soul and the body. But Hades is a place to us invisible or unseen and unknown, which receiveth our souls when they depart from hence." The ordinary Gloss, following St. Hierome upon the thirteenth of Hosea, thus: "Death* is that, whereby the soul is separated from the body. Hell ́ is that place, wherein the souls are included, either for comfort or for pain." The "soul goeth to Hades," saith Nicetas Choniates in the proœme of his history: "but the body returneth again into those things of which it was composed." Caius, (or whoever else was the author of that ancient fragment, which we formerly signified to have been falsely fathered upon Josephus) holdeth that " In" Hades, the souls both of the righteous and unrighteous are contained:" "buta that the righteous are led to the right hand by the angels that await them there, and brought unto a lightsome region, wherein the righteous men that have been from the beginning do dwell, and this we call Abraham's bosom,' saith he: "whereas the wicked are drawn towards the left hand by the punishing angels, not going willingly, but drawn as prisoners by violence." Where you may observe how he frameth his description of Hades, according to that model wherewith the poets had before possessed men's minds. ἤγουν ἀφανὴς καὶ ἀγνωστος, ὁ τὰς ψυχὰς ἡμῶν ἐντεῦθεν ἐκδημούσας δε Xóμɛvos. Andr. Cæsareens. in Apocalyps. commentar. cap. 64. edit. Græc. 63. Latin. * Mors est, qua separatur anima a corpore, infernus est locus ubi recluduntur animæ, vel ad refrigerium, vel ad pœnam. Strabus in Gloss. ordinar. ex Hieron. lib. 3. in Ose, cap. 13. * Καὶ τοῦ μὲν ἐς ᾅδου βέβηκεν ἡ ψυχὴ, πρὸς δὲ τὰ ἐξ ὧν ἡρμόσθη, τὸ owμa iñaλivoρóμnoe. Nicet. init, historiæ. 2 Περὶ δὲ ᾅδου, ἐν ᾧ συνέχονται ψυχαὶ δικαίων τε καὶ ἀδίκων, ἀναγkaïov eiπɛīv. Caius in fragmento de causa sive essentia universi: de quo supra, pag. 240. 1 ̓Αλλ ̓ οἱ μὲν δίκαιοι, εἰς δεξιὰ φωταγωγούμενοι, καὶ ὑπὸ τῶν ἐφεστώτων κατὰ τόπον ἀγγέλων ὑμνούμενοι, ἄγονται εἰς χωρίον φωτεινὸν ἐν ᾧ οἱ ἀπ ̓ ἀρχῆς δίκαιοι πολιτεύονται, &c. τούτῳ δὲ ὄνομα κικλήσκομεν κόλπου ̓Αβραὰμ· οἱ δὲ ἄδικοι εἰς ἀριστερὰ ἕλκονται ὑπὸ ἀγγέλων κολαστῶν, οὐκέτι ἑκουσίως πορευόμενοι, ἀλλὰ μετὰ βίας ὡς δέσμιοι ἑλκόμενοι. Dextera, quæ Ditis magni sub monia tendit; The right hand path goeth underneath the walls of Pluto deep; The left hand leads to pain, and men to Tartarus doth send. For "as we do allot unto good men a resting place in Paradise, so the Greeks do assign unto their heroes the Fortunate islands, and the Elysian fields:" saith Tzetzes. And as the Scripture borroweth the term of Tartarus from the heathen: so is it thought by Tertullian and Gregory Nazianzen', that the heathen took the ground of their Elysian fields from the Scripture's paradise. To heap up many testimonies out of heathen authors, to prove that in their understanding all souls went to Hades, and received there either punishment or reward according to the life that they led in this world, would be but a needless work: seeing none that hath read any thing in their writings can be ignorant thereof. If any man desire to inform himself herein, he may repair to Plutarch's consolatory discourse written to Apollonius: where he shall find the testimonies of Pindarus and many others alleged, περὶ τῶν εὐσεβέων ἐν ᾅδου, touching the state of the godly in Hades. Their common opinion is sufficiently expressed in that sentence of Diphilus, the old comical poet : "In Hades we resolve there are two paths: the one whereof is the way of the righteous, the other of the b Virgil. Æneid. 6. conferend. cum Platonis narratione lib. 10. de republ. paulo post citanda. • Ὥσπερ ἡμεῖς τὴν ἐν παραδείσῳ τοῖς ἀγαθοῖς ἀνδράσιν ἀποκληροῦμεν διατριβὴν, οὕτω τοῖς ἥρωσιν ἀπονέμουσιν Ελλενες τὰς μακάρων νήσους, καὶ τὸ ἠλύσιον πεδίον. Jo. Tzetz. in Hesiodi "Εργ. 4 Σειραῖς ζόφου ταρταρώσας. 2 Pet. cap. 2. ver. 4. e Tertull. apologetic. cap. 47. f Greg. Naz. orat. 20. in laud. Basilii. • Pindar. Olymp. Od. 2. ubi etiam scholiastes ejus meminit rõv ¿v äčov drκαίων. * Καὶ γὰρ καθ' ᾅδην δύο τρίβους νομίζομεν. Diphil. apud Clem. Alexandrin. lib. 5. Stromat. inde que apud Euseb. præp. Evangelic. lib. 13. pag. 683. et authorem libri de monarchia apud Justinum martyr, qui Philemoni hoc attribuit. wicked; which by Theodoret is commended for true philosophy indeed: as the like in the stoical philosophy of Zeno, is by Lactantius pronounced to be consonant to the doctrine of the prophets and the verity of our religion. But as in this general they agreed together both among themselves and with the truth: so touching the particular situation of this Hades, and the special places whereunto these two sorts of souls were disposed, and the state of things there, a number of ridiculous fictions and fond conceits are to be found among them, wherein they dissented as much from one another, as they did from the truth itself. So we see, for example, that' the best souls are placed by some of them in the company of their Gods in heaven, by others in the Galaxias or milky circle, by others about the moon, by others in the lower air, by others beyond the ocean, and by others under the earth: Πάντας ὁμῶς θνητοὺς εἰς ἀΐδης δέχεται. Yet one Hades notwithstanding was commonly thought to have received them all. Plato relateth this, as a sentence delivered by them who were the first ordainers of the Grecian mysteries: "Whosoever" goeth to Hades not initiated and not cleansed, shall lie in the mire; but he that cometh thither, purged and initiated, shall dwell with the Gods." So Zoroaster, the great father of the Magi in the east, is said to have used this entrance into his discourse touching the things of the other world: "These things Theodoret. in Therapeutic. ad Græc. lib. 8. pag. 88, 89. k Lactant. institut. lib. 7. cap. 7. Vid. Tertullian. de anima, cap. 54, 55. et Macrob. in Somn. Scipionis, lib. 1. cap. 10, 11, 12. Antholog. lib. 1. cap. 37. et lib. 3. cap. 6. Eig Kowòv "Adyv távteg ἥξουσι βροτοί. η Ὃς ἂν ἀμύητος καὶ ἀτέλεστος εἰς ᾅδου ἀφίκηται, ἐν βορβόρῳ κείσεται ὁ δὲ κεκαθαρμένος τε καὶ τετελεσμένος, ἐκεῖσε ἀφικόμενος, μετὰ θεῶν οἰκήPlat. Phædon. op. tom. 1. pag. 69. σει. • Τά δὲ συνέγραψ Ζωροάστρης ὁ ̓Αρμενίου, τὸ γένος Πάμφυλος, ἐν wrote Zoroaster, the son of Armenius, by race a Pamphylian, having been dead in the war, which I learned of the Gods, being in Hades," as Clemens Alexandrinus relateth in the fifth book of his Stromata: where he also noteth, that this Zoroaster is that Er, the son of Armenius, a Pamphylian, of whom Plato writeth in the tenth book of his Commonwealth; that being slain in the war he revived the twelfth day after, and was sent back as a messenger to report unto men here the things which he had heard and seen in the other world; one part of whose relation was this, that he saw certain gulfs beneath in the earth, and above in the heaven, opposite one to the other, and that the just were commanded by the Judges that sat betwixt those gulfs, to go to the right hand up toward heaven, but the wicked to the left hand and downward; which testimonies Eusebius bringeth in, among many others, to shew the consent that is betwixt Plato and the Hebrews in matters that concern the state of the world to come. Next to Zoroaster cometh Pythagoras: whose golden verses are concluded with this distich: *Ην δ ̓ ἀπολείψας σῶμα, ἐς αἰθέρ ̓ ἐλεύθερον ἔλθης, "When thou shalt leave the body, and come unto a free heaven, thou shalt be an immortal God, incorruptible, and not subject to mortality any more." So Epicharmus the scholar of Pythagoras: "If thou be godly in mind, thou shalt suffer no evil when thou art dead; thy spirit shall πολέμῳ τελευτήσας, ὅσα ἐν ᾅδη γενόμενος ἐδάην παρὰ θεῶν. Zoroaster, apud Clem. Alexandr. lib. 5. Stromat. indeque apud. Euseb. præpar. Evang. lib. 13. pag. 675. P Plato, lib. 10. de repub. op. tom. 2. pag. 614. 9 Euseb. Præpar. Evang. lib. 11. pag. 563. Vide et Origenem contra Celsum, lib. 2. pag. 72. edit. Græc. r Pythagor. aur. Carm. cum commentar. Hieroclis, pag. 14. * Εὐσεβὴς νῷ πεφυκώς, οὐ πάθοις γ ̓ οὐδὲν κακὸν κατθανών· ἄνω τὸ πvevμa diaμéveι Kar' ovρavóv. Epicharm. apud Clement. Alexandr. lib. 4. Stromat. remain above in heaven;" and Pindarus: "Thet souls of the ungodly fly under the heaven (or under the earth) in cruel torments under the unavoidable yokes of evils. But the souls of the godly, dwelling in heaven, do praise that great blessed one with songs and hymns:" ̓Αθανάτοις ἄλλοισιν ὁμέστιοι, as Empedocles" speaketh, "conjoined in the same dwelling with other immortal wights." Whereunto we may add these Greek verses of Moschion (in Stobæus): ̓Εάσατ' ἤδη γῇ καλυφθῆναι νεκρούς Ενταῦθ ̓ ἀπελθεῖν, πνεῦμα μὲν πρὸς αἰθέρα, "Suffer now the dead to be covered with earth; and whence every thing came into the body, thither to return again the spirit to heaven, the body to the earth." and compare them with the like Latin of Lucretius": Cedit enim retro, de terra quod fuit ante, In terras: et quod missum est ex ætheris oris, "For that which was before of the earth, goeth back again into the earth: and what was sent down from the heavenly regions, that do the temples of heaven again receive transmitted thither." Cicero in his Tusculan questions allegeth the testimony of Ennius, approving the common fame, that "Ro · Ψυχαὶ δ ̓ ἀσεβῶν ὑπουράνιοι (al. ὑπ ̓ οὖν τοι) γαίᾳ πωτῶνται ἐν ἄλ γεσι φονίοις, ὑπὸ ζεύγλαις ἀφύκτοις κακῶν. Εὐσεβῶν δὲ ἐπουράνιοι νάουσι (al. ἐν οὐρανοῖς ναίουσαι) μολπαῖς μάκαρα μέγαν ἀείδουσ ̓ ἐν ὕμνοις. Pindar. apud Clement. Alexandr. lib. 4. Stromat. op. tom. 1. pag. 640. et apud Theodoret. in Therapeutic. ad Græcos, serm. 8. " Empedocl. apud Clement. Alexandrin. lib. 5. Stromat. op. tom. 2. pag. 722. Lucret. de rer. natur. lib. 2. 998. * Romulus in cœlo cum diis agit ævum: ut famæ assentiens dixit Ennius. Cic. Tuscul. quæst. lib. 1. VOL. III. BB |