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ST. AUGUSTIN

ON CARE TO BE HAD FOR THE DEAD. [DE CURA PRO MORTUIS.]

[Translated by the Rev. H. Browne, M.A., of Corpus Christi College,
Cambridge, late principal of the Diocesan College, Chichester.]


   1. Long time, my venerable fellow-bishop Paulinus, have I been thy
Holiness's debtor for an answer; even since thou wrotest to me by them of
the household[2] of our most religious daughter Flora, asking of me whether
it profit any man after death that his body is buried at the memorial of
some Saint. This, namely, had the said widow begged of thee for her son
deceased in those parts, and thou hadst written her an answer, consoling
her, and announcing to her concerning the body of the faithful young man
Cynegius, that the thing which she with motherly and pious affection
desired was done, to wit, by placing it in the basilica of most blessed
Felix the Confessor. Upon which occasion it came to pass, that by the same
bearers of thy letter thou didst write also to me, raising the like
question, and craving that I would answer what I thought of this matter, at
the same time not forbearing to say what are thine own sentiments. For thou
sayest that to thy thinking these be no empty motions of religious and
faithful minds, which take this care for their deceased friends. Thou
addest, moreover, that it cannot be void of effect [3] that the whole
Church is wont to supplicate for the departed: so that hence it may be
further conjectured that it doth profit a person after death, if by the
faith of his friends for the interment of his body such a spot be provided
wherein may be apparent the aid, likewise in this way sought, of the
Saints.

   2. But this being the case, how to this opinion that should not be
contrary which the Apostle says, "For we shall all stand before the
judgment-seat of Christ, that each may receive according to the things he
hath done by the body,[4] whether good or bad;"[5] this, thou signifiest,
thou dost not well see. For this apostolic sentence doth before death
admonish to be done, that which may profit after death; not then, first,
when there is to be now a receiving of that which a person shall have done
before death. True, but this question is thus solved, namely, that there is
a certain kind of life by which is acquired, while one lives in this body,
that it should be possible for these things to be of some help to the
departed; and, consequently, it is "according to the things done by the
body," that they are aided by the things which shall, after they have left
the body, be religiously done on their behalf. For there are whom these
things aid nothing at all, namely, when they are done either for persons
whose merits are so evil, that neither by such things are they worthy to be
aided; or for persons whose merits are so good, that of such things they
have no need as aids. Of the kind of life, therefore, which each hath led
by the body, doth it come, that these things profit or profit not, whatever
are piously done on his behalf when he has left the body. For touching
merit whereby these things profit, if none have been gotten in this life,
it is in vain sought after this life. So it comes to pass as well that not
unmeaningly[1] doth the Church, or care of friends, bestow upon the
departed whatever of religion it shall be able; as also that, nevertheless,
each receiveth "according to the things which he hath done by the body,
whether it be good or bad," the Lord rendering unto each according to his
works. For, that this which is bestowed should be capable of profiting him
after the body, this was acquired in that life which he hath led in the
body.

   3. Possibly thy inquiry is satisfied by this my brief reply. But what
other considerations move me, to which I think meet to answer, do thou for
a short space attend. In the books of the Maccabees we read of sacrifice
offered for the dead.[2] Howbeit even if it were no where at all read in
the Old Scriptures, not small is the authority, which in this usage is
clear, of the whole Church, namely, that in the prayers of the priest which
are offered to the Lord God at His altar, the Commendation of the dead hath
also its place. But then, whether there be some profit accruing unto the
soul of the dead from the place of its body, requires a more careful
inquiry. And first, whether it make any difference in causing or increasing
of misery after this life to the spirits of men if their bodies be not
buried, this must be looked into, not in the light of opinion however
commonly received, but rather of the holy writ of our religion. For we are
not to credit that, as is read in Maro the unburied are prohibited from
navigating and crossing the infernal stream: because forsooth

  "To none is giv'n to pass the hideous banks
   And waters hoarse, ere in their meet abode
    The bones have sunk to rest."[3]

Who can incline a Christian heart to these poetical and fabulous figments,
when the Lord Jesus, to the intent that under the hands. of their enemies,
who should have their bodies in their power, Christians might lie down
without a fear, asserts that not a hair of their head shall perish,
exhorting that they should not fear them which when they have killed  the
body have nothing more that they can do?[4] Of which in the first book "On
the  City of God," I have methinks enough spoken, to break the teeth in
their mouths who, in imputing to Christian times the barbarous devastation,
especially that which Rome has lately suffered, do cast up to us this also,
that Christ did not there come to the succor of His own. To whom when it is
answered that the souls of the faithful were, according to the merits of
their faith, by Him taken into protection, they insult over us with talking
of their corpses left unburied. All this matter, then, concerning burial I
have in such words as these expounded.

   4. "But" (say I) "in such a slaughter-heap of dead bodies, could they
not even be buried? not this, either, doth pious faith too greatly dread,
holding that which is foretold that not even consuming beasts will be an
hindrance to the rising again of bodies of which not a hair of the head
shall perish.[5] Nor in any wise would Truth say, "Fear not them which kill
the body, but cannot kill the soul;" if it could at all hinder the life to
come whatever enemies might choose to do with the bodies of the slain.
Unless haply any is so absurd as to contend that they ought not to be
feared before death, lest they kill the body, but ought to be feared after
death, lest, having killed the body, they suffer it not to be buried. Is
that then false which Christ says, "Who kill the body, and afterwards have
no more that they can do," if they have so great things that they can do on
dead bodies? Far be the thought, that that should be false which Truth hath
said. For the thing said is, that they do somewhat when they kill, because
in the body there is feeling while it is in killing, but afterward they
have nothing more that they can do because there is no feeling in the body
when killed. Many bodies, then, of Christians the earth hath not covered:
but none of them hath any separated from heaven and earth, the whole of
which He filleth with presence of Himself, Who knoweth whence to
resuscitate that which He created. It is said indeed in the Psalm, "The
dead bodies of thy servants have they given for meat unto the fowls of the
heaven, the flesh of thy saints unto the beasts of the earth: they have
shed their blood like water round about Jerusalem, and there was no man to
bury them:"[6] but more to heighten the cruelty of them who did these
things, not to the infelicity of them who suffered them. For, however, in
sight of men these things may seem hard and dire, yet "precious in the
sight of the Lord is the death of His saints."[1] So, then, all these
things, care of funeral, bestowal in sepulture, pomp of obsequies, are more
for comfort of the living, than for help to the dead. If it at all profit
the ungodly to have costly sepulture, it shall harm the godly to have vile
sepulture or none. Right handsome obsequies in sight of men did that rich
man who was clad in purple receive of the crowd of his housefolk; but far
more handsome did that poor man who was full of sores obtain of the
ministry of Angels; who bore him not out into a marble tomb, but into
Abraham's bosom bore him on high.[2] All this they laugh at, against whom
we have undertaken to defend the City of God: but for all that their own
philosophers, even, held care of sepulture in contempt; and often whole
armies, while dying for their earthly country, cared not where they should
after lie, or to what beasts they should become, meat; and the poets had
leave to say of this matter with applause

  "though all unurn'd he lie,
   His cov'ring is the overarching sky."[3]

How much less ought they to make a vaunting about unburied bodies of
Christians, to whom the flesh itself with all its members, re-fashioned,
not only from the earth, but even from the other elements, yea, from their
most secret windings, whereinto these evanished corpses have retired, is
assured to be in an instant of time rendered back and made entire as at the
first, according to His promise?

   5. Yet it follows not that the bodies of the departed are to be
despised and flung aside, and above all of just and faithful men, which
bodies as organs and vessels to all good works their spirit hath holily
used. For if a father's garment and ring, and whatever such like, is the
more dear to those whom they leave behind, the greater their affection is
towards their parents, in no wise are the bodies themselves to be spurned,
which truly we wear in more familiar and close conjunction than any of our
putting on. For these pertain not to ornament or aid which is applied from
without, but to the very nature of man. Whence also the funerals of the
just men of old were with dutiful piety cared for, and their obsequies
celebrated, and sepulture provided:[4] and themselves while living did
touching burial or even translation of their bodies give charge to their
sons. Tobias also, to have by burying of the dead obtained favor with God,
is by witness of an Angel commended.[5] The Lord Himself also, about to
rise on the third day, both preaches, and commends to be preached, the good
work of a religious woman, that she poured out a precious ointment over His
limbs, and did it for His burial:[6] and they are with praise commemorated
in the Gospel, who having received His Body from the cross did carefully
and with reverend honor see it wound and laid in the sepulchre.[7] These
authorities however do not put us upon thinking that there is in dead
bodies any feeling; but rather, that the Providence of God (Who is moreover
pleased with such offices of piety) doth charge itself with the bodies also
of the dead, this they betoken, to the intent our faith of resurrection
might be stayed up thereby. Where also is wholesomely learned, how great
may be the reward for alms which we do unto the living and feeling, if not
even that be lost before God, whatever of duty and of diligence is paid to
the lifeless members of men. There are indeed also other things, which in
speaking of the bestowal or removal of their bodies the holy Patriarchs
willed to be understood as spoken by the prophetic Spirit: but this is not
the place to treat thoroughly of these things, seeing that sufficeth which
we have said. But if the lack of those things which are necessary for
sustentation of the living, as food and clothing, however heavy affliction
attend the lacking, do not break in good men the manly courage of bearing
and enduring, nor eradicate piety from the mind, but by exercising make it
more fruitful; how much more doth lack of those things which are wont to be
applied for care of funerals and bestowal of bodies of the departed, not
make them wretched, now that in the hidden abodes of the pious they are at
rest! And therefore, when these things have to dead bodies of Christians in
that devastation of the great City or of other towns also been lacking,
there is neither fault of the living, who could not afford these things,
nor pain of the dead who could not feel the same.[8] This is my opinion
concerning the ground and reason of sepulture. Which I have therefore from
another book of mine transferred to this, because it was easier to rehearse
this, than to express the same matter in another way.

   6. If this be true, doubtless also the providing for the interment of
bodies a place at the Memorials of Saints, is a mark of a good human
affection towards the remains of one's friends: since if there be religion
in the burying, there cannot but be religion in taking thought where the
burying shall be. But while it is desirable there should be such like
solaces of survivors, for the showing forth of their pious mind towards
their beloved, I do not see what helps they be to the dead save in this
way: that upon recollection of the place in which are deposited the bodies
of those whom they love, they should by prayer commend them to those same
Saints, who have as patrons taken them into their charge to aid them before
the Lord. Which indeed they would be still able to do, even though they
were not able to inter them in such places. But then the only reason why
the name Memorials or Monuments is given to those sepulchres of the dead
which become, specially distinguished, is that they recall to memory, and
by putting in mind cause us to think of, them who by death are withdrawn
from the eyes of the living, that they may not by forgetfulness be also
withdrawn from men's hearts. For both the term Memorial[1] most plainly
shews this, and Monument is so named from monishing, that is, putting in
mind. For which reason the Greeks also call that mnhmei^on which we call a
Memorial or Monument: because in their tongue the memory itself, by which
we remember, is called mnh'mh. When therefore the mind recollects where the
body of a very dear friend lies buried, and thereupon there occurs to the
thoughts a place rendered venerable by the name of a Martyr, to that same
Martyr doth it commend the soul in affection of heartfelt recollection[2]
and prayer. And when this affection is exhibited to the departed by
faithful men who were most dear to them, there is no doubt that it profits
them who while living in the body merited that such things should profit
them after this life. But even if some necessity should through absence of
all facility not allow bodies to be interred, or in such places interred,
yet should there be no pretermitting of supplications for the spirits of
the dead: which supplications, that they should be made for all in
Christian and catholic fellowship departed, even without mentioning of
their names, under a general commemoration, the Church hath charged herself
withal; to the intent that they which lack, for these offices, parents or
sons or whatever kindred or friends, may have the same afforded unto them
by the one pious mother which is common to all. But if there were lack of
these supplications, which are made with right faith and piety for the
dead, I account that it should not a whir profit their spirits, howsoever
in holy places the lifeless bodies should be deposited.

   7. When therefore the faithful mother of a faithful son departed
desired to have his body deposited in the basilica of a Martyr, forasmuch
as she believed that his soul would be aided by the merits of the Martyr,
the very believing of this was a sort of supplication, and this profited,
if aught profited. And in that she recurs in her thoughts to this same
sepulchre, and in her prayers more and more commends her son, the spirit of
the departed is aided, not by the place of its dead body, but by that which
springs from memory of the place, the living affection of the mother. For
at once the thought, who is commended and to whom, doth touch, and that
with no unprofitable emotion, the religious mind of her who prays. For also
in prayer to God,[3] men do with the members of their bodies that which
becometh suppliants, when they bend their knees, when they stretch forth
their hands, or even prostrate themselves on the ground, and whatever else
they visibly do, albeit their invisible will and heart's intention be known
unto God, and He needs not these tokens that any man's mind should be
opened unto Him: only hereby one more excites himself to pray and groan
more humbly and more fervently. And I know not how it is, that, while these
motions of the body cannot be made but by a motion of the mind preceding,
yet by the same being outwardly in visible sort made, that inward invisible
one which made them is increased: and thereby the heart's affection which
preceded that they might be made, groweth because they are made. But still
if any be in that way held, or even bound, that he is not able to do these
things with his limbs, it does not follow that the inner man does not pray,
and before the eyes of God in its most secret chamber, where it hath
compunction, cast itself on the ground. So likewise, while it makes very
much difference, where a person deposits the body of his dead, while he
supplicates for his spirit unto God, because both the affection preceding
chose a spot which was holy, and after the body is there deposited the
recalling to mind of that holy spot renews and increases the affection
which had preceded; yet, though he may not be able in that place which his
religious mind did choose to lay in the ground him whom he loves, in no
wise ought he to cease from necessary supplications in commending of the
same. For wheresoever the flesh of the departed may lie or not lie, the
spirit requires rest and must get it: for the spirit in its departing from
thence took with it the consciousness without which it could make no odds
how one exists, whether in a good estate or a bad: and it does not look for
aiding of its life from that flesh to which it did itself afford the life
which it withdrew in its departing, and is to render back in its returning;
since not flesh to spirit, but spirit unto flesh procureth merit even of
very resurrection whether it be unto punishment or unto glory that it is to
come to life again.

   8. We read in the Ecclesiastical History which Eusebius wrote in Greek,
and Ruffinus turned into the Latin tongue, of Martyr's bodies in Gaul
exposed to dogs, and how the leavings of those dogs and bones of the dead
were, even to uttermost consumption, by fire burned up; and the ashes of
the same scattered on the river Rhone, lest any thing should be left for
any sort whatever of memorial.[1] Which thing must be believed to have been
to no other end divinely permitted, but that Christians should learn in
confessing Christ, while they despise this life, much more to despise
sepulture. For this thing, which with savage rage was done to the bodies of
Martyrs, if it could any whir hurt them, to impair the blessed resting of
their most victorious spirits, would assuredly not have been suffered to be
done. In very deed therefore it was declared, that the Lord in saying,
"Fear not them which kill the body, and afterward have no more that they
can do,"[2] did not mean that He would not permit them to do any thing to
the bodies of His followers when dead; but that whatever they might be
permitted to do, nothing should be done that could lessen the Christian
felicity of the departed, nothing thereof reach to their consciousness
while yet living after death; nothing avail to the detriment, no, not even
of the bodies themselves, to diminish aught of their integrity when they
should rise again.

   9. And yet, by reason of that affection of the human heart, whereby "no
man ever hateth his own flesh,"[3] if men have reason to know that after
their death their bodies will lack any thing which in each man's nation or
country the wonted order of sepulture demandeth, it makes them sorrowful as
men; and that which after death reacheth not unto them, they do before
death fear for their bodies: so that we find in the Books of Kings, God by
one prophet threatening another prophet who had transgressed His word, that
his carcase should not be brought into the sepulchre of his fathers. Which
the Scripture hath on this wise: "Thus saith the Lord, Because thou hast
been disobedient to the mouth of the Lord, and hast not kept the charge
which the Lord thy God commanded thee, and hast returned and eaten bread
and drunk water in the place in which He commanded thee not to eat bread,
nor drink water, thy carcase shall not be brought into the sepulchre of thy
fathers."[4] Now if in considering what account is to be made of this
punishment, we go by the Gospel, where we have learned that after the
slaying of the body there is no cause to fear lest the lifeless members
should suffer any thing, it is not even to be called a punishment. But if
we consider a man's human affection towards his own flesh, it was possible
for him to be frightened or saddened, while living, by that off which he
would have no sense when dead: and this was a punishment, because the mind
was pained by that thing about to happen to its body, howsoever when it did
happen it would feel no pain. To this intent, namely, it pleased the Lord
to punish His servant, who not of his own contumacy had spurned to fulfill
His command, but by deceit of another's falsehood thought himself to be
obeying when he obeyed not. For it is not to be thought that he was killed
by the teeth of the beast as one whose soul should be thence snatched away
to the torments of hell: seeing that over his  very body the same lion
which had killed it did keep watch, while moreover the beast on which he
rode was left unhurt, and along with that fierce beast did with intrepid
presence stand there beside his master's corpse. By which marvellous sign
it appeareth, that the man of God was, say rather, checked temporally even
unto death, than punished after death. Of which matter, the Apostle when on
account of certain offenses he had mentioned the sicknesses and deaths of
many, says, "For if we would judge ourselves, we should not be judged of
the Lord. But when we are judged we are chastened of the Lord, that we may
not be condemned with the world."[5] That Prophet, truly, the very man who
had beguiled him, did with much respect bury in his own tomb, and took
order for his own burying beside his bones: in hope that thereby his own
bones might be spared, when, according to the prophecy of that man of God,
Josiah king of Judah did in that land disinter the bones of many dead, and
with the same bones defile the sacrilegious altars which had been set up
for the graven images. For he spared that tomb in which lay the prophet who
more than three hundred years before predicted those things, and for his
sake neither was the sepulture of him who had seduced him violated. By that
affection namely, which causes that no man ever hateth his own flesh, this
man had taken forethought for his carcase, who had slain with a lie his own
soul. By reason then of this, the natural love which every man hath for his
own flesh, it was both to the one a punishment to learn that he should not
be in the sepulchre of his fathers, and to the other a care to take order
beforehand that his own bones should be spared, if he should lie beside him
whose sepulchre no man should violate.

   10. This affection the Martyrs of Christ contending for the truth did
overcome: and it is no marvel that they despised that whereof they should,
when death was overpast, have no feeling, when they could not by those
tortures, which while alive they did feel, be overcome. God was able, no
doubt, (even as He permitted not the lion when it had slain the Prophet, to
touch his body further, and of a slayer made it to be a keeper): He was
able, I say, to have kept the slain bodies of His own from the dogs to
which they had been flung; He was able in innumerable ways to have deterred
the rage of the men themselves, that to burn the carcases, to scatter the
ashes, they should not dare: but it was fit that this experience also
should not be lacking to manifold variety of temptations, lest the
fortitude of confession which would not for the saving of the life of the
body give way to the savageness of persecution, should be tremblingly
anxious for the honor of a sepulchre: in a word, lest faith of resurrection
should dread the consuming of the body. It was fit then, that even these
things should be permitted, in order that, even after these examples of so
great horror, the Martyrs, fervent in confession of Christ, should become
witnesses of this truth also, in which they had learned that they by whom
their bodies should be slain had after that no more that they could do.[1]
Because, whatever they should do to dead bodies, they would after all do
nothing, seeing that in flesh devoid of all life, neither was it possible
for him to feel aught who had thence departed, nor for Him to lose aught
thereof, Who created the same. But while these things were doing to the
bodies of the slain, albeit the Martyrs, not frightened by them, did with
great fortitude suffer, yet among the brethren was there exceeding sorrow,
because there was given them no means of paying the last honors to the
remains of the Saints, neither secretly to withdraw any part thereof, (as
the same history testifies,) did the watchings of cruel sentinels permit.
So, while those which had been slain, in the tearing asunder of their
limbs, in the burning up of their bones, in the dispersion of their ashes,
could feel no misery; yet these who had nothing of them that they could
bury, did suffer torture of exceeding grief in pitying them; because what
those did in no sort feel, these in some sort did feel for them, and where
was henceforth for those no more suffering, yet these did in woful
compassion suffer for them.

   11. In regard to that woful compassion which I have mentioned, are
those praised, and by king David blessed, who to the dry bones of Saul and
Jonathan afforded mercy of sepulture.[2] But yet what mercy is that, which
is afforded to them that have feeling of nothing? Or haply is this to be
challenged back to that conceit of an infernal river which men unburied
were not able to pass over? Far be this from the faith of Christians: else
hath it gone most ill with so great a multitude of Martyrs, for whom there
could be no burying of their bodies, and Truth did cheat them when It said,
"Fear not them which kill the body, and after that have no more that they
can do," [3] if these have been able to do to them so great evils, by which
they were hindered to pass over to the places which they longed for. But,
because this without all doubt is most false, and it neither any whit hurts
the faithful to have their bodies denied sepulture, nor any whir the giving
of sepulture unto infidels advantageth them; why then are those who buried
Saul and his son said to have done mercy, and for this are blessed by that
godly king, but because it is a good affection with which the hearts of the
pitiful are touched, when they grieve for that in the dead bodies of other
men, which, by that affection through which no man ever hateth his own
flesh, they would not have done after their own death to their own bodies;
and what they would have done by them when they shall have no more feeling,
that they take care to do by others now having no feeling while themselves
have yet feeling?

   12. Stories are told of certain appearances or visions,[4] which may
seem to bring into this discussion a question which should not be slighted.
It is said, namely, that dead men have at times either in dreams or in some
other way appeared to the living who knew not where their bodies lay
unburied, and have pointed out to them the place, and admonished that the
sepulture which was lacking should be afforded them. These things if we
shall answer to be false, we shall be thought impudently to contradict the
writings of certain faithful men, and the senses of them who assure us that
such things have happened to themselves. But it is to be answered, that it
does not follow that we are to account the dead to have sense of these
things, because they appear in dreams to say or indicate or ask this. For
living men do also appear ofttimes to the living as they sleep, while they
themselves know not that they do appear; and they are told by them, what
they dreamed, namely, that in their dream the speakers saw them doing or
saying something. Then if it may be that a person in a dream should see me
indicating to him something that has happened or even foretelling something
about to happen, while I am perfectly unwitting of the thing and altogether
regardless not only what he dreams, but whether he is awake while I am
asleep, or he asleep while I am awake, or whether at one and the same time
we are both awake or asleep, at what time he has the dream in which he sees
me: what marvel if the dead be unconscious and insensible of these things,
and, for all that, are seen by the living in their dreams, and say
something which those on awaking find to be true? By angelical operations,
then, I should think it is effected, whether permitted from above, or
commanded, that they seem in dreams to say something about burying of their
bodies, when they whose the bodies are are utterly unconscious of it. Now
this is sometimes serviceably done; whether for some sort of solace to the
survivors, to whom pertain those dead whose likenesses[1] appear to them as
they dream; or whether that by these admonitions the human race may be made
to have regard to humanity of sepulture, which, allow that it be no help to
the departed, yet is there culpable irreligiousness in slighting of it.
Sometimes however, by fallacious visions,[2] men are cast into great
errors, who deserve to suffer this. As, if one should see in a dream, what
Aeneas by poetic falsity is told to have seen in the world beneath: and
there should appear to him the likeness of some unburied man, which should
speak such words as Palinurus is said to have spoken to him; and when he
awakes, he should find the body in that place where he heard say while
dreaming, that it lay unburied, and was admonished and asked to bury it
when found; and because he finds this to be true, should believe that the
dead are buried on purpose that their souls may pass to places from which
he dreamed that the souls of men unburied are by an infernal law
prohibited: does he not, in believing all this, exceedingly swerve from the
path of truth?

   13. Such, however, is human infirmity, that when in a dream a person
shall see a dead man, he thinks it is the soul that he sees: but when he
shall in like manner dream of a living man, he has no doubt that it is not
a soul nor a body, but the likeness of a man that has appeared to him: just
as if it were not possible in regard of dead men, in the same sort
unconscious of it, that it should not be their souls, but their likenesses
that appear to the sleepers. Of a surety, when we were at Milan, we heard
tell of a certain person of whom was demanded payment of a debt, with
production of his deceased father's acknowledgment,[3] which debt unknown
to the son the father had paid, whereupon the man began to be very
sorrowful, and to marvel that his father while dying did not tell him what
he owed when he also made his will. Then in this exceeding anxiousness of
his, his said father appeared to him in a dream, and made known to him
where was the counter[4] acknowledgment by which that acknowledgment was
cancelled. Which when the young man had found and showed, he not only
rebutted the wrongful claim of a false debt, but also got back his father's
note[5] of hand which the father had not got back when the money was paid.
Here then the soul of a man is supposed to have had care for his son, and
to have come to him in his sleep, that, teaching him what he did not know,
he might relieve him of a great trouble. But about the very same time as we
heard this, it chanced at Carthage that the rhetorician Eulogius, who had
been my disciple in that art, being (as he himself, after our return to
Africa, told us the story) in course of lecturing to his disciples on
Cicero's rhetorical books, as he looked over the portion of reading which
he was to deliver on the following day, fell upon a certain passage, and
not being able to understand it, was scarce able to sleep for the trouble
of his mind: in which night, as he dreamed, I expounded to him that which
he did not understand; nay, not I, but my likeness, while I was unconscious
of the thing, and far away beyond the sea, it might be, doing, or it might
be dreaming, some other thing, and not in the least caring for his cares.
In what way these things come about, I know not: but in what way soever
they come, why do we not believe it comes in the same way for a person in a
dream to see a dead man, as it comes that he sees a living man? both, no
doubts neither knowing nor caring who, or where, or when, dreams of their
images.

   14. Like dreams, moreover, are also some visions of persons awake, who
have had their senses troubled, such as phrenetic persons, or those who are
mad in any way: for they too talk to themselves just as though they were
speaking to people verily present, and as well with absent as with present,
whose images they perceive, whether persons living or dead. But just as
they which live, are unconscious that they are seen of them and talk with
them; for indeed they are not really themselves present, or themselves make
speeches, but through troubled senses, these persons are wrought upon by
such-like imaginary visions; just so they also who have departed this life,
to persons thus affected appear as present, while they be absent, and
whether any man sees them in regard of their image,[1] are themselves
utterly unconscious.

   15. Similar to this is also that condition when persons, with their
senses more profoundedly in abeyance than is the case in sleep, are
occupied with the like visions. For to them also appear images of quick and
dead; but then, when they return to their senses, whatever dead they say
they have seen are thought to have been verily with them: and they who hear
these things pay no heed to the circumstance that there were seen in like
manner the images of certain living persons, absent and unconscious. A
certain man by name Curma, of the municipal town of Tullium, which is hard
by Hippo, a poor member of the Curia,[2] scarcely competent to serve the
office of a duumvir[3] of that place, and a mere rustic, being ill, and all
his senses entranced, lay all but dead for several days: a very slight
breathing in his nostrils, which on applying the hand was just felt, and
barely betokened that he lived, was all that kept him from being buried for
dead. Not a limb did he stir, nothing did he take in the way of sustenance,
neither in the eyes nor in any other bodily sense was he sensible of any
annoyance that impinged upon them. Yet he was seeing many things like as in
a dream, which, when at last after a great many days he woke up, he told
that he had seen. And first, presently after he opened his eyes, Let some
one go, said he, to the house of Curma the smith, and see what is doing
there. And when some one had gone thither, the smith was found to have died
in that moment that the other had come back to his senses, and, it might
almost be said, revived from death. Then, as those who stood by eagerly
listened, he told them how the other had been ordered to be had up, when he
himself was dismissed; and that he had heard it said in that place from
which he had returned, that it was not Curma of the Curia, but Curma the
smith who had been ordered to be fetched to that place of the dead. Well,
in these dream-like visions of his, among those deceased persons whom he
saw handled according to the diversity of their merits, he recognized also
some whom he had known when alive. That they were the very persons
themselves I might perchance have believed, had he not in the course of
this seeming dream of his seen also some who are alive even to this present
time, namely, some clerks of his district, by whose presbyter there he was
told to be baptized at Hippo by me, which thing he said had also taken
place. So then he had seen a presbyter, clerks, myself, persons, to wit,
not yet dead, in this vision in which he afterwards also saw dead persons.
Why may he not be thought to have seen these last in the same way as he saw
us? that is, both the one sort, and the other, absent and unconscious, and
consequently not the persons themselves, but similitudes of them just as of
the places? He saw, namely, both a plot of ground where was that presbyter
with the clerks, and Hippo where he was by me seemingly baptized: in which
spots assuredly he was not, when he seemed to himself to be there. For what
was at that time going on there, he knew not: which, without doubt, he
would have known if he had verily been there. The sights beheld, therefore,
were those which are not presented in the things themselves as they are,
but shadowed forth in a sort of images of the things. In fine, after much
that he saw, he narrated how he had, moreover, been led into Paradise, and
how it was there said to him, when he was thence dismissed to return to his
own family, "Go, be baptized, if thou wilt be in this place of the
blessed." Thereupon, being admonished to be baptized by me, he said it was
done already. He who was talking with him replied, "Go, be truly baptized;
for that thou didst but see in the vision." After this he recovered, went
his way to Hippo. Easter was now approaching, he gave his name among the
other Competents, alike with very many unknown to us; nor did he care to
make known the vision to me or to any of our people. He was baptized, at
the close of the holy days he returned to his own place. After the space of
two years or more, I learned the whole matter; first, through a certain
friend of mine and his at my own table, while we were talking about some
such matters: then I took it up, and made the man in his own person tell me
the story, in the presence of some honest townsmen of his attesting the
same, both concerning his marvellous illness, how he lay all but dead for
many days, and about that other Curma the smith, what I have mentioned
above, and about all these matters; which, while he was telling me, they
recalled to mind, and assured me, that they had also at that time heard
them from his lips. Wherefore, just as he saw his own baptism, and myself,
and Hippo, and the basilica, and the baptistery, not in the very realities,
but in a sort of similitudes of the things; and so likewise certain other
living persons, without consciousness on the part of the same living
persons: then why not just so those dead persons also, without
consciousness on the part of the same dead persons?

   16. Why should we not believe these to be angelic operations through
dispensation of the providence of God, Who maketh good use of both good
things and evil, according to the unsearchable depth of His judgments?
whether thereby the minds of mortals be instructed, or whether deceived;
whether consoled, or whether terrified: according as unto each one there is
to be either a showing of mercy, or a taking of vengeance, by Him to Whom,
not without a meaning, the Church doth sing "of mercy and of judgment."[1]
Let each, as it shall please him, take what I say. If the souls of the dead
took part in the  affairs of the living, and if it were their very selves
that, when we see them, speak to us in sleep; to say nothing of others,
there is my own self, whom my pious mother would no night fail to visit,
that mother who by land and sea followed me that she might live with me.
Far be the thought that she should, by a life more happy, have been made
cruel, to that degree that when any thing vexes my heart she should not
even console in his sadness the son whom she loved with an only love, whom
she never wished to see mournful. But assuredly that which the sacred Psalm
sings in our ears, is true; "Because my father and my mother have forsaken
me, but the Lord hath taken me up.[2] Then if our parents have forsaken us,
how take they part in our cares and affairs? But if parents do not, who
else are there of the dead who should know what we are doing, or what we
suffer? Isaiah the Prophet says, "For Thou art our Father: because Abraham
hath not known us, and Israel is not cognizant of us."[3] If so great
Patriarchs were ignorant what was doing towards the People of them
begotten, they to whom, believing God, the People itself to spring from
their stock was promised; how are the dead mixed up with affairs and doings
of the living, either for cognizance or help? How say we that those were
favored who deceased ere the evils came which followed hard upon the
decease, if also after death they feel whatever things befall in the
calamitousness of human life? Or haply do we err in saying this, and in
accounting them to be quietly at rest whom the unquiet life of the living
makes solicitous? What then is that which to the most godly king Josias God
promised as a great benefit, that he should first die, that he might not
see the evils which He threatened should come to that place and People?
Which words of god are these: "Thus saith the Lord God of Israel:
concerning My words which thou hast heard, and didst fear before My face
when thou didst hear what I have spoken concerning this place and them
which dwell therein, that it should be forsaken and under a curse; and hast
rent thy garments, and wept before Me, and I have heard thee, saith the
Lord of Sabaoth: not so; behold, I will add thee unto thy fathers, and thou
shalt be added unto them in peace; and thine eyes shall not see all the
evils which I am bringing upon this place and upon them that dwell
therein."[[4]] He, frightened by God's comminations, had wept, and rent his
garments, and is made, by hastening on of his death, to be without care of
all future evils, because he should so rest in peace, that all those things
he should not see. There then are the spirits of the departed, where they
see not whatever things are doing, or events happening, in this life to
men. Then how do they see their own graves, or their own bodies, whether
they lie cast away, or buried? How do they take part in the misery of the
living, when they are either suffering their own evils, if they have
contracted such merits; or do rest in peace, as was promised to this
Josiah, where they undergo no evils, either by suffering themselves, or by
compassionate suffering with others, freed from all evils which by
suffering themselves or with others while they lived here they did undergo?

   17. Some man may say: "If there be not in the dead any care for the
living, how is it that the rich man, who was tormented in hell, asked
father Abraham to send Lazarus to his five brothers not as yet dead, and to
take course with them, that they should not come themselves also into the
same place of torments?"[1] But does it follow, that because the rich man
said this, he knew what his brethren were doing, or what they were
suffering at that time? Just in that same way had he care for the living,
albeit what they were doing he wist not at all, as we have care for the
dead, albeit what they do we confessedly wet not. For if we cared not for
the dead, we should not, as we do, supplicate God on their behalf. In fine,
Abraham did not send Lazarus, and also answered, that they have here Moses
and the Prophets, whom they ought to hear that they might not come to those
torments. Where again it occurs to ask, how it was that what was doing
here, father Abraham himself wist not, while he knew that Moses and the
Prophets are here, that is, their books, by obeying which men should escape
the torments of hell: and knew, in short, that rich man to have lived in
delights, but the poor man Lazarus to have lived in labors and sorrows? For
this also he says to him; "Son, remember that thou in thy lifetime hast
received good things, but Lazarus evil things." He knew then these things
which had taken place of course among the living, not among the dead. True,
but it may be that, not while the things were doing in their lifetime, but
after their death, he learned these things, by information of Lazarus: that
it be not false which the Prophet saith, "Abraham hath not known us."[2]

   18. So then we must confess that the dead indeed do not know what is
doing here, but while it is in doing here: afterwards, however, they hear
it from those who from hence go to them at their death; not indeed every
thing, but what things those are allowed to make known who are suffered
also to remember these things; and which it is meet for those to hear, whom
they inform of the same. It may be also, that from the Angels, who are
present in the things which are doing here, the dead do hear somewhat,
which for each one of them to hear He judgeth right to Whom all things are
subject. For were there not Angels, who could be present in places both of
quick and dead, the Lord Jesus had not said, "It came to pass also that the
poor man died, and was carried by the angels into Abraham's bosom."[3]
Therefore, now here, now there, were they able to be, who from hence bore
thither whom God willed. It may be also, that the spirits of the dead do
learn some things which are doing here, what things it is necessary that
they should know, and what persons it is necessary should know the same,
not only things past or present, but even future, by the Spirit of God
revealing them: like as not all men, but the Prophets while they lived here
did know, nor even they all things, but only what things to be revealed to
them the providence of God judged meet. Moreover, that some from the dead
are sent to the living, as, on the other hand, Paul from the living was
rapt into Paradise, divine Scripture doth testify.[4] For Samuel the
Prophet, appearing to Saul when living, predicted even what should befall
the king:[5] although some think it was not Samuel himself, that could have
been by magical arts evoked, but that some spirit, meet for so evil works,
did figure his semblance:[6] though the book Ecclesiasticus, which Jesus,
son of Sirach, is reputed to have written, and which on account of some
resemblance of style is pronounced to be Solomon's,[7] contains in the
praise of the Fathers, that Samuel even when dead did prophesy. But if this
book be spoken against from the canon  of the Hebrews,[8] (because it is
not contained  therein,) what shall we say of Moses, whom certainly we read
both in Deuteronomy to have died,[9] and in the Gospel to have, together
with Elias who died not, appeared unto the living?[10]

   19. Hence too is solved that question, how is it that the Martyrs, by
the very benefits which are given to them that pray, indicate that they
take an interest in the affairs of men, if the dead know not what the quick
are doing. For not only by effects of benefits, but in the very beholding
of men, it is certain,[11] that the Confessor Felix (whose denizenship
among you thou piously lovest) appeared when the barbarians were attacking
Nola, as we have heard not by uncertain rumors, but by sure witnesses. But
such things are of God exhibited, far otherwise than as the usual order
hath itself, unto each kind of creatures apportioned. For it does not
follow because water was, when it pleased the Lord, in a moment changed
into wine, that we are not to regard the worth and efficacy of water in the
proper order of the elements, as distinct from the rarity, or rather
singularity, of that divine work: nor because Lazarus rose again, therefore
that every dead man rises when he will; or that a lifeless man is raised up
by a living, in the same way as a sleeping man by one who is awake. Other
be the limits of human things, other the signs of divine virtues: other
they be that are naturally, other that be miraculously done: albeit both
unto nature God is present that it may be, and unto miracles nature is not
lacking. We are not to think then, that to be interested in the affairs of
the living is in the power of any departed who please, only because to some
men's healing or help the Martyrs be present: but rather we are to
understand that it must needs be by a Divine power that the Martyrs are
interested in affairs of the living, from the very fact that for the
departed to be by their proper nature interested in affairs of the living
is impossible.

   20. Howbeit it is a question which surpasses the strength of my
understanding, after what manner the Martyrs aid them who by them, it is
certain, are helped; whether themselves by themselves be present at the
same time in so different places, and by so great distance lying apart one
from another, either where their Memorials are, or beside their Memorials,
wheresoever they are felt to be present: or whether, while they themselves,
in a place congruous with their merits, are removed from all converse with
mortals, and yet do in a general sort pray for the needs of their
suppliants, (like as we pray for the dead, to whom however we are not
present, nor know where they be or what they be doing,) God Almighty, Who
is every where present, neither bounded in[1] with us nor remote from us,
hearing and granting the Martyrs' prayers, doth by angelic ministries every
where diffused afford to men those solaces, to whom in the misery of this
life He seeth meet to afford the same, and, touching His Martyrs, doth
where He will, when He will, how He will, and chiefest through their
Memorials, because this He knoweth to be expedient for us unto edifying of
the faith of Christ for Whose confession they suffered, by marvellous and
ineffable power and goodness cause their merits to be had in honor. A
matter is this, too high that I should have power to attain unto it, too
abstruse that I should be able to search it out; and therefore which of
these two be the case, or whether perchance both one and the other be the
case, that sometimes these things be done by very presence of the Martyrs,
sometimes by Angels taking upon them the person of the Martyrs. I dare not
define; rather would I seek this at them who know it. For it is not to be
thought that no man knows these things: (not indeed he who thinks he knows,
and knows not,) for there be gifts of God, Who bestows on these some one,
on those some other, according to the Apostle who says, that "to each one
is given the manifestation of the Spirit to profit withal; to one[2]
indeed," saith he, "is given by the Spirit discourse of wisdom; to
another[2] discourse of science according to the same Spirit; while to
another[3] faith in the same Spirit; to another[3] the gift of healings in
one Spirit; to one[2] workings of miracles; to one[2] prophecy; to one[2]
discerning of spirits; to one[2] kinds of tongues; to one[2] interpretation
of discourses. But all these worketh one and the same spirit, dividing to
every man severally as He will.''[4] Of all these spiritual gifts, which
the Apostle hath rehearsed, to whomsoever is given discerning of spirits,
the same knoweth these things as they are meet to be known.

   21. Such, we may believe, was that John the Monk, whom the elder
Theodosius, the Emperor, consulted concerning the issue of the civil war:
seeing he had also the gift of prophecy. For that not each several person
has a several one of those gifts, but that one man may have more gifts than
one, I make no question. This John, then, when once a certain most
religious woman desired to see him, and to obtain this did through her
husband make vehement entreaty, refused indeed this request because he had
never allowed this to women, but "Go," said be, "tell thy wife, she shall
see me this night, but in her sleep." And so it came to pass: and he gave
her advice, whatever was meet to be given to a wedded believing woman. And
she, on her awaking, made known to her husband that she had seen a man of
God, such as he knew him to be, and what she had been told by him. The
person who learned this from them, reported it to me, a grave man and a
noble, and most worthy to be believed. But if I myself had seen that holy
monk, because (it is said) he was most patient in hearing questions and
most wise in answering, I would have sought of him, as touching our
question, whether he himself came to that woman in sleep, that is to say,
his spirit in the form of his body, just as we dream that we see ourselves
in the form of our own body; or whether, while he himself was doing
something else, or, if asleep, was dreaming of something else, it was
either by an Angel or in some other way that such vision took place in the
woman's dream; and that it would so be, as he promised, he himself foreknew
by the Spirit of prophecy revealing the same. For if he was himself present
to her in her dream, of course it was by miraculous grace that he was
enabled so to do, not by nature; and by God's gift, not by faculty of his
own. But if, while he was doing some other thing or sleeping and occupied
with other sights, the woman saw him in her sleep, then doubtless some such
thing took place, as that is which we read in the Acts of the Apostles,
where the Lord Jesus speaks to Ananias concerning Saul,[1] and informs him
that Saul has seen Ananias coming unto him, while Ananias himself wist not
of it. The man of God would make answer to me of these things as the case
might be, and then about the Martyrs I should go on to ask of him, whether
they be themselves present in dreams, or in whatever other way to those who
see them in what shape they will; and above all when the demons in men
confess themselves tormented by the Martyrs, and ask them to spare them; or
whether these things be wrought through angelic powers, to the honor and
commendation of the Saints for men's profit, while those are in supreme
rest, and wholly free for other far better sights, apart from us, and
praying for us. For it chanced at Milan at (the tomb of) the holy Martyrs
Protasius and Gervasius, that Ambrose the bishop, at that time living,
being expressly named, in like manner as were the dead whose names they
were rehearsing, the demons confessed him and besought him to spare them,
he being the while otherwise engaged, and when this was taking place,
altogether unwitting of it. Or whether indeed these things are wrought,
somewhiles by very presence of the Martyrs, otherwhiles by that of Angels;
and whether it be possible, or by what tokens possible, for us to
discriminate these two cases; or whether to perceive and to judge of these
things none be able, but he which hath that gift through God's Spirit,
"dividing unto every man severally as He will:"[2] the same John, me-
thinks, would discourse to me of all these matters, as I should wish; that
either by his teaching I might learn, and what I should be, told should
know to be true and certain; or I should believe what I knew not, upon his
telling me what things he knew. But if peradventure he should make answer
out of holy Scripture, and say, "Things higher than thou, seek thou not;
and things stronger than thou, search thou not; but what the Lord hath
commanded thee, of those things bethink thee alway:"[3] this also I should
thankfully accept. For it is no small gain if, when any things are obscure
and uncertain to us, and we not able to comprehend them, it be at any rate
clear and certain that we are not to seek them; and what thing each one
wishes to learn, accounting it to be profitable that he should know it, he
should learn that it is no harm that he know it not.

   22. Which things being so, let us not think that to the dead for whom
we have a care, any thing reaches save what by sacrifices either of the
altar, or of prayers, or of alms, we solemnly supplicate: although not to
all for whom they are done be they profitable, but to them only by whom
while they live it is obtained that they should be profitable. But
forasmuch as we discern not who these be, it is meet to do them for all
regenerate persons, that none of them may be passed by to whom these
benefits may and ought to reach. For better it is that these things shall
be superfluously done to them whom they neither hinder nor help, than
lacking to them whom they help. More diligently however doth each man these
things for his own near and dear friends, in order that they may be
likewise done unto him by his. But as for the burying of the body, whatever
is bestowed on that, is no aid of salvation, but an office of humanity,
according to that affection by which "no man ever hateth his own flesh."[4]
Whence it is fitting that he take s what care he is able for the flesh of
his neighbor, when he is gone that bare[6] it. And if they do these things
who believe not the resurrection of the flesh, how much more are they
beholden to do the same who do believe; that so, an office of this kind
bestowed upon a body, dead but yet to rise again and to remain to eternity,
may also be in some sort a testimony of the same faith? But, that a person
is buried at the memorials of the Martyrs, this, I think, so far profits
the departed, that while commending him also to the Martyrs' patronage, the
affection of supplication on his behalf is increased.

   23. Here, to the things thou hast thought meet to inquire of me, thou
hast such reply as I have been able to render: which if it be more than
enough prolix, thou must excuse this, for it was done through love of
holding longer talk with thee. For this book, then, how thy charity shall
receive it, let me, I pray thee, know by a second letter: though doubtless
it will be more welcome for its bearer's sake, to wit our brother and
fellow-presbyter Candidianus, whom, having been by thy letter made
acquainted with him, I have welcomed with all my heart, and am loath to let
him depart. For greatly in the charity of Christ hath he by his presence
consoled us, and, to say truth, it was at his instance that I have done thy
bidding. For with so great businesses is my heart distraught, that had not
he by ever and anon putting me in mind not suffered me to forget it,
assuredly to thy questioning reply of mind had not been forthcoming.


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/III, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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