Plutarch on the Delay of the Divine Justice · Plutarch
ON THE DELAY OF THE DIVINE JUSTICE.
But then, being suddenly aroused from his swoon and returning to himself, he made an incredible change in his manner of life; for the Cilicians know of no other person in his time more honest than he in keeping his engagements, more religiously devout, more resolutely hostile to his enemies,[60:3] or more loyal to his friends, so that those about him wanted to know the cause of the change, thinking that such a revolution in one’s habits could not have taken place by chance. And they were right, as he told his story to Protogenes and to other equally intimate friends. When his body became unconscious, the feeling at first was such as a pilot would have if he were hurled from his ship into the sea. Then, being somewhat recovered, he seemed to breathe with entire freedom, and to look round in every direction, as if his soul had been a single open eye. He saw nothing that he had ever seen before; but he beheld immensely large stars, at vast distances from one another, emitting a lustre marvellous in tint, and shooting forth rays, on which the soul was borne on the light as in a chariot, in perfect quietness, easily and swiftly.
But—omitting the greater part of what he saw—he said that the souls of the dying rose from beneath like fiery bubbles through the parted air. Then, the bubbles gradually bursting, they came forth, having a human form, but of diminutive size. But they did not move alike; for some sprang forth with wonderful agility, and mounted straight upward, while others, whirling round in a circle like spindles, tending now downward and then again upward, were borne with a complicated and confused movement that could hardly be arrested even in a very long time. He did not, indeed, know who many of these souls were; but seeing two or three whom he recognized, he tried to join them and talk with them. They, however, neither heard him, nor were in possession of their right mind; but, demented and shy, shrinking from sight and touch, they at first flitted round by themselves; then, meeting many souls in the same condition and mingling with them, they moved in all directions without aim or purpose, and gave utterance to inarticulate sounds like battle-cries mingled with strains of lamentation and terror. Others from above, in the zenith of the circumambient heavens, appeared refulgent, and often approached one another in a kindly way, yet avoiding those troubled souls; and they seemed to signify annoyance by shrinking within themselves, and pleasure and approval by the expansion and enlargement of the forms in which they moved.
Thespesius on hearing this became more self-collected in mind, and, taking a closer look, he saw that there moved along with him a certain dim and shadowy line, while those about him were surrounded with light, and transparent within. However, they were not all equally so. Some, indeed, like the clearest full moon, emitted continuously a uniform and unflickering light; but of the others, some had their bodies streaked with what looked like scales and flabby scourge-marks; some were very much discolored, and disgusting to the sight, like snakes branded all over with black spots; and others, still, had slight scars. The kinsman of Thespesius (for there is nothing to forbid one’s giving human titles to disembodied souls), explaining these appearances one by one, told him that Adrasteia, daughter of Necessity[63:2] and Zeus, holds the highest place of all, ordaining punishment for wrong-doings of every kind, and that of the guilty there was never either great or small that could escape her, whether by craft or by force. But a different mode of punishment is assigned to each of the three custodians and executive ministers that have the guilty in charge. The first of these, swift Poena,[64:1] takes in hand those who are punished at once while in the body and by means of their bodies, yet in a somewhat mild way, and passing over many things that need cleansing. Those the cure of whose guilt is a heavier task the Deity gives over after death to Dice.[64:2] But as for those whom she rejects as utterly incurable, Erinnys,[64:3] the third and sternest of Adrasteia’s subordinate ministers, chasing them as they wander and flee in different directions, removes them all from sight in misery and wretchedness, and plunges them into a destiny too horrible to be told or seen. Of the other chastisements, he compared that of Poena in the earthly life to certain modes of punishment practised by barbarians.
For as among the Persians they strip off and beat the clothes and the turbans of those that are punished,[64:4] while the culprits beg with tears that the scourge may be laid aside,—so punishment by loss of wealth or by bodily suffering has not an intensely penetrating power, nor does it lay hold on the guilt in its own interior seat, but is inflicted generally for appearance’s sake, and to make an impression on the bodily senses.[65:1] But him who comes hither from these punishments uncorrected and uncleansed Dice takes in hand, open and naked as he is in soul, having nothing whereby to conceal or hide or cover his depravity, but beheld in every direction and by all and in his entire selfhood, and shows him first to his good parents, if good they are, as being despicable to his progenitors and unworthy of them. If they too are bad, he, seeing them punished, and being seen by them, is released only after having long expiated every one of his crimes by pains and sufferings which in magnitude and severity exceed those which come through the body alone, as much as reality is more substantial than a dream. But the scars and scourge-marks after punishment remain in some more conspicuous; in others, less so.
“See,” said he, “those motley colors of every kind in the souls,—that dark and squalid dye, the pigment of meanness and avarice,—that blood-red and fiery hue, of cruelty and bitterness; where there is a bluish tint, intemperate indulgence in sensual pleasure has as yet hardly been rubbed off; while the malevolence that is united with envy discharges that violet-colored and ulcerous secretion, as the cuttle-fish emits his ink. For, as on the earth the wickedness of the soul controlled by the passions, while the soul controls the body, produces certain shades of complexion, so here such tints mark the last stage of the process of cleansing and correction, by which, the evil affections being altogether expelled, the soul becomes of clear complexion and of a uniform color. But so long as these evil affections remain in a man, certain revivals of the passions take place, accompanied by palpitation and excitement, in some souls slight and soon quenched, in others intensely strong. Of these last some, punished again and again, at length attain a suitable habit and disposition; but others by the force of ignorance and the fascination of sensual pleasure are carried back earthward into the bodies of beasts. For they are inclined to seek this new and lower birth by the predominance of the physical tendency, while reason is feeble, and their mental vision dull. Having in their spiritual state no longer the organs requisite for vicious indulgence, they still crave to satisfy their desires by sensual pleasure, and to give them full play by means of a body.[66:1] Here, indeed, there is nothing but a certain fruitless shadow and dream of sensual pleasure which has no realization.”
When the friend of Thespesius had thus spoken, he led him rapidly to a certain place that appeared immense, toward which he moved directly and easily, transported on light-beams as on wings,—until, coming to a large and deep cavern, he was deserted by the force that had borne him, and he saw other souls there in a like condition. Clustering together like birds, they flew round the chasm in a circle, but did not dare to cross it. Within, it resembled the caves of Bacchus,[67:1] like them diversified with boughs of trees, and living green, and flowers of every hue; and it exhaled a soft and mild breeze, wafting up odors of wonderful sweetness, and producing an effect similar to that which wine has on those who drink it freely. The souls filled with these sweet perfumes were dissolved in mirth, and kept embracing one another, and jollity and laughter, and every Muse of sport and gladness, had possession of the place all around.
The spirit said that by this opening Dionysus[67:2] went up to the gods, and afterward led Semele up by the same way, and that the place is called Lethe.[68:1] He did not suffer Thespesius to remain there, though he wanted to stay, but took him away by force, teaching him at the same time, and telling him how the mind is melted and soaked by sensual pleasure, while the unreasoning and body-like part of the soul, being thus nourished and made fleshly, calls up the remembrance of the body, and from that remembrance wakes a desire and longing that draw it toward another birth, or genesis,[68:2] which is so called as being an inclination toward the earth in the soul that is thus weighed down and water-logged. Then, passing in another direction by as long a route as that previously traversed, Thespesius seemed to see from afar a vast basin, and rivers pouring into it, one whiter than the sea-foam or snow, another purple like that which Iris paints on the rainbow, others still with various tints, which, as beheld from a distance, had each its own peculiar lustre. But when he drew near, the circumambient air being more rarefied and the colors fading, the basin lost all of its surpassing beauty except its whiteness. He then saw three daemons sitting together in a triangle, mixing the rivers with one another in certain proportions.
“Good though he be, disease shall soon dethrone him.” After this, they turned to the inspection of those undergoing punishment, and indeed from the very outset they had only mournful and pitiable spectacles. Thespesius, without expecting it, happened among friends and kinsmen and associates under punishment, who in horrible suffering, and under penalties equally shameful and painful, addressed to him their lamentations and wailings. At length his eyes fell on his own father, coming up from an abyss, covered with scars and scourge-marks, stretching out his hands to him, and not permitted to keep silence, but forced by those presiding over his punishment to confess his blood-guiltiness in the case of certain guests of his who had money, and whom he had killed by poison. There, on earth, he had concealed the deed from all; but being here convicted, he was now enduring such sufferings as his son saw, and they were leading him where he would suffer still more. From amazement and dread, Thespesius dared not offer supplication or intercession for his father; and desiring to return and flee, he no longer saw his gentle and familiar guide. But, forced forward by certain fearful-looking beings, as if it were necessary for him to advance, he saw that the shades of those who had been openly wicked or who had been punished in this world were not so severely dealt with as others, nor in the same way, having been made aimlessly and slavishly vicious by the unreasoning and passion-driven element of the soul; while as for such as had lived all their days in secret vice, disguised under the pretence and reputation of virtue, others standing round them, as ministers of justice, compelled them with toil and pain to make the soul’s interior outermost, which they did, wriggling and twisting themselves in unnatural ways, as the sea-polyps, when they have swallowed the hook, turn themselves inside out. Some of them the tormentors flayed, and then laid them open, showing them inwardly ulcerated and scarred with the depravity in their minds and in the governing principles of their lives. Thespesius said that he saw other souls interwreathed like vipers, two, three, or more together, and devouring one another from remembered enmity and ill will for what they had suffered or done in life.
There were also lakes lying side by side, one of boiling gold, one of lead intensely cold, another of rough iron; and certain daemons, like metal-workers, with their instruments took up and thrust in the souls of those who had been guilty through greed and cupidity. When in the gold they had become fiery and transparent by burning, these daemons plunged them into the lake of lead; and when they had there become frozen like hail, they were transferred to the lake of iron. There they were made horribly black, and were so fractured and bruised by the hardness of the iron, as to look like different beings; and then in this deformed condition they were carried again to the lake of gold, enduring intense torment in these successive transportations. But those suffered most horribly of all who thought that they had been at length released from the hands of justice, yet who were again apprehended for fresh punishment. These were they the punishment of whose guilt passed on to some of their children or descendants. When one of these comes and meets them, he falls upon them with anger, and cries out against them, showing the tokens of his sufferings, reviling and pursuing the souls that long to escape and hide, yet are unable so to do; for the ministers of justice run after them to subject them to fresh chastisement, and push them on, while they from the beginning lament bitterly, well knowing the punishment that awaits them. He said too that some, indeed many, of the souls of the descendants of bad men clustered together, sustained in this posture like bees or bats, and venting in shrieks their indignation at the remembrance of what they had suffered on account of their parents or ancestors.
Last of all, he saw the souls destined to a second birth, by main force, bent and transformed into all sorts of beasts by artificers who fashioned them by appropriate tools and by blows as upon an anvil, compressing all their parts, reversing some, planing down some, and utterly destroying some, so as to fit them for habits and modes of life other than human. Among these appeared the soul of Nero, having already endured other torments, and now pierced with red-hot nails. The artificers had taken this soul in hand, and given it the form of Pindar’s viper,[73:1] a form in which the creature after being conceived eats its way to life through its mother’s bowels; when, as Thespesius said, a light suddenly shone forth, and from the light came a voice commanding that he should be transformed into another more gentle brute,—one of those croaking creatures that burrow about swamps and ponds;[73:2] for though he had been punished for his wrong-doings, yet something of mercy was due to him from the gods, because he had emancipated the Greeks,[74:1] of all his subjects the best race and dearest to the gods. Thus far Thespesius saw; but when he was about to return to the earth, he was in utter desperation through terror. For a certain woman, of marvellous form and stature, laying hold of him, said, “Come hither, that you may remember these things the better,” and she was about to strike him with a red-hot wand such as the encaustic painters use, when another woman prevented her. Then he, as if suddenly forced through a tube by an intensely strong and powerful wind, alighted on his own body, and awoke hard by his own tomb.
Text from Project Gutenberg, public domain in the United States.