The Indians, who were far more ancient, who had invented the ingenious doctrine2 of the metempsychosis, never believed that souls existed in the infernal regions.
The Japanese, Coreans, Chinese, and the inhabitants of the vast territory of eastern and western Tartary never knew a word of the philosophy of the infernal regions.
The Greeks, in the course of time, constituted an immense kingdom of these infernal regions, which they liberally conferred on Pluto3 and his wife Proserpine. They assigned them three privy4 counsellors, three housekeepers5 called Furies, and three Fates to spin, wind, and cut the thread of human life. And, as in ancient times, every hero had his dog to guard his gate, so was Pluto attended and guarded by an immense dog with three heads; for everything, it seems, was to be done by threes. Of the three privy counsellors, Minos, ?acus, and Rhadamanthus, one judged Greece, another Asia Minor6 — for the Greeks were then unacquainted with the Greater Asia — and the third was for Europe.
The poets, having invented these infernal regions, or hell, were the first to laugh at them. Sometimes Virgil mentions hell in the “?neid” in a style of seriousness, because that style was then suitable to his subject. Sometimes he speaks of it with contempt in his “Georgics” (ii. 490, etc.).
Felix qui potuit rerum cognoscere causas
Atque metus omnes et inexorabile fatum
Subjecit pedibus strepitumque Acherontis avari!
Happy the man whose vigorous soul can pierce
Through the formation of this universe,
Who nobly dares despise, with soul sedate7,
The den8 of Acheron, and vulgar fears and fate.
— Wharton.
The following lines from the “Troad” (chorus of act ii.), in which Pluto, Cerberus, Phlegethon, Styx, etc., are treated like dreams and childish tales, were repeated in the theatre of Rome, and applauded by forty thousand hands:
. . . . T?nara et aspero
Regnum sub domino, limen et obsidens
Custos non facili Cerberus ostio
Rumores vacui, verbaque inania,
Et par9 solicito fabula somnio.
Lucretius and Horace express themselves equally strongly. Cicero and Seneca used similar language in innumerable parts of their writings. The great emperor Marcus Aurelius reasons still more philosophically10 than those I have mentioned. “He who fears death, fears either to be deprived of all senses, or to experience other sensations. But, if you no longer retain your own senses, you will be no longer subject to any pain or grief. If you have senses of a different nature, you will be a totally different being.”
To this reasoning, profane11 philosophy had nothing to reply. Yet, agreeably to that contradiction or perverseness12 which distinguishes the human species, and seems to constitute the very foundation of our nature, at the very time when Cicero publicly declared that “not even an old woman was to be found who believed in such absurdities,” Lucretius admitted that these ideas were powerfully impressive upon men’s minds; his object, he says, is to destroy them:
. . . . Si certum finem esse viderent
?rumnarum homines, aliqua ratione valerent
Religionibus atque minis obsistere vatum.
Nunc ratio nulla est restandi, nulla facultas;
?ternas quoniam poenas in morte timendum.
— Lucretius, i. 108.
. . . . If it once appear
That after death there’s neither hope nor fear;
Then might men freely triumph, then disdain13
The poet’s tales, and scorn their fancied pain;
But now we must submit, since pains we fear
Eternal after death, we know not where.
— Creech.
It was therefore true, that among the lowest classes of the people, some laughed at hell, and others trembled at it. Some regarded Cerberus, the Furies, and Pluto as ridiculous fables14, others perpetually presented offerings to the infernal gods. It was with them just as it is now among ourselves:
Et quocumque tamen miseri venere, parentant,
Et nigros mactant pecudes, et Manibus divis
Inferias mittunt multoque in rebus15 acerbis
Acrius admittunt animos ad religionem.
— Lucretius, iii. 51.
Nay16, more than that, where’er the wretches17 come
They sacrifice black sheep on every tomb,
To please the manes; and of all the rout18,
When cares and dangers press, grow most devout19.
— Creech.
Many philosophers who had no belief in the fables about hell, were yet desirous that the people should retain that belief. Such was Zimens of Locris. Such was the political historian Polybius. “Hell,” says he, “is useless to sages20, but necessary to the blind and brutal21 populace.”
It is well known that the law of the Pentateuch never announces a hell. All mankind was involved in this chaos22 of contradiction and uncertainty23, when Jesus Christ came into the world. He confirmed the ancient doctrine of hell, not the doctrine of the heathen poets, not that of the Egyptian priests, but that which Christianity adopted, and to which everything must yield. He announced a kingdom that was about to come, and a hell that should have no end.
He said, in express words, at Capernaum in Galilee, “Whosoever shall call his brother ‘Raca,’ shall be condemned25 by the sanhedrim; but whosoever shall call him ‘fool,’ shall be condemned to Gehenna Hinnom, Gehenna of fire.”
This proves two things, first, that Jesus Christ was adverse26 to abuse and reviling27; for it belonged only to Him, as master, to call the Pharisees hypocrites, and a “generation of vipers28.”
Secondly29, that those who revile30 their neighbor deserve hell; for the Gehenna of fire was in the valley of Hinnom, where victims had formerly31 been burned in sacrifice to Moloch, and this Gehenna was typical of the fire of hell.
He says, in another place, “If any one shall offend one of the weak who believe in Me, it were better for him that a millstone were hanged about his neck and he were cast into the sea.
“And if thy hand offend thee, cut it off; it is better for thee to enter into life maimed, than to go into the Gehenna of inextinguishable fire, where the worm dies not, and where the fire is not quenched32.
“And if thy foot offend thee, cut it off; it is better for thee to enter lame33 into eternal life, than to be cast with two feet into the inextinguishable Gehenna, where the worm dies not, and where the fire is not quenched.
“And if thine eye offend thee, pluck it out; it is better to enter into the kingdom of God with one eye, than to be cast with both eyes into the Gehenna of fire, where the worm dies not, and the fire is not quenched.
“For everyone shall be burned with fire, and every victim shall be salted with salt.
“Salt is good; but if the salt have lost its savor34, with what will you salt?
“You have salt in yourselves, preserve peace one with another.”
He said on another occasion, on His journey to Jerusalem, “When the master of the house shall have entered and shut the door, you will remain without, and knock, saying, ‘Lord, open unto us;’ and he will answer and say unto you, ‘Nescio vos,’ I know you not; whence are you? And then ye shall begin to say, we have eaten and drunk with thee, and thou hast taught in our public places; and he will reply, ‘Nescio vos,’ whence are you, workers of iniquity35? And there shall be weeping and gnashing of teeth, when ye shall see there Abraham, Isaac, and Jacob, and the prophets, and yourselves cast out.”
Notwithstanding the other positive declarations made by the Saviour36 of mankind, which assert the eternal damnation of all who do not belong to our church, Origen and some others were not believers in the eternity37 of punishments.
The Socinians reject such punishments; but they are without the pale. The Lutherans and Calvinists, although they have strayed beyond the pale, yet admit the doctrine of a hell without end.
When men came to live in society, they must have perceived that a great number of criminals eluded38 the severity of the laws; the laws punished public crimes; it was necessary to establish a check upon secret crimes; this check was to be found only in religion. The Persians, Chald?ans, Egyptians, and Greeks, entertained the idea of punishments after the present life, and of all the nations of antiquity39 that we are acquainted with, the Jews, as we have already remarked, were the only one who admitted solely40 temporal punishments. It is ridiculous to believe, or pretend to believe, from some excessively obscure passages, that hell was recognized by the ancient laws of the Jews, by their Leviticus, or by their Decalogue, when the author of those laws says not a single word which can bear the slightest relation to the chastisements of a future life. We might have some right to address the compiler of the Pentateuch in such language as the following: “You are a man of no consistency42, as destitute43 of probity44 as understanding, and totally unworthy of the name which you arrogate46 to yourself of legislator. What! you are perfectly47 acquainted, it seems, with that doctrine so eminently48 repressive of human vice49, so necessary to the virtue50 and happiness of mankind — the doctrine of hell; and yet you do not explicitly51 announce it; and, while it is admitted by all the nations which surround you, you are content to leave it for some commentators52, after four thousand years have passed away, to suspect that this doctrine might possibly have been entertained by you, and to twist and torture your expressions, in order to find that in them which you have never said. Either you are grossly ignorant not to know that this belief was universal in Egypt, Chald?a, and Persia; or you have committed the most disgraceful error in judgment53, in not having made it the foundation-stone of your religion.”
The authors of the Jewish laws could at most only answer: “We confess that we are excessively ignorant; that we did not learn the art of writing until a late period; that our people were a wild and barbarous horde54, that wandered, as our own records admit, for nearly half a century in impracticable deserts, and at length obtained possession of a petty territory by the most odious55 rapine and detestable cruelty ever mentioned in the records of history. We had no commerce with civilized56 nations, and how could you suppose that, so grossly mean and grovelling57 as we are in all our ideas and usages, we should have invented a system so refined and spiritual as that in question?”
We employed the word which most nearly corresponds with soul, merely to signify life; we know our God and His ministers, His angels, only as corporeal59 beings; the distinction of soul and body, the idea of a life beyond death, can be the fruit only of long meditation60 and refined philosophy. Ask the Hottentots and negroes, who inhabit a country a hundred times larger than ours, whether they know anything of a life to come? We thought we had done enough in persuading the people under our influence that God punished offenders61 to the fourth generation, either by leprosy, by sudden death, or by the loss of the little property of which the criminal might be possessed63.
To this apology it might be replied: “You have invented a system, the ridicule64 and absurdity65 of which are as clear as the sun at noon-day; for the offender62 who enjoyed good health, and whose family were in prosperous circumstances, must absolutely have laughed you to scorn.”
The apologist for the Jewish law would here rejoin: “You are much mistaken; since for one criminal who reasoned correctly, there were a hundred who never reasoned at all. The man who, after he had committed a crime, found no punishment of it attached to himself or his son, would yet tremble for his grandson. Besides, if after the time of committing his offence he was not speedily seized with some festering sore, such as our nation was extremely subject to, he would experience it in the course of years. Calamities66 are always occurring in a family, and we, without difficulty, instilled67 the belief that these calamities were inflicted68 by the hand of God taking vengeance69 for secret offences.”
It would be easy to reply to this answer by saying: “Your apology is worth nothing; for it happens every day that very worthy45 and excellent persons lose their health and their property; and, if there were no family that did not experience calamity70, and that calamity at the same time was a chastisement41 from God, all the families of your community must have been made up of scoundrels.”
The Jewish priest might again answer and say that there are some calamities inseparable from human nature, and others expressly inflicted by the hand of God. But, in return, we should point out to such a reasoner the absurdity of considering fever and hail-stones in some cases as divine punishments; in others as mere58 natural effects.
In short, the Pharisees and the Essenians among the Jews did admit, according to certain notions of their own, the belief of a hell. This dogma had passed from the Greeks to the Romans, and was adopted by the Christians71.
Many of the fathers of the church rejected the doctrine of eternal punishments. It appeared to them absurd to burn to all eternity an unfortunate man for stealing a goat. Virgil has finely said:
. . . . Sedit eternumque sedebit
Infelix Theseus.
Unhappy Theseus, doomed72 forever there,
Is fixed73 by fate on his eternal chair.
— Dryden.
But it is vain for him to maintain or imply that Theseus is forever fixed to his chair, and that this position constitutes his punishment. Others have imagined Theseus to be a hero who could never be seen on any seat in hell, and who was to be found in the Elysian Fields.
A Calvinistical divine, of the name of Petit Pierre, not long since preached and published the doctrine that the damned would at some future period be pardoned. The rest of the ministers of his association told him that they wished for no such thing. The dispute grew warm. It was said that the king, whose subjects they were, wrote to him, that since they were desirous of being damned without redemption, he could have no reasonable objection, and freely gave his consent. The damned majority of the church of Neufchatel ejected poor Petit Pierre, who had thus converted hell into a mere purgatory74. It is stated that one of them said to him: “My good friend, I no more believe in the eternity of hell than yourself; but recollect75 that it may be no bad thing, perhaps, for your servant, your tailor, and your lawyer to believe in it.”
I will add, as an illustration of this passage, a short address of exhortation76 to those philosophers who in their writings deny a hell; I will say to them: “Gentlemen, we do not pass our days with Cicero, Atticus, Marcus Aurelius, Epictetus, the Chancellor77 de l’H?pital, La Mothe le Vayer, Desyveteaux, René Descartes, Newton, or Locke, nor with the respectable Bayle, who was so superior to the power and frown of fortune, nor with the too scrupulously78 virtuous79 infidel Spinoza, who, although laboring80 under poverty and destitution81, gave back to the children of the grand pensionary De Witt an allowance of three hundred florins, which had been granted him by that great statesman, whose heart, it may be remembered, the Hollanders actually devoured82, although there was nothing to be gained by it. Every man with whom we intermingle in life is not a des Barreaux, who paid the pleaders their fees for a cause which he had forgotten to bring into court. Every woman is not a Ninon de L’Enclos, who guarded deposits in trust with religious fidelity83, while the gravest personages in the state were violating them. In a word, gentlemen, all the world are not philosophers.
“We are obliged to hold intercourse84 and transact85 business, and mix up in life with knaves86 possessing little or no reflection — with vast numbers of persons addicted87 to brutality88, intoxication89, and rapine. You may, if you please, preach to them that there is no hell, and that the soul of man is mortal. As for myself, I will be sure to thunder in their ears that if they rob me they will inevitably90 be damned. I will imitate the country clergyman, who, having had a great number of sheep stolen from him, at length said to his hearers, in the course of one of his sermons: ‘I cannot conceive what Jesus Christ was thinking about when he died for such a set of scoundrels as you are.’ ”
There is an excellent book for fools called “The Christian24 Pedagogue,” composed by the reverend father d’Outreman, of the Society of Jesus, and enlarged by Coulon, curé of Ville-Juif-les-Paris. This book has passed, thank God, through fifty-one editions, although not a single page in it exhibits a gleam of common sense.
Friar Outreman asserts — in the hundred and fifty-seventh page of the second edition in quarto — that one of Queen Elizabeth’s ministers, Baron91 Hunsdon, predicted to Cecil, secretary of state, and to six other members of the cabinet council, that they as well as he would be damned; which, he says, was actually the case, and is the case with all heretics. It is most likely that Cecil and the other members of the council gave no credit to the said Baron Hunsdon; but if the fictitious92 baron had said the same to six common citizens, they would probably have believed him.
Were the time ever to arrive in which no citizen of London believed in a hell, what course of conduct would be adopted? What restraint upon wickedness would exist? There would exist the feeling of honor, the restraint of the laws, that of the Deity93 Himself, whose will it is that mankind shall be just, whether there be a hell or not.
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1
subterranean
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| adj.地下的，地表下的 | |
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doctrine
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| n.教义；主义；学说 | |
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Pluto
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| n.冥王星 | |
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privy
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| adj.私用的；隐密的 | |
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housekeepers
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| n.（女）管家( housekeeper的名词复数 ) | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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sedate
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| adj.沉着的，镇静的，安静的 | |
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den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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philosophically
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| adv.哲学上；富有哲理性地；贤明地；冷静地 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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12
perverseness
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| n. 乖张, 倔强, 顽固 | |
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disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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14
fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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15
rebus
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| n.谜,画谜 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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rout
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| n.溃退，溃败；v.击溃，打垮 | |
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devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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chaos
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| n.混乱，无秩序 | |
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uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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reviling
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| v.辱骂，痛斥( revile的现在分词 ) | |
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vipers
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| n.蝰蛇( viper的名词复数 )；毒蛇；阴险恶毒的人；奸诈者 | |
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secondly
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| adv.第二，其次 | |
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revile
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| v.辱骂，谩骂 | |
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formerly
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| adv.从前，以前 | |
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quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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savor
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| vt.品尝，欣赏；n.味道，风味；情趣，趣味 | |
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iniquity
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| n.邪恶；不公正 | |
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saviour
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| n.拯救者，救星 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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eluded
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| v.（尤指机敏地）避开( elude的过去式和过去分词 )；逃避；躲避；使达不到 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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solely
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| adv.仅仅，唯一地 | |
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chastisement
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| n.惩罚 | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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destitute
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| adj.缺乏的；穷困的 | |
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probity
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| n.刚直；廉洁，正直 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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arrogate
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| v.冒称具有...权利，霸占 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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explicitly
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| ad.明确地，显然地 | |
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commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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horde
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| n.群众，一大群 | |
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odious
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| adj.可憎的，讨厌的 | |
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civilized
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| a.有教养的，文雅的 | |
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grovelling
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| adj.卑下的，奴颜婢膝的v.卑躬屈节，奴颜婢膝( grovel的现在分词 )；趴 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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corporeal
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| adj.肉体的，身体的；物质的 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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offender
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| n.冒犯者，违反者，犯罪者 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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instilled
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| v.逐渐使某人获得（某种可取的品质），逐步灌输( instill的过去式和过去分词 ) | |
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inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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vengeance
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| n.报复，报仇，复仇 | |
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calamity
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| n.灾害，祸患，不幸事件 | |
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71
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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doomed
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| 命定的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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exhortation
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| n.劝告，规劝 | |
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chancellor
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| n.(英)大臣；法官；(德、奥)总理；大学校长 | |
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scrupulously
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| adv.一丝不苟地；小心翼翼地，多顾虑地 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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destitution
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| n.穷困，缺乏，贫穷 | |
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devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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fidelity
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| n.忠诚，忠实；精确 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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transact
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| v.处理；做交易；谈判 | |
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knaves
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| n.恶棍，无赖( knave的名词复数 )；（纸牌中的）杰克 | |
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addicted
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| adj.沉溺于....的，对...上瘾的 | |
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brutality
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| n.野蛮的行为，残忍，野蛮 | |
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intoxication
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| n.wild excitement;drunkenness；poisoning | |
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inevitably
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| adv.不可避免地；必然发生地 | |
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baron
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| n.男爵；(商业界等)巨头，大王 | |
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fictitious
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| adj.虚构的，假设的；空头的 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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