, 1816, 8o. pp. 20.
4141. Smitli, Thomas Southwood. Illustra-
tions of the Divine Government; tending to
shew, that Ever.v Thing is under the Direction
of Infinite Wisdom and Goodness, and will
terminate in the Production of Universal
Purity and Happiness. ... 2d Ed., consider-
ably enlarged. ... (1st ed., Glasgow, 1816,)
London, 1817, S". pp. 303. H.
A list of works relatiiiK to the subject is appended
to this volume, pp. 303-303. — 4th American ed., New-
York, 1^57, 120. To this edition is added John Fos-
ter s Letter on Endless Punishment.
4142. Streeter, Russell. The Universal
Friend . . . being a Candid Reply to "A Ser-
mon," entitled, "A Solemn Protest against
the Doctrhie of Universal Salvation : by Ste-
phen Farley ... ." Keene(N.H.), July, 1816,
8o. pp 48.
414.3. Eternal Punishment proved to bo not
Suffering, but Privation ; and Immortality
dependent on Spiritual Regeneration: the
Whole argued on the Words and Harmony of
Scripture, and embracing every Text bearing
on the Subject. ... By a Member of the Church
of England. . . . Loudon, 1817, 8o. pp. xxiv.,
240, 40.
4144. "Wood, Jacob. A Brief Ess.ay on the
Doctrine uf Future Retribution. To which is
added. An Appendix, containing Extracts <jf
Letters from most of the Principal Univer-
847
^
4145
CLASS III. — DESTINY OF THE SOUL.
4171
salian Ministers in New-England, on the Sub-
ject of Future Misery. . . . Worcester, Sept.
1817, 80. pp. 32.
4145. Wood, Jacob. Universal Restoration de-
fended: being an Examination of a Sermon,
entitled The Future Punishment of the Wicked
Certain and Endless ... by Cyrus Mann, M.A.
. . . Worcester, April, 1818, So. pp. 32.
4146. Kneelaiid, Abner. A Series of Lec-
tures on the Doctrine of Universal Benevo-
lence; delivered in the Universalist Church,
... Philadelphia, in ... 1818 ... . 2d Ed.,
with Additi.. Mill Notes. Philadelphia, (1818,)
1824, 120. j,j,. ^:y2. 1).
4146a. Universalist M.igazine (The). ...
[Weekly. July 3, 181 8 -June 14, 1828.] 9
vol. Boston, 1819-28, 4°. H.
Edited at first b}- Hosea Bnllou. with whom were
afterwards associated Hnsea Ballon I'd mid Thomas
Whiltemore. Continued under thi: following title :—
4146i>. Trumpet and Universalist M.igazinc.
... [New Series. Vol. I.- XXXIII. Julv
5, 1828 to the- present time (1861).] 33 vol.
Boston, 1829-61, fol. H.
Edited, for the first 18 nos., by Russell Streeter and
Thomas Whittemoro: afterwards by the latter alone,
till liis decease in ISfil. A representative of that form
of Univers:ilism which rejects the doctrine of punish-
ment in the future life.
4147. Dtltton, Salmon. An Examination of
the Modern Doctrine of Future Punishment:
together with a Short History of the Author's
Life. . . . Boston, 1819, 8". pp. 64. BA.
Against the doctrine of future punishment.
4148. Smitli, William, A.M. The Endless
Duratiim of Future Punishment considered
and defended Glasgow, 1819, 8". pp.
4149. Edgar, AVilliam. Remarks on a Late
Pamphlet, entitled "The landless Duration
of Future Punishment considered and de-
fended, &c. By W. Smith, A.M." ... Glasgow,
1819, 8°. pp. 64 +.
4150. Swanson, John. A Short Reply to the
Treatise of William Smith, A.M. in Defence
of tlie Doctrine of Endless Punishment ... .
Glasgow, 1819, 80. pp. 24.
4151. A Short Series of Letters to Mr. Neil
Douglas, in which the Endless Union and
Final Equality of the Elect and Non-Elect is
contended for, from Divine Authority ... .
Together with an Inquiry into the Nature
and Situation of Hell; also. If Despair will
prevail in that Region. . . . Glasgow, 1819, So.
pp. 72.
4152. Herald (The) of Life and Immortalitv.
By Eli.as Smith. Vol. I. Nos. 1-8. Jan.
1819 -Oct. 1820. Boston, 1819-20, 12o. pp.
288.
In this periodical, of which no more was published,
Mr. Smith advocated the doctrines of universal sal-
vation, nud of no punishment after this life; he had
before been a destruclionist.
4153. Isaac, Daniel. The Doctrine of Uni-
versal Restoration examined and refuted;
. .. being a Reply to the most Important Par-
ticulars contained in the Writings of Messrs.
Winchester, Vidler, Wright, and Weaver. ...
New-York, 1819, 12". pp. 160. ir._2d ed.,
London, 1836, 12°.
4154. Carrique, Richard. A Review of a
Sermon, delivered by Rev. Ebenezer Gay of
Stoughton ... August 20, 1820, being designed
to refute the Doctrine of Universal Salvation
... . Boston, 1820, So. pp. 51. BA.
4155. Balfour, Walter. Letters to Rev.
Moses Stuart [first published in the Uiiirersal-
ist Magazine, in 1820 and 1821, and signed
'An Inquirer after Truth'] ... . Boston,
1833, ISO. pp. 125.
848
4156. Crowell, Seth. Strictures on the Doc.
trine of Universal Salvation; wherein the'
Doctrine is disproved on the Principle of the
Moral Government of God .. . . New- York
1821, ISO. pp. 144. U.
4157. Ballou, Ho.sea. A Sermon [from Ezek.
xiii. 4J, delivered in the Second Universalist
Meeting House, in Boston, on the Morning of
the Third Sabbath in November, 1819. ... 2d
Ed. Boston, 1)S21, So. pp. 15.
Celebrated as the ■• Fox sermon."
4158. [Keurick, Enoch B.]. Final Restora-
tion demonstrated from the Scriptures of
Truth ... . Also, the Main Objections re-
futed. ... By Philo-Bereanus. . . . Boston,
1821, 12o. pp. t:9. H.
4159. "Winzer, Julius Friedr. De aTroxa-
TacTTao-ei. Troii'Tioj' in Novi Testament! Scriptis
tradita. 2 pt. Lipsiw, 1821, 4o. 5 gr.
4leo. Essay (An) on the Doctrine of Eternal
Puni.-ilinients. Now first translated from the
French of D'Alenibert ... . Part I. p A
Critical Di.<st-rtati(.ii on the Torments of Hell,
inwliirli the Komiiliitiuiis of this Doctrine are
examiiifd and destroyed ... . Now first
translated from tlic Kretich. [Part II.] Lon-
don, J. W. T)-i,!<t, 1823. So. pp. 47, 84.
In the copy before me the first sentence of the title,
as originally printed, ha.s been expunged, and the
words given ai.ove are substituted in manuscript.
The first Part is said 10 be " the avowed produrtion
of the author of • Crui.ut^ Rcligieu.se.' ■' (Conip. No.
3970 ) For the original of the second Part, see No.
37S4; comp. abo No. 3989.
4161. Gospel Communicator (The) or Philan-
thropist's Journal. Edited by AVilliani Wor-
r.all. Preacher of Universal Reconciliation,
Glasgow. Vol. I. -II. From Julv 1823 —
July 1825, inclusive. Glasgow, 18'24 [1823]-
25,80. V.
4162. The same. For the Year 1827. Vol.
III.... [Glasgow,] 1827, 80. U.
4163. Hudson, Charles. The Doctrine of the
Immediate Happiness of All Men at the
Article of Death, examined in a Letter to a
Friend. . . . Boston, 1823, S". pp. 19. BA.
4164. Ruflner, Henry. A Discourse upon the
Duration of Future Punishment. ... Rich-
mond, 1823, 80. pp. 47.
Ag linst Universallsm.
4165. Stetson, Seth. Six Sermons, containing
some liemarks, on Mr. Andrew Fullers Rea-
sons for believing that the Future Punishment
of the Wicked will be Endless. . . . Plymouth,
Mass. 1823, 80. pp. 88. B.
4166. [Tidd, Jacob]. ... A Correspondence,
in part attempted to be suppressed by Hosea
Ballou ... . Boston, 1823, 8°. pp. 56. BA.
4167. 'Broivn, Jamefi, B.D., nf Barnwe'l. The
Restitution of all Things; an Essay. London,
1824, 80. 4.^.
Perhaps the same work as No. 4040.
4168. Hudson, Charles. A Brief Statement
of Reasons for rejecting the Doctrine of
Endless Misery. . . . Concord, Mass. 1824, 8°.
pp.16. H.
41C9. Klaiber, Christoph Benjamin. De
Damnatione Improborum aeterna. Tubingae,
1824, 40.
Against the doctrine.
4170. Kneelaud, Abfier, and M'Calla, W.
L. Minutes of a Discussion on the Question
'•Is the Punishment of the Wicked absolutely
Eternal? or is it only a Temporal Punishment
in this World, for their Good, and to be suc-
ceeded bv Eternal Happiness after Death?"
... [ Philadelphia, J 18'i4, 8°. pp. 324. BA.
4171. Remarks on the Modern Doctrine of
the Lniversalists. By a Layman. Boston,
1824, 18°. pp. 12. BJ.
4172 SECT. III. F. 4. — CHRISTIAN DOCTRINE. — z>Fi!.<r/o.vo/-pr.v/OT.wf;.vr. 4197
4172. Whlttemore, Thomas. A Sermon,
ou the I'aralile uf the Rich Man and Lazarus.
3d Ed. Boston, (IS'H, J9,) 1S30, 8». pp. li.
4173. Worrall, William. The Triumph of
Divine Love over Death and HeU. A Sermon
... . Glasgow, 1S24, 8". pp. 31. H.
4174. Balfour, Walter. An Inquiry into the
Scriptural Import of the Words Sheol, Hades,
Tartarus, and Gehenna: all translated Hell,
in the Common English Version. Charles-
town, 1824, 80. pp. viii., 448. if.— 3d Ed.
Boston, 1832, 12o. pp. 347. H.
4175. The same. Revised, with Essays and
Notes, by Otis A. Skinner. Boston, 1854, 12».
pp.359. H.
4176. Sabine, James. Universal Salvation In-
defensible upon Mr. Balfour's Ground. A Re-
ply to ".\n Inquiry into the Scriptural Import
of the Words Sheol, Hades ... [etc.]. By
Walter Balfour." In a Series of Lectures de-
livered in the Universalist Church, Charles-
town. ... Boston, 1825, 8». pp. 132. H.
4177. Balfour, Walter. A Reply to Mr. J.
Sabine's Lectures on the " Inquiry'' into the
Scriptural Import of the Words rendered
Sheol, Hades, Tartarus, and Gehenna. In
Two Parts. 1st. A Defence of the Inquiry.
2d. His Proof of a Future Retribution Con-
sidered. Boston, 1825, 8<>. pp. 136.
4178. Empie, Adam. Remarks on the dis-
tinguishing Doctrine of Modern Universalisni,
which teaches that there is No Hell and No
Punishment for the Wicked after Death. . . .
New-York, 1825, 80. pp. 139. B.
4179. Kneelaud, Abner. Ancient Univer-
salisni, as taught by Christ and his Apostles;
in Reply to a Pamphlet, entitled " Remarks
on the distinguishing Doctrine of Modern
Universalism ... . By Adam Empie ... ."
New-York, 1825, 80. pp. 64.
4180. Thompson, John Samuel. The Uni-
versalist, consisting of Essays . . . and Miscel-
laneous Pieces tending to explain and defend
the Doctrine of Modern Universalism. Edited
by John Samuel Thompson, assisted by S. R.
Smith and G. B. Lislier. . . . [Vol. I. Nos.
1-12. April- Sept. 1825.] Utica, N.Y. 1825,
8».
4181. Balfour, Walter. An Inquiry into the
Scriptural Doctrine concerning the Devil and
Satan : and into the E.ictent of Duration ex-
pressed by the Terms Oliin, Aion, and Aionio:!,
rendered Everlasting, Forever, <&c. in the
Common Version, and especially when applied
to Punishment. Charlestowu (Ms.), 1826, 12".
pp. 360.
4182. Three Inquiries on the following
Scriptural Subjects: I. The Personality of the
Devil. II. The Duration of the Punishment
expressed by the Words Ever, Everlasting,
Eternal, &c. III. Demoniacal Possessions. Re-
vised, with Essays and Notes, by Otis A. Skin-
ner. Boston, 1854, 12». pp. 396. ff.
Part III. was first added in the third ed., Provi-
dence, 184J, 16°. pp. 420. B.
4182». Halves, Joel. Ten Letters, containing
Reasons for not embracing the Doctrine of
Universal Salvation. Hartford? 1827?
Also published as No. 224 of the Tracts of the
Aniericau Tract Sodetv, New York, 12", pp. 60, and
in another form. n.d. 18". pp. 133.
4183. Canfield, Russel. A Candid Review
of Ten Letters, containing Reasons for not
embracing the Doctrine of Universal Salva-
tion, by Rev. Joel Hawes. To which are added
Thirteen Friendly Letters to a Candidate for
the Ministry. Hartford, 1827, 12». pp. 260.
tl84. Carove, Friedr. Wilh. Ueber alleinse-
ligmachende Kirche. . . . [Abth. I.] || 2= und
letzte Abtheihing. 2 Abth. Frankfurt am
Main, 1826 ; Giittingen, 1827, 8». //.
Maintains the doctrine of universal salvation. The
author is (or na3) a Catholic.
4185. Ferrlss, Edwin. The Plain Restitution-
ist. . . . .Montrose, Pa. 1827, 12". pp. 200. U.
4186. Hutchinson, Samuel. An Apology
for believing in Universal Reconciliation ... .
Also, A Key to the Book of Revelation ... .
Norway, Me. 1827, 12". pp. 200.
4187. Peek, George. Universal Salvation con-
sidered, and the Eternal I'liiiislnMrnt of the
finally Impenitent establishr.l. iu a SiTies of
Numbers commenced witli tin- .'<ii;i]iiture of
"Observer," in "The Candid E.xaininer," a
Periodical Work published at Montrose, Pa.
... . Wilkesbarre, Pa., 1827, 8". pp. 150.
41S8. Allen, William, D.D. A Lecture on the
Doctrine of Universal Salvation, delivered in
the Chapel of Bowdoin College. . . . Bruns-
wick, 1828, 8". pp. 40.
4189. Balfour, Walter. A Letter to Dr. Allen,
President of Bowdoin College, in Reply to his
Lecture on the Doctrine of Universal Salva-
tion ... . Charlestown (Ms.), 1828, 12". pp.
4190. [Goodtvin, Ezra Shaw]. On the Meaning
of the Expressions, Everlasting Punishment ;'
and * Life Eternal,' in Matthew .xxv. 46.
{ChrUtian Exam, for Dec. 1828; V. 441-453.)
H.
4191. [ ] Meaning of Mmv and Aiwi/tos. [In
answer to Prof. Stuart's Remarks on the above.]
(Christian Exam, for Sept. 1830; IX. 20-46.)
H.
Prof. Stuart's remarks were publ. in the Spirit 0/
the Pilgrims for August, 1829. Comp. No. 4214,
4192. Hutcliinson, Samuel. A Scriptural
Exhibition of the Mighty Conquest, and Glo-
rious Triumph of Jesus Christ, over Sin, Death,
and Hell ... . Norway, Me. 1828, 12». pp.
144. H.
4193. Notes, on Religious, Moral, aud Meta^
physical Subjects. ... Aberdeen, 1828, 8". pp.
274. K
Pages 81-106 oppose the doctrine of eternal punish-
4194. [Paterson, James]. Scripture Inquiry
into the State and Condition of Mankind, and
the Extent of the Atonement in his Behalf,
with Reflections on the Moral Government of
God. ... By the Author of ''A Compendious
View of Creation." Montrose, 1828, 8". pp.
176, iv.
Universalist.
4195. Read, Nathan. An Essay on Creation
and Annihilation, the Future Existence and
Final State of all Sentient Beings. ... Belftist
[Maine], 1845, 8". pp. 14. F.
First published anonvmously at Belfast, Maine, ia
1828,8", pp. 24. with the title:— "A Disquisition on
Creation. Annihilation, the Future Existence, and
Final Happiness of all Sentient Beings." BA.
4195». Sellon, J. A Series of Sermons, on
the Doctrine of Everlasting Punishment, aa
revealed in the Holy Scriptures. ... Canan-
daigua. 1828, 8". pp. 106.
Maintains the doctrine of the e.ttinction of the
wicked.
4196. Thorn, David, Three Questions proposed
and answered, concerning the Life forfeited by
Adam, the Resurrection of the Dead, and
Eternal Punishment. , . , Liverpool, 1828, S'".
pp. 211. IT. — •2d ed., 1835; 3d ed., London,
1849, 16». pp. XX., 170, J?. — 4th ed., ibid.
1855.
4197. Bacheler, Origen. Tlio Univers.ilist
Bible, according to the Translations and Ex-
planations of Ballou, Balfour and others ... .
849
4198
CLASS III.— DESTINY OF THE SOUL.
4227
itself.
Answer Universalism according to
Boston, 1829, 48».
4198. Balfour, Walter. A Letter to the Rev.
Dr. Beeclier, boston. Boston, 1829, 1S». pp. 30.
4199. Knowlton, Charles, iM.D. Elements
of Modern Materialism : inculcating the Idea
of a Future State, in which all will be more
happy, under whatever Circumstances they
may be placed, than if they experienced no
Misery in this Life. . . . Adams, Mass. 1829,
8». pp. 44S.
4200. Skinner, Dolphus. A Series of Letters
on Iiiiportaiit Itoctrinal andPractical Subjects,
addrc-^.-.l t.> Ktv. Samuel C. Aikin ... . To
which are iulded a Bible Creed and Six Letters
to Kev. D. C. Lansing, D.D. ... on the subject
of a Course of Lectures delivered Ijy him
against Universalism, in the Winter of 1830.
. . . •2d Ed. Utica. 1833. 12». pp. 228.
■in.
! Evang. Mag.
I Gospel Advi
4201. Stearns, John G. An Antidote, for the
Doctrine of Universal Salvation.... Utica,
1829, 18". pp. 139 +.
See No. ■t.'ifia.
4202. Stuart, Moses. Exegetical Essays on
several Words relating to Future Punishment.
. . . Andover, 1830, 12". pp. 150. — Also Edin-
burgh, 1848. 12o.
First published, in part, in tlie Spirit of the Pil-
grims for Aug. 1820; 11. 405-452. H.
4203. Tripp, John. Strictures on Mr. Samuel
Hutcliinsou's Apology for believing in Uni-
versal Reconciliation .... Portland, 1829, 18».
pp.107.
4204. Tyler, Edward R. Lectures on Future
Punishment. ... Middletown, Conn. 1829,
12». pp. ISO. B.
4205. Paig-e, Lucius Robinson. Universalism
Defended. A Reply to several Discourses de-
livered by Rev. Timothy Merritt, in 1827,
against that Doctrine. N. P. or D. [Hartford,
1830,] 160. pp. 144.
4206. Beeclier, Lyman. A Sermon, against
the Doctrine of Universalism, delivered in . . .
Dorchester, Mass. . . . March 7, 1830. Boston,
[1830,J 36". pp. 18.
4207. Wliittemore, Thomas. An Examina-
tion of Dr. Beecher's Sermon against Univer-
salism. Delivered in ... Dorchester, Mass.
. . . March 28, 1830. . . . Boston, [1830,] 36o.
pp. 36.
4208. Skinner, Warren. Four Sermons, de-
livered at Cavendish, Vt. on the Doctrine of
Endless Misery. Woodstock, Vt. 1830, 18». pp.
96.
4209. Parker, ifew. Joel. Lectures on [against]
Universalism ... . Rochester, N.Y. 1830,
18". pp. 126. — 2d ed., New York, 1832. IS", pp.
148. — Also New York, 1841, 12». pp. 192. H.
4210. Morse, Pitt. Sermons in Vindication of
Univcisalism ... . In Reply to Lectures on
Universalism, bv Joel Parker ... . Water-
town 1831, ISO. "pp. 135.
4211. Universallst Expositor (The). Vol. I.
II. Rallou, and H. Ballon 2d., Editors. || Vol.
II. H. Ballon. H. Ballou 2d., and L. S. Everett,
Editors. [Julv, 18.30 -May, 1832. Bi-monthlyJ.
2 vol. Boston, 1831-32, S«. H.
4212. Expositor (The), and Universalist Re-
view. Vol. I. New Series ... . [Jan.-Nov.
18.3.3.] II Vol. II. -I v. — New Series. Edited by
Hosea Ballon 2d. [Jan. 1838 -Nov. 1840.] 4
vol, l',ost..n, is;u, 1838-40, 8". H.
4212» Bnlfour, Walter. Reply to Professor
Stuart's ICxci^ctical Essays on several Words
relating to Future Punishment. .
1831, IJo. pp. 238. G.
850
4213. Bell, William. Letters addressed to Rev.
J. Clark ... on the subject of a Discourse de-
livered by him at the Methodist Chapel, St,
Albans, Vt. from Psalms ix. 27. ... Wood-
stock, 1831, rjo. pp. 56. if.
4214. Goodwin, Ezra .Sliaw. Meaning of
Aitii/ aiiil Aiwi'io?. ( ' 'iiristian Exam, for March
and May ISSl, and :March and Mav 1832; X.
34-63, lGti-192, and XII. 97-105. 1(>9-192.) H.
These .'irticles aim to exhibit all the passages in
which aluyv and a\oivto<; occur in Homer, Hcsiod,
.Ischj'lus, Pinilar, Sophocles, Euripides, Aristotle,
Plato, and Tiniasus Locrus. Tliey afford valuable
illustrations of the use and meaning of these words
in ancient Greek, wliaiever ma.v be thought of the
author's theory. He maintains that botii in classical
Greek and in the N. T. a'tdv and oiiuwos often signify
" spirit ' and " spiritual." Comp. Nos. 4190, 4191.
4215. Meaning of qSu' [Olam]. Chri-iian
Exam, for Nov. 1832, and May, 1833; XIII.
225-253; XIV. 246-207. //.
4216. Jolinson, Oliver. ... A Dissertation
on tlie Subject of Future Punishment. ...
Boston. 1S31, large 12o. pp. 32. BA.
4217. ■Wliittemore, Thomas. 100 Arguments
in favor of Universalism. Boston, 1831, 36».
pp. 17.
4218. Dean, Paul. A Course of Lectures in
Defence of the Final Restc.ratidn. Delivered
in the Bulfinch Street Chnrcli, BMsti.ii, in the
Winter of Eighteen Ilundreil and Thirty-two.
. . . Boston, 1832, 8o. pp. 190. //.
4219. Dods, John Bovee. Twenty-four Short
Sentions, on the Doctrine of Universal Salva-
tion. ... Boston, 1832, 180. pp. 214.
4220. McClure, A.Wilson. Lectures on Ultra-
Universalism. Boston, 1S32, So. pp. 59.— 4th
ed., with Improvements. Ibid. 1838, 12". pp.
126.
4221. Universalist (The). Sebastian Streeter,
Editor.... Volume I. [May 19, 1832-Mayll,
1833. — Weekly.] Boston, 1833, So.
4222. "Wliittemore, Thomas. Notes and
Illustrations of tlie Parables of the New Tes-
tament ... . Boston, 1832, ISO. pp. 277 -|-.
4223. [Ballon, Hosea, 2d]. Letters to Rev.
Joel Ilawes, D.D. in Reply to the Orthodox
Tract, No. 224, entitled "Iteasons for not em-
bracing the Doctrine of Universal Salvation."
Boston, 1833, ISO. pp. 83.
4224. Braman, Milton P., and "WUitte-
more, Tliomas. The Danvors Di.scussion.
[On the quostion, Wliether the doctrine of
endless misery is revealed in the Scriptures.]
... [Whittemore's ed.J 2d Ed. Boston, (1833,)
1834, So. pp. 96. F.
Less cnniplete. "A Report of the Discussion at Dan-
vers," etc. Boston, printed by William Pcirce, 1833,
12". pp. 36. BA.
4225. Cobb, Sylvanus. Reply to a Dissertation
on the Subject of Future Punishment, by
Oliver Johnson ... . Boston, 1833, So. pp. 24.
4225". The Destruction of Soul and Body
in Gehenna. A Sermon ... . Boston, 1833,
80. pp. 20.
4226. Cooke, Parsons. Whittemore's Hundred
Arguments f jr Universalism answered. Lowell,
1833, 120. pp. 24. BA.
4227. Doctrine (The) of Eternal Hell Tor-
ments uvci tluown. In Three Parts. 1. Of
the Torments of Hell, the Foundation and
Pillars thereof, searched, discovered, shaken
and removed, etc. 2. An Article from the
Harleian Miscellany on Universalism. 3. Dr.
Hartley's Defence of Universalism. [Edited
by Thomas Whittemore.] Boston, Trumpet
Office, 1833, 120. pp. 167. H.
The first treatise is by Samuel Richardson, see No.
3781 ; the second by Marie Huber (though the authot
has never, so fir as lam aware, been pointed out),
see No. 3903. For Hartley, see No. 3952.
4228 SECT. III. T. 4. — Clim&'nX^ ■DOCTRISE. — PVRATIOA' OF PCMsnxEST 4257
4228. Paige, Lucius Robinson. Selections from
Eminent Commentators, who have believed in
Punishment after Death; wherein they have
agreed with Universalists, in their Interpreta-
tion of Scriptures relating to Punishment.
Revised Ed. Boston, (1833, 40,) 1859, 12<>. pp.
356. H.
4229. Rayiier, Menzies. Parable of the Rich
Man and Lazarus : illustrated in Nine Lec-
tures... . [Universalist.j Boston, 1833, I2».
pp. 187.
4230. Sawyer, Thomas Jefferson. Letters
addres,sed to the Rev. W. C. BrOwnlec, D.D.
through the Columns of the Christian Mes-
senger, in Reply to a Course of Lectures by
him, against Universalism. Letters I & II. —
XXI & XXII. New-York, 1833, 320. n parts
of 16 pages each.
4231. Streeter, Russell. Twelve Familiar
Conversations between Inquirer and Univer-
salist ; in which the Salvation of All Mankind
is clearly exhibited ... . Boston, 1833, 18o.
pp. iv., 9-327. BA. — 2d Ed., Woodstock, 1835,
180. pp. 288. ff_
4232. Tliom, David. The Assurance of Faith,
or Calvinism identified with Universalism. . ..
2 vol. London, 1833, 8o. H.
4233. Universalism. (Quarterly Christ.
Spectator for June, 1833; V. 266-290.) H.
42.34. Whitman, Bernard. Friendly Letters
to a Universalist, on Divine Rewards and Pun-
ishments. ... Cambridge, 1833, 12°. pp. xi.,
356. H.
4235. Balfour, Walter. A Letter to the Rev.
Bernard Whitman, on the Term Gehenna,
rendered Hell in the Common Version. ...
Boston, 1834, 120. pp. 95. jja_
4236. Ballon, Hosea. An Examination of
the Doctrine of Future Retribution, on the
Principles of Morals, Analogy and the Scrip-
tures. Boston, 1834, 12o. pp. 203. 1/: — An-
other ed., with Notes, etc. by Thomas Whitte-
more, Boston, 1846, 18°. pp. 216.
4237. Coolte, Parsons. Modern Universalism
exposed: in an E.xamination of the M'ritings
of Rev. Walter Balfour. . . . Lowell, 1834, 12o.
pp. 218. BA.
42.38. Mitchell, Edward. The Christian Uni-
versalist. New York, 1834, 12°. pp. 216.
4239. Morse, Pitt. Answer to Rev. H. S.
Johnson's Two Sermons against Universalism:
delivered in Canton, N.Y. in 1831. Watertown,
N.Y., April, 1834, 120. pp. 60. U.
4240. Todd, Lewis C. A Defence, containing
the Author's Renunciation of Universalism,
explained and enlarged ... . Erie, Pa., 1834,
12o. pp. 345.
4241. Christ our Life; or the Scripture Testi-
mony concerning Immortality. B,v a Clergy-
man of the Church of Ireland. Dublin, 1835.
See Hintons Athanasia, p. i, et seqq.
4242. Ely, Ezra Stiles, and Thomas, Abel
Charles. A Discussion of the Conjoint Ques-
tion, Is the Doctrine of Endless Punishment
taught in the Bible? or does the Bible teach
the Doctrine of tlie Final Holiness and Happi-
ness of All Mankind ? in a Series of Letters
... . New-York, 1835, 180. pp. 288. H
424.3. M'Kee, Joseph, and Skinner, Otis
Ainsworfh. Theological Discussion ; being an
E.xamination of the Doctrine of Universalism,
in a Series of Letters ... . Baltimore, 1835,
18o or 360. pp. xiv., 344.
4244. Oegger, G. Nouvelles questions philo-
sophiques ... . Berne, 1835, 12o. pp. vi., 134 +.
4245. Pine, Thomas. Reflections on the Prin-
ciples and Evidences of Cliristianity ; in which
the Resurrection of our Saviour to Kvcrl^wting
Life is shewn to be the Pattci ii of ji Corre-
sponding Blessing to be extondc.l to Miiiikind,
according to the Order of their .Moral Pro-
ficiency ... . [London, 1830? I 12". pp. viii.,
219. H. ' J iv .
4246. Roe, R. A Short Help ami Incentive to
an Unbiassed Inquiry into the Scripture Truth
of Universalism, or the Final Restoration o<
All Things. . . . Dublin, 1835, 8o. pp. 75. U.
4247. Vivona, Giovanni. Dibattimento apo-
logetico su 1 eternitii delle pene, dimostrata
con la sola ragione contro lefallaciedegli empii
filosofisti. Palermo, 1835, 8o. pp. 04.
4248. Balfour's Enquiry [reviewed]. (Bibl.
Reptri. for July 183«; VIII. 327-348.) AB.
4249. Fuller, Allen. Letters to Rev. N. W.
Hodges, in Reply to his " Letters on Univer-
salism." ... Charleston, S.C, 1836, 8o. pp.
47.
4249>. Jansen, Job. Matth. Beantwortnng
der Frage: Widersprechen die ewigen Strafcn
der Giite Gottes? und Entwickelung der Be-
griffe von Strafe und Lohn. . . . (Achterfeldt's
Zeitschrift f. Philos. u. Kath. TheoL, 1836, Heft
XIX. pp. 68-108; XX. 37-67.) B.
4250. M'Morrls, Spencer J. A Defence of
Universalism, being a Reply to Nicholas W.
Hodges ... . Charleston, S.C, 1836, 8°. pp.
30.
4251. Lee, Luther. Universalism examined
and refuted ... . Watertown, N.Y., 1836,
120. pp. 300. U.
4252. Merrltt, Timothy. A Discussion on
Universal Salvation, in Three Lectures and
Five Answers against that Doctrine. To which
are added TwmDiscourses on the same Subject,
by Rev. Wilbur Fisk, A.M. ... New-York,
1836, 320. pp. 328.
4253. Rider, Wilson C. A Course of Lectures
on Future Punishment, delivered at the Bap-
tist Meeting-House in Cherryfield. ... EUs-
■ worth [Me.], 1836, 12o. pp. 287.
4254. Andrews, L. F. W. The "Two Opi-
nions," or Salvation & Damnation ... . Ma-
con, Ga., 1837, 8o. pp. 196.
Universalist.
4254». Baader, Franz (Xavier) von. Ueber
den Paulinischen Begriff des Versehenseins
des Menschen im Namen Jesu vor der Welt
Schopfung. . . . [Three Letters, the first and
second to Prof. Molitor, the third to Prof.
Hoffmann.] Wurzburg. 1837, 8o. (6A sh.)
Also in his Sdmmtliche Werke. IV. 32.'j-122. rff.)
In these letters Ba.ider "ppose.-: Ihednclrinc of e«(i(Mg
punishmeut. " Etermd P>ni\shmetii" he iindersluuds
4255. [Ball«u, Adin]. The Touchstone, ex-
hibiting Universalism and Restorationism as
they are, Moral Contraries. By a Consistent
Res'torationlst. Providence, 1837, 12o. pp. 32.
H.
4256. Davis, James M. Universalism Un-
masked . . . : containing Three Lectures, in
Reply to Three by the Rev. John Perry, the
Rev. S. W. Fuller, and Rev. A. C. Thomas. Also
One Hundred Reasons against the System of
Universalism, and an Examination . . . of One
Hundred Reasons in favour of that System l>y
the Rev. Thomas Whittemore. ... Philadel-
phia, 1837, 120. pp. 294. U.
4257. [Houen, Georg]. Kan efter IXiden en
evig Gjengjeldelse finde Sted ? Et philoso'
phisk Forsog. Christiania, 1837, 8o. pp. 32.
851
4258
CLASS III. — DESTINY OF THE SOUL.
425S. M'lieod, Alexander W. Cniversalism.
in its Modem and Ancient Form, brought to
the Test: and without the Argument from
Aion, Aionios, &c. shown to be Uuscriptural.
. . . Halifax, N.S., 1837, 12». pp. iv., 163. H.
4259. Montgomery, George W. A Reply to
the Main Arguments advanced in a Discourse
delivered by Kev. L. Beecher, D.D. ... in Au-
burn, on the Evening of Aug. 20th, in Proof
of Endless Misery, and against the Restitu-
tion. . . . Auburn, 1837, 12o. pp. 23. U.
4260. Pond, Enoch. Probation. ... Bangor,
1837, IS", pp. 137.
4261. Priest, Josiah. The Anti-Universalist,
or History of the Fallen Angels of the Scrip-
tures ... . 2 parts (in one vol.) Albany,
1837, 80. pp. 420.
4262. Remington, Stephen. Anti-Univer-
salism; or, Univeisalism shown to be Uuscrip-
tural ; in a Course of Lectures delivered in the
Methodist Episcopal Church in Willet-street,
New York. New-York, 1837, 18». pp. 142.
See No. 4275.
42B3. Crbkam, Heinr. Ueber die Lehre von
der ewigen Verdammniss. (Theol. Stud. u.
Krit., 1838, pp. 384-464.) H.
4264. Holt, Edwin. The Weapons of Univer-
salism reversed. (American Bibl. Jtepos. for
July, 1838; XII. 70-87.) H.
4264». Jobst, Job. G. Kurzer Innbegriff des
Ewigen Evangeliums, in eiiier ... Anslegung
[sic] der wichtigsten Weissagungen, welcho
... im Alten und Neuem Testamente .. . ent-
halten sind ... . Bath, Penn., 1838, 12'>. pp.
420. B.
Maintains the doctrine of universal restoration.
4265. Rogers, George. The Pro and Con of
Universalism, both as to its Doctrines and
Moral Bearings'. 6th Ed. Erie, (1838,) 1846,
120. pp. 356. H. •
4266. Universalism vindicated, in Reply to
a Discourse published by Rev. Wm. H. Raper,
of the Methodist Episcopal Church. N. p. or
D. 12". pp. 36. U.
4267. Royce, Andrew. Universalism: a Mo-
dern Invention, and not according to Godli-
ness. ... 2d Ed., with an Examination of cer-
tain Reviews. Windsor [Vt.J, (1838,) 1839, IS",
pp. 207.
4268. Bond, John Nelson. Conversations be-
tween an Endless Damnationist and a Univer-
salist. 183 . ?
4269. Tliom, David. Dialogues on Universal
Salvation, and Topics connected therewith.
... 2d Ed. London, (1838, 8". H.) 1847, 8°.
pp. xliv., 271. B.
4270. [Bailey, Philip James]. Festus, a Poem.
London, 1839, 8». pp. 360. — 2d ed., 1846; 3d
ed., 1848, ac.
The later editions are much enlarged. The author
is a Universalist.
4271. Borchers, Friedrich Adolph. Der
Mensch in seinem Verhaltnisse zu Gott, dies-
seit und jenseit des Grabes, ini Lichte des
Evangelii: oder: Die ewige Gerechtigkeit ist
ewig die Liebe. . . . Hamburg, 1839, 8". pp. xvi.,
263. H.
4272. Considerazioni suUe pene eterne
dell' inferno, proposte al Ciistiano onde non
abbia a provarle dopo la morte. Savona, 1839,
18». pp. 74.
Perhaps the same as No. 37.'3.
4273. [Granger, Arthur!. Ultra-Universal-
ism, and Its Natural Affinities. By Paul.
Hartford, 1839, 12o. pp. 61. V. '
4274. Grosll, Aaron B. An Inquiry into the
Teachings of the Holy Scriptures. In Two
Lectures. I. Partialism not taught in the
8.^9
Bible. II. Scripture Proofs of Universalism.
Utica, 1839, 120. pp. 48.
4275. Sa-»vyer, Thomas Jefferso?). Letters to
the Rev. Steplien Remington, in Review of
his Lectures on Universalism, first published
in the Universalist Union. New York, 1839.
240. pp. 160. H.
See No. 4262.
4276. Siiiedd, Jemima. Reasons for rejecting
the Doctrine of Endless Damnation ... .
Newport, N.H. 1839, 12o or 18o. pp. 234.
4277. Skinner, Otis Ainsworth. Universal-
ism illustiated and defended: being a System
of Doctrinal and Practical Divinity, deduced
from Reason and Revelation. Boston, 1839,
12o. pp. 356.
4278. Delbut, , the Abbe. La certitude
d'un enter eternel pour les mechants apres
cette vie, demontree par la saiute £criture.
Angers, 1840, 18o. pp. 264.
4279. Fair, John. The Elegchios, or a Refuta-
tion of Walter B.alfour's Inquiry into the
Scripture Import of tlie Words Sheol, Hades,
TartarusandGehenna ... . In Four Chapters:
Chapter I. . . . Albany, 1840, 8o. pp. 77. G.
4280. Fernald, Woodbury M. Universalism
agiiiiist I'iutialisin: in a Series of Lectures
delivirccl in Xcwliur.viiort, Mass. ... Boston,
1840, IS", pp. 270. — il ed., Philad. 1844, So.
The author afturivards ri-iioiinceJ Universalism.
4281. Hallock, R. R. Letters to Rev. E. F.
Hattit'ld, in Review of Two Lectures against
Universalism... . New-York, 1840, 18o. pp.
94. H.
4281a. Lucius, . Essai sur I'eternite des
peines. Strasbourg, 1840.
Against the doctrine.
4282. Metcalf, Charles T. P. A Synopsis of
some of the Leading Arguments in favor of
the Doctrine of Universal Restoration. ...
London, 1840, 8o. pp. 34.
4283. Sliinn, Asa. On the Benevolence and
Rectitude of the Supreme Being. . . . Balti-
more, Book Cmnni ittn' oftlrn, MHkodist Episcopal
Omrch, 1840, 12o. pp. 4n:j. ir.
Pp. 207-403 relate chieBy to future punishment.
The author is not pioperiy a Universalist. but he
maintains that "the \\hole tendency of God's penal
arranffements will be to operate against sin, and con-
sequently against misern. for ever and ever" (p. 252).
The work is written with charming simplicity and
candor.
4284. Stuart, Moses. Future Punishment, as
exhibited in the Book of Enoch. {American
Bibl. Bepos. for July, 1840 ; 2d Ser., IV. 1-35.)
4285. Ballou, Hosea. A Review of some of
Professor Stuart's Arguments in Defence of
Endless Misery, published in the American
Biblical Repository, July 1840. Boston, 1840,
180. pp. 72.
42S6. Landers, S. P. Reply to Professor
Stuart on Universalism. . . . Waltham [,Mas8.J,
1840, 80. pp. 32.
In answer to No. 4284.
4287. Skinner, Dolphu,s. ... The Final Sal-
vation of All JIankind clearly demonstrated
by the United Voice of Reason and Revelation.
(2d Ed.) Utica, 1840, 12". pp. 36.
4288. Soumet, Alexandre. La Divine I^^popee.
2 vol. Paris, 1840, So. — 2oed., ibid. 1841, ISo.
The subject of the poem is ihe redemption of Hell,
by a second sacrifice of Christ. See La Litl'rature
Frnn-aise ConUmporaine, by Bourquelot and others,
VI. 400.
4289. Whittemore, Thom.as. The Plain
Guide to Universalism: designed to lead In-
quirers to the Belief of that Doctrine, and
Believers to the Practice of it. ... Bostou,
1840, 120. pp. 408. ff.
4290 SECT. III. F. 4. — CHRISTIAN DOCTRINE. — Dr/!.4r/o.v Of frov.w.wB.vr. 4320
4290. "Williamson, Isaac D. An Exposition
and Defence of Universalism, in a Series of
Sermons delivered in the Universalist Church,
Baltimore. Md. . . . New York, 1S40, 18°. pp.
227. H.
4291. Wltlierell, J. F. Truth, to make you
Free. Being a Brief Statement of tlie Re-
ligious A'iews of a Despised and Persecuted
Sect of Ciiristians. ... 3d Ed. Concord [N.H.I,
(1840, 42,) 1844, 480? pp. 48.
4292. Hatfield, Edwin F. Universalism as it
Is: or Text Book of Modern Universalism in
America. New York, 1841, 12». pp. 341.
Against the docliine. See No. 4350.
4293. Sa-wyer, Thomas .Tefferson. Review of
E. F. Hatfield's ' Universalism as it Is.' New-
York, 1841, 180. pp. viii., 220.
4294. Moore, Asher. Universalist Belief ... .
2d Ed. (Philad. 1841,) Boston, 1846, 18o. pp.
216. H.
4295. Schaf, or SdiafT, Philipp. Die Siinde
wider den heiligen Geist und die daraus gezo-
genen dogmatischen und ethischen Folgerun-
gen. Eine exegetisch-dogniatische Abhand-
lung, nebst einem historischen Anhange iiber
das Lebensende des Francesco Spiera.
Halle, 1841, 8°. pp. 210 +. D.
4296. Bulkley, S. C, and Hutclilns, Elias.
A Report of the Discussion held in Newmar-
ket, N.H. between Rev. S. C. Bulkley, Univer-
salist, and Elias Hutchins, Freewill Baptist
... . Dover, 1842, 12". pp. 72.
4297. Forbes, Darius. A Discourse in Reply
to the Question, "Were Christ and his Apos-
tles Universalists?" [In answer to a pamphlet
by Nathan D. George.] . . . Delivered in Bucks-
port, Maine, . . . June 26, 1842. Boston, 1842,
120. pp. 24. U.
4298. French, Calvin. Immortality the Gift
of God through Jesus Christ ; to be given to
those only who have Part in the First Resur-
rection. Boston, Ms., 1842, 18o. pp. 54.
4299. Russell, Philemon R. A Series of Let-
ters to a Universalist, in which the Subject of
Modern Universalism is e.\amined; ... audits
Falsity and Absurdity clearly proved ... .
2d Ed. Exeter (N.H.), 1842, 12o. pp. 159.
4300. Skinner, Otis Ainsworth. A Series of
Sermons in Defence of the Doctrine of Univer-
sal Salvation. . . . Boston, 1842, 18°. pp. 216.
H.
4301. Smith, Matthew Hale. Universalism
examined, renounced, exposed ... . 2d Ed.
Boston, (...) 1842, 80. pp. iv., 396.
See the New Englander for Jan. 1843; I. 32-52.
4302. Thorn, David. Divine Inversion: or a
View of the Character of God as in all respects
Opposed to theCharacter of Man. ... London,
1842, 80. pp. XX., 297. U.
4303. Weatherill, Thomas, M.D. The The-
ory of Divine Inversion examined. Liverpool,
1843.
4304. Batey, John. Thoughts on the Immor-
tality and Future Condition of Man : designed
. . . especially as a Reply to Rev. Geo. Storrs'
Inquiry, " Are the Souls of the Wicked Im-
mortal ?" . . . Albany, 1843, 8o. pp. 55.
Compare No. 4324.
4305. Bible Examiner (The). Edited by George
Storrs. Philadelphia, afterwards New York,
large So.
A periodical, "devoted," to use the words of the
editor, ** almost entirely to the topic ol ' No Immor-
tality, or Endless Life, except through Jesus Christ
alone.' . . . Published occasionally since '43 or '44,
and regularly since '47." first monthly, then semi-
Discontinued Dec. ia57. Publication
iunied Jan. 18ti0. in monthly parts of 3i paRi-s.
Mr. Storrs has published many small tracts
sup-
Man and Lazarus," etc. The Bible Examiner for
li<54 contains a Discussion between Prof. H. Maltisoii
and Mr. Storrs on the Scripture doctrine coucerniug
the soul, —also published separately.
4306. Delancey, William H.. Bp. A Cliarge to
the Clergy of the Diocese of Western New-
York, delivered August 17, 1843, ... on the
Extent of Redemption. Utica, N.Y., 1843, 12o.
pp. 46. U.
Against Universalism.
4307. Gurley, John A. Reply to Rev. J. B.
Walker's -'Short and Easy Method with Uni-
versalists." Cincinnati. 1843, 12o. pp. 62.
4308. Q,nlnby, George W. The Salvation of
Christ, or a Brief Exposition and Defence of
Universalism .... Saco, Me., 1843, 16o or 32o.
pp. 80. BA.
4309. Po-wer, John H. An Exposition of Uni-
versalism [in opposition to the doctrine] ... .
Cincinnati, publ. for the MetUodUt Episcopal
Church, 1859 [cop. 1843], 12o. pp. 311.
4310? Pym, William W. The Restitutionof All
Things. . . . London, 1843, 12o. pp. 336.
4311. Witherell, J. F. Five Pillars in the
Temple of Partialism shaken and removed.
. . . Concord, 1843, 16o. pp. 71 +.
4312. Yates, Freeman, and Francis, Eben.
A Discussion of the Conjoint Question, Is the
Doctrine of Endless Punishment for any Part
or Portion of the Human Family taught in
the Scriptures; or, is the Doctrine of the Final
Holiness and Happiness of all Mankind? ... .
Exeter [N.H.], 1843, 8". pp. 157. H.
4313. Hill, M. The System of American Uni-
versalism exhibited ivnd exposed in a Sermon
delivered in Saccarappa and Portland. Me
... . 3d Ed. Portland, (1843,) 1844, 120. pix
24.
4314. Boyden, .Tohn, Jr. Review of Rev. M.
Hill's Sermon on " American Universalism."
. . . Providence, 1S44, 12°. ],p. -23.
4315. Auti-Anniliilatlonist (The^. J.
Litch, Editor and Publisher. Vol. I. No. 1.
Philadelphia, April 15, 1844, 8o. pp. 32. H.
Containing " Conversations on the Intermediate
State of the Dead and Annihilation, between J.
Litch and Geo. Storrs." I do not know how many
numbers of this periodical were published.
4316. Austin, John Mather. Arguments
drawn from the Attributes of God, in Support
of the Doctrine of Universal Salvation. . . .
Boston, 1844, 120. pp. 218. H.
4317. Thomas, Abel Charles. 213 Questions
without Answers. [Philadelphia,] n.d. 12o. pp.
12. U.
4318. Cooper, .Joseph T. Answers to "Ques-
tions without Answers" ... . (Originally
published in the Evangelical Repository.)
Philadelphia, 1844, 8o. pp. 26. BJ.
4319. [Co-wan, Thomas Conolly]. Thoughts on
the Popular Opinions of Kternal Punishment,
being synonyinipus witli Eternal Torment.and
whether this Lutttr Durtrine be. or be not
Consistent with the Sci iptures of God . . . .
London, 1844, T>. i)p. 64 +. U.
Favors the doctrine of the destruction of the
wicked.
4320. Dobney, H. H. The .«!criptiiro Doctrine
of Future Punishment: an Arfiiuiiciit. by II. H.
Dobney, (Baptist Minister, Kii-lainl.) Fourth
American, from the Second Loiiilon Kilition.
With an Appendix, containing ••Tlic State of
the Dead," by Joiui Miltcm. ... extracted from
his "Treatise nil Cliristiuii Doctrine." Peace
Dale, R.I., isr.r,. ^■^>•. ,,|,. ■.'Sf,. 24. H.
First publ. in 1844, with 'he title. " Notes of Lec-
tures on Future Punislinieni." Sec a review In
Lord's Tlieot. and Lit. Journal for Jan. 1851 ; III.
395-424. (AB.) Sec also No. 4357
853
4321
CLASS III. — DESTINY OF THE SOUL.
4351
4321. Enquiry concerning the Eternity of
Future Piiiiisbinent, in Eight Letters to a
Friend: with an Appendix. By a Layman.
Maidstone, 1844, 12». pp. 94.
4322. [Guild, E. E.]. The Universallst's Book
of Reference. Containing all the Principal
Facts and Arguments, and Scripture Texts,
pro and con, on the Great Controversy between
Limitarians and Universalists. ... 2d Ed. Re-
vised and enlarged. Boston. (1844,) 1853, 12<>.
pp. 381. — 5th ed., with the author's name,
ibid. 1S59. 120.
4323. Lafont de Montferrler, .
L'enfer deniontre par raison, on laphilosophie
forcee de reconnaltre Teternite des peines.
Montauban, 1844, 12o. pp. 204.
4324. Storrs, George. An Inquiry: Are the
Wicked Immortal? in Six Sermons. Also,
Have the Dead Knowledge ? To which is pre-
fixed an Extract on 'the Second Death.' By
Archbishop Whately. 21st Ed. New York,
1852 [cop. 1848], 18o. pp. 128. D.
An edition was publ. at Newcnstle-on-Tyne in
1844. First editiou earlier? See No. 4304.
4325. IJniversallst Quarterly (The) and Ge-
neral Review. Volume I.-XVIII. Boston,
1844-151, 8» H.
4326. Lane, Benj. I. Sabbath Evening Lec-
tures; or the Refuge of Lies and the Covert
from the Storm: being a Series of Thirteen
Lectures on the Doctrine of Future Punish-
ment. . . . Troy, N.Y., 1844, 12». pp. 331.
4327. Burr, Charles Chauncy. A Review of
Rev. Mr. Lane's Lectures against Uni versalisni.
In Six Numbers. ... Troy [N.Y.], 1844, 12».
pp. 144. U.
4328. Galbralth, .Tohtt. A Letter ... to Rev.
Henry Tiillidge, containing some Comments
upon aWotk entitled. "The Refuge of Lies,
and the Covert from the Storm." Written by
Rev. Benjamin I. Lane ... . Erie, 1845, 16».
pp. 40.
4329. [Gallo^vay, George]. The Errors of
Modern Theology, more especially of the Mo-
risonian System; shown in a Letter to Mr.
John Robertson, St. Ninians, near Stirling.
By a Christian Observer. Glasgow, 1845, 12«.
pp. .36. U.
4330. [Kent, Adolphus]. A Letter, in Reply
to some Remarks on " Soul, Spirit, and Mind,"
"Hades and Gehenna," "Man the Image of
God," &c.; and in Vindication of "The Whole
Counsel of God." By Abiezer. London, 1845,
i2». pp. 48. u:
4331. [ ]. A Letter, in Reply to some Objec-
tions advanced against "The Whole Counsel
of God." By Abiezer. Bath, 1845. 12o. pp.
22. U.
4332. [ ]. A Letter, in Vindication of "The
Whole Counsel of God," from sundry Objec-
tions proposed by One or More of the Chris-
tians commonly called Plymouth Brethren.
By Abiezer. Bath, 1845, 12". pp. 38. U.
These two tracts are in defence of Universalism.
4333. Pingree, Enoch Merrill, and Rice, N.
L. A Debate on the Doctrine of Universal
Salvation: held in Cincinnati. 0., from March
24, to April 1, 1845. ... Cincinnati, 1845, 12°.
pp. 429. H.
4334. Pingree, Enoeli Merrill, awr? Waller,
John L. A Debate on Universalism; held in
Warsaw, Kentucky, May, 1844 ... . Cincin-
nati, 1S45, S". pp. 357. 'W.
4335. Sawyer, Thomas Jefferson. Endless
Punishment; its Origin and Grounds exa-
mined; with other Discourses. ... New- York,
1845, 18» or 240. pp. 252. H.
S64
4336. Thorn, David. The Three Grand Exhi-
bitions of Man's. Enmity to God. ... London.
1845, 80. pp. xxxii., 558. U.
Reviewed by J. W. Thompson in the ChriatiaA
Exam, for March, 1847 ; XLII. 181-193.
4337. Todd, Lewis C. Moral Justice of Uni-
versalism. To which is prefixed a Brief Sketch
of the Author's Life. . . . Erie, 1845, 18°. pp.
192. H.
4338. [Forbes, Darius]. The Universallst's
Assistant; or an Examination of the Principal
Objections commonly urged against Universal-
ism. . . . Boston, 1846, ISO. pp. 234. H.
4339. George, Nathan D. An Examination of
Universalism, embracing its Rise and Progress,
and the Means of its Propagation. . . . Boston,
184ft, 120. pp. 210. H.
4339*. Grindle, Wesley. The Doctrine of
Endless Punishment renounced and refuted.
. . . Boston, 1846, 16o. pp. 30.
4340. Serpent (The) Uncoiled: or a Full
Length Picture of Universalism. By a West-
ern Layman. With an Introduction and Notes
by J. M. Peck. Revised Ed. Philadelphia,
Amer. Baptist Publication Society, [1840,] 18"
or 24o. pp. 107.
4341. White, Edward. Life in Christ. Four
Discourses upon the Scripture Doctrine that
Immortality is the Peculiar Privilege of the
Regenerate ; being the Substance of Lectures
delivered at Hereford in the Year 1845. . . .
London. 1846, So. pp. xviii., 337 +.
See Ecleclic Rev. for Jan. 1847 ; 4th Ser., XXI. 39-
56. iH.) Comp. No. 4369.
4342. Wilson, James Victor. Reasons for our
Hope: comprising upwards of a Thous.and
Scriptural Evidences ... of the Doctrine of the
Final Salvation of all the Human Family
... . Boston. 1846, 120. pp. 313. h.
4343. Hall, Alexander. Universalism against
Itself, or an Examination and Refntation of
the Principal Arguments claimed in Support
of the Final Holiness and Happiness of All
Mankind. ... St. Clairsville. 0., 1846, l'2o.
pp.480. — Reprinted, Nottingham (Eng.), 1848,
' See No. 4360.
4344. Flanders, G. T. Review of Alexander
Hall's " Universalism against Itself." Zanes-
ville, 0.. 1847, 160 or 32o. pp. 304.
4345. Brittan, Samuel Byron. An Illustra-
tion and Defence of Universalism as an Idea,
in a Series of Philosophical and Scriptural
Discourses. ... Albany, 1847, 12o. pp. 188 +.
4346. GolT, Isaac C. An Inquiry into the
Original Use and Scripture Import of the
Terms SheoL Hades, Tarlaros, and Gehenna
. . . Honesdale. Pa., 1847, So. pp. 20.
4347. Hamilton, Richard Winter. The Re-
vealed Doctrine, etc. 1847. See No. 3393.
434'^. Liatham, Alanson, Methodist, and
Cook, James Monroe, Universalist. Discus-
sion .. . . Subject, John 5: 28, 29. ... Pro-
vidence, 1847, So. pp. 136.
4349. Moore, Asher. Universalism the Doc-
trine of the Bible. Philadelphia, 1847, 18o.
pp. 196.
4350. Skinner, Otis Ainsworth. ... Seven Ser-
mons ... in Reply to Rev. E. F. Hatfield's
Attack upon Universalists and Universalism.
... New York, 1847, 18o. pp. 175.
See No. 4292.
4351. Smith, Matthew Hale. Universalism
not of God: ... with the Experience of the
Author, during a Ministry of Twelve Years.
[New-York,] American Tract Society, [1847,]
180. pp. 258.
4352 SECT. ni. F. 4.— CHRISTTAX DOCTRINE.-i)ra^r/OA' oi-/>i7.vis//j/£.vr. 4882
4352. "Waldle, David. The Ultimate Maiii-
festatiou of Ood to the World ... . London,
1847, 160. pp. 61 +.
Univer»alist.
4353. 'Williamson, Isaac D. An E.xamina-
tion of the Doctrine of Endless Punishment.
. . . Cincinnati, 1847, 18«. pp. 225.
4354. Hiittoil, John Howard. Who will Live
for Ever? An Examination of Luke .\.\. 30;
with Notes. London, 1848, S». pp. 32.
Repririied in his Athanasia, pp. 4-1-456.
4355. Morris, W. Christ and the Sadducees :
or the True Meaning of Luke xx. 36. vindi-
cated, in a Series of Strictures ou a recent
Pamphlet by John Howard Hinton, M. A., en-
titled "Who will Live for Ever?" &c. &c.
1848? \s.
4356. White, Edward. Who will Live for
Ever? A Reply to the Rev. John Howard
Hintou's Criticism on Luke xx. 36. With an
Appendix, on the Signification of the Terms
Life and Death. London? 1848?
43-i7. Doctrine (The) of Future Punishment.
{Brilixh C^uur. Jiev. for Feb. 1848; VII. 105-
122.) BA.
In opposition to Wbite and Dobne;. See Nos. 4320,
4341.
435S. Holmes, David, ajid Austin, John
JIather. A Debate on the Doctrines of Atone-
ment. Universal Salvation, and Endless I'un-
ishnuMit, held in Genoa, Cayuga Co., N.Y., from
December 2Sth, 1847, to January 5th. 1848 ...
revised by the Parties. Auburn, N.Y., 1848,
120. pp. 823.
4359. Is the Doctrine of Endless Punishment
True or False? Dialogues between a Calvin-
ist, Armiuian, Baxterian, and Berean. Lon-
don, 1848, 120. pp. 20.
4360. Jordan, J. Henry,
der Hall against Univer
apolis, 1848. 16". pp. 449.
See No. 43»3.
4361. Manford, Erasmus, and Franklin,
Benjamin. An Oral Debate on the Coming uf
the Son of Man, Endless Punishment, and
Universal Salvation. Held in Milton, Ind.,
Oct. 26, 27, and 28, 1847. ... Indianapolis,
1848, 16". pp. 368.
4362. Roberts, Orrin. Antidote Analyzed:
or a Review of the Pamphlet entitled " An An-
tidote for the Doctrine of Universal Salvation,
by John G. Stearns." . . . Rochester, 1848, lli".
pp. 338.
See No. 4201.
4363. Austin, John Mather. A Critical Re-
view of a Work by Rev. J. S. Backus, entitled
Universalism another Gospel, or J. M. Austin
vs. the Bible. . . . Auburn, N.Y., 1849, 16o. pp.
142.
4364. Ballon, Hosea. A Voice to Universal-
i.sts. ... Boston, 1851 [cop. 1849], 12». pp.
272.
4365. Foster, John. A Letter of the Cele-
brated John Foster to a Young Minister ou
the Duration of Future Punishment: with an
Introduction and Notes, consisting chiefly of
Extracts from Orthodox Writers, and an
Earnest Appeal to the American Tract Society
in regard to the Character of its Publication.s.
[By Alpheus Crosby.] Boston, 1849, 12o. pp.
119. H.
This letter of Foster was also published with a
Preface bj- Rev. T. J. Sawyer, D.D.. New York, 1853,
12». U.
4366. [Hallam, R. A.]. John Foster on Future
Punishment. {Church Rev. for Oct. 1849 ; II.
359-369.) BA.
4367. Morris, W. What is Spiritual Life?
Inklings of Truth on the Subject of "Christ
Review of Alexan-
alism. .. . ludiaii-
our Life," for the Consideration of the " Spi-
ritual," ICor. ii. 15. ... London, 1849, 12».
pp. 32.
4368. Morris, W. Doctrine accordins to God-
liness. Tlie Moral and Spiritual Teridfucics
of the Doctrine, that Lilv and Immortality
are, and can be, possessed milv in Clirist. A
Sequel to " What is Spiritual Life?" London,
1849, 12». pp. 48.
4369. Hinton, John Howard. Athanasia: or,
Four Books on Immortality. — To which is ap-
pended, "Who will Live for Ever?" an Exami-
nation of Luke XX. 36; with liejoindersto th»
Rev. E. White, and the Rev. W. Morris. . . .
London, 1849, 12». pp. xii., 523.
See Eclectic Rev. for .Sept. 1819; 4th Scr. XXVI.
338-348. I .ff.) Comp. Nos. 4341. 4334-56.
4370. Lee, Luther. The Immortiility of the
Soul. ... New-York,lS49, IS", pp. 191. — "Re-
vised and improved," Syracuse, N.Y'., 1859, 12».
pp. 183.
Opposes the doctrines of uaterialism and the anni-
hilation of the wicked.
4371. [Storrs, George]. The Unity of Man;
or. Life and Death Realities. A Reply to
Luther Lee. By Anthropos. Philadelphia,
1850, 18". pp. 122. G.
See No. 4383.
4372. Stephen, Sir James. Essays in Eccle-
siastical Biography. ... 3d Ed. 2 vol. London,
(1849, 50,)1S53, So. H.
The Epilogue, Vol. II. pp. 495-503, opposes the doc-
trine of eternal punishment. Sec below. No. 4474.
4373. Chapman, James L., and Shehane,
C. F. R. Discussion ... . "Do the Scrij)-
tures teach the Doctrine of Endless Punish-
ment." 2d Ed. Notasulga, Ala., 1850, 8" or
large 16". pp. 136.
4.374. Coquerel, Athanase. La mort second©
et les peines eternelles Deux sermons ... .
Paris, 1850, 12o or ISo. pp. 72. F.
Translated in Protestantism in Paris, Boston. 1854,
ISO. Coquerel opposes the doctrine of eternal punish-
ment. Compare the lastchiipter of his Christiatiism*
exp.rimeiUal, Paris, 1847, If. with the notes.
4375. Coon, Reune R. The Doctrine of Future
and Endless Punishment, logically proved, in
a Critical Examination of such Passages of
Scripture as relate to the Final Destiny of
Man. ... Cincinnati, 1850, 12°. pp. 368. G.
4376. Grew, Henry. Future Punishment not
Eternal Life in Miserv, but Destruction. ...
Philadelphia, 1850, 12o. pp. 12. H.
4.377. Methodist Episcopal Church,
ir,S. — Tract Socitiy. A Strange Thing.
[Against Universalism.] — Universalism Un-
scriptural. — The Doctrine of Eternal Punish-
ment founded on the Divine Benevolence.
(Tracts, Nos. 74, 189,304.)
4-378. Moncrieff, William Glen. Dialogues
on Future Punishment. ... Philadelphia,
1850, 120. pp. 60.
Preface dated Musselburgh, Scotland, Dec. 23,
1848.
4379. Pierce, Lovick, and Shehane, C. F.
R. A Theological Discussion held in Ameri-
cus, Georgia, on the 14th, loth, and 16th of
March, 1850. . . . [Ou the question of Endless
Punishment ] Notasulga, Ala., [1850,] 8" or
large 16". pp. 79.
4380. [Alexander, Archibald]. Universalism
False and Unscriptural. An Essay ou the Dti-
ration and Intensity of Future Punishment.
Philadelphia, Presb'/lenan Board of PuWt'co-
<ion, [1851,J18o. pp. 104. H.
4381. Endless Punishment, a Result of Cha-
ractei-. (Xew Englander for May, 1851 ; IX.
186-197.) H.
4382. Tlllotson, Obadiah Ilosford. The Des-
tiny of Mankind: or What do the Scriptures
855
4382a
CLASS ni. — DESTINY OF THE SOUL.
4411
teach respecting the Final Condition of the
Human Family? ... Boston, 1S51, 16». pp.
viii., 111.
t38>. Alle Menneskers endelige Opreisning
ved Christum, af D. Petersen, M. L. Gerhard
og andre gudelige Maends Tanker og Skrifter,
og endelig i et Brev gruudig og tydelig fore-
stillet. Christiania, 1852, 16». pp. 90.
43S.3. Bagnall, •VTilliam R. The Intermediate
State, ar.d tlie Punishment of the ^Ticked.
(Mdhfidid Qiiar. Fev. for April, 1852 ; XXXIV.
240-i;Gl.) //.
la opposition to the doctrine of Mr. Storrs. See No.
437 1.
4384. Gorfiam, George M. The Eternal Du-
ration of Future Punishments is not inconsis-
tent with the Divine Attributes of Justice and
Mercy, an Essay which obtained tlie Burney
Prize for the Year 1851. Cambridge, 1852, 8».
pp. 78.
4385. I>e Q,iiii»cey, Thomas. On the sup-
posed Scrijitural Expression for Eternity
[aiiiv]. 1852. (In his TIteol. Essays, Boston,
1854. 160, I. 127-14G.) S.
4386. Stearns, John 6. The Immortality of
the Soul: being an Examination of the Pecu-
liar Views of •' Second Adventists,"' on this
Subject. Utica, [X.Y., 1852,1 240. pp. 120.
Id opposition to the doctrine of the annihilation of
the wicked.
43S7. Abbott, Alex. Robinson. Jonalrs Grief
for the Gourd. A Discourse of the Moral Ar-
gument against Endless Misery ... . Boston,
1853, 8". pp. 32.
4387». [Ballon, Hosea, 2cr]. The Divine Good-
ness, vcr.^ui' Endless Miserv. {L'niversalist
Quar. for Oct. 1853 5 X. 404-412.) H.
4-3SS. Beecber, Edward. The Conflict of Ages.
1833. See No. 496.
4389. Blain, Jacob. Death not Life: or the
Destruction of the Wicked . . . established, and
Endless Misery disproved, by a Collection and
Explanation of all Passages on Future Pun-
ishment. To which is added a Review of Dr.
E. Beecher"s Conflict of Ages, and John Pos-
terns Letter. ... 7th Ed. Btiffalo, 1857, (1st
ed., New York? 1853,) 16» pp. 117, 42, 8. H.
4390. Burruss, John C. Letters to Rev. Lo-
vick I'iei ce, D.D Being a Review of
a Panijihlet, recently published by him, en-
titled ■ Uuiversalism e.xauiined and con-
. . Notasulga, Ala., 1853, 18«. pp.
4390>. Eliakim, psiu/lon. Les visions d'Esaie
et la nouvelle terre. Par Eliakim. Rotterdam,
aUn Leipsic, 1854 [1853], S". pp. 288, ii. D.
Muii
■ pre
of souls and i
4391. Ellis, Aaron. Bible vs Tradition ... .
By Aaron Ellis. Revised and much enlarged
by Thomas Read. 5th Ed. New-York, 1853,
12». pp. 309 -i-.
Maintains the mortality of the soul, and the de-
struction of the wicked. Appended to the volume,
pp. 2S3-:!86. is •' The Rich Man and Lazarus, ■ hv Geo.
Storrs. and. pp. 287-809, "A History of the Present
Popular Opinions concerning the Doctrine of Human
Immortaliiy," by the Rev. J. Panton Ham.
4392. Hall, James. Primitive Christianity
and Popular Theology : showing the Relation
of the Humanity to t"he Divinity, by virtue of
its inbeing Membership of the Body of Christ,
who is tlie Head of Every Man, and the Head
of Christ is God. New York, 1853, 12o. pp.
216.
4393. Hastings, Horace Lorenzo. Pauline
Thenlogy. or the Christian Doctrine of Future
Punishment, as tunght in the Epistles of Panl.
. . . lltli Thousand. Providence, R.I., (1853,)
1861, ISO. pp. 84. H.
856
4394. Manrice, (John'l Fred. Denison. Theo-
logical Essays ... . From the Second London
Edition. With a New Preface and other Addi-
tions. New York. 1854. 12o. pp. xxiv., 309.
The concluding Essay is on -Eternal Life and
Eternal Death.' — First Engl, edition, Cambridge,
1853. D.
4395. Storrs, George. Six Sermons on the In-
quiry Is tliere Immortality in Sin and Sufter-
ing? Also, a Sermon on Christ the Life-giver :
or. The Faith of the Gospel. ... 4tli Ed. New
York, 1856 [cop. 1853], 12o. pp. 167. H.
4396. Ballon, Closes. The Divine Character
Vindicated. A Iteview of some of the Princi-
pal Features of Rev. Dr. E. Beecher's Recent
Work, entitled: -'Tlie Conflict of Ages ... ."
New York, 1854, r:". pp. 412.
4397. Campbell, Zenas. The Age of Gospel
Liglit: or. The Immortality of Man, only
through Jesus Christ. . . . Hartford, 1854, 32o.
pp.64.
439S. The Narrow Escape; a Dialogue;
showing the Awful Result of spiritualizing
the Holy Scriptuies. . . . Hartford, 1854, 32o.
pp. 32.
4399. Cobb, Sylvanus. Review of the Conflict
of .\ges, by Edward Beecher, D.D. : and an
Exliibition of the Gospel Harmony. ... Bos-
ton, 1854, 120. pp. 208.
4400. Fntnre Punishments : must they neces-
sarily be Endless ? The Question examined by
the Light of the New Testament. London,
1854,80. Is.
4401. Hanson, John "Wesley. Witnesses to
tlie Truth : containing Passages from Dis-
tinguished Authors, developing the Great
Truth of Universal Salvation : with an Ap-
pendix, exhibiting the Enormity of the Doc-
trine of Endless Misery. ... Boston, 1854,
120 or 180. pp. 185.
4402. [King, Thomas Starr]. The Conflict of
Ages. (Uuiversalist Quur. for Jan. 1854; XI.
33-72.) H.
A review of Dr. Edward Beecher. See No. 496.
4403. Maurice, (Johnl Fred. Denison. The
Word " Eternal." and the Punislinient of the
Wicked: a Letter to the Rev. Dr. Jelf ... .
From the second London Ed. New York, 1854,
So. pp. 48. D.
4404. Ellice, James. Eternal Life, etc. See
No. 1821.
4405. [BiToyes, George Rapall]. Professor Man-
rice and his Heresy. (Christian Exam, for
March. 1854: LVI. 260-297.) H.
Pages 278-297 of this
Eternal aud the Punish
4406. Passaglla, Carlo. De Aeternitate Poe-
narum deque Igne Inferno Commentarii. Ra-
tisbonue, 1854, 8°. pp. 62. — Also Romae, 1855,
So.
4407. Reynaud, Jean (Ernst). 1854. See No.
498.
4408. Sa-*vyer, Thomas Jefferson, and "Wes-
cott, Isaac. A Discussion of the Doctrine of
Universal Salvation ... . April, 1854. 2d
Ed. New York, 1856, 12o. pp. 233.
4409. Shehane, C. F. R. ^ Key to Uuiver-
salism [explaining the meaning of various
terms nsed in Scripture]. . . . Griflin, Ga.,
1854, ISO. pp. 180. U.
4410. Dialogues on Universal Restitution.
London, 18.i5, ISo. pp. vii., 160. U.
4411. Duration (On tl»e) of Evil. An Essay.
. . . London. Simpkin, Marshall, and Co., 1855,
80. pp. xii.. 145. D.
The author maint.iins thedesfn/orionof the incorri-
giMv wicked. The subject is treated with learning
and'abiliiy.
4412 SECT. III. r. ^.-CHRISTIAN DOCTRINE.— 7)Ffi>4r/o.v OF
rtr.\tsnME\T
4441
4412. Hastings, Horace Lorenzo. Scripture
Tract.— No. 1. The Destiny of the Wicked.
[New York. 185-,] IS", pp. 12.
4413. Lake, K.lwin H. Key to Truth; or, Ex-
pository ileiiiarks on Biblical Phrases and Pas-
saujes: together with Brief Essays ... com-
prisins .^rf^innents in favor of Universal ism,
and Ohjertioiis to Endless Punishment. Bos-
ton, [1855,1 l->. pp. 311.
4414. Martin, Thomas Henri. See No. 2332.
4415. Iiitcli, Jusiah. Dialogue on the Nature
of Man, his State in Death, and the Final Doom
of the Wicked. ... Philadelphia, [185-,J 32».
pp. 54.
4416. Bartlett, Samuel C. Lectures on Mo-
dern Universalism; an Exposure of the Sys-
tem from Recent Publications of its Standard
Authors. ... Manchester, N.II., 185tt, 12». pp.
229.
See Bihlioth. Sacra for Jan. 1857; XIV 227.
4417. Blain, Jacob. A Review, giving the
Main Ideas in Dr. E. Beecher's Conflict of
Ages and a Reply to them, and to his many
Reviewers. To which is added, the Bible
Meaning of the Word Hell. Also, Two Hun-
dred Te.\ts quoted, to show the Nature of Fu-
ture Punishment. ... Buffalo, 1850, 16<>. pp.
51, iii. H.
4418. George, Nathan D. ITniversalism not
of the Bible : being an Examination of more
than One Hundred and Twenty Texts of Scrip-
tures, in Controversy between Evangelical
Christians and Universalists . . . ; with a Ge-
neral and Scriptural Index. ... New York,
lS5tt, 120. pp. 4J0.
4419. Hickok, Laurens Perseus. Perpetual
Sin andOmnipotent Goodness. (Biblioth. Sacra
for Jan. 1850; XIII. 48-80.) H.
4120. liBWzerand, Antoine. Es.sai sur la
doctrine du retablissement final. These dog-
matique. Montauban, 1856, 8». (2^ sh.)
4421. Oettingen, Alexander von. De Pec-
cato in Spiriturn Sanctum, qua cum Eschato-
logia Christiana cotitineatur Ratione, Dispu-
tatio. ... Dorpati Livonorum, 1856, 8°. pp.
178.
4422. [Post, Truman Marcellus]. Immortality;
the Argument from Nature. — The Argument
from Scripture. (iVf w Englanrhr for Feb. and
May, 1856; XIV. 11.5-153, and 161-214.) H.
Able nnd eloquent. Written particularly in opposfi-
tion 10 the doctrine of the auuibilation of the wicked.
4423. Reynaitd, Jean (Ernest). Reponse au
conciie de Perigueux. Paris, 1858, 8». pp. 27.
D.
See Nn.s. 498, 2332, «55.
4424. Steen, P. De Loco t^s aTroicoTao-rao-ews.
Amst. 1856.
4425. Brooks, John, M.D. A Brief Examina-
tion of the Common Notions about Adam's
Fall, Probation. Judgment, Retribution, Burn-
ing of the World, &c. [A Letter to Edward
Hitchcock, D.D., LL.D.J Boston, 1857, 12». pp.
32.
tTniversalist.
4425«. Storrs, George. Life from the Dead:
or, Tlie Kigliteous only will live again. An
Essay. . . . New-York, 1857, 12». pp. 83. G.
4426. Walsh, John T. The Nature and Dura-
tion of Future Punishment. Richmond [,Va.],
1867. 12». pp. xiv., 124.
Orthodox.
4427. Williams, F.W. [or W.S.?1 Thoughts
on the Doctrine of Eternal Punishment, with
reference to the Views of the Rev. Frederick
Denison Maurice and the Neoplatonists. Lon-
don, 1857, 8o. pp. 24.
One of my authorities gives fnr the initials of Mr.
■Williams's Christian name, " K. W."; another has
"W. S.'
442S. Maurice, (.bihn) Frc.l, Dciiison. The
Woi,sIm|i of the Chiirrh a Witness f ,r the l!e-
deniptidii of tlie World. WItli a Letter to W.
S. [(./■ K.W.?J Williams, Ks.i,, on his Pamphlet
respecting the Doctrine of Eternal Punish-
ment ... . London, 1857, 8°. \s.
4429. Hudson, Charles Fred. Debt and Ornce,
as related to the Doctrine of a Ftiture Life.
. . . Boston, 1857, 12». pp. viii., 472. 7/. — 4th
Thousand [with a copious IndexJ. New York,
1861, 12". pp. viii., 489.
This is probably the ablest, the most learned, and th»
most comprehensive treutise which has yet appeared
in support of the doctrine of ilic extinction of the
wicked. Ch. 111. contains an analysis nmi ciiticism
of twenty-two dilTerent foiros of theodicy, by which
it has been attempted to reconcile the doctrine of
eternal mi.sery with the perfections of God. Ch.
VIII.. pp. 265-356, is devoted to " the Historical Ar-
gument.'
4430. Strong, James. [Review of] Hudson
on a Future Life. (Mdhndisl Qiiur. Jiev. for
July, 1858; XL. 404-418.) H.
4431. Adams, Nehemiah. ... The Reasonable-
ness of Future, Endless Punishment. ... Bos-
ton, 1858, 12". pp. 35. JI.
4432. King, Thomas Starr. The Doctrine of
Endless Punishment for the Sins of this Life,
Unchristian and Unreasonable. Two Dis-
courses, deWvered in HoUis Street Church. . ..
Boston, 1858, 8". pp. 66.
4433. Adams, Nehemiah. ... God is Love. A
Supplement to the Author's Discourse on the
Reasonableness of Future, Endless Punish-
ment. With a Brief Notice of Rev. T. S.
King's Two Discourses in Reply to said Dis-
course. . . . Boston, 1858, 12». pp. 48. H.
4434. ... A Scriptural Argument for Future,
Endless Punishment. ... Boston, 1858, 12°.
pp. 58. H.
Published originally in the Christian Freeman (a
Universalist newspaper) f"i Dec. 10, IhaS, and replied
to by the Rev. Sylvanus Cobb, the editor, in the same
journal. See No. 4410.
4435. Miller, Thomas H. The Reasonableness
of Eternal Life, a Sermon, first delivered in
Portsmouth, N.H., and repeated to the Rock-
ingham Conference of Universalists at Fre-
mont, N.H., May 19, 1858. Portsmouth, 1858,
8". pp. 13. H.
4436. Barrotvs, Elijah Porter. The Scrip-
tural Doctrine of a Future State. (Biblioth.
Sacra for July, 1858; XV. 625-661.) H.
Defends the doctrine of eternal punishment, par-
ticularly against Mr. Hudson.
4437. Dexter, Henry Martyn. The Voice of the
Bible the Verdict of Reason. A Sermon upon
the Reasonableness of the Doctrine of the
Future Eternal Punishment of those who die
Impenitent Boston, 1858, large 12». pp.
56.
4438. Thayer, Thomas Baldwin. A Review
of Rev. H. M. Dexter's Sermon upon the Rea-
sonableness of the Doctrine of the Future
Eternal Punishment of those who die Impeni-
tent. . . . Boston, 1858, 8». pp. 32.
4439. Adams, Nehemiah. The Great Concern:
or Mans Relation to God and a Future State.
... 2d Ed. Boston. (185«,) I860, 12». pp. 235.
Containing, with other matter, his essays In de-
fence of the doctrine of endless punishment. Sea
above, Noi. 4431, 4433, 4434,
4440. Adants, Nehemiah, and Cobb, Syl-
vanus. Discussion of the Scripturalne.ss of
Future, EniUe.ss Punishment. . . . Boston,
1859,24". pp. XX., 9-507.— Revised Ed., with
an Appendix. Boston, 1860, 12». pp. 507.
Oricinally published in the Christian Freeman. See
No. 4434.
4441. Griggs, Leverott. Man Mortal and Im-
mortal.— The Doctrine of Annihilation and
of tbeUncmscioua State of the Dead refuted,
857
4442
CLASS III.— DESTINY OF THE SOUL.
in a Discourse, preached . . . December 26,
1858 ... . Hartford, 1859, 8". pp. 16.
4442. [Hastings, Horace Lorenzo]. Will All
Men be Saved? [New York, 1859?]
20.
pp.
444.J. [Hedge, Frederick Henry]. The Doc-
trine I •{ Endless Punishment. Christian Exam.
for .Inly, 1859; LXVII. 98-128.) H.
4444. Hovey, Alvah. The State of the Im-
penitent Dead. ... Boston, 1859, IS", pp.
108.
Maintains the doctrine of endless punishment.
4445. Hudson, Charles Fred. The Parable of
the Kicli Man and Lazarus. Does it imply
Eternal Future Suflferingf ... Boston, 1859,
180. pp. 20. H.
4446. ... The Rights of Wrong: or. Is
Evil Eternal ? . . . Boston, 1859, 16». pp. 16.
4447. The.samp. Postscriiit Edition —Reply
to Dr. Mansel. lii.^ton, isco. VI". jip. 24. H.
4448. Hudson, Chailrs Kir.l., »»./Col)b, Syl-
vanus. Human Destiny. .\ Discussion. Do
Reason and the Scriptures teach the Utter
Extinction of an I'nreirenerate Portion of Hu-
man Beings, instciul nf the Final Salvation of
AH?... Boston, 1S«0, l-'». p) I. 478. //.
Orisinall.v puhlisht-d in the Christian Freeman
(Boston), from M:iy 13 to Dec. 2, 1859.
4449. [Irving, M. J,]. The Friendly Dispu-
tants; or, Future Punishment reconsidered.
By Aura, Author of " Ashburn." London,
1859, 8o. pp. X., 490. H.
Combines the doctrines of Destructionism and Uni-
versalism by the theory of " redivivalism.' The
■weakest part of the wnrk is the philological, which
belongs to the father of the authoress. Ttie hook
should not be neglected by one who is collecting curi-
osities in the history of biblical Interpretation.
4450. Klllam, J. C. Annihilationism exa-
mined : or.The Immortality of the Soul, and the
Destiny of the Wicked scripturally considered,
with special reference to the Annihilation
Theory. Syracuse, N.Y., 1859, 16o. pp. 123.
4451. King, Thomas Starr. . . . The Relation
of this Life to the Next. Published by the
Ladies' Religious Publication Society. [Tracts
for the Times, No. 8.] ... Albany, 1859, 12°.
pp. 12.
Opposes the doctrine that this life is our final state
of probation.
4452. Landis, Robert W. The Immortality
of the Soul and the Final Condition of the
Wicked carefully considered. New York,
[1859,1 12». pp. 518.
Defends the doctrine of endless punishment.
4453. Liitch, Josiah, and Grant, Miles. The
Doctrine of Everlasting Punishment: a Dis-
cussion of the Question " Do the Scriptures
teach the Doctrine of the Eternal Conscious
Suffering of the Wicked?" between Dr. J.
Litch, of ... Philadelphia, in the Affirmative,
and Eld. Miles Grant, of Boston, in the Nega-
tive; on the Evenings of November 9, 10, 11,
and 12, A.D. 1858, at the Music Hall, in Bos-
ton. . . . Boston, 1859, 12o. pp. 135.
4454. [Hinton, James]. Man and his Dwell-
ing Place: an Essay towards the Interpreta-
tion of Nature. . . . London, 1859, 8». pp. 420.
— Reprinted, New York, 1859, 12o. ff.
Maintains the doctrine of universal salvation. A
new edition was published in London, 1861, under the
autlior's name.
4455. Martin, Thomas Henri. Appendice au
Livre de la vie future, k I'occasion d'une Re-
ponse au concile de Perigueux. . . . Paris,
1859, ISO. pp. 39.
See Nos. 2332, 4423.
4456. Mayo, Aniory Dwight. The Balance: or
Moral Arguments for Universalism. Boston,
1859, 32o or 640. pp. 155.
858
4474
4457. [Prime, Daniel P.]. Letters addressed
to a Baptist Clergyman on the Doctrine of
Endless Punishment. By a Layman. Boston,
1859, 120. pp. 146.
4458. Wieting, Seneca. The Rich Man and
Lazarus. (Mcthodht ^Mnr. ifev. for July and
Oct., 1859; XLI. 414-432, and 614-632.) H.
4459. 'Williams, Thomas. A Scriptural Tes-
timony, on the Endless Punishment of Sin-
ners. Providence, 1859, 16". pp. 16.
4460. [Abbott, Alex. Robinson]. Destruction
of Suul and Body In Gehenna. [Matth. x. 28;
Luke xii. 4, 5.] (Unirersalist Guar, for Jan.
i860; XVII. 56-78.) H.
4460». Anulliilation (The) of the Wicked.
(Pi-esbyterian <iuar. Utv. for April, ISfiO ; VIII.
594-626.) H.
In opposition to Mr. Hudson's book, No. 4429.
4461. Beeclier, Edward. The Concord of
Ages. 1800. See No. 500.
4462. Brotvn, John Newton, D.D. The Death
threatened to Adam; with its Bearings on the
Annihilation of the Wicked. Philadelphia,
1800, 24°. pp. 29.
4463. Campbell, Alexander. Life and Death.
Reprinted from the Millennial Harbinger. Cin-
cinnati, 1800, 32°. pp. 96.
In opposition to Universalism and Destructionism.
4464. Coombe, John. See No. 2358.
4465. Clayton, W. W., and Grant, Miles.
Discussion of the Doctrine of the State of the
Dead, and Punishment of the Wicked ... .
On the Evenings of December 5, 6, 7, 8, and 9,
A.D. 1859, at Union Hall, in Seneca Falls
... . Seneca Falls, N.Y., I860, large 16°. pp.
120.
Mr. Grant maintains the doctrines of the sleep or
death of the soul, and of the destruction of the
wicked.
4466. Cotton, John Fred. The Light-Ship.
Boston, 1860, 240. pp. 59.
A tale, designed to recommend the doctrine of the
final destruction of the wicked.
4467. Hudson, Charles Fred. Christ our Life.
The Scriptural Argument for Immortality
through Christ Alone. . . . Boston, 1800, 12o.
pp. viii., 160. H.
4468. Human Destiny. A Critique on Uni-
versalism. ... Boston and Cambridge, 1861
[1800], 120. pp. viii.^ 21-147. H.—Mao New
York, 1862, 12°.
Published separately, and also with the six tracts
appended whose titles will be found under Nos. 4494,
4447, 4445, 4480. 4474, and 44«9. Comp. No. 4448.
4469. Reviewers reviewed. Brief Replies
to various Criticisms and other Arguments. ...
Boston and Cambridge, 1861 [1800,] 12°. pp.
35, H.
4470. Liake, Edwin H. Objections to the Doc-
trine of Endless Punishment. Boston, 1860,
16°. pp. xvi., 13-186.
4470". liong, Clement. Objections from Rea-
son against the Endless Punishment of the
Wicked [answered]. {Biblioth. Sacra ior ia.n.
1800; XVII. 111-134.) H.
4471. Manford, Erasmus, and Franklin,
Benjamin. An Oral Debate on the Coming of
the Son of Man, Endless Punishment, and Uni-
versal Salvation, held near Cincinnati, Ohio
... . Boston, 1800, 12°. pp. 359.
4472. Preacliing (On) the Doctrine of Eter-
nal Punishment. ( Christian Rev. for Oct. 1800,
pp. 576-589.) BA.
4473. Stelnheil, G. Gott Alles in Allen. Eia
Briefwechsel (iber den Umfang der Erlosung.
Stuttgart, 1860, 80. pp. 122.
4474. Stephen, Sir James. The Doctrine of
Endless Misery an Occasion of Scepticism. Ex-
4475 SECT. III. F. 5.— CHRISTIAN DOCTmyil^.—yvitSER of the saved. 4502
tracts from the Epilogue to " Essaj's in Eccle-
siastical Biography." ... [With Notes, by C.
F. Hudson.] Boston and Cambridge, (18«0,)
1861, 12°. pp. 23.
See above, No. 4372.
4475. Thompson, Joseph Parrish. Love and
Penalty; or, Eternal Punishment consi.st-
ent with the Katlierhood of God. ... New-
York, 18(50, 240. pp. 358.
See a review by the Rev. Edward C. Towne in the
Christian. Exam, lor March, 1861 ; LXX. 169-185. B.
4476. 'Warren, Israel P. Sadduceeism: a
Refutation of the Doctrine of the Final Anni-
hilation of the Wicked. Boston, American
Tract Society, [1860,] 32". pp. 66.
4477? Calvert, George. Universal Restora-
tion: a Poem in Ten Epochs, divided into
Twenty-six Books. 2 vol. London, 1861, sm.
80. 12s. 6d.
4478. [ClarUe, James Freeman]. The Ortho-
dox Doctrine of Everlasting Puni.shment. Re-
view of Dr. Nehemiah Adams's Tract ... .
iMonthli/ Journ. of Vie Amer. Unit. Assoc, for
March, iSttl ; II. 97-130.) H.
4479. [ ]. The same. No. II. Review of Dr.
Joseph [P.] Thompson's Book on "Love and
Penalty ... •" m>id. April, 1861; II. 145-
157.) H.
4480. [Hudson, Charles Fred.]. Eternal Death
in the Literal Sense is Eternal Punishment.
[New York, 1801, j 12°. pp. 24.
4481. BTye, James. The Doctrine of the Uni-
versal Restoration explained and defended,
and shown to be essential to Universal Frater-
nity. Lnii.lou, m\\. Is.
4482. Patton, W. W. Annihilation. {Method-
ist Quar. Iffc. for Jan. 1861 ; XLIII. 31-49.)
H.
4483. Pond, Enoch. Annihilation. (American
Theol. Her. for April, 1861 ; III. 215-231.) AB.,
H.
4484. Unlversallsmus (Der) das heisst:
Gott Alles in Allen. Schriftmassige Lehre
von der Wiederbringung aller Dinge, vermehrt
niit Ausziigen von Schriftstellern aus alter
nnd neuer Zeit .. . . Mit einem Einleitungs-
schreibeu von J. Messner in Stammheim. [I"
Baud.] II II« Band, Fortsetzung und Schluss.
2 Bde. Stuttgart, 1861-6'i, 8o. pp. 263, 362.
4485. Hastings, Horace Lorenzo. Retribu-
tion ; or, Tlie Doom of the Ung<idly, after the
Resurrection of the Dead, Just and Unjust.
. .. Providence, R.I., 1861, 12«. pp. 156.
4486. Reed, H. V., and Hull, V. A Discus-
sion upon the Doctrine of Future Punisliment
. . . held at Harvard, McHenry Co., 111., . . .
September and October, 1860. ... Geneva, 111.,
1861, 16°. pp. 136.
Mr. Reed, destructionist; Mr. Hull, "orthodox.
4487 Sheldon, William, and Brooks, The-
odore. An Examination of the Doctrine of
the Immortality of the Soul: and the Annihi-
lation of the Wicked : in a Debate ... . Held
in the Village of Viroqua, Wisconsin, ... Au-
gust, 1860. . . . Viroqua, 1861, So. pp 134.
Mr. Sbeldoa. destructionist; Mr. Brooks, " ortho-
dox."
4488. Adams, John Greenleaf. Lectures on
Universalism [in defence of the doctrine] ... .
Providence, K.I., 1861, 8°. pp. 54.
4489. Woodbridge, John. Olshausen on a
New Prot.iitioii after Death. {Amer. Theol. Rev.
for Jan. 1861 ; HI. 93-123.) AB.
4490 Sort (Du) des mechants dans I'autre vie,
d'apres l'/:criture. Lyon, 1861, 8°. pp. 32.
4491. Steere, Martin J. Footprints heaven-
ward: or, Universalism the more Excellent
Way. .. . Bo8tul^ 1862, 12°. pp. 405.
4492. Bro-ivnson, 0. A. The Punishment of
the Reprobate. 1862. See No. 3750o.
4493. Love, William De Loss. Is the Doctrine
of Annihilation taught in the Scriptures?
(New Euylander for April, 1862 J XXI. 248-
293.) H.
In opposition to Mr. Hudson. See No. 44^9. etc.
4494. [Huflson, Charies Fred.]. Tlie Silence
of tlie Scriptures respecting the Immortality
of the Soul, or of the Race, or of the Lost.
[New York. 1862,] 12° or 18°. pp. 24.
4495. [Relmer, Louis]. Das zukUiiftigo
Scliicksal derCottlosen. [Philadelphia, 1862?]
16°. pp. 16.
Maintains the destruction of the wicked.
4495». Hudson, Charles Fred. Immortality
tlirough Christ Alone. The Doctrine Safe and
Salutary. [New York, 1862,] 12°. pp. 26.
4495h. Tliaj-er, Tlmmas Baldwin. Theology
of Universalism: \n-\\v^ an Exposition of its
Doctrines ami Tiiu hiims, in their Logical and
Moral Relations; iiuluiling a Criticism of the
Texts, cited in Proof of the Trinity, Vicarious
Atonement, Natural Depravity, a General
Judgment and Endless Punishment. Boston,
1863 [1862], So. pp. 432.
5. Comparative Number of the Saved and the
Lost.
Note. — Compare also || 4, 6, and 7, under Class III.
Sect. III. F.
4496. [ Foggini, Pietro Francesco]. Patrum
Ecclesia; de Paucitate adultorum Fidelium
salvaudorum, si cum reprobandis Fidelibus
conferantur, mira Consensio ... . Romae,
1752.4°. pp.121. — Also Parisiis. 1759, 12°.
See Zaccaria, Storia let. d' Italia. VI. 352, 353. [B.\
A French translation, " Traite sur le petit nonihre
des flus," by the Abbe Claude Lequeux, Paris, 1760.
1-20.
4497. Andreas!, Marsilio. De Amplltudine
Misericordia; Dei absolutissinia Oratio . . . Ital-
ico Sermone primum conscripta, nunc in La-
tinum conversa, Coelio Horatio Curione, C. S.
F. Interprete .. . . Basilea". 1550, So.
See the note of Clement, Bill, ciirieuae, I. 320,
321.
4498. Curioni (Lat. Curio), Celio Secundo.
... De Amplitudine beati Regni Dei Dialogi,
give Libri Duo ... . N.P. [Basel?], 1554, So.
BL. — Ed. 2da, Goudae, 1614, 8o. pp. 190. Also
Francofurti, 1617, So. pp. 248.
In this book Curioni maintains that the number of
the saved in which he includes virtuous heathens,
will far exceed that of the lost. This doctrine was
deemed so dangerous that the Senate of Basel re-
fused to allow him to publish the work, and the first
edition was printed surreptitiousl.v. For a full ac-
count of the hook and r<t the troubles of Curioni in
Xir.", XII. 592-627. and, lor th..'lit.- of ihe author, XIV.
325-402. (ff.) See al.'io Cli-niiiit, /;/'./. ri(r/>ii.«. VII.
363, et seqq.. and the iIll(■n•^llTJl; aiti.-lc ou Curioni
by Carl Schmidt, in the Zeituchr. /. d. hi»t. Theol.,
1860, pp. 614-627. H.
4499. Recupito, Giulio Cesarc. Sacrarium
f()rniiilal)ile de Multitudine Reproborum et
Electorum Paucitate. 1620. See No. 3770.
4500. "Vicars, Thomas. Pusillus Grcx; Refu-
tatiociijusdam Libelli de Amplitudine Regni
Ctelestis sub ementito Cwlii Secundi Curionis
Nomine in lucem emissi. Oxonii, 1627, 4°.
4501. Recupito, Giulio Cesare. Opu.sculutn
de Sigiiis Prsedestinationiset Reprolmtionis et
de Numero Pra?destinatorum et Reprolioriim.
Neapoli, 1643,4°. pp. 516,96-1-. — Also Parisiis,
1664.4°: Lugduni, 1681, 4o.
A Spanish translation, Barcelona, 1687; German,
Bamberg, 1710 go.
4502. Alford, Joseph. The Church Trium-
859
CLASS III. — DESTINY OF THE SOUL.
4519
phant: or, A Comfortable Treatise of the Am-
plitude and Largeness of Christ's Kingdom;
wherein is proved by Scripture and Keason
that the Number of the Damned is Inferior to
that of the Elect. ... London, (1«44,) 1649,
80.
See the Preface to Jeremy White's Restoration of
All Things.
4503. Chaliu, Philippe. Le secret de la pre-
destination, sur le petit nonibre des esleus, et
sur la plus grande multitude des reprouvez,
decouvert, et compris en trois Traittez. Paris,
1659, 40. pp. 827 +.
4504. Dii Moulin fL(7^ Moliiieeus), Lewis.
Moral Killirti..i]s upon the Number of the
Elect, iiiovin;,' pininly from Scripture Evi-
dence, Arc. th;it not One in a Hundred Thou-
sand (nay probably not One in a Million) from
Adam down to our Times, shall be saved. By
Dr. Lewis Du .Moulin, late History Professor
of Oxford. London, lOSO, 4". pp. 32 +.H.
An e.arlier editiou the same rear in French, with
the title: — " Pensees sur le nonibre des ^leus." — Ap-
pendeil to the Kiiglish translation is an " Advertise-
ment of the Author," in which he defer>1s himself
against some of the readers of the French edition,
who had 'taxed him" for not e.xcluding all Papists
' from salvation. "IwouM not," sav.s he, "condemn
St. Bernard to Hell for having believed the doctrine
of Purgatorj."
4505. [Desbordes des Doires, Olivier].
La science du saint renfermee dans ces deux
paroles: Pauci electi, II y a peu d'elCls: ou
Traits dogmatique sur le nombre des el&s.
Par M. d'Amelincourt pretre [pseudon.J. 2
torn. Roiien, 1702, 120. pp. 248, 2-24.
See Journal des S(avana July 31. 1702.
4506. Kraus, .Toll. Antwort auf die Frage,
wessen Visachen halher der meiste Haufe der
Menschen zur Holle fahre. Prag, 1722, 12".
4507. Glide, Gottlob Friedr. Dissertationum
exegeticu-tlieologicaruni Trias ... . Lipsiae,
174B. 40. (10 sh.)
The second dissertation *' paucitatem salrandorum
a C. S. Curiouisobjectiouibus viudicat."
4508. Sembeck, Job. Gottlob Lorenz. ...Ver-
such, etc. 175!>. See No. 2184.
4509. Gravina, Giuseppe Maria. De Elpcto-
runi Honiinum Nuniero respectu Hominum
Keproboruni. Panormi, 1764.
See No. 3513. note.
4510. Melguizo, Atilano. Son mas los que
se salvan qtie los que se condenan, 6 sean
razones en que se fundan los catolicos que de-
fienden esta opinion ... . Madrid, aiso Paris,
1860, 8». pp. XV., 462.
For various sermons on the small number of
the elect, see the references in Darling's Cyclo-
pxdia BibUorirapliica, SUBJECTS (Scriptures),
on Matt. XX. 16, xxii. 14.
6. Future State of Infants.
4510». Sartoriiis, Carl Jos. Casim. Leonh.
Aloys. .SiH'cliiifn Hisfori;e Opinionum de
Sorte Infantium sine Baptismate mortuorum
. ... [Pnrs. G. F. Wiesner.l Wirceburgi,
1783, 80. pp. 50 +.
4511. Beeclier, Lyman. 1. The Future Pun-
ishment of Infants not a Doctrine of Calvin-
ism; 2. The Future Punishment of Infants
never a Doctrine of tlie Calvinistic Churches;
3. On the Future State of Infants; — three
Letters addressed ' To the Editor of the Chris-
tian Examiner,' and published in 'The Spirit
of the Pilgrims' for January, February, and
March, 1828. . . . Boston, 1828, 8°. pp. ii.
These Letters were puLli-iicd in reply 10 an article
In the (Boston) Christian Examiner for October, 18.'7,
Vol. IV. pp. 431-448. Th:a article, written hv the
editor, Francis Jeuks, was occasioned bv a remark
ablj note 1.0 the seventh edition of Dr. Beechcr'i ser.
mon entitled " The Government of God desirable '
Boston, 1827. In this note Dr. Beecher says, iiiat
though "conver.,ant for thirty years with the most
approved Calviui.,tic writers,- he has " never seen
nor heard ot any book which contaiued such a senti-
ment, nor a man. minister, or layman, who believed
or taught if [i.e. the doctrine of infant damna-
tion].
4512. [Jenks, Frances]. A Reply to Three
Letters of the Key. Lyman Beecher, D.D.
against the Calvinistic Doctrine of Infant
Damnation. From the Christian Examiner,
with Additions. Boston, 1829, 12». pp. 168.
From the Christian Exam, for June, Aug., and Dec.
1828; V. 229-2ti3; 31S-340: 506-542. - This volume is
a thesaurus of hi.storical information on the subject
of which it treats. Dr. Beecher attempted a re-
joinder in the Spirit of the Pilgrims for Jan.. Feb .
and April, 1830; 111. 17-24, 72-66, and 181-196. H.
4513. [AVaite, Josiah K.]. Calvinistic Views
on tlie j-ubject of Infant Damnation presented.
[Boston? 1830?] 120. pp.4.
4514. Hayden, William B. On the History
of the Dogma of Infant Damnation ; to which
is added a Brief Statement of the Doctrine
taught in the New Jerusalem concerning In-
fant Siilvation. A Lecture delivered in ...
Portland, ... January 10, 1858 ... . Port-
land, 1858, 8°. pp. 32. H.
For the doctrine of the Catholic and Pro-
testant symbols concerning the necessity of
baptism to salvation, see Winer's Comparative
Darstellung, etc. § 15, pp. 130-133, 2» AuJ).
Its necessity is maintained in the Catholic
symbols (see Conr. TYident. Sess. vii. can. 5,
Cat. Rom. II. ii. 31, 33, 34) and the Lutheran
Confessions, but is denied by Calvin, by the
Anabaptists, and by Arminians generally.
For the history of opinions on the general
subject, see, further. No. 4.545, Granoolas;
4567, Galeanl Napioue ; 4577, Smyth}
4578, JVorton ; 45sy, Collius.
4515. Augustinus, Aureliu.s, Saint and Bp.,
fl. A.D. 3S>5. ... Litterae adOptatumdePoenis
Parvulurum qui sine Baptismo decedunt.
Edidit God. Bessel. Vindobonae, 173.3.
On the doctrine of the durus pater infanfum re-
specting this subject, see Jenks, ubi svpra, pp. 63-78,
and Pfanner, Syst. Theol. Gent., pp. 517. 518.
4516. Seyssello, Claudio, At:p. of Turin. De
divina Proviiientia Tractatus. Lutet. Paris.
(151-,) 1520, 4o. BL.
Maintains that, at the consummation of all things,
the "new earth" will be the abode of unbaptizefl
Infants and the virtuous heathen.
4517. Cornellius, Antonius. Exactissima
Infantium in Limbo clausorum Querela, ad-
veisus diuinuni indicium, apud aequum iudi-
ceni proposita. Apologia diuini iudicii contra
Querelam Infantium. Infantium ad Apoliv
giam diuini iudicii Responsio. Aequi ludicis
super hac re Sententia. Autore Antonio Cor-
nellio iuris utriusque Licentiato doctiss. Lu-
tetiae, apud Christianum Wedidum, 1531, 4<'.
ff. 38.
On this rare and curious book see Barle. articles
Cornelli-ua and Wechel. De Bure, Bill, instructive, I.
272-274. and particularly Clfmint, Bibl.curievse.\U.
302-.309, who gives copious extracts It reminds otje
of Wigglesworlh » "Day of Doom." The good Father
Garasse is so shocked at the plea for unbaptized in-
fants, that he calls the author an " avorton d'Enfer,
and tells us that by a divine judgment fl'echel was
leduced to poverty in consequence of haviug printed
the boi.k.
4518. Catharlniis (Jtal. CatarlnoS Am-
brosius. Ahp. De .«tatu futuro Pueroruiii sine
Sacramentodecedentiuui 1542, See No. 2043,
4519. Xaogeorgiis (Germ. Kircliinalr>,
Thomas. De Infantum ac Paruulorum Salute ;
4520 SECT. III. F. 6. — CHRISTIAN DOCTRINE. -i-trrraB.'T^rE oi-ZAf.! A ra 4548
deque Christ! Dicto: Sitiite Parunlos vpnire ad
nie, etc. Conclusiones 145 ... . Basileie,
155tt, sm. 80. 48 /r., Trchener.
4520. Ceelius, or Cellns, Mich. Von der
Kinder-Taiifle, und wie man sich zii trosten
habe, da die Kinder ohue Tauffe sterben.
Eisleben, 1558, 40.
4521. Beancaire de Peguillon (Lat.
Belcarius), l<'r:ui(,-.iis, />'/'• ';/' .'/'/-•. Concio
. . . adversus iiii|iiiiiii Calviui ct Calviiiianorum
Dogma de Infantiiiin in Matruin Uteris Sane-
titicatione ... . I'arisiis, 15(i5, H».
Also ibid. 1567. 8", with " Anonjmi Antapologin,"
etc. (iel'enling the work against a reply to it by the
Galviiiislic mihisters of Metz.
4522. Cassander, Geo. De Statu Infantum,
qui in Ecclesia nati citra Bapti.snii Sacranieu-
tum moriuntur. Colonias, 1605, 8".
4523. Merz, Alex. Christliche Predigtvon den
ungetaufften Kindern, ob sie Kelig oder ver-
lohren seyn. Ttibingen, 1584, 4".
4524. [Hubbock, Williiim]. An Apologia of
Infants. In a Sermon iiiuving by the revealed
Will of God that Children prevented by Death
of their Baptisme by God's Klection may be
saved. By W. H., Preacher in the Tower of
London. London, 15W5, S".
4525. Codomann, Salomon. Ob die unge-
tautften verstorbenen Kinder selig oder ver-
lohren .seyn ? Leipzig, 1597, 4°.
4526. Sclialleslus, Joh. Trostlicher XJnter-
richt, wess sich fromine Eltern zu getrosten
haben, wenn ihre Kindlein vor in und nach
der Geburt ohn empfangener Tauffe absterben.
Strassburg, 1600, S".
4527. Wlndtorffer, Adam. Griindlicber
Beweiss auss heiliger ScUrifft und alten Kir-
chen-Lehrern, dass der Christglaubigen Eltern
keines, so ohne Tauffe absterben, verloren sey.
Tubingen, 1«0!>, 4".
4528. Helwys, Thomas. A Short and Plaine
Proof . . . that God's Decree is not the Cause
of any Man's Sin or Condemnation; and that
All Men are redeemed by Christ, and that No
Infants are condemned. N.P. Ktll, 8».
4529. Zellfelder, Wilh. GrUndlicher Bericht
was Von denen ungetaufften Kindern zu hiUteu
sey. Leipzig, Ifill, 4».
4530. Gueroud, Antoine. Traite de Veflicace
et necessite du baptesme. La Rochelle, l(il3,
8».
Discusses the question whether baptism is neces-
sary for the salvatioQ of the infant children of Cliris-
tian parents.
4531. Conrius, Florentius, Ahp. Tractatus
de Statu Pai viilorum sine Baptismo deceden-
tiuni ex hac Vita, juxta Sensum B. Augustini.
Lovanii, 1624, 4o.
Also Rothnmagi, 1643. 4°, and appended to various
editions of C. Jansenius's Doctrina S. Augustini.
4532. Frainjols, Jiicques, o/rareH»e. Causa
Salutis Infantium, adversus Infanticidium
Tabennense ... . Musslpnnti, 1030, l-».
Maintains the necessity of baptism for the salvation
of infants, in opposition to the Cahinists.
4533. Gerhard, Joh. Ernst. De Salute In-
fantium ante Uaptisiuum decedentium. [Resp.
H. Bake?] Jena?, 1071 and 1679, 4". i yr.
4534. [Wiggleswortli, Michael]. The Day
of Doom. 1073. See No. 3219.
4535. Werner, Sam. De Salute Infantis. Re-
giomonti, 1075, 4".
4536. Requesens, Giuseppe Maria de. Opus-
cula theologica olim inipressa,et in hac secnn-
da Editione septem alijsOpusculis locupletata.
... RoniiB, 1084,4-'.pp.4-8 +.
The first treatise, pp. 1-.39, treats " De statu par-
Tulorum decedentium cum solo original! :" the fourth
and fifth, pp. 120-'ilO, relate to the beuilQc vision.
4537. Grantham, Thomas. The Infant's Ad-
vocate against the Cruel Doctrine that Dying
Infants shall be damned. [In answer to Giles
Firniin.] London, 10S8, 8<>.
4538. [Allen, .lames). The Principles of the
Protestant Keligion maintained, and Churches
of New-England, in the Profession and Exer-
cise thereof defended, against all tlie Calum-
nies of one George Keith, a Quaker ... . By
the Ministers of the Gospel in Boston. Bos-
ton, in New-England, 1090, sm. 8". pp. (10),
156. H.
The preface is signed "James Allen, Joshuah
Moodey. Samuel Willard, Gotten Mnther." Among
the doctrines maintained by these Boston ministers
against the heretical Keith, are the reprobation of
infants, and the damnation of all the heathen. See
pp. 76-bll. 9i. Theology has made some progress iu
New England since those days.
4539. SfoMdrati, Celestino, Card. Nodus
Prwdestinationis ex Sacris Literis, Doetrinaiiue
S.S. Augustini et Thomi^, quantOm Ilomiiii
licet, dissolutus ... . Romae, 1090, 4o. (37
sh.) ■
See4c(a^n«J., Ili9!. pp. 281-2M. rs.) Sfondrati
opposes the dootriue that unbaptized infants are
damned, and maintains that although they are not
admitted tn ht-aven their condition is a very happy
one, and that they have, in their exenrption from ac-
tual sin, a blessing *'quod multo pnestantius coelo
4540. Bossiiet,. Jacques Benigne, 7J/). Epistola
illustriss. et reverendiss. Eeclesiaj Principuni
[C. M. Le Tellier, L. A. de Noaille.s. .T. B. Bos-
suet, G. de Seve, and H. Feydeau de Brou] . . .
ad . . . Innocentium P. P. XII. contra Libruni
cui titulus est : Hindus Prxdedinalionis dins't-
li/tus, Auctore Coelestino . . . Cardinal! Sfou-
drato ... . Parisiis, 1097, 4".
This curious letter was written by Bossuet. and will
be found in his (Eums. Versailles, 181,i. elc. 8».
X.'CXVIII. 30-46. (Zr.) The application to the Pope
for the condemnation of Sfondrati was not success-
ful.
4541. [Gabrlelli, Giovanni Maria]. Dis-
pnnctio Notarum XL, quas Scriptor anonymus
Eminentissimi Cardintilis Coelestini Sfondrati
Libro, cui titulus : JVndus Prsedislinationis . . .
dissnlutii.<!, inu.ssit. Coloniae, 1699, 8<>. (29 sh.)
See Acta Erud., 1700, pp. 385-396. H.
4542. Augiistlniana Ecclesise Ronianse Doc-
trina a Caidinalis Sfondrati Nodo extricata
per varios S. Augustini Discipulos. Colonias,
1700, 12». (23 sh.)
Containing seven tracts in opposition to Sf«ndrati,
for an account of which see Acta End., 1701, pp. 65-
68.
4543. Anlmadversiones in Nodum Prwdea-
tinationis E. Caidinalis Sfondrati dissolutum.
Colon. Agrip. 1707, 4". pp. 248.
A collection of the principiil pieces written against
the book. See Journal dea Sfavans, for Aug. 27,
1703.
45U. Fecht, Joh. De Statu Infantium a Gen-
tilibus progenitorum, cum Infantia decedunt.
[Resp. J. n. Zerneke?] Ro.stochii, (1097,) 1715,
4". — Also Jense, 1717, 4». bgr.
4545. [Grancolas, Jean]. La tradition de
Teglise eur le peche originel, et sur la repro-
bation des enfans morts sans baptSme. Paris,
1698, 12°. — /Wrf. 1714, 8".
See Journal des S^avana for May 12, 1698.
4546. Zeiblcli, Christoph Ileinr. Do Pruedos-
tinatione et Keprobatione Infantium. [J'n.s.
J. G. Neumann.] Witebergae, 1704, 4°. 6 gr.
4-547. Mayer, Joh. Friedr. Do Salute Infin-
t ium sine Baptismo decedentium Christianorum
et Gentilium. [Re.'ip. M. Enemann.] Gryph.
1707, 4«. igr.
454S. "Walch, Joh. Georg. Dissortatio de Fids
Infantum in Utero. Jenae, 1727. 4".
Translated into German, with notes and indexes,
by A. L. Muller, Jena. 17:.'9 and 17.;3. k". Kor various
works on this subject, see Walch s llibi. Thcul. 1. 109,
110.
861
4549
CLASS III.— DESTINY OF THE SOUL.
4549 Bnquiry (An) into the Conseqiiencea
of supposing ttiat Baptism makes In fa Tits, dy-
ing in Infancy. Inheritors of the Kingdom of
Hejiven; or is of any Advantage to them in
the World to Come. ... By a Member of the
Church of Christ. . . . First printed in the
Year 1733. (In R. Barons Pillars of Priest-
craft and Ortlmdnxy Shaken, id Ed., 1768, 12",
1.245-271.^ H.
4550. MosUeim, Joh. Lorenz "von. Disser-
tatio de Salute Infantium Christiauorum aeque
ac Paganorii7n e genuinis I'rincipiis demon-
str.ata. \Ilesp. J. A. Richter.l Helmstadii,
1733, 40.
4551. Gentleman's Magazine, London. U.
On ibe stale of infants after death, see a curiotis
discussion in Vol. IX. (1739,) pp. 177-179. and X.
(1740,) pp. 3, 4, 52-54, 167-8, 246-ti, 342-3, 441-2.
4552. Busch, . De Statu Salutis repro-
borum Infantium. 1745, 4<>.
4553. Paulmann, Joh. L«dw. De universali
Infantum ante Usum Ratiouis sure niorientium
Salute. [Pries. Joh. Ern. Schubert.) Helm-
stadii, 1752, 40. (4 sh.)
4554. Simon, Jordan. Dissertatio de Poenis
Parvulornm, sine Baptismo decedentium. Er-
furti, 1758, 8".
4555. Buchner, Gottfried. Von dem ewigen
Schicksale iler oliiie Taufe gestorbenen Kinder.
Jena, 17(52, 4". 12 ^r.
4556. Zacliarla, Gotthelf Traugott. De Sa-
lute Infantum non baptizatorum. Biitzovii,
1763, 4<'. igr.
4557. BiancUl,Ignazioliodovico. ... Disser-
tationes tres ... . II. Diss, physico-theolo
gica, de Remedio aeternae Salutis pro Parvulis
in Utero clausis, sine Baptisniate decedeutibus.
III. Diss, theologica, pro Parvulis extra Uterum
sineBiiptismate ... aut Martyrio decedeutibus,
nullum e.xoogitari decernique potest aeternae
Salutis Remedium: cum Appendice apologe-
tica, praescrtim adversus P. Blasium . . . .
Lat. and Ital. Venetiis, 1770, 4o. (66 sh.)
See Nma Acta Erud., 1771, pp. 5-9. BA..
4558. Salut ,'Du) des petits enfans. Douai,
177(),si„.l2".
4550. Le Clerc deBeauberon (Za/. Cle-
rlcus a Beliiberone), Nic. Francois.
Tractatus thoulngicc <logmaticus de Iloniine
lapso et reparatd. 2vol. (Luxemburg!, 1777?)
Parisiis, 1779, R".
Pars I. Cap. V. art. 2, " Pe Effectihus Peccati Ori-
ginalis in fiitnra Vifi." reirintcd in Mr-ne's Theol.
Cursus computus. X. 983-1018, treats very fully of the
damnation of infants.
4560. [Bar santi, Pier Vincenzo]. Delia futura
rinnova/.ione, ffc. 1780,
See No. 35^0, note.
4561. Bolgeni, Giov. A'inc. State dei bam-
bini morti senza battesimo, in confutazione di
un libro di Gio. Battista Guadagni. Macerata,
1787, So.
4562. Infant Salvation: an Essay, to prove
the Salvation of All who die in Infancy : with
Answers to Objections. . . . London, 1793, 8o.
6d. — First American td., from the 2d London
Ed. [of 1S03J, Boston, 1818, 18o. pp. 71. BA.
4563. Attempt (An) to exhibit the Meaning
and Couiiexion of Romans Fifth Chapter, 12th
and fiUowing Verses; particularly shewing
how they apply to the Certain Salvation of all
Infants. London, 1800, So. l.<.
4564. [Lambert, Bernard]. Lettres d'un
theologieii k .M. Duvoisin, eveqne de Nantes.
<In the Bihiintheiw dii catholique, etc. publ.
by J. C. Lucet, Paris, 1805-Ofl, 8o.
■'Elles roulent sur le sniut des enfans mnrts sans
baptente. ct Font v.'fiit<Vs dans les Annates litCeraires
de morate ct de philosvphie, Tome IV." — Biogr.
'" 862
4579
4565. Dobell, Joseph. Remarks on the Argu-
ments of Mr. P. Edwards for the Baptism,
Church-Membership, and Salvation of Infants.
London? 1807.
4566. Vertoog over de zaligheid der vroeg
stervende kiiideren. Leeuwaiden, 1808, 8o.^.
4567. Galeani Bfapione, Gian Francesco,
Count. Discorso intoino al Canto IV. dell' In-
ferno di Dante. Firenze, 1819, 4o.
This essay was reprinted in Tom. IV. pp. 9-32 of
the edition of Dante puld. at Florence in 1817-19, in
4 tom. fol. (H.), also iu the Prato edition of 1822. and
in the authors Opuscoli di Letteratvra. Pisa. 1826
120. I. 153-204. It tleat> particularly of Dante's do":
trine respecting unbaptizeU infants and the virtuous
heathen, and contains much cuiinus matter illus-
trating the history of opinions on this subject.
456S. Blrt, Isaiah. Adult Baptism, and the
Salvation of all who die in Infancy, main-
tained: in Strictures on a Sermon, entitled,
"The Right of Infants to Baptism,'' by the
Rev. H. F. Burder, M.A. London? 1821.
4569. Harris, Pfv. William. LL.D. Grounds
of Hope for the Salvation of .\11 dying in In-
fancy : au Essay. London. 1821, So. pp. 166 -I-.
U.,BA.
See Eclectic Rev. for Sept. 1822; N.S., XVIII. 216-
225. H.
4570. Wijs, Jacob. Leerrede over de zaligheid
der vroeg stervende kiiideren. Schiedam,
1821, 80. fl. 0.45.
4571. Oosfkamp, J. A. De zaligheid der
vroeg gestoiveii kinderen op evangelische
gronilen gevestigd. Amsterdam, 1822, 8».
ft. 0.80.
4572. Russell, David. An Essay on the Sal-
vation of All dying in Infancy, including
Hints on the Adamic and Cliristiau Dispensa-
tions ... . Edinburgh, 182.S, I2o. — 3d Ed.,
with Additions, Glasgow, 1844, So. pp. 220.
4573. Hermes, Georg. Ueber den Zustand
der ohne Taufe gestorbenen unmiindigen
Kinder. (Achterfeldt's Zeitschrift f. Philos. u.
Katli. TheoK, 1832, Heft II. pp. 53-72.) B.
4574. Gumming, John. Infant Salvation;
or .\11 Saved tliat die in Infancy. London, 1842,
So. — 5th ed., 18i53, 12o. pp. 108.
A Dutch translation, Amsterdam, 1862. 8o.
4575. Bruce, John. The Cypress Wreath for
the Infant's Grave. With ... an Essay on
Infant Salvation. London, 1845, 12o. pp. 246.
4576. BetKune, George W. Early Lost, early
Saved. An .Argument for the Salvation of In-
ftints. . . . Philadelphia, 1846, 18o, pp. 252.
4577. Smyth, Thomas, D.D. Solace for Be-
reaved Parents: or Infants die to live. With
an Historical Account of the Doctrine of In-
fant Salvation. Also, very Full Selections
from various Authors, in Prtsse and Poetry. . . .
New York. 1852 [cop. 18461, 12o. pp. 314.
Dr. Snivth attempts to show that the doctrine of
Infant Salvation "was first advocated and received
bv Calvinists, iind biised upon Calvinistic doctrines"!
wary reader who trusts his •' historic;"l account" will
be led into great errors. In one respect Calvin and
his followers were more liberal than the Lutherans,
that is to s.-iy. they n^iintained that the children of
betievittg parents might be saved without baptism.
4578. Xorton, Andrews. Tr.acts concerning
Christianity. Cambridge, 1852, So. pp. vii.,
392. H.
On the doctrine of infant damnation, as taught by
Calvin and m:inv of his followers, see pp. 179-184. 190,
19«. 1H7.-In another tract in this volume nill be found
notii-es of the opinions of Spinoza, Goethe. De Wette,
Schleierniaoher. and Strauss, on the doctrine of per-
sonal immortality. See pp. 305.166. For a defence
of Schleiermacher, see Georee Riplev's T/iird letter
to Andrews Jiorton, Boston, 1840, 8°, "pp. 54-82. H.
4579. [Simonds, William]. Our Little Ones
iu Heaven. Edited by the Author of " The
4580 SECT. in. ¥."!. — C'HRlST.DOCrn.— CASE or TBEHEATnE.v, A.VD OF ucnsncs. 4508
Aimwell Stories," etc. . . . Boston, 1858, 24».
pp. 248.
4580. Bomberger, J. H. A. Infant Salva-
tion in its Kelation to Infent Depravity, In-
fant Regeneration, and Infant Baptism. ...
Philadelphia, 1859, 16°. pp. 192. B.
4681. Hibbard, Freeborn Garretson. The
Moral Condition of Infants. (Methodist Quar.
Jtev. for Oct. 1859 ; XLI. 632-B49.) H.
Maintains that id consequence of the atonement all
infants are " in a state of grace.'
4582. Kate, J. J. L. ten. Onze kinderen in
den hemel. Troostwoorden voor treurende
oiiders, verzameld door J. J. L. ten Kate. Leeu-
warden, 1860, sm. S". pp. xii., 198.
4583. Tobey, Alvan. The Salvation of Infants.
(Bibliotk. iiacra for April, 1861 ; XVIII. 383-
409.) H.
7. Fnture State of the Heathen, and of He-
retics, generally.
Note. — The history of religious persecution illus-
trates the prevalence of the opinion among pro-
fessed Christians, that errors in belief on such sub-
jects as church government, the Trinity, transub-
stantiation, original sin, and predestination, expose
those who hold them to eternal punishment.
4584. Pfaniier, Tobias. De Salute Gentilium.
(Appendix to his Systenui Tlie/tl. Gentilis piiri-
om-, Basil. 1679, -i", pp. 490-51S.) D.
Giles a brief history of opinions on the subject,
with the arguments on both .^ides, quoting, among
other things, the beQevolent wish of Luther concern-
ing Cicero:—" 1 hope our dear God will be merciful
to him, and to others like him."
4585. Fabrlcius, Joh. Alb. 1725. See No.
545.
4586. 'Wetcklimann, Joach. Sam. Expli-
catiir antiqua Doctorum Christianorum Sen-
tentia de sempiterna Gentium profanarum
Felicitate. Vitebergae, 1743, 4". 5 gr.
4587. Zwingli (Lat. Zuinglius), Huld-
reich or Ulrich, 1484-1531.
Zwingle maintained the salvation of virtuous hea-
then. See the extracts fiom his works lOpp. III. 632,
IV. 65) in Gieselers Church //it., 4th Period. 5 35, n.
12, Vol. IV. pp. 403, 404 of Smiths translation.
4588. Sepiilveda, Juan Ginez, 1491-1572.
... Opera ... omnia. ... Coloniae Agrippinae,
1602, 40. pp. 634 +. H.
In his Epistle to P. Serranus (Ep. xci.), pp. 256-
263, Sepulveda maintains the salvation of the ancient
heathen philosophers, particularly Aristotle.
4589. Collius (JM. Collio , Francisciis. ...
De Animabus Paganorura Libri quinque. In
quibus de iis qui veteri Sieculo in utroque Sexu
celeberrimi fuerunt disputatur, ac de eorum
serapiternis Prsemiis, aut Suppliciis, pro ea
quani de Rebus Divinis hauserant Cognitione,
& pro cujusque Vitae Institutis, ac Moribus, ex
Sanctorum praecipue Patrum . . . Decretis . . .
copiosissimedisseritur. Editio secunda ... . ||
Pars altera. In qua de reliquis celeberrimis
... Ethnicis ... disputatur. Quartus, ac poe-
tremus Liber access'it oontinens similem . . .
Qusestionem. De primo Mortalium Parente,
nonnulUsque aliis, quihus aut Antiqui, aut
Novi Foederis Siicri Veritas illuxit. 2 pt. Me-
diolani. (1622-33,) 1738, 4o. pp. (8), 387, (34);
(32). 304 F.
For bibliographical details respectine this rare and
verv curious work, sei> De Bure. Bihl. instructive. I.
296^298, n. 448, and CWnient, Bihl. cvrieute VII. Wl-
244. For a copious analvsis of its loiaeuts, see Du
Pin, NouvelU BiUioth^que. etc 2e ed , XVII
'•II:
bic
ehoses utiles et curienses d ms le Livre de Collius.
est bien ^crit, plein de leclierches & de citations."
Book I, of Part 1. treats "De Operibus Paga
mm, pp. l.«4 ; - Book II. " De niumlnnllonc Mentis
Pagauorum, • pp. 65-lOb; — Book 111. considers the
characters of Melchisedech, Job and bis three friends,
and Klihu, the Egyptian niidwivcs, Bala
lie Queen
7-214 ; -
of Sheba, and Hermes Tri
Book IV. treats of Orpheus, Homer, Numa Pompi-
lius, the Seven Wise Men of Greece, and Pythagoras,
pp. 215-2S9;_Book V. of Heniclitus, Anaxagoras,
Plato, and Socrates, pp. 290-387. The third chapter
of Book in. discusses a curious question concerning
the infant children of the virtuous heathen, whether
they go after death to the Limbua Puerorum, or to the
Bosom of Abraham.
Book I. of Part 11. treats of Aristotle, Diogenes the
Cvnic, Cuto Uticensis, Seneca, F.pictetus, Apollnnius
of Tyaua. and Plotinus. pp. 1-72;- Book II. uf Ne-
buchadnezzar, Darius and Cyrus, Tiberius. Trajan,
and Falconilla. pp. 73-137; — Book III. of the Magi
and the Sibyls, pp. i:!8-240 ; — Book IV. of Adam, Cain,
Knoch, Samson, Solomon, Origen, andTcrtuUiau. uo.
241-304. '^^
590. [AVilsou, Matthias]. Charity Mistaken,
with the Want whereof Catholickes are un-
justly charged, for affirming, as they do with
Grief, that Protestancy unrepented" destroys
Salvation. ... St. Omer, 1630, 8". pp. 1.30.
„...,, .... . jj^g pseudonym of Edward Knott.
■" ■ ■ li this work
,, prefixed to
uis Works, Oxford, 1838. 8°, Vol. I. pp. xvii.-xx. {H.I
I give here the titles of the more important publica-
tions.
4591. Potter, Christopher. Want of Charitie
justly chaiged on all such Romanists, sis dare
(without Truth or Modesty) affirme, that Pro-
testancie destroyeth Salvation. ... (Oxford,
1633,) London, 1634, 8».
4592. [Wilson, Matthias, under the pseudon.
of Edward Knott]. Mercy and Truth, or
Charity maintayned by Catholiques. . . . [In
answer to Potter.] 2 pt. St. Omer, 1634, 4°.
pp. 299, 206.
This treatise is reprinted, together with Chilling-
worth's answer, in various editions of ChillingnortU's
Works.
459.3. Cbilllngvrorth, William. The Re-
ligion of I'rotestants a Safe Way to Salvation :
or an Answer to a Booke, intittiled, Mercy tind
Truth ... . Oxford, 1638 [1637 ?], fol. — Also
London, 1638, 64, 74, 80, 84, 87, etc.
4594. [Floyd, John]. The Totall Svmme. Or
no Danger of Damnation vnto Roman Cathi>-
liques for any Errour in Faith ; nor any Hope
of Siilnation for any Sectary whatsoeuer that
doth knowingly oppose the Doctrine of our
Roman Church. [St Omer?] 1639, 4". pp.
104.
4595. La 3Iotbe le Vayer, Francois de.
De la vertu des pavens. Paris 1642, 4<>.
Also in his (Euirh, 3" ed.. Paris. 11)62, fol., I. 55.1-
144. H.
4596. "Westminster, Assembly of Divines at,
A.D. 1647-48.
In their Larger Catechism, Ans. to Q. 60, it is af-
firmed that " they who having never heard the gospel,
know not Jesus Christ, and belie\e not iti him can-
not be saved, be they never so diligent to frame their
lives according to the light of nature, or the law of
that reliitioii which they profess." Compare th Con-
fession of Faith, Ch. X. § 4, where it is added, that
" to assert and maintain that they may, is very per-
nicious, and to be detested."
4597. Kedd, Jodocus. Ewiges Elcndt der Un-
glaubigen. durch einen klaren Beweiss vorge-
stellt und dargethan, dtiss kein Lutherancr,
Calvinistischer, Wiedertauffer, etc., durch sein
vermeinte Religion die ewige Seeligkeit er-
langen konne. Colin, 1650, 12». — Wicnn,
1653, 40.
4598. Goodwin, .Tohn. The Pagan's Debt
and Dtiwry : i>r a Brief Discussion of the Ques-
tion, Whether, how far, and in what Sense,
such Persons of Mankind, amtmgst whom the
Letter of the Gospel never came, are, notwith-
standing, said to i)elieve in Jesus Christ. Lon-
don. 1651. f .1.
Maintains that the heathea may t>« saved.
863
4599
CLASS III. — DESTINY OF THE SOUL.
4631
4599. [Wilson, Matthias, undtr the. pseudon.
of Edward K.nott]. Infidelity Unmasked
... . [In answer to Chillingworth.] Gant,
1652, 4». pp. 949 +.
4600. "Walther, Mich. Dissertationes duae de
Immortalitate Animae rationalis et de prae-
sunita Ethnicoium Salute quoad Infantes et
Adultos. Witteb. 1(557, 4<>. pp. 150.
Also iu the Fasciculus, etc. See No. 2103.
4601. Siber, Justus. Considerationes de Salute
Philosophoium Gentilium, Platonis, Aristo-
telis, Ciceronis et Senecae imprimis. Dresdae,
1659, 120.
4602. Musseiis, Joh. DeQuestione: An Gen-
tiles absque Fide in Christum per extraoi-di-
nariam Dei Gratiam ad Salntem Aeternam
pertingere, aut minimum Ignis Aeterni Sup-
plicium declinare possint? praeprimis adver-
Bus Curcellaeum. Jenae, 1670, 4". 4 gr.
460o. Dalliiisiiis, John Herman. The Sal-
vation of Protestants asserted and defended,
in Opposition to the . . . Uncharitable Sentence
of their Eternal Damnation pronounc'd against
. them by the Romish Cliurch. . . . Newly done
into English. London, 1689, 4o. pp. (18), 64.
S.
46030. Darreicliung der Liebe, in Erorterung
und Verneinnng der Fragc: Ob alle .Tuden,
Tiirken und Heiden verloren seyn. 1690,
120.
See Unschiddige NachricMen, 1709, p. 521.
4604. [Bayle, Pierre]. Janua Coelorum rese-
rata cunctis Religionibus, k celeberrimo Tiro
Domino Petro Jurieu ... . Amstelodami,
1692, 40.
Also in his Oeuvres Diverses, TI. 821-902. IH.) Pub-
lished under the name of Varus Larebonius. See
Barbier. n. 20704.
4605. liCtter (A) to George Keith, concerning
the Salvability of the Heathen. London, 1700,
40.
4605». [Liiidovicl, .Tac. Friedr.]. Erici Fridli-
bii ... Vntersuchung des Indifferentismi Reli-
gionum. Da man dafiir halt, es koenne eiu
ieder selig werden, er habe einen Glauben oder
Religion welche er wolle. Gliick-Stadt, [1700,]
8o. pp. 60.
See Trinius, Frei/denker- Lexicon, pp. 341, 342 ;
Freytag, Analecta, pp. 352, 353.
460C. Arnauld, Antoine. De la necessity de
la foj- en Jesus-Christ pouretre sauve ; oil Ton
examine si les payeus et les philosophes qui
ont eu la connoissance d'un Dieu, et qui ont
moralement bien vecu, ont pu etro sauves sans
avoir foy en Jesus-Christ : . . . avec un Preface
par Louis Ellies du Pin. 2 vol. Paris, 1701,
4607. Klemeler, Joh. Barthold. Disserta-
tiones duse de Gentilium Statu atque Condi-
tione post hanc Vitam. Ilelnist. 1704, 4o.
4608. Pfaff, Christoph IMatthSus. Dissertatio
de Luiiiinis Naturaj ad Saluteni Habitu, sive
de Gentilium juxta illud viventium Salute vel
Damnatione ... . [BeKp. P. A. Reinhardt?]
TubingK, 1720, 4o.
4609. Poiret, Pierre. ... Posthuma. Amste-
lodami, 1721, 40. (12.3 sh.)
In one of ihc works in this volume, Vindiciae Veri-
talis et Innocenliae. Lib. IV. c. 7. Poiret earnestly
sition to J;igiT s Examen TiieolO(iiae Novae, etc. See
Acta Enid., 1721, pp. 420, 421. Compare No. 3831.
4610. Haver, or Hauer, Thomas Ileinr.
Dissertatio de Gentilium Salute non speranda.
[Prtes. Herm. Christoph Engelcken.j Rostochii,
1723, 4o.
4611. Baumgarten, Siegm. Jac. Disputatio
Demonstratioiiem continons extra Ecclesiam
non dari Salntem. [Mesp. C. F. Jericho?!
Halae, 1742, 4°.
864
4612. Sclmbcrt, Joh. Ernst. Predigt iiher
den Lehrsatz ; Dass noch heut zu Tage alle
Heyden kijnnen erleuchtet werden ... . Jena,
1747,40. (3ish.)
4613. Schriftmassige Gedanken von der
Seligkeit derer, die ausser der wahren sicht-
baren Kirche leben. Jena, 1747, 4o. Sgr.
4614. Liiderwald, Joh.Balth. ... Ausfahr-
liche Untersuchung von di^r Berufung und Se-
ligkeit der Heyden. 2 Theile. Wolfenbiittel,
1754, 80. (81 sh.)
Reviewed in F. W. Kraft's Neue Theol. Bill., 1756,
XI. 563*-591. H.
4615. Bfeiimayr, Franciscus. Frag: ob in der
Lutherischen Kirch eine Hoffnung der Seclig-
keit seye? ... So Aufl. Miinehen, und lugol-
statt, (. . .) 1754, 4o. pp. 56.
4616. "Waller, Nic. Possintne sine Fide sal-
vari, qui Evangelium sine sua Culpa ignorant ?
Upsal. 1763, 40. 3 ijr.
4617. Marmoiitel, Jean Francois. Belisaire.
Pari,s, 1766, toanai2".
Numerous editions and translations. The doctrine
of the salvation of virtuous heathen is maintained
in Ch. XV.
4618. Rupp, Joh. Dissertatio ... super Qusee-
tione, Utrum in sua quisque Fido salvari pos-
sit? ... [Heap. Christoph Behren.J Heidel-
berg«, 1766, 40. pp. 30.
4619. Eljerhard, Joh. August. Neue Apo-
logia des Sokrates, etc. 1772. See No. 3997.
4620. Belin, Friedr. Daniel. Commentatio de
illorum, quibus Salutaris Doctrinae Lux nun-
quam affulsit, Conditione post Mortem. Lu-
becae. 1773, 4". 6 gr.
4621. Gurlitt, Joh. (Gottfried). An Ratio et
Sacra Scriptura Gentiles probos damnent ad
Supplicia aeterna? Lipsiae, 1775, 4o. 2 gr.
4622. [Haljerstrumpf, Salomon Heinr.].
Schrift- und vernunftuiiissige Gedanken von
den Schieksale der Heiden in der Ewigkeit.
B.ayreuth, 1776, 8o. 4 gr.
4623. Burckliardt, or Burkliardt, Joh,
Gottlieb. Neneste Untersuclning von der
Seligkeit der Heiden und Nichtchristen. Ham-
burg, 1780,80. ^gr.
4624. Walter, Ernst Joh. Conr. Was hat die
geoffenbarte Religion ftir ein Verhaltniss zur
Seligkeit derer, die zu ihrer Erkenntniss nicht
gelangen kbnnen? (In his P, iifuiig wichtigtr
Lehren, etc. 1782, So, pp. 41-103.) F.
4625. Goeze, Joh. Melchior. Uber die neue
Meinung von der Seligkeit der angeblich
guten und redlichen Seelen iinter den Juden,
Heiden und Tiirken durch Christum, ohne
dass sie an ihn glauben. ... 2«Aufl. Hamburg,
(1784,) 1784, 4o.
4626. Moldenliawer, Joh. Heinr. Daniel.
Von der Seligkeit derer, die von Christo nichts
wissen und ihren Umstanden nach nichts
wissen konnen. Hamburg, 1784, 4o. 3 gr.
4627. Goeze, Joh. Melchior. Abfertigung der
Moldonhawerischen Schrift ... . Hamburg,
1784, 40.
4628. Fortsetzungder WidcrlegungderMol-
denhawerischen Schrift ... . Hamburg, 1784,
40.
4629. Beilage zu seinen dem Ilerrn D. Mol-
denhawer entgegengesezten Widerlegungs-
schriften. Hamburg, 1784, 4o.
Goeze, on nccount of his pugnacioua ze.il for Ortho-
doxv, was styled by his contemporaries " the Ham-
burg Pope."
4630. Miiller, Joh. Gottlob. Dissertatio de
Paganoruni post Mortem Conditione. Lipsiae,
1788, 4o. pp. 44.
4631. Gel>liard, Carl Martin Franz. Disser-
tatio, qua e.\peuditur Beatitude eorum, qui
4632 SECT. III. F. 8. — CHRISTIAN DOCTlM'Sf:.— case of certain ixdividcals. 4060
non strtiit a Partibus Christianorum. Erfordiae,
1791,40. 4</r.
4632. Kmes, P. De Beatiturline eorum qui
Christiaui non sunt. Erfordiae, 1792, i". 6
4633. Muzzarelll, Alfonso, 1749-1813. Delia
Balute del pagiini. (In iiis 11 buim uio deUa
loffica, .5» ed., VII. 1^5-22.3, Firenze, 1821, 12o.)
A French Iraoslation, " Du salut des paieos," Avi-
gnon, l»M, 12".
4634. Jorissen, Matthias. Het gewigt der
belofteu Gods aangaande de zaligheid der
Heidenen. Rotterdam, 1800, 8». Jl. 0.50.
4635. Haas, F. Der Mensch kann in jeder Re-
ligion selig werden. Frankfurt a. M., 1804, 8».
4636. Hawarden, Edward. Charity and
Truth, or Catholics not Uncharitable in saying
that None are saved out of the Catholic
Church. Dublin, 1809, 8». — Also Philadelphia,
1860. 120. pp. 263.
Conip. Broumson's Quar. Rev. for April, 1861, pp.
267-269.
4637. Pott, Joseph Holden. The Case of the
Heathen considered. London ? 1812, 4o.
4638. Burder, John. The Final State of the
Heathen: an Essay ... . London, 1820, 8o.
BL.
4639. Carove, Friedr. Wilh. Ueber alleinse-
ligniachende Kirche. 1827. See No. 4184.
4640. Grlnfteld, Edward William. The Na-
ture and K.\tent of the Christian Dispensation,
■with reference to the Salvability of the Hea-
then. . . . London, 1827, 8°. pp. xxxi., 461.
U.
Maintains the salvability of the heathen.
4641. ^uelques reflexions sur la niaxime
chretienne: Hors de I'eglise il n'y a point de
salut; par un ministre protestant. Paris,
1827.
4642. Asplaud, Robert. The Future Acces-
sion of Good Men of all Climes to Christianity,
and their Final Congregation in Heaven. A
Sermon ... on the Death of the Rajah Ram-
mohun Roy. 2d Ed. London, 1833, 8".
4643. Emmons, Nathanael, 1745-1840. The
Hopeless State of the Heathen. ( Works, 1842,
8", VI. 284-297.) D.
Maintains that " all the heathen will finally perish."
Emmnns also informs us that ■ it is absolutely neces-
s.iry to approve of the doctrine of reprobation, in
order to be saved." (Works, IV. 336.) Armiiiians,
therefore, must share the fate of the heathen.
4644. WliUe, Edward. The Theory of Mis-
sions; or, A Scriptural Inquiry into the Doc-
trine of the Everlasting Torment of the Barba-
rous Nations and countless Ignorant Heathen,
of Ancient and Modern Times ... . London,
1855, 8°. pp. X., 85.
4645. Pond, Enoch. Future State of the Hea-
then. {Christian Rev. for Jan. 1857; XXII.
31-43.) BA.
"The great body of the adult heathen . . . will lose
their souls forever."
4646. Daniell, Mortlake. Can Jews, as Jews,
be saved ? A Tract ... . London, 1859, 12o.
2rf.
4647. Heatlien (The) Inexcusable for their
Idolatry. iHihlicul Bepert. and Princeton Ecu.
for July, 1860 ; XXXII. 427-448.) AB.
8. Future State of certain Noted Individuals.
JVo(e. — See also the preceding section, and particu-
larly the work of Collius, No. 4589.
Adam and Eve.
4648. Phllippus Harvengius (Fr. Phi-
lippe de Harveng), Ahbi de Bonne E.<<pc-
ranct, &. a.d. 1140. Responsio de Salute
primi Ilominia. (Opera, 1621, fol., pp. 345-
360.)
Also in Migne's Patrol.. Tom. CCHI. B.
464S«. Andreec, Sam. DIsputatio de Sa-
lute Adauii. [h'rsp. F. Posthius.] Mar-
purgi. (1«7S,^ 1080, 4». 4gr.
4649. Gregorovlus, J. V. Do aetcrna
Protoplastonim post L,apsum Salute. Reg.
1705. ^th.
4650. Rles, Franz Ulrich. Do Salute Pro-
toplastorum. Marburgi, 1760, 4o. i t/r.
Solomon, King of Israel.
4661. Pliilippus Harvengius, Abhi de
Bonne Kspirance. fl. a.d. 1140. Responsio
de Daninatione Salomonis. (Optra, 1621,
fol.. pp. 3fil-.385.)
Also in Mignes Patrol, Tom. CCIII. B.
4651>. Dalechamp, Caleb. Vindicise
Salomonis ; give Disputatio bipartita de
Lapsu Statuque aeterno Regis Salomonis;
qua ejus et omnium Sanctorum Perseve-
rantia in Fide defenditur. Londini, 1622,
4o. BL.
Pythagoras, fl. B.C. 530.
40ol'>. Eugelckeu, Herm. Christoph,
1679-1742. Uissertationes duae Pytha-
goram non fuisse factum proselytum et
non salvatum.
Plato, B.C. 428-347.
4652. [Seciiriis, Nicolaus./ormfW.v Hiero-
nymus Leccius]. Plato beatus, sive de
Salute Platonis, pia Contemplatio. Vene-
tiis. 1666, 120. pp 225 +.
See Frevtag. Analecta, etc. pp. 844. 845. An
earlier edition, still moie rare, was publ. without
designation of place or date.
Arlstoteles, b.c. 384-322.
4653. IHonte, Lambertus de. Questio
magistralis . . . ostendens per autoritates
scripture diuine quid iuxta saniorem doc-
toru sententiam probabilius dici possit de
saluatioe Arestotelis ... . n. p. or d. [Co-
logne? 1487?] fol. (U leaves, 62 lines to
a page, double col.)
See Bain, n. 11586; Freytog, Analecta. etc. p.
845.
4654. Sepiilveda, Juan Ginez. See No.
4588.
4655. lilcetl, Fortunio. De Pietate Aris-
totelis erga Deum et Homines Libri II.
Utini. 1645, 4".
In this work Lieeti gives several reasons for
believing that Aristotle is not damned.
4656. De Salute Animae Aristotelis
Epistola. (In his Re.iponsa de septimo
quaesitis per Epistolas, Utini, 1650, 4°, p.
248.)
4657. Bayle, Pierre. See his Did., art.
Aristoti', note R.
4658. Meier, Gerhard. Disputatio de Aris-
totelis Salute. Hamburg!, 1698, 4o.
Seneca, Lucius Annaeus, d. a.d. 65.
4659. Schoeps, Heinr. Gunth. De Sene-
c.ie Fide atque Salute. Rudolphipoli, 1765,
4°. pp. viii.
Trajanus, M. Ulpius, Emperor of Rome a.d.
98-117.
4660. CUacon (Lfit. Claconns or Cia-
conius), Alfonso. Ilistoria cev veris-
sinia k Calumniis multorum vindicata,
quae refert M. VIpii Traiani Avgvsti Ani-
niani Precibus Diui Gregorii Pontificis
Romani k Tartareis Cruciatibus ereptam.
. . . Venetiis, 1583, 4°. — Also Regii Lepidi,
1585, 4o. pp. 50.
First pulil. as an Appendix to hi" Higtoria utri-
usque Belli Dacici, Roniae. 1578. and 158!i. fol.-
An Italian translation. Siena, 15»j, 4"; Frenc^
by F. V. i, Oayet, Paris, 1607, Hf.
865
4661
APPENDIX I. — MODERN "SPIRITUALISM," etc.
4670
46^1. Bnisclio, Bernardo. Redargutio
Historiae fie Anima Trajani ex Inferui
Supplioiis liberata. Veronae, 16*24, 4".
4662. Preuser, Paul. Dissertatio de Tra-
jano Impel atore, Precibus Gregorii Magni
ex Inferno liberate. Lipsiae, 1710, 4<>.
4663. GengeljGeo. De S. Gregorio Magno,
Precibusne ille snis liberavit ex Inferno
Animam Trajani Imperatoris? (In his
Scrutinium unicx Veritatis in Historia
triplici, Leopoli, 1725, 4°.)
On the legend of the deliverance of Trajan
from hell by the intercession of Pope Gregory the
Great, see Collius, De Animabus Paganorum, II.
104-133; Bayles Diet., art, Trajan; Fabricius,
Biil. Lat., ed. Eruesti, II. 419, 4:iO^Fleury, Saint
Paul et S'nfque, Pnris, 1R.53, 8", II. 30-35: and
Mrs. JaiiK-son. Sacred and Legendary Art 3d
ed., 18j7, I. 321-323, The truth of the story is
assumed in the Euchology of the Greek Church.
Origenes, tl. .\.i>. 'iSO.
4664. Binet, l5tienne. Du salut d'Origene.
Paris, 1«29, li".
On this book, and the subject of it, see the cu-
rious note of Bayle in his Diet., art. Orighie.
TKomas [Becltet] of Canterbury, Saint,
1119-1170.
'* Not Ion? after his death, the question was
discussed in the schools of Palis, ' Whether
Thomas :l Bccket was saved or damned. "—
North Amer. Rev. for Jan. 1847 ; LXI V. I'O. Comp.
J. C. Robertson's Becket, Lond, 1859, 8°, p. 312.
APPENDIX.
I, MODERN "SPIRITUALISM" OR SPIRITISM; GHOSTS, etc.
Note.—Oa\j a few of the i
I remarkable works relating to this subject are here noticed.
4665. Lenglet du Fresnoy, Nic. Traite
historiqiie et dogniatiqiie sur les apparitions,
les visions et les revelations particnlieres, avec
des remiirques sur la dissertation du R. P.
Dom Calmet. 2 torn. Avignon, 1751, 12". A.
4666. Recueil de dissertations anciennes et
nouvellea, sur les apparitions, les visions &
les songes. Avec une preface historique ... .
2 torn, in 4 pt. Avignon, also Paris, 1751, 12».
£.
Tome II. Partie II., pp. 223-312, contains a " Liste
des principaux auteurs, qui out lraiti5 des esprits, de-
mons, apparitions, songes, magie & spectres."
4667. Simon, Ernst (Heinr.). Aeltere und
neuere Geschicbte des Glaubens an das Her-
einragen einer Geisterwelt in die unsrige ; in
Beziehung an eine Fortdauer der Seele nach
dem Tode, an Engel, Mittelgeister, Gespenster,
Vorboten und Teufel. Besonders aus den
Meinungen nicht-christliclier Vtilker gezogen.
2« Aufl. Heilbronn, (1803,) 1834, 8". pp. 316.
4668. Bretschneider, Karl Gottlieb. See
his ,Sr/sieimiti>,i;lie Entwickcliiny, etc. 4« Aufl.,
pp. 481, 482, and pp. 832, 833. Comp. No. 556.
4669. Grasse, Joh. Georg Theodor. Biblio-
thecaniagicaetpneuinaticaoder wissenschaft-
lich geordnete Bibliographic der wichtigsten
in das Gebiet des Zauber- Wunder- Geister-
undsonstigen Aberglaubens vorziiglich alterer
Zeit einschlagenden Werke. . . . Leipzig, 1843,
8». pp. iv., 175. H.
See pp. Sl-flfi. 150, "Von den Geistern und Erschei-
nungen derselben."
4670. Spicer, Henry. Sights and Sounds: the
Mystery of the U,iy : comprising an entire
History of the American "Spirit" Manifesta-
tions. . . . London, 1853, large 12". pp. vii., 480.
BA.
4671. Apocatastasls (The): or Progress
backwards. A New "Tract for the Times."
By the Author. . . . Burlington, Chauncey
Goodrich, 1854. 8o. pp. 203. BA.
-Illustrating the ancient counterparts of modern
"Spiritualism."
4672. Capron, Eliab W. Modern Spiritual-
ism : its Facts and Fanaticisms, its Consisten-
cies and Contradictions, with an Appendix.
Boston, 185.'), 12». pp. 438. H.
4673. Figuier, Louis. Ilistoire du merveil-
leux dans les temps modernes. 2' ed. 4 torn.
Paris, ( 1859-eO), 1860-61, IS". //.
Tome IV. treats of " Les Tables tournantes, les
4674. Swedenborg, Eman. 1758. See No.
3372.
4675. Jung, cnllnl Stilling, Joh. Heinr.
Theorie der Geisterkunde in einer natur-, ver-
nunft- und bibelmassigen Beantwortung der
Frage: was von Ahnungen, Gesichten und
Geistererscheinungen geglaubt nnd nicht ge-
glaubt werden miisse. Niirnberg, 1808, 8».
pp. 380.
Also in his Werke, Stuttgart, 1841, IB", Bd. VI.
(J?.) An English translation, " Theory of Pneuma-
tology," London, 1831, 1 >» ; Amer. edition, by George
Bush, New York, 1S51, li". H.
4676. Meyer, .Toh. Friedr. von. Hades. Ein
Beytrag zur Theorie der Geisterkunde. Nebst
Anhiiiigen : iifTentliche Veihandlungen iiber
Sweaenborg und Stilling, ein Beyspiel des
Ahnungsvermogens und einen Brief des jiing-
ern I'linius. Frankfurt a. M., 1810, 8». 9 gr.
4677. Kerner, (Andr.) Justinus. Die Seherin
von Prevorst. ErofTnungen iiber das innere
Leben des Menschen und iiber das Hereinragen
einer Geisterwelt in die unsere. 4« verniehrte
und verbe.sserte Aufl. Mit 8 Steindrucktafeln.
Stuttgart und Tubingen, (1829,32,38,) 1846,
8». (.351 sh.)
An Eiigliih translation, by Mrs. Crowe, London,
1845, 8"; reprinted. New York, 1845, 8».
4678. Stilling, W. Das geheimnissvolle Jen-
seits, Oder der Zusammenhang der Seele niit
der Geisterwelt. Bewiesen durch einer Samm-
lung ausserst merkwUrdiger, beglaubigter
Geistererscheinungen, Ahnungen undTraume,
sehr interessanter Beispiele des Fernsebens,
des zweiten Gesichts und des Magnetismus.
2« Aufl Schwab. Hall, 1839, 16". (201 sh.)
The Brst edition was published at Ludwigsburg in
1834, with the title :— " Der Zusammenhang der Seele
mit der Geisterwelt,' etc.
4679. Oberlin, Joh. Friedr. Berichte eines
Visionars iiber den Zustand der Seelen nach
dem Tode. Aus dem Nachlasse Joliann Fried-
rich Oberlin's ... niitgetheilt von Dr. G. H. v.
Schubert ... . Leii)zig, 1837. So. pp. vi., 105.
Also appended lo Schubert's Symbolik des Traumts,
APPENDIX I. — MODERN "SPIRITUALISM," etc.
neue Aufl., I«a7. 8°, and 3° Aiifi., 1840, 8«. (H.) Re-
viewed bv Biiuier in the Jahrb. /. wisa. Kritik for
March, 1838, coll. 44»-163, 457-162. H.
4680. Young, Robert. The Entranced Fe-
male; or the Remarkable Disclosures of a
Lady, concerning another World. London,
1S41,8<>. BL.
4681. [JTeale, John Mason]. The Unseen
World; Comiiiunieations with it, Real or Im-
aginary. London. 1847, 8"? 3s. 6rf.
4682. Crowe, Mr^. Catherine (Stevens).
The Night Side of Nature. 2 vol. London,
1848, sm. 8". — 2d ed., ibid. 1849; reprinted.
New Yorli, 1850, 12°.
4683. Cahagnet, L. A. Magnetisme. Arcanes
de la vie future devoiles, oil Pexistence, la
forme, les occupations de Tame aprds sa sepa-
ration du corps sont prouvees par plnsieurs
annees d'experiences, an moyen de huit som-
nambules extatiques qui ont eu qu.atre-vingts
perceptions de trente-six personnes de di verses
conditions decedees il differentes epoques; ...
preuves irrecusables de leur existence au
nionde spirituel. 2" tirage. 3 torn. Paris,
(184.8-) l^fiO, ISO.
An English translation, entitled " The Celestial
Telegraph," etc.. LoM'lon 1S50, 12°; reprinted at New
York, -2 vol. iu one, 1851, 12°. H.
4684. Davis, Andrew Jackson. The Philosophy
of Spiritual Intercourse; being an Explanation
of Modern Mysteries. . . . New York, 1851, 8°.
pp.176. H.
4685. [Samson, George Whitelield]. "To
Daimonion," or the Spiritual Medium. ... By
Traverse Oldfleld. Boston, 1852, 18°. pp. 157.
BA.
A new edition, enlarged, was published under th«
author's name with the following title :—" Spiritual-
ism tested ; or, the Facts of its History classified, and
their Cause in Nature verified from Ancient and Mo-
dern Testimonies . . ." Boston, 1860, 18°. pp. 185. H.
4686. Beeclier, Charles. A Review of the
"Spiritual Manifestations." ... New York,
1853. 12°. pp. 75. H.
Ascribes them to Satanic agency.
4686». Brittan, Samuel Byrou, and Ricli-
mond, B. W. ... A Discussion of the Facts
and Philosophy of .\ncieut and Modern Spirit-
ualism. . . . New York, 1853, 8°. pp. ix., 388.
H.
First published in the Spiritual Telegraph.
4686''. Page, Charles Grafton. Psychomancy.
Spirit-Rappings and Table-Tippings exposed.
New York, 1853, 12°. pp. 96. H.
4687. Rogers, Edward Coit. Philosophy of
Mysterious Agents, Human and Mundane : or
the Dynamic Laws and Relations of Man.
Embracing the Natural Philosophy of Pheno-
mena stvied ■' Spiritual Manifestations." . . .
Boston, iS53, 12°. pp. 336. BA.
4688. A Discussion of the Automatic Powers
of the Brain; being a Defence against Rev.
Charles Beecher's Attack upon the Philosophy
of Mysterious Agents, in his Review of " Spi-
ritual Manifestations." . . . Boston, 1853, 12°.
pp. 64. BA.
4689. Tuttle, Hudson. ... Scenes in the Spirit
World ; or, Life in the Spheres. . . . New York,
1855 [cop. 1853], 12°. pp. 143. H.
4689*. Brittan, Samuel Byron. . . . The Tele-
graph Papers. Edited by "S. B. Brittan. Vol.
I. II The Spiritual Telegraph. New Series.
Vol. II. -VIII. 8 vol. New- York, 1853-55,
12°. //.
A selection of papers from the Spiritual Telegraph,
a weekly newspaper published in New York.
4690. Edmonds, John Worth, aw-i Dexter,
George T. Spiritualism. . . . With an Ap-
pendix, by Nathaniel P. Tallmadge, late U. S.
Senator, and Governor of Wisconsin, . . . [Vol.
I.] 10th Ed. II Volume II. 4th Ed. 2 vol.
New York. 1854-55, ^°. pp. 505, 042. H.
4691. Gasparin, Agenor^r.ticnne), rbM»< de.
Des tables tournantes, dusurnaturel en g6n6-
ral, et des esprits. 2 vol. Paris, 1854, IS".
4692. Science vs. Modern Spiritualism. — A
Treatise on Turning Tables, the Supernatural
in general, and Spirits. Translated ... by K.
W. Robert, with an Introduction by Rev. Ro-
bert Baird, D.D. 2 vol. New York, 1807, 12°.
BA.
4692a. Gridley, Josiah A. Astounding Facts
from the Spiritual World. Witnessed at the
House of J. A. Gridley ... . Southampton,
Mass., 1854, 12°. pp. 287. H.
4693. Malian, Asa. Modern Mysteries ex-
plained and exposed. In Four Parts. I. Clair-
voyant Revelations of A. J. Davis. II. Phe-
nomena of Spiritualism explained and exposed.
III. Evidence that the Bible is given by In-
spiration of the Spirit of God .. . . IV. Clair-
voyant Revelations of Emanuel Swedenborg.
. . . Boston, 1855, 12°. pp. XV., 466. H.
4694. Hare, Robert, Af.D. Experimental In-
vestigation of the Spirit Manifestations, de-
monstrating the Existence of Spirits and their
Communion with Mortals. Doctrine of the
Spirit World respecting Heaven, Hell, Moral-
ity, and God. Also, the Influence of Scripture
on the Morals of Christians. .. . 4th Ed. New
York, 1806 [cop. 1855], 8». pp. 460 -f. H.
4695. Ramsey, William. Spiritualism, a Sa-
tanic Delusion, and a Sign of the Times. ...
Edited, with a Prefoce, bv H. L. Hastings. . ..
[2d Ed.] Rochester, N.Y.j (1856,) 1857, 12°. pp.
122. H.
4696. Revue spiritualiste ... Publie par Z.
Pierart ... . Paris, 1858, et seqq. 8°. lO/r.
per annum.
There is also a Revue spirite published by Allan
Kardec. Paris, 1858, et seqq., 8°.
4697. [Zaalberg, J. C.]. De onsterfelijkheid
van den mensch natuurkundig wijsgeerig be-
wezen op grond van het magnetismus in ver-
band met biologie, tafeldans, klopgeesten, enz.
... . '8 Hage, 1858, 8». pp. 84.
4697*. Hornung, D. Die neuesten Manifesta-
tionen aus der Ueisterwelt. . . . Berlin, 1859,
8°. pp. xii.. 180, and 2 plates.
A second edition, with the title, Neueate apirituatis-
tische Mittheilungen, Berlin, 1862, 8°. pp. xiv., 346.
4698. Siemelinlt, . Geest-openbaringen,
etc. 1859. See No. 1238.
4699. Kardec, Allan, pxeudon. Qu'est-ce quo
le spiritisme ? . : . Saint-Germain en Laye,
1859, 18°. pp. 100.
4700. Philcsophie spiritualiste. — Le livre
des esprits, contenant les principes de la doc-
trine spirite sur I'immortalite de I'ame, la
nature des esprits et leurs rapports avec le^
hommes ... . 2« ed., entierement refondue
... . Paris, 1860, 18°. pp. xlviii.. 474. — 8«ed.,
ilnd. 1802. 18°.
4701. Davis, Andrew Jackson, the Great
Harnionia: being a Progressive Kevelation of
the Eternal Principles which inspire Mind and
govern Matter. Vol. V. In Three Parts. New
York, 1860, 12°.
Part III., pp. 281-420. treats of '■ the Oricin of Life,
and the Law of Immortalitv." This is followed, pp.
421-4:<8. by "A Voice from the Spirit-I.and," purport-
ing to be a communication to .Mr. Davis Trom .lames
Vii-tor Wilson, " who has resided some ten years ia
the spirit-land."
4702. Owen, Robert Dale. Footfalls on the
Boundary of another World, with Narrative
Illustrations. . . . Philadelphia, 1860, 12°. pp.
528. — From the 10th American Ed., with
Emendations and Additions by the Author.
London, 1860, 12°. pp. 392. BA.
867
4703
APPEXDIX n. — THE SOULS OF BRUTES.
A curious collection of narratives of apparition?,
haumings, preseniiments, and the lilie. The author
is disposed to believe in the reality of " occasional
spiritual interference. " — Pp. 478-506 treat of the
change at death.
4703. Rymer, G. S. Manifestazione e rivela-
zione degli spiiiti. Milano, 1800, 12». 1 lira.
4703». Rutilo y Diaz, Ticente. Estudios
sobre la evocation de los espiritus, las revela-
ciones del otro mondo, las mesas giratorias,
los tripodes y los palanganeros en sus rela-
ciones con las ciencias de observacion, la filo-
4725
Ca-
sofia. la religion, v el progreso social. ..
diz, 1860, 4". pp. xvi., 184.
4704. Kardec, Allan, psfudnn. Spiritisms
experiniental. Le livre des mediums, ou Guide
des mediums et des evocateurs . . . pour faire
suite au Livre des esprits. ... 2« ed., revne et
corrigee avec le concours des esprits ... .
Paris; 1861, IS", pp. viii., 510. — 3« ed. Orid.
1862, 18».
4705. Le spiritisme ^ sa plus simple ex-
pression ... . Paris, 18fi'2, ISo. pp. 36.
A Portuguese translation, Paris, 1862, IS".
II. NATURE, ORIGIN AND DESTINY OF THE SOULS OF BRUTES.
Note. — For the bibliography of the subject, see particnlarly G. R. Boehmer's Biblioth. Script. Hist. Nat.,
Pars II. Vol. I. pp. 90-lOG, Lips. 1786, 8° {H.), where will be found the titles of some works, mostly aca-
demic dissertations, not included in the present catalogue. See also Uerrich's Sylloge, etc., recorded above.
No. 551, and W. Engelmann's Bibliolheca Hislorico-Naturalis, Bd. I., Leipzig, 1S46, 8°, with the Supple-
ment-Band by Cams and Engelmann, in 2 parts, ibid. 1861, 8°. H.
4706. CSner, Jean Antoine. Histoire critique
de Tame des betes, contenant les sentiniens
des pbilosoplies anciens, & ceu.x des modernes
8ur cette matiere. ... 2 torn. Amsterdam.
.1749,80. H_
" Compilation indigeste, sans critique ni but." — E.
D^t, in Hoefers A'oki;. JBiogr. generale.
See, further. No. 779. Kluge ; — 4738,
Bay le ; — 4S4'\ Flour eiis ; — 4845, Heu-
siugei'; — 4892, Morris.
4707. Pltttarchus, fl. a.d. 90. Terrestria-ne
an aquatilia Animaliasint callidiora? — Bruta
Animalia Ratione uti. Gr. and Lat. (Opera,
ed. Xyland., Lut. Par. 1624, fol., IL 959-992.)
H.
An English translation in his "Morals, translated
... by several Hands," Vol. V. H.
4708. Pereira, Jorge Gomez. Antoniana Mar-
garita. 1554. See No. 591.
4709. Freltag, Job. De Origine et Natnra
Animarum in Brutis. Francof. 1B33, S".
4710. Novfe Sectw Sennerto-Paracelsicae
. . . Detectio et solida Refutatio. Amst. 1637,
8».
4711. Sennert, Daniel. De Origine et Natura
Animarum in Brutis, Sententiae clariss. Theo-
logorum in aliquot Germanise Academiis, qui-
bus simul Daniel Sennertus k Crimine Blas-
phemiie & H«reseos k D. Joanne Freitagio
ipsi intentata absolvitur. Francofurti, 1638, 8».
(isr^.)
Also in his Opera. Par. 1641, fol., I. 1-38. (ff.) See
Bayle's Dia., art. Sennertus.
4712. Chanet, Pierre. Considerations sur la
Sagesse de Cbarron. Paris. 1643, S".
Mainuiius, in opposition to Charron, that brutes do
4713. De I'instinct et de la connoissance des
animaux ... . La Rocbelle. 1646, 8". BM.
Defending his former work against the criticisms
of M. Oiireau de la Chambre in his Les charactiret
des passions.
4714. Cureaw de la Chambre, Marin.
Traite de la coniioissancedes animaux, oil tout
ce qui a este diet pour et contre le raisonne-
ment des bestes est examine. Paris, (1646?)
1648, 40.— /«rf. 1662. 40.
Sec Hoefer, Ifovv. Biogr. genenUe. XXVm. 503. — A
German translation, Lemgo, 1751, 80.
4715. A Discourse of tbe Knowledg of
Beasts, translated into English by a Person of
Quality. London, 1657, 80.
4716. Rorarins, Hieronj-mns. . . . Qvod Ani-
malia Brvta ssepe Ratione vtantvr melivs Ho-
mine Libri dvo — Qvos recensvit Dissertatione
historico-philosophica de Anima Brvtorvm Ad-
notationibvsqve avxit Georg. Heinr. Ribovivs
... . Helmstadii, 1728. 80. pp. 829 +. A.
Original edition, par. (16+5?) 1648, 80, pp.156. (H.)
Other eds., Amst. 1654, 1662, 1666, 12*, and 1702, S".
4717. Scliooclt, Mart. Dissertationes XI. de
Anima Belluaium. Groningae, 1658, 4°. (31
sh.)
In opposition to Descartes.
4718. Pardles, Ignace Gaston. Discours de la
connoissance des bestes. Paris, 1672, 12". pp.
237 +. — 2« ed., ibid. 1678, 12o. pp. 270. F.—
Also La Haye, 1690, 1715, S".
" C'est de tous les ouvrages de Pardies celui qui fit
le plus de bruitlorsde sa publication." — Biogr. Univ,
It opposes Descartes. An Italian translation, Vene-
zia, 1(;96. 1724, 120.
4719. Willis, Thomas. De Anima Brutorum,
quse Hominis vitalis et sensitiva est, Exerci-
tationes dure. ... Oxonii, o?so Londini, 167*2,
40. — Also Amst. 1674, 12o, pp. 552, and Genev.
1676, 40.
4720. Drechsler, Job. Gabr. Dissertatio his-
torico-physica de Sermone Brutorum. [ h'esp.
Polvc. Mich. Kechtenbach.] Lipsias, 1673, 4°.
(4 sh.t — Also Erford. 1706, 4o.
A German translation, Dresden, 1702, 80.
4721. lie Grand, .int. Dissertatio deCarcntia
Sensus et Cognitionis in Brutis. Lugd. Bat.
(Londiui?) 1675, 80. pp. 139. — Also Xoriberg.
1679, So.
An English version, bv B. Blome, in his translation
of Le Grand's Philosophy, Loud. 16^4, fol. ; Butch,
Dort, 1699, 8".
4722. Crocins, Job. Henr. Disputatio philo-
sophica de Anima Brutorum. Bremse, 1676,
40.
Maintains that the souls of brutes are immortal.
4723. Cyprlanus, Joh. De Sensu et Cogni-
tione in Brutis. [Hesp. Pirsch.] Lipsiae, 1676,
40. pp. 27.
In opposition to Le Grand.
4724. [Dilly, or d'llly, Antoine]. De rflme
des bestes, oil, apres avoir demontre la spiri-
tualite de Tame de rhomme, Ton explique par
la seule machine les actions les plus snrpre-
nantes des animaux. Par A. D***. Lyon,
1676, 120.— /Wrf. 1080. 120.
Also with the title :— •' Trait^ de rSme ct la connoiii-
sance des betes," etc. La Haye, 1690, and Amst. 1691,
120.
4725. Hennigka, Joh. Friedr. De Ration*
Brutorum. Lipsiae, 1678, 4". (2i sh.)
4726
APPENDIX II. —THE SOULS OF BRUTES.
4737
4726. Gulllemlnot, .Te«n. De PHiicipiis
Rerum Coiporearum, et de Cognitione Bruto-
rum. Parisiis, 1«79, 12<>. BM.
4727. Darmanson, Jean. La beste trans-
formee en machine ... . Paris, 1()S4, 12".
See Bayle in the Nouvellea de la R'p. dea Let. for
March, 16W, Art. 2, or (Euvres, I. 7-10. H.
4728. Schmld, .Toh., 1649-1731. De Brutis
Hominum Ductoribus. Lipsiae, 1B84, 4». (3
sh.)
4729. Mayer, Job. Frieilr. De Peccatis et
Poenis Brntonim. Witteb. 1686, 4».
4730. Pascli, Georg. De Brutorum Scnsu
atqiie Cognitione. [Resp. Stolteifoht.] Witeb.
1686, 4°. (4sh.)
4731. Falck, Nathanael. Disputatio de Dis-
cursu Brutorum. Witteb. 1688, 4». (2 sb.)
4732. Sclimidt, Job. Andr. Chrysippea Bru-
torum Logica. Jense, 1689, 4». (3 sh.) BL.
4733. Daniel, Gabriel. Voyage du monde de
Descartes. Paris, 1690, 12».
4734. Nouvelles diflScultez proposees par un
peripatetieien k I'atiteur du Voyage du monde
de Descartes, touchant la connoissance des
bestes, avee la refutation de deux defenses du
Systeme general de Descartes. Paris, 1693,
120.
See Jotmial des Sfavans for Aug. 17, 1693, pp. 292-
297, 4to ed. — A new edition of this work united with
the preceding was published, under the title "Voyage
du monde de Descartes," in 2 vol., Paris, 1701, 1703,
12"; also Amst. 1715, 1732. I,a Have, 17.39, and Loud.
1713, 1739, 12°. Conip. Journ. des Si:avans for Miirch
6, 1702. This has been translated into iMtin, English,
and Italian.
4735. Massica, . For two letters by him
in opposition to the Nouvelle.s difficuUrz, see
Journal des Sfavans for Dec. 14 and 22, 1693.
4736. Schmidt, Job. Andr. De Geometria
Brutorum. (7?c.sp. Seb. Levin Bugseus.] Jenae,
1690, 40. (4sh.) BL.
4737. ScHrader, Friedr. Oratiode Simulacris
Virtutum in Brutis Animantibus. Helmst.
1691,40. (2sb.)
4738. Bayle, Pierre. Dictionnaire historique
et critique ... .2 vol. Rotterdam, 1697,
fol. — Best eds., 4 vol. Amst. 1740, fol., and 16
vol. Paris, 1820-24, 8°.
For much curious matter relating to the nature and
destiny of the souls of brutes, see the articles Pereira,
Borarius, Senifrt^us, and Buridan, or the Abb6 de
Marsys Analyse raisonnee de Bayle, VIII. 1-Ul.
4739. Meier, Gerhard. Logica Brutorum.
[Diss. Jiesp. Stab!.] Hamburg!, 1697, 4o. (8^
sh.)
4740. 'Waldsclimid, Wilb. Hulderich. Dis-
gertatio do Imaginatione Hominum et Bru-
torum. [Resp. Oberius.] Kil. 1701, 4». (4
sh.)
4741. Sclineider, Job. Friedemann. Disser-
tatio de Brutorum Religione. [Resp. Weyhis.]
Hal. 1702, 4o. (3 sh.)
4742. Dieterici, Joh. Gottlob. Dissertatio de
Anima Brutorum. Viteb. 1704, 4o. (2 sb.)
4743. [Alijerti, Michael]. Nova Paradoxa, das
ist, A'crha.idlung von der Seele des Menschcn,
der Thiere uud der Pflanzen. Halle, 1707,
8o.
Also in his Med. u. Phil. Schri/ten, Halle, 1721, S>.
4744. Sbaragli, Giov. Girolamo (Laf. Joh.
Hieron.). Enteiechia sive de Anima sensitiva
Brutorum, demonstrata contra Cartesiuni
... . Bononiffi, 1710,40. — /6ici. 1716, 40.
4745. Thomas, Jenkin. Tractatvs philoso-
phico-apologeticvs, de Anima Brvtorvm, qua
asseritur, eam non esse materialem, contra
Cartesianam imprimis & vulgarem quoque
Theologorum atque Philosophorum Opinio-
nem. . . . [Altorf.] Literis J. W. Koldcsii, Univ.
Typogr., 1713, 8". pp. (8), 104. //.
4746. Gimma, Giiicinto. Dissertationos Aca-
demicaMle Hominibus et AnimaUbuHfabulosis,
et de Brutorum Anima et Vita. 2 vol. Noa-
poli, 1714, 40.
.Maintains the immortality of the souls of brutci.
4747. L.e«fer (Ai cmciniiig tlie Soul and
Kii.iNvlr. !;.'(■ ,if Itiutcs; whciciii is sliewn they
arc- Voi.l of o,,,., and liir.i|,ahlr „f the other.
From a (ieiitlcman in the Country to his
Friend. London, 1721, 8". pp. 90.
4748. Hermaiinson, Job., and Alstrin,
Erik. Di.ssertatio I., II., de Peccatis et Poenis
Brutorum. Upsal. 1723-25, So.
4749. Thor-ivoste, Joh. J. De Anima Besti-
anim. [Henp. Reiub. Liebmann.J Aboae,
1725, 8o. (2Jsh.)
4750. Hermannson, Joh. Dissertatio de
Virtutum in Bestiis Simulacris. [iiesp. He-
denberg.] Upsal. 1728, 8o.
4751. [Boullier, David Renaud]. Essai phi-
losophique surl'ame des betes: oil I'on trouve
diverses reflexions sur la nature de la liberie,
sur cello de nos sensations, sur I'union do
ramc ft du corps, sur I'immortalite de I'ame.
2e 0(1. rcviu- ot augmentee, k laquelle on a joint
un Traito des vrais principes qui servent de
fondoiiioiit a la certitude morale. ... 2 torn.
Amsterdam, (1728.) 1737, 12o. H.
See Journal des S'avans for Aug. 1729, pp. 486-498,
and for May and June. 1737, pp. 259-67, 344-55, 4to
ed.
4752. Morfouace {or MorfouageT) de
Beaumont, . Apulogio des bestes, ou
leurs connoissances, et raisonnemens, prouves
centre le systeme des philosophes Cartesiens
... . Ouvrage en ver.s. . . . Paris, 1732, 8°.
pp. 196. — iWrf. 1739, 80.
Curious. See Journal des Sfavans for Nov. 1732,
pp. 689-K96.
4753. [Macy, , the Ahbe]! Traite de I'fime
des betes, avec des reflexions physiques et
morales, par M. I'abbe M***. Paris, 1737,
120. j,p. 267.
It is said that the celebrated P. Nicole was the
real author of this work, and Macy little more than
the editor. See Querard, who writes " Macy;" B6h-
nier and Herrieh have " Machy." and Trinius. /Vey-
denker-Lexicon, p. 115. note, " Machi." Under " Mar-
sv, labbe Fran^ois-Miirie de." Qufrard gives the fol-
lowing title : — " De I'ame des bOtes, avec des reflex-
ions physiques et morales. 1737, in- 12."
4754. [Bougeant, Guillaume Hyacinthe].
Amusement philosophique sur le langage des
bestes. Paris, 1739, 12o. pp. 157 +. F.
4755. The same. Nouvelle edition augraentfie
d'un avertissement, d'un discours preliminaire,
d'une critique avec des notes, et de la retrac-
tation de I'auteur. Amsterdam, 1750, 12o. pp.
xlviii., 134, 50 (the Lettre of Aubert de la Ches-
naye).
4756. The. same. Nouvelle edition augmentfie
d'une notice sur la vie et les ecrits de i'auteur
... . Pekin [Paris], 1782,120.
Often reininted. Translated into English (1740),
German, and Italian. The book, maintaining (la
sport) that the souls of brutes are imprisoned devils,
was burnt by the hands of the common executioner
at Paris. See, further. Backer, Bibl. des icrivains
de la Comp. de Jsus, I. 118. Paulian, Diet, de phy-
sique, 9e ^d.. Nimes, 1789, 8o, I. 384-.'i91, and Encyc.
Brit. art. Brute. Flourens calls the work " un badi-
nage ing^nieux." and says:—" C'est le contre pled le
plus formel et la critique la plus Hne de ro|iinioB de
Descartes. Descartes refuse aux bt-tes tout esprit, et
le P. Boiigeant leur en trouve lant quil vent que C8
Solent les diables qui le leur fonrnissent."
47.')7. Atibert de la CUesnaye des
Bois, Frau9()i8 Alex. Lcttii- a .Maijanu^ In
comtesse D*** pour sorvir d< supplciiicnt k
I'Amusement philosophicnu' siir ]>■ langage des
bestes. [Paris? 1739?] 12o. pp. 40 (or 40?).—
2" ed., N. P. or d., 12o. pp. 02.
APPENDIX II. — THE SOULS OF BP.UTES.
4783
475S. Reflexions surl'amedes betes, en forme
d'amuseiiieus pLilosophiques. [ Paris ?j 1740,
4759. Hildrop, John. Free ThouRhts upon
the Brute-Creation: wherein Father Bou-
geant's Philosophical Amusement, &c. is ex-
amined. ... The 3d Ed. London, (1742.)
1751, So. pp. l.'ll. F.
Also ill his Afiscel ITorks, 1754, 8", Vol. I. Main-
10;i, ct seqq. The iiV-st editioQ seems to have been
47G0. Wincltler, or Winkler, Joh. Heinr.
Pliihis.]|il]isii]e LMitrrsudiungen voiidem Seyn
und W*stii lier i^etlfu der Thiere, von einzel-
nen Lieliliaborn dir Weltweisheit in sechs
verscliiedenen .\bhandlungeu ausgefuhrt ... .
Leipzig. 1745, So.
Contents:— I. Die verschiertenen Meinungen einiger
■WelLivciseu von rtcr Existenz der Seelen der Thiere.
3« Aufl. Leipzig. 1743. pp. !(6.
2. Philosophische Untersuchungdcr Frage: Ob die
Scelen einiger Thiere einen gevvis*en Grad von Ver-
nuiifthahen? Leipzig, 1742. pp. S3
3. Die Frage, ob die Seilen der Thiere Verstand
haben? Leipzig, 1742. pp. 9ii.
4. Philosophische Uniersuchung der Frage: Ob die
Seelen der Thiere mit ihren Leibern sterben? Leip-
zig, 1743. pp. 88.
5. Das M'nnderhare in den Seelen der Thiere ... .
Leipzig, 1744. pp. 9fi.
(i. Das Wunderbare der Seelen der Thiere. ineinigen
Fragen beantwortet. Leipzig, 1745. pp. Hi.
4761. [Monti, Giov. Filippo], Aninia Brufo-
rum secundum siinioris Philosophiae Canones
vindicata. Neapoli, 1742, So.
4762. The same. Altera editio, cum Addi-
tionibus et Notis [by Father Sacchetti], quae
illud omne complectuntur quod hactenus hac
in Kescitu dignum a Philosophiae.\cogitatum
est. Lucae, 1761, S".
4763. Meier, Georg Friedr. Versuch eines
neuen Lehrgebaudes von den Seelen der Thiere.
Halle, 1749 [17481, 8". pp. 119.
A French translation, by C. F. Helwing, was publ.
at Halle ill 1750. Maintains that the souls of brutes
are immortal. See Herrich, Sylloge, pp. 98, 99.
4764. Plitt, Joh. Jac. Prilfung der Grunde,
womit der Herr Georg Friedrich Meier ... die
Ternunft der Thiere in diesem und jenem
Leben erwiesen will ; nebst einem Anhang,
worinn die Schrift: Amusement philosnp/nque
sur le lanqage des betes beurtheilet wird. Cas-
sel, 1749, So. pn. 264.
See Krafts Neue Theol. Bill., 1751, VI. 305-310;
Gottmg. Zeitungen, 1760, pp. 238-40.
4705. [Bertram, Joh. Friedr.]. ObdieThiere
Teufel seyn? Durch Veranlassung des von
dem franziisischen Jesuiten, P. Boujeant un-
langst an's Licht gestellten Lehrbegriflfs von
den Seelen der Thiere, genannt Amusemens
philosophiques, nach Schrift und Vernunft
untersucht, von J. F. B. Bremen, 1750, So. pp.
91.
4766. Barbierl, Lodovico, a>unt. Nuovo sis-
tema intorno I'anima delle bestie con le rejez-
zioni dei sistemi sinora proposti. Vicenza,
1750, So. pp. 122.
See iVora Acta Erud., 1755, pp. 68(i. 6S7 ; also the
notice by Zaccaria, Storia let. dltalia, III. 275-278
(B.), and ibid. VI. 134-141 a letter bv Barl.ieri in re-
4767. [Tralles, Balth. Ludw.]. Critique d'un
medecin du parti des spiritualistes sur la
piece intitulee : Les Animaux plus que ma^
chine. (Breslau, 1751,) La Haye, 1752, So.
47GS. Scliolz, Jnh. Friedr. Beweiss, dass eg
eine Seeleiiwanderung bey den Thieren gebe.
Helmstadt, 1753 [1752], So. pp. 106.
See Gotting. Zeit, 1752, pp. 1235-6. B.
4769. Biitfon, Georges Louis lieclerc.
Count de. liiscours sur la nature des ani-
870
maux. (In his Histoire naturelle, etc. TV. 1-
168, Paris, 1753, 4o.) H.
Also separately, Geneve, 1754, 120.
4770. Buck, Friedr. Joh. Commentatio psy-
chologica, Animas Brutorum quidem Actu
cognoscere, sed non cogitare. [Jiesp. G. P.
Hesse.] Regiomonti, 1754, 4o.
4771 Condillac, f.tienne Bonnot de. Traite
des animaux, ou, apres avoir tiiit des observa-
tions critiques sur le sentiment de Descartps
et sur celui de M. de Biiffon, on cntreprend
d'expliquer leurs principaux facultes. Am
sterdam, 1755, 12o. — Also Paris, 1755, 1706
1775, 120. ^.
4772. [Aubert, Francois], Entretiens sur la
nature de lame des betes. Colmar, 1756, 12o.
— With a new title. Bale, 1760, 12o.
4773. Sartorlus, Christoph Friedr. Disser-
tatio de Duratione Brutorum, occasione Obser-
vationum Bengelianarum ad Rom. viii. 19-22.
[Besp. Jac. Nic. llesler.] Tubingae, 1756, 4o.
4774. Reimarus, Herm. Sam. Allgemeine
Bctracbtuiigen liber die Triebe der Thiere,
hauptsachlich iiber ihre Kunsttriebe ... .
Aufs Neue durchgesehen. mit Anmerkungen
und mit einer Einleitung vermehrt von Johann
Albert Hinrich [sic] Reimarus ... . 2Theile.
Hamburg, (1760, 62, 73,) 179S, So. pp. xx., 528,
104 +. B.
A Dutrh translation, Levden, 1761, 1776, 8o ; French,
2 toni. Anist. 1770, 120. H.
4775. Montanari, Ant. Trattenimento me-
tatisico intorno ai principali sistemi dell' ani-
ma delle brute. Verona, 1761, 4o.
4776. STovelle letterarie pvbblicate in Firenze
[by Giov. Lami]. 30 vol. Firenze, 1740-70, 4".
For a full discussion of the nature of the souls of
brutes, br Lami and several others, see Vol. XXIL
(for 1761), coll. 1-9. 145-51, 424-31, 437-43. 457-62,
503-07, 56.V9, 598-604. 6:13-9, 666-7.', «83-8, 691-6,
711-14, 729-35, and the AppendLt, pp. 15.
4777. [Monti, Giov. Filippo], Risposta ad una
lettera sopra il sermone quinto di S. Bernardo
allegato per I'imniaterialitk dell' anima de'
bruti [by the Abate D. Nivardo del Ricciol.
Firenze, 1762, 8o.
The fifth discourse of St. Bernard on Canticles is
the one referred to.
4778. Pino, Domenico. Trattato sopra I'essenza
dell' anima delle bestie. Milano, 1766, So.
4779. Keranflech, Charles Hercule Breton
de. Suite de I'Essai sur la raison. Avec un
nouvel examen de la question de I'ame dea
betes. Rennes, 1768, 12o.
4780. [lieroy, Charles Georges]. Lettres phi-
losophiques sur I'intelligenco et la perfecti-
bilite des animaux, avec quelques lettres sur
I'homme. Par le physicien de Nuremberg, C.
G. 1768, 12o. — Nouvelle edition, augmentee.
Nuremberg, also Paris, 1781, 12o.
Another edition, with the author's name, Paris,
1802, 80. With the title, '■ Lettres sur les animau.x
... . 4« M., prfcfid^ dune Introduction par le doc-
teur Robinet," Paris, 1862. 18o. pp. Ivi., 270. — A G^-
man translation, Nuruberg, 1809, 8o.
4781. Dean, Richard. An Essay on the Future
Life of Brute Creatures. ... 2 vol. London,
1768, sm. 8o. pp. XXX., 113; xxi.. 118. H.
The title of Vol. II. reads :— "An Essay on the Fu-
ture Lite of Brutes, introduced with Observations
upon Evil, its Nature and Origin. "
4782. Rotkwell, J. A Letter to the Rev.
Mr. Dean, of Middleton; occasioned by read-
ing his Essay on the Future Life of Brute
Creatures, n.p. 1769, 8o. pp. 118.
4783. Joannet, Claude, the Abh4. Les bStes
mieux connues, ou le pour et contre Fame dea
betes ... . 2 torn. Paris, 1770, 12o.
Maintains, in opposition tn Boullier. that brutes ar«
mere machines. See Gotting. Anzeigen, 1771, pp.
717-719,957,958. B.
APPENDIX II. — THE SOULS OF BRUTES.
4818
4784. Hennings, Justus Christiau. 1774.
See No. 200.
4785. [Hupel, .A.ugust Wilh.]. Anmerkungen,
etc. 1774. See No. 202.
4786. Paroni, Carlo. Anima delle bestie im-
pugnata spiritualecoi principj dellametafisica,
e provata materiale con quelli della fisica. . . .
Udine, 1774. 8°. pp. 254.
Sie A'woi'o Giorn. de' Let. in Italia, Modena. TX.
46-«i (B), fi)r a review, in oppositiou ; also Gotling.
Anzeigen. 1776. pp. 3J4-358. B.
4787. Spagnl, .\ndiea. De Auima Brutorum
... secumlis Curia auctus .. . . Roma;, (1775,)
1786, 40. pp. viii., 225.
47S8. Soldlnt, Francesco Maria. De Anima
Brutoruiu Conimeutaria ... . [Florence,
177«.1 8". pp. 256. R
With curious woodcuts, printed in red and blue
4789. Aubry, Jean B.ipt. Theorie de I'ame
des bete.s, et de celle (lu'on attribue k la m,a-
tiftre organisee. Nouvelle ed. (1780.) 1790,
120.
Maintains that the souls of brutes are immortal.
4790. IVesenlieit der Thierseelen, in Briefen
und Gesprachen. Frankfurt a. M., 1780, 8». pp.
64.
4791. [Awmeur, ]. Analyse sur Tame des
betes, lettres philosopbiques. Amsterdam et
Paris, 1781, So.
4792. Bergmann, Jcseph. Inauguralfrage :
Was die Thiere gewiss nicbt und was sie am
wabrsclieinlichsten seven. Mainz, 1784, 8".
.See MontMy Rev. LXXIV. 4at, 495.
4793. Bildsteiu, Just. Clir. von. De Ani-
niabus Brutoruni. \ Re.sp. Sam. Wiselqvist.l
Lundae, 1784, 4". (2^ sh.)
4794. Smith, Laurids. Tanker om Dyrenes
Natur og Bestemmelse og Menneskets Pligter
iuiod Dyrene. Kiobeuhavu, 1789, 8o. pp. xxiv.,
184.
See AUg. Lit. Zeit.. 1789. IV. 573-576. B.
4795. Ueber die Natur und Bestinmiung
der Tbiere ... . Aus dem Danischen. Ko-
penhagen, 1790, 8". | th.
4796. Segiiitz, F. L. Ueber Naturtrieb und
Denkkraft der Thiere. Leipzig, 1790, 8°. 5
4797. Smith, Laurids. Forsog til en fuld-
staendig Lasrebygning om Dyrenes Natur og
Bestemmelse og Menneskets Pligter mod
Dyrene. Kiobenhavn, 1791, 8°. pp. 480. — A
new ed., ibid. 1800, 8».
4798. Versuch eines voUstandigen Lehrge-
baudes der Natur und Bestimmung der Thiere
und der Pflichten der Menschen gegen die
Thiere. Aus dem Danischen. Kopenhagen,
1793, 80. pp. xx.xiv., 283.
A Swedish translHlion, abridged, Stockholm, 1799.
8°. The author maintains the immortality of the
lower animals. See Atlgem. Lit. Zeit., 1792, I. 324-
326. B.
4799. DarM^in, Erasmus. Zoonomia: or, The
Laws of Oiganic Life. . . . The 3d Kd., cor-
rected. 4 vul. London, (2 vol. 1794-98, 4»,)
1801. 80. //.
On instinct, see I. 186-265.
4800. Frevllle, A. F. J. Histoire des chiens
celebres ... . 2 vol. Paris, 179«, ISo. — 3«
ed., ausmentee, (6('d. 1819, 12o. (U sh.) 3 />.
An Italian translation. 2 vol. Milano, 1803, 18°;
Portuguese, Paris. 1845, 180.
4801. Sonnerberg, Jac, and Rossander,
Carl Pet. Cogitata de Instiuctu Animalium.
Lundae, 1797, 4o. pp. 24.
4802. Trlmolt,Joh. Gottlieb. Merkwiirdige
Beispiele zur Kenntniss der Seelenkrafte der
Thiere. Frankfurt a. M., 1799, 8°. f th.
4803. Wenzel, Gottfr. Immau. Die neuesten
Beobachtungcn und Erfahrungon iiber die
Verstandes- und Korperkriifte der Thiere in
unterhalti'uden Geschichteu vorcetraKen.
"VVien, 1801, 80. V2gr.
4804. Bingley, Milliam. Animal Biography
... .3 vol. London, 1802-03, 8°. 4th ed.,
ibid. 1813; another ed., 4 vol.. ibid. 1829, Vl".
A German translation, 3 Ude., Leipzig. IROl-lO, %".
— See also Lis Memoirs of British IJuadrupeds, Loud.
1809, so.
4805. Wenzel, Gottfr. Iniman. Dor St.aat der
Thiere, ikUt Leliciisart, Bescliaftigungen,
Kliuste uiul Haiidworki' in der Thierwelt. 2«
Aufl. Linz, (1N04,) 1822, 80. S gr.
4806. Thlerseelenkiinde, anf Thatsacheu
begrilndet oUer 136 hiichst merkwiirdige
Anekdoten von Thieren. 2 Theiie. Berlin,
1804-05, 80.
4807. Mewes, or Meves, W. Ob die Thiere
denken? an der Selbstheilung eines kranken
llundes geprlift. (Wiedemann's Archiv f.
Z<ml., 1805, IV. ii. 175-178.)
4808. OrplialjWilh. Christian. DerPhilosoph
im Walde, oder freymiithige Untersuchungen
iiber die Seelenkrafte der sogenannten ver-
nunftlosen Thiere. Hamburg, IS07, 8°. 1 th.
.Also with the title: — **Wie musscn Thier- und
Minschen-Seelenfabigkeiten verglichen... werden?"
4809. Sind die Thiere bios sinnliche Ge-
schopfe, Oder sind sie aiich niit Fahigkeiteu
versehen, die eine Seelebei ihnen voraussetzen
[cr verniuthen?] lasseu? Leipzig, 1811, 8",
1 th.
4810. Mo-*ver, Arthur. Some Speculations on
the .Nature of Instinct. (iViilo.<. Mag.. 1811,
XXXVIII. 251-254, 350-354, 401-409.) H.
4811. Wakefield, PriseiUa. Instinct dis-
played, in a Collection of well-authenticated
Facts, exemplifying the Extraordinary Saga-
citv of various Species of the .\ninial Creation.
London, 1811, 12". 5.s. — Also I'hilad. 1M6.
4812. Antoiue de Saint-Gervais, \.
Les animaux celebres. AiiecUutts lii.sturiques
sur des traits d'intelligence . . . [etc.]. 2 vol.
Paris, 1812, 12o. — 2« ed., 2 vol. ibid. 1835, 12".
5/r.
4813. Chiaverlnl, Luigi. Essai d'uue ana-
lyse comparative sur les principaux caractdres
organiques et physiologiques de rintelligeuce
et de rinstinct. Paris, 1815, 8o. l^fr.
4814. HUdebrand, .7. P. U. lets over het
stelsel van de onsterfelijkheid der dieren, als
een hinderpaal in het beoordeelen der grond-
waarbeden van de christelijke godsdienst.
Amsterdam, 1816, So. fl. 0.40.
4815. [Balland, Eugene, vvder the pseudov.
of B. Allent]. Les animaux industrieux,
ou description des ruses qu'ils niettent en
ceuvre pour saisir leur proie ou fair leurs en-
nemis ... [etc.]. 10« ed. Paris, (1' ed., 1821,)
1862, 18o. pp. 288.
4816. Cnvier, Frederic. Art. Instinct in the
Diet, des sciences naturelles, XXIII. 528-544,
Strasbourg, 1822, 8o. H.
4817. Virey, Julien Joseph. Histoire des
mceurs et de rinstinct des animaux . .. . 2
vol. P.aris. 1822, 80.
An Italian translation. 6 vol. Pavia, 1825, 120; —
Spanish. 3 torn. Baeza, 1844, 8".
4817*. Cnvier, Frederic. Examen de qnclqnea
obsei-vations de M. Dugald Stewart, qui ten-
dent k detruire I'analogie des pbenom^neg de
rinstinct, avec ceux de I'habitudo. {Afinwires
da Musium d'Hist. nat., X. 241-260, Par. 1823,
40.) H.
4818. French, John Oliver. An Inquiry re-
specting the true Nature of Instinct aud of
871
4819
APPENDIX II.— THE SOULS OF BRUTES.
4852
the Mental Distinction between Brute Ani-
mals and Man ; Introductory to a Series of
Essays, Explanatory of the various Faculties
and Actions of the Former, which have been
considered to result from a Degree of Mt)ral
Feeling and Intellect. (Zoological Journal,
IS'24, I. 1-33, 163-174, 346-367 ; 1825, II. 71-83,
1(54-182.)
'* Holds that the actions of the inferior animals are
produced by good and evil spirits."
4819. Hancock, Thomas. An Essay on In-
stinct, and its I'liysical and Moral Relations.
... London, 1824.
4819». Good, John Mason. The Book of Na-
ture. ... 3 vol. London, 182«, 8». — Also 2
vol., Philad. 18-26. 8". H.
On instinct, see Vol. I. pp. 371-412, Amer. edition.
4820. Rousse, B. Instinct, moeurs et sagacite
desanimaux ... . 2^ ed. Paris, (1829,) 1835,
12". (14 sh.) 3i fr.
An English translation, New York, 1831, 18».
4821. Brown, Capt. Thomas. Biographical
Sltetches and Authentic Anecdotes of Dogs ....
Edinburgh, 1829, 8». 8«. 6d.
4822. Biographical Sketches ... of Horses
... . Edinburgh, 1830, 180. los. 6d.
4823. Flemming, Carl Fr. von. 1830. See
No. 267.
4824. Carena, Giacinto. Pensieri sull' istinto
tanto negli animali che nell' uomo. 1830.
{Mfm. d. R. Ac. d. Scieme di Torino, XXXV.
ii. 191-200.) H.
4825. Herholdt, Joh. Daniel. Physiologische
Betraclituugen Uber den Unterschied der
Pflanze, des Thieres und des Menschen hin-
sichtlich des Instincts, des Sinnes und der In-
telligenz. Kopeuhagen, 1830, 8». | Ih.
4826. Brown, Capt. Thomas. Biographical
Sketches ... of Quadrupeds. Glasgow, 1831,
180. 10s.
4827. Bureau de la Malle, Adolphe .Tules
Cesar Au^,nist('. Meiiioire sur le developpe-
ment des ficultes iiitcllectuelles des animaux
sauvages et doniestiiiues. {Annalesdes Sciences
naturelles, 1831 , XX 1 1 . 38S-419. ) H.
Compare his Considerations giniraleseur la domes-
tication des animauz, ibid. 1832, XXVII. 5-23, U3-
145.) S.
4828. Raymond, Georges Marie. Nouvelle
dissertation sur le prtncipe d'action chez les
animaux. (Memoires de la Sac. acad. de Sa-
voie, 1833, VI. 177-255.)
4829. Kirby, William. On the Power. Wisdom
and Goodness of God, as manifested in the
Creation of Animals, and in their History.
Habits and Instincts; being the Seventh of
the Bridgewater Treatises. 2 vol. London,
1835, So. — 2d Amer. ed., Philad. 1837, 8°. H.
For a somewhat different theory of instinct, see
Kirby and Spence s Introduction to Entomology, where
Mr. Spences view is presented. - A German trans,
lation. Stuttgart, 1838, 8°.
4829a. Delattre, Ch. Les betes savantes, ou
Anecdotes et recits curieux sur I'intelligence,
I'industrie . . . fete] de certains animaux
... . Limoges et Paris, (1836,) 1850, 32". pp.
128.
4830? Jarrold, Thomas. Instinct and Reason,
philosophically investigated; with a View to
ascertain the Principles of the Science of
Education. London, 183«, 8°. 9s.
4831? Smith, Egerton. The Elysium of Ani-
mals : a Dream. London, 1836, 8".
4832. Buslinan, John Stevenson. The Phi-
losophy of Instinct and Reason. Edinburgh,
1837,80. 5s.
4832». Schmidt, C. G. De Mente humana a
Bestiarum .\nimabus recte distiuguenda.
Stuttg. 1837.
872
actuelles
2 vol. Paris
3S legis-
, 1839,
4833. Fish, Sam. On the Nature of Instinct.
(American Bibl. Repos. for Jan. 1838; XI. 74-
86.) H.
4834. Duges, Antoine (Louis). Traite de phy-
siologic coniparee de I'homme et des animaux
... . 3 torn. Montpellier, also Paris, 1838-
39, So. H.
On the mental operations of animals compared
with those of man, see I. 392-512.
4835. Alison, William Pulteney. Instinct.
1839. (In R. B. Todd's Cyclop, of Anat. and
Physiol., III. 1-29.) H.
4836. Bingley, Thomas. Instinct of Animals.
2d Ed. London, (...) 1839, 16o. 4s.
4837 Stories about Birds. New Ed. Lon-
don, (. . .) 1839, 160. pp. 204. 4s.
4838. Stories about Dogs ... . 5th Ed.
London, (. . .) 1843, 16°. 4s.
4839. Stories about Horses. London, 1839,
160. 4s.
4840. Flourens, (Marie Joan) Pierre. De
I'instinct et de I'intelligence des animaux
... . 4o ed., entierement refondue et con-
siderablement augmentee. Paris, (1841, 45,
51,) 1861, 18o. pp. 331.
First publ. in the AnvaUs des Sciences naturettes,
ZooL, 1839. XII. 235-286. H.
4841. Pierqnin de Gemhloux, Claude
Charles. Traite de la folic des animaux, de
ses rapports avec celle de Thomme et les legis-
lations ac( "■ - . _ . .- —
180. 1,5 /r.
•'This work is in many respects a curiosity, but the
author has exhibited gieat diliEcnce in the collection
of materials. He ascribes understanding and reason
to brutes." — Eeusinger.
4842. licuret, Francois. Anatomic comparee
du systeme nerveux considere dans ses rap-
ports avec I'intelligence ... . 2 vol. Paris,
1839-43, So, and Atlas, (^pl.) fol.
4843. Scheltlin, Peter. Versuch einer voU-
standigen Tliierseelenkunde. 2 Bde. Stutt-
gart und Tubingen, 1840, 8o. 4^ th.
4844. Swainson, William. On the Habits
and Instincts of Animals. . . . London. 1840,
sm. So. pp. vi., 375. B., BA. (Lardner's Cabi-
net Cyclfyp.)
4845. Heuslnger, (Job. Christian) Carl
Friedr. Instinct. (ErschandGrulier's vlZ/^fm.
Encyhl., 11" Sect., XIX. 102-122, Leipz. 1841,
40.) H.
Includes a critical survey of the literature of th»
4846. Pierquin de Gembloux, Claude
Charles. Idiomologie des animaux . .. . Paris,
1841, 80. 6/r.
4847. Lesson, Rene Primeverre. Moeurs, in-
stinct et singularites de la vie des animaux
mammiferes ... . Paris, 1842, 12o. (12i sh.)
Zhfr.
4848. Aquarius, j9s«/rf(m. Mind or Instinct.
An Inquiry concerning the Manifestation of
Mind by the Lower Orders of Animals.
(Knirh-rboder for Nov. and Dec. 1843; XXIL
414-420, 607-516.) H.
4849. Reichenbach, Heinr. Gottlieb Ludw.
Bliclie in das Leben der Thierwelt, verglichen
mit dem Leben des Menschen. Dresden, 1843,
8o. <6 sh.)
4850. Schmarda, Ludw. Karl. Der Instinct
der Thiere vom naturhistorischeu Standpunkt.
... Wien. 1843, So. pp. 107.
4851. Brougham, Henry, Baron Brougham,
andVaiix. Dialogues on Instinct .. . . Lon-
don, 1844, 240. pp. iv., l3-'272. jy. — New ed.,
ibid. 1S49. ISO.
Also in his Works, London, 1856, sm. 8° VI. 175-
364. H.
4852. Caboche-Demerville, J. Les ani-
APPENDIX II. — THE SOULS OF BRUTES.
niaux celelires, intelligens et curieux. Paris,
1844,8°. (15 sb.) 8i/r.
4853. Gabillot, . fitude physiologique
de I'instinct chez Ihomme et chez les aniniaux
... . Paris, 1S44, 8->. (15^ sh.) i^fr.
4854. rCliesiiel, Adolphe. Marquis de]. Les
animaiix raisoiinent. Exainen pliilosophique
de leur organisation, de leurs mreurs, et iles
faits les plus interessans de leur histoire. Par
Alfred de Nore. Paris, 1845, 8». (25 sh.) ^
4855. Ramaer, J. N. Blik op de dierlyke
verniogens en derzelver betrekking tot de ziel.
Rotterdam, 1845, 8°. Jl. 2.00.
4856. [Bo-wen, Francis]. Instinct and Intel-
lect. (N:rlhAme.r.Rev.ior3\x\yAU<&; L.XIII.
91-118.) H.
Compare his Lowell Lectures, Boston, 1819, 8°, pp.
222-2W, "The Human distinguished from the Brute
Mind."
4857. Miinter, Gustav Wilh. Anatomische
Grundlageu zur Seelenlehre des Mcnscben und
der Thiere. ... Ilalle, 184«, S". pp. viii., 190,
and one phtte.
4858. [Hewlett, Joseph Thomas James]. The
Penscelhvood Papers; comprisin)? Essays on
the Souls and Future Life of Animals, on
Capital Punishment ... [etc.]. 2 vol, London,
1846, sm. 8», 21.'!.
In givinij Mr. Hewlett's, name I follow the Oif<trd
Catalogue of Graduates. The Citalogue of the Bod-
leian Library calls him Jame^ Thomas Hewlett.
4859. ScUmarda, Ludw, Karl. Andeutungen
aus deni Seelenleljen der Thiere. Wien. 1846,
8». (17 sb.)
4860. 'Waitz, Theodor. Grundlegung der Psy-
chologie. Nebst einer Anwendung auf das
Seelenleben der Thiere, besonders die Instinct-
erscheinungen. Hamburg und Gotha, 1846,
8o. pp. viii., 212. H.
See the commendatory notice bv Drobisch in the
Leipz. Repert.. 1846, XVI. 6-17. B.
4861. Couch, Jonathan. Illustrations of In-
stinct, deduced from the Habits of British
Animals. London, 1847, 8°. pp. 356.
4862. Otway, Cresar. The Intellectuality of
Domestic Animals. London, 1847, 12". pp. 46.
4862». Toussenel, Alpbonse. L'esprit des
betes. Zoologie passiunnelle. Mamraiferes
de France. 4« ed., revue et corrigee. Paris,
(1847, . . .1 1862, S». pp. 648.
An English translation. New York, 1852, 12<>.
4863. Whately, Richard, Alyp. On Instinct.
A Lecture delivered before the Dublin Natural
History Society, November 11, 1S42. . . . Dub-
lin, 1847. 12«. pp. 32.
Also in Yiis Miscellaneous Essays and Revieics, 1861,
8°, pp. 60-84. H.
4864. Animal Instincts. (We.stm. and For.
Qnar. Rev. for Jan. 1848; XLVIII. 352-374.)
//.
4865. Animal Psychology. (British Quar. Rev.
for .Mav 1H4H: V'll. 347-378.) B.4.
Reprinted in Littells Living Age, XVII. 595-609. B.
4866. Bro-vrn, Capt. Thomas. Popular Natural
History ; or. The Characteristics of Animals
portrayed in a Series of Illustrative Anecdotes.
3 vol. Edinburgh, 1848, 12'>.
4867. Macquart, J. Facultes interieures des
animaux invertebres. (Memnires de la Soc.
des Sciences etc. de Lille, 1848, pp. 129-400.)
H.
4868. Rumtoall, James Quilter. Instinct and
Reason; or. The Intellectual Difference be-
tween Man and Animals. (Winslow's Journ.
of P.iychnl. Medicine for July, 1851; IV. 392-
407.) B., H.
Compare No. 4894.
4869. Jarfsch, Ilieron. Anton. Blickc- ih das
LelH'U der Tliicrc oder Forschiingen Uber die
Thierseele. AVien, 1S51, 16°. pp. vi., 184.
4870. Posner, EduanI Wilh. Das Sccl..iilet>en
der ThitTf niit 11.th< k^i.-liti-iiriL: di-r Men-
schensei'li- und des .Mcnsclien-cisits. Diirch
Erziihlun-cii .rliiutcrt ... . Gorlitz, 1851,
8». pp. xvi., 400.
4871. Thompson, Edward P. The Passions
of Animals. ... London, 1851, 8°. pp. viii.,
414. B.
Based on the work of Schrnarda. No. 4859.
4872. Allgemeinfassliche Tbierseelen-
kunde. EinLesebuchfiir Jedermann. 2«Ausg.
Leipzig. (...) 1852, 8°. pp. vi., 321.
4873. Animal Instincts and Intelligence.
(Chambers's Papers for the JVople, XI. n. 82,
Edinb. 1852, 12».) H.
4874. Gordonina, pseudon. Instinct and Rea-
son definitely separated. By Gordonius. Lon-
don, 1852, 18°. Is. 6d.
4875. Edwards, William. The Intelligence
of the Animal Creation. A Lecture. London,
1853, 12°, pp. 56.
4876. Pee, Antoine Laurent Apollinaire. l^tudes
phikKsophiques sur Tinstinct et rintelligence
des animaux. ... Strasbourg, aiso Paris, 1853,
12o. pp. xij., 208 +. H.
4877. Fuchs, Christian Joseph. Das Seelen-
leben der Thiere, insbesondere der Haiissange-
thiere, im Vergleich mit dem Seelenleben des
Mcnscben. Vortrage ... . Erlangen, 1854,
8°. pp. 104.
4878. Kemp, Thomas Lindley. Indications
of Instinct. . . . London, 1854, 8o. pp. 144. B.
4878". Toussenel, Alphonse. L'esprit des
betes. Le monde des oiseaux. Zoologie pas-
sionnelle. 3 parties. Paris, 1855, 8°. "l8/r.
4879. Garratt, G. Marvels and Mysteries of
Instinct or Curiosities of Animal Life. 3d Ed.
Loudon, (1856, 57,) 1862, 16°. pp. .xii., 433. B.
4880. Atkinson, J. C. Reason and Instinct.
(Zoologist, 1859, pp. 6313-17, 6429-41, 6485-91,
6522-31.)
4881. Boyd, Thomas. Reason and Instinct.
(Zoologist, 1859, pp. 6585-87.)
4882. Gerlach, A. C. Die Seelenthatigkeit
der Thiere an sich und im Vergleich zu denen
der Menschen. . . . Berlin, 1859, S». pp. 44.
Prom the Magazin fur Thierheilkunde.
4883. Hervieux, L. Syst^me philosophique
de Leibnitz sur I'ame des animaux ... . Paris,
1859, So. pp. 12.
4884. 'Weinland, (Christoph) David Friedr.
Some Principles of Animal Psychology. (SilH-
man's Amer. Journ. of Science for May, 1859;
2d Sen, XXVII. 1-5.) U.
4885. [Jones, Leonard .\ugustus]. Instinct.
(Atlantic Monthly for May, 1860; V. 513-525.)
H.
4886. Ware, John. The Philosophy of Na-
tural History. . . . Boston, 1860, 12°. pp. viii.,
448. H.
"On Instinct and Intelligence, and on the Mortal
Constitution of Animals," see pp. 3»fi-407.
4887. Bovren, Francis. On Instinct. (Pro-
ceedings of the A mer. Acad, of Arts and Sciences,
Dec, 11, i860; V. 82-89.) B.
4887*. Flourens, (Marie Jean) Pierre. De la
raison, du genie et de la folie ... . Paris,
1861 [I860]. 18°. pp. 280.
4858. Friedrich, Fr. Das Seelenleben der
Thiere. ( Pie Natur, von 0. Ule u. K. MiiUer,
1861, 8°, Nr, 15, 17, 18, 20, 26.)
4859. Gleisberg, Job. PauL Instlnkt und
873
4890
APPENDIX II. — THE SOULS OF BRUTES.
4894
freier Wille oder das Seelenleben der Thiere
und des Menechen. ... Leipzig, 1861, 8". pp.
vii., 112.
4890. Lock^vood, iarf.v Julia. Instinct: or,
Keasoii '! being Tales and Anecdotes of Animal
Biography ... . London, 1801, IB", pp. 168.
4891. Thf same. Second Series. ... Lon-
don, 1861, 160. pp. 170.
4892. Scriptural Probabilities as to a Re-
surrection of the Brute Creation. London, J.
H. aimphfll.
See Morris's Records of Animal Sagacity, p. xviii.,
4893. Morris, Francis Orpen. Records of Ani-
mal Sagacit}' and Character. With a Preface
on the Future E.xistence of the Animal Crea-
tion. . . . London, 1861, 18». pp. 304. B.
4894. Rumball, James Qiiilter. Instinct and
Reason; or. The Intellectual Difference be-
tween Man and Animals. (Medical Critic and
Psychnl. Jmirn. for Jan. 1862 ; II. 12-37.) H.
is the sequel.
See No. 4868, of which this >
See, further, C. F. Hudson's Debt and Grace, p. 230,
note, who refers to Duns Scotus, the Chev. Ramsay,
John Wesley (Serm. on Rom. viii. 19-22), Adam
Clarke (Comm. on do.), Tennyson (/n ilemorinm,
liii., liv.). T. Parker (Theism, p. 1S7), and Agassiz
(Nat. Hist, of the U. S. 1. 64-66) as accepting the
doctrine that the souls of brutes are immortal. To
these the name of Leibnitz may be added. See Max
Miiller's Leeturea on the Science of Language, pp.
35U, 351, Amer. edition.
ADDITIONS AND CORRECTIONS.
Jfote. — The numbers here prefixed to the additional titles are those which they would receive if inserted
in the body of the catalogue.
1«. Bouedron, P. ... Quid senserit de
Natura Aniniae TertuUi.inus ... . Nantes,
1861, 80. pp. 121.
28». Raleeh, Sir Walter, 1552-1618. A Trea-
tise of the Soul. (HWAvs VIII. 571-591, Ox-
ford, 1829, 8».) H.
First published in this edition.
146. Gerdtl. Nntt. In Gerdil's Opere, Roma,
1806, vtc.\-> (B.\ Vol. II. and III., will be found
other pieces relating to this subject.
258. Francois de Xeufcliateau. Note.
This title does not belong here. The poem is
founded on the " Dialogus inter Corpus et
Animam." See No. 3279.
287. Debreyne. Nole.. A Spanish transla-
tion, Valencia, 1849, 4».
307". Burnett, C. M. The Philosophy of
Spirits in relation to Matter: shewing the rfoi
existence of two very distinct Kinds of Entity
which unite to form the different Bodies that
compose the Universe ... . London, 1850, 8°.
pp. XX., 312. B.. D.
381. Scholten. Note. The Dutch original
was published separately with the title, " Over
de oorzaken van het hedendaagsche material-
isme," Amst. 1860, 8", pp. iv., 52, and gave oc-
casion to '-Twee brieven over het niaterial-
isme. Gedachten bi.j de verhandelingen ge-
houden in het Koninklijk Nederlandsch Insti-
tuut, door J. H. Scholten en C. W. van Op-
zoomer," Amst. 1860, 8". pp. iv., 34.
^86'". Boiilllier, Francisque. Du principe
vital et de I'ame pensante, ou Examen des
diverses doctrines medicales et psychologiques
Bur les rapports de I'ame et de la vie ... .
Paris, 1862,8''. pp. xiv., 431.
An important work. See Journal det Savants for
May. 1862, pp. 319, 320.
886'. Barrier, . Considerations sur la
question du vitalisme et de I'animisme, k pro
pos du livre de M. le professeur Bouillier,
intitule: Du principe vital et de I'amc pen-
sante ... . Lyon, 1862, 8o. pp. 16.
874
386j. Dorbeck, D. De uiterste grenzen van
het moilerne niaterialisme. Amsterdam, 1862,
8». pp. 84.
386k. Schneider, H. G. Ueber das Dasein
der Seele. Eine Streitschrift gegen den Ma-
terialismus. Magdeburg, 1862, 8°. pp. 38.
462". Ritdlotr, Maj. Gen. Karl Gustav von.
Einige Bemerkungen zur Frage iiber Tradu-
cianismus oder Creatianismus. (Theol. Stud,
u. Krit.. 1862, pp. 588-594.) H.
462''. Struve, Heinrich von. Zur Entste-
hung der Seele. Eine psychologische Unter-
suchung. Tiibingen, 1862, S». pp. xi., 134.
515». Pataki, Franz. .Metempsychosis, seu
Animarum in alia Corpora Transmigratio.
Claudiopoli, 1729, 12o.
In elegiac verse.
540*. Slrenla; or Recollections of a Past Ex-
istence. London. 1862. sm. 8". pp. 400.
A romance founded on the doctrines of preexist.
ence and transmigration, which the author appears
seriously to believe. Highly praised In the Saturday
Review for April 5, 1862.
547». Trlnlu8,Joh. Anton. ... Freydenker-
Lexicon ... . Nebst einem Bey- und Nach-
trage zu des seligen Herrn Johann Albert
Fabricius Syllabo Scriptorum, pro Veritate
Religionis Christianae. Leipzig und Bernburg,
175», So. pp. (8), 876.
The Supplement to Fabricius occupies pp. 593-872.
607*. Polo, Antonio. Abbreviatio Veritatis
Aniniae rationalis, VII Libris explicata. Ve-
netils, 1588, 40.
" Ubi multse ventilantur controversia de origine
aniniae. ejusque inimortalitate. et .similes." — .J/orfto/.
648. Rocclil (Lat. Roccus'', Ant. Note.
See Morhof, Polyhistor, II. 105, 106.
649. H., T. Note. " T. II." stands for Thomas
Hooker. Henry Stevens's Historical Nuggets
makes the date of this pamphlet 1646, and the
number of pages 21.
824. Relmarus. Note. An English transla-
tion, "The Principal Truths of Natural Reli-
gion," etc. Londou, 1766, 8».
ADDITIONS AND CORRECTIONS.
1037». Schicksal (TJeber das)und die Bestim-
mung der Cieistcr. I" Band. Feriiiiiido oder
liber die Unsteiblichkeitder Seele. Wiesbaden,
1819, So. 1 th.
1231». Goy, P. Les phases de la destinee hu-
niaiiie, d'apres les sciences physiques. (Nnu-
velle Nevue de T/ieol., I. 112-130, Strasbourg,
1857,80.) H.
1246». Bartsch, J. Schiller's Glaube an die
Unsterblichkeit der Seele. ... Berlin, 18«0,
8». pp. iii., 16.
1253'. Kaeuffer, Joh. Ernst Rud. Drei
Fragen an den gestirnten Himniel : Wo sind
wir? Wer sind wir? und Werden wir sein?
Eine Vorlesung. 6« Aufl. Dresden, 18ttl, 8o.
pp. 31.
A Danish translation, Kjobenhavn, 1861, 8".
1253 J. Renaud, Illppolyte. Destinee del'hom-
me dans les deu.v mondes ... . Metz, also
Paris, lStt2, 12". pp. 306.
1253'' Conrot, A. G. Songes, propheties, pres-
sentiments expliques, imniortalite de Vkme
demontree ... . Sedan, 1802, 8». pp. 26.
1258J. Sinionin, Ernst. L'immortalite de
ranie, monologue elegiaque. Paris, 1862, 8".
pp. 21.
1299. Liiken, Heinr. Die Traditionen, etc.
A French iranslalion, 2 vol. Tournai, also Paris,
1862, H".
1300. Ddllln§rer. Nate. Valuable. An Eng-
lish translation by N. Darnell, entitled "The
Gentile and the Jew in the Courts of the Tem-
ple of Christ," etc., 2 vol. London, 1862, 8".
H.
1339». Norlt, Friedrich or Felix, originalJy
Selig Korn. Die Sitten und Gebrauche der
Deutschen und ihrer Nachbarvolker, mit Be-
zugnahme auf die ... Mythen und Volks-
sagen. Stuttgart, 1849, 16o. pp. viii., 1188.
H.
Forming Bd. Xlt. of J. Scheihle's Kloster. On
funeral rites, and on the opiuions concerning the
state of the soul after death, see pp. 208-185.
1492. Barthelemy Saint - Hilaire,
Jules. Le Bouddha et sa religion ... 3« ed.,
revue et augmentee d'une note sur le Nirvana.
Paris, 1862, 1S». pp. li., 445.
14951". Recent Researches on Buddhism.
{E'linbw-gk Hev. for April, 1862 ; CXV. 379-
408.)
1495'. Descliamps, A., the Abbi. De la dis-
cipline bouddliitiue ses devoloppements et ses
legendes Etudes nouvelles pour servir au.\
travaux de I'apologetique chretienne. . . .
Paris, 1862, 8°. pp. 39.
1495J. Alexis (or Alevlsl), James de. Bud-
dhism; its Origin, History, and Doctrines; its
Scriptures and their Language ; the Pali. Lon-
don, 1862, 8°. 6s.
The Publiahera' Circular gives the author's name
once as Alexis, and once as Alevis.
1559<:. Dronke, Gustav. Die religiosen und
sittlichen Vorstellungen des Aeschylus und
Sophokles. (Fleckeisen's Jahrb. f. class. Phi-
lol., Supplementband, IV. 3-116, Leipz. 1861,
8».) //.
On the belief of Sophocles in immortality, see pp.
88-90.
1616<!. Drosilin, . Narratio eorum, quae
Plato de Animi humani Vita ac Statu ante
Ortum et post Mortem Oirporis in Mythis
quibusdani docuit. Coslin, 1861, 4». pp. 22.
1646b. Pastore, Raffaello. La filosofia di
Tito Lucretio Caro, e confutazione del sue
deismo e materialismo, col poema di Antonio
Paleario dell' immortaliti, degli animi. 2 vol.
Venezia, 1776, S".
1938*. Joel. Note. Thisessay of Joel's was also
published separately, Ureslau, IStiJ, 8". pp.
vi., 105.
1992»Ws. Peterinann, (Julius) Heinr. Reiscn
im Orient. ... 2 Bde. Berlin, 1860-61, S».
7 Ih.
Contains new information conoeruiiig the religious
opinions of the Samaritans. Druzcs, and .Meuiiaiu
or MaudaaiiDS
39. Stephens, J., D.D. A Gold Clii
etc.
by
A French translation, with preface and
G. Goguel, Toulouse, 18«i, 18". pp. 100.
2108». Szentivany, Martin. Ratio Status
futurae Vitae ... . Tyruaviae, 1699, 40. pp.
411.
2135a. Partinger, Franz. Ratio Status Ani-
mae immortalis ... . 4 pt. Tyrnaviae, 1715,
8». — 2d ed.. Pedepont. 1755, 8". "pp. 883 +.
Compare No. 2155, which is perhaps the same work.
2183«. Kliabes, Anton. Memoriale j5!terni-
tatis, id est, Meditationes Novissimorum IIo-
minis. Vienna;, 1759, 8o.
220K Oetinger, Friedrich Christoph. Beur-
theilung der wichtigen Lehre von dem Zu-
stande nach dem Tode, und dem damit ver-
buudenen Lehren Swedenborg's ... . 1771.
2363'. Dubois, B. De la doctrine (Jes choses
dernieres dans le Nonveau Testament. (Nou-
velle Eevm de T/ieol., IX. 222-244, Strasb. 1862,
8".) H.
2363J. Pergmayr, Joseph. Les verites cter-
nelles, meditations sur les fins dernieres ... .
Ouvrage traduit de I'allemand. Tournai, 1862,
1S». pp. 316.
2363''. Auge, Lazare. Constitution philosiv
phique de rimmortalite de llumime," fondee
sur I'hierologie clireticniic, rii opposition k
I'ouvrage de M. Enfantin intitule: La vie
eterne.lle ... . Pari.s, ISCi'i, !^". li/r.
2389». Caramuel y Lobkowltz, Juan.
Thanatosophia. nempe Mortis iMu.seum; in quo
demonstratur esse tota Vita ... Vanitas Vani-
tatum, ... esse Mors Limen vera; Felicitatis.
. . . Bruxellis, 1637, 4o. pp. 138.
2391». Valvasor, Joh. Weichard. Theatrum
Mortis humanae tripartitum, continens : Sivl-
tum Mortis, varia Genera Mortis et Poenas
Daninatorum. Laybach [or Sulzbach, ^Tec/^eH,
1682, 4o.
*' Ouvrage singulier, contenant a chaque page une
gravure, expliqu^e en vers latins et alleraands." —
Sibl. Hulthemiana, n. 1327.
2450''. [Zschokke, (Joh.) Heinr. (David)].
Meditations on Death and Eternity. Trans-
lated from the German [of Zschokke's Stunden
der Andacht] by Frederica Rowan. London,
1862, 8». pp. 382.
The selections are said to have been made by Queen
Victoria.
2461=. Grande (La) danse macabre deshommes
et des femmes, suivie du diet des trois mors et
des trois vifz, du debat du corps et de lame,
de lacomplainctede I'ame dampnfieetde I'en-
seignement proffitable a toutes gens pour bien
vivre et pour bien mourir. Orne de 56 gra-
vures sur hois, la plupart k mi-page. Lille,
1862, sm. 40. pp. 72.
2471". Devai Biro, Mathias. Disputatio de
Statu in quo sint Beatoruni Animae post banc
Vitam, ante ultiuii Judicii Diem. ... Basiliis,
1530, 4«.
2761». Vranx, (Cornells) Columban. Den
troost der zielen in't Vaghevier, dat is, maniero
cm heur daer wt te helpen. Gend. 1572, 12».
— Ibid. 1577, 1651, 12o; Antwerp, 1664, 12o, pp.
375.
2795». Vranz, (Cornells) Columban. Den
sleutel des Uemels, dat is, oen boec.xkcn van
875
ADDITIONS AND CORRECTIONS.
de biechte, aflaet, ende Vaghevier.
1«10, V20. pp. 262.
Gend,
2854". Anger, Denys. L'exercice de la cha-
rite chrestienue, ou les motifs de pitie qu"on
doit avoir pour les ames du purgatoire avec
les nioyens de travailler k leur delivrance. . . .
2 torn. Renues and La Fleche, 16(il-62, 4o.
2857». [Thimljleby, wrtrfer the pseudonym of
Ashby, KicliardJ. A Treatise on Purgatory.
London, 1663, S". BL.
2859''. Stankovits, John. Purgatorium Lu-
therauoruni et Calvinistarum. Laureti, 1670,
80.
28891'. Bruno, Domenico. II ptirgatorio aperto
echiuso. ... 4 parti. Napoli, 1750, 12».
For the contiMits. .see Biicker, BiU. des Ecrivains
de la C'omp. de Jesus, VI. 65.
2928<i. Q,uelox, B. Manuel de prieres et de
pratiques en faveur des ames du purgatoire.
Tournai, 1861, 32o. pp. 222.
3132«. Smltli, J. T. The First Resurrection
and tiie Jlillennium in Revelation x.\ : 1-6.
{Chrisdan Hev. for July, 1862; XXVII. 445-
470.) BA.
3200''. Tabula Processum sen Ordinem ultimi
Judicii e.\liibens, cum XI fig. Job. Pell : ac-
cedit Cantio Germanica quae eamdem totam
contin«t. Cliviai, 1625, 4".
3401». Staringti, .T. G. A'ierleerredenen over
den rijlien man en Lazarus. ZwoUe, 1860,
8». pp. iv., 116.
3494*. Santivale, Giacomo or Jacopo. II pa-
radiso aperto al Cristiano, afflnche voglia en-
trarvi : ovvero meditazioni sulla grandezza e
preziosita, de' beui del paradiso estratte da
varj autori dellaCompania di Gesil ... . Ve-
nezia, 1728, 120.
3498". Vaca, Gregorio. II paradiso aperto al
Cristiano perche v'entri, ovvero considerazioni
de' beni del paradiso proposte, edistribuiteper
tutti i giorni della settimaua. Palermo, 1741,
12». pp. 100.
SSST". Martin, Arthur. Le ciel, sentences.
Paris, 1843, 32".
3597''. Bonillant, . Le bonheur eternel
... . Lyon, 1862, 32o. pp. 31.
3597". Killen, J. M. Our Companions in
Glory; or, Society in Heaven contemplated.
Edinburgh, 1862, sm. 8». pp 372.
3597*. Liife in Heaven. Edinburgh, also Lon-
don, 1862 ? 80. 3s. 6d.
Advertised in the Athencmm for Oct. 25, 1862, as
"to he published shortly." It is stated that the two
works entitled "Heaven our Home" and "Meet for
Heaven," by the same author, have already attained
the large sale of 68,000 copies.
3672». Kate,J.J. L. ten. W'ij zuUen elkander
wederzien. Woorden des levens bij den dood
onzer dierbaren. Amsterdam, 1861, 8o. pp.
viii., 192.
3677'>. Slerlpepoli, Antonia Maria. Cursus
theologici Pars prima, de Visione Dei. Panor-
mi, 1700, 120.
3828. [Klein-Nicolal, Georg]. Der vergeb-
liche Streit, etc.
This title belongs after No. 3836. The date 1707,
which I took from Georgis Europ. Bitcher- Lexicon,
is probably a misprint for 170!(.
3994>. Oetinger, Friedrich Christoph. Unter-
suchung der Preisfrage von der Siinde wider
den heiligenGeist ... . Frankfurt und Leip-
zig, 1771, 80.
FURTHER ADDITIONS.
(not referred to in the indexes.)
Duguet, Charles. Pythagore, ou Precis de
philosophie aucicnne et moderne dans ses rap-
ports avec les metamorphoses de la nature ou
la metempsycose. Paris, 1841, 8o. (7i sh.)
Fiorentlno, Salomone, 1742-1815. La spi-
ritualita e limmortaliti dell' anima. (In his
Pnesie, nuova ed., Firenze, 1823, 18o, II. 7-58.)
Sclilager, Eduard. Die Unsterblichkeits-
lehre Geschichtlich und kritiscli betrachtet
nnd aufgeliju't ... . Boston, 1853, 16o. pp.
48. B.
Vltall, Francesco. Le mois desftmes du pnr-
gat.iire ... . Traduit de I'italien par M.
I'abbe de Valette. Nouvelle ed. Paris, (. . .)
1862, l8o. pp. 216, with an engraving.
Cloquet, , the AbbS. Le mois liberateur
des anics du purgatoire. contenant pour chaque
jour de novembre ou de tout autre mois : texte
de rficriture, lectures interessantes snr le
purgatoire, trait historiqne ou revele, priere,
praticjue et aspiration indulgenciee ... .
Bourges, Lyon, etc. 1862, 32". pp. 217.
876
Thompson, Augustus C. Lyra Coelestls.
Hymns on Heaven. Selected by A. C. Thomp-
son, D.D Boston, 1S63, 12°. pp. 382.
Colenso, John William, Bjy. of Natal. St.
Paul 8 tpistle to the Romans, newly translated
and explained from a Missionary Point of A'iew.
. . . Cambridge [Eng.]. 1861, sm. 8o. pp. 310.—
Also New York, 1863, 12o. pp. 261. //.
Oppcies the doctrine of endless punishment. See
particularly the note on Rom. viii. 21.
Forgiveness after Death : Does the Bible or
the Church of England affirm it to be Impos-
sible? A Review of the Alleged Proofs of tlie
Hopelessness of the Future State. By a
Clergyman. London, 1862, 8" l.f
" An admirable Iraci/'^yaUonat Review.
Kternal Punishment. (National Review for
Jan. 1863 ; XVI. 88-116.) H.
Parsons, William L. The Doctrine of the
Annihilation of the Wicked {Biblioth. Sacra
for Jan. 1863; XX. 181-217.) //.
Rendu, Victor. L'intellisencedes bStes ... .
Paris, 1862. 18». pp. iv., 318. H.
INDEX
AUTHORS, PSEUDONYMES, AND ANONYMOUS WORKS.
Note. In the alphabetical arrangement, the German vowels U, o, it, are treated as if written ae, oe, ue
Anonymous works are referred to under the first word of their title not an article or preposition. If i
is not a substantive, an additional reference is usually made under the first substantive in the title.
The numbers in the "Additions and Corrections" are followed by '{Add.)'.
A., D. J. K. H., 945.
Aaron Abijali, R., 541.
Aaron Samuel, R., 1951.
Abwiardus (i?r. Abailard or Abe-
lard), Petrus, 2020, n.
Abarbanel, Isaac, R. See
Isaac.
Abba Ben Solomon Bunzlau or
Bumsla, R., 1950.
Abbot, Asahel, 1787.
Abbott, A. R., 4387, 4460.
Abel, J. F. von, 934, 1057.
Abelard, or Abailard. See Abas-
lardus.
Abel-Kemusat, J. P. Set Re-
musat.
Abernethy, John, 256.
Abhandlung (Philosophlsch-
theologische), 2214.
Abhandlung vom Schlafe der
Seeleii. 2015.
Abhandlung von dem Schlafe der
Seele, 2620».
Ahhnndlungen (Drei), 3983.
Abhkath Rnkhel, 1940.
Abicht, J. G., 768.
Abiezer, pseudrm., 4030-32.
Abraham Bar Chasdai or Chisdai
(Lat. Abraham Levita), R.,
1881, n., 1936, n.
Abraham Ecchellensis, 1969, n.
Abravanel, Isaac, R. See
Lsaac.
AbO-Bekr . . . Ibn Baja. See Ibn
Baja.
Abft-Bekr (or Abfl-Ja'far) ...
Ibn Tofril. See Ibn Tofail.
Aba-Hamid . . . al-Ghazaif . See
Ghazalf.
Abtt'l-faraj. See Gregorius Ab-
ulpharagius.
Abfl'l Fath Mohammed . . . esh-
Sharastanl. Se^ Sharastfinl.
Abft'l Fazl, or Fadhl, 1437».
Atifi-Nasr Mohammed ... al-
Farabt. See Farabf.
Account (A Summary), 791.
Account (Some) of the Jewish
Doctrine, 1890.
Achander, And., 805.
Ackermann, Constantin, 2281,
2699.
Ackermann, J. K. H., 945.
Ackermann, Joseph, 2920.
Ackley, Alvan, 3752.
Acosta, or da Costa, Uriel (ori-
ginally Gabriel), 1952-53.
Adams, J. G., 4488.
Adams. Nehemiah, 4431-34,
4439-40; of. 4478.
Adams, William, D.D., 3586.
Addington, Stephen, 1742.
Addison, Joseph, 726, 893, n.,
3426.
Addison, William, 265.
Address (Au) to Candid and Se-
rious Men, 4083-85.
Adelos, pseudnn., 4044.
Adeodatus, Andre, 2764.
Adler, A. P., 3116.
Adorno, nr Adorna, Saint Catta-
rina (Fieschi). iSee Cattarina.
Adventures of Elder Triptolemus
Tab, 3755.
Advice from a Catholick, 2870.
Aebli, J. P., 1118.
Aef, Peter, 3364.
.aUgidius Romanus. See Colum-
na.
^lurius, Georg, .1434.
jEneas Gazseus, 564, 1669».
^Epinus, F. A., 3891.
.Spinu.s. Joannes, 2744.
J?schines, Socraticus. 1569, n.
jEschylus, 1558-59, 1718.
Afzelins, P. W., 1147.
Agama. 1430.
Agassiz. L. (J. R.), 4894, n.
Agricola, Franciscus, 2650.
Ahlander, J. A., 1605.
Ahlwardt, Pet., 769.
Aikin. S. C, 4200.
Ainslie, Robert, in2».
Akamam. See Agama.
Al.imin, F. F. de, 3 190».
Alan, Allen, or Allyn (Lat. Ala-
nus), William, Card. and Abp.,
2758; cf. 2766-68?
A\hericnfi,Cassinensis,theyounff-
er, 3276.
Alberius (Fr. Aubery), Clau-
dius. See Aubery.
Albert de St. Jacques {origin-
al/!/ Christophe Mercier),
2862a.
Alberti, Michael, 4743
Albertus Magnus, Bp., 17, 18,
202-».
Albinus, Flaccus. See Alcui-
nu8.
Albinus, J. 6., 3211.
Albinus {Dan. Hvid), Nic. See.
Hvid.
Albo, Joseph. See Joseph.
Albrecht, Georg, 2390, 2969,3207,
3441. 3707.
Albrecht, W. J., 3066».
Alcherus, Cisterciensis, 14.
Alcoran. See Mohammed.
Alcuinns, or P. Albinus, 12.
Alcune njlessioni, 633.
Aldenhoven, 1722.
Alderete. Bernardo de, 3675.
Alembert, Jean Le Rond d',
4060.
Alefeld, J. L., 786.
Ales or Hales, Alexander de. See
Alexander.
Ales (Fr. L'Oiseau), Petrus,
2044.
Alethophilns. pseudrm., 762.
Aletophilus, Hieronymus, pseu-
don., 119.
Alevis (or Alexis?), James de.
See Alexis.
Alexander Aphrodisiensis, 1668.
Alexander. Archibald, 4380.
Alexander de Ales or Hales,
2023".
Alexander, John. .3041; cf. 2198.
Alexander, William, Earl of
Stirling, 3200.
Alexis (or Alevis?), James de,
149.y (Add.).
Alexins. H. J., 1148.
Al-Farabf. See Farfibt.
Alfonsus. See Alphonsus.
877
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Alford, Joseph, 4502.
Al-Gazall, Algazzali, or Algazel.
See. Ghazalt.
Alger, W. R., 508, 1351, 1365,
1403, 14S8, 1733s 1793, 1916,
2316, 2448, 3121.
Alison, W. P., 4S35.
Alkuna, 1332.
AUacci (Lat. AUatius), Leone,
2711.
Allan Kardec. See Kardec.
AlU Menneskers ... Opreisning,
43S2''.
Allen. James. 4538.
Allen, John. 1900.
Allen, (,r Allyn. William, Card.
and Ahp. See Alan.
Allen, William, D.D., 4188-89.
AUent, B., pseudon. See Bal-
land.
Aller, J. van, 2227.
Alley, Jerome, 12S4.
Allgaren, T. S., 1817.
A llgemein fa ssl iclie Thierseelen-
kunde, 4872.
Allibone, S. A., 2395, n.
Allin, Thomas, 10G2.
Almqvist, E. J., 1817.
Alphen, Ilieronymns van. 4004.
Alphonsus, or Alfonsus, Petrus,
Biirgensis, 594.
Alstrin, Erik, 2540, 4748.
Alte und neue Zeuqnisse, 2524.
Altenburg, 1536-37.
Althaus, Aug., 2338.
Alvarez, Balthasar. 621, n.
Alvarez, Luis, 334S'>.
Alvernus, Guilielmus. &eGui-
lielmus.
Amandus, Saint. See Suso.
Aniandns Verns, pseudon., 666.
Ambrosch, J. J. A., 1731.
Ambrose, Isaac. 2 J80.
Ambrosius, Saiut, Abp. of Mi-
lan, 2381, 2946, 3183, n.
Ame (De 1') des heMes, 4724.
Ame (L'). Entretiens, 1140.
Ame (L'), ou le systeme, etc.,
Amelincourt, M. Ae, prctre,pseu-
don., 4505.
Amerbach, or Amerpach, Vitus,
23.
Ames, William, 2825.
Amillet de Sagrie, P. H., 1053.
Amiot. or Aniyot, J. M., 1504.
Amiraut. See Amyraut.
Ammon, C. F. von, 1752, 2218,
4066.
Amner, Richard, 2223.
Amory, Thomas ["'John Buu-
cle, Esq."], 863.
Amory, Rev. Thomas, 849, 3236.
Amusement p/iilosopltique, 4754.
Amyot. See Amiot.
Amyraut (Lat. Amyraldus),
Moyse, 2485.
Analyse de VJpf:cnJi/p.<!e. 2528.
Analyse sur Vaine des hetes,
4791.
Analysis of Man, 2342.
Anaximenes, 1^40-47.
Andala, Ruardus, 444, 730.
Andeol. 2828.
Andrea di S. Tommaso (former-
ly Levaretti , 2824.
Andrea?, Sam., 4^4'^
Andrea\ Tnliias, 41. 42.
Andrt-Ms, Aiitmiins 2(.21, n.
Andreasi, Maisiliu, 4W7.
Andrews, riish'i. 400:), 4098.
Andrews, L. F. W., 4254.
Andries, Judocus, 2829-30, 2832.
Angeli, Giuseppe, 30S0i>.
Angels' Lament (The), 3754.
Angelus Silesius, Joh.,pseiidon.,
2097% n.
Anglus ex Albiis, Thomas. See
White.
Anima (Celehres Opiniones de),
1671.
Anima Brutorvm. 4761.
Anima triumphans, 666.
Animadversiones in Nodum,
4543.
Animal Instincts, 4873.
Animaux (Les) pltis que ma-
chine, 4767.
Animi Jmmortalitate (De), 821.
Anmerkungen (Kurze), 72.
Anmerlungen (Vernunft- und
schriftmassige), 2624.
Anmerkungen und Zweifel,20'2.
Annam Bhatta, 1425.
Annett, Peter, 3141-44, cf. 3146-
47.
Anonymi cujusdam, seria Dis-
quisitio, 2505-06.
Anonymi Dilucidationes, 448.
Anquetil du Perron, A. H., 1366-
68, 1.392, 1410a; cf. 1375, n.
Ansaldi, C. I., 1741, 3519, 3611-
12.
Ansellus, Sckolasticus, 2646.
Anselmus, Abp., 2020, n.
Answer to an Anonymous Let-
ter, 4094.
Anthropos, p,?fKf?fm., 4371.
Anfh i-opo.<opli ia Tli eomagica, 40.
Anti-A nnih ilatinnist, 4315.
Antidote {\u) against Infidelity,
Antimatcrialisme (L'), 167.
Anti-PhU/Jon, 904.
Antoine de Saint-Gervais, A.,
4812.
Anton, C.G.. 996.
Antoniana, Margarita, an imag-
inary authcress, manufac-
tured out of the title of a book,
591.
Antonio da Natividade, 2823.
Apeleutherus, 1034.
Ajthorismen, 930.
Apocatastasis (The), 4671.
ApoUinaris, 2639.
Apologie des bestes, 4752.
Apologie (An) of Infants. 4524.
Apostolical Cmstitutions, 2342».
Apostolius, Michael, 2029".
Apparebit repentinus dies, 3183.
Appendix to the Pir.H Part of
the Enquiry, etc., 127.
Aquarius, pseudon.. 4848.
Aquinas, or de Aquino, Thomas,
Saint. See Thomas.
Arcudius, Petrus, 2818, 2826.
Ar.iai Viraf, 13^8; cf. 1403^, n.
Argons, J. B. Bover, Marquis d\
791a.
Argument concerning the Hu-
man SouU seperate [sic] iS'i«6-
sistance, 68.
Argument (An) proving etc.,
2395.
Arguments and Replies. 80.
Arguments, Natural, etc., 989.
Ariadne. 1081.
Aristoteles, 1617-45; cf. 15. n.,
621, 024. 632, 698, 1301», 1571,
1571». 1608, 1668, n,, lC75b, n.,
1703, 1706, n., 172:>, n., 1936.
Ariza, Juan de, 3755*.
Arnauld, Antoine, 4C06.
Arnold, Gottfried, 2525, n.
Arnold, J. M., 1987.
Arnold! de Usingen, Barthol.
See Usingen.
Arnoulx, Frangois, 3322'>.
Arnschwanger, J. C, 3214.
Aron Afia. See Aaron Abijah.
Ars bene vivendi et moriendi,
3295-97, 24610 (Add.).
j4?-.< moriendi, 23Slt>.
Artobe, J. C. See Artopoeus.
Artop(eus ( Gen». Becker;, J.C.,
472, 2103, 2505-06.
Arvernus, Guilielmus. See Gui-
lielmus.
Asgill, John, 2395-97, 2402; c£
2995.
Ashby, 'RXchax A, pseudon., 2857»
(Add.).
Aspland, Robert, 4632.
A.ssemani, G. S., 2462".
As.senibly of Divines. iSiee West-
minster.
Assheton, William, 712.
Astruc, Jean, 825.
Athenagoras, 2937-38.
Allianacia, oder Griinde, 1058.
Athanasius, Byza ntin us. 1639.
Athana.sius, Pseiido-, 3C90».
Atkins, W. B.. 3127.
Atkinson, H. G., .309.
Atkinson, J. C, 4880.
Attempt (An) to exhibit the
Meaning, 4663.
Auberius, Claudius. See Au-
bery.
Auberlen, C. A., 236.3s.
Aubert de la Chesnaye des Bois,
F. A., 4755, 47.S7.
Aubert, Franijois, 4772.
Aubert, Marius, the Abbe, 1157.
Aubery (ia<. Alberius or Aube-
rius), Claude, 602, 2953.
Aubry, J. B., 232, 4789.
Aucapitaine, Henri, Baron,
19921'.
Audebert, Ktienne. 2828».
Auferstehung (Die) der Todlen,
3054.
Auferstehung (Die) JiesM 0iristi,
3148.
Auferstehung (Die) und das
Weltgericht, 3085.
A ufersteh ungsgesch ichte (Die),
3153, 3155.
A uferdeh ungsgeschichte (Ueber
die), 3152.
Auge, Lazare, 1246, 2363k
(Add.).
Auger, Denys, 2854» (Add.).
Augutiniana . . . Voctrina,
4542.
Aua:u.stinus, Aurelius, <Sfei'n<and
Bp.. 14, n., 389, 390, 562, 563,
2014, 31 83, n.. 4515 ; cf. 66, 2008,
20S9. 2865, 2926, 4531, 4539,
4542:
Aumeur, 4791.
Aura, pseudon., 4449.
Aurellio (Lat. Aurelius), G. B.,
2952.
Aureolus (Fr. Auriol or Oriol),
Petrus, 2021, n.
Aussichten in die nahe Euiigkeit,
3050.
Austin, J. M., 4.316, 43.58, 4363.
Autenrieth, J. II. F. von, 278,
1054.
Author (To the) of a Letter,A020.
Autun, Honore d". S-e Hono-
rius, Augustodunen i ■.
Avempace. See Ibn Bfija.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Avendano, Sebastiano de, 2S46.
Avorriies(^r«6. Ibii Roshd), 15;
cf. 16, IS, n., 1917b, n., igeg,
igSSb.
^rexta. 1301, 1366-84.
Avicebroii. See Solomon Ibn
Gebirol.
Avicenua (Arab. Ibn Stna),
1917^ n., 1968.
-AyaUi Faxardo. Juan de, 2070.
Ayeen Akbe.ry. 1437".
Azevedo, Mauoel de, 2889*.
B., C, D.D.. 70.
B., C. H., 3112.
B., J. F.. 4765.
B., L., 225", 225''.
B., M., 885.
B., N., M.A., 2990.
B., T. D., 2326. |
Baader. F. (X.) von, 2270, 4254*.
Bach, G. H.. 3288.
Bacheler, Origen, 4197.
Baclija or Bechai Ben Asher, i?.,
1935.
Backus, J. S.. 4363.
Balirens, J. C. F., 1750.
Barensprung. Siegraund, 3914.
al-Bagliawt. 1969*, n.
Bagnall, W. R., 4383.
Baguols, nr Baftolas, Leo de. See
Levi Ben Gerson.
Balil, L. U., 959.
BaUrdt, J. F., 2404, 2411, 2556.
Bahrdt, J. H., 3044.
Baier, J. W., the elder, 2511,
2866, 3171-72. 3721.
Bailey, P. J., 4270.
Bailly, Louis, 885, 886.
Baillv, Pierre, 641.
Baiid, Robert, 4692.
Bake, H.. 4:i33.
Baker, Samuel, 4119. 4127.
Bakewell, F.C., 1090; cf. 1107.
Bakker, II. G.. 925.
Balduiu, Gottlieb {Lat. The-
oph. I, 3220.
Balestrieri, Ortensio, 2160»,
3-231'', 3497", 3741.
Balfour, Walter, 3382-84", 4155,
4174-77. 4181-82, 4189, 4197-
98, 4212", 4235; cf. 3767, 4237,
4248, 4279.
Balguy. John, 772.
Balland, Eugene, 4815.
Ballantyne, J. R.. 1404", n..
1414, 1416, 1419-20, 1422-23,
1425, 1489.
Ballon. Adiii, .3390, 4255.
Ballon, H<jsea, 3253-55, 3388-89,
4086, 4102. 4105, 4114, 4120,
4133-35, 4139, 4146", n., 4157
("Fox Sermon"), 4211, 4236,
4285, 4364; cf. 3382-^3, 3767,
4116, 4166, 4197.
Ballon. Hosea, 2d, 1771. 1779, n.,
1904, 231'J", 2374, 2642, 37(>>
64, 4146", u., 4211-12, 4223,
4387".
Ballon. Moses, 4395.
Bully, George, 3245.
B '.lUiasar, J. H., 3924.
Baltzer, J. B., 459.
Baizo (Lat. de Baucio), Carlo
del, 3206.
Bando, J. F., 3504.
Baiierjea, K. M., 1495'.
Bange, I. I.. 2245.
Banos y Velasco, Juan de,
2861.
Barba, Pompeo della, 1571".
Barbieri, G. L., 2049.
Dio-
Bardili, C. G., 552, 573.
Bar-Hebra?us, Gregorius. See
Gregorius.
Barkovitch, F. V., 763.
Barlaus (Dutch, van Bajirle),
Caspar, SJ.
Baron, Richard, 4549.
Baron, Robert, o/ Aberdeetu 402.
Baronius, Cassar, 2864.
Barrallier. H. N. F. D., 1046.
Barri, Paul de. See Barry.
Barrier, 386i (^Add.).
Barrow, Isaac, 476, 3788.
Barrows, E. P., 4436.
Barry, oj- Barri, Paul de,
Bar-Salibi, Dionysius. ."
nysius.
Barsanti, P. V., 3520.
Barthelemv Saint-Hilaire,Jules,
1404", n.," 14i4, n., 1455. 1468-
69, n.. 1471, n., 1478, 1492, 1619,
1492 (Add.).
Bartholinus, Ivarus, 3190.
Bartholinus, Thomas, theyoung-
er. 1324.
Bartholniess. C. (J. W.), 1113.
Bartlett. S. C, 4316.
Bartoli, Daniello, 3334, .3458,
3465.
Bartolocci, Giulio. 1868, 1870.
1935.
Bartsch, J., 1264" (Add.).
Barz, J. W., 2212.
Basedow, J. B., 3980; cf. 3040",
Basnage de Beauval, Jacques,
18S0.
Bassignana, G. S. da, 571.
Bassolis, Joannes, 2021, n.
Bastholm, Christian, 914, 915,
2627, 3045.
Bastide. 3086".
Bate, Julius, 1686.
Bateman, Thomas, 2576, 3048.
Bates. William. 2097, 2102, 2392,
3467, 3473, 3480.
Batey, John, 4304.
Bathgate, William. 2309.
Bathie, George, 2247".
B:dh-Kol, 4027.
Baucio, Carolus de. See Balzo.
Baud, 777.
Baudry, Alfred, 2457.
Baud\iin, Dominique, 887.
Bauer, A. C, 693.
Bauer, G. L., 1758-59.
Baumann, Michael, 2089".
Baumeister, F. C, 2543, 3017".
Baumgarten, S. J., 2158, n.,
2180, 2463, 2613, 3504, 3926,
3969, 4611; cf. 2607.
Baur, F. C. 1282.
Bauthumley, Jacob, 2077.
Baxter, Andrew, 125, 126,878;
cf 130, 135, 136, 173.
Baxter, Richard, 53, 671, 684,
6*^5, 344.5-46.
Bayle, Pierre, 591, 622. 1953,
3799, 3823, n., 4604, 4657, 4663,
n., 4664, n., 4727, n., 4738.
Bayly, Benjamin, 94.
Beantwnrtunri, 3936.
Beard, J. R., 2359.
Beattie, James, 916.
Beaucaire de Peguillon (Lat.
Belcarius), Francois, Bp.,
4521.
Beaumont, Morfouace or -age de.
See Morfouace.
Beausobre, Isaiic de, 1996.
Beauvais, Vincent de. See Vin-
cent.
Bebel, Balthaaar, 474, 2103, 2606,
2980.
Becanus, Martinus, 2793, 2802.
Bechai Ben Asher. See Boc^ja.
Becherer, M. A., 1767".
Beck, C. D., 1976, n., 2001.
Beck, J. T., 2372.
Becker, F., 1130.
Becker, H. V., 834.
Becker (Lat. Artopoeus), J. C.
S'e Art6poeus.
Beckers, Hubert, 1099, 2579o.
Beckford, William, 3746.
Beda, 3267, n., 3268.
Beecher, Charles, 4686; cf 4688.
Beecher, Edward. 496, 5(X); cf.
4389, 4396, 4.399, 4402, n.,
4417.
Beecher, Lyman, 4206, 4511-12;
cf 4198, 4259.
Beer, Bernhard, 1913.
Beer, Peter, 19Lil.
Begg, J. A.. 3080, 3089.
el-Beghewt, 1969", n.
Behm. Joh., 3429-130.
Behme, or Behmen, Jac. Set
Biihnie.
Behn, F. D., 4620.
Behren, Christoph, 4618.
Behreudt, J. F., 451.
Behrnauer, G. E., 3016.
Beitrage (Biblische), 3622.
Beitrage ziir Lehre, etc., 528.
Bekenn, L.G..920.
Belcarius. See Beaucaire.
BeUuchtung (Wissenschaft-
liche), 3o2.
Beliutani, or Bellintani, >Lattia,
3131.
Bell. William. 4213.
Bellamy, Daniel, 140.
Bellarmino, Roberto, Card.,
2770, 3425-26: cf 2776", 2779-
80, 2783-84, 2825.
Belley, A. R., Bp. of. See Devie.
Belley, Jean Pierre, Bji. of. See
Camus.
Bellinger, 1540.
Bellintani, Mat. See Belintani.
Belsham, Thomas, 973.
Bemerkungfn, 1015.
Benard, 3742.
Benedict, J. F., 1574.
Beneke, F. E., 261.
Bcneken, G. W. F., 974.
Benfey, Theodor, 1404", n., 1495,
Bengel, E. G. (Lai. T.) von, 557,
22;i6.
Benner, J. H., 3051.
Bennet, George, 2467.
Benott, Rene, 2759, 2774.
Benson, Joseph, 212", 2204.
Bentley, Richard, 59 ; cf 60, 64.
Berevelt, A., 706.
Berger, J. W., 78S.
Bergier. N. S., 195; cf 203, n.
Bergk, J. A., M83. 3ij45.
Berglund, A. 0. 0., 1199.
Bergmann, F. G., 3273".
Bergmann, Joseph, 4792.
Berington. Joseph, 207, 216.
Berkeley, George. Bp., 99".
Bernard, David, 1.345.
Bernard. II. II., 19.31".
Bernard. J. F., 54.>.
liernardes. Mauoel. 2104", 3.351".
Bi:Tn:i\<ius,Clarievallensis,Saiut,
4777.
Berud, Adam, 137.
879
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Bernhanli. A. B.. 054.
Beriihiirdv. (iottfried, 564, n.
Bernliold, ,T. 1!.. -Xll.
Berruw. rapel. 4S7. 3995.
BcrseHux, thr Ahhe, 23631".
Berseuius, L., 935.
Bertbiildt, Leonliard, 1899.
Berti,U. L.. 32SV.
Beitolius. Csesar. 624.
Bertram, J. F., 482, 483, 3020,
4765.
Bertrand de Saint Germain,
304.
Beruhigung (Jleine"), 385.
Beschreibung des WeMgerichts,
1897.
Besse, Louis. 2068.
Busse {Lat. Bessseus). Pierre de,
2069^
Beslimmung (Bie) des Menschen,
799».
Bethune, G. W., 4576.
Belrachlung dus Menschen, 115.
Betrachtung i'lbe.r die. MiJglich-
. keit, 3031.
Bctraddung von dem mittlern
Zustand, 2525.
Betraclitungen der zukun/tigen
Binge, 2222.
Belrachtungen ilber die vornehm-
sbn Wahrheiten, 860.
Beverley, Thomas, 2095, 3222.
Beweis, dass die Seelen, 2622.
Beiveis (Der) des Lehrsatzes,
3024.
Bfweisgriinde, 986.
Beyckert, D. J. P., 1659.
Beyer, C. A., 4011.
Beyer, J. R. G., 4013, 4035-36.
Beyschlag, G. W., 3728.
Bhadra Balm, 1435.
Bliagavad-Giia,'li(i6.
BhUgavata-Pitrdna, 1428.
Bhdsha P.<rirche.da, 1424.
Blioja Raja, 1422.
Bianchi, I. L., 4557.
Bible Examiner, 4305.
Bibliophilus, Sincerus, jweiwfora.,
2698".
Biblische BeitrUqe, 3622.
BIblische Lehre (Die), 3259».
Bichat, M. F. X., 252».
Bicknell. Ale.v., 218.
Bielcke. orBielke, J. A. F.,2609.
Bierlinc;, F. W.. 1738.
Bildstein, J. C. von. 4793.
Bilfinger, or Bulfinger, G. B.,
113.
Billberg, Job., 694.
BilUges Mitta (Ein), 4029.
Bilson, Thomas, Bp^ 2656-68,
2660.
Binder, 4679, n.
Binet. £.tienne, 2811, 4664.
Bingley, Thomas, 4836-39.
Bingle'y. William. 4804.
Binsfeld, Peter, 1994.
Biophilus, pseudnn^ 180.
Biot, Kdouard, 1505»>; cf. 1501,
Biot, J. B., 1458, n., 1505i>, n.
Birch, Samuel, 1354, n.
Birckbec'k, Simon, 2082.
Bird, .Tames. 1466.
Biro, Mathias Devai. See Devai.
Birt, Isaiah, 4568.
Birth-D.nj Souvenir (The), 1247.
BischolT .Melcbior, 3421.
Bjornstjerna, M. (F. F.), Count,
Ho"".
Bjurbiick, Olof, 966».
BImhhgyur, 1434''.
880
Blackburne, Francis, 1811, 1813,
2464, 2560.
Black ie, J. S., 1542.
Blacklock, Thomas, 831.
Blackmore, Sir Richard, 7-36.
Blackwell, I. A.. 1339.
Blain, Jacob. 4389, 4417.
Blakeman, Phineas, 2595.
Blanc, Andre, 2911.
Blancard, or Blanckart (Lat.
Candidus), Alex., 2472.
Blanchard, J. P., 2.339.
Blanckart. See Blancard.
Blasche, B. H., 1075.
Blefkeu. Dithmar, 2478.
Bleiswijk, J. C. van, 3600.
Blessisr, J. L.. 3623.
BJick (Ernstcr), 1032.
Blicle ilber dus Grab, 917.
Blome, Richard, 4V21, n.
Blomevenna. or Leidensis, Pe-
trus. 2741.
Blondel. David, 2462.
Blottesandaeus, Bcnedlctus,
pseudon., 424.
Blount. Charles, 1258.
Blyth, Francis, 2193.
Bobye, A., 2855.
Bociiinger, J. J., 1449».
Bocris, J. H., the elder, 734,
1264.
Bodenburg, 1695*".
Bodensttiu. or von Carlst.adt
{Lat. Carolostadius), A. (R.),
2729.
Boeckh, A. F., 3041».
Bodicker, J. F., 735.
Bohme, or Behme, Jac, 31, 32.
BiJliner, X. N., 374.
Boldicke, Joachim, 3932, 3942-
44 ; cf. 3955, 3966.
Boeles, J., 1714.
Boerhaave. IK'rm., .57.
Boetti-lier, Fiicdr., 1736.
Bohleii. I'ctcr von. 144S».
Boissonadc, J. F., 564.
Bold,oc Bolde, Samuel, 2992; cf.
Bolgeiii, G. v., 4561.
Bolingbroke, Henrj', Is/ Ft'sc. See
St. John.
Bolton, Robert, 2069.
Bolzano, Bernhard. 1058-59.
Bomberger, J. 11. A., 4580.
Bonar, Horatius, 3561a, 3578.
Bonaventura, Saint {originally
Giovanni di Fidanza), 202el>.
Bond, J. N., 4268.
Bonespan, the Abbe, 2819».
Boneta, Jose, 2881".
Bonifaccio, Bald., 634.
Bonnet, Charles, 168, 864; cf.
3051«, 3075". n.
Bonnyers, or Bonnifires, Marc
de, 2819-19='.
Bonk of Rewards, etc., 1510,
1511.
Book of the Dead, 1354-55; cf.
1363, 1364. n.
Booker. Luke, LL.D., 3534.
Boon, Cornells, 1905.
Boone. W. J., 1516", 151Sf; cf.
1510f 1518b.
Booth. Dr., 2559, n., 2567, n.
Bopp, Franz. 1409.
Borch {Lat. Borrichius), Oluf or
Ole, 424, 425.
Borchers, F. A., 4271.
Borcke, or Borke, 0. B. von,
901.
Bordan, Gottfried, 515.
Borelius, J. J., 1216.
Borke, 0. B. von. See Borcke.
Borlase, William, 1346.
Borrichius, Olaus. See Borch.
Borro \Lat. Burrus), Cristoforo.
3442.
Borup. T. L., 2461.
Bosiiuiei", or Boschier, Philippe,
3320».
Bossuet, J. B., Bp.. 4540.
Boston, Thomas, 213;j. 3359.
I Bott. Thomas, 1545b, 1683.
Boucharlat, J. L., 3248».
I Boucher, Ph., 3572.
: Bouchet, J. v., 1438.
I Bouchitte, L. F. 11., 560, 560*.
1172.
Bouedron, P., 1» {Add.).
Bouclles. See Bovelles.
Bouseant, G. IL, 4754-57, 4759;
cf 4764-65.
Bouillant, 3597'' {Add.).
Bonillet, M. N.. 1669*.
Bouillier, Francisque, 365, 386li
{Add.); cf.9»& {Add.).
Bouillon. Franijois, 2833*.
Boujcant, G. II. See Bougeant.
Boullier, D. R., 4751 ; cf. 4783.
Bonllier, Renaud, 3358.
Bourgueville, Charles de, 595.
Bourignon, Madame Antoinette
de, 3831, 3844.
B(Uiru, Samuel, 0/ Bnfton, 3680.
Bourn, Samuel, of Norioich,
3972, 3975-76.
BovoUes or Bouelles {Lat. Bovil-
lus). Charles de, 590.
Boweii, Francis. 4856, 4887.
Bowlbv. H. B.. 3102.
Bowriiig, Sir John, 1483% 1484.
Bo.xhorn, M. Z., 642.
Boyd, Thomas, 4881.
Boyden, John. Jr.. 4314.
Boyer, J. B., Marquis d'Argens.
See Argens.
Boyle, Robert. 2978, 3003, n.
Boys, John, 1657*.
Boys, Thomas, 2360.
Boyse, Josei)h, 2143.
Brade. J. C, 826.
Bradford, John, 3413.
Bragge, Robert, 114.
Braman, M. P.. 4224.
Bramston, John, 2872.
Biandan. or Brendan, Saint,
3272-72*.
Brandes, Friedrich, 1232.
Brandis, C. A., 1706.
Brandis, Christoph, 3711.
Brandon, John, 3792.
Braubach. W., 341.
Brann, David, 713.
Braun, Eniil. 1731, n.
Braun, J. F., 754.
Braut, J. W., 1594.
Brave, J., 1100.
Brea, P. Martinez de. .S"** Mar-
tinez.
Breaker. J. M. C, 2.334.
Brecher, Gideon, 1737.
Breithaupt, J. W. W., 852.
Bremer, J. 0., 907.
Brendan, Saint. Se^ Brandan.
Brent, William, 658.
Brentz {Lat. Brentius), Joh.,
2761.
Bretschneider, K. G., 556, 1023,
1772, 1863, 1927, 2263, 3133,
4668.
Breycr. J. F., 923.
Brickell. John, 1003.
Bridgman, E. C, 1509, n.
Bridoul, Toussaint, 3714.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Brief miquiry (A), etc., 2202.
Brief Examination (A), etc.,
1803.
Brief R Answere, 2661.
Briefe iiljer die Uhsterbliclikeit,
1228.
Briefe iiber Wahrheit, 985.
Brietr- WechxeU 101, 102.
Brieslieb, J. C, 866.
Brief, J. P., 2335.
Brieven (Twee) over het mate-
riatisnip, 381 (Add.)
Brigham, C. H., 1992», n.
Brignole Sale, A. G., 2822.
Brihad Aranyaka Upanishad,
1411.
Brine, John, 3965.
Bring, Sven. See Lagerbring.
Brinkman, W. T., 3076.
Bri-stead, Rev. Mr. [John?],
2186a, n.
BHstow, Richard, 2767-68.
Brittan, S. B., -1345. 46S6»,
4089».
Britzger, F. X., 2905.
Brockett, L. P., 1495'!.
Brock. C. A. van den, 2425.
Brockhaus, Hermann, 1370.
Bromfield, T. R., 1062*.
Bronner. J. J., 1931*.
Brooks, John, M.D., 4425.
Brooks, Theodore, 4487.
Brougham, Henry, Baron
Brougham and Vaux, 1091,
4851; cf. 276, 277, 279, 280,
1710.
Broughton, Hugh, 2658.
Broughton, John, 84; cf. 85, 90.
Broughton, Thomas, 187, 188,
856.
Broustin, Stephanus, 2056.
Brown, Alexander, 4122.
Brown, David, 2315.
Brown, J. N., 4462.
Brown, James, Missionary,
4040.
Brown, James, D.D., of Barn-
rvelh 4167.
Brown, Prof. John, B.D., 2588,
3107.
Brown, Richard, 2335».
Brown, Richard, D.D., 1825.
Brown, Thomas, 3762.
Brown, Capt. Thomas, 4821-22,
4826. 486ij.
Brown, Thomas, M.D., 1040*-'
Browne, I. H., the elder, 821,
822.
Browne, I. H., the younger,
1047.
Browne, John, of Sidney Sussex
OilUge. 4079.
Browne, Sir Thomas, 2073».
Brownlee, AV. C, 42.30.
Brownson. 0. A., 3756", 4636, n.
Bruce, John, 4575.
Bruch, J. F., 499, 1789.
Brucker, Jac, 622, 1887, 1969,
1975.
Brugseh, Heinrich, 1356.
Brunet, (P.) G., 1301.
Bruno, Antonio, 603.
Bruno, Domeuico, 2889i> {Add.).
Bruus, P. J., 1987s n.
BruscUo, Bernardo, 4661.
Brutus, Jac, Novocometisis. 19.
Bruzen de la Martiniere, A. A.,
54.5».
Bryant. Alfred. 2320, 3108.
Buchanan, David, 34.
Buchanan, Francis. 1440*.
Bucher, 101-108 ; cf. 104, n.
Bucher, J., 1616«>.
BucUon, J. A., 1291.
Bucliwitz, J. L., 850.
Buck, Charle.s, 2238.
Buck, F. J., 4770.
Buckingham, Edgar. Ilfr4.
Buckmann. Gabr., 1816.
Buckminster. Joseph, 4116.
Buda;us,Joh., 2794.
Buddeus, J. F., 103, 547, 1878,
3890; cf. 3893.
Biichlein (Das) vom Leben,
1102.
Bilchlrin (Das) von der Aufer-
stehung, 3084.
BUchner, Gottfried, 2561, 3237,
4555.
BUchner, Louis, 334, 335, 345,
354.
Biihel, Engel von, 1229.
Biilfinger, or Biilffinger. See
Bilfinger.
Buflfon, G. L. Leclerc, Count de,
4769; cf. 4771.
Bugieus, S. L., 4736.
Buhle. J. G.. 568a, n., io42.
Bulkeley. J., 3227*.
Bulkley", S. C, 4296.
Bull. George. Bp.. 2570.
Bulstrode. Whitelocke, 1553.
Bumsla, Abba Ben Solomon.
Ser Abba.
Buncle, John, pseudon., 863, n.
Bundphesh. 1385-86, 1403i>, n.
Bundeto, Carlos, 2394*.
Bunsen, C. C. J., 1300a, 1364.
Bunyan, John, 3348*, n., .3710.
Bunzlau. Abba Ben Solomon.
See Abba.
Buob, Ch., 1141.
Burchard. C. M..116.
Burckhardt, or Burkhardt, J. G.,
3053, 4623.
Burckhardt, L. E., 2005.
Burd, Richard, 3601.
Burder, H. F., 4568.
Burder, John, 4638.
Burgensis, Petrus Alphonsus.
See Alphonsus.
Burgess, Daniel. 2986.
Burgess, George, Bp.. 2448*.
Burghardt, A. M., 3128.
Buridan, Jean, 4738, n.
Burkhardt. See Burckhardt.
Burman. A. J., 506.
Bvirmeister, Herm., 345.
Burnet, Gilbert, 2103.
Burnet. Thomas, 2138-42, 3914";
cf 2146, 21.57.
Burnett, C. M., 307* {Add.).
Biirnham Society, 492.
Burnouf, E. (L.), 1406, n.
Burnouf, Eugene. 1374-75, 1428,
1435a, n., 1458-59. 1469; cf
1.370, n., 1461.
Burnside, Robert, 1035.
Burr, C. C. 4327.
Burrus, Christoph. See Borro.
Burruss, J. C, 4;390.
Burt, Jephthah, 4128.
Burthogge, Richard, 61, 67,
3791.
Burton, Charles, 3656.
Burton, Philip, 4064.
Busasus {Dutch, Buys). Joh.,
2653.
Busch, 4552.
Bush, George, 2373, 3090, 3174;
cf 3091-95. 3097-99.
Bushnan, J. S., 4832.
Butler, Alban, 2903.
Butler, Joseph, Bp., 771, 1050.
Butler. W. A.. 1723«.
Buttstedt. J. A., 1577.
Bu.vtorf, Joh., the elder, 1950, n.
Bu.\torf Joh., the i/o«ji.</er, 1930.
Buys (Lat. Buseus), Joh. See
Busaeus.
B. V. J. Mathematischer, etc.,
819.
Byles, Mather, 3011.
C, 6. M., 3749a.
C, R., 271.
C, W., M.D. See Coward, Wil-
liam.
Caboche-Demerville, J., 4852.
Cadonici, Giovanni, 2683-84.
Casdmon, 2644''.
Cielius, or Celius, Mich., 4520.
Cammerer, A. F., 447.
Casar, C. A., 909.
Cfesarius Heisterhacensis, 3281a.
Cahagnet, L. A., 4683.
Cahen, Samuel, 1820.
Cahier. iSSee Cayet.
Cajetanus, P. V.'(P.). .%e Cayet.
Cajetanus, Thomas de A'io, Card.
See Vio.
Calderon de la Barca, Pedro,
2842.
Caldwell, R., 1.322.
Calixtus, F. U., 2147a, 24S9, n.,
2840.
Calixtus, Georg, 2063, 2103,
2489, 2833, 2840, 3204, 3443;
cf 2837.
Gallery, J. M., 1505".
Calmet, Augustine, 1739, 2144;
cf 4665.
Calonius, Henr., 839.
Calvert, George, 4477.
Calvert, James, 1310.
Calvin, Jean, 257Ss, 2600; cf.
2648, 3698-3700, 4511-13, 4521,
4577-78, n.
Calvinistic Views, 4513.
Camerarius, Barthol., 2751.
Camerarius, Ellas, 72.
Campaner-Thal (Das), 963.
Campbell, Alexander: 4463.
Campbell, Archibald, Bp. of
Aberdeen, 2527.
Campbell, Prof. Archibald,
D.D., 773.
Campbell, George, .3748.
Campbell, Zenas, 4397-98.
Campe, J. H., 882; cf 892, 902.
Campellis, Guil. de (/•/-. Guil.de
Champeaux), Bp., 390a.
Campharo, or Camphora, Jacobo,
506.
Camus, J. P., Bp. of Belley,
3329.
Canales, Johannes, Ferrariensis,
2038.
Candid Examination, 3958.
Candidus. See Blaucard.
Candlish, R. S., 31H).
Canfield, Rus.sel, 4183.
Canz, I. G. {Lat. T.), 449, 778,
782, 78.3, 2169, 3028, 3034.
Capistranus, Joannes, 3187.
CappadocH. A.. 2584.
Cappe. Nrw.nMi.'. -J-JS.
Cap|K-l. I.nuis. -J.MT.
CaprchiN.!:..., t,:,.'.
Capron, E. W ., 4ll7i
Caraccioli, 833.
Caraccioli {Lot. Caracciolus, or
de Licio), Rob., 570.
Caramuel y Lobkowitz, Juan,
15.52, 2389a (..1*/.).
Carattiui, Gun<I.. 481.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Cartlnno. Oirolamo {Lat. Hiero-
nynius Cardaiius), 688.
Cardillo de Villalpando, Gasp.
Se.e Villalpando.
Careiia, Giacinto. 4824.
Carillon. A. C, 3540.
Carlborg. Job.. 1816.
Carle, P. J., the Abbe, .3753.
Carlile, nr Carlisle, Christopher,
2648. 2651.
Carlile, James, D.D.. 3582.
Carlstadt, A. (R.) von. See Bo-
denstein.
Carniicbafl, Andrew, 265*.
Carolostadius, A. (R.) See Bo-
denstein.
Carove. F. W., 4184.
Carpenter, Benjamin. 2240.
Carpov, Jacob, 454, 2406.
Carpzov, J. B., t)ie younger,
2672, 2681a; cf. 2678-79.
Carriere, Moriz, 14958.
Carrillo, Martin, 2800».
Carriqup, Richard, 4154.
riirstcns. A. 1'. r..,838.
Caitaiius. .1. L., 604.
Valid aax j,.;iJn.Ko])%es, 183.
Carte-sius, Renatus. See Des-
cartes.
Cartheny, Jean de, 2045-46,
2050, n.
Carthusiensis. DIonysius. See
Dionysius de Leewis.
Carthusiensis, Jacobus. 5(26 Ja-
coIjus de Clusa.
Cartier, Gallus, 189.
Cartwright, Christopher, 653.
Cams, F. A.. 246. 1765.
Casale, Grisostomo Javelli da.
See. Javelli.
Casalensis, Chrysostomus. jSee
Javelli.
Casulis. Eugene. 1310».
Cascini, Sam. See Cassinus.
Case. Tlionias, 3459.
Cassander, Geo., 4522.
Cassels, W. R., 1185.
Cassiodorus, M. A., 11.
Cassinus de Cassinis {Ital. Cas-
cini), Sam., 568.
Cassou, Charles, 1291.
Castellani, P. N., 1571.
Castillon {Hal. Salvemini da
Castiglione, Lat. Castillio-
neus), J. F. M. M., 196 ; cf. 203,
n.
Caswall, Edward, 2299.
Qatapatha-Brahmana, 1410.
Catarino, Ambrogio. S'.e Catha-
Catechism (The) oftlie Shamans,
14.37.
Catharine of Genoa, Saint. See
Cattarina.
Catharinus (/tai. Catarino) Am-
brosius. Abp., 2043.
Catholische Glaubens - Lehre,
2865.
Cato. Von der Bestimmung,
883.
Cattarina (Fieschi, Lat. Flisca)
Adorno, or Adoriia, Saint,
often called Saint Catharine
of Genoa, 2724-25.
Caulfield, 213.
Caiim Dei, 3791.
Cavallero de Isla, Martin, 3219».
Cayet, or Cahier (Lat. Cajeta-
nusK P. V. (P.), 2781, 2788; cf.
2790.
Celano, Thomas de. See Tho-
mas.
882
Celius, Mich. See Caelius.
Cellarius, Balth., 2103.
Cellarius, Christoph, 1919, n.
Crtainty (The), etc., 494, 495.
Chabercelaye, 2805.
Chace, G. I., 1180.
Chacon {Lat. Ciaconus or Gar
conius), Alfonso, 4660.
Chais de Sourcesol, 4092-93.
Chahu, Philippe. 4503.
Chalmers, Thomas, 3531.
Champaignac. Jean de, 610.
Champeaux, Guil. de. See Cam-
pellis.
ChampoUion-Figeac, J. J., 1360.
Chandieu (Heb. Sadeel), Ant. La
Roche de, 2775.
Chandler, , of Gloucester,
4008.
Chandler, Samuel, 3145.
Chandler, S. C, 2320*.
Chanet, Pierre, 4712-13.
Channing, W. E., D.D., 1131-32,
3389, 3543.
Chant (Le) du cygne. 948*.
Chao-li. or Chow-li. 1505'>.
Chapman, J. L., 4373.
Chappelow, Leonard, 2570.
Xapis ('H) Soeelaa. 2125.
Charisi. Judah. See Judah.
Charity Mi:<taken. 4590.
Charleton or Chai Hon, Walter,
JU.D., 660 ; cf. 674.
Charlevoix, P. F. X. de, 1313.
Charlton, Walter. See Charle-
ton.
Charp, Mr., pseudon., 143.
Charron, Pierre, 4712.
Chasdai, Abraham Bar. See
Abraham.
Chase, Thomas, 1650.
Chasseaud, G. W., 1991.
Chateaubriand, F. A., Vise, de,
2229.
Chatel, F. F.. the Abbe, 11.33.
Chauncy, Charles. 4017-4026,
4037 ; cf. 4062, 4069, 4108.
Clidndogya Upanishad, 1412.
Cheever, G. B. 3394-95, 3397-
98.
Chemnitz. Christian. 3333.
Chesnel, Adolphe, Marquis de,
4854.
Chester Plays, 2697, n.
Chevalier, j. P., 38t>.
Cliewnev, Nicholas, 3785.
Chiaverini. Luigi, 4813.
Chi-kinii. See Shi-king.
Child, >Ms-. L. M. (F.), 1296.
Chillingworth, William, 4592-
93, 4599.
Chiniac de la Bastide du Claux,
Pierre, 1346".
Chisdai, Abraham Bar. See
Abraham.
Chishull, Edmund, 2115, 2125-
27 : cf. 2123.
Chladny (Lat. Chladenius), J.
M., 3002.
Choisy, F. T., Abbe de, 690.
Chou-ling. See Shu-king.
Chow-li. See Chao-li.
Chrastoviu.s, Andr.. 2776».
Christ our Life, 4241.
Christ (Der) und die Ewigkeit,
2237.
Christ, Wilh., 1648.
Christelijke ove.rdenkingen, 2285.
airistian Prospects, 2326.
Christian!. C. J. R., 1006.
Christianus, pseudon.. 867.
Christlieb, Tbeodor, 2017, n.
Christmas, Henry, 2333.
Chrysostomus, Joannes. Se»
Joannes.
Chuard, J., 1248.
Chubb, Thomas, 1802'.
Chu-hi, or Chu-tse, called Wen-
kong, 1506", 1508-09.
Chumnus, or Nathanael, Nice-
phorus, 1672-72^.
Clainq-yung, 1606-1506«.
Churchill, C. H., 1990.
Chu-tse. Sef Chu-hi.
Chwolsohn, David, 2005, n.
Chy--fa-hian. Se.e Fa-hian.
Chvtrwus (Ger. Kochhaff), Da-
vid, 2747, 3314.
Ciaconus or -ma. See Chacon.
Cicero, M. T., 1650-56; cf. 922.
n., 1609.
Cicogna, Michele, 3722».
del (Le), etc., 3401.
Cieszkowski. August von, 3087.
Cigninius. Nicolaus, 2061.
Cioja. Ant., 2702".
Clark, J., 421.3.
Clark, R. W., 3579.
Clarke. Adam. 4894. n.
Clarke. G. W.. 3597".
Clarlie. Cii-uvge, 4056. 4065.
Clarke. J. v.. 4478-79.
Clarke, .luhii. Vicar of Duxfard,
3078.
Clarke. Bev. John. D.D.. 4019.
Clarke, Richard. 3974, 3982.
Clarke. Samuel, D.D., 715,2116.
cf. 173, 2123, 2125, 2128.
Clasen, or Classen, Daniel,
1257».
Claudianus Mamertus, 9, 10.
Clausen, H. N.. 1818, n.
Clausen, Joh., 2640.
Clausing, Heinr. See Klausing.
Clauswitz. Relied.. 2929".
Clavton. W. W., 44ti5.
Clear Jh..li,irf,„„,:i^\r,i.
Cleaveland, John, 4009.
Clefs (Les) du purgatoire, 2S59».
Clemm, H. W., 2187.
Clerc (Lat. Clericus), Jean. See
Le Clerc.
Clericus a Belliberone, N. F.
See Le Clerc de Beau heron.
Gierke {Lat. Clercus), John,
2947.
Clermont-Lodeve, 6. E. J. Guil-
hem de.Baronde Sainte-Oroix.
See Sainte-Croix.
Cling, 3816, n.
Clowes, John, 260.
Cludius, H. H., 1977.
Cluge, C. G. See Kluge.
Clusa, Jacobus de. See Jacobus.
Cnutsen, Cnut, 1055.
Cobb. Svlvanus, 4225, 4225»,
4399, 4434, n., 4440, 4448.
Cobliold, J. S., 2210.
Cocliflet. Aimstasf, 3608-3700.
CorlicMi, .Martin v.m, 2109.
Coclila-us.Jnli., 2743.
Cochi aiie, James. 2301, 2327.
Cockl>urn, Archibald, 2533.
Cockburn, iVrs. C. (T.), 3008,
3032.
Cockburn, John, 3487.
Codex Exoniensis. 3274.
Codomann, Salomon, 4525.
Coler, or Coler, M. C, 675.
Colin, D. G. C. von, 1774.
Oielo (De) et yus JUirabilibus.
3372.
Cogan, Thomas, 4121.
Cognatus, Joh. See Cousini-
INDEX OF AUTHORS ANT) ANONYMOUS WORKS.
Coimbra (Lat. Conimbrica),{7rtt-
versidade de, 6J1.
Coiiig, J F.. 225.
Colbeig, E. C. ISIO; cf. 1818.
Cole, James. 23S8^.
Colebrooke, H. T., l«4a, n., Ii21,
1447, 144S.
Coleman, Thomas, 3113.
Coler, J. J., 392.
Coler. Jac, 605.
Coleridge, S. T., 2395, n.
Coles, Abraham. 3185.
Colinot, the. Ahbc, 2137.
Collard, Thomas, 2098.
Collet, Auguste, 3750^.
Collet, Pierre. 28S7».
Collet, J., 3374.
tolliber, Samuel, 127, 3855.
Collie, David, 1506.
Collier, .Teremy, 89, 2118, 2983.
Collier, John, 240.
Collin, Pet., 818.
Collin de Plancy, J. A. S., 3283, n.
Collins, Anthony, 178, 2116.
Collins (Ttal. Col'lio), Franciscus,
4589. 46fi3, n.
Colomme, J. B. S., 3705, n.
Columna (Ital. Colonna), Mgi-
dius de. Romanua, 2021, n.
Comarinus, G. C, 2103.
Comitibus. Petrus de, 3676».
Compl lincte de I dine dampnie,
2461« (Add.).
Cnmpost (Le) et kalendrier. ZiiS.
Concordia Kationis. etc.. 3797.
Condillac, E. B. de, 4771.
Coners, G. J., 2367.
Conference {A) belwpen the Soul
ami the Body, 3357.
Cnnfrerie de prieres, 2927.
Confucius {Chin. Kong-tse, or
Kong-fu-t.se), 1301, 1500-1506«.
ConiniLirica. S'.e Coimbra.
Conjectures philosophiquex, 2554.
Conjectures upon the Mortality,
etc., 877.
Connelly. T. P.. 2636.
Connov, or Conuoven, C. F.,
3353.
Conradi, Kasimir, 1110.
Cbnring, Hermann, 785, 2843.
Conrius, Florentius. Abp., 4531.
Conrot, A, G., 1253k {Add.).
Conseillere. V. M. de la. See La
Conseillere.
Considerations (Some Physico-
Theological), 2978.
Oonstderafiims upon War, 3970.
Onnsiderazioni sulle pene eterne,
4272.
Constant de Rebecque, (H.) B.,
1283.
Contarini, {Lit. Contarcaus),
Ga.sparo, Curd., 5S4.
Contemplation (A) of Heaven,
3453.
Contemplation. The Contempla-
cym of Synners, 3305.
Conti. G". B.. 737.
Conway, Anne (Finch), Vis-
countess, 3795, n.
Conz. C. P., 505. 1696, 1753.
Cook, George, 3166.
Cook, J. M., 4348.
Cooke, Nathaniel. 1024
Cooke, Parsons. 4226, 4237.
Cooke, Thomas. 3959.
Coombe, John, 2358.
Coon, R. R., 4.375.
Cooper, H. G., 324.
Cooper, J. T.. 4318.
Cooper, Samuel, 1>.D., 4061.
Cooper, Thomas, 229.
Cooper. William, 3904.
Copland, Ale.xander, 2579.
Coppin, Kiclmrd, 3341, 3782-
83» : cf 3984.
Coquerel, Athanase,-4374.
Cordemoy. Geraud de, 49.
Cordemoy, L. G. de, 3800.
Cordiale, 2031, 2036.
Cordier de Saint Firmin, Ed-
mond, the Abbe, 978.
Cordovero, or Corduero, Moses.
*e Moses.
Coret, Jacques. 3356.
Cornfeus, Melchior, 2852-53.
Cornellius. Antonius, 4517.
Cornill. Adolph, 366.
Corrodi {not Corodi), Heinr., 897,
905, 1734, 1892, 1935, n., 1998,
3049-50, 40+1.
Corstius, Jacobus, 2428.
Corte {Lat. Curtius), Bartolom-
meo, 443.
Cosri. See Kuzari.
Cossmann, J., 1782, n.
Costa, Uriel {originally Gabriel)
da. See Acosta.
Costa, Y. J. da. 2892*.
Costerus, Franciscus, 2054.
Cotin, Charles, the Abbe, 659.
Cotta, Bernhard, 345.
Cott.i. J. v., 2182, 2189, 3046», n.,
3402, 3510, 3515, 3598. 3602»,
3688. 3760, 3992; cf. 2060.
Cotton. J. F., 4466.
Cottunio, Giovanni. 2064.
Couch, Jonathan, 4861.
Courcelles, litienne de {Lat.
Steph. Curcellsus), 4602.
Courcillon de Dangeau, Louis de.
See Dangeau.
Courdaveau.x. Victor, 1725.
Court (La) de Paradis, 3409.
Courtenay, Reginald. 2292.
Cousin {Lat. Cognatus), Jean,
614.
Coventriensis. Franciscus. See
Franciscus de Sancta Clara.
Coventrv Miiiteries, 2697, n.
Coverdale. Miles, 2042.
Cowan, T. C, 4319.
Coward, William, 73-76, 86-90,
93 ; cf. 79, 79». 82, 84, 93, 99,
173, 727, n., 801, 2995.
Cowie, Morgan. 3117.
Coxe, J. R., 3662.
Co.\e, R. C, 2437.
Coyer, G. F., 176.
Crabbe, George, Vicar of Bred-
Held, 1123.
Crafte (The) to lyve well, etc.,
3297.
Cramer, Daniel, 2957, 2959.
Cramer, J., 3530.
Cramer, J. A.. 1999.
Cramer, J. C, 806. 835.
Cramer, Job., 1502, n.
Cramer, L. D., 1898.
Cranz, David, 1.314-16.
Cratepolius, Petrus Merssseus.
See .Merssa;us.
Crauschwitz, or Cruschwitz,
Adam, 3331.
Craven, William, 874.
Crawford. Charles, 1580.
Cremer, Hermann, 2361; cf.
236.36.
Cremonini, Cesare, 622, 1985^,
n.
Crespet, Pierre, 29.
Crentz, F. C. C. Baron von, 161,
164, 2417 ; cf. 169.
Creuzor, (0.) F.. 1329. n., 1699.
Critical Imiuiry (A), I6S7.
Critical ObservutioTis. etc., 1659l>.
Critique d'un iiivitecin, 4767.
Crocius, J H., 4722.
Crocius, Job.. 2Sit9. 3430.
Croleus, Robertas. iSee Crow.
ley.
Crombie, Alex., 1068.
Crombie, William, 3516.
Cronie, C, 1596.
Cromwell, Thomas, 375.
Crooke. Samuel, 2386*.
Crosa, J. P. (le. See Crousaz.
Crosby, Alpheus, 2310, 4365.
Cross, E. B., 130S».
Croswell, A., 4008.
Crouch, Isaac, 4045.
Crousaz (L}il. Crusa or Croza),
J. P. de. 755, 756.
Crowe. Mrs. C. (S.), 4682.
Crowell, Seth, 4156.
Crowley {Lat. Croleus), Robert,
3:312.
Croza, J. P. de. See Crousaz.
Cruschwitz, Adam. See Crau-
schwitz.
Cruse, Job., 3441, n.
Crusius, C. A., 2413. 2414, 3509.
Csoma de Kciros, Alex., 1453^.
Cudworth. Ralph. 52, 2929.
Cuentz, 138; cf. 170.
Culbertson, M. S., 1521.
Cumming, John, 4574.
Cunningham, Alex., 1473.
Cunradus, Georgius, 628.
Cuper, or Cuyper {Lat. Cu-
prseus), Laurentius, 2051.
Cuppe, Pierre, 3905-06; cf.3958,
3962.
Curcellreus. See Courcelles.
Cureau de La Chambre, Marin,
4713-15.
Curioni {Lat. Curio), C. S., 587,
3308-11, 449s ; cf. 4500. 4507.
Curtius, Barthol. See Corte.
Curtius, Ernst, 1730*.
Curtius, M. C, 823.
Curtmann, W. J. G.. 1165.
Cusa, Nicolaus de, Card., 3673.
Cuvier, Frederic, 4816, 4817*.
Cuyper, Laurentius. *« Cuper.
Cyprianus, Caecilius, 2380.
Cyprianus, Job., 4723.
Cvrillus Alejcandrinus, 3690.
Cyrillus Hierosolymit'inus, 2944.
Czolbe, Heinr., 325, 326, 340; cf:
345.
D.. W., Of Death, 2387.
D***, A., 4724.
Dabisldn,V2b7. 1388, n., 1389, n.
Dahne, A. F., 1900.
Daille {Lat. Dallaeus), Jean,
2838.
Daimnnion (To), 4685.
Dalechamp, Caleb. 4651*.
D'Alenib(a-t, Jean Le Rood. See
Alenibert.
Dalhusius. J. H., 4603.
Dalla;us. See Daill6.
Dame, Friedr., 626, 2964.
Damiron. (J.) P., 1239.
Damstfe, R.. nil.
Dana, R. H., 263.
Danfa {U\) general de los Muer-
tos, 2460.
Dangeau, Louis de Courcillon,
Abbe de. 690.
Daniel. Gabriel, 4733-34.
Daniel. H. A.. 31S4.
Daniell, .Mortlake, 4646.
INDEX OF AUTHORS AXD ANONYMOUS WORKS.
Dannecker, Anton von. 2340.
Daniieil. J. F., Iil73.
DaniiliuiRT, fir Dannhawer, J.
C, 1030. 2103, 359y.
Danse macabri>. (La grande),
246U (Add.).
Dante Alighieri, 3284-89; cf.
3262-03, 3265, 4567.
Dannanson, Jean, 4727.
Darmchuny der Liebe, 4603».
Darwin. Erasmus, 4799.
Da.schizki, J. E., 2881.
Dasent, G. W., 1342.
Dass die. Biicher, etc., 1747.
J)ass Lutlier. etc., 2621.
Dasser, F., 1995.
Dassov, Theodor, 1869.
Daude, F. F., t/ie MM, 2928'>.
Davenport, Christopi^er, after-
wards Franciscus de Sancta
Clara. See Franciscus.
Davies, Edward, 1348-49; cf.
1352, n.
Davies, Edward, 3665.
Davies, Edwin, 3588.
Davies, or Davis, Sir John, 618.
619.
Davis, A. J., 4684, 4701; cf.
4693.
Davis, Sir J. F.. 1516.
Davis, J. M.. 4256.
Davis. 7?eu. William, 1071.
Davis. Woodbury. 3593.
Davy, Sir Humphry, Bart.,
1071".
Dawes, Matthew, 219.
Dawes, Sir William, BaH., Abp.,
Dawson, Beiy., 2563.
Day. Martin, 2967.
Daii (The) of Dncm. 3219.
Day (The) of Judgment, 3244.
Day, Robert, 711.
Deacon, Thomas. 2884.
Dean. Paul, 4218.
Dean. Richard, 4781-82.
Death (Of) and the Nature of
Soules, 2387.
Dibat du corps et de Vdme, 3279,
24610 (/dd.).
Debreyne, P. J. C, 287, 287
(Add.).
Debrit, Marc. 1163, n.
Decker, Thomas, 3325.
Defence (A) of Restoration,
4111.
Deggeler, L., 2882.
Deinhardt, J. H.. 1642.
Delaage, Henri, 2.022, 3399.
De la Chambre, Marin Cureau
de. See Cureau.
Delalle, the Abbe, 970.
Delancey. W. H.. Bp„ 4306.
Delandine. A. F.. 1275.
Delattre. Oil.. 4S29a.
Dfll.ut. //).• .(/.',«', 4278.
Dflillc, .l:i.-,|ii.-s, 979.
IH-litzsch. Franz. 461, 2376.
Dell. Robert. 3273.
Delnck. S., 3043.
Demetrius Ci/dmiius, 565».
Democritus,'711.
Democritus Medivivus,pseiidon.,
2404.
Devinnstratin (Evidens), 3840.
Demonstration de la certitude,
3548.
Dempster. Thomas, 1733», n.
Denesle, 165.
Denis, A., 3786.
Denis, J., 1724.
Denisetus, Joh., 1628. j
884
, John, 3323.
Dennant, John, 3259.
Dennis. George, 1733.
Dens, Petrus, 2174».
Denton, Thomas, 827.
Denyse. Nic, 2040.
Departing Soul's (The) Address,
3281.
Depping, G. B., 1330. n., 2457.
De Quincey, Thomas, 4385.
Dermott, G. D., 266.
Derschau. Reinhold, 2500.
Deryaux, Antoine, 1165».
Desatir, 1389.
Desbordes des Doires, Olivier,
4505.
Descartes {Lat. Cartesius), Rene,
35; cf. 38. 41,42, 698. 4717-18,
4733-34, 4744-45, 4771.
Descent (The) into Hell, 2697».
Deschamps. A., the Abie, 1495»,
1495b, 14951 {Add.).
Des Cotes. J. F., 3054.
Descrizione del giudizio, 3185'>.
Desmarets, Jean, 686.
Desmoulins. the Abie, 2913.
Detry, P. F., 115, n.
Deusing, Ant., 423-425.
Dtusingius Hautontimnrumenos,
424.
Deutschmann, Joh.. 2518, 2863.
Devai Biro, Mathias, 2471*
{Add.).
Devie, A. R.. Bp. of BelUy. 2902.
De Wette. W. M. L. &e'Wette.
Dewey, Orville, 2431.
Dews. Thomas, 1166.
Dexter, G. T., 4690.
Dexter, H. M., 4437-38.
Deycks, Ferd., 1595.
Deyling, J. G. {Lat. T.), 108.
Dhammapadam, 1433, 1433*,
1495='.
AiaAo-yo! ntpi i//vx')S. 1672".
Dialdi/iH- et etitrelien. 3749a.
Dialigues on Universal Keslitu-
iion, 4410.
Dialogus de Hesurrectione. 2964.
Dialogus inter Corpus et Ani-
mam, 3279. 3713% 258 {Add.).
Dia.s, Nicolao, 3197.
Dick, Thom.as, 2252.
Diecmann, Joh., 2712.
Dies Irse, 3184-85.
Dietelmair, J. A., 2637, 3759,
3933.
Dieterici, J. G., 4742.
Digby, Sir Kenelm, 36, 643,
043a; cf 650, 666.
Dillherr, J. M., 2084, 3450.
Dilly, Antoine, 4724.
Diliiciilationes nberiores, 448.
Dimpfel, C.G. (Lat. T.). 3910.
Dionysius Bar-Salibi, 2462% n.
Dionysius de Leewis or de
Leuwis, alias Rikel or Byckel.
Oirthusiensis, 20.30.
Discorso filosofico, 209.
Discourse (A Philosophical), 62".
Di.fcourse (A) against Purga-
tory, 2868.
Discourse (A) concerning the
Certainty, etc., 719.
Discourse (A) concerning the
Resurrection, 2992.
Discnurse (A) upon the Inter-
mediate State, 2567.
Discovery (A) of Divine Myste-
ries, 70.
Dixpunctio Nntarum .XL, 4541.
Dispute de Vdme damnee, 2046;
cf. 3279.
Disquisitiones theologicie, 2147*.
Disquisitions on several Subjects,
Dissertatio singularis, etc., 472.
Dissertation (A) concerning the
tVie-fxistency of Souls. 475.
Dissertation {X) on the Natural
Evidence, 1114.
Dissertation (A) on the Religious
Knowledge, 1742.
Dissertation (A Philosophical)
upon Death, V^?.
Dissertations sur Vimmateria-
lite, 825.
Ditton, Humphry. 100, 3135.
Divine Glory brought to View, in
the Oindev) nation, 4022.
Divine Glori/ brought to View in-
the Final Salvation, 4023-24.
Dobell. Joseph, 4505.
Dobney, H. H., 4320; cf 2321,
4357.
Dobson, Thomas, 4103.
Doctrine (The) of Eternal Hell
Torments. 4227.
Doctrine (The) of Hell Torments,
3912.
Doctrine (The) of the Resurrect
lion, 3105.
Dodd, William, 2418.
Doddridge. Philip. 844.
Dodgson. Charles, 2468.
Dods, J. B.. 1195, 4219.
Dodwell, Henry, 81, 2114-29; cf
93, 801, 21.32.
Dodwell. William, 3927.
Dodworth, Jer., 3580.
Doderlein. J. C. 1747. 3156.
Doedes. J. I., 3170, 3172.
Dollinger, J. J. I., 1300, 1982,
130U {Add.).
Doring, H. (J. M.), 1158.
Dfiritig, P. J., 986.
Dole. B., 4140.
Dolle. C. A.. 3238.
DominiCHS de Neapoli, 2033.
Donker Curtius, H. H.. 3069.
Donndorff, J. A., 2233.
Dood (De) een gids, 2434.
Doomsday, 3186.
Doppert, Joh., 501.
Dorberk, D., 386b {Add.).
Dorner. I. A.. 2294.
Dorr, Benj.. 3654".
Dorri,s, W. D., 311.
Dosabhoy Franijee, or Framjt,
1388, n.
Douce, Francis. 2452.
Doiicin, Louis, 2012b
Douglas, Lady Eleanor, 3208.
Douglas, Neil, 4095, 4109-11,
4122; cf 4151.
Dourneau, the Abbe, 892».
Aofat Trepl i/'UX'7Si 1671.
D'Oyley, Robert, 3010.
Draper, J. W., 343.
Drechsler, J. G., 4720.
Dreckmann, B.G., 2463.
Drei Abhandluiigen, 3983.
Dreier, or Dreyer, Christiao,
416'>.
Drelincoiirt, Charles, 2390».
Dresde, F. W., 2692.
Drew, Samuel. 980, 3072.
Drexelius, Hieremias, 3326^
3330, 3438, 3706.
Dreyer, Christian. See Dreyer.
Drieberge, Joh., 2165.
Drihthelm, 3268.
Drobisch, Max., 4860.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Drom (En mserkelig), 3261».
Droiike, Gustav, 1559" (Add.).
Drnom van den kernel, 3554.
Drosihn, KUB" {Add.).
Drossbach, Max., 1181, 1203,
1217,12^3.
Dubois, B., 2363i {Add.).
Dubois de Rocliefort, Guillaume
de. Se.e Rocliefort.
Duclos, C. P., 1352, n.
Dudgeon, William, 3985.
Dudley, John. 30.5.
DUrr, J. C, 434, 2508.
Dufour, the Abbe, 177.
Du Fresnoy, Nicolas Lenglet.
Sf.e. Leugiet.
Dugard, C. L., 770.
Du Gardin {Lat. Gardinius, or
Hortensius), Louis, 403», 405»'.
Duges, A. (L.), 4834.
Du Halde, J. B., 1512>>.
Duhamel, J. B., 679.
Du Hecquet. Adrien, 592.
Du .Ton {LiU. Junius), Frangois,
of Bniirges, 2477, 2784.
Du Meiil, ftdelestand, 2018, n.,
31S3.
Dumesnil, Alfred, 1253».
Duninier, .Jeremiah, 2677.
Du Moulin {Lat. Molinaeus),
Lewis, 4504.
Du Moulin {Lat. Molinseus),
Pierre, Wte elder, 2785-90; of.
2805.
Duncan, John, 878.
Duncker, Ludwig, 2007.
Duns Scotus, Joh., 2027"; of.
4S94, n.
Dunton, John, 477.
Duparc, H. M., 295.
Du Perron, A. H. A. See An-
quetil du Perron.
Du Pin, L. E., 2528, 4606.
Du Plessis-Marly, P. de Mornay,
Seigneur. S?.e Mornay.
Duplicschrift, 2617.
Duran, Simeon Ben Zemach.
fi'e Simeon.
Durand, 231.3".
Durand, Claude, 2792.
Durandus a Sancto Porciano {Pr.
Durand de St. Pourgain), Gui-
lielmus, 2027*.
Duration (On the) of Evil,
4411.
Dureau de la Malle, A. J. C. A.,
4827.
Du Rondeau, R. Fournier, Sieur.
Du Rosev, 2615-21 ; cf. 2624.
Dutoit Mambrini, M. P., 4067.
Dutton, Salmon, 4129, 4147.
Duval, Andre, 2789-90.
Duval, Pierre, 192.
Du Vigier, Rassiels. See Ras-
siels.
e!' T'.\i.e. iiohert Boyle], 2978.
Eadmerus, 3408.
Barbery, Matthias, 2140.
East, Thomas, 2429.
Eaton, David, 2427.
Eberhard, Fr., .3659.
Eberhard, J. A., 3997-99; cf.
4004, 4011, n.
Eberlin, (G.) P., 897.
Ebersbach, C. H., 1092.
Ecbertus, or Eckbertus, 465.
Ecchellensis, Abraham, 1969.
Mcclesiastes, 1851-59»; 1827.
Eck, Joh., 2736.
Eckermann, Carl, 129l«.
Eckermann, J. C. R., 940, 3526.
Eckhard, Heinr., 2668.
Eckley, Joseph, 4022-26.
Eckstein, Ferdinand, Baron von,
1298.
£daircisscm,eni, 3749.
Edda, the Prose. 1339.
Edgar, Samuel, 2714.
Edgar, William, 4149.
Edkins, Joseph, 1476a, 1483«,
1522.
Edmon<ls, J. W., 4690.
Edmondson, Jonathan, 3542.
Edwards, B. B., 3083.
Edwards, Jonathan, tlie elder,
3737, 4072; cf. 4056.
Edwards, Jonathan, the younger,
4062.
Edwards, Peter, 4565.
Edwards, William, 4875.
Edzardi, J. H., 3891.
Edzardi, Sebast., 3822, n., 3883.
Eggenfeld, J. C, 666.
Egger, Joh., 1883.
Eggers. J. H. C, 1538.
Egomet, M.D..pseiuion., 383.
Ehrenberg, Friedr., 534, 3636.
Ehrenberger, Statins, 2513.
Ehrhardt, J. 6. D., 3075*.
Eichhoff, F. G., 1470".
Eichhorn, J. G., 1835.
Eii/eneis und Fremdes, 1153.
Eindelijke gelukzaligheid (De),
4037.
Eines Anonymi ernstliche Unter-
suchung, 2505.
Einzinger von Einzing, J. M. M.,
185.
Eisenniann, J. A., 248.
Eisenmenger, J. A., 1877, 1935,
n.. 1950, n.
Ekelund, Jak., 861.
Clemens de metaphysique, 162.
Eleusis, 1700.
Eliakini, pseudon., 4390".
Elias a Sancta Teresia {formerly
J. B. Wils), 2827.
EUice, James, 1821.
Ellis, Aaron, 4391.
Ellis, G. E., 496, n.
Ellis, William, 1307.
£loge de VEnfer, 3742-43.
Elphinstone, Mountstuart, 1456.
Elpizon an seine Freunde, 951;
cf. 1016.
Elpizon, Oder uber meine Fort-
dauer,94S.
Elsdale, Samuel, 2239.
Elswich, J. H. von, 104.
Elucidarium, 2020-20".
Ely, E. S., 4242.
Emerson, Brown, 4139.
Emerson, G. H., 1213.
Sraery, J. A., 3749, 3753; cf.
3750.
Ernes. P.. 4632.
Emmons, Nathanael, 2291, 4030,
4062, 4643.
Empedocles, Agrigentinus,
1559".
Empie, Adam, 4178.
Enemann, M., 4547.
Enfantin, (B.) P., 2363', 2363k
(Add.).
Enfer (L') detruit. 3989.
Engel, K. C, .3617.
Engelbert, 328.3".
Enselbert, Herm., 1795.
Engelbrecht. Hans, .3227".
Engelcken. H. C, 4610, 4651l>.
Engolhardt, J. C, 3508".
Engelmann, C. F. A., 1101.
Engelmaiin,J. F., 2512.
Engstrand, 1843.
Ennemoser. Joseph, 458.
Enoch. Book of, 1920.
Enquiry concerning the Eter-
nity, 4:321.
Enquiry (An) into the Cb/we-
quencen, 4549.
Enquiry (An) into tlie Force,
3138.
Enquiri/ (An) intn the Nalure
oftlir lliimnii Stnil. 12."i, 126.
Eiiqidr;/ (An) into the X.iture
of till- Ilaman. Soul, its Ori-
gin, etc., 157.
Enquiry (A Serious) into the
Nature, State, etc., 2577.
Enquiry (A Brief) into the
State, etc., 2202.
Ensor, George, 279.
Enldenkter Atheismus, 3841.
Eiitretiens sur la nature de
I'dme dcs betes, 4772.
Entrelii'us sur la restitution,
.3801.
Entwurf {Kurzer), 3485.
Ephrwm, Syrus, Saint, 3405-
06.
Epicurus, 1648, 1675'', n.
Epiphanius, I'seudo-, 2645.
Epistles: or, The Great Salva-
tion, 4010.
Epi.'!tli'.f,Phikisophical,83T.
Ejiistola, etc., 4540.
jSpilre a mon esprit, 152.
Erbkam, Heinr., 4263.
Erdmann, J. E., 282, 1110, n.
Erfordia, Jacobus de. See Jaco-
bus de Clusa.
Erigena, Johannes Scotue. See
Scotus.
Eriniierung auf die Gegenmey-
nung, 119.
Erinnerungen Uber Tresenreuter,
2547.
Erlauterung eines Beweis-
grundes, 853.
Ernesti, J. A., 2466.
Ernesti. .1. D., :;7Hi.
Ernfl.r ll'irk. |u:;-J.
Erorti nnni (Srhnft- und ver-
/•'/■.
Fr;,,,: 3493.
"/' '■ 'Irr ivichtig-
Errunnjiif 17, ws. 2431.
Errors (The) of Modern Titer
olngy, 4329.
Erskine, William, 1389, 1393".
Erythropolitanus, R. L. See
Lutz.
Eschatologie, 2286.
Eschenmayer, C. A., 1031.
Escriva, Francisco, 2058.
Esdras. See Ezra.
Esistenza (Dell') e decjli attri-
buti, 790.
Esposizione d'un sonetto, 1571".
Esquiros, (H.) A., 1229".
Essai de psychnlogie, 168.
Essai d'line sistcm,'. 138.
Essai d'uned^nioiistration,'6969\
Es.<<ai philosophiqw, 4751.
Essai sur la nature de I'dme,
138".
E.'isai sur la providence, 3003.
Essais de morale, 2096.
Essais philosophiques. 1033.
Essay (The Grand), 90.
Essai/ (A Miscellaneous Metor
physical), 485".
INDEX OP AUTHORS AND ANONYMOUS WORKS.
Sssay (An) cnncerninn the Hu. i lPr.„S~j \
man national SouUlu: MrK'Ar^""" "''"■'«" '^"^^
&say on Fwund7t'imi'^Vh(i
1025. ^"^"^ "^ IrnraorialUy,
£ssay (An) on the Divine Pa.
tfrnity, 3921
(The) of a Spirit
Excur.
3532.
Exxstencia del otro numdo, 1138»
(An) o,^ tt« z,oc/nn« o/ feS/^T'^ ^f
nal Puniahm^^i. Mxar. ■' 'ifP^ratio Immorta
Menial Punishments, 4060.
-^««'y on the Evidence, 25-8e
i!f ^,7 K'^ ff'PP'-ness. 3524.
-£^^a| (An) on the Immateriality
Im m art a litat is, 1 673.
.1 «.....^ J'niiiuruittl
J!.xpositor (The). 4212
-Eriracijora (The) o/ J/«n, Soul,
Eylemann, R. (F.) 2230
Kylert, R. (F.), 2231
Kylke. Chr.. 2536.
^«. l^.e intermediate State, I ^$^^,,^,, ,,,,.
''"ay (An) on the Immortality,
•2575.
'3015 '■'^"^ "'^ '^* -fie«Mrrec/ion
-Evs«y o« </,e Rewards of Eter
"'c.'A 3495.
^f^-^''^'^'^^'^^^^ £a£?:^:S^^^;
•, A. C, 141.
F-, S. v., 1218.
Faber, Basilius, 2474", 3191
iaber, G. S., 3570.
Fabri ' (Lail
2810.
Faber), Filippo,
Smd, 2250.
^"suy (Xu) proving, etc., -im^. I 001 n '
^'^.^^''^ ^''^'^-^'^^ t>- Proof,UAn.^r
-^*j^^ (An) «j,o„ <;^ ^^ „y. f^1|j^4«63, n.; cf. 779, 54
of Man, 56, 70, n,
^Ma^,s.- ore netirement.
EsHbius P8ychalethes,^.eMdo„.,
Estlin, J. P.. 412.3.
Eternal Miser,/. 3018.
Miides sur la thcorie, lOlS.
iiu-n, v.. 344.
Eiigenicus, Marcus, ^fcj,., 2722
Eiiler, Leonhard, 144
Euripides, 1718.
Eusebius Alexandrinus, 2644a
Eusebius Emesenus, 2644a
Eustratius Constantinopoli.
tanus, 2718. "^
Euthanatos, 2432.
Evangelium (Das ewige), 3803
Evans, David, 4046
Evans, John, 2430.
Evelt, Jul., 2313.
Everett, L. S 4-ni
Evers, G. C. H., 911.
Evidence (An) for Immortality,
Evidence (The) for oiir Saviour's
Resurrection, 3137
Evidence (The) of Itelatirm,\
^- (The) of <.« Resurrec \ F^^, G. T
Evidens De.monstral
Fa-hian, 1435", 1435b
Fair, John, 4279.
Fairclough, Daniel. See Featley.
J-amim, c. gaadja.
Falander, Abr., 813.
Fih-k. Nath.anael, 2516, 47.31
FalStVnrs^'-'^-'''^-
FiiUoon, A7. M.,3594.
Jarabt, i.e. Ahfl-Nasr Moham
nied al-Farabf, 1917l> n
Fardella, M. A., 66. ' '
Fardon, A. B., 920.
Farewell to Time, 3538
I 37.36 ^*''''^'™'' '^"^°°'° de
I Farley, Stephen, 4142
Fiirlin, J. W., 1093.
Firther Thoughts, 86.
2147."^"* '•«'•*'"•"«, etc., 2103
Fassoni, Liberate, 2682-83a
faure. A., 262, 376
Fausboll, v., 1433.
Faust, Jac, 2603.
Fawci'tt, J., 2IS.3''
Par (The) „/ Death, 2435.
Fearn, John, 1025.
Fearon, H. B.. 269.
Featley, or Fairclough, Daniel
Fene , J. B. P., 1268. 1352, n
Fenelon, F. S. de la Mothe 738
Fenner, Dudley, 2771 ' '
Ferguson. Adam, 929"
*ern, Robert, 348S.
Fernald, W. M., 4280
*errari, G. S., 20S2a '
Ferriar, John, 236, 2-37
Femer (Zat. Ferrerius), Jean,
Fern^^o.Ferriss,Fdwin,4n7,
Ferry, 2805.
Feslen, J. J., 428.
Fessler, Conr., 3482
Feslus. 4270.
Eeu (Le) d'Helie, 2789
I Jeiicht, Jac, 2762-63 '
^'w^'."'""^-^-^^' 2394, 3483,
Feuilfet, Madeleine, 2103
I'eviier, J., 659a.
^'^'"'J^'oughts (A). 990.
*eydeau, Ernest, 129Sa.
F-chte, I. H.. 293. 318, .337 372.
Fid?te::/.(;v::^='^'^i«98-
Fioinio, Mnrsili,, ;>6Sa.
Bo;.nentura. .Ve« Bonaven-
Fiddes, Richard. 745, 746.
Fiedler, S. C.. 1854.
Field, Nathaniel. 2636.
Iieinis. ThoMia.s. 401a
Fieia. liuptixta ;"iS'>
FiKuier, LMuis.4(;73;
'/S'4nr*'^"''"''P''=°«'-P^^«-
Efnal Restoration, 4158.
*inck, Casp., 3322a.
Fincke, Daniel, 2606.
I'wreMi di San Francesco, 3283,
Firniin, Giles. 4537.
En-st Day (The) in Heaven,
Ewa Id. (G.) H. (A.) von. 1845.
Ewa d, J. L., 2225-26. 3523a.
Ewald, W. E., 2149, 3363
Ewige Evangelium (Das), 3803.
^vige Zorngericlde (Das), 3810.
Examen de VOriggnisme, 3957
Exam ination (An ) of Mr. Tr-..'<
Second Proposition
.450.
, 1190. ' --'"-. -"M102,
I Fecht, C. L., 1159.
\ Fecundatim, eI
Fede, Rene, 432.
Fedeli, 6. B. de', 616.
Feder, J. G. H., 917
Fee, A. L. A., 4876.
Feafeuer (Das), 2909
^ _.,Feldhoff, Aii-ust 2273
1804-|fV/,-«Y,,(n..Ta,,;t:.:'34Sl.
*ellowes. Hohfit. 1103 2424
Z^^, K"'-^'^- ^'■"■-; n'r^;H-'^>^ ^•^•, 3006^,7
353
Fischer. [A.?], 2276, n.
Fischer, A.. 2290, n., 2441 n
lolJo^^.^-' ^1^' ^1«. "34
^Isie'n ^' '^^" ^^^"' ^^2; c£
, Fish, H. C., 1845. n
Fish, Samuel, 4833
Fisher, 4084-85
Fisher, G. P., 3181.
Fisher. John, Bp.. 2738
risk, Wilbur, 4:az-
I Five Sermons. 772
pollstrom, Joh.. 506
I Glanders. O. T 4344
I Fl.itt J F von. 1893, 3603.
Flavel, John, 51.
I ^';;]'^^' Melchior de, 2474; of.
Fleischer, H. L., 1992<>
Fleischer, J. M., 2201.
iTls"^' C*'"^' ^"3-175,774; ef.
^^■^3^' «»'><"■*, the younger,
Flemming, C. F. von, 267.
Fleury, A., 3033a.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Fleury, Ametlee. 4663.
Flint, or Flynt, Henry. 3227.
Florence, Omncil of, 2722*.
Floss, H. J,, 1142.
Flourens, (M. J.) P., 4756, n.,
4840. 4887».
Floyd, John, 2799, 49.54.
Flud {Lut. de Fluctibus), Robert,
2961.
Flua;el, Gustav, 12S6.
Fliigge, C. W., 5.53, 960. 9S8.
Flynt, Henry. *« Flint.
Foe-Ic'iue-ki, 143.5*, 1435>>.
Foggini, P. F., 4496.
Fokl^er, J. P., 1027.
Follen, C. (T. C), 2259.
Fontenelle, B. Le B. de, 3073».
Fontenelle. J. S. E. Julia de.
See Julia I's Fontenelle.
Forbes, Darivis. 4297, 43.38.
Forbes (L it. Korbesius h Corse),
John, 2710, 3678.
Forbes, William, Bp., 2849.
Forbiger, J. G., 1809.
Forchammer, P. W., 1725«.
Forge, Louis de la. See La
Forge.
Forichon, the Abbe, 288.
Formey, J. H. S.. 783».
Formstecker, S., 1781.
Fornariis, Hieronyuius de, Bp.,
579.
Fornier. See Fournier.
Forrester, George, 4120.
Forster, Joseph, 128.
Forsyth, Robert, 991.
Forldauer (Die) im Jenseits,
2314.
Fortdajier und Zustand des Men-
sclie.n, 992.
Fortelius, Gabriel, 757.
Fortia d' Urban, A. J. F. X. P. E.
S. P. A., Marquis de, 1094.
Fortlage, Karl, 1230.
Fortoul, Hippolvte, 2454.
Foster, Dan, 4099.
Foster, Joel, 4086.
Foster, John, 4141, n., 4365,
4.389; cf. 4366.
Foucau.x, P. E., 14;34'>.
Foucher, Paul, the Abbe, 1368,
1391.
Foulkes, Thomas, 1417.
Four Dialogues between Eubulus
and PhygeUus, 741.
Four Di'sertations, 4061.
Fourmont, ;fitienne, 1679.
Fournier, or Fornier, Raoul,
Sieiir da Rondeau, 401.
Frankel, Benjamin, 1961.
Fragment eines Ge^prdehs, 3049.
Fragmente und Antifragmente,
3156.
Francis, B., .3247.
Francis, Eben, 4312.
Francisci, Erasmus, 2103, 3221,
3475, 3722.
Franciscus de Sancta Clara,
or Coventriensis, origmaUy
Christopher Davenport, 2498-
Franck, Adolphe, 1174,1910; cf.
1914.
Francke (Lat. Francus), Greg.,
3449.
Francke, Wilhelm. 2675.
Franckenberg, Abraham von
{Lat. Franciscus Montanus),
Francklin, William, 1443".
Francois, Jacques, of Varenne,
4532,
Francois de Neufchateau, N. L.,
QmnU 258, 258 (Add.).
Frank, Othmar, 1416, n.
Franke, G, S., 554. 2214.
Franklin, Benjamin, 4361, 4471.
Franklin, Beiijamin, pseudon.,
1961.
Frantz, A., 2926.
Franz, A. W., 155, 1269.
Franz, Wolfgang, 3199».
Frapporti. Giuseppe, 298, 299.
Frauenstadt, Julius, 335.
Fre,' Tnquin/{A).-U.
Free Sfrict'ire-: 4084.
Free Thoughts concerning Smls,
Free houghts in Defence, 711.
Frer Thniight^ upon the Brute-
Creation, 4759.
Freeman, J. E., 3544.
Freethinking Christians' Quar-
terly Register, 2248.
Freitag, Job., 406, 407, 4709-11.
Fremling. Math., 868.
French, Calvin, 4298.
French, J. 0., 4S18.
French, W. R., 1249.
Frenzel, S. F., 47, 48, 436.
Frere. the Abbe, 2264.
Freret, Nic. 858, n., 1352, n,
Freunile ( Zwever guter) verlrau-
ter Brieff-Wechsel, 101, 102,
Freuiides (Eiues) der Warheit,
3023,
Freville, A. F. J,. 4800.
Frevmund, Andreas, 3911".
Friik, J, G., 1344.
FriJlibius, Ericus, pseudon.,
4605a.
Friederich, Gerh., 1078.
Friedlich, P. H., 2075.
Friedrich, Fr., 4888.
Friedrich, T. H., 104-3.
Friendly Disputants (The^,
4449.
Friendship in Death, 3494.
Fries, 3119.
Frimel, Joh., 3444.
Frisch, J. F., 3506.
Frisch, S. G., 1862.
Frith, John. 2738-39.
Frohschammer. J., 332, 460.
Frolich, Wolfg.. 226.
Fromm, N. E., 750.
Fromondus, Libertus, 39.
Frothingham, N. L., 2704.
Frowein. J. W. A., 993.
FrUhauff, Christian, 795.
Fry. H. J., 1240.
Fuchs, 2.304. n.
Fuchs, C. J., 4877.
FuUner. G., 1791.
FUrst. Julius, 1929.
Fulke {Lat. Fulco), William,
2766-68.
Fullarton, Joseph, 2087*.
Fuller, Allen, 4249.
Fuller. Andrew, 4087; cf. 4088,
4096, 4165.
Fuller, S. W., 4256.
Furseus, Saint, 3267.
Furtwiingler, Wilh., 1723.
Future Life (The) of the Good,
35.51.
Future Punishments. 4400.
Future Rewards and Punish-
ments. 1681.
FiUure State (The). Or, A Dis-
course. 3409.
Future State (A) proved from
the Light of Nature, 863.
Fyfe, R. A., 2357-58.
Fysh, Frederic, 3098.
G., C, 4780.
G., C. F., .3841.
G., Sir J., 749.
G .... 800.
Gabelentz. 11. C. von der, 1512.
Gabillot, 4853.
Gabler, 282. n.
Gabler, J. P.. 902, 4091.
Gabriel Acosta. Sre Acosta.
Gabriolli. G. M.,454I.
Gadolin, Gust., 1,52:).
Gadolin, J. A., 1777.
Gaetano.Tommasoda Vio, Card.
See Vio.
Galanos, Demetrios, 1406, n.
Galantes, Livius, 1572.
Galbraith, John, 4328.
Galeani Napiouc, G. F., Oaunt,
4567.
Galenus, Claudius, 606, 1638;
cf 1936, n.
Galla, G. C. la. See La Galla.
Gallego do la Serna, Juan, 409.
Gallin, architect, 1241.
Gallouav. Geor-e, 4:529.
Gams, lioiiiC. 2.;ol. n,
Gani;aiif Throilnr. r,i;;?.
Gane a /',. r?)ia, Ui^".
Garbrecht, Peter, 2500.
Garcaeus, Joh., 2047.
Garcin de Tassy, J. H., 1979.
Garden, Francis. 3563.
O.irdini, Antommaria, 222.
Gardinius. &eDuGardin.
Garratt, G., 4879.
Garrett, .!., 1406, n.
Gascoigne, George, 3194».
Gasp.arin, A. (£.), Count de,
4691-92.
Gasparin, N. B., Countess de,
35'.)0». 35901'.
Gassend, commonly Gassendi,
Pierre, 600».
Gastrell, Francis, Bp.,751.
Gatterer, J. C, 1357.
Gaubil, Antoine, 1500.
Gaude, Aug., 997.
Gaudenzio (Lat. Gaudentius),
Paganino, 1550.
Gaudin, Alexis. 3849.
Gaurapada. 1421.
Gautama, or Gotama, 1423.
Gay, Ebenezer, 4154.
Gazall, or Gazzalf. See Gha-
zalt.
Gcbhard. B. H., 3881.
Gebhard, C. M, F., 4(>31.
Gedachten over het eindelyk lot,
1242.
Gedanken ilber die Betrachtung,
800.
Gedanh-en iiber die Fortdauer,
1048.
Gedanken iiber die SeeU, 876.
Gedanken iiber die Unsterblich-
keit, 955.
Gedanken ilber Tori, etc., 1072.
Gedanken mn dem Zwischen-
stande, 2574.
Gedanken von der Seele, Halle,
2194.
Gedanken von der Sej-le, Langen-
salza, 2200.
Gedanken von der Unendlich-
keit. 3953».
Gedik (Lat. Gediccus), Simon,
Geler, Martin, 28.50.
Geiger, Abraham, 1980.
Geisse, U. F., 1143.
887
INDEX OF AUTHORS AND ANONYMOTTS WORKS.
Gimisclde Ge.danl-en, 2171.
Gemistus, Georgius. See Geor-
gius.
General Judgment (The), 3241.
Geiiest, C. C, the. Abbe. 739.
Geiio-el, Geo.. 7.59, 3230, 4663.
Goiiciva, M. A. Sei' Passero.
GenUi'inan'x Magazine. 4551.
Genua, M. A. See Passero.
Geor;/ Midi. Hirsclifddens irrige
Leiire, 3866.
George. N. D., 2328, 4339, 4418;
cf. 4297.
Georgi, J. L., 3935.
Georgii, W., 2298.
Georgius, Fraiiciscus (^Ital. F. G.
Zorzi). See Zorzi.
Georgius Gemistus, or Pletlio,
2029*.
Gerauil de Oonlemoy, Louis. See
Gerdrs, l).uiii-l, 2539, 30.37.
GerUil. G. .S., Card., 146, 146
{Add.).
Geretlete L-hre, 483.
Gerhard, EiUiard, 1713''. 1732,
1732».
Gerhard, J. E., 4533.
Gerhard, Joh., 2060, 2103, 2482.
Gerhard, Ludwig, 3879-85, 3893
-95; cf. 38S7, 3890, 3908,
4382».
Gerlach. A. C, 4882.
Gersonides. See Levi Ben Ger-
son.
Geschichte de.i Mcnsclien, 2623.
Gesenius (F. H.), W., 1919.
Gesenius, Justus, 2074, 2833,
2840, 2971.
Gesner, J. JL, 857, 1690.
Gdpr'dch (Kill) im Reich der
Gnu'h „. nsai, n.
G'-^/in'ir/i liOiii) im Reich der
G^.<t>rUrh,- (Zw.'iV, 180.
G'xprache vom Zastande. 3518.
Gender. .1. S., 3S84; cf. 3893.
Gfuss. Georg, 1S36.
Gfrcirer, A. F., 1002, 1908.
Gliazali, i.e. AbQ-Uaniid JIu-
hammed . . . al-G., called Al-
gazel, 1917'=, n., 1985^
Giamlmllari, P. F., 2745.
Gianniiii. Toniuiaso. 632.
Gihl.oii. E.lwanl, 1659t>.
Giusel.-r. Tli,. 2201.
Oilfonl. I'virlianl. 223.
Gi-i^ I '.■./■<«. Kifss), Joh., 2475.
Gilil. .io.,.|,li. ■1Vh\
:143
(iiMoii. Charl.--;. 716.
(iilinli. (;. T.. 24>^3.
Oilh'l.niM. IS.'iM.it, 2016, n.
GiniiiKi, (iinrint.). 4746.
Gioberti, Vincenzo, 2335''; cf.
3756=, n.
Gipps, Henry, 3079, 3080*.
Gisl.orne, Thomas. 3643.
Gjensynetefter Dtiden, 36621'.
Gladstone,'W. E., 1544.
Gladwin, Francis, 1437*.
Glanvill, Joseph. 467, 468.
Glass. ('. K.,3S41.
Gb-islierg, J. P.. 4SS9.
Gliscenti. or Glissenti, Fabio,
612, 613.
G'oria (De) et Gaudiis, 3412.
Gh)-}/ (The) and Happiness,
;U75».
filucksclig, A. T., 1332.
I Glynn, Robert, 3244.
Gobius, Joh., 2039, 3294.
Goclenius, Rudolph, the elder,
393.
God, eeuwighcid, onsterfelijk-
heid, 1041.
Goddard, P. S., 2557-58; cf.
2560.
God's Love to Mankind, 4063^
Gobel. Karl, 3109.
Gogginger, Ant., 886.
Giischel. C. F., 1084. n., 1091, n.,
1095, 1104, 1222, 1709. n., 2698,
n., 3289 ; cf. 1098, 1099.
Goethals {Lat. Bonicollius),
Henricus, Gandavensis, 2021,
n.
Goethe, J. W. von, 2685; cf.
4578, n.
Gb'ttliche Entwiclcelung, 4014.
Gotze, G. II., 3885.
Goeze, J. M., 800, 2181, 2410,
3036% 3040% 3239, 3370, 4625,
4627-29.
Goff, I. C, 4346.
Gogerly, D. J., 1463.
Goldammer, C. W., 926.
Gomez Pereira, Jorge. See Pe-
Gonzalez de Losada, Juan,
2S03.
Good, J. 51.. 4819a.
Gondliurt, C. J.. .■!')91.
U hvin, D. K., 3110.
Goodwin, E. S., 4190-91, 4214-
15.
Goodwin, John, 4598.
Goodwin, Thomas, D.D., 3348,
3469.
Gordon, William, 4031.
Gordonius, pseudon., 4874.
Gorham, G.M..43S4.
Gori, A. F.. 17.33% ii.
Gosclie. Ki<liar.!. l'.is.-,a. n.
GosprI 0,nu,uniir,ll,„: 4161-62.
Gotania. .S'l' (iautaina.
Goit. rnsterblichhil. 10.36.
Gottleber. J. C, 1578-79.
Gottsched, J. C, 164.
(ioiigli, J., .3057.
Govilburn, E. M., 3104.
i;onttiere, H. A., 1049.
Govett, Rev. R., Jr., 2581.
Gowans, William, 561, 1567,
Gradmann, J. J.. 2242.
Grafr. C. K. .1022.
Griiss,. J. G. T., 559, 1506% 3767,
46i!;i.
Graven, M. C. F. W., 3634, 3639-
41.
Graham, J. W., 1987i>.
Granada, Luis de {Lat. Ludovi-
cus Ciranatensis), 2050, 2649.
Grancolas, Jean. 4545.
Gi-and &«(.)/ (The), 90.
Gi-and Preror/ative (The), 657.
Grand Question (The), 810.
Grande (La) danse macabre^
2461c (^rfd.).
Granger, Arthur, 4273.
Grant, Johnson, 225.3.
Grant, Miles, 2341, 23'
4453. 4465.
Grantham, Thomas, 4537.
Grapius, Zacliarias, 1876,
3813; cf. 3816, n.
Gratianus Arthensis, 2879,
Grattan. Richard, 12.53'>.
Graul, Karl, 1418, 32S5.
■79, I
Gravina, G. (Lat. J.) M., 3513,
4509.
Gray, J. T., 1149.
Great Love (The), etc., 3960.
Green, E. B., 1408.
Greene, Thomas, Bp., 2151.
Greenwood, F. W. P.. 3652.
Greenwood, Henry. 3701.
Gregoire, Henri, Count, 545».
Gregorius Abulpharagins {Syr,
Abulfaraj), or Bar-IIebrseus,
2462a. n.
Gregorius Nyssenus, 3-6, 2945.
Gregorius Thaumaturgus, or
JVeocsesariensis, 2, 10.
Gregorovius, J. V., 4649.
Gregory 1. (Lat. Gregorius Mag-
nus) Pope, 2015.
Gregory, F.. 89.
Grenier, Nicolas, 2754.
Gretser, Jac, 2476, 3419, 3424.
Grew, Henry, 2583, 4376.
Grey, Richard, 1805.
Gridley, J. A., 4692'.
Griebner, or Gribner, Daniel,
2391, 3720.
Griesbach, J. J., 3160.
Griffin, Rector of Dinghy,
3965".
Griffin, N. H., 2597.
Griffith, R. D., 1406, n.
Griggs, Leverett, 4441.
Grimm. J. (L. C), 1333.
Grindle, Weslev, 4339».
Grindon, L. H., 338.
Grinfield, E. W., 4640.
Groddeck, G. E.. 1528.
Groe, Th. van der. 3559.
Grohmann, J. C. A., 888.
Groos, Friedr., 272, 283, 1031,
1124-26 ; cf. 1081.
Gros, 1138.
Grosh, A. B., 4274.
Grosier, J. B. G. A., 1513.
Grosse, August. 975.
Grosse, Carl, 632.
Grosseteste, or Grosthead (Lat.
Capitoj, Robert, Up., 3282.
Grotemever, H.. 1543.
Groth, Daniel, 1647.
Grotius {Dutch de Groot), Hugo,
Grove,' Henry, 106, 764, 765, 796,
3137.
Grulich, 1095, n.
Grumsel, Guillaume, 2866.
Grundtvig, N. F. S., 1328.
Grundy, John, 4125-26.
Grnner, J. F.. 2690.
Gruve, Matthias, 433.
Grnytrode, Jacobus de. See
Jacobus de Clusa.
Gsell-Fels, I. T., 1608.
Guadagni, G. B., 4534.
Guarinoni (Lat. Guarinonius
Fontanus). Cristoforo, 1633.
Gnde, G. F.,4507.
GLider. Eduard, 2706.
Giinther, Ant., 1096.
GUnther, Gotthard, 387.
Giinther. Job., 2614-15.
Guer, J. A., 548. 4706.
Guericke, H. E. F., 2002.
Guerino Meschino, 3303.
Gueroud, Antoine. 4530.
Guibert de Nogent, 2020, n.
Guido, 2039, 3294.
Guigniaut, J. D., 1699, 1726.
Guild, E. E.. 4.322.
Guild, William, 2667, 2812.
Guileville, or Guilleville, Guil-
laume de, 3290-92.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Guilhem de Clermont-Lodeve,
G. E. J., Baron de Sainte-
Croix. See. Sainte-Croix.
Guilielinus Alvemus, or Arver-
niis {Fr. Guillaume d'Au-
vergne),Bp. of Paris. 565, 2024.
Guilleminot, J. F.. 4726.
Guizot, F. (P. G.), 1190^
Gumposch, V. P., 1182.
Gurley, J. A., 4307.
Gurlitt, J. (G.), 3003, 4621.
Gurney, Archer, 2928".
Gusniai), Alexandre de, 3360.
Gut!: Sache (Die) der Seele, 292.
Gutherius (Fr. Guthierres),
Jac. 1675».
Gutierrez, Alfonso de. See Vera-
Cruce.
Gutzlaff. Charles, 1479*, 1506b.
Guyon, J. M. Bouviers de la
Mothe, Madame, 4067, n.
H., G., 657.
H., T., 649. 649 (Add.).
H., W., 4524.
Haarbrucker, Theodor, 1254.
Haartman, Joh., 757.
Haas, F., 4635.
Haberkorn, Pet., 2669.
Habermel, Jer., 3198.
Haberstrumpf, S. H., 4622.
Habichhorst, A. D., 2519.
Hacker, J. G. A., 2693.
Hackett. H. B., 1667.
Hades and Heaven, 2590.
Hales and the Resurrection,
2589.
Hiiberlin, G. H., 2869.
Haeggroth, Nic, 533.
Hiinfler, Job.. 3817: cf. 3816, n.
Hanleiu, H. K. A. von, 1855.
Hiirlin, Sam., 1105.
Hiirtel, Jakob. See Hertel.
Haseler, J. F., 919.
Havernick, H. A. C, 1.396.
Haferung, J. C, 3192, .3735.
Haffner, Gotthard, 517.
Hagemcier, Joachim, 2510.
Hagen, F. W., 981.
Hahn, H. A., 1784.
Hahn. P. M., 3560».
Halbertsma, J. H., 1457'>.
Halbkart, C. W., 1.530.
Hales or Ales, Alexander de.
See Alexander.
Hall, Alexander, 4343; cf. 4344,
4360.
Hall. E. B., 3105.
Hall, F. E., 1425.
Hall, James, 4392.
Hall, Joseph, Bp., 3336.
Hall, W. J., 2914.
Hallam, R. A., 4366.
Hallenberg. Jonas, 2933.
Haller, Albert, Baron von,
4005.
Hallet, Joseph, the younger, 761,
765.
Halliwell, J. 0., 2647, 2697, n.
Hallock, B. B., 4281.
Ham, J. P., 2306, 2632, 4391,
n.
Hamberger, Julius, 3125, 3132d.
Hambleton, John, 2282.
Hamel, £. L., 1534.
Hamel, J. B. du. See Duhamel.
Hamelmaun, Herm., 2052, 3414,
3415.
Hamilton, R. W., 3393.
Hammar, 0. F., 456.
Hammarin, Israel. 2999.
Hammer, E. S., 3060.
Haninier-Purgstall, Joseph, Ba-
ron vim, 1358.
Hanimerich, M. J., 1334.
Hammett, G. A.. 1114.
Hammond, Henry, 2671.
Hammond, J. D,,'llOl.
Hampden, H. D.. Bp., 1730b.
Hampole, Richard. See RoUe.
Hampton, Benj., 727.
Hanaver, Amandus, 2783.
Hancock, Thomas, 4819.
Hanneken, Phil., 3477.
Hannov, M. C, 3961.
Hanson, J. W., 4401.
Hanstein, G. A. L., 1004, 3635.
Happach, L. P. G., 1007, 1008.
Harbaugh, Henry, 3565-67.
Harding, C. L., 3031.
Hardtschmidt, or Hartschmidt,
J. N., 708, 1573.
Hardwick, Charles, 1297.
Hardy, R. S., 1467, 1471.
Hare, Edward, 4126.
Hare, Robert, M.D., 4694.
Ilarenberg, J. C, 120, 3010».
Harles, G. (Lit. T.) C, 1272.
Harmer, Thomas, 1890.
Harris, Jerome, 2307.
Harris, T. L.. 3670.
Harris, Rev. William, LL.D.,
4569.
Harrowing of Hell (The), 2647;
cf. 2641, n.
Hartcliffe, John, 2868, n.
Hartenstein, Gust., 1643.
Hartley. David, 3952, 4227 ; cf
207.
Hartlieb, J. F.. 1344.
Hartmann, J. A., 1556.
Hartmann, Job., 3320.
Hartschmidt, J. N. See Hardt-
schmidt.
Harwood, Edward, 2195, 2422.
Hase, C. H.. 169.
Hase, Cornelius, 2678-79.
Ilase, K. (A.), 3133.
Hasert, F. R., 289.
Hasse, J. G., 1894.
Hasselquist, A. B.. 678.
Hassencamp, J. M., 1834.
Hastings. H. L.. 2329-31, 2348',
4393, 4412, 4442, 4185, 4646».
Hastings, Wan en, 936.
Hatfield, E. F., 4292; cf 42S1,
4293, 4350.
Hatteus, Heinr., 608.
Hatto, or Hetto, Bp., 3269.
Hauber, E. D., 1555.
Hauber, J. M., 843.
Hauer, T. H. See Haver.
Ilaufr, D. F., 920, 922.
Hang, Martin, 1373, 1382-83,
1385, n.
Hanghton, Sir G. C, 1405, n.,
1453b, n.
Haughton, Rev. G. D., 1135.
Haunold, Cliristoph, 410.
Haupt, K. A. F., 1112.
Haurenski, Erich, pseudon.,
2432.
Hautfn, Jacques, 2090, 2851,
2858.
Hautin, Jean, 2832*.
Haver, or Hauer, T. H.. 4610.
Hawarden. Edward, 4636.
Hawes. Joel, 4182'; cf 4183,
4223.
Hayden. W. B.. 4.514.
Hayer, J. N. H., 836.
Haynes. Lemuel, 4106, 4124.
Heath, D. I., 3.574.
Heaven; a Manual, 3545.
Heaven, Hell. Hades, 2634.
Jleaivn open to nil, 3iM»H.
Ilearen our Horn,; 3695, 3597<>
(.((/(/.). n.
H.'bai t. J. A. 1-.. 2:311.
Helienstreit, J.C, 1809.
Heiker, H. C, U)15.
lleciiuft, Adrieu du. See Du
Hecqnet.
Hedcnberg, 4750.
Hederich, A. C. G., 3514.
Huilge, F. H.. 4443.
lleeren, A. H. L.. 1G9.5".
Ileerspink, J. B. ¥., 3670.
Hcfftcr, M. W., 1292.
Hegel. G. W. F., 1407, n.; cf.
1099, 1147.
Heidan, Abraham, 2839«.
Heidenreich, F. W., 3546.
Heinichen, Dr., pseudon. See
Bergk, J. A.
Heinsius, Daniel, 2388.
Ileisse, Sebastian. 2795.
Hll opened to Christians, 3723,
n.
Heller, Ludw., 1563.
Helling. Loth., 142.
HcUklinqender . . . Posaunen-
Schalf. 3216.
Helmont, F. M. van, 478, 479,
510, 3793, 3795; cf. 512, 513,
3814.
Helvetins, C. A., 199.
Helvys, Thomas, 4528.
He.m'an ilber die Unsterblichkeit,
1814.
Hemert, P. van, 4037.
Henao. Gabriel de, 34.51.
Hengel, W. A. van, 3106.
Henke, H. P. C. 18.33.
Ilennigka, J. F., 4725.
Hennings. J. C, 230.
Henno, Franciscus, 2186.
Henrici, G. L., 1079.
Henrici, Heinr., 514.
Henrici, J. C, 1527.
Henrici, M. 0., 688.
Henricus Gandavensis. See
Goethals.
Henricus Salteriensii, or Henry
of Saltrey. 2720.
Henry, Joseph, 355.
Hequembourg, C. L., 2349.
Heraclitus, 1693.
Herald (The) of Life, 4152.
Heraud, J. A., 2097*.
Herbart, J. F., 1146.
Herbelot, Bartlielemy d', 1971.
Ilerberger, Valerius, 3424'.
Ilerbst, N. F., 2021, 3942, 3955,
3966.
Herder, J. G. von, 529, 1041,
3061.
Hei-e and Tliere, 3596.
Here begvnneth, etc. [on Purga-
tory], 2740.
Hrrra/ter, 33r9'.
Herholdt.J. D., 4825.
Herinnerin<j en wederzien, 3651.
Hermann, C. F.. 1CC6.
Hermansson, Job., 1554, 4748,
4750.
Hermes, Georg, 4573.
Hernodius, Andr., 007.
Herodotus, 1720.
Herrich, N. A.. 5.51.
Herrnschwager, Casp., 2655.
Hertel, or Hiirtel, Jiik., 3866,
3869, 3874. 3S86.
Hervanis Natalis (Fr. Herv6 de
Nedcllec). 2021, n.
Hervct, Gentian, 2755.
889
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Herrieux, L., 4fi83.
Ileiz, M. J., 2264.
Hesler, J. N., 4773.
Hesse, G. P., 4770.
Hesse, W., 1205.
Hett, William, 2234.
Hetto. See Hatto.
Hetzer, J. C, 669.
Heumann, C. A., 1743, 3679.
Heusinger, (J. C.) C. F., 4845.
Heusse, M., 621.
Hewlett, J. T. J., 4858.
Heydenreieh, K. H., 924.
Heyiier. C. L. W., 1859.
lleyn, Joh., 2607, 3232, 3235; cf.
2169, n., 26U9, 2611. 2613.
Heyne, C. G., 1660, 1693.
Heynig, J. G., 1006.
Hibbard, F. G., 4581.
Hickolt, L. P., 4419.
Hiepe, C. G., 1851.
Jlier und dort, 3596*.
Hieroiiymus Lucensis. See Lu-
censis.
Higgins, John, 2659.
Hilber, J. A., 2320i>.
HiUlebrand, J. P. U., 4814.
Hildebrand, Joach., 681, 1798
2081, 2103, 3213.
llildreth, B. P., 2342.
Hildrop, John, 47-^9.
Hilgenfeld, Adolf, 1917.
Hill, Aaron, 3228.
Hill, Adam. 2664.
Hill, H. F.. 3575.
Hill, M., 4313-14.
Hill, William, 397.
Hillhouse, J. A., .3266.
Hills, Henry, 427.
Himmelfrcud und Hellenpein
Hiinnwlsburg (Die), 961.
Himpel, F., 1796.
Hincmarus, Remevsis, 13, 3270.
Hindmarsh. Robert, 259, 3169l>.
Hiurichs, 1095, n.
Hinrichs, H. F. W., 319.
Hinton, J. H., 4354-56, 4369.
Hints to Medical Students, 10.50.
Hiouen-thsang. See Hiuan-
thsang.
Hippolytns, Porluensis, 2469,
2938.
Hirsch, J. G., 3681, 3684-86.
Hirsch, Sam., 1909.
Hirschfeld, G. iM.. 3866.
Hirschfeld, TUeophilus, 3866,
Hirschig, A., 367.
Hidoire. de la philosophie Ca-
yenne, 1265.
Histoire naturelle de Vdme, 143.
historical View (An), 2464.
mstory (An) of Muliammedan-
ism, 1978.
ITiftnr)/ of Piirffatnrj/, 2716.
in dor I, (The) of the Apostles'
Crerd, 2679».
Hittell, J. S., 356.
Iliuan-thsang, 14.35».
Hcibart, J. H., Bp., 2,'S78d.
Holilies. Thomas, 89. 1.33
Hoby. ,ViV Edward, 2797
2801.
Hocheisen, J. G., 102, n.
Hochstraat, Jac, 2730.
Hodges, N. W., 4249-50
Hodges, Walter, 2548.
Hodgson, B. H., 1.321
1449, 14.5.3», 1467, 1457«
Hodgson, George, 3111.
Uodson, William, 2968.
cf.
1444.
I Hody, Humphry, 2987 ; cf. 299(
Hogmark, Pet., 935.
Hoei-Ii, 14350, n.
Holty, 1149a.
Holty, Arn., 3096.
' Hiipfner, E. F., 2579*.
Hopfner, J. G. C, 2713.
Hofacker, Ludw., 2262, 3386.
Hoffbauer, J. C, 238.
Hoffmann, A. F., 119.
Hoffmann, A. G., 1920, n.
Hoffmann, Casp., 1638.
Hoffmann, Chr., 2916.
Hoffmann, Franz, 320, 332, n
345, n., 351, n., 2270, n.
Hoffmann, Inim., 898.
Hoffmann, J. C, 3880, 3896
Hoffmann, W., 364, 2323.
Hoflund, E. G., 935.
Hofmann, F. W., 4006.
Hofmann, K. G., 3610.
Hogelande, Cornelia van. See
Hooghelande.
Hoisington, H. R., 1430-32.
Holbach, P. H. T., Baron d',
191, 858 ; cf. 192, 195-199, 201^
Holbein, Hans, the younger
2452, 2454, 2459, 2461", 2461b.
Holden, Henry, 2492.
Holdsworth, Winch, 3004, 3008
3009.
Hole, Matthew, 74.
Holland, G. J., Baron von, 197
Holland, Guy, 657.
Hollmann, S. C, 111.
HoUstrom, Nils.. 1326.
Holmboe, C. A., 1485»
Holmes, David, 4358.
Holmes, Edwai-d, 230.
Holmes, Nathaniel. See Homes.
Holmes, Robert, 3151.
Hoist, A. F., 3646-47.
Holt, Edwin, 4264.
Holwell, J. Z., 1439.
Holy Spirit (The) the Author of
Immortality, 2125.
Holyoake, G. J., 2449.
Homerus, 1524-1545; cf. 1727.
Homes, or Holmes, Nathaniel.
2972-73.
Homme {V) machine, 148, 149.
Homme {V) plante, 160.
Homme (V) plus que machine,
153, 154
Hommel, C. F., 145.
Homo, pseudon., 2346.
Hone, William, 2697.
Honoring, Augustodunensis (Fr.
Honore d'Autun), 2019-20.
Hooghelande, or Hogelande,
Cornells van, 37.
Hooker, Herman, 273.
Hooker, Thomas, 649 (Add.).
Hope (The) of Immortality,
1068a. ' •' "'
Hope (The) of the Faytliful,
Hope, Thomas, 1076.
Hopkins, Samuel, 4032.
Hoppe, J. v.. 2146.
Hoppiii, J. M., 2343.
Horbery, Matthew, 3931.
Horch, Heinrich, 3845-46», 3851-
Horizons (Leg) celestes, 3590*.
Horn, Georg, 1019.
Home, Robert, 3702.
Horneck, Anthony, 3474.
Horsley, John, 3138.
Horsley, Pamuel, Bp., 2694.
Horst, Philipp, 3199"
Hortensius. See Du Gardin.
Hortigas, or Ortigas, Manuel
3447, 3706. '
Hosein Ben Mesiid el-Beghewl
Hotham, Charles, 413.
Hotthiger, J. H., the younger,
Hottinger, J. J., the elder, 201.
Houdaing, or Houdan, Raoul de
3410, 3692.
Houen, Georg, 4257.
Houghton, Pendleburv, 1009.
Houppelande, Guil., 569, 2039
Housel, Zach., 79.
Houwaert, J. B., 2051".
Hovoy, Alvah, 4414.
Howe, John, 3466.
Howell, James, .3335.
Ho Witt, Mrs. Mary (B.), 1341.
Howitt, William. 1341.
Hubbock, William, 4502".
Huber, Joh., 2009.
Huber, Marie, 3899-3903, 3913,
4227, n. ; cf. 3907, 3926.
Huber, S.am., 2776-78.
Hude, Heinrich von der, 268K
Hudson, C. F., 4429-30, 4445-48
4467-69, 4474, 4480, 4494, 4894
n., 44!i5a; cf. 4436, n., 4460*
n., 4493.
Hudson, Charles, 3382-84* 4163
4168.
Hiiffell, (J. J.) L., 1080, 1106; cf.
1086.
Hlilsemann, Joh., 2103.
Huet, D. T., 3999
Huet, P. D., Bp., 2012a.
Hugo de Sancto Victore, 14, n.
Hugo Etherianus, 202;3.
Huidekoper, Frederic, 2643.
Hull, v., 4486.
Hulshoff, Allard, 230*.
Hulsius, Ant., 1940, n.
Humane Souls naturally Immor-
tal, 2118.
Humboldt (K.) W., Baron von,
1407 ; cf. 1406, n.
Hume. David, 859, 893.
Humes, Alex., 2654.
Humor (Der) in Kraft und
Stoff, 367.
Humphrey.*, David, 1882, 2938.
Humphry, W. G., 2312.
Hundeshagtu, J. C, 46, 46.
Hunnius, .i;gi<l., 2103.
Hunnius, Nic. 2480.
Hunolt, Franciscus, 2166.
Huntingford, Thomas, 2678g.
Huntington, Joseph, 4073; of.
4108.
Huntington, William, 4074.
Hupel, A. W., 202.
Hurler, J. J., 412.
Hutching, Elias, 4296.
Hutchinson, Samuel, 4186, 4192:
cf 4203.
Huth, C. J., 3499.
Hvid (Lot. Albinus), Niels, Bp.,
3194 ^'
Hyde, Thomas, 1390.
Hydren, Lars, 898.
Ibn Baja, i.e. Abtt-Rekr Moham-
med ... Ibn Baja (corrupted
into Avempace), lOlTb, n.
Thn Gebirol. See Solomon Ibn
Gebirol.
Ibn Sina. See Avicenna.
Ibn Tofai:, i.e. AbO-Bekr (or
Abft Jafar) Mohammed ...
Ibn Tofail, 1917>', n., 1969, n.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Jdeen zur Kritik, 3064.
J-kiny. or Yih-king, 1497.
Hive, Jacob. 480. 3018.
lUaire, Jacques, sieur de Jouyac,
2796.
Illy, Aiitolne d'. *e Dilly.
Iminanuel Ben Solomon, liomi,
Jmm:rtaliU (De 1') de Vdine, 670,
1120.
ImmortalUe (L') de Vdme, 885.
Immortality; a Pnem, 104i,
1119.
Immortality (The) of Man's
Soule, 646.
Immortality (The) of the Soule,
649, 649 (Add.).
Immortality or Annihilation,
953.
Immortality Preternatural,
2128.
Impartial Tlintights, 89.
Inchino, Gabriello, 2056».
Infant Salvation, 4562.
Iiifirno (L') aperto. 3723.
In/id liti/ Unmasked, 4599.
Inghirami. F., 1733», n.
Inquiries (Philosophical and
Scriptural), 172.
Inquiry (A Philosophical), 124.
Instinct and Reason, 4S74.
Ireland. John, D.D., 1698.
Irena!U.s, Christoph, 3417, 3697.
Irenjeus, Siint, 2129.
Irhove, Willem, 602.
Irving, Edward, 3380.
Irving, M. J., iUJ.
Is the Doctrine of Endle'is Pun-
ishment True,'^o'i.
Isaac Abarbanel, or Abravanel,
R., 1944.
Isaac, Daniel. 4153.
Isaac de Pinto. See Pinto.
Isaac de Stella. 14, n.
Isaac Loria or Luria. R., 1947.
Isaiah. Ascensio Isaix, 3403* ;
cf. 1388, n.
Isambert, Anselme, 600.
Isla. Martin Cavallero de. &e
Cavallero.
Isnard, Maximin, 982.
Isolanis, Isidorus de, 580, 2728.
Israel Ben Moses, /?., 1949.
Is'vara Krishna, 1421.
Ittig. Thomas, 2680, 3818; cf.
3816.
Izquierdo, Sebastiano, 2093.
J.. B. v., 819.
J., W. H., 2590.
Jablonski, P. E.. 1886, 3016*.
Jacksjn, John, 629.
Jackson, John, of Leicester, 130,
Jacob, Henry, 2056.
Jacob, L. H. von. See Jakob.
Jacob, Theodor, 358.
Jacobi, J. C. S. See Schultz Ja-
cobi.
Jacobi, J. F., 894, 1041, 2213.
Jacobs, Alfred, 1493.
Jacobus de Clusa, or de Erfor-
dia, or de Gruytrode, or de
Paradiso. or .Tunterbuck, Car-
thusiensis, 2039, 2471.
Jacobus de Voragine. 3283.
Jacobus Nisibenu-i. 2943.
Jacomino, of Verona, 3280.
JSckel. J. G., 3993.
Jager, J. A., 484.
Jager, J. W., 3831. 3844, 4609, n.
Janichen, J. C, 3040.
Janicke, J. F., 3887 ; cf. 3893.
Jaimini, 1414.
Jakob. L. H., 920, 921, 1033; cf.
923, 937.
Jamblichus, 1669*.
Jameson, Mrs. A. (M.), 4663, a.
Janier, Leonard, 3192.
Jansen, J. M., 4249».
Janua Cahirum, 4604.
Janua, M. A. See Passero.
Jarisch, H. A., 4869.
Jarrold, Thomas, 4S30.
Jarry, P. F., 3750.
Jarvis. S. F., 1316*.
Javelli, or da Casale, Grisostomo
{Lat. Chrysostomus Casalen-
sis,) 585.
Jehne, L. H. S., 3055.
Jehuda. See Judah.
Jehuda Lib Miseg. See Mises.
Jelf. R. W.. 4403.
Jellinek, Herm., 1953, n.
Jenlsch, Paul. 2385*.
Jenks, Benjamin, 3426, n.
Jenks, Francis, 4511-12.
Jenks, Richard. 3827.
Jenner, Thomas, 43.
Jenny, 1136.
Jenseits (Das), 3590.
Jentiuk, M. A., 2316*.
Jentzsch. Heinr.. 511.
Jenyns. Soame, 4S8-490.
Jephson, Alexander, 3367.
Jericho, C. F., 4611.
Jerram, Charles, 4096.
Jerusalem. J. F. W., 860.
Jerusalem, T. W., 695.
Jessenius, Joh., 2963.
Jesu, Daniel k, pseudon. See
Floyd, John.
Jitzchak Lorjensis. iSfee Isaac
Loria.
Joannes Clirysostomus, Saint,
2946% 3266b.
Joannes (Pgeudo-) Damascenus,
2719.
Joannes Saba. 2469».
Joannet, Claude. 4783.
Job, Bmk of 1824-49.
Jobst. J. G., 4264».
Joel, D. H., 1914.
Joel. M., 1933, 193S». 1938«(^rf rf. ).
Johanni'S Duns Scotus. &€
Duns Scotus.
Johannes Scotus Erigena. See
Scotus Erigena.
Johannsen, J. C. G., 1818.
John, King of Saxony, 3286.
Johnson, H. S., 4239.
Johnson, Oliver. 4216; cf 4225.
Johnson, Samuel (b. 1649, d.
1703), 2873.
Johnson, Samuel. Vicar of Great
Torrington. 3023.
Johnson. Stephen, 4047
Jolowicz, H., 3403», n.
Jonas, S. F., 1144.
Jones, C. W., 1197.
Jones, L. A., 4885.
Jones, W. G., 11S6.
Jones, Sir William, 1405, n.
Jones, William, of Nayland,
2.573.
Jon'/leur CDu), 3693.
Jordan, J. H., 4360.
Joris, Andrea de, 1661.
Jorissen. Matthias. 4634.
Jortin. John. 1526, 1746.
Joseph Albo. R., 1941-42.
Joseph Ibn Jachja, R., 1945.
Josephus, Flavins. 1925-27, 2469,
n., 2938; cf 1772, n.
Jost, I. M., 1917*.
Jouffrov, T. (S.), 270.
Joi/s (The) of H,aven, 3555.
Jubinal, Achille, 3272.
Jucundus do Laboribus, pseu-
don., 98.
Judah Charisi, 1936, n.
Judah hal-Levi (Lat. Levita).
1930.
Judah Sahara, or Zabara, 1931»,
Judgment (TIie>. a Vision, 3256.
Judgment (The Last), 3261'>.
Julia de Fontenelle, J. S. E-
2434». 2447.
Julianus Poraerius, Abp. of To-
ledo. 2016.
Julien, S. (A.), 1435", 1498, 1507,
1510.
Julius, J. H., 1305.
Jung, calltd Stilling, J. 11., 2578,
4675-76.
Junge, C. G., 4033-34.
Junge, Friedr., 3657.
Junius ( Fr. Du Jon), Franciscus.
See Du Jon.
Junterbuck, Jac. See Jacobus
de Clusa.
Jurieu. Pierre, 4604.
Just Scrutiny (The), 93.
Justinus Marti/r, 2936, 2938; cf
2123, 2126-27.
K., 971, 2618, 2620.
Kiihler. L. A.. 3258.
Kaiupf Isiilor, 1783.
Kiipptl, II. G., 971.
Kiistner. 1149».
Kiistner, A. G., 853.
Kiiuffer, J. E. R., 3549, 12531
(Add.).
Kahler, J. P., 801.
Kahler, Joh., 735.
Kahlert, A. J., 1610.
Kahnert, Andr.. 3821.
Kaivaljanavanita, 1418.
Kalender of Shepardes, 3299.
Kalendrier des hergiers, 3298.
Kalpa Sutra. 1435.
Kan ifter Diklen, etc., 4257.
Kanada, 1470.
Kan-ing-p'ian, 1510-11.
Kant, imm., 851, 2221; cf 954,
1162, 1176, 3620.
Kapila, 1419-20.
Karajan, T. G. von, 3279, n.
Kardec, Allan, pseudon., 4696,
n., 4699. 4700, 4704-05.
Karsten, H., 2336.
Karsten, Simon, 507, 1559*.
Kast, Joseph, 1032.
Kastner, (J.) G., 2458.
Kate. J. J. L. ten, 4582, 367a»
(Add.).
Kaufmann, Alex., 3281», n.
Keach. Benjamin, 79.
Kedd, Jodocus, 2844, 3338, 4597.
Keil, C. A. G. (Lat. T.), 463, 464,
2000, 3249.
Keith, George, 3471, 45.38, 4605.
Keleph Ben Nathan, pseudon.,
4067.
Kelle, K. G., 254.
Kellet, Edward. 2070.
Kellv. John. 41.32-36.
Kenime, J. C, 208.
Kemmer, N. P., 456.
Kemp. T. L., 4S7S.
Kennedy, E. S., 1186».
Kennedy, Vans, 143a», n., 1453l>,
Kenrick, E. B., 4158.
891
3756,
Ren-ick, John, 1362, 172
Kenrick, Timothy, 2630.
i\fiit, Adul,,],,,,^ 4330-32.
Kent,,,,, Ja,ne«, 2420.
Kfjipler, Lorenz, 2S63«.
Keiantiech, C. H. B. de, 4779
Aeiatix A H. de, 1028, 1207.
Keikhotr, A., 2425
Kerkliove, Joh. Polyander a
t>ee Polyander.
Kern, F. H., 2287.
Kern, Joh., 962.
Kern, V. £., 2190, 3934.
Kern.loifer, H. A., 1127, 1183.
Kerner. (A.)J.,4677.
Kerr, J. J., 3662".
Kershaw, James, 4076.
Kessler, Heinr., 1063
Keyser, J. K., 1337-38
Keysier, J. G., 1324*
Kbabes, Anton, 21S3» {Add ).
el-Khatlb, 1969a '
KhUnl, J. R., 2249.
Kiesling, J. R., 2GSS.
Kiesselbach, E. C, 1769
Killam, J. C, 4450
Killen, J. m., 3(
^35970 (.4rfrf.).
Kimball. J. W., 3589.
Kindervater, C. V., 903
King, Peter, Lord, 2679"
King, W. W.. 2350.
Kingsley, Calvin. 3099.
Kirby, William, 4829
Kirchmaier, G. C 661
Kirchmair (ia«. 'Naogeorgus),
Thomas. &e Naogeorgus. '
Kirchmeier, J. S. 720
Kist, N. C. 2455.
Kistemaker, J. ir., .3250.
Klailen, F. W., a5'^3
Klaiber. C. B., 4I69 "
Klatt, J. E., 834.
Klausing, or Clausing, Heinr
515, 2536, 3491. 3802 '
Kleinfeld, Nic. 620.
Klein-Xicolai, Geore or,
Ifl-^'h S'''^ "-3828, „.„„
IWnnf '"l^ii^^28; cf. 3814:
15, 4001, n., 3828 (Add )
Klemm, Christian, 3225, 3346
Alencke, Ilerm., 1128 244''
Kleuker, J. F., 1367-09, 1747.
K ewitz, A. W. von, 491.
Klinckhardt, C. G., 2260.
Kling. C. F., 2:M0.
Klopper, A., 0132=
Klotz, 2304, n
Kliipfel, Engelb., 2898
Kliige, or Cluge, C. G., 779 780
Knap,>,G.C., 1304,3065.
4179""'' ^^''^''' *^^^' -*i"o>
Kniese, Benj., 141
Knopf, Joh., 3715.
Knorr von Rosenroth, C, 1946-
^"""' Edward, pseudon. See
Wilson, Matthias
Knowlton, Charles, 4199.
Kniitzen, .Martin, 134.
Koch, C.G., 3805; cf. 3816, n
Jiocher, J. D.^ gas^
Korken, or Koken, J. C, 2188.
Kocher, J. C., 2895.
Konig, G. 0. D., .3642
Koiiig, J. c., 4007
KiJnig, J. L. 2698. I
LVDEX OF AUTHORS AND ANONYMOUS WORKS.
Konig, Jos., 1849.
Konnen wir, etc., 1000
Kopke, Adam, 3368.
I Koeppen, C. F., I486.
I Korber, C. A., 132
Korber, Johann, 2709
Korner, J. G., 1832.
^^Sa^'^^- '''^^ ^- ^
Kostlin, C. AV. G., 1847
Kot?fp.,'l1,f^'«-^^-"-
Kohl, Philipp, 3024
Kohlreif, Gottfried, 3500.
Kokeu. &eKocken.
Aolbe, Franciscus, 742.
Kolbius. Ernest, 404
Kolthoff, E. w., 2641, n.
Kopisch, A., 3262, n., 3286, n
Koppe, J. B., 2205. '
Ar.ran. See Mohammed.
Korodi, Ludw., 1250
Kortholt, Christian. 2864
k.^'k^ -?"' "• ^- ^■' 18^-
Kiabbe, Otto, 2438
Krauter, P. D., 3929.
Kraiis, Joh., 4506.
Krause. C. C, 160, 166.
Krause, Christian 104
Krause, H. (C.) 243''
Krehl, A. L. G., 3lcf
Kneger, W. L., 3165.
Knsar, David, 503.
^Vit ''"' ^^''"'""ffff'-^nde
Kroger. J. C., 1353a.
Kronenberger, Ernst, 2224
Knig, W. T., 540.
Kniijtr, J. de, 3637
Krumholtz, Christian, 1551.
Krumm, J. G., 2377
Kunad, Andr., 2974*
Kunhardt, Heinr., 1589
Knnst, J. E., 3427.
Kurze Anmerlungen. 72
qTf P^Pulare Widerkgung,
Lake. E. H., 4413. 4470
J^alitavistdra, 1434b
^*245^"^^''°'' ^- ^'- ^^' Gard^
Lambert. Bernard, 4564.
La .Mettrie, J. 0. de 143 ijs_
1^2,452; cf. 155. IVm""-
Lami, Giovanni, 4776
"^'20^73,* 4^9r'"^-^''^-"^-''«.
Lampe, F. A., 2403, 3888-89; c/.
Lamson, Alvan, 201''a n
Lancaster, T. W., 1767 '
343^'"*' "^ ^"ncilot, Henr.,
Landeis, William, 2351.
Landers, S. P., 4286
Landis, R. W., 3097 4453
Lane, B. I., 4326-28
Lane, E. W., 1965.
Lanfranc. 2020, n.
^"j'^lg^^'liPPe, the Abbe, 1029,
Lange, J. J., 74s, 752.
Lange, J. M.. 3>22.
^'n"^3556 ^'' ^''^^' ^^^-'^^' 2^«6>
Lange, Joachin
117, n.
Lange, S. G., 803.
Langen, de, 687.
Langlois, E. H.. 2457
Langlois, S. A., 1404*
Langsdorf, C. C. von
3647". '
Langton, Zachary, I84
Lanjuinais, J. D., 1406, n., 1410»,
446; cf.
1086.
^ urzer Enttvurf, S4S5.
A uzari, or Cosri, 1930.
Kyspenning, Henr., 2383a,
L., C. A.. 1069.
L., G.. 3348a.
L., V. J., 854.
L., Y. N., 2.36.3a.
L M., 452.
Labitte, Charles, 3263
Laboribus, Jucundus'de, pseu-
Lacey, W. B., 4117.
La Chambre, M. C. de. <&e Cu
reaii de la Chambre
I Lacbarme. 1501-02.
Lachmann, K. H 1604
La Conseillere, p! M. de, 2100.
Lactantms, 2013, 3404
Ladevi-Roche, P. J , 285
Laslius, Vine, 607.
Lafitau. p. F., 1312.
Lafont de Montferrier, 4323
L.a Forge, Louis de, 50.
Lafosse, t/,e Abbi, 3680».
La Galla, G. C, 1634.
La Grave, 2C?8.
Laible, C. G. t., 1176.
Lansing, D. C, 4200.
Lao-tse. or Lao-kiun, 1498-99»
28 ''•''*'• ^'"■"'■^ ^^' 27.
Larkin, George, 334S>.
^* ?'"^l;r<'<' <-handieil. Ant. Su
Chandieu.
irroque, Patrice, 1251, 2352
-asauLx (P.) E. von, 1561, 1709.
Lassen, Christian, 1257, n., 1406
Lassenius, Joh., 3343.
Last Judgnunt (The), 3261b,
Latham, Alanson, 4.348
Lau, August, 2278.
Laugel, Auguste. 386'.
L Aulnaye. F. H. S. de, 545a.
Laurel, Lars, ?61.
Laurence, William. See Law-
rence.
Laurentins, Jacobus, 2820
Laureiitius, Joh.. 3315
Lauvergne, Hubert, 2444
Lauzerand, Antoine, 4420
Lavater, David, 159. 797 804
^T*,*'4'^- ^■' ^-^- 2197, 2206;
cf. 2209, n.
Law (The) and the GoRpd. 4131.
Law, Edmund, Bp., 2174 2348a
n.;^cf. 173, 271, 2186a. 2564!
Law. M'illiam, 3981.
^256165' ^^'''"'""' 252a, 255,
Layton, Henry, 60, 64, 65, 68, 76
^.80, 81, S3, 85, 91, 673, 674,'
Leade. Mrs. Jane, 3802, 3803 n •
cf. 3814. ' '
INDEX OF AUTHORS AND AXOXYMOUS 'WOUKS.
Le Bauld de Nans, C.F. J., 1160.
Leber, (.J.) M. C, 2457.
Le Biun, Pierre, 54o».
Leccius, Hieronymus, afUr-
waids Nieolaus Securus. See
Securus.
Leclerc, G. L., Count de Buffon.
S'e Buffon.
Le Clerc, Jacques, 2806.
Le Clerc (Lat. Clericus) Jean,
Si-ii, n., 3823; cf. 1740-41,
1824, 1867, n.
Le Clerc de Beaulieron (Lat.
Clericus a Belliberone), N. F.,
4559.
Le Due. P. E. D., called Saint-
Germain, 1291.
Leihvich, Edward, 1352, n.
Lee, Luther, 4251, 4370-71.
Lee, Samuel, 23.53.
Leenhof, Fred, van, 3484.
Leewis or Leuwis, Dionysius de.
See Dionysius.
Le Febvre, Hyacinth e, 3217.
Legenda Atirea, 3i83, n.
Legge, James, 1506", ISlSii-
15185.
Legis, G. T., pseudon., 1332.
Le Grand, Ant., 4721 ; cf. 4723,
Lehmann, Georg, 414.
Lehmann, H. A., 3129.
Lehmann, J. F., 1020, 1037.
Llire (Gerettete), etc., 483.
Lchrgebdude {Dn.i), etc., 3901.
Leibnitz, G. W., Baron von,
2579«, n., 3040*, 3991 ; cf. 448.
481, 872, 3017», 4883, 4894, n.
Leicester, Francis, 4048.
Leidenfrost, J. G., 234.
Leidensis, Petrus. See Blome-
venna.
Leipziger Religions/rage (Die),
2698».
Leland, John, 1691, 2199.
Lelarge de Liguac, J. A. See
Lignac.
Lemoiue, 'Albert, 368.
Lenglet du Fresnoy, Nic, 4665-
66.
Lennep, D. J. van, 1701.
Le Normand, Jacques, 644.
Lensseus, Joannes. 2772.
Lent, Johannes a, 1871.
Leo de Bagnols. See Levi Ben
Gerson.
Leo VI., Emperor, 3183^
Le Pelletier, Claude. 3366.
Lepsius, (K.) R., 1354.
Lequeu.x;, Claude, the Abbe, 4496,
n.
Le Quien, Michael, 2883.
Leroux, Antoine, 294.
Lerou.x, Pierre. 558.
Leroy, C. G., 4780.
Less, Gottfried, 2198, 3158, 3613
-14,
Lessing, G. E., 525, 1270, 3154,
3991, 4014; cf. 526, 1747, 3152,
3155, 3162.
Lessing, Th., 2344.
J.,e.ssin3, Leonardus, 630, 631,
3128.
Lesson, R. P., 4847.
L'Jhe. 996.
Letromi, A., pseudon., 996.
Lelter (A), addressed to the An-
dover Institution, 4140.
L'tter concerning the Immor-
tality of the Soul, 81.
Letter (A) concerning the Soul,
4747.
Letter (A), in Beply tn some Ob-
jections, 4331.
Letter (A), in Reply to some He-
marks, 4330.
Letter (A) in Vindication, etc.,
4332.
Letter (A) nf Besnlution, 20S6.
Letter (A Private) of Satis/ac-
tion, 2604.
Letter on the reputed Immateri-
ality, 254».
Ldter (A) to a Deist. 2152.
Letter (A) to a Gentleman, 512.
Letter (A) to Dr. HnUhworth,
3008.
Letter (A) to Dr. Mather. 4019.
L-'tter (A) to George Keith, 4605.
Letter (A) to the Author of. . . An
Enquiry, 135.
Letter (A) to the Author of Di-
vine Glory, 4025.
Letter (A) to the Rev. Mr. B—n,
Letter (A) to the Rev. Dr. IH-
mund Law, 2186».
Lettera d'un chierici, 2687.
Let'.ere teologiche, 2GS3>.
Letters addressed % a Baptist.
to Soame
4457.
Letters addressed
Jenyns, 490.
Letters on Materialism, 207.
Letters to an Uuiversalist, 4095.
Letters to Rev. Joel Hawes,
4223.
Lettice, John. 822.
Lrttre d un m.nistre d'etat, 687.
Lettre au R. P. Bcrthia; 176.
LetLrc dhtn anonyme, 151.
Lettre d'un conseiller, 79S.
Lettre philosophico-tlieologique,
3994.
Ldtres d Eugenie. 858.
Lettresd'un theologien, 4537.
Lettres philosophiques, etc.,
4780.
Lftzte Tag (Der), 2363«.
Lei, J. B., 369.
Leucippus, 711.
Leupoldt, J. M., 252, 370.
Leuret, FratiQois, 4842.
Leuwis. See Leewis.
Levaretti, Andrea. See Andrea
di S. Tommaso.
Lere7i (Het) na den dood, 1244.
Lsveque, Eugene, ICtQ*.
Leveaque de Burigny, Jean,
Levi Ben Gerson {Lat. Gersoni-
des). otherwise Leo de BaguoU,
called Ralbag, 1938; cf. 193S»,
1938» (Add.).
Lewis, Jason. 3130, 3132*.
Lewis, John, 3?57.
Lewis, Tayler, 2375.
Le Wright, 2995.
Liberius a Jesu, 28S2.
Libro de la celestial Jerarehia,
3307.
Llceti, Fortunio, 395, 1635, 4655
-56.
Lichtenstein, 2295.
Lichtscheid, F. U., 3809; cf.
3816, n.
Licio, Robertus de. Set Carac-
cioli.
Liebmann. Beinh., 4749.
Life and Immortality ... . By
Egomet, M.D., 383.
Life and Immortality (Westm.
Kev.), 1192.
Life in Heaven, 3597* (Add.)
67
Lightfoot, John, 2C70.
Lignac, J. A. Lelarge do, the
Abhi, 162.
Li-Id, loOoo.
I.ilie, E. «.. 1581.
Lilius, Zacharias, 3412.
Lim'.o-mastix. 2062, 2(1(>4.
Limburg-Brouwer, Pleter van,
1705.
Lindberg, J. C 1818, n.
Linde, S. G., 1:^85.
Lindemann, J. G., 1277.
Lindemann, J. U.. 1720.
Lindgreu, 11. G., 1775.
Lindner, 452, n.
Lindsay, Sir Davi<l. See Lynd-
say.
Lindstrom, A.. 935.
Lins, Paul, 677.
Liomin, 3744.
Lipenius, Mart., 415.
I.ipsius, Justus, 1075.
Lisco, F. 6.. 3184.
Lister, ^yilliam, 3597.
Litch, Josi.ih, 4315, 4415, 4453.
Lith, J.W. vonder. 707.
Livermore, D. P., 37 SC".
L.vre (Le) des marchands, 2742.
Livres (Les) sacris, 1301.
Lobeck. C. A., 1701.
Loch, Valentin, 2715.
Locke, John, 29S9'>, 3789; cf.
l-lo, 3J04-09, 3CC2.
Lockwood. Lady Jane, 4890-91.
LOber, G. H., 1S61.
Loeffs, Isaac, 2503.
L-jmer, F. S., 1203.
LUhn, E. W., 130S.
Llsch, J. C. E., 22CS.
Liiscber, Casp., 1551, 2522, 3476,
Lo^scheV, M. G..107.
Losclier, V. E., 2542, 2579", n.,
3810, n.
Lohdius, C. F.. 1276.
L'Oiseau, Pierre. See Ales.
Loiseleur, the Ab'ji, 731.
Loiseleur Deslongchamps, A.(L.
A.), 1403, n.
Lombardus, Petrus. &e Pe-
trus.
Lommatsch. C. H. E., 2012«.
Long, Clement, 4470».
Longland, Thom.xs, 2083.
Lonsdale, John, 3379.
Ljrd, M'. W., 2705.
Loiia, Isaac. Se Isaac.
Ljring, Israel. 3733.
Losada, J. Gonzalez de. See
Gonzalez.
Losius, J. J., 1881.
Lot (Het) der menschen, 2220.
Lott, F. C, 1140.
LAU'; (Lj) de la bonrte loi, 1459,
1469.
L )tze, (R.) H., 312. 339, 340.
Louis, Antoine, 13 ».
Lo\ e, Christoplier, .';337.
Love, W. D., ol22, 4493.
Lovensen, J. D., 435.
Low, James, 1453.*
Lucas, Richard, 2134.
Lucas Tudensis, 2020.
Lucensis, Hicronymus, 675.
Lucianus, Samnsatensis, 1667*.
Lucidariis. 2020-20*.
Lucius, 4281*.
Lucius and Celadon, 828.
Lucius, J. O., 2072, 2679, 3486.
Lucius, M. E., 701.
Lucretius Cams. Titus, 1046-49;
cf. 147, 170 1640'' (vldX)
INDEX OF AUTHORS AND ANONYMOUS WOKKS.
liUflewi-. J. P., 703.
Ludovici, C. G.J l'J73.
Ludovici, J. F., 4C06».
Ludovici, Jiic. 542.
Ludwig, lleinr., 120G.
L;:bkeit, J. II. B.i 3171.
ludeke, C. W., 3:^77.
L;;deiiianii, Daniel, 3209.
LUderwald. J. B., 1747-48, 4614.
Luken, Heinr., 1299, 1299
(Add.).
lutgert, K. F., 1760.
LatkcnuUler, (L.) P. (W.), 2591.
LiiUius, Raymundus, 2U21, n.
Lumiiius, j". F., 3193.
Lun-tju, or Lun-gni, 1503, 150C-
1.306".
Lupton, ■STilliam, 3734, 3832.
Luria, Isaac. .S«e Isaac,
luthardt, C. E., 236O0.
Luther, J. A.. 649.
Luther, Martin, 2475, 2735-3n.
27 01, 2949, 3898; of. 2621, 2(i2J
-26, 2S00, 4584, n. .
Luther von Roda, E. A., 842.
Lutz, or, Luz, Renhardus, Ery-
thropolitanus, 2601.
Lux On'entah's, 4C7, 468.
Luzac, tUe, 153, 154.
Luzerne, C. G. do la, Card. See
La Luzerne.
Lyde, Samuel, 1992».
Lyndsay, or Lindsay, Sir David,
M., L., 1138', n.
M . . . , £5.
M. ***, 1140.
M*^*, the Abbe, 4753.
Macaber, 2452.
Macarius Akxandrinus, 3266".
Macbride, J. D., 19S5o.
M'CaUa, W. L., 4170.
M'Causland, J. C, 2599.
M-Clatchie, T., 1519.
McClure, A. W., 4220
McCuUoh, J. II., 2317.
McDonald. J. M., 3585.
Macgowau, John, 2419.
MachBr, J. C, 815.
jNIachir, if., of Tokdn, 1940.
Machy, the MM. See Macy.
Mackay, R. W., 1788.
McKee, Joseph, 4243.
McLaughlin, Tompkins, 3093.
M'Leod, A. W., 42. 8.
Macmahon, J. M., 384.
M'Morris, S. J., 4250.
Macpberson, S. G., 1320, 1320».
Maequart, J., 4SC7.
Macy, or Machy, the Abbi,
4753.: :
Madhava, 1426.
Maercker, F. A., 1647.
Mierlelig Drbm (En), 3261'>.
Miirklin, J. F., 956.
Maggi, Girolamo {Lat. Hieron.
Magius), 3189.
Magnusen {Icel. Magnfisson,
Lid. Magna!us), Finn, 1330-31.
Maguire, Robert, 23(;2.
Md/iabhdrata. 1406-09.
Mahan, Asa, 4G93.
Mithdvanso, 14.",4, 1434».
Mahomet. See Mohammed.
Mai (Lat. Majus), J. II., the
elder, 1£75.
Maier, Adalb., 2288.
Maimonldes, or Jlaimuni. See
Moses Cen JTainion.
Maisch, C, 1:^.5.
Maistre, Joseph, Count de, 1664.
Major, J. T., 2839.
JIajus, J. H., the elder. See Mai.
Malebranche, Nicolas, 704.
Mallet, P. H., 1339.
?.Iallock, David, 10S4>.
JIalobiczky, Joh., 3347».
Malone, W., 2S15.
Mamachi, T. M., 2686-87.
Maniertus, Claudianua. S:e
Claudianus.
Mamiani del la Rovere, Terenzio,
Count, 1163.
Man and his Dwelling Place,
4i54.
Man in Z>ea/A, 2346.
Mm more than a Machine, 154.
M.:n wholly Mortal, 645, n.
lanasseh Ben Israel, H., 1954-
55.
Manchester, George, 6th Duke
of. See Slontagu.
Manchester, Henry, \sl Earl of.
See Montagu.
Mandar, M. F., 545».
Stanford, Erasmus, 4361, 4471.
Mangeart, Thomas. 2887.
Manlove, Tiijjothy, 64, 65.
Mann, Cyrus, 4145.
JIann, Horace, 1253o.
:^Iannhardt, Wilh., 1342».
Manni, G. B., 2091-92, 2859,
3218, 3460, 3712-13.
Man's Mortalitie, 645.
Mansel, H. L., 4447.
Mant, Richard, Bp., 3539.
Manu, or Menu, 1301, 1405.
Manuel de la divotion, 2915.
Mapes, Walter, 3279.
Marbach, Oswald, 2325.
Marca, A. G. de, 2.530.
Marcellin, ou r Existence, 2925.
Marcellino, Valerio. 2383.
Marcellus, Christophorus, Abp.,
1993.
Marcks, U. A. R. J., 1199.
Marcus, Joh., 388.
JIariana, Juan, 627, 2026.
Marie de France, 2721.
Marin, Juan, 3U78».
Mdrkandeya-Purdna, 1429.
r.Iarmontel, J. F., 4617.
JIarracci, Luigi, 1963.
Marrapha de Martina, Antonius,
Marshall. Rev. ■William, 2924.
Marshman, Joshua, lf03.
JIarsom, John, 4064».
.Alarstaller. G. (J. ?) C, 181.
Marsnsj Petnls, 2033. ■
Marsy, F. M. de, the Abbe, 4753,
n.
Marta, J. A., 601.
Martin, Arthur, 3557» (Add.).
Martin, Jacques, 1343.
Martin, T. H., 2332, 4455.
Martina, Antonius Marrapba
de. See Marrapha.
Martineau, Harriet, 309.
Martineau, James, 1151, 1616».
JIartinez de Brea, Pedro, 1625.
Martini, Raymundus, 2027».
Masdbih, 1969', n.
Masenius, Jac,, 2099, 3339.
Masius, H. G., 439, 721, 722.
Mason, Francis, 1436.
Mason, John, 2430.
Mason, W., 3978. ■
JIason, Jtev. W., 313.
Massica, 4735.
Massniann, H. (or J.) F., 2453,
2456.
Materiality (The\ etc., 2147.
Mather, 'Cotton, 3490l>.
Mather, i^aniuel, D.V., 4018-21.
Matter, Jacques, 3G0, 2004.
JIatthesius, Joh., 2475, 2948».
Matthew Paris, 3278, n.
JIatthcws, A. N., 1969».
Matthews, William, 4049.
Matthias, Pierre, 3439.
Mattisun, Hiram, 4305, n.
Man, II. A., 2441.
Mauchart, 1. D., 930.
Stand, John. 3967-68.
Maurice, (J.) F. D., 4394, 4403,
'UOo, 4427-28.
Maury, (L. F.) A., 1291, 1714»,
1727, 2006.
Maxwell, David. 3587.
Jlayer, G. C, 2304. n.
Slaver, J. F., 2108, 2523, 4547,
4729 ; cf. 3S29, n.
Slayer, Johann, 2162, 2407.
Sliiyer, John, 3321.
M.ayers, W. fJ. F., 2459.
Slayo, A. D., 4456.
Sl.ayronis, Franciscus de, 2021,
Maywablen, V. V., 2593-94.
Sleadows, T. T.. 1509, n., 1520.
Slebius. V. E., 2246.
Medhurst, W. H., 1500», 1516»,
15160, ISiea, 151 ef, 1518>-
15180.
Slediavilla (Eng. Middleton),
Richardus de, 2021, n.
Medina, Sliguel de, 2757.
Meditationes aliquot. 762.
Meditations and Cmittmplations,
3529.
Meditations and Eejlcctiom,
2216.
Meditations metopfiysiques, 432.
Meditations of a Divine Soulf
3730.
Meditations on Death, 2450l>
(Add.).
Meek, Robert, 3583, 3648.
Slecne, Heinr., 2173, 3901, 3939,
S940.
Sleerheim, C. E., 2176.
Sleier, F. C, 1770.
Sleier, G. F.. 139, 792, 802, 803,
812, 816, 820, 4763-64; cf. 799,
n., 83*^, n.
Sleier, Gerhard, 2989', 4658,
Sleijer', J., 1776.
Sleikle, James, 242.
Meine Beruhigung, 385.
Sleiners, Christoph, 206, 1278,
1279, 1303, 1692.
Sleiring, 1597.
Sleisner, Balthasar, 2813.
Sleisner, H. A.. 3026.
Meisner, Job., 697, 2103, 2500,
2542, n., 2579°, 2674,. 3210,
3781.
Sleister, J. H., 1010.
Sleister, Leonbard, 243.
Slel, or Mell Conrad. 2105-06.
Slelanclithon, Philipp, 22,2761;
of. 2750.
Slelanrter, Magn., 676.
Slelguizo, Atilano, 4510.
Memoire sur la spirit ualite, etc,
262.
Memorare Novissima, 2031, .n.,
2036. n.
Slenant, Joachim, 1399.
Menard. 2112.
Slenasseb. See Manasseh.
Mencius {Chin. Sleng-tse), 1506-
1506O, 1507.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Mendelssotin, Moses, 1956-59 ;
cf. 904, 943.
Meiidez, Francisco, 2874''.
Mennander. C. F., 805.
Mentzer, Balthasar, 3430, n.
Menu. See Manu.
Moiizel, Andr., 462.
Menzel, Wolfgang, 2007l>.
Mercier, Christuphe. See. Albert
de St. Jacques.
Mercier, L. P., 1235.
Merclier, Joh., 3819, 3833; cf.
3816, n., 3824.
Merrick, J. M., 3103*.
Merritt. Timothy, 3253-55, 4252 ;
cf 4205.
Merry, William, 3556.
Merssseus, or Opmersensis, Pe-
trus. Cratitpolius, 617.
Merz, Alex., 4523.
Merz, Aloysius, 2897.
Me.sserschmidt, Heinr., 284.
Messner, J., 4484.
Mesterton, Carl, 813. 839, 2571.
Metcalf, C. T. P., 4282.
Metelerkamp, J. J., 1762.
Mitempsycnse (La), discours, 522.
Method (A New) of demon-
strating, 832.
Methodist Episcopal Church, U.
S— Tract SocMy, 4373.
Methodius, Patarenns, 2938,
2942.
Metternich, E. G., Baron von,
762.
Mettrie. J. 0. de la. See La
Mettrie.
Mourer, C. F., 3653.
Mewes, or Meves. W., 4807.
Meyer, B. W., 1756.
Meyer, E. J., 2336".
Meyer, H. H., 286.
Meyer, J., 1198.
Meyer, J. B., 348, 540».
Meyer, J. F.. 452.3.
Meyer, J. F. von. 538, 4676.
Meyer, Joh., 2170, 3682, 3684-
85.
Meyer, Joseph, 1198.
Meyfart, J. M.. 2062, 2103, 2965,
3202, 3437, 3704.
Meykandan, 1430, n.
Mezger, G. I. S., 2182.
Micali, Q., 173.3S n.
Michael Apostolins, 2029*.
Michaelis, Antoine, 2860.
Michaelis, Fr., 1615.
Michaelis, J. D., 1810, 3161-62;
cf 1818.
Michelet, C. L., 1137-38, 2318.
Michelis, Fr., 345.
Micraelius, Joh.. 654.
Middleton, Conyers, 1805.
Middleton, Richard de. -See Me-
diavilla.
Mignot, Timothee, the Abbe,
1167.
Milandroni, Fortunio, 2772».
Milbourne, Luke, 384.3.
Miles, J. B.. 2709i>.
Miles, William, 145.33.
Mill. David, 1974, cf 1874, n.
Miller, J. P. A., 2106.
Miller, Rev. John, 2585.
Miller, T. H., 4435.
Milles. Thomas, 2119.
Mills, Charles. 1978.
Mills, William, 1703.
Milman, H. H., 3266.
Milton, John, 2348», n., 3344,
•4320.
Miltopaeus, Mart., 678.
Mlnokhin-d, 1387, n, 1403^, n.
Minor, M. G., 3365.
Mirafcaud, Isaac, 814.
Mirabaud, J. ^..pstudon., 191.
Mirandola, G. F. Pico da. See
Pico.
Misus. Mart., 2475.
Miscellaneous Metaphysical Es-
say, 4S.5».
Miscella^ieous Observations, 220.
Mises, Dr., pseudon. See Fech-
uer, G. T.
Mi.^licdt-id-MasdhVi',l(>m'^.
Missinnary Maijcizine, 4109.
Mitcbel. John. 2134».
Mitclu-11. Edward. 4238.
Mitclicll.Th.imas, 2.n4».
Mohrlciii. Kerd., 1S36.
JlciUer, Jacob. 3S90.
MiJller, Nic. 1499».
Moens, P., 3624.
Mohammed, 1301, 1963-87.
Jlohammed esb-Sharastaui. See
Sharastanl.
Mohl. Julius, 1497.
Mohnike. Gottlieb, 1511.
Mohr, J. A.. 270.3.
Mohsan Fant, 1257, n.
Moldenhawer, J. H. D., 4626-
29.
Molenaar, D , 3391.
Moleschott. Jac, 314, 315, 317,
n.. 345-347.
Molin. Laur., 2999.
Miilinaius. ^e Du Moulin.
Moller, E. W.. 5.
MoncrieiT, W. G., 1792, 4378.
Monde (Le), etc., 814.
Mondegai. Michel. 2S80».
Mone, F. J., 1329, 2018.
Moneta, Cremmiensis, 2025.
Moniglia, P. T. V., 157», 179,
179».
Montagu. George, Gth Duke of
Manchester, 2597».
Montagu, Henry, \st Earl 'of
Mancheiter, 633.
Montaigne, Michel de, 565'', n..
1255.
Montalban, or Montalvan, J. P.
de. 2817.
Montanari, Ant., 4775.
Montanus. See Franckenberg.
Monte. Lambertus de, 4653.
Montfaucon, Bernard de. 1680».
Montgomery, G. W., 4259.
Montgomery, Robert, 2302,
3385.
Monti, Benedetto, 3S6b.
Monti, G. F., 4761-62, 4777.
Moody, or Moodey. Sam., 3733.
Moor, Edward, 1441.
Moor (Xu<. Morus), Michael,
698.
Moore, Asher, 4294, 4349.
Moore, John, Bp.. 700.
Moral Essay (A) upm the Said
of Man, 56, 70, n.
Mm-al Proof (A), etc., 751.
Morardo. Gaspare, 998«.
More. Ilenrv, 468, 655, 662,
2602: cf 53.476.
More, Sir Thomas, 2734; cf
2738.
Moreau. L., 300, 1230».
Morel, Hvacintlie, 251.
Morell. J. D., 378.
Morfiuace or Morfouago de
Beaumont, 4752.
Morgan, Sir T. C, 251«, 252»
Morgan, Thomas, 1803, n.
Morganwg, lolo, 1347, n.
Mornav, Philippp do. Seigneur
du I'les.-!i.i-Marly, 651.
Morrin, Henri. 12i>3.
.Morris, F. O., 4SU3.
.Morris, W., 43;)5, 4;ir,7-n9.
Morrison, Robert, 14W"), n.
Morse, Pitt, 4210, 4239.
Mortal Life, 2579.
Mortimer, Thomas, 2209.
Mortlock. J. J., 1243.
Morton, Thomas, D.D., 2;)(U-65.
Morus, Henricus. jSc« More.
Morus, Michael. See Moor.
Morus, S. F. N., 3052.
Moses, 1798-1823.
Moses Bar-Ceplm. 3407.
Moses Ben Slaiujon {Lat. Mai-
monides), JE^iyptius, called
Rambam. 18C0, 1931-33.
Moses Ben Nacliman (L<i^ Nach-
manides), Gerundensis, called
Ramban, 1934.
Moses Cordovero or Corduero,
R., 1946.
Moses de Leon, or Ben Shem
Tobh, 19^7. 1940.
Moses Mendelssohn. iS!« Men-
delssohn.
Moses Romi, 1948.
Mosheim, J. L. von, 52, n., 1619,
n., 2929, n., 3012, 3--64. 3909,
3937-38, 4550; cf 3934-35.
Moss, Charles, Bp., 3146, cf.
3142-43.
Mothe le Vayer, Francois do la.
See La Mothe.
Mountford, William, 3568. .
Jlouracya d'Ohsson, Ignace,
1976.
Mourges, Michael. 1078.
Mower, Arthur, 4S10.
Mritvunjaya "Nidyalankara,
1418^
Mucke, J. n., 1586.
MuUer, A. L., 3602, 3740, 4548,
Midler, C. 6., S07.
MUUer, C. L..3133.
Miller, Christian, 2136.
MUUer, G. H., 3046*.
Muller,G. P., 103».
MUUer, G. T., 2409.
MiiUer, Georg, 2954.
MUUer, H., 2l03.
Miiller, J. D., 7S6, 799, 817,
3029, 3034, 3990.
MUUer, J. S., 163, 2625-26.
Mi.Uer,J. T.,530, 361S.
Milller, Joh. Georg, 1319, 1396.
Midler, Joh. Gottlob, 4630.
MUUer, Julius, 1008, 1219.
MiiUer, K., 345.
MUUer, K. 0., 1733», n.
MUUer, L. II. 0., 1609.
Midler, Max, 1404», n., 1470.
1477, 1485, 4894, n.
MUller, P., 2981.
Milller, Wilhelm, 13.36.
MUlmann, Joh., the younger,
2837; cf 2840, 284,3.
JIumler, J. C. E.. 203.
MUnch, J. G., 2368, 3620-22,
3625.
Muenscher. Joseph, 2708.
Miinter. Friedr., Bp., 1328».
MUnter, G. W., 4J,57.
MUsli (not Muslim. David. 22.')0.
Muhammad. .v,M.,!u.mm.Ml.
Mnir, John. 14!i4\ n.
Muir, WiUiani, I'.i.s.-,.
.^r,llamuli,^^i^r,.
Mullens, Joseph, 1494.
895
INDEX OF AUTHOl:S AXD AXOXYMOUS WORKS.
Mumford, or Mnnford, James,
2831^
Munaienius, Ant., 411.
Munk, Salomon. 1820, 1912-13,
191T^ 19Sa», n.
Muratori, L. A., 2156.
Murray, John, 4070» 411S; cf.
4008-09. 4042.
Murschel, Israel. 3448, 3708.
MnsKiis, Joli.. 4C02.
Musaus, Petrus, 2094.
Musoulus, Andreas. 3313.
MutTTTjptOf airo#caTa<TTa<r£<os,
3S16.
Huston, C. R., 3649.
Muzzarelli, Alfonso, 3051», 46.33.
MysUry (Tlie) hid from. Ages,
4037.
N., N. A Letter, etc., 512.
Nachmanides. See Moses Ben
Xachnian.
Kachtigall. J. C. C, 1857.
Naclantus, Jac, 593.
Kagelsbach, K. F., 1539, 1728.
Nahuis, G.J., 865.
Nancel, Nicolas de, 606.
Naogeorgus (Gcnn. Klrchmair),
Thomas, 4519.
Kapione. See Galeani Napione.
Kash, D. W., 1352; cf. 1347, n.,
1350, n.
Nason, George, 1011.
Katale, Antonio, 2i75-78.
Natali, Martiuo. 2687, n.
Katlmnael, Nicephorus. See
Chumnus.
Natividade, Antonio da, 2823.
Katta, M. A., 596.
Natter, J. J., 2243.
jVatura (De) Animte. See
Opus.
Kutural and Revealed Beligion,
3003.
Nature (On the) and Elements.
etc., 302.
Naumann. F.. 2455".
Naumann, M. E. A.. 1073.
Nausea, Friedr.. 2948.
Nava Tatva. 1435.
Naville, Ernest, 1253e.
Neale, J. M., 4681.
'Sei\n(ier,pse.udon..f 349.
Neander. Michael, 3317.
Neapoli, Doniinicus de. iSee Do-
minicus.
Nelis, C. F. de. Bp., 948».
Nelk, Th., 3557.
Nemesins, Emesenus, 7, 8.
NeovilliEus, Joh., 25.
Nessel, Mart.. 1256, 2088.
Neubauer, Jac., 2964. n.
Neubig, .Andreas, 1087.
JVf«« Athanasia, 1015.
NcuK Yordellung, 3996.
Neufchateau, N. L. Francois de.
Count. See Fran9ois de Neuf-
chateau.
Neufeld, Conr., 416».
Neuhauser, Bernh., 2857.
Neumann, C. F., 1437, 1508.
Neumann, C. G., 250.
Neumann, J. G., 1850, 2675,
2SS1. 4546.
Neumann, Sam.. 2408.
Neumayr, Franciscus, 4615.
Neumeister, Erdmann, 2167,
3S94.
Neuss, H. G_ 3836; cf. 3816, n.,
3828.
Neve, Felix. 1461", 1471».
Neviiie, William, 296.
.196
New Method (A) of demonstra-
ting, 832.
Xew Sentiments, 4044.
Xewcomb. Thomas, 485, 3229.
Newman, F. W., 11S4.
Newman, J. II.. 2910 ; cf. 2907.
Newtun, Thom.a.s, Bp., 2207.
Nicephorus Chumuus, See
Chumnus.
NichoUs, William, D.D., 82, 83.
Nichols, John. 2771.
Nicholson, Henry, 3.357.
Nick-Groome, pseudon., 2801.
Nicodemus, Go: pel of, 2644.
Nicodemus, pseudon., 3084.
Nicolai, Philipp, 3420, 3422.
Nicolas, Michel, 1918.
Nicole, Pierre, 2096, 4753, n.
Nielsen. Glaus, 2702.
Niemann, Sebast., 2103, 2496,
Niemeier, J. B., 4607.
Niemever, A. H.. 912.
Xieremberg. J. E., 3332.
Nifo. See Niphus.
Nigrinus, Georg, 2770*.
Niphus (Ital. Nifo), Augustinus,
577 ; cf. 578, 579, 585.
Niphus (Ital. Nifo), Fabius.
394.
Niv.ardo del Riccio, D., 4777.
Xo Prteexiste7ice, 470.
No Proof, 25C0.
Noble, Robert, 3114.
Noble, Samuel, 2279.
Koctuary (The), 3240.
Noel, Frangois, 1512a.
Noldeke. Theodor, 1967.
Nogarola, Taddeo, 881.
Nogent, Guibert de, 2020.
Nounen, Nic, 3498.
Noordbergh, A., 2256.
Norberg, Nath., 1816.
Nore, Alfred de, pr.eudon., 4S54.
Nork, Friedr., originally Selig
Korn, 12SS», 1397, 2291", 1339*
(Add.).
Norris, John, 2121, 2123-24.
Norton, Andrews, 1564, n.,2644,
n., 3381, n., 3535, 4578.
Norton, Jacob, 4115.
Norton, John, 2493.
Notes. 4193.
Notes and Queries, 500.
Nothwanger, J. H., 3476.
Nothwendige VolUndung (Die),
2880.
Nomrisson, J. F., 1252.
Nova Paradoxa, 4743.
Novelle letterarie. 4776.
Novena para rogar, etc., 2912.
Novi, Ambrogio da, 2885.
Noves, G. R., 4405.
NuVnberger, J. C. E., 1121.
Niisslein, Georg, 968.
NybljEus, Axel. 1199.
Nye, James, 4481.
Nj-mpach, Martin, 744,
Nyssenus, Gregorius. See Gre-
gorius.
0., R., 645.
06 die Tliiere Teufel seyn, 4765.
Ob wir unjitcrhlich sincl, 971.
Oberius, 4740.
Oberlin, J. F., 4679.
Oberthur, Franz. 2369.
Obry, J. B. F., 1480, 17S1«.
Observations mi Dr. Cliarltons
Treatise, 674.
Observations on 1st. The Chro-
nology, 2629.
Observations (Miscellaneous) on
some Points, 220.
Observations upon a Sermon,
60.
Observations upon a short Trea-
tise, 65.
Observations upon a Treatise
...by Dr. Slierlocl; 3355.
Observations' upon a Treatise
intituled, A Vindication, 76.
Obsirvations upon a Treatise
intit'hd Psychologia, 85.
Observations up- n a Treatise
intituled Vindiciffi Mentis,
78.
Observations upon Dr. NicJwlli's
BooK: S3.
Obs>:rvations upon Mr. Wads-
worth's Bool; C73.
Occam, or Ockham, William,
2021, n.
Ochino, Bernardino, 2749.
Ockel, E. F.. 3062.
Odoni, Rinaldo, 1623.
Oeconnmie (Die) der Natur, 891.
Oeffentliche Bezeugung, 3867.
Oegger, G., 4244.
Oehler, G. F.,1785.
Oelreich, Nic, 789.
Oertel, G.F.. 1837.
Oertel, H. G.. 2691.
Oesfeld, G. F., 210, 847, 3998.
Oetinger, F. C, 2201* (Add.\
3994* {Add.).
Octtingen, Alexander von, 4421.
(Euvres (Les) de Tlierphile, 639.
Ogilvie, John, 3242, 3517.
O'Lavery, Murtagh, pseudon.,
2890.
Olbers, J. G.. 2202», 3518».
Oldendorp, C. G. A., 1306.
Oldfield. F.. 92.
Oldfield, Traverse, pseudon.,
4685.
Olearius, B. C, 2172, 3369.
Glcarius, J. G., 723.
O'Leary, Arthur, 890.
Olivier, Jean, 522.
OUyffe, George, 2148.
Olmedo, Juan de, 2^96.
Olpe, J. H., 105.
Olshausen, (D.) J. W., 927.
Olshauseu. Herm., 2003, 2370,
3536; cf. 4489.
Olympiodorus, 1.570.
Omuth. Christ., 3781.
OSa, Pedro de, 2385.
Onsterfelijkheid . De), 4697.
Onsterfelijkheid (Over de). 941.
Ontologos. pseudon.. 810, 811.
Oosten, A. van, the younger,
3629.
Oostkamp, J. A., 4571.
Opitz, Heinr.. 2996.
Opmersensis, Petrus. See Mers-
swus.
Oporin. Joach., 544, 546, 217T.
Opreisning (AUe Menneskers),
4382».
Opus de Natura Animse, 2035.
Opuscuca philnsophica. 3795.
Opzoomer, C. W. van, 381
(Add.).
Oracula Sibyllina. See Stbyl-
line Oracles.
Ordinaire (U) des Chrestiens,
33.'0. 3301.
Oregio. Agostino. Card., 1637.
Origenes, 2012-1 2", 2940; cf. 5,
469. 3814, 3835, 3847.
Originall (The True) of tht
Soule, 409», n.
INDEX OF AUTHORS AND ANONYMOUS WOPxKS.
Origine (De 1'), etc., 4067.
Oriyine (De 1') de I'diw, 440.
Oriol, or Auriol, Pierre. See
Aureolus.
Ormerod, Iticliard, 227.
Oiphal, W. C., 4808-09.
OiT, JcAii, 12:11.
Ortigas, Manuel. Sec Hortigas.
Ortiz Lucio, Francisco, 2057.
Orton, Job, 3373.
Osborn, George. 3123.
Osburu. William. 1362».
Osiander, J. A., 519, 7e6, 3676.
Osten, Baltii., 2779.
Ostertag, J. P., 957.
O'SulIivan, Philip, 2S17».
Othlo, or Othlonus, 3275.
Otreb. Rudolfus, pseudon. See
Flud.
Otto, or Otho, Frisinffensis,
2022.
Otto, O. F., 3735.
Otway, CcBsar, 4SG2.
Oiipwk'hat. 1410».
Our Heavenly Home. 3592.
Oar Liltl': 0)ie% 4579.
Ouvrier, L. B., 3370.
Overal, John, Bp., 2527.
Ove.rdcnkingen (Christelyke),
2285.
Overton, R., 645-647.
Ovidius Naso, Publius, 1557.
Owen, R. D., 4702.
Ozauam, A. F., 1713, 3262, 3280.
P., C, 475.
P., J. L., 2185.
P., R., 3015.
Pacificus, pseudon., 869.
Paes, Everardus, 2839».
Page. C. O., 4086.
Pagenkop, Christian, 3870, 3871 ;
cf. 3909.
Paige, L. R., 4205, 4228.
Paiiie, Martyn, 306.
Paleario, Aonio, 586, 1646'>
(Add.).
Palfrey, Cazneau, 3392.
Pallegoi.x,J. B., £p., 1474.
Pallia, 1985% n.
Pallu, Martin, 2159.
Palmblad, W. F., 1717.
Palmer, J. E., 1779.
Pansch. Carl, 1645».
Pape, W., 3541.
Paradi.so, Jacobus de. See Ja-
cobus de Clusa.
Paraineswara -jnydna -goshthl,
1481.
Pardies, I. G., 4718.
Pareau, J. H.. 1838.
Parisetti, Lodovico, the younger,
580».
Parker, Benjamin, 787.
Parker, Rev. Joel, 4209-10.
Parker, Robert, 2606.
Parker, Samuel, Bp., 469.
Parker, Samuel, the younger,
2997.
Parker, Theodore, 1168, 1289,
4S94, n.
Parkes, Richard, 2663-65.
Parkfiurst, Nathaniel, 3224.
Paroni, Carlo, 4786.
Parry, John, 2976.
Parsons. Thomas, 3005.
Partinger, Franz. 2135» (^Add.).
Pasch, Georg, 4730.
Pasquin, 3308-11, 3724.
Pasqaino in Estasi, 3310-11.
Passaglia, Carlo, 4406.
Passen. A. W., 935.
Passeran, Albert, Count de. See
Radicati.
Passero, M. A., called GMiova
{Lat. Genua). 597.
Pastore, Raffaello, 1646'> (Add.).
Pastoret, C. E. J. P., Marquis de,
1275».
Pataki, Franz, 515» (^Add.).
Patanjali, 1422. .
Paterson, James, 4194.
Patria, Andrea, 3303, n.
P-itrum Ecclesiie, etc., 4496.
I'atton, W. W., 4482.
Patuzzi, 6. v., 3745, 3945.
Paul, th". Apostle, 1604, 2278,
3086% 3132«.
Paul, pseudon. See Granger,
Artliur.
Paul, Jean, pseudon. See Rich-
ter, J. P. F.
Paul. N. C, 1422».
Pauli, Matthias, 2831.
Paulmann, J. L., 4553.
Paulus, C. H. E., 1077.
Paulus, H. E. G., 1920, 3248.
Pantliier, Georges, 1301, 1405, n.,
1448, 1498, n., 1500".
Pavie, Theodore, 1475.
Peabodv, A. P., 2275, n.
Peabody, Ephraim, 1090, n.
Peabody, W. B. 0.. 3387.
Pource, J. H., 2031.
Pearson, II. B., 1177.
Pearson, John, Bp., 2667", 2970.
Peck, Francis, 3021.
Peck, George, 4187.
I'eck, J. M., 4340.
Peck, John, 4124.
Peckard, Peter, 173-175, 2558,
2564-65.
Peignot, E. G., 2451.
Peiper, C. R. S., 1406, n.
Pei-wan-yun-fu, 1518".
Pekrlnaige (Le) de lame, 3291.
Pellegrini (Lat. Peregrinus),
Martino, 2977.
Pelletan, E., 1291.
Peltanus, T. (A.). 2760, 2765.
PensceUwood Papers (The),
4858.
Pensees diverses, etc., 197.
Pensees sur Dieu. 978.
Pemees sur le Paradis, 3527.
Pensez-y hie.n, 2137.
Pentateuch, 179c-1823.
Peraca, Martin, 2960.
Peregrinus, Mart. See Pelle-
grini.
Per^^ira, J. G., 591, 1969, n.
Perettus. See Pomponatius.
Pergmayr, Joseph, 2303J (Add.).
Perkins, G. W., 3071.
Perkins, William, 2659.
Perrin, Theodore, the AhU, 2908.
Perrone, Giovanni, 2278".
Perronet, Vincent, 133, 3962.
Perry, John, 4256.
Pertsch, J. G., the elder, 3725,
3814-15.
Pertsch, W. H. F., 1942.
Perty, Max., 317, 350.
Pesarovius, P. P., 2519.
Petau (Lat. Petavius), Denis,
3673», 3757.
Petermann, (J.) H., 1992" his
(Add.).
Peters, Charles, 1826, 1827.
Peters, Samuel, 4041".
Petersen, Madame J. E. (von
Jlerlau), 3803-06, 3816, n.; cf.
3809-14, 3830, 3836.
Petersen, J. W., 732, 2525, n.,
3816-17, 3824-25. 3829-30,
3833, 3835, 3845-18, 3801-64,
38GS-70, 3872, 3877 ; cf. 3841-
42, 3S58, 4382".
Petcrsson. 1708.
P.'titpicTre, K. 0.,3977, 4050-51,
4108; cf. o'JS:;.
Petius, Laur., 3318.
Petrelli, C. M. J.. 297, 2293.
Petrus Lnmbardus, Bp. of
Paris, 2021.
Pettavel, Fr., 1588.
Pettigrew, T. J., 1359.
Pcuker, J. G., 1815.
Pfiff, C. M., 2399, 2532, 2605,
3189, 3910, 3940, 4j08; cf.
3810, n.
Pfaff, J. C, 3824".
Pfanncr, Tobias, 1259, 1325, n.,
45S4.
Pfeffinger, Daniel, 3834; c£,
3810, n.
Pfeil, JoU., 3205.
Pflacher, Moses, 2384.
Pflug, Herm., 3019.
Pfranger, J. G., 0040.
Phcrecydes, Syru.t, 1545"-1545'>.
Philalethes, Eugenlus, pseudon.,
40.
Philalethes, pseudon., A Dis-
course, etc., 3050.
Philalethes, pseudon. [John,
King of Sax'iny], 3286.
Philalethes Rusticans.^.teMrfon.,
Philander, pseudon., 3042.
Philibertus, or Fulbertus, 3279.
Philipp. J. P. C. 1012.
Philippiii. ]^:iie, 2J.-,1.
Philipiisun, 1,11. hv., VMV2.
Philipi.us J/,,rn :,>i;„s. Ahhc de
Bnv.if Eq.i'roiir,'. 4148,4051.
Phillips. D. W., 2590.
Philo-Bereanus, pseudon., 4158.
Philo Judxus, 1922-1924«; cf.
1902.
Philosophical and Scriptural
Inquiries, 172.
Philosophical Discourse (A),
02".
Philosophical Dissertation (A),
123.
Philosophicall Essay (.^n), 656.
Philnsnpfiir,,! J„<i!(iri/ (A), 124.
i-V«7o.<.^./,/r,L:n,/ r,-«,', 41107.
PJiil,is,,l,lihrh,- A^if,:il:e. 905.
Philos„i,hifrl, - thnJn,,ische Ab-
handlung, 2214.
Philop-syches, Alethlus, pseu-
dm. Sec. Phylopsyclies.
Philnsophy of D-ath, 1110.
I'hilostratus, pseudon., 256, 257.
PhOnix Oder Rapport, 1218.
Phylopsyclies [sic], Alethius,
pseudon., 79".
Physical TIteory, etc., 2274,
Pi.ysiology (The) of Jmmortali-
Pic^Vd, J.'b. R., 291. 125.31'.
Picart, Bernard, 545'.
Pichou, T. J., </(C Abhe,183.
Pico, G. F., of Mirandola,
581.
Pictet, Adolphe, 13.50.
Picus, J. F, Mirandalanus. See
Pico.
Pierart, Z., 4696.
Pierce, Lovick. 4379; cf. 4390.
Pierce. S. E., 2249", 3533.
Pierquin de Genildoux, C. C,
4841, 4840.
897
INIVEX OF AtrXHOUS AND ANONYMOUS W0KK3.
mrn Constant;. cle,.,.^,,^,p„,p,^^.,^^^_
^orscli, Chiistoph, 3223.
Pigott, Grenville, 1335.
I'ln,^ Louia EUies du. See Du
Pinauionti, G. P. 3723
Pine, Thomas, 4i45
Pinelli, Luea, 2048
Pingree, E. JI., 4;a.3-34.
1*1110, Donienico, 4778
Piuto, Isaac do, 203
Pinzani, V. L., 182"
Pioiry, i>. A., 386. '
Piper. Feid., 2007».
Pirsch, 4723.
Pisanski, Q. G, 1654.
■Ptstevnn, 950.
Pistorius, H. A., 3902
Pistoriiis, J. W., 3810- cf.
Port Royal, 3494.
l^rta, Enrico di, 2893
f orta, Simon. See Fortius,
orter, James. 2633
Pselhis.^ MiCiael, ««
^fl35^''"'""^™P°'' /'^^"rfon,
''^aU.hes, EBtibiuB, ^.,J
3;^'^'^''''^^--«^'^2416,UJ51;;L,,,,
-■• • - ' I^^'ycholoyUche Versuche, 210.
<J1-. .Men
72.
, 3513.
Pitrat, ,T. C, 3771
Pitts, John. 2127.'
^'2128.*^"''" "'■ •^°'«'Pl»? 2125,
Placcius, Vincent., 601.
2^92!'^'"*'^ "■f'^'P"'-'^ 'Spirit.,
Placc-t, Francois. 2504.
Planer. J. A„ 443
Platncr. E,.„st. 2;;i 'm
Plato. 15C4-l(;i(;- ct u<l -a.,
039, I,., ci^. ;, ■
1675b, n., 17.);; '{-,
n.,1949,lGlGc,Jo',/
delssolin.
Plato bialus, 4004.
I'fato v»(l IMIjiiil- i
Platts, John, 3073 '
PI »/za, Benedetto, 25
P essin- J. F., 3163.
i lessis-Marly, p. de Mornay,
p/V/^"""'- ^u. *e Mornay. ^'
Pletho or Gemistu.s, Georgins.
P itt, J. J., 2555, S030, 4764.
P otiuns, 1069, 1CC9U; cf. 1672.
880''""*' *^°"*'''-' ^^^' lS6'-t5-3,
Plutarclius, 1662-1667 4707
Pneuinatonhiliis i,^,ii]!„„ -ii-c
Pocker, \Vill,Wni^;7;a '-'''■
Pocock, Edward 'hsfid '].,-,,
poiit/, K. II. L./i.syo:,,^;' •
Poiret, Pierre, 680, .3794 4609-
P.^a^1f.1S^'^«^ !
Poletilca, Michael de, 1033.
Po||gnac, Melchior de, Card.,
Pollio, Lucas, 3199, 3416
Pollock. Robert, 33S1
poi;^.^;fj:;ch^°r^-^-
^t^s%;^ ^--^"-^ -^oh.,
Pomerius, Julianus. See Juli
anus. •^""
Pomp, R., 4001 .
Pomponatiiis ( fi,,j t- ,„
zi)! IV., u,. '.:^C^^];'^i
1985b!' 1,7 "' ' '""' '^'''' '-■-''
Poiul,^ Enoch, 2582, 4260, 4483,
j:^;""^^^^^,-Po'-zio),.„„on,
f;ortzig, Zacharias, 3801
Posner, Casp., 442, 1640 '
Posner, E. W., 4870
Post, T.M., 1161,4422- of 1"
Postel, Guillaume, 3188 ' "
- osthins, P., 4648a
Pott, D. J., 2696.
Pott, J. II., 4637.
Potter, Chri.stopher
Pettier, Andre. 2457
Povey, Charles, 3919.
Powell, Vavasor, 3463
Power, J. H., 4309.
fimexistence (No), 470
! ^ Xw"df 3"-> ^' *'"n^«ca, iEgi
Piietorius, J. 0.,724
^"■^anatiscke Ahluindlung
^'■a'se (The) of mi, r.7i3.
trailers for the De.aa, 2917
^re-Existence, a Poem, 486.
S3;::^'L:::ii^^'i'7i('^f?"'^^'
Pw(^a<u.e(Th; Grand 1,6,57.
{^e'-ogativeCEhti)orMn> 647
Presbyterian Ciiiacli ~1 *'■,.' * 1 ^'"--t"' "•'org. atioa.
Prescott, W. IL, 1317 n Quenstedt. J. A.. 2712, 3215".
Preservatif, 3744 ' Qunvray (Le), 635.
113Sa. """'«!«. Q'lintianus, Vincenti.is, 1626
I Pi-euser, Paul. 4662 ^uistorp, Joh., the elder, 2065
IPnee, Richard, 212, 3609; cf. | R ., 2621 ; cf. 2625, 2627.
Prichard, J. C, 1305% 1
Pneele, G. D. van deu.
piarius, M. D.
i;'H-«, J.H., </„. f7,/,,r. 775.
ey.Jdseidi. 211-213
24. I Pucci. Francesco,"'3775
J urdnus, 1427-29; cf 14=;^
454 1491. See also 'A4,f
P«o^,.« rfe, cutkol%':;s,
Purgatories Triumph, 2798
Purgatorio (II) „^,e,to, 2906.
^2832'""""' ''"Wo^'ce as^ertMw,
Purgatory Opened, 2921
Piirmann, J. G., 555.
Purves, James. 239, 4039, 4130
Pusey, E. B., 3200*
Putignani. G. D., 7(i0
Pym, W. W., 4310.
1675f n''' ^^^'*"^''' '*■■ 502,
Qnran. *f Mohammed.
Q'landt, J. G. von, 379
Quatre dialogues, 690
I 2036-37 ^'^''""'*"''"''"«' 2030-31,
Qiiehl. Georg. 3665.
.763,
4645.
Pontanus Hieronynms, 1G32
Po^,itoppu,an,Erik,//,«^o„„"^„
P"Pe, J. A., 1388.
Popp,..,voll, 11. L.,.,257.
Pordiige, John, 3814.
, K-, in M., 1152.
„ I K., A., 2580.
To- R., J., 4010.
' Rabbe, J. H., lOfiO, 24''6
?,*"'"/■ Jal^al, 2798; cf. 2801.
■"«« (Das) der ewigen HVllen.
I 215, 217^219, 221, 223,"227 •"'fa' «",'!'cati, Albert, Count de Pa».
239. 271, 49u ' "" ' \, >>f>('n, 123.
Prime, D. P.. 4457 I ^"r''^''"'- Antonins, 2071
^-;- (A) on the Origin, etc. \ ^^H;:^!^- ''^^*- "
Pnncipia Philosophiae, 3795 i R.''i','."'f ' c.;^'''^,P?'' S"" Gerson.
Pring, Daniel, 2.^5 J}'*"""''"- •^- N., 4855.
Priscianns. Lydus, 1 670 vTf^' ^ 'l^""'^' 2S59a.
Pntz (Lat. Pritius), J. (}., 0395. ,non "' '^^"^^^ ^'''> ^ai.
P>^^,edai.,en Uer die Z...e, j |=v!^^Hj^L, 422
i^:±''^?^^M^criptnral),4892. R^JJIlJlo^:!'^;,^ «^J3 „
' Ramsay, A. M.. the hwvalier,
probsKu:h:iv;^^:S'
Profe, Gottfr.. 829
Prognostication (La) rfw siecle
adwnir 2016
Proudfit,.7ohn,'l545.
/^'vjre ai un altro mondo, 1138
I Psalms, 1850.
. Mill
•f 4R94,
I'l, 1404.
in, 4695.
1' ., ', I ,--■ ■"■'■<'^'««, 2928.
li.iiKioipii, Ihom.as, D.D., 83(
Ranew. Nathaniel. 3440.
Ranisch, Salome, 3956*
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Raper, W. H., 4266.
Rapbsun, Joseph, 725.
Rapin, Rene, 3454.
Rascher, Joh., 2521.
Rashbaz. See Simeon Ben Ze-
niach.
Raasiels du Vigier, 479», 4S1.
Rastell, Joh., 2737-39.
Ratio Status Animte,2lb5, 2135»
(Add.), n.
Ra\ilin, Jean, 2382.
Ravurava-Agama, 1430, n.
Rawlinson, George, 1301».
Raymond, G. M.. 4S28.
Raymundus Martini. See Mar-
tini.
Raynmndus de Sabunde. ^i'e
Sabunde.
Rayner, Menzies, 4229.
Read, Nathan, 4195.
Read, Thomas, -SIO, 4391.
Reader, Simon. 3525.
Realis de Vienna, p.teudon., 97.
Realife (De la) des biens, 3.350.
R6iUte (La) et I'iternM, 3987
Recent iVorLs on Materialism,
382.
Reclitenbach, P. M., 4720.
Reclam, Carl, 3S0.
Remncitiation (The), etc., 41.30.
Recupito, G. C, 3776, 4501.
RedJingius, W. G., 3069.
Redepeaning, E. K.. 2012», n.
Redern, S. E., Count de, 273».
R«dford, George, 303.
Redner, Leo, 2717.
Redslob. G. M., 1780.
Redslob, H.G. (Lat. T.), 1707-O8.
Reed, II. V., 4486.
Rees. Abraham, 2215.
Reeve-s, William, 90*.
Refl xtions oh the Doctrine, etc,
217.
RefU-^ions poetique% 2283.
Riflexions sur I'dnie des betes,
4758.
Rifi'xions sur le livre, etc.,
192.
Reginaldetiis, or Reginaldus,
Petrus, 3302.
Regis, Balthasar, 2553.
Regis, P. S.. 211.3.
Regius, Ilenricus. See Roy.
Regius, Job., 2791.
Reic'i (Die im) der Gnaden tri-
umph. Wahrheit, 3876.
Reich, Georg. 3173.
Reichenb.ach, H. G. L., 4849.
Reichenbach, Karl, Baron von,
331.
Reimarus, H. S., 824, 1747, 3152,
4774, 824 (Add.).
Reimarus, J. A. H., 824. 889,
4774.
Reimer, Louis, 4495.
Reinbeck, E.. 1224.
Reinbeck, J. G., 776, 2169: cf.
T79, 780.
Reinliard. Lorenz, 3911.
Reinhard, M. II., 121, 3496.
Reinhardt, P. A., 4608.
Reinhold, K. L., 1064.
Reinbolni, J. R., 2571.
Reinigung (Die) der Seelen.
Reinki'ng, Theod., 2103, 2507,
2542. n.
Reisacker. A. J., 1648.
Reland. Adr.. 1919. n.. 1972.
Relly, James, 3973, 3978, 3984,
4010; cf. 4108.
Remarks on a Book, 136.
Remarks on Mr. Mivman's
Doctrine, 2910.
Remarks on the Modem Doc-
trine, 4171.
Remarks on the Rev. Dr. War-
burton's Account. 1811.
Remarks upon a late Treatise,
2559-60.
Remembrance (A) for the Liv-
ing. 2831".
Remington, Stephen. 4262, 4275.
Ifemusat. J. P. A., 135;'.'', 14;S5>,
1445, n., 1499, 1503, n., 1500*,
n., 1507, n., 1510, n.
Reniv, 2446.
Renan,(J.)E.. 1985'>.
Renand, Hippolyte, 1253)
(Add.).
Renaudot, Eusebe, the Abb£,
1872.
Rennell, Thomas, 252*; cf. 254»,
256.
Reply (A) to the Grand Question,
811.
Reply (A) to Three LeUers,iSV2.
Requesens, G. M. de, 4536.
Resch. J. J., 3687.
Ress, J. H.. 942, 3153, 3155.
Restel, C. C. 3928.
Restoration (The) of A II Things,
3839.
Resurrection Defenders (The),
3144.
Resurrection (The) founded on
Justice. 2990.
Resurrection (The) of Jesus,
3141.
Resurrection of the Bodi/, 3070.
Resurrection (The) of the same
Body, 3120.
Resurrection (The) reconsidered,
3142.
Retour (Le) des morts, 2874*.
Rettig, H. C. M., 1.593.
Reuss, Edouard, 2011".
Revealed Economy (The), 3576.
Rcuelacion of a Monke, 3278.
Review (A) of some I^issages,
1813.
Reville, Albert, 1252*.
Revius, Jac, 42.
Revue spirite, 4696. n.
Revue spiritualiste, 4696.
Rev, Alex., 3258».
Re>nand, J. (E.), 498, 4423; cf.
2332. n.
Reynolds, John, 2401, a361.
Rgya tch'er rol pa. 1434l>.
Rhenferd, Jac., 1874; cf. 1873,
n., 1885. n.
Rhode. Heinr., 1782.
Rhode, J. G., 1394, 1443.
Ithodius, Ambr., 1549.
Ribbeck, C. G., 967, 3616.
Ribeiro da Rocha, Manoel, 2894.
Ribov, or Riebow, G. H., 117,
3956, 4716.
Rice, N, L., 43.33.
Richard, Franijois, aSlS'.
Richard. Jacob, 2669.
Richardson, Samuel, 3784, 3989,
n., 4160, 4227; cf. 3792, 3857.
Ricliardus, Nic, 2726, n.
Ricbeome, Louis, 636, 3200».
Richman, Joh. 1030.
Richmond. B. W., 4686».
Richter, Arth.. 1730.
Richter, C. F., 743.
Ricliter, Friedr., 1082-84, 1220,
2265.
Richter, G. F., 122.
Richter, J. A., 4550.
Richter. J. P. P., 963, 1041,
1061.
Ricius, Alphonsus, 2727.
Ricketts, Frederick, 2.578''.
Riddorniarck, And., 702.
Rider, W. C. 425;!.
Riebow. G. II. See Ribov.
Ries, F. U., 40,'iO.
Riess (Lat. Gigas), Joh. See
Gigas.
Riflessioni (Alcuno), 833.
i?)V7-r«rfa, 1404».
Rikel, or Ryckel, Dionysiug,
Carthusien.<iis. See Diony-
sius.
Rinck, H. W., 2363*.
Rinck, W. F.. 1721.
Ripley, George, 4578, n.
Ringwaldt, or Ringcwald, Bar-
thol., 3319-20, 3;i24.
Risold, Gottlieb (Lat. Theoph.),
2934.
Risposta ad una lettera, 4777.
Ritgen, F. A. (M. F.) von, 539.
540.
Rittelmeyer, 2580*.
Ritter, Heinr., 1200, 1515, 2005*,
2008".
Ritter. Melchior. 3206».
Ritter, Stepb., 2821.
Rittersdorf, Daniel, 3953.
Rittmcier, 0. H., 2398.
Roa, Martin de, 2807, 2918, 3327.
Bobbins, R., 2275, n.
Roberts, Joseph, 3561.
Roberts. Orrin. 4362.
Robertas de Licio. See Carao-
cioli.
Robinet. 4780, n.
Robinson, Christopher, .3497.
Robinson, Edward, 2293» 317»-
Robinson, Isaac, 4114.
Robinson, J., M.D., 172.
Robinson, Phinehas, 1169.
Robinson, W., 2583".
Roboredo, Amaro de, 2816*.
Rocchi (Lat. Roccus), Ant., 648,
648 (Add.).
Rochefort, G. D. de, 198.
Rochussen, J., 2.30».
Rock, Daniel, 2922.
Bodwell, J. M., 1964, n.
Roe, R., 4240.
Roe, W. M., 2353».
Roer, (II. II.) E., 1411, 1413,
1415, 1424.
Roemer, N. van de, 3101.
Roschel, J. B., lol, 102.
Riitenbeck, G. P., 437.
Roth, E. (M.), 1361», 1907.
Rogerius, Ludovicus, 2783», n.
Rogers. E. C, 4687-88.
Rogers, George. 3755, 4205-66.
Rogers, Thomas, of Christ
Church, Oxford, 3196.
Rolle, Richard, of Hampolt,
2028.
Romaine. William, 1801-02.
Rondeau, R. Fournier, Sieur du.
See Fournier.
Roos, Andr.,533.
Ro.>s, M. F., 2.304.
RorariuB, Hieronymus, 4716; cf.
47.38, n.
Ros, Adam do, 3691.
Rose, J. G. C. 249.
Roseilini, Ippolito, 1359*.
Rosengreen, (i. E.. 1842.
Roshd, Ibn. See Averroes.
Rosignoli, or Rossignoli, C. G,
2!>74.
899
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Ross, Alex., 650.
Ross, J. L., 1245.
Eossander, C. P., 4S01.
Rossellus, Hannibal, 609.
Rosser, L., 3668.
Kosserius, Franciscus, 2S45.
Rossi {Lat. Uubcus), G. B., of
Genoa, 625.
Rossignol, J. J., 2901.
Rossignoli. See RosignoU.
Rossmassler, E. A., 345.
Roth, A. C, 71.
Roth, Rudolph, 1400, 1401,
1404a, n., 1464-65, 1472, 1476.
Rotlieram, John, 224.
Rothwell, J., 4782.
Rouault, Louis, the Abbe, 2153,
2886.
Rousse, B., 4820.
Rousseau, J. B. L. J., 19S7».
Rousseau, J. J., 3994, n.
Roussel, Napoleon, 2919.
Roux, J. M.. 2y7S^
Rowan, Frederica, 2450'' (Add.).
Rowe, 3frs. E. (S.), 3494.
Howe, G. S., 1310.
Rowe, H. N., 301.
Rowe, Joseph, 3452.
Rowlands, Samuel. 3328.
Roy (Lat. Regius), Hendrik van,
38, 41.
Roy, Ranimohun. See Rammo-
hun.
Rovce, Andrew, 4267.
Rozado, Ant., 2061".
Rubeus. See Rossi.
Rubio y Diaz, A'icente, 4703.
Ruchat, Abraham, 3907; cf.
3899, 3913.
Rudbeck, Joh.. the elder, 400.
Riidd, Sayer, 3013.
Rudloff, Maj. Gen. K. G. von,
2345, 402=' (Add.).
Rudolph, H. G., 1193.
Rudrauf, Kilian, 438.
RUckert, Friedr., 1429, 1502.
Ruckert, L. I., 3086.
Riidiger, Andr., 118, 119.
Rudi.-;er, J. C. 705.
Euffini, P., 244.
Ruffner, Henry, 4164.
Mu/iestunden, 1026.
Rumball, J. Q., 4868, 4894.
Rupertus Taitiensis, 2381».
Rupp, Joh., 2890«, 4618.
Rusca, Antonio, 3703.
Russel. Robert, 3017.
Russell, David. 4572.
Russell, Ezekiel, 3131.
Russell, P. R., 4299.
Russwurm, J. W. B.. 3066.
Rust, George, Bp.. 468. 2086.
Rutebeuf, or -buef, 3411.
Rutherforth, Thomas. 2931.
Pyckel. Srf. Rikel.
Rye, J. J.. 3619.
Ryland, John, 4072.
Rymer, G. S., 4703.
Rywocki, Joh., 2825.
S., J., Gerettete Lehre von der
F'raexidem, 483.
S., J., Transnatural Philosophy,
71K
S., M., 62».
S., JI. L. M. F. D., 3830.
Saadjah (Lat. Saadias) Gaon,
Fojjumi, 1928-29.
Saal," C. T. B., 2443.
Saalfcld, A. F. W., 3038.
Saiilschutz, J. L., 1778.
Saba, Joannes. See Joannes.
900
Sahara, or Zabara, Judah. See
Judah.
Sabatier, M. C, 2271.
Sabine, James, 4170-77.
Sabunde, or Sebunde, or Sebey-
de, Raymundus de, SOi^.
Sacc, Siegfried, 3418.
Sacchetti, 4762.
Sache (Die gute) der Seek, 292.
Sachs. Salomon, 1790.
Sachse, Michael, 2955.
Sacrarium de stupenda, etc.,
.3776.
Sacy, A. I. Silvestre, Baron de.
Si'e Silvestre de Saoy.
Sadanandi, 1415-16.
Sadder, 1403*, n.
Sadeel (Fr. Chandieu), Ant. See
Chandieu.
Sc-rmund, 1331, 3273, 3273^
Sapgio (Brevissimo), 225!^.
Saiiagun, Bernardino de, 1317.
Sahme, C, 2892.
'Sai an Sinsin, 1356.
Saint Germain, Bertrand de.
S-e Bertrand.
Saint-Germain Le Due. See Le
Due.
Saint-Hilaire, J. Barthelemy.
Se-e Barthelemy.
St. Jacques, Albert de. See Al-
bert.
St. John, Henry, 1st Vise. Bo-
lingbroke, 830.
Sainte-Croix, G. E. J. Guilhem
de Clerniont-Lodeve, Baron
de, 1695.
Salazar, Francisco de, 2055.
Sale, George, 1964-66.
Salier, Jacques, 3528.
Salig, C. A., 543.
Salisbury. E. E., 1460-61, 1989».
Salmasius. Si'e Saumaise.
Salo, Alexis de, 2808.
Salomon. See Solomon.
.'?alut (Le) d'Fiifer,3mi.
Salut (Du) des petits enfans,
4558.
Salvation for all Men, 4017.
Salvemini da Castiglione. J. (F.
M. M.). See Castlllon.
Sambucy, Louis de, the Abbi,
2904«.
Sammter, A., 1153.
Samson, G. W., 4685.
Samuel da Silva, 1952-53.
Sancto Victore, Hugo de. See
Hugo.
Sand?eus(Z>«te/i Van der Sandt),
Max., 2834-35.
Sandius, Christophorus, the
younger, 471 ; cf. 473, 474.
Sanford, Hugh, 2666.
S'ankara, 1411-13, n.
Sdnh-ya Kdrild, 1421.
Santi, Vincenzo. 386«.
Santoro, J. B., 2053.
Sanvitale, Giacomo or Jacopo,
3494»(vl(M.).
Sartorius, Balth., 391.
Sartorius, C. F., 4773.
Sartorius, C. J. C. L. A., 4510*.
Sartorius, F. W., 1889.
Siisgerus, Gasp. See Schatzger.
Stlurday Evening, 2267.
i?;iiibert, Joh., the elder, 2075».
Saubert. Joh., the younger,
2862, 3347.
Saumaise (Lat. Salmasius),
Claude de, 1675l>.
Saunders, R., 54.
Sauppe, F. G., 253.
Saurin, Jacques, 3738.
Savonarola, Girolamo (Lat. Hie-
ronymus), 2032.
Sawyer. T. J., 3769, 4230, 4275,
42;>.3. 4335, 4365, n.,4498.
Sbaragli, G. G. (Lat. J. H.).
4744.
Schafer. David. 4001, n.
Schafer, J. D., 3865.
Scbaffer, Michael, 398.
Schaf, or Schaff, Ihilipp, 4295.
Schaller, Julius, 333.
Schallesius, Joh., 4526.
Schahiastanl. See Sharastanl.
Schatzger (Lat. Sasgerus), Gas-
par, 2731.
Schaubert, J. W., 2175.
Schauinann, J. C. G., 233.
Schedvin, Joh., 1266.
Scheele, or Scheie, Peter, 682.
Scheffler, Joh., 20il7».
Scheibler, Cliristoph, 30, 2067.
Scheid, Everard, 1745.
Scheitlin, Peter, 4843.
Scheie, Peter. See Scheele.
Schellwien, Rob., 371.
Scherb, E. V., 1495o.
Schermer Hessling, H. J., 2296.
Scherii.er, Job., 2880.
Scherrer, J., 233! >.
Scherz und Ernst, 841.
Schcrzer, G. H., 3491.
Scherzer. J. A., 2103. 2867.
Scheyer, S. B., 1932.
Schicksal (Das zukiinftige) der
Gottlosen, 448(;m.
Schicksal (Ueber das) ... der
Geister, 1037=" (Add.).
Schiller, (J. C.) F. von, 1246»
(Add.).
Schilling. W. H., 509.
Schilling, Wenceslaus, 29C0».
Schlager, F. G. F., 1048.
Schlegel, A. W. von 1406, n.
Schlegel, J. K. F., 1280.
Schleiermacher, F. (D. E.), 4578,
n.
Schlesinger, W. and L., 1941, n.
Schlettwein. J. A., 171.
Schleussner, F. W., 1261.
Schlitte, J. G.. 3934; cf. 3940-41.
Schlosser, J. G.. 527-529.
Schlottniann, Konst., 1381.
Schmaler, Andr., 1652.
Schmarda, L. K., 4850, 4859,
4871.
Schmid, C. F., 862, 1997.
Schmid, J. A.. 3811.
Schmid, J. W., 1302.
Schmid. Joh., 513, 4728.
Schmidt, Adalb., 1592, 1598.
Schmidt. C. G.. 4832*.
Schmidt, Gottfried, 241.
Schmidt. Herm.. 1601,1612.
Schmidt, I. J.. 14.50-52.
Schmidt, J. A., 1547, 4732,
4736.
Schmidt, J. C, 1800. n.
Schmidt. J. E. C, 1735, 1856.
Schmidt-Phiseldeck, C. F. von,
Schm'iedl, A., 1918".
Schmitt, H. J., 1514-15.
Sclimolders, Auguste. 1985».
Schneegass. J. E.. 1888.
Schneider, H. G., .SJ^ek (Add.).
Schneider, J. F., 4741
Schneider, K. H. G, 937; ct
921, n.
Schnorr. H. T. L , 943.
Schobelt, C. H.. 526.
Schoebel, Charles, 1487, 2324
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Schoeberlein, Ludwig, 2345, n.,
3132l>.
Schone, J. S., 1839.
Jichopfer. C, 1090. n.
Sfhoeps. H. Ct., 4659.
Scliiittgen, Christian, 1885.
Scholand, J. M., 22S9, 2-l:i3.
Seholten, J. H., 381, 381 (Add.).
Scholz. J. F., 2(589, 4768.
Scboock, Mart., 4717.
Schoolcraft, H. R., 1318.
Schopenliaiier, Arthur, 2450*.
Schott, H. A., 325.5».
Schott, Sigmund, 1253*.
Schott, Wilh., 1462, 1496, 1498,
n., 1512, n.
Schottel, J. G., 2509. 3215, 3464,
3717.
Schrader, Friedr., 4737.
Schrader, J. K., 3470.
Schramm, J. C 95.
Schreiben an den ungenannten
rtrfiisscr. 2618-19.
Schreiben (Zweites) an d'n un-
genannten Verfasser, 2C20.
Schreiber, A. W'., 910.
Schreiber, J. C, 1022.
Schreiter, J. C, 1924.
Schreiter, T. H., 1605.
Schrift- und rernunftm'dsdge
Erbrterung 3608.
Schrift- und vnrnunflm'dssige
Gedanken, 4622.
Schrift- und vernunftmdssige
Ueberlegung, 3934.
Schrift inassiger Unterricht, 2549.
Schroder, E. C, 744.
Schroder, J. F., 1915.
Schroeder van der Kolk, J. L. C,
274.
Scliroter, J. C, 112.
Schriiter, J. F., 1631.
Schubert, G. H. von. 268, 4679.
Schubert, J. E., 518, 848, 2161,
2163-64, 2168, 2405, 2550, 2552,
2568, 2608, 2889, 3022, 3233.
3923-23. 4553, 4612-13.
Schubert, Joh., 2614.
Schuderoff, Jonathan, 947.
Schiissler, Christoph. 3856.
Schiitz, Christoph, 3878; cf.
40O1. n.
Schutz, Pontianus, 728, 729.
Schutze, C. H,. 948, 965.
SchUtze, Gottfried, 1327.
Schulthess, Joh., 3402».
Schultik, And., 868.
Schultik, Joach., 789.
Schultz, (E, A. H.) H., 1796»,
2363i>.
Schultz Jacobi, J. C, 2456*.
Schulz, A. T., 1208.
Pchuize, C. A., 3758.
Schumann', W. C. 2866.
Schutz. C. G„ 1641.
Sch iiJz-Schriffl fur die Ewigkeit,
3941.
Schwab, J. C, 892.
Schwab, Joh., 19J.
Schwarz, F. I., 1828.
Schwarze, C. A.. 969, 4035.
Schwartze, Ileinr., :«61.
Schweitzer, Job., 3718.
Schweling, or Sweling, J. E,,
Schwenk, Konrad, 1290.
Schwerdt, Heinrich, 3672.
Schwerdtner, J. D., 3825; cf.
3816, n.
Science (La) du saliit, 4505.
Scott, J. N., 3930.
Scott, James, D.D., 3511.
Scott, Russell, 2247.
Scotus, Johannes Duns. See
Duns Scotus.
Scotus Erigena, Johannes, 2017.
Scriptural Probabilities, 4892.
Scripture Account (The) of a
Future State, 3964-65«.
Scripture Account (The) of the
Etirnity, 39-25.
Scripture Doctrine (The), etc.,
2248».
Scripture Inquiry, etc., 4194,
Scripture Teaching (The), etc,
2363».
Scrutator.psewdon. &eJerram,
Charles.
Scrutiny (The Just), 93.
Scudder, D. C, 1323, 1495*.
Seager, John, M.A.. 2078.
Seager, Rev. John, 1591.
Search (A) after Souls, 91.
Search, Edward, Esq., pseudon.,
994, n.
Sears, E. H.. 2.337, 3132. '
Sebunde, or Sebeyde, Raymun-
dus de. See Sabunde.
Second Thoughts, etc., 73,
Securus, Nicolaus, formerly Hie-
ronymus Leccius, 4652.
Seder Olum, 478, 479,
Sedermark, Andr., 506.
Sedermark. Pet,, 506.
Seebach, Christoph, 3816, n.,
3859. •
Seeds (The), 3115.
I Seele (Die), 2.371.
I Seek (Die) des Menschen, 141.
S'ekn (Die wachenden), 2009.
Segni, Bernardo, 1629.
Segnitz, F. L., 4796.
Segond, L., 1773.
Seidel, C. T., 1740, 1824, 2610,
2615-18, 3027; cf. 2620% 2624.
Seidel, (T.) L., 1187-88, 1225.
Seidlitz, C. S. von, 938, 1029»
Seller, F., 3118.
Seller, G. F., 2366, 3527, 4006.
Selina, 1061.
Selk, Job,, 3243.
Sellon, J., 4195*.
Scmaiiie des marts, 2923.
Sembeck. J, G, L,, 2184-85.
Semler, J, S., 1744, 1747, 2638,
Semuel da Silva, See Samuel.
Seneca, L. A., 922, n.
Sennert, Daniel, 407^09, 4710-
11.
Separate State, 2586.
Seiifilveda, J. G,, 4588,
Sef/uel (The) of the Resurrection,
3143,
Sequel (The) of the Tryal, 3143,
ol46,
Seria Disquisitio, 2103, 2505-
06.
Serious Enquiry (A), etc., 2577.
S'rmones quatuor nouisiimo-
rum, 2037.
Seriia. See Gallego de la St-rna.
S-irpent (The) Uncoiled, 4:340.
Serpi, Dimas. 2800,
Serrarius, Petrus, .3787, 3854.
Serres (Lat. Serranns), Jeim de,
611, 615.
Servetus, Mordecai, pseudon.,
4012.
Serz, O. T.,17.'i4.
Seshattrisivatesikar, 1417.
Seuss. Heinrich. See Suso.
SeyfTarth, Gustav, 135-5-56, n.
Seyssello, Claudio. Abp., 4516.
Sfondrati, Cclestino, Card.,
4539-43.
Sha-mitu i yao ho, 14,37,
Slmrastanf, or Sheriatant, i>.
A\itCl Kath Mohammed esh-
Sharastaiit, 12.')4,
Sharp, Daniel, 3661,
Sharpe, Samuel. 1365^,
Shedd, Jemima, 4276,
Shehane, 0. F. R., 4373, 4379.
4409.
Sheldon, William, 4487.
Shem Tobh, Ren. See .Mosos do
Leon.
Shepard, Samuel, 4080.
Shepheard, Sluiilu'id, or Sliei).
pard, Willi. Mil, •.'oTii.
Shepli.T.l, UiclKud. I). II, 2224«,
Sheppani, Jolm, ,i:)47. :'.6ti3.
Sheppard, William. See Shep-
heard.
Sherlock, Thomas, Bp., 3136,
3141. ai4()-47.
Sherlock, William, D.D., 2393,
3;i49, 3354; cf 1269.
Sherwood, Reuben, 2o80».
Slii-king, 1501, 1502.
S'lin Seen Tung Keen, 1516».
Shinn, Asa, 4283.
Short Historical View (A), 2464.
Shortland, Edward, 1309.
Shower, John, a352.
Shu-king, 1301, 1500, 1500».
Siao-hio, 1509.
Sibbern, F. C, 493,
Siber, Justus, 4601.
Sibeth, C. J., 3895.
Sibylla, Barthol., 2470, 3304.
Sibylline Oracles. 20n)-ll».
Siebenhaar, F. 0., 3552.
Sicgvolck, G. P., pseud., 3807, n.
See Klein-Nicolai, Georg.
Siemelink. 1-237-38.
Siemers, 1656.
Sieripepoli, A. M., 3677« (Add.).
Sigwart, H. C. W. von, 1598".
Sigwart, or Siegwart, J. G^
2958.
Silesius, Johannes Angelus,
pseudon., 2097% n.
Sllhon, Jean, 638.
Silva, Samuel da. See SamueL
Silvester, Tipping, 3147.
Silvestre de Sacy, A. I., Baron,
1389, n., 139.5, n., 1695, 1918^,
1988.
Simeon Ben Zomach Duran,
called Rashbaz, R., 1943.
Simmons. T., 705*.
Simon. See Simeon.
Simon, the AbbL 1295.
Simon, E. (H.). 4067.
Simon. F. T. E., 2545.
Simon, Jordan. l':2, 4554.
Simon, or Simon Suisse, Jules,
1226.
Simon, Richard, 1680.
Simonds, William, 4579.
Simonctti, C. E., 2011.
Simonin, Ernst. 1258J {Add.).
Simonis. J. F., 958.
Siniplicius, 1619».
Simpson, A., 1214.
Simpson, John, 4100.
Sims, R. C, 2:».
Stiiii, Tbn. See .\viconna.
Siiicerus Bihliophilus, pseudoo^
2';98».
Sind wir unsterblich, 945.
Sing-lic'i in-ts'iuan, 1512.
Singer, S. W., 32S1.
Sinner, J. R., 1440.
901
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Sinsart, Benolt, 170, 3948.
Siatenis, C. F., 949-953, 3632;
cf. 1016, 3638.
Sinteiiis, K. H., 987, 2217.
Sirenia, 540l> (Add.).
Siricius, Michael, the younger,
2103, 3457.
Sirmond, Antoine, 637.
Sirr, J. D., 3080^
Siva-Gndna-Potham. 1430.
Siva-PirahdMm, 1431.
SIcetch (A Slight), etc., 221.
Skinner, Dulphus, 4200, 4287.
Skinner, 0. A., 4175, 4182, 4243,
4277, 4300, 4;550.
Skinner. Warren. 4208.
Skoniiiger, II. R. (Lat. J. E.),
399.
Skreinka, L. or E., 1737».
Skunk. Sam., 676.
Slawische Philnsophie, 1221.
Slevogt, Paul, 1864.
Slight Sketch (A), 221.
Smalley. John, 4042-43.
Smee, Alfred, 306».
Smith, D. D., 3390.
Smith, E. G., 1107.
Smith, EKerton, 4831.
Smith, Elias, 4107, 4152.
Smith, J. T.. 31.32" (Add.).
Smith, John, Fellow of Queen's
Coll. in Cambridge^ 665.
Smith. John, M.A., 2297.
Smith, Rev. John, of Campbel-
lon, 3246.
Smith, Laurids, 4794-95, 4797-
98.
Smith, Lawrence, LL.D., 88.
Smith, M., Gent.. 2111.
Smith, M. H., 4301, 4351.
Smith (ia^.Smythfeus), Richard,
/).0., 2648, 2750; cf. 2651.
Smith, Richard, of London,
2671.
Smith, S. F., 3658.
Smith, S. R., 3768.
Smith, Samuel. Vicar of Prittle-
well, 3212.
Smith, T. S.. 4141.
Smith, Thomas, S. T. P., Fellow
of Magd. Coll., 709.
Smith, W. P., 4062.
Smith, William. A.M., 4148-50.
Smith, William, D.D., Rector of
Cotton, 696.
Smith, William, M.D., 190*.
Smyth, Thomas, D.D., 4577.
SmythiBUs, Ricardus. See Smith.
Snell, Karl, 372.
Soares de Santa Maria, Diogo,
2787 ; cf. 2790.
Socrates, 1560-61.
Soden, F.J. II. von. 939.
Siinnerberg, Jac, 4S01.
Sular-Liudh, 3273, 3273a.
Soldan, J. F., 3963.
Soldini. F. M., 4788.
Solomon. See Ecclesiastes.
Solomon Ibn Gebirol, or Avice-
bron, 1917t>.
Somatopsychonoologia, 256, 257.
Some Account of the Jewish Doc-
trine, 1890.
Some PUy.Hco-Thfological Con-
siderations. 2978.
Some Primitive Doctrines, etc.,
2527.
Some Tlioughls concerning the
Life. .3798.
Some Thoughts on the Duration,
3974.
Sondershausen J. C_ 3599.
Soner, or Sonner, Ernest, 3777.
Sonnenklarer Beweiss, 3869.
Sonntag, Christoph, 3479, 3726,
3732.
Sonntag, J. M., 1677.
Sonstral, J. H., 3168.
Sophocles, 15590 (Add.).
Sophron, 1016.
Sorbin de Sainte-Foi, Arnaud,
Soria. G. A. de, 790.
Sfjrt (Du) des mechants. 4490.
Soumet, Alexandre, 4288.
Sourcesol, Chais de. See Chais.
Soutliflfe, Matthew. See Sut-
cliffe.
Soviat. Andre, 307.
Spagni, Andrea, 4787.
Spalding, J. J., 799% 799^, 800,
3503.
Spark, Robert, 3674.
Spaulding, Josiah, 4108.
Spazier, 1291.
Spazier, Carl, 904.
Spear. S. T., 3094.
Specimen (A) of True Theology,
3971.
Speck, Moritz, 1607.
Specker (Lat. Speccerus), Mel-
chior. 2473.
Speir. Mrs. C, 1480».
Spelser, C. N., 2546.
Spence, William, 4829, n.
Spener, P. J., 3462.
Sperling. Joh.. 406«, 407, 408»,
413% 413"; cf. 417, 421, n.,
437.
Spirer, Henry. 4670.
Spicer. T., 2.3.54.
Spiegel, Friedr., 1257, n., 1372,
1376-80*, 1386-87, 1388, n.,
1403b, 1462. n.
Spieker. C. W.. 2279».
Spina, Bart, di, 574.
Spinoza, or Spiuosa, Benedict,
650, 4578, n.
Spira respirans, 68, n.
Spiritalitate (De) . . . Animx,
770.
Spiritu (De) gwidonis, 2039,
3294.
Spiritual Body (The), 3058.
Spiritual Telegraph, 4686», n.,
4689*.
Spooner, Lysander, 1088.
Spurgeon, C. H., 3400.
Sxe-xhu, 1301, 1506-1506«.
Staalkopf. Jac, 99.
Stacy, Nathaniel, 3902.
Stafford. Richard, 3798.
Stahl, 4739.
Stahl, E. H.. 1923.
Stahl, G. E., 368.
Stange, C. A.. 1097.
Stange. H. V., 2179.
Stanhope. George, 3478.
Stanihur8t,orSt:inyhur8t,Guili-
elmus, 2087, 3709.
Stankovits, John, 2S59t> (Add.).
Stanley, William. 4112.
Staringh, J. G., 3401» (Add.).
State (The) of Mm, 873.
State (The) of Souls, 3902.
Statu (De) Animarttm, 2505-06.
Staudenmaier, F. A., 2.304, n.
Staudlin, C. F.. 964, 1278, 1755.
Staveley, A., 2847.
Stearns, J. G., 4201, 4.386; cf.
4302.
Stebbing, Henry, 1812, 2436; cf.
1806.
Steen, P., 4424.
Steere, M. J., 4491.
Steffe, John, 2562-63, 2566.
Stehelin, J. I'., 1884.
Stehling. AV. N.. 3261.
Stein, J. E., 3949.
Steinbeis, Geo.. 2445.
Steinliaiuser, J., 3726.
Steinhauser, W.. 1170.
Steinhart, Karl, 1564, n.
Steinheil G.. 4473.
Stelling, J. A., 1744.
Stenberg. .lean. 1842.
Stengel, Carl, 2484.
Stengel, Georg, 2488.
Steno, Niels, 2865-66.
Stenstrom. Hag., 1842.
Stephanus, Job., Bellunensis,
638».
Stephen, Sir James, 4372, 4474.
Stephens, J., 2059, 2059 (Add.).
Stern. K., 1S2.3.
Stetson. .«eth. 4165.
Steuchus (/ta/. Stenco), Augua-
tinus, Kuquhinus.W, 1674.
Stevenson. John, 1435, 1462».
Stewart, Dugald. 1065.
Stewart, John, 3071.
Stickel, J. G., 1844.
Stiebritz. J. F.. 504, 3025, 3938.
Stigler, J. N., 6.
Stilling, J. H. Jung, called. See
Jung.
Stilling, W., 4678.
Stillingfleet, Edward, Bp.,2989*.
Stirm, C. H., 2928-=.
Stobboy, J. H.. 3961.
Stockmann, J. C. 3892-93.
Stodert. Adr.. 2480.
Stocken, Christian von, 3713*.
Stiickl. Albert, 2009».
Stohr, N. F.. 3607.
Stoter, C. II. L., 1903.
Stolterfoht, 4730.
Stonehouse, Sir George, Bart,
Storr, G. C.,'3522.'
Storrs, George, 1227, 2346, 4304-
05, 4315, n., 4324, 4371, 4391,
n.. 4395, 4425»; cf. 2321, 2328,
4383, n.
Storrs. R. S., Jr., 361.
Stosch, F. W. von, 3797; cf. 104,
n.
Stowe, C. E., 2.312*.
Strabo, Walafridus. See Wala-
fridus.
Strack. Imm., 1179.
Strafen (Ueber die) der Ver-
dammten. 4013.
Strange Thing (A), 4377.
Strauss, D. F., 1139; cf. 1141,
1252*, 4578, n.
Streams of Eternity. 2193.
Streeter, Russell, 4142, 4146»>, n.,
4231.
Streeter, Sebastian. 4221.
Streicher. C. A., 3644, 3647.
Strelthorst, J. W.. 932.
Stretch. L. M., 3375.
Striini, C. L., 1897*.
Strong. James, 4430.
Strong. Nathan, 4075; cf. 4099.
Strong. William. 3790.
Struchtmeyer, J. C, 1684.
Strutt. Samuel, 124; cf. 178.
Struve, C. h.. 1697.
Struve, Heinrich von, 462''
(Add.).
Stuart, Moses, 19.35, n., 2319,
4191, 4202, 4284-86; cf. 4212*.
Stubbs, Philip, 2991.
Stuhner, 0. G., 2412.
INDEX OF AUTHORS AXD ANONYMOUS WORKS.
Stuhr, P. F., 1287, 1515.
Sturm, C. C, 3(il5.
Sturm, L. C, 62, 3873.
Sturmy, Daniel, ibol.
Sturz, F. W., 1529.
Suabedissen, D. T. A., 264.
Suares de Sainte Marie, Jacques.
See. Soares.
Suarez, Francisco. 2781% 3435.
Suckau. E. de. It>t9.
Suskind, F. G., 3067-68.
Susse. Sam., 2998.
Susskind, 1819.
Suite da livre, 3913.
Sulzer, J. G., 194, 871.
Summari/ Account (A), 791.
Sunderhoff, M. A., 1209.
Sun-te-chao, 1512.
Supprian, F. L., 808.
Susemihl, Franz, 1611, 1613.
Suso. or Seuss, Heinrich, also
called Saint Amandus, 3293.
Sutcliffe, or .Soutliffe (Lat. Sut-
livius), Matthew, 2780.
Swainson, William, 4844.
Swanson, John, 4150-51.
Swedenborg, Emanuel, ■ 3372;
of. 851, 4676, 4693, 2201»
(Add.).
Sweling, J. E. See Schweling.
Swinden. Tobias, 3734-35.
Swinnock, George. .3342.
Sykes, A. A., 1685-8.3% 1687,
1689, 2930-31 ; cf. 173, 18 )6.
Sykes, W. H., 14-35% n., 1466».
Sylvan. Christoph, 1.305.
Symonds, J. A., 2439.
Systeme (Le) de la nature. 191.
Systeme. Le sisteine des theolo-
giens, 3899.
Szembeck. J. G. See Serabeck.
Szentivany, Martin, 2108*
(Add.).
Szostakowski, Jos., 1603.
T*****, F. C, 1018.
T . . . 1, J . C. M., 3076*.
Tabula Processum . . . exhibens,
S200^ (Add.).
Tafel, J. F. I.. 1162. 1210.
Tig (Der letzte), 2363e.
Ta-hio. looe-iaoe".
Taine, H. (A.). 498, n.
TaHtariqa Upanishad, 1413.
Talbot, Mrs. Catherine, 809.
Tallmadge. N. P., 4690.
Talmud, 1985.
Talpo, Simeon. 683.
Tankar om Hades, 2580.
Tanner, Conrad, 2232.
Tarenue, Georges, 976.
TarkaSingrahd, 1425.
Tatter-sall, 'William, 237.
TUtura-Kittaki, 1432.
Tattva Samdsa, 1420.
Tauiellus, Nicolaus, 396.
Taverner, Joh., 2746.
Taylor, D. T., 3571.
Taylor, Daniel, 4057-58.
Taylor, Isaac, 2267, 2274-75.
Taylor, Jeremy, Bp., 3351; cf.
3332, n.
Taylor, John, LL.D., Prebend.
of Westminster, 908.
Taylor, Nathanael, 2107.
Taylor, Thomas, 1590.
Taylor, W. C, 1981.
Tclieou-li. See Chao-li.
Teencke, M. M.. 1.575.
Teipel, Friedr., 2709».
Teller, Romanus, 1852, 2400,
See
Teller, W. (Lat. G.) A., 25
2936.
Tenison, Thomas. Abp., 2988
Tennemann, W. G., 15^3-84.
Tennyson, Alfred, 4894, n.
Tenougi, F.. the Abbi, 2355.
Teresia, Elias a Sancta,
Elias.
TertuUianus, Q. S. F., 1, 2939,
3182; cf. 2129, l»(^rfd.).
Tessier de Sainte-Marie, 3747.
Testamenta JTII. Palriarcha-
rum, 3403.
Testas, Aaron, 213V
Teuber, S. C, 3000, 3835; cf.
3816, n.
Teuffel, W. S., 1541. 1719.
T^j-is (The) exaniiniid, 2872.
Thacher, Peter, 4028.
Tliaumaturgus, Gregorius. See
Gregorius.
Thayer, T. B., 1211, 3605, 3770.
443S, 449oi>.
Theatrum Mysterii. 3^30.
Theodoretus, Bp., 1670», 1678.
Theofon, 2244.
Theoleptus, Abp., 3185».
Thenlogie des alien Testaments,
17.=>8-59.
Theologie payenne, 1265.
Tlieologisches Bedenkm. 2526.
T/iPon—Ein Gesprdch. 977.
TUeophile. pseudrm., 639.
Theophilus et Sincerus, pseu-
don., 3024.
Theophilus in Hamburg, pseu-
don., 3866, 3869, 3S74.
Theory (Physical), etc., 2274.
Theremin, iranz. 2440.
Thiele von Thielenfeld, J. A.,
3&30-31.
Thienemann, T. G., 944.
Thiers. J. B., 545».
T/i ierseelenkunde
fassliche), 4872.
Til ierseelenkunde,
sachen, 4806.
Thiess, J. O.. 2423,
Thilo, J. C, 3553, 3689.
Thimbleby, Richard
(Add..).
Thoden van Velzen,
2700.
Tholuck, F. A. G. (Lat. D.), 1987'=
19S7''.
Thorn, David. 3839. n., 4196,
4232. 4269, 4302, 4.303, 4.336.
Thom«us (Ital. Tomeo), N. L.,
583.
Thomas, A.C., 4242. 4317-18 ; cf.
4256.
Thomas, the Apostle. Acta, etc..
Thomas Aquinas, Saint, 1626,
2027.3288; cf. 4539.
Thomas de Celano, 3184-85.
Thomas, F. S., 281.
Thomas, Jenkin. 4745.
Thomas, John, M.D.. 2298».
Thomasius, Christian, 69 ; cf. 71,
72, 97, 98.
Thomasius, Gottfried, 2012». n.
Thomasius, Jac., 429. 473, 1676.
Thompson, A. C. a584.
Thompson, Edward, 3558.
Thompson, E. P., +871.
Thompson, J. P., 4475 ; cf 4479.
Thompson, J. S., 4180.
Thompson, J. W., 4-336, n.
Thompson, Samuel, 4115.
Thomson, J. C, 1406.
Thomson, Rev. Patrick, 308.
(Allgemein-
avf
!761.
That
2857
M..
Thomson, R., iObZ.
Thomson, Thomas, 1039.
Thorlaoius, IJirger, 2011.
Thornton, Thomas, 1504*.
Thorpe, Benjamin, 1;U0, 3274.
Thorwoste, J. J., 4749.
T.iniights (Second) concerning
Human Snd. 73.
Thoughts (Farther) concerning
Human Soul, 86.
Thoughts (Some) concerning tht
Life, 3798.
Thoughts (Free) concerning
Soids, 127.
Thoughts of Pious Men, 749.
Tlioughts on a Pre-existenl StaU,
489.
Thoughts on Immortality, 1154.
Thoughts (A few) on the Crea-
tion, 990.
Thoughts on the Popular Opi-
nions, 4319.
Thoughts on Vie Probability,
3633.
Thoughts on the Resurrection,
31-24.
Thoughts unon the Four Last
Tilings, 2ibi.
Thoughts (Impartial) upon the
Nature of the Human Soul,
89.
Thucydides, 1720.
ThUmmig, L. P.. 747.
Thum, Rud.. 342.
Thumm, Theodor, 403, 2814.
Thurn, W. C. 4101.
Thvm, J. F. W.. 1757.
Thyra;us, Petrus. 2782.
Tidd. Jacob. 4166.
Tiebel, K.F. F..2235.
Tiedge, C. A., 972.
Tieroff, M. C, 1865, 3345.
Tilemann, P. G., 913.
Tillard, John, 1681-82.
Tillotson, John. Abp., 699, 2868,
n., 3796; cf 3734, 3823, n.,
3832, n.
Tillotson, 0. H., 4382.
Tinius, J. G., 3260.
Tiphaigne de la Roche, C. F.,
26816.
Tissot. (C.) J., 3860.
Titius. Gerhard, 2085, 2975.
Tittmann, C. C, 3047.
Tittmann, F. W., 328, 347.
Tittmann. J. A. H., 977.
Tobev. Alvan. 4583.
Tol>ler, Joh.. 3059.
Tocchi, E., 2.356.
Todd, L. C, 4240, 4337.
Tollner. J. G.. 193.
Torner, Fabian. 1266, 1653.
Tofail. Ibn. See Ibn Tofail.
Toland, John. 1262.
Toledo (Lat. Toletus), Francisco
de. Card.. 1627.
Tomeo. See Thomaeus.
Tomkinson, Thonia,s. 2101.
Tommaso, Andrea di San. See
Andrea.
Tondalus. See Tundalus.
Toperzer, Joh., 2.572.
Tophail, Ibn. See Ibn Tofail.
Topiarius, JE.V.. alias G. D. van
den Prieele, 20.50. n.
Toppius. 8. W,. 2131.
Torments (The) after Death,
3919.
Torments (Of the) of Hell, 3784.
Tosetti. Urbano. 2687. n.
Tostado(La<. Tnstatus), Alonso,
Bp.of Avila. 2470.
903
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Thtall Svmme (The), 4954.
ToucUstom (The). 4255.
Tournely, Honore, 3680».
Toiissenel, Alphonse, 4862»,
4878a.
Towne, E. C, 4475, n.
Towue, John. 1687-89.
Towasend, Shippie, 4021, 4026.
4070.
TracUitus antiquus de Reniune-
ratwne, 2469>>.
Tractatus curiosus, 2103.
Tractatus de Apparilionibus,
2039.
Tractatus theologico-philosoph-
icus, 2961.
Tracts for the Times, 2816, 2907 ;
cf. 291U.
Tracy, Ira, 1505.
Tracy, Joseph, 2284, 3095.
Tradition (La) de Viglise,
4545.
Traditions (The) of the Jews,
1884.
Traditions of the Jiabbins,1904^.
Tragard, Elias, 1891.
Tf aume eines Geistersehers. 851.
Trail. William, 2363.
Traite de Vtlnie des betes, 4753.
Tra Hi de I'dme et la connoissance,
4724.
Traite despeines, 3695.
Triite historique et t/ieologique,
2841.
Traite sur Vhomme. 731.
Tralles, B. L., 156, 204, 205, 214,
4767 ; cf. 208, n.
Tramblet, Godefroi, 1129.
Transmigration ; a Ponn, 524.
Transnatural Philosophy, 711».
Trapp, Joseph, 21.i4.
Trautzelius, Dan , 717.
Trauz, C. F.. 1001.
Treat, Joseph, 1252i>.
Treatise (A) of Purgatory, 2799.
Ti-eatise (A) on the Existence.
867.
Trechsel, F., 3077.
Trench. Francis, 1848.
Trentowski, B. F.. 1117.
Treseureuter J. U., 2544; cf.
2545, 2547.
Treviensis, or de Trevio. Joh.,
567.
Trevisano, or Trevigiano, Ber-
nardo, 710.
Trial. The Tryal of the Wit-
nesses, 3136.
Trichorius. J. C, pseudon., 120.
TrimoU, J.G., 4802.
Trinius, J. A., 523, 2415, 547*
(Add.).
Tripp. John. 4203.
Tritheniius, Joh.. 2470.
Triunciirianus, C. A. See Au-
bery.
Troschel, J. E., 895, 896, 3969.
Troyer, Anthony, 1257.
TrueOriginall (The) of the Souk,
409", n.
Trumpet and Universalist Maga-
zine, 4146t>.
Triimpp, Ernest 1992^.
Trusler, John. 1017.
Truth and Error, 2203.
Tscheggey, Siegin.. 2569
Tse-chou. See Sse-shii.
Tseng-tse. or Tsang-tse, 1506».
Tse-sse. Io06».
Tuclier, Abraham, 994.
Tucker. J. W., 4137.
Tuke, Thomas, 2386.
904
Tundalus, or Tondalus, 2039,
3277, 3283, n.
Turin Pipyrus, 1354-55, 1363.
Turlot, F. C, 1018.
TurnbuU, George. 2060.
Turner, George. 1311.
Turner, John, 75, 76, 86, 87,
2117.
Turner, Joseph. 1186.
Turnour, George, 1434».
Turtle Dnie ^The), 2087*.
Turton. Thomas, 1710 ; cf. 280.
Tnska, S., 1797.
Tuttle. Hudson, 4689.
Twee brieven, 381 (Add.).
Two Choice and Useful Treatises,
468.
Two Discourses, etc., 2871.
Two Hundred Queries, 510.
Two Treatises, 643.
Tychsen, T. C, 1393.
Tyler, E. R., 4204.
Tyler, J. E., 3577.
Tyler. John, 4131; cf. 4041».
Tyler, W. S., 1666.
Uhlemann, F. G., 3406.
Uhlemann, Max., 1-363.
Uhlich, Leberecbt, 1171.
Ule, Otto. 345.
Ulisch, J.. 3035.
UIlniann,Carl, 2003, n., 2723, n.,
3169.
Ulhnann, Joseph, 2157».
Ulrich, J. C, 758.
Ulrici, Herm., 371,n.,386''.
Ulrici, J. B., 793.
Vltra-Uhiversalism, 4273.
Umapathi Asariyan, 1431.
Unger. I. T., 2690.
Ungereimte Dinge, 3935-36.
Ungern-Sternberg, C. F., Baron
vbn. 531.
Unity (The) of Man, 4371.
Unius, F. T., 1074.
Universal Damnation. 4131.
Universal Bestitutinn a Scrip-
ture Doctrine, 3979.
Universal Bestitulion farther
defended, 3988.
Universal Bestitution vindi-
cated, 4000.
Universal Restoration (The).
etc., 4081.
Universal Tlteological Magazine,
4077-78.
Universallsm False. -^^d.
Universolismuf (Dei), 4484.
Universalist iTlii-i, 4221.
Universalist />;,„.< ,7,„-, 4211.
Univer.w.hst Mn,,azine, 4146*.
Universalist Quarterly (The),
4325.
UniversalisCs Assistant (The),
4338.
Universalists' (The) Book of i?e.
ferencf., 4.322.
Universalist' s Miscellany, 4077.
Unonius, 01., 416, 667, 2502.
Unseen WoAd (The). 4681.
Unsre Unsterblichkeit. 2273.
Unsterbhchkeit (Die) der Seele,
870, 886.
Unsterblichkeit (Ueber die) der
Seele. 907.
Unsterblichkeit (Die) der Seelen.
Ein Sendschreihen, 848.
Unsterblichkeit (Die) des Geisle.':,
1201.
Unsterblichkeit (Die) ; eine
SKizze, 910.
Unterhaltungen, 961.
Unumslbssliche Beweise, 1236.
Unwin, Joseph, 264».
Upanishads. 1410^1413.
Upham, Edward. 1434, 1446.
Upmark, Joh.. 718.
Ui-sinus, J. H., 2.501.
Usingen, Barthol. Arnoldi da
2732.
Ussher, or Usher, James, Abp.,
2S15-16.
Utzinger, Alex., 2773.
v., 3064.
Vaca, Gregorio. 3498».
Vailiinger, J. G., 1846.
Vail, S. M.. 1786.
Vake, Joh.. 429. 430, 441.
Valentin, T. H., 3957.
A'alle, Guglielnio della, 2899.
Valletta. 2904»>.
Valvasor. J. W., 2391* {Add.)
Valverde, Barthol. de. 2769.
Vandini. Tommaso, 2780*.
Van Helmont, F. M. See Hel-
mont.
Vangerow, W. G. von, 504.
Vargas, .\lfonso, Alip., 1620.
Various Prospects, 840.
Vathek, .3747.
Vaughan, Thomas, 40.
Vaughton. John, 2862''.
A'aver. Franfois de la Mothe le.
S.'c La Motlie.
Vedn. 1404a; cf. 1490, 1491,
1495*.
Vedantii-Chandrika. 1418*.
Ve-ianta-Sara, 1415-16.
Vegius, Ma|)heus (Hal. Maffeo
Vegio), 2029.
VeiHmlter, V. K., 1013.
Veltlinsen, J. C, 1831, 1860,
3169.
Yendidad. See Avesta.
Veniero. Francesco, 1622.
Venn, Richard, 3920.
Venus mitaphysique, 452.
Venzky. Georg, 2623, 3507.
Vera Peccatorum, Remissione
(De), 2775.
Vera-Cruce (originally Gutier-
rez), Alphonsus de, 598.
Verecundns Juncensv;. 3182. n.
Vergebliche Streit (Der), 3828.
Vergilius. See Virgilius.
Vermischte Gedanken, 2171.
Vernfede. J. S.. 879.
Vernias, Nicoletus. 16.
Vernunfl- und schriftm'dssige
Anmerknngen. 2624.
Vernunftige- und schriftmiissige
Gedanken, 2209.
Vfiron, Francois, 2805, 2810".
Veron, John, Senonoys. 2753.
Verpoorten, W. P., 4002.
Verratus. J. M.. 2752.
Versuch einer Enthiilhing, 635.
Versueh einer historisch-kriti-
schen Uebersicht. 554.
Versuch einer Prufung, etc.,
9.37.
Versuch eines Beweises. 2628.
Versuch (Zweiter) eines Be-
weises, 846.
Verstich einrs in der mensclili-
chen Seele, etc., 845.
Versuch eines sire.ng philoso-
phischen Beweises. 900.
Versuch uber den Ur sprung, etc.,
457.
Versuch Uber Gott. etc., 228.
Versuch. wie man sich die Art,
etc., 966.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Versuche fPsychologieche), 210*.
Vertong over de zaligheid, 4566.
Verus, Amuiidiis, pseudnn., 666.
Verweij, Beinanhis, S^-il.
Verwerjliche und verdammliche
ic/ire (Die), 3874.
Viaud, or de Viau, Theophile,
639.
Vicars, Tlioinas, 4.500.
Vicq. Henricus de, 2652.
Tidal, B'raiiQois, 3654.
Vidler, William, 4077, 4085,
4087-88; cf. 4055, n., 4090,
Vienna, Realis de, pseudoii., 97.
Tier utersie (Die), 2036.
Tier Vragen, 3126.
Vie.w of the Metaphysical ...
Arguments, 258i>.
View (A) of the Scripture Reve-
lations, 2256
View (A) of the Soul. 5i.
Vigier, or Viguier, Rassiela du.
See Rassiels.
Tillalpando, G. C. de, 1624.
Villaunie, Peter, 900.
Villenave, pere, 3560.
Villette, C. L. de. 3502-03, 3524.
Vincent. J. G., 1212.
Vincentius Bellovacensis (Pr.
Vincent de Beauvais), 2026»,
3283.
Vindication (A) of the Account,
1689.
Vindication (A) of the Doctnne,
2497.
Vindication (A) of the Honor,
4065.
Vindicite Mentis, 77, V8.
Vinet, Ernest, 1298.
Vlo,Tonimasoda, Card. Gaetano
(Lat. Cajetanns), 1621 ; cf. 574.
Vxrchow, Rudolph, 345.
Viret, Pierre, 2472", 2748.
Virey, J.J., 4817.
Virgilius or Vergilius Maro,
Publius, 1657-1661; cf. 1526.
Vishnu PurAna, 1427.
Visin Caroh Calvi, 3270».
Visio Philiberti, 3279.
Vision dela vie future, 3560.
Vision (The): or a Dialog, 3335.
Vision the Pirst : Hades, 3532^
Visions (Les) d'Esaie, 4390*.
Visions of the Snnl (The), 477.
Vispered. See Avesta.
Vis'vanatha, 1423-24.
Vitalis, Andr., 2756.
Vitriarius, Joannes, pseudon.?
2534-34, 2543, n.
Vitteaut, 362.
Vives, J. L., 21.
Vivona, Giovanni, 4247.
V. J. L, Gedanken, 854.
Vllederhoven, Gerardus a, 2036,
Vaicker, K. H. W., 1531.
Voetius, Gisb., 2103, 3455.
Voetius, Paulus, 2494.
Vogel, P. G. S., 3074, 3627.
Vogelsang, H. J., 3169".
Vogt, Carl, 329-333; cf. 315,
342, 345.
Voigt, C. T., 1274.
Voigtlander, J. A., 1840-41.
Voigtlander, J. A. C, 1599.
Volborth. J. C, 2639.
Volquiirdsen, C. R., 1616.
Voltaire, F. M. A. de, 1822.
Voorst, Hendrik van, 230».
Voragine. Jacobus de, 32H3, n.
Vorst, W. (H.), 1931s n.,1944, n.
Vorstelhing (Kurze und grtlnd-
liche), .3850.
Vnrstellung (Neue), 3996.
Voss, Jacob, 3915.
Vossius, G. J., 2481, 2966, 3201.
Voysin, Joseph de.l949, 2027".
Vranx, (C.) C, 2761" (Add.),
2795' [Add.).
Vries, R. de, 1557.
VuUers, J. A., 1395.
W., E., A.M., 470.
W., H., B.D.. 409».
W., S. A FhilnsophicaU Essay,
656.
W., S. A Vindication, 2497.
W., T. On the Situation, 1533.
W.. T., Salvation, 4017, n.
Waage, G. H., 2641.
Wachenden Seelen (Die), 2609.
Waddington - Kastus, Charles,
1644»
Wadsworth, Thomas, 672, 673.
Wagner, A. E.. 1215.
Wagner, Gabriel. 97, 98.
Wagner, Herm., 2450.
cf.
Wagner, J
Wagner, P. T.. 1853.
Wagner, Rud., 321, 322,
329.
Wagnereck. See Wangnereck
Wahl, A. R., 794.
Wahlin, Jon., 3364.
Wahrendorf, D. 0., 3501.
Waite, J. K., 4513.
Waitz, Theodor, 4860.
Wake. William, Abp., 2S71.
Wakefield. Priscilla, 4811.
Walafridus Strabo, 3269.
Walch, A. G., 855.
Walch, J. G., 2146, 2201, 3039,
3133, 3816, n., 3908, 4548.
Waldie, David. 4352.
Waldschmid, W. H., 4740.
Walenburch, or Wallenburgh,
Adrianus, 2848.
Walenburch, Petrus, 2848.
Walker, G. J., 2598.
Walker, George, 1014.
Walker, J. B., 4;;07.
AValker, James, 3261", 3765, n.
Walker. S. A., 3396.
Wallace, Robert, 840. 3503.
AVallace, Thomas, LL.D., 276,
277 ; cf. 280.
Wallenberger, Val., 640.
Waller, J. L., 4334.
Waller, Nic, 818, 4616.
Wallerius, R. N., 702.
Wallis, John, 2979.
Wallmo, Isaac, 2502.
Walsh, J. T., 4426.
Walter, E. J. C, 3996, 4016.
4624; cf. 4033.
Walters, John, 227».
Walther, or Walter, Balth., 32.
Walther, Christ., 3215".
Walther, Mich., 2103, 4600.
Walton, Joseph. 4116.
Wandal. Hans, 2520.
Wangnereck, or Wagnereck,
Hcinr., 405, 420.
Warburton, William, Bp., 1658,
1687. 1799-1808; cf. 1091,
1669b, 1681-82, 1685-86, 1710,
1826-27.
Ward, Seth. Bp.. 656.
Ward, William, 1442.
Ware. John, 4886. _
Warning (A) against Pupisli
Doctrines, 188.
Warren. Edward, 470.
^V■llrreIl, George, 202».
Warren, 1. P., 4476.
Wis bin ich, 875.
in;.'! lehrt die Vernunfl, 983.
Was werde ich kiii\fliy seyn,
918.
Waser, Casp.. 2804.
Wa.ssilje\v, \V., 14',l5.
Watch Tower (The), 2.'?4r,.
Waterhouse, Thomas, 3:171.
Waterkuin, H. «., 3103.
Watson, Thomas, 933.
Watts. Isaac, 2150, 2158, 2541,
3490; cf. 2607.
Weatherill, Thomas, M.D., 4303.
Weaver, G. S., 3755".
Weaver, George, 3754'>.
AVeaver, James, 4065», 4153.
Webb, C, 2635.
Webb, John, 2145.
Weber, Albrecht, 1410, 1410", n.,
143.3", n., 1479.
Weber, August, 351.
Weber, Christian, 2467.
Weber, E. A., 884.
Weber,J. G., 2081.
Weber, Michael, 2695.
Webster, William, 3139-40.
Wedekind, G. (C. G.), Baron von,
536.
Weeks. John, 2552".
Wegner, Gottfried, 3S21.
Weluen, or Wehrn, J. G. von,
1052, ll'.5o.
Weichhard, C, 1202.
Weickhmann, J. S., 1574, 1829,
3514, 3986, 458G.
Weickhmann, S. 0. (Lat. T.),
4003.
Weidling, Christian, 692.
Weigelt, Geo.. IISO.
Weihe, or Weyhe, Eberhard
von, 3322.
Weil. Gustav, 1966, 1983-85.
Weinaclit, Matth., 2164".
Weinland, (C.) D. F., 4844.
Weinrich, Georg, 623, 2956,
3i)Gl.
Weiiischenk. J. G., 3926.
Weise, G.. 2984.
Weisor, Georg, 2475.
Weismann, 0. E., 3683.
Weiss, Christian, 247.
Weisse, C. II., 1089, 1095, n.,
1288, 2276, 3084-85; cf. 1082,
Weizel, 2277, 2279^, 3260*.
Welbv, Horace, 1253.
Welcker, F. G., 1535, 1713»,
1728".
Weld, C. A., 1139".
Well-ed-dtn . . . Mohammed
Ben Abdallah el-Khatib,19G9".
Wells, John, 3340.
Wolte, Bened., 2304.
Wehvood. Andrew, 3459".
Wendel,J. A., 5:)7.
Wenger, C, 3.569.
Wenzel, Q. I., 4803, 4805.
Wenzel, Laur., 1053.
Werden wir uns, etc.. 3645, n.
WerdmUller, or V, ermuUcr,
Otho, 2042.
Werenfels, Sam.. 740.
Werner, C. F., 1021.
Werner, J. F., 529.
Werner, Sam., 4535.
Wornink, J. R.. 3.504.
Wemsdorf, Gottlieb, 503, 2537-
;i8, 2542. n., 3030. _
Werstemius, Job. 27.33.
905
INDEX OF AUTHORS AND ANONYMOUS WORKS.
Wescott. Isaac, 44fi8.
WesenJteit der Thierseelen, 4790.
Wesley, John, 4S94, n.
Wessel, Joh., 2723.
West, Friecir., 2347.
West, Gilbert, 3150.
Westergaard, N. L., 1371, 13S5,
1402;
We.stmiiister, Assembly of Di-
vines at, 4596.
Westphal, (J. C.?), 102, n.
Wetstein, J. R., t/ie younger,
2SS2.
Wette, W. M. L. de, 1766; cf.
4578. n.
Wetzer, 11. J., 2304.
We.\els, W. A.. 2701, 2702.
Wevlie. See Weihe.
Weyhis, 4741.
WUately, Richard, Ahp., 2251,
2257, 4324, 4863; cf. 2334.
Wlieaton, Robert, 32G5.
Whewell, William, 1565.
Whiston, William, 3S37, 3917-
IS ; cf. 3925, 3927, 3931.
Whitaker, E. W., 4051.
Whitaker, John. 2208.
Whitby, Daniel, 2120. 3134.
382 J; cf. 2125.
Wliite, Edward, 4341, 4356-57,
4644; cf.43C9.
Wliite, Jeremiah, 3839.
WUite Lotus of the Good Law,
1459, 1469.
White (Lat. Anglus ex All iis),
Thomas, 20S1», 2490-92, 2499.
2854, 3453.
Whitefoot, John. 378S, 3989.
Whitehead, John, 215.
Whiteley, Joseph. 3378.
Whitfield. Henry, 3033.
Whitley, John, D.D.. 3562.
Whitman. Bernard, 4234-35.
Whitney, W. D., 1384, 1404% n.,
1490, 1523.
Whittemore, Thomas, 3765-66,
414C», n., 414Cb, n., 4172, 4207,
4217, 4222, 4224, 4226-27, 4236,
4256, 42S9.
Whytt, James, 25S1».
Wiberg, P. 0., 1C05.
Wichmann, G.J., 1814.
Wichmann, Peter, 2150.
Wichmannhausen, R. F. von,
3508.
Widebram, Friedr., 2647^
Wideburg, Heinr.. 63.
Widerlegung (Kurze populare),
359.
Widerlegung. Wiederlegung der
von L. Gerhard, etc., 3833.
Wie das Jcuseits; 2-308.
Wiedenfeld, K. W., 2579''.
Wiedenmann, Gust., 1191.
Wiederlegung. See Widerle-
gung.
Wiedersehen (Vom). etc., 3C45.
Wiegmann, C. F., 3107.
Wieland, C. M., 995: cf. 996,
1001, 1015, 1022, n., 1084.
Wiesner, G. F., 4.:.10a.
Wiessner, Amadeus, 1281.
Wieting, Seneca, 1794, 4458.
Wiggers, G. F., 1.587, 2008.
Wigglesworth, Edward. 37.30^
Wigglesworth, Michael, 3J19.
Wijs, Jacob, 4570.
Wilbrand, J. B., 1155, 1156.
Wild, C. A., 1139^
Wildersinn, Bernh., 420.
Wilkens, Alb., lOGC.
WUkins, Charles, 1400, n.
Wilkinson, Sir J. G., 1361.
Win all Akn be saved, 4442.
Wille, G. A., 4007.
Willet, Andrew, 2662, 2665.
William of Auvergne, Bp. See
Guilielmus Alvernus.
AVilliam of Coventry, 2020, n.
William of Malmesbury, 3271.
Williams, Edward, 1347; cf.
1350, n.
Williams, F. W. [or W. S.?j,
4427-28.
Williams, Isaac, 3173.
Williams, N. M., 1614.
Williams, Peter, D.D., 3828.
Williams, R. 0., 4131. n.
Williams, Rowland, 1481.
Williams, S. W., 1517.
Williams, Thomas, 1310, 4459.
Williams, W. S. [or F. W.?],
4427-28.
Williamson, I. D., 4290, 4353.
Willigen, P. van der, 1070,
2578=.
Willis, Thomas, 4719.
AViUmott, R. A., 3581.
Wils, J. B., afterwards Elias a
Sancta Teresia. See Elias.
Wilson, H. H., 1404s n., 1421,
1427, 1435% n., 1442, n., 1445,
li54-54», 1482-83\
Wilson, J. P., 2258.
V,-ilson, J. v., 4342, 4702, n.
Wilson, John, 1398.
Wilson, Matthias, 4590-93, 4599.
Wilson, Ilev. William, of Mor-
Inj, 2989.
Wimpey, Joseph, 136.
Winchester, Elhanan, 4055,
4059; cf. 4012, 4069, 4074,
4090, 4108, 4153.
Winckler. See Winkler.
Winckler, or Winkler, J. H.,
47C0.
Winckler, J. P. S., 3231.
Winckler, Johann, 3812; cf.
3810, n.
Windet, James, 1807.
Windlieim, C. E. von, 166, 1576.
Windischmann, C. J. H., 1353.
1395; cf. 1515.
Windischmann, F. H. H., 1452».
Windle, William, 131.
Windtorffer, Adam, 4527.
Winiowski, Franz, 1718.
Winkler. See Winckler.
V.inkler, E. G., 3638.
Winkler, or Winckler, Gottfried,
2421.
Winkler, J. D., 785.
WinstanIey,Gerrard or Jerrard,
3778-80.
AVinstrup, P. J.. Bp., 3.316.
Winter, preac/ie>- at Birkenwer-
der, 2612.
Winter, Robert, 4097. 4111».
Winzer, J. F., 1858, 4159.
AVirgman, George, 1067.
Wirth, J. U.. 348, n., 1175.
Wirthgen, C. F., 3986.
Wiselqvist, Sam., 4793.
Wiser, E. U., .3640-41.
Wissensc/iaftUche Beleuchtung,
352.
Wissh.ack, Siegm., 767.
Wissowa, Augnstin, 1702.
AVitherell, J. F., 4291, 4311.
Witsius, Herm., 1873-74, 2677.
Vi'itstock. Thomas. 3195.
Witter, H. B., 1879.
Wittmaack, Theod.. .373.
Wittmanu, G. M., 2904*.
Witty, John, 96.
W— Is, J. K., 995.
Wohnungen (Ueber die) der
Seele, 2280.
Wolner, 3916.
Worter, Fr., 2304. n.
Wotzels, J. K., 995.
Wohlers, Heinr., 2867.
Wohlfarth. J. F. T., 1108-09.
AVolf, Christian, Baron von, 109,
110,129; cf 117-119, 481.
AVolf, Franz, 2982.
Wolf J. J., 3806; cf. 3816, n.
Wolf, J. L., 781.
Wolfart, F. P.. 3234.
Wolfenbuttel Fragmentist, 1747,
3152, 3161-62.
WolflT, G. C, 3862.
Wolff, Nic, 3199».
Wolff, Philipp, 1989.
Wolff, W., 1645.
Wolfrath, F. W., 2210-11.
WoUe, Christian, 3863.
Wolleb, Eman., 876.
Wood, George, 2348.
Wood, Jacob, 4136-37, 4144-45.
Wood. Walter. 2315.
Woodbridge, John. 4489.
Woodward, John, 2630*.
WouUaston, Joh.. 251G».
Woolnor, Henry, 409''.
Woolsey, T. D., 1712.
Woolston, Thomas, 3136, 3138.
Woolton, John. Bp., 26, 599.
Work (A) for None but Angels,
etc., 616.
World (The) to Gme, 3348».
World (The) Unmasked, 3900.
Worrall, William, 4161-62,4173.
Worst, Octavius, 2089.
Wortabet, John, 1992.
Worthington, John, 2985.
Wovsch, Otto, 364.
Wright. John. 2132.
Wright, Richard, 1038. 3075,
4071, 4082, 4089, 4113, 4138;
cf 4153.
Wright. Thomas, F.S.A., 2697,
n.. 3264, S2ti1 -19 passim.
Wright, Thomas, of Borthwick,
3538.
Wrightson, Richard, 1491.
Wucherer, W. F.. 455.
Wunderlich, C. J., 1652.
Wurzler, J. C. 753.
Wuttke. Adolf, 1294.
Wyn, Elis, 3727.
Wysock, Alb.. 2783% 2783i>.
Wyttenbach, Daniel, the young-
er, 1045, 1694; cf 1564, n.
Wyttenbach, J. H., 999, 1051.
Xenocrates, 1569, n.
Xenophon, 1562-63; cf 1720.
Tafna. See Avesta.
Yates, Freeman. 4312.
Yates, J. B., 2028. n.
Yen-thsong, 1435", n.
Yerrington, Alex., 1293.
Yih-king. See I-king.
Young, Alex.. 2587.
Young, Edward. 784, 3226.
Young, Joseph, M.D., 4068, 4104,
4108.
Young, R., 3362.
Young, Robert, 4680.
Zaalberg, J. C, 1244. 4697.
Zabara, Judah. See Judah.
Zabarella, Jacopo, 1633».
Zaccaria, F. A., 4766, n.
INDEX OF AUTHORS AND ANONYMOUS WORKS.
ZachariS, C. S., 1358«.
Zacharia, G. T., 4556.
Zaeharias MityUnmus, 564.
Zader, Jac, 3436.
Zangerle, R. S., 2255.
Zahn, Adam, 2535.
Zambrini, Francesco, 31851>,
Zamorti, Hercules, 1122.
Zandt, C. G., 3521.
Zang. Charles, 2272.
Zapf, Gottfried (b. 1635, d. 1664),
Zapf, Gottfried (b. 1745, d. 1818),
1002.
Zarathustra. See Zoroaster.
Zehrt, Conrad, 3081.
Zeibich. Carl Heinr., 2551.
Zeibicli, Christoph Heiur., 3512,
4546.
Zeidler, Melchior, 431.
Zeilfelder, Wilh., 2479, 4529.
Zeisiug, Adolf, 353.
Zeisold, Job., 44, 411», 413<>, 417-
19, 421, 426, 2496.
Zeller. Eduard, 1716, 2305.
Zend-Avesta. See Avesta.
Zentgrav. J. J., 3728.
Zermann, F. A., 2371.
Zerneke, J, H., 4544.
Zesch, Willi., 3468.
Zezschwitz, C. A. G. von, 2707.
Ziebich, C. H., 2110.
Ziegler, W. C. L., 1751, 1761,
1764.
Zimara, Teofilo, 1630.
Ziinnierniann, J. J. D., 3951.
Zimmermann, Job., 733.
Zimmermann, Karl, 3660.
Zobel, N. E., 1267, 3014.
Zohar, 1949.
Zollikoffer, or Zollikopfer, Job.,
3465.
Zoroaster.prqperjy Zarathustra,
1366-1384 ; of. 1395, 1399, 1400,
1404
Zor/.i, F. G. {Lat. F. Goorgiiw),
3774.
Zschokke (J.) H. (D.), 2450<>
(.4*/.).
Zuinglius.Ulricus. Set Zwingli.
Zukrigl. Jak., 3'23.
Zukunftitje Schicksal (Das) der
GoUlosen, 4480"!.
Zunz, Leopold, 1911.
Zustande (Von deni) der SecUn,
2619.
Ztvei Gesprdche, 180.
Ziveiter Versuch, 846.
Zweiles Schreihen, 2620.
Zweyer guter Freunde, etc., 101,
102.
Zwingli (Lat. Zuinglius), Huld-
reicb or Ulrich, 4587.
Zyro, F. F., 2935.
907
INDEX OF SUBJECTS.
Aborigines of America. 1312-19, also 1291. 1297 •
— of India, 1320-23. > '.
Abraham's Bosom, 24-2». 2082, 2683% 2686. 2729
3396. Ste also Intermeiliate State, Limbo. '
Adam, salvation of, 4648-50, also 4589, n. ; — whe-
ther created immortal, 2061.
Age in the future life, 2996.
"Age (The) or world to come," Jewish use of
tlie term, 1873-74, 1885, 22u5.
oioii' and atoji/ios, 1821, 1899, 2012*. 4181-82 4190
-91, 4202, 4212", 4214, 4386, 4394, 4403, 4405.
aliiu oJtos and aliov ne\Xwv, 2205.
Albigenses, 2026.
American Indians. See Aborigines.
oi'doTao-is, 2288.
Ancestors, worship of, among the Chinese, 1516<:
-lol6f, 151S-1518S.
Angel of De..ith. 1877, 1950, n.
Animism, 300, 365, 368, 3S6o, 386i> (Add ) 386i
(Add.). See also Life.
Annihilation. See Destruction of the wicked
Immortality. '
Ansau-eeh, or Ans.^yrians. See \usairis.
Apocrypha of the Old Testament, its doctrine of
the future life, 1861-63, also 1769, 1771 1772
1779, n., 2467. .'<•',
aTTOKaTaffTatri? navTuv, 3933, 4159, 4424. .See
also Duration of future punishment.
Apparitions. See Ghosts.
Arabians, heresy of the, 103.
.ristotle. salva
4589, n., 4601.
Baptism, whether necessary for salvat
n. See also Heathen, Infiiuts.
Basntos, 1310*.
Beatific vision, 3673-87, also 2568, 2686, 4536,
36"'^ (Add.).
Eeckct, Thomas, Saint and Abp. Sre Thomas,
Behemoth, foast of the Jew)
to come, IbtiS, 1935, n.
Eernoldus, his visions, 3270.
Biblical psychology, 2304-79, a?.to 17C5, 1792 211''
.^J^^'o^ll-*'.-^^^''- 2-Sl, 2341, 2357-58, 2363r
2373, 2375, 4305, n., 4330.
Body, nature of the, in the future life, 1007-08
n., 2274-75. 2929, 2957, 2959. 29C6, 2388, 301()«'
n.. 3011, 3017«. 3028. 3j38, 3040, 3045, n. 304e»
3058, 3123, 3125, 3130. n., 3132b 313'M sfV
34J9. 3433. 3447, 3507, 3514, 3562, 3597. ' See also
Resurrection.
Body of Christ, its glorification, 3149, 31G9», 3169i>,
Brahmanism, 1404"-1495s, passim.
^'ir"e'*'32V°^^>r'""^''"' **"'"'' ^'^ •marvellous voy,
Britons, the ancient, 134-3-52, /jassim.
Brutes, the souls of, their nature, origin and
destiny, 4706-4894, also 90, 107, 127 190» 200
202, 226 262a 2„7, 287. 319, 551. 559 591.T;
ff 'Ar^^^'- ^^^^' "•' ^1^- 3662; -geometry
f ,'*I^^\T.'?"''.S""*"o° of- -IT40; -language
of, 4,20, 4754, 4«46;- religion of, 4741; -re-
surrection of, 4892: — sins of, 4729, 4748- —
*!;"!IT'?!;^"°" "*■ """ «""' '"' -1768; -virtues
°;' *' 3' ■•i'j'.O;- whether their souls are rfe».i7s,
4754-0,, 4,09. 4764-65, 4818;- whether their
souls are immortal, 4722. 4746. 4749, 4760 n
4,03-64, 4773,4781-82, 4794-95.4797^98 4«14'
W '*''^^^' ^^^' °- *' """ TransmTjra:
Buddhism, 1433-1495«, passim, also 1301 1353b,
1492-95J(^cW.);-in Burmah. 1436, :440«:-
in Ceylon, 1434-34», 1446,1463, 1471, 1475' —
in China. 1435», 1437, 1453f 1462, 1466*, 147B»
14,9a, 1483a, 1485, 1489», 1496, n!; — inMnal'
1444, 1449, 1453a, 1457-57a; — in Norway I486*'
— in Siam, 1453«, 1474, 1484; — in Tibet, 1452»'
1483f — See also Jains, Nirvdna.
^'^"e'fly, the, as an emblem of immortality.
, 4514,
upon, in the world
Cabbala, tt ? Jewish, 1878, 1881, n., 1901, 1910,
Caledonians, the ancient, 553, n.
Calviuists, 2793, 3424, 3444. 3574. 4107, 4232 4511
-13, 4521, 4632, 4577-78, n., 4507, 2859b (Add.).
Cathari, 465, 2025.
Catholics, whether they can be saved, 4504, n.
Celts, 1324a, 1329, n., 1343-52.
Ceres. See Demeter.
Chaldeans, 1291.
Charles I. of France, the Said, his vision, 3270*.
Charles II. of France, the Fat, his vision, 3271.
o2%3, n.
Charon, the Etruscan, 1731.
Chiliasm. See Millennium.
Chinese, 1496-1523, also 553, n., 1291 1294 n
1297, 1300», 1301, 13o3a-53b. ' ' '
Christian doctrine of the future life
passim, also 542, 545, 658, 844. 915,' 926,
1257, 1284, 1297, 1301*. 1766, 1774. 2059. 3994^
(vl^Vd.) ;— compared with that of the Greek
philosophers, 1707-08, particularly Plato, 1572,
1604 1609; -with that taught 'in the Ap2
crypha of the Old Testament, 1862;— its pecu-
liar value, 557, 2107, 2110. 2188. 2199, 22)2-
15. 2218-19, 2236, 2241, 2251, 2257-58, 2270,
2292.
Christians, whether they can be saved, 1877, n.
Christians of St. John the Baptist, 2005.
INDEX OF SUBJECTS.
Cicero, salvation of, 4584, n., 4601.
Clairvoyance, 4C77-78, 46S3, 4697.
Confucianism, 1496-15i3, passim, also 1275».
Consciousness, origin of, 340.
Conversion after death, possibility of, 2023, n.
2701, 2703, 4260, 4451, 4489.
Creation of the soul, 387-462, passim, 2171, 462i,
(Add.). See also Infusion, Origin.
Damnation. See Duration, Heathen, Hell, He-
retics, Infants.
Dance of Death, 2451-61'>, also 2461" (Add.).
Dead, the. who have been raised to life, previous
state of their souls, 2103, 2511-12, 2523, 2536,
2555, 2561.
Dead, worship of the, 1295. See also Ancestors.
Death, 2380-2461*, also 1993-2363">, passim, 123,
187, 337, n., 627, 633, 672, 704, 895, 983. 999,
1013, 1017, 1023, 1043, 1051, 1078, 1116, 1128.
1136, 1148, 1173, 1238, 1253, 12534 1259, n.,
1333, n., 1539, 1541, 1585-86, 1650, 1709, 1723,
18S0, 2473, 2509, 2573, 2593-94, 2846, 2961, 2986,
3116. 3128, 3385, 3413, 3494, 3501, 3546, 3690,
3727, 4702, n., 2389i^2461o (Add.) ;— how viewed
by the ancients, 1270. 1273; — Platonic and
New Testament view of compared, 1685.
Death, eternal, 1899, 3203, 3992. 4394, 4480. See
also Destiuction, Duration of future punish-
ment. Hell.
Death of the soul. See Materialism, Mortality,
Sleep of the soul.
Death, physical, the signs of, 2434», 2439, 2447.
Degrees of blessedness in the future life, 3598-
3605, also 3539; — of punishment, 3740.
Demeter, or Ceres, 1711, 1726. See also Eleusinian
Mysteries.
Descent of ancient heroes into the infernal re-
gions, 1713.
Descent of Christ into Hades, 2637-2709i>, also
1899, 2017, n., 2027*, n., 2304, n., 2472«, 2527,
Destination of man, 799a-800, 1029». See also
Future life, Immortality.
Destruction of the wicked, 1931», n., 2314», n.,
2317, n., 2320', 2339, 2349, 2357-58, 2363*, 3502-
03, 3781, 3T88-89, 3821, 3930, 3964, 3975, n.,
3996, 4007, 4016. 4 )64-65, 4069, 4107, 4143, 4152,
n., 4195% 4241. 4298, 4304-05, 4315, 4319-20,
4324, 4:341, 4354-57. 4367-71, 4376, 4378, 4383,
4386, 4389. 4391, 439Si, 4395, 4397-98, 4411-12,
4415,4417,4422. 4425», 4429-30,4436,4441, 4444,
4443-50, 4462-53, 4460», 4462-69, 4475-76, 4480,
4482-83, 4485-87, 4493-96a. See also Resurrec-
tion of tlie wicked. Mortality of the soul, Du-
ration of future punishment.
Drihthelm, his vision, 3268.
Druidism, 1343-52.
Druzes, 1988-89, 1990-92, 1992*, 1992* bis (Add.).
Duration of future punishment, 3757-4495*, also
492, 498, 500, 994, 1149, 1251, 1787, 1899, n.,
2012II-2012", 2017, n., 2023, 2042-43, n., 2086,
2101, n., 2138-42, 2146, 2166, 2207, 2286, 2291,
2307, 2332, 2352, 2415, 3502-03, 3706, 3708-09,
3712-13, 3710, 3721-22a, 3728-29, 3734, 3740,
3760-51, 3753, 3756=, n., 3994» (Add.). See also
aiiov, Destruction, Hell.
Earth, the renovated, the future abode of the
righteous, 3520, 3574-75, 3597. See Heaven.
Eddas, 1330-31, 1335, 1339, 1341.
Egyptians, the ancient, 1354-65*, also 1290-92,
1297, 1823.
tl&uKov, 1531.
Elect, number of the. See Number.
Eleusinian Mysteries, 1658, n., 1690, 1700, 1715,
1718, 726, 1728«. See also Mysteries.
Elysium, 1680s 1684, 1695*.
Emanation, 391, 446.
End of the world, 1259, 1779. 1899, 2022, 2060 n
2075, 2088, 2105-06, 2144, 2221, 2310, 2324, b017.
4425.
Eschatology, or doctrine of the Last Thinga,
Christian, 1993-2363*, and 2U,5'.»-23l«ik (Add.),
passim, also 2369, 2706; — heal lu>n, 12."ir,, 12(11 ;
— Jewish, 1877, 1880, 1883-84, ls<t2. ls<,w, I'.MH),
1908, 1915, 1940, 1945; — Muh.iniiii.Mlaii. 1065
1969», 1971, 1984-86, 1985c, 19SC>; — P;iisi, 1301»
1376, 1380, 1386, 1397, 1403-03*. — ,See also Fu-
ture life.
Eternal, eternity. See alu>v. Death, Duration,
"Everlasting," Life, Kewards and Punish-
ments.
Etruscans, 1731-33*.
Eve, salvation of, 4649-50.
Evesham, monk of, 3278.
'•Everlasting," "eternal," "for ever," use of the
Hebrew and Greek words so translated, 1S21,
4181-82, 4190-91, 4203, 4212% 4214-15, 4394,
4403, 4405.
Fathers of the church. Iheir opinions concerning
the soul and the future life, 541-500*. passim,
1993-2009', passim; also 1-14, 52, 66, 387, 388,
389-90% 421, 429, 463. 464, 471, 4S2, 499, 562-
569, 731, 836, 1139, 1210, 2114-16, 2119. 212;j,
2125-29, 2263, 2.330, 2363e, 2380-81% 2460-67,
2527, 2643, 2769, 2936-46% 2987, 3403-05, 3757,
4496, 4527.
Feast of the righteous Jews (on Leviathan, Be-
hemoth, etc.) in the world to come, 1868,
1935, n.
Fijians, 1310.
Finns, 1329.
Four Last Things. See Eschatology.
Fulbertus, his vision, 3279.
Funeral usages of ancient nations, 1298% 1359,
1675% 1339» (Add.).
Furseus, Saint, his visions, 3267.
Future life, comprehensive works concerning its
reality and nature, 541-1253*, and 547*-1258J
(Add.), also 40, 52, 127, 140, 186, 278, 292, 29b,
308, 322.
doctrine of the, among nations and sects
not Christian, 1254-1992ii, and Additions, 1299
-1992» bis. (For de'tails, sii- Cla>-;ifi(ATI0X, pp.
686, 687.)
doctrine of the, in <1,ri.-nn„ thiiiUiipj, 109.3-
4664, passm, and Adilil ,i,iis, ■ji.'.'.i-:;<,i',U». (Kur
details, see Classificatiox. p. ti87.) — See also
Immortality, "Spiritualism," Transmigration.
Future punishment. See Duration, Punishment.
Gauls, the ancient, 1343-52.
Gehenna, 1779, 1904, 2247, 3748, 3756*, 4174-77,
4202. 4212% 4225% 4235, 4279, 4330, 4346. Set
also Hell.
Gentiles. See Heathen.
Germans and Scandinavians, the ancient, 1.323»
-42% also 1290, 1339" (Add.).
Ghosts, 4665-4705, pas«"TO ; also 992, 995, 1228,
2039, 2782, 3368.
Gnostics, 1996, 2004.
Greeks and Romans, the ancient, 1.524-17.30*, aho
52, 541, 557, n., 708, 731, 791% 1091, n., 1210,
1255-1301% passim, 1807, 1867. 1S80, n., 1881,
n., 1894. 2129. 2467, 2987, 3014, 3056, 3703, 3770
-71, 1559e-1646* (Add.).
1 909
INDEX OF SUBJECTS.
I
Greenlanders. 1314-16.
Gregorj' I., Pope, whether his prayers delivered
the Emperor Trajan from hell, 4660-63, also
4589, n.
Guide or Guy of Aost, 2039, 3294.
Hades, 1657-61, 1667», 1713, 1713», 1719, 1725«,
1736, 2247, 2286, 'ii69, 2548, 2580, 2581, 2589-90,
2634, 2658, 3748, 3756*, 4174-77, 4202, 4212^
4279, 4330, 4346, 4676; — Homer's conception
of, 1526, 1528, 1533, 1536-38, 1540, etc. See also
Descent, Elysium, Hell, Sheol, Tartarus.
Happiness of the future life. See Heaven.
Harrowing of Hell, 2644, n., 2647, 3274, n.
Heathen notions concerning the soul and the
future life. 1254-1992'), /jassim, and 1299-1992*
bis {Add.), also 4667 ; — concerning death, 2413-
14; — concerning the resurrection, 2987, 3014.
Heathen, future state of the, 4584-4647, also 545,
u., 1259, 1877. u., 3574, 3997, 4498, n.. 4516, n.,
4538, n., 4567, n.
Heaven, 3402-3687. and 3494»-3597'> (Add.), also
1993-2363'', passim, 3262-3401, passim. 26, 43,
n., 570, 592, 736, 761, 988, 1035, 1190, 1264, 1286,
n., 1880, 1899, 1900, n.. 1908. 1915, n., 1920,
2430. 2478, 2517, 2590, 2634. 2959, 3211, 4694; —
Calvinistic, 3444; — the empyrean, 3442, 3451,
3553;— locality of, 2335», 2349, 3520, 3531, 3561,
3574-75, 3597:— of the ancients, 1272;— of the
ancient Germans and Scandinavians, 1327,
1333;— of the Parsis, 1388;- on eai:th. 3484.—
See also Beatific vision, Elysium, Paradise, Re-
cognition.
Heavens, the seven. 3403, n., 3403s n.; — the
three, 3442;— of the Hindus, 1409, 1446.
Hebrews, Epistle to the, 2316.
Hegelianism, 1147.
no 199.'5-2363h, passim, 3262-
■.:^44'J.V. /. ■•.,«. iilso 480,
JIT- _• :: : - . :J|;^a, 272S,
: .■- ...M. ■..■.! ',/,/.):_the
■ji'.. :;::;»'; — .l-\M-li notion of,
1., ISSO, 1«99, 190(1, 1908, 1915,
■Mohammedan, 1965, 1971,
1985. 1986;— location of, 2184, n., 3688, 3734-
35, 3742-t3, 3745. 3785, 4151 ; mitigation of its
punishments. 3749. 3750, 3753, 3756c, n., 4283;
— of the ancients, 1275: — of the ancient Ger-
mans and Scandinavians, 1327, 1333, 1336,
1342; — pitch and brimstone in, 3732;— the
sight of its torments supposed to increase the
bliss of the saints, 3459a n., 3737, 3932. — *e
also Descent, Duration, Gehenna, Hades, Re-
wards, Sheol, Tartarus.
Hells of the Hindus, 1410, 1428-29, 1446.
Heretics, future state of 4590-94, 4597, 4603,
4611, 4613, 4615, 4636, 4643, n.
Hindus, 1404a-149.^g. also 55.3. n., 557, n., 1254. n.,
1284, 1291-92. 1294. n., 1297, 1300», 1301, 1353
-53b, 1515, 1492-1495 J (^dd.);— funeral cere-
monies among the, 1476, 1477, 1482. — &c also
Heavens, Hells.
Holv Spirit, the, the author of immortality,
2125.
Huns, 1294.
rofic.
Hell. 3CSS-
3401, /" .„..
2.3SL'. -Ji: -1-
fire of. -J i4.;. I...
1867, 1S70. 1S77
1939-40, 1948:
Identity. See Personality.
Ilahiahs, 1257.
Immateriality. See Materialism.
Immortalitv of the soul, comprehensive works
on the. '541-1253'', passim, and 547»-1258;
(Add.), also 18, 28, 29, 35. 42. 52, 54, 58, 64-66,
70. 73-93. 105. 108. 112, 170, 172, 174, 179-181.
187-190, 203-205, 210, 210», 213, 260. 271, 277,
280, 284, 293, 337, 367, 385, 392, 400, 411, 491,
910
493, 516, 540, 23&3', 2383», 2450», 3062, 3077,
3734, 4072, 4422, 4578, n., 4600,4697, 4700, 4701,
4751; — doctrine conctfning the, among na-
tions and sects not Cliristian, 1254-19924, and
1299-19921 bU (Add.), also- 2005, n. ;— doctrine
concerning the, in Christian theology, 1993-
2303'>, passim, and 2059-2.36Ul'(^(to.), a;so2475,
2521, 2611, 2737, 2747, 2998, 3354^55, 3494, 3630
-31, 3645, 4422, 4452, 4487, 4494; — denied, 15,
547, 549, 858, 1252*, 1619, etc., 1646, 1668, 1669-
70, 1673-74, 1675i>, 1676, 1694, etc., 1U& (Add.);
— history of the doctrine, 541-561, and note,
1993-2009» and note, 1254-1992'', passim, 4391,
4667, 547» (Add.), 1299-1992* bis (Add.).— See
also Destruction of the wicked. Future life.
Materialism, Mortality of the soul.
India. See Hindus.
Indians. See Aborigines.
Infants, future state of, 4510^-4583, also 2043, n.,
2335», 3219, n., 3:327, 3520, n., 4589, n., 4600; —
immortality of their souls, 783, 801 ; — unborn,
resurrection of, 2980.
Infernal regions. &e Hades, Hell.
Infusion of the soul, 395, 397, 401*, 403% 405», 443,
450.
Instinct, 4706-4s04, p:.^.^;,,,. also 306, 306».
Intermediate si:,t., Jls J-j.viOa, also 1993-2363l>,
passim, 4:3, I.; l IT-;, i i4'i. r.:i ^, 667, 677, 682, 711%
1971, 2604, -Mj-S^, -J-lli, 1^723, 2774, 2779, 2938,
3042, 3073, 3191, n., 3266% 3288, 3304, 3383-84%
3391, 3468, 3522, 3547, 3562, 3587, 3597% 3819,
3824. 3833, 3899-3903, 3907, 3913, 4315, 4320,
4383, 2471» (^dd.); — history of the doctrine,
2462-68, 2542, 2579<:.
Islands of the Blest, 1535.
Ismailis, 1987>, 1989>.
Jains, 1435, 1443% 1453'', 1466.
Japanese, 1291, 1294.
Jemshid, identified with Yama, 1401.
Jerusalem, the heavenly, 2018, 3424», 3437
Jews, their notions concerning the future life,
1734-1962. also 542, 553, 557, 1254, 1257, 1281,
1297, 1300, 1301% 1686, 1703, 1998, 2027*, 2129,
1300 (Add.), 1938» (^dd.); —whether they can
be saved, 4625, 4646.— &« also Hell, Judg-
ment, Old Testament. Pre-existence, Purgatory,
Resurrection, Transmigration.
John the Baptist, his descent to Hades, 2644''.
Judgment of the dead, notions of the ancient
Egyptians concerning the. 1354-55, 1360-61,
1363-64.
Judgment, the "General, 3181-.S261<!. also 545,
1259, 1993-23631", passim. 2392, 2528, n., 2947,
3013, 3085, 3096. 3274. 3282-83, 3.322», 3333,
3701 , 3713», 3741% 4030. 4049, 4425, 3200.'' (Add.) ;
— notions of the Jews concerning. 1877, 1897,
1899,1921, 1940, 1954. 3067-68 :— of the Moham-
medans, 1965. 1985 ; — of the Parsis,1397; — whe-
ther the sins of the elect are to be published
at, 2103.
Karaites. 1918".
Karens, 1308a.
Khonds, 1320, 1320% 1323.
Knowledge of the present world after death,
2245, 2530, 2546, 2552.
Kpi<Tii, 2288.
Last Day. See Judgment, the General.
Last Things. See Eschatology.
Lemures, 1680.
INDEX OF SUBJECTS.
Leviathan, feast of the Jews upon, in the world
to come, 18(38, 1935, n.
Life, 251», 252», 314, 319, 328, 338, 339, 346, 365,
373, 383, 386, 386", 1156, 2573, 386l> {Add.), 3861
(,Add.).
Life, eternal, 1899, 2042, 3119, 3129, 3203, 3211,
3231, 4394. — See also Heaven.
Limbo, 26.37-2709'', also 3262-3401, passim, 2027>>,
2304, 2472», 2772, 2785-86, 2815, 2820, 3703, n.
Lutherans. 2732-33,* 2795, 3424, 4514, n., 4577,
2859'' (Add.).
Magnetism, animal, 4677-78, 4683, 4697.
Mandseans. See Mendaites.
Manichieans, 1996.
Materialism, 9. 10, 35, 37, 49, 57-60, 62, 66. 70, 73
-386g, passim, 645, 711% 734, 75.5-56, 758, 761,
763,770, 776,790, 796, 825, 832-33, 836, 844,859,
865, 901, 906, 916, 925, 973, 980, 990, 1047, 1062,
1068, 1090-91, 1186^ 1214,1223, 1265,1958, 2147,
2248-48a, 2.304, 2328, 2353«, 2989^, 2992, 3073,
3135, 3797, n., 4199, 4370, 307'^86k (Add.); —
history of the doctrine. 104, 165, 173, 211, 221,
229, 246, 277, 35.3, 375, 382, 386=, 551. — &« also
Nature of tlie soul.
Memory after death, 655, 930. 1162, 1210, 2108,
2135," 2168, 2170, 2172, 2217, 2289, 2514, 2540.
Mendaites, or Mandreans, 2005, 1992» bis (Add.).
Metempsychosis. See Transmigration.
Mexicans, 1294, 1317.
Millennium, 1892, 2315, 2528, 2972-73, 3013, 3067
-68, 3079, 3108, 3656, 3865, 3878.
Mimansa philosophy, 1414.
Mohammedans, their notions concerning the fu-
ture life, 1963-1987, also 542, 553, 1254, 1257,
1284, 1866, 1876, 1917*.
Mongols, 1294.
Mortality of the soul, 101-104, 650, 672, 877, 991,
2101, 2114-29 (Dodwell), 2132, 2147, 2292, 2306,
2320^ 2321, 2328, 2346, 236.3b, 3797, 4391. — .See
also Death, Destruction, Materialism.
Mummies, 1359.
Mysteries, the ancient, 557, 1690, 1695, 1700, 1704,
1712, 1715, 1717-18, 1726-27.
Myths in Plato, 1596-97, 1598».
Nature of the soul, l-386s. 1254-2379, passim,
also 390, 391, 432, 444, 447, 458, 491, 541, 551,
659, 560, 560», 618-19, 643, 650, 679, 684, 714,
725, 743, 747, 779-80, 791», 796. 878, 904, 936,
976, 994, 998»,1174, 1222, 1252, 1580, 2387, 2521,
2577, 2629, 2945, 3135, 3662, 4305, n., 4743, 1»-
386k (Add.). See also Biblical psychology, De-
struction, Materialism.
Nazorseans, 2005.
Negroes, 1306, 1310».
Neoplatonists, 1669».
JVeshamah, 1792.
New Zealanders, 1309.
mrvAna, 1435c, 1416, 1458, 1467,1469, 1480, 14?5,
1486, 1495s, 1492 (Add.).
vovi, 2281.
Number of the saved compared with that of the
lost, 4496-4510, also 2024, n., 2335», 3513, n.,
3776.
Nusairis, or Nusairlyeh, 1987», 1989», 1992, 1992«.
Nyfiya philosophy, 1423-25, 1455.
Oceania, 1291, 1297.
blam (oSiy)- translated "everlasting," etc.,
L-82, 4202, 4212i>, 4215.
4181-82,
Old Testament, doctrine of the future life in tlie,
1738-186,3, also 557, 1281. 1297, 2256-67, 2263,
23U3, 3427, 3500, 3890, 3918.
Orcus. See Hades, Shool.
Origen, salvation of, 4589, n., 4664.
Origin of the soul, 387-462, also 29,30, 31.. ')2 1.57
184, 211, 337, 386», 481, 485», 493. 743, 844
936, 990, 998», 1582, 1669, 1675, 16751', 1676,
1955, 1996, 2070, 2112, 2359, 2795, 462» ( .(*/.),
462'' (Add.), 607» (Add.); — liistorv of opinions
on the subject, 387, 388, 395, 421.429, 441, 458,
471. 1265. 1267.— &e aJso Creation. Kmanstion,
Pre-e.\i3tence, Traduction, Transmigration.
Pantheism, 320, 356, 385.
Paradise, 3402-3687, also 1993-23031>. passim,
3262-3401, passim, 2468, 2519. 3197, 3494»-3498«
(Add.);— Jewish notion of, 1877,1880, 1900,
1908, 1915, 1939,1940, 1948; —Mohammedan,
1965, 1971, 1973, 1986.
Parsis. See Persians.
Patrick, Saint. Purgatory of, 2720, 2756, 2817-17*,
2S33«, 2842, 2892', 3264, 3303, n.
Paul, the Apostle, his descent to hell. 3691: —
his eschatology, 1604, 2278, 2316, 3059, 3132",
4393; — his psychology, 2377.
Persians, the ancient, and the modern Parsis,
1366-1404, also 553, 557, 1257, 1290-92, 1297,
1301, 1353«, 1823.
Persephone, or Proserpine, 1711, 1726.
Personality after death, 560, 560«, 872. 884, 1001,
1084, 1089, 1095-96. 1099. 1106, 1124, 1137, 1153,
1172, 1203, 1213, 1217, 1220, 1233, 1790, 2318.
Peruvians, 1294.
Peter's doctrine of the Last Things, 2316.
Pharisees, 1886, 1893, 1903, 1926, 1953.
Philibertus, his vision, 3279.
Philosophers, the ancient. iSee Greeks and Ro-
mans.
Place of departed spirits, 2496, 2505-06, 2511-12,
2534-36, 2549, 2581-82, 2592, 2597. See also
Abraham's Bosom, Hades, Heaven, Hell,
Intermediate state, Limbo, Paradise.
Plato, salvation of, 4589, n., 4601, 4652.
Plurality of souls in man. See Unity.
nveviia, 2281.
Poems on death, 784, 2388, 2401, 2416-17, 2420,
2434, 3385, 3727 ; —on Heaven, 2018, .3385, 3511,
3517, 3523, 3560, 3624, 3637;— on Hell, 1939,
3385, 3691-94, 3713», 3754; — on the descent of
Christ to Hades, 2017, n., 26441', 2646-47", 2685,
2697-97l>, 2706; — on the future (ife, 2010,
2018, 2028, 2033, 2044, 2o66, 20S7«, 2111, 2154,
2162, 2239, 2283, 2360; — on tlie immortality of
the soul, 227», 586, 586», 600(?), 618, 619, 639,
'656,739, 784, 821-823, 827, 972, 979,982, 998»,
1029 1039, 1044, 1049, 1068*, 1119, 1169, 1173,
1197,1248, 2388. l25Bi (Add.); — on the inter,
mediate state, 2583«, 3274, 3547 ; — on the La-st
Judgment, 2018, 3182-85», 3186, 3194', 3198,
3200, 3208, 3219, 3226, 3227'-29, .3240, 3242, 3244
-45». 3247, 3248», 3256, 3258, 325R», 3261. 3261i>,
3274; — on the Last Things, 20:«, 2044, 2066,
2111, 2154, 2162, 2239; — on pre-existence, 485,
486, 655; — on the resurrection, 3021, 3046,
3071; — on the resurrection of Christ, 3274; —
on the rewards i\n<l punishments of the future
life l'i39, 3267, 3269, n.. 3272-74, 3277, 3279-81,
3282, 3i34-86, 3.306-07, a312, 3320, 3324-25, .-mg,
3344, 3381; — on universal restoration, 4270,
4288, 4477.
Polynesians, 1307. 1308, 1311.
Prayer for the dead, 2710-2928". passim, aho
1263, 2498, 2527, 2604; — among the Jews, 187i
911
INDEX OF SUBJECTS.
Pre-existence of the soul, 463-500, also 52, n.,
127, 384, 655, 1564, 157", 1594, 1599, 1655, 1669,
1672, 16S0S 2012% 2086, 3947, 3995, 4103, 4390%
540>>(^drf.);— Jewish doctrine of, 1754,1898.
— See also Transmigration.
Probation, 4260, 4451, 4489.
Propagation of tlie soul. See Traduction.
Proserpine. See Persephone.
Protestants, whether they can be saved, 4590-95,
4597, 4603, 4636.
^vxvt 1531. See also Biblical psychology.
Purgatory, 2710-29280, also 3262-3401, passim,
465, 498, 2007b, 2015, 2023(?), 2028,20.30, n.,
2043, 2053, 2103, 2137, 2229, 2304, n., 2462, n.,
247 2», 2474, 2478, 2498-99, 2525, 2527, 2683-84,
3197, 3695, 3703, n., 3718, 3724, 3818, 3838, 3844,
3960, 2761»-2928d (Add.); — H\nda doctrine of,
1440, etc.; — Jewish, 1870, 1872, 1879-80; —
Mohammedan, 1971. — See also Patrick.
Punishment, future, reality of, 4086, 4108, 4113,
4146b, 4147, 4163, 4170, ' 4176-80, 4204, 4216,
4220, 4225, 4228, 4237, 4253, 4258, 4299, 4416.
■ See also Duration, Hell, Limbo, Purgatory, Re-
wards.
Pythagorism, 1549-57, 1678, 1727, n.
Rabbinical writers. See Jews.
Recognition of friends in the future life, 3606-72,
also 939, 1015, 1036, 1060, 1108-09, 1136, 1179,
1183, 1201, 1224, 2168, 2215, 2233, 2237, 2242-43,
2268, 2279^1, 2289, 2302, 2335», 2578a, 3414, 3525,
35.39, 3566, 3595, 3597, 3756, 3597° (Add.), 3672*
(Add.).
" Redivivalism," 4449.
Reminiscence, Platonic doctrine of, 1577, 1594.
See aha Pre-existence.
Reprobate. See Number of the saved.
Restoration. See airoKaTda-Taaii, Duration of
future punishment.
Resurrection, the, 2929-3132'i, also 1993-2363h,
passim, 515. 545, 553, 590, 595, 617, 645, 898, 990,
1007-08, 1023, 1043. 1094, 1219, 1259, 1267-68,
1640, 1672, 2578, 2579", n., 2589, 2601, 2099,
3148, 3151, 3185% 3283, 3383, 3789, 3855, 4196; —
the first, 2993, 3079-80% 3089, 3132' (^dd.); —
immediately after death, 173-175, 3042, 3050,
3054, 3066, 3073; — of the wicked, 3781, 3821,
3956, 4002; — office of the Holy Spirit in, 3027;
— doctrine of, among the Cimbri, 1325; —
among the Jews, 1738, 1749, 1755, 1761, 1824-
49, passim, 1860, 1862, 1866, 1869, 1877, 1880,
1882, 1890, 1899, 1903, 1924, 1926, 1928, 1931%
1935, 1937, 1940, 1943, 1950, 1954, 2938, 2987,
3056, 3067-68; — among the Mohammedans,
1965. 1968 ; — among the ancient Persians, 1376,
1380, 1386, 1396-97, 1403. — See also Interme-
diate state.
Resurrection of Christ, 3133-3181, also 545, 2042,
2438, 2441, 3051, 3065, 3274, 4245.
Rewards and punishments of the future life,
3262-3401, a?.wl993-236Rh, passim. 5.'i3, 704. 711,
832, 874, 1022, 1035, 1259,1265, n.,1559, 1564, n..
1663-67, 1674, 1678-79, 1680% 1681, 1684, 1691,
169.'-)% 1735, 1764, 1788, 1799-1813, 1855, 1862,
1867, 1877, 1880, 1899, 1900, 1916, 1920-21, 1924,
1934, 1939-1941, 1948, 1951, 1971, 1988, 1992,
2541, 2985. 4144, 4234. 4236, 4425. See also
Heaven, Hell, Purgatory.
Rich Man, tlie, and Lazarus, parable of. See
Luke xvi. 19-31, in tlie Index following this.
Romans. See Greeks and Romans.
Roshenians, 1257.
Xuach, 1792.
912
Sabians, or Zabians, 1254, 2005.
Sadducees, 1903, 1954.
Sadikiahs, 1257.
Salvation. See Catholics, Christians, Heathen,
Heretics, Infants, Jews, Protestants.
Samaritans, 1918>>, 1919, 1992* bis (Add.).
Sandwich Islanders, 1307.
Sankhya philosopliy, 1419-^^1, 1468.
Saved, number of the. See Number.
Scandinavians, the ancient, 1324-42% passim,
also 553, 1291.
Scholastic divines, their opinions concerning the
soul and the future life, 17, 18, 565, 1995,
1999, 2021-27<l.
Science in the future life, 1070, 3541.
Second advent of Christ, 2044, 2310-11, 2315,
2331, 2353, 3113, 3690, 4361, 4471.
Second death, 4108, 4374.
Semitic nations, 1290, 1292. See also Jews.
Seneca, salvation of, 4589, n., 4601, 4659.
Separate state of the soul. .See Intermediate
state.
Sepulchral percussion, or Beating in the Grave,
Jewish and Mohammedan doctrine of the,
1876, 1950, 1971.
Sex in the future life, 1135.
Shamans, 1437, 1462.
Sheol, 1745, 17.50-52, 1756. 1773, 1778, 1780, 1782,
1786, 1794, 1867, 1870, 2247, 2548, 3756*, 4174-77,
4202, 4212a, 4279, 4346. Compare Hades.
Shin ("spirit"), use of the word in Chinese,
1516"-1516f, 1518»-15186.
Siamese, 1453% 1474, 1484.
Sibylline Oracles, 2462.
Simplicity of the soul, 904, 927, 1251.
Sin against the Holy Ghost. See Unpardonable
Slavic nations, 1290, 1329, 1332
Sleep of the soul, 2600-36, nlso 173-175. 485% 655, 1
672, 673, 783% n., 2150, 2169, n., 2174, 2292, 2304»
2314a, 2317, 2357-58, 2578% 2578% 2718, 3073,
3837, 4324, 4415, 4441, 4465. See also Interme-
diate state. Materialism, Mortality.
Socinians, 3800, 3945.
Solomon, salvation of, 4589, n., 4651-51».
Soul, distinguished from the body, 94, 103% 115, j
170, 190». 224, 226, 266, 261, 282, 290, 295, 303, )
323, 333, 348, 358, 380, 755, 766, 1222; — dis-
tinguished from the spirit, 14, 63, 115, 120, 264, J
290. 295. 307, 339, 1222, 2000, 2003, 2007, 2114,
2122, 2341-42, 2345 ;— supposed to adhere to
the body till after the resurrection, 25.34-35,
2643, 2578.— .See also Biblical psychology,
Immortality, Materialism, Nature, Origin,
Pre-existence, Sleep, Transmigration, Vnityf^rtCtes
Soul and the future life, doctrine concerning the,
among nations and sects not Christian, 1254- J
1992d, and 1299-1992a fc,s (Add.) ; — iuO/iristian (j
theology, 1993-4664, passim, and Additions, \
2059-3994a. (For details, see Classification, j
pp. 686, 687.) (
Spirit, 1792, 2281, 2341-42, 2345, 2364-79. See also ■■
Materialism, Soul. ;
"Spiritualism" or Spiritism, modern, 4665-4705,
aJso 2637-38. i
State after death. See Future life. Intermediate I
state. j
Stature and age of those raised from the deac^ 5
2996. ]
Stoics, 1675-77, 1692, 1696, 1725. '
INDEX OF SUBJECTS.
Sufis, 1257, IGST^-ISST^, 1992«, lOga*.
Sun, worship of the, 1'288».
Swedenborgians, 4514.
Table-tipping. See " Spiritualism."
Tartarus, 1684, 1867, 3756b, 4174-77, 4202, 4212»,
4279, 4346.
TertuUian, salvation of, 4589, n.
edi/aros aiuii/ios, 1899, 4190, 4480.
Thomas [Becket] of Canterbury, Saint, salvation
of, [4664"], n.
Threefold division of human nature, 115, 120,
249, 2345, 2;370. See also Unity.
Tibetans, 1257, 1291.
Traduction or propagation of the soul, 387-462,
passim, 648, 901, 462» {Add.).
Trajan, the Emperor, his deliverance from hell,
4660-63, also 3283, 4589, n.
Transmigration of the soul, 501-540*. also 52,
485, 864. 1672, 1675, 1675l>, 1704. 2304, n., 3795,
515»-540t> (Add.) ; — doctrine of the, among the
Druze3.1988. 1992; — among the ancient Egyp-
tians, 1.3.56-57, 1361, 1364 ; — among the Hindus,
1405-14955, passim; — among the Jews, 1864-
65, 1866, 1888-89, 1891, 1915, 1918», 1928, 1947,
2987; — Pythagorean and Platonic doctrine of,
1549-57, 1559* 1564, 1595, 1675b, 1678; — whe-
ther believed in by the Druids, 1344, 1346,
1350-52.
Tundalus, or Tondalus, his visions, 2039, 3277,
Turks, whether they can be saved, 4623.
Uncivilized nations, 1302-52, also 1294.
Unity of the human soul, 45, 46, 48, 604, 665,
1988, 2000;— of the intellectual principle in
the universe, 15-18.
Unpardonable siu, 4295, 4421, 3994» (Add.)
Vais'eshika philosophy, 1470.
Vedanta philosophy, 1415-18', 1453, 1453*, 1461».
Vehicular state, 994. See also Body.
Visions, 4665-4705, passim.
Vital principle. See Life.
Waldenses, 2025, 2727.
Wettinus, Saint, his visions, 3269.
Yama, the ruler of the dead, 1401.
Yoga philosophy, 1422, 1422».
Zabians. <S!5e Sabians.
Ziz, or Bar Jukhne, a gigantic bird on which the
Jews are to feast in the world to come, 1868.
^wjj, 2288, 3536.
^«)^ aioii/ios, 1899, n., 3549, 4190.
Zoroastrianism, 1275», 1366-1404, passim,. Se*
also Persians.
Zwinglians, 3424.
918
PASSAGES OF SCEIPTURE ILLUSTEATED.
Job xix. 25-27. 1824-1849, passim.
xxvjii. 1S3S.
Psalm ix. 17 [not 27]. 4213.
xvii. 15. 1850.
xlix. 16. 2991.
Ecclesiaste3 iii. 18-21. 1851-53.
xi. 9-xii. 7. 1S58.
xii. 7. 735, 1062^.
xii. 14. 1855.
Isaiah xxvi. 19, 20. 1860, n.
xxxviii. 9-20. 1745.
■ Ixvi. 24. 3890.
Bzekiel xxxvii. 1-14. 1860, 2956, 2998.
Daniel xii. 3. 3601.
Matthew x. 28. 4225«, 4460.
xxiv., XXV. 231 2», 2336», 2361, 2363«, 3255».
xxiv. 1-36. 2294.
xxiv. 29-31. 229.3a, 2319.
XXV. 31^6. 3249.
XXV. 41. 3711, 3726.
XXV. 46. 3796, 3843, 4057, 4190.
xxvi. 24. 3910.
Mark ix. 42-49. 3250.
ix. 48. 3790.
xiv. 21. 3910.
Lnke xii. 4, 5. 422o>, 4460.
xvi. 19-31. 2260, 3391, 3396, 3702, 3710
41 ( 2, 4229. 4391. 4445. 4458, 3401* (Add.).
XX. 36. 4354-56, 4369.
xxiii. 42, 43. 2557, 2576.
John V. 28. 29. 3004, 4348.
viii. 51. 2196.
xiv. 2. 3605, n.
Acts iii. 21. 2984, 3805, 3834, 3850, 3898, 3933
4159. ' ' '
Acts XX. 10. 2400.
Romans ii. 16. 3227.
V. 19. 3887, 3895.
1 Cor. iii. 12-15. 2556.
-—XV. 2246. 2948«-49, 2954, 2962, 2967, 3037.
3041, 3044. 3055, 3059, 3063, 3078, 3086 3102.
3106, 3107, 3114. 3180. ' ' ^
XV. 12-19. 3065.
XV. 12-51. 3053.
XV. 20. 2979.
XV. 23. 3006, 3007.
XV. 24. 3824».
XV. 29. 2983.
XV. 33-55. 3052.
XV. 35. 3048.
XV. 35-38. 3023, 3038.
XV. 35-49. 3101.
XV. 53. 2988.
2 Cor. V. 1-6. 3132».
Eph. iv. 9, 10. 2672, 2678.
Phil. i. 23. 2503.
iii. 10. 2976.
2 Thess. i. 7-9. 3251.
1 Tim. iv. 9-11. 4048.
2 Tim. i. 10. 2199.
1 Peter iii. 18-20. 2642, 2675, 2692-93. 2695-96,
2 Peter ii. 4. 1867.
ii. 9. 2553.
1 John iii. 2. 3680.
Revelation xiv. 6. 3850, 3898.
xiv. 13. 3564.
XX. 3079.
XX. 11-15. 2996, 3212, 3234, 3732.
xxii. 11. 4045.
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MILMAN'S HISTORY OP THE JEWS,
From the Earliest Period down to Modern Times. A New
Edition, thoroughly revised and extended. In 3 Volumes,
Crown 8vo. Cloth, extra; $6.75; half calf, $12.00.
AND
MILMAN'S HISTORY OF LATIN CHRISTIANITY,
Including that of the Popes, to the Pontificate of Nicholas V.
8 Vols., Crown Svo. Cloth, extra, $20.00 ; half calf, $40.00.
No more acceptable present to a clergyman or student could be made than
a set of Dean Milman's Works, comprised in the above 14 volumes, or
any one of the works separately.
For Sale at principal Bookstores throughout the country, and mailed hy PuO-
lisher on receipt of Price.
W. J. WIDDLETON, Publisher,
17 Mercer St., New York,
WIDDLETON'S EDITIONS OF CHOICE STANDAED WOKKS.
Milman's History of the Jews.
THE HISTORY OP THE JEWS,
From the Earliest Period down to Modern Times. By
Henry Hart Milman, Dean of St. Paul's. A New Edi-
tion, thoroughly revised and extended. In 3 Volumes,
Crown 8vo. Cloth, $6.75; half calf, $12.00.
" . . . . Though the Jewish people are especially called the people of God,
though their polity is grounded on their religion, though God be held the
author of their theocracy, as well as its conservator and administrator, yet
the Jewish nation is one of the families of mankind ; their history is part of
the world's history ; the functions which they have performed in the prog-
ress of human development and civilization are so important, so enduring ;
the veracity of their history has been made so entirely to depend on the
rank which they are entitled to hold in the social scale of mankind ; their
barbarism has been so fiercely and contemptuously exaggerated, their prem-
ature wisdom and humanity so contemptuously depreciated or denied ; above
all, the barriers which kept them in their holy seclusion have long been so
utterly prostrate ; friends as well as foes, the most pious Christians as well
as the most avowed enemies of Christian faith, have so long expatiated on
this open field, that it is as impossible, in my judgment, as it would be un-
wise to limit the full freedom of inquiry.
"Such investigations,.then, being inevitable, and, as I believe, not only
inevitable, but the only safe way of attaining to the highest religious truth,
what is the right, what is the duty of a Christian historian of the Jews (and
the Jewish history has, I think, been shown to be a legitimate province for
the historian) in such investigations ? The views adopted by the author in
early days he still conscientiously maintains. These views, more free, it
was then thought, and bolder than common, he dares to say not irreverent,
have been his safeguard during a long and not unreflective life against the
difficulties arising out of the philosophical and historical researches of our
times ; and from such views many, very many, of the best and wisest men
whom it has been his blessing to know with greater or less intimacy, have
felt relief from pressing doubts, and found that peace which is attainable
only through perfect freedom of mind." — Extract from Author's Preface.
Uniform with " History of the Jews,"
MILMAN'S HISTORY OF CHRISTIANITY.
New and Revised Edition. 3 Volumes, Crown 8vo.
Cloth, $6.75; half calf, $12.00.
MILMAN'S LATIN CHRISTIANITY.
8 Volumes, Crown Svo. Cloth, $20.00 ; half calf, $40.00.
For Sale at principal Bookstores throughout the country, and mailed by Pub-
lisher on receipt of Price.
W. J. WIDDLETON, Publisher,
17 Mercer St., Neiv York,
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