The Destiny of the Soul Part 27

adventures which the soul pa.s.ses through, flying abroad while the body lies, a dormant sh.e.l.l, wrapped in slumber. The power of this influence in nouris.h.i.+ng a copious credulity may easily be imagined.

The origin of many notions touching a future state, found in literature, is to be traced to those rambling thoughts and poetic reveries with which even the most philosophical minds, in certain moods, indulge themselves. For example, Sir Isaac Newton "doubts whether there be not superior intelligencies who, subject to the Supreme, oversee and control the revolutions of the heavenly bodies." And Goethe, filled with sorrow by the death of Wieland, musing on the fate of his departed friend, solemnly surmised that he had become the soul of a world in some far realm of s.p.a.ce. The same mental exercises which supply the barbarian superst.i.tions reappear in disciplined minds, on a higher plane and in more refined forms. Culture and science do not deliver us from all illusion and secure us sober views conformed to fact. Still, what we think amid the solid realities of waking life, fancy in her sleep disjointedly reverberates from hollow fields of dream. The metaphysician or theologian, instead of resting contented with mere s.n.a.t.c.hes and glimpses, sets himself deliberately to reason out a complete theory. In these elaborate efforts many an opinion and metaphor, plausible or absurd, sweet or direful, is born and takes its place. There is in the human mind a natural pa.s.sion for congruity and completeness, a pa.s.sion extremely fertile in complementary products. For example, the early Jewish notion of literally sitting down at table with Abraham and Isaac and Jacob, in the resurrection, was gradually developed by accretion of a.s.sisting particulars into all the details of a consummate banquet, at which Leviathan was to be the fish, Behemoth the roast, and so on.4 In the construction of doctrines or of discourses, one thought suggests, one premise or conclusion necessitates, another. This genetic application is sometimes plainly to be seen even in parts of incoherent schemes. For instance, the conception that man has returned into this life from anterior experiences of it is met by the opposing fact that he does not remember any preceding career. The explanatory idea is at once hit upon of a fountain of oblivion a river Lethe from which the disembodied soul drinks ere it reappears. Once establish in the popular imagination the conception of the Olympian synod of G.o.ds, and a thousand dramatic tales of action and adventure, appropriate to the characters of the divine personages, will inevitably follow.

The interest, cunning, and authority of priesthoods are another source of prevailing opinions concerning a life to come. Many nations, early and late, have been quite under the spiritual direction of priests, and have believed almost every thing they said. Numerous motives conspire to make the priest concoct fictions and exert his power to gain credence for them. He must have an alluringly colored elysium to reward his obedient disciples. When his teachings are rejected and his authority mocked, his cla.s.s isolation and incensed pride find a natural satisfaction in threatening the reprobate aliens that a rain of fire will one day wash them down the smoking gulfs of sulphur. The Maronites, a sect of Catholic Christians in Syria, purchase of their priests a few yards of land in heaven, to secure a residence there when

4 Corrodi, Gesch. des Chiliasmns, th. i. abschn. 15: Gastmahl des Leviathan.

they die.5 The Siamese Buddhists acc.u.mulate silver and bury it in secret, to supply the needs of the soul during its wandering in the separate state. "This foolish opinion robs the state of immense sums. The lords and rich men erect pyramids over these treasures, and for their greater security place them in charge of the talapoins!"6 When, for some reason or other, either as a matter of neatness and convenience, or as a preventive of mutual clawing, or for some to us unimaginable end, the authoritative Skald wished to induce the Northmen to keep their nails close cut, he devised the awful myth of the s.h.i.+p Nagelfra, and made his raw minded people swallow it as truth. The same process was followed unquestionably in a thousand other cases, in different particulars of thought and aim, in different parts of the world.

In a bird's eye survey of the broad field we have traversed, one cannot help noticing the marked influence of the present scenery and habits, history and a.s.sociations, of a people in deciding the character of their antic.i.p.ations of the future. The Esquimaux paradise is surrounded by great pots full of boiled walrus meat.

The Turk's heaven is a gorgeously idealized pleasure garden or celestial harem. As the apparition of a man wanders into the next state, a shadow of his present state floats over into the future with him. The Hereafter is the image flung by the Now. Heaven and h.e.l.l are the upward and downward echoes of the earth. Like the spectre of the Brocken on the Hartz Mountains, our ideas of another life are a reflection of our present experience thrown in colossal on the cloud curtains of futurity. Charles Lamb, pus.h.i.+ng this elucidating observation much further, says, "The shapings of our heavens are the modifications of our const.i.tutions." A tribe of savages has been described who hoped to go after death to their forefathers in an under ground elysium whose glory consisted in eternal drunkenness, that being their highest conception of bliss and glory. What can be more piteous than the contemplation of those barbarians whose existence here is so wretched that even their imagination and faith have lost all rebound, and who conceive of the land of souls only as poorer and harder than this, expecting to be tasked and beaten there by stronger spirits, and to have nothing to eat? The relation of master and servant, the tyranny of cla.s.s, is reflected over into the other life in those aristocratic notions which break out frequently in the history of our subject. The Pharisees some of them, at least excluded the rabble from the resurrection. The Peruvians confined their heaven to the n.o.bility. The New Zealanders said the souls of the Atuas, the n.o.bles, were immortal, but the Cookees perished entirely.

Meiners declares that the Russians, even so late as the times of Peter the Great, believed that only the Czar and the boyars could reach heaven. It was almost a universal custom among savage nations when a chieftain died to slay his wives and servants, that their ghosts might accompany his to paradise, to wait on him there as here. Even among the Greeks, as Bulwer has well remarked, "the Hades of the ancients was not for the many; and the dwellers of Elysium are chiefly confined to the oligarchy of earth."

The coa.r.s.e and selfish a.s.sumption on the part of man of superiority over woman, based on his brawniness and tyranny, has sometimes appeared in the form of an a.s.sertion that

5 Churchill, Mt. Lebanon, vol. iii. ch. 7.

6 Pallegoix, Description du Royaume de Siam, ch. xx. p. 113.

women have no souls, or at least cannot attain to the highest heaven possible for man. The former statement has been vulgarly attributed to the Moslem creed, but with utter falsity. A pious and aged female disciple once asked Mohammed concerning her future condition in heaven. The prophet replied, "There will not be any old women in heaven." She wept and bewailed her fate, but was comforted upon the gracious a.s.surance from the prophet's lips, "They will all be young again when there." The Buddhists relate that Gotama once directed queen Praj.a.pati, his foster mother, to prove by a miracle the error of those who supposed it impossible for a woman to attain Nirwana. She immediately made as many repet.i.tions of her own form as filled the skies of all the sakwalas, and, after performing various wonders, died and rose into Nirwana, leading after her five hundred virtuous princesses.7

How spontaneously the idiosyncrasies of men in the present are flung across the abysm into the future state is exhibited amusingly, and with a rough pathos, in an old tradition of a dialogue between Saint Patrick and Ossian. The bard contrasts the apostle's pitiful psalms with his own magnificent songs, and says that the virtuous Fingal is enjoying the rewards of his valor in the aerial existence. The saint rejoins, No matter for Fingal's worth; being a pagan, a.s.suredly he roasts in h.e.l.l. In hot wrath the honest Caledonian poet cries, "If the children of Morni and the tribes of the clan Ovi were alive, we would force brave Fingal out of h.e.l.l, or the same habitation should be our own."8

Many of the most affecting facts and problems in human experience and destiny have found expression, hypothetic solution, in striking myths preserved in the popular traditions of nations. The mutual resemblances in these legends in some cases, though among far separated peoples, are very significant and impressive. They denote that, moved by similar motives and exercised on the same soliciting themes, human desire and thought naturally find vent in similar theories, stories, and emblems. The imagination of man, as Gfrorer says, runs in ruts which not itself but nature has beaten.

The instinctive shrinking from death felt by man would, sooner or later, quite naturally suggest the idea that death was not an original feature in the divine plan of the world, but a retributive additional discord. Benignant nature meant her children should live on in happy contentment here forever; but sin and Satan came in, and death was the vengeance that followed their doings. The Persians fully developed this speculation. The Hebrews either also originated it, or borrowed it from the Persians; and afterwards the Christians adopted it. Traces of the same conception appear among the remotest and rudest nations. The Caribbeans have a myth to the effect that the whole race of men were doomed to be mortal because Carus, the first man, offended the great G.o.d Tiri. The Cherokees ascribe to the Great Spirit the intention of making men immortal on earth; but, they say, the sun when he pa.s.sed over told them there was not room enough, and that people had better die! They also say that the Creator attempted to make the first man and woman out of two stones, but failed, and afterwards fas.h.i.+oned them of clay; and therefore it is that they are perishable.9 The

7 Hardy, Manual of Buddhism, p. 314.

8 Logan, Scottish Gael, ch. xiv.

9 Squier, Serpent Symbol, p. 67, note c.

Indians of the Oronoco declare that the Great Spirit dwelt for a while, at first, among men. As he was leaving them, he turned around in his canoe and said, "Ye shall never die, but shall shed your skins." An old woman would not believe what he said; he therefore recalled his promise and vowed that they should die.

The thought of more than one death that the composite man is simplified by a series of separating deaths has repeatedly found place. The New Testament speaks of "the second death;" but that is a metaphorical phrase, descriptive, as there employed, of condemnation and suffering. It is a thought of Plato that the Deity put intellect in soul, and soul in a material envelope.

Following this hint, Plutarch says, in his essay on the Face in the Moon, that the earth furnishes the body, the moon the soul, the sun the mind. The first death we die, he continues, makes us two from three; the second makes us one from two. The Feejees tell how one of their warriors, seeing the spectre of a recently deceased enemy of his, threw his war club at it and killed it.

They believed the spirit itself was thus destroyed. There is something pathetic in this acc.u.mulation of dissolution upon dissolution, this pursuit of death after death. We seem to hear, in this thin succession of the ghosts of ghosts, the fainter growing echoes of the body fade away.

Many narratives reveal the fond hovering of the human mind over the problem of avoiding death altogether. The Hebrew Scriptures have made us familiar with the translation of Enoch and the ascension of Elijah without tasting death. The Hindus tell of Divada.s.sa, who, as a reward for his exceeding virtue and piety, was permitted to ascend to heaven alive.10 They also say that the good Trisanku, having pleased a G.o.d, was elevated in his living body to heaven.11 The Buddhists of Ceylon preserve a legend of the elevation of one of the royal descendants of Maha Sammata to the superior heavens without undergoing death.12 There are Buddhist traditions, furthermore, of four other persons who were taken up to Indra's heaven in their bodies without tasting death, namely, the musician Gattila, and the kings Sadhina, Nirni, and Mandhatu.13 A beautiful myth of the translation of Cyrus is found in Firdousi's Shah Nameh:

"Ky Khosru bow'd himself before his G.o.d: In the bright water he wash'd his head and his limbs; And he spake to himself the Zend Avesta's prayers; And he turn'd to the friends of his life and exclaim'd, 'Fare ye well, fare ye well for evermore! When to morrow's sun lifts its blazing banner, And the sea is gold, and the land is purple, This world and I shall be parted forever. Ye will never see me again, save in Memory's dreams.'When the sun uplifted his head from the mountain, The king had vanish'd from the eyes of his n.o.bles. They roam'd around in vain attempts to find him;

10 Vans Kennedy, Ancient and Hindu Mythology, p. 431.

11 Vishnu Purana, p. 371.

12 Upham, Sacred Books of Ceylon, vol. i. Introduction, p. 17.

13 Hardy, Manual of Buddhism, p. 25, note.

And every one, as he came back to the place, Bade a long farewell to the king of the world. Never hath any one seen such a marvel No, though he live long in the world That a man should go alive into the presence of G.o.d."

There is a Greek story that Empedocles, "after a sacred festival, was drawn up to heaven in a splendor of celestial effulgence."14 Philostratus relates a tradition of the Cretans, affirming that, Apollonius having entered a temple to wors.h.i.+p, a sound was heard as of a chorus of virgins singing, "Come from the earth; come into heaven; come." And he was taken up, never having been seen afterwards. Here may be cited also the exquisite fable of Endymion. Zeus promised to grant what he should request. He begged for immortality, eternal sleep, and never fading youth.

Accordingly, in all his surpa.s.sing beauty he slumbers on the summit of Latmus, where every night the enamored moon stoops to kiss his spotless forehead. One of the most remarkable fragments in the traditions of the American aborigines is that concerning the final departure of Tarenyawagon, a mythic chief of supernatural knowledge and power, who instructed and united the Iroquois. He sprang across vast chasms between the cliffs, and shot over the lakes with incredible speed, in a spotless white canoe. At last the Master of Breath summoned him. Suddenly the sky was filled with melody. While all eyes were turned up, Tarenyawagon was seen, seated in his snow white canoe, in mid air, rising with every burst of the heavenly music, till he vanished beyond the summer clouds, and all was still.15

Another mythological method of avoidingdeath is by bathing in some immortal fountain. The Greeks tell of Glaucus, who by chance discovered and plunged in a spring of this charmed virtue, but was so chagrined at being unable to point it out to others that he flung himself into the ocean. He could not die, and so became a marine deity, and was annually seen off the headlands sporting with whales. The search for the "Fountain of Youth" by the Spaniards who landed in Florida is well known. How with a vain eagerness did Ponce de Leon, the battered old warrior, seek after the magic wave beneath which he should sink to emerge free from scars and stains, as fresh and fair as when first he donned the knightly harness! Khizer, the Wandering Jew of the East, accompanied Iskander Zulkarnain (the Oriental name for Alexander the Great) in his celebrated expedition to find the fountain of life.16 Zulkarnain, coming to a place where there were three hundred and sixty fountains, despatched three hundred and sixty men, ordering each man to select one of the fountains in which to wash a dry salted fish wherewith he was furnished. The instant Khizer's fish touched the water of the fountain which he had chosen, it sprang away, alive. Khizer leaped in after it and drank. Therefore he cannot die till the last trump sounds.

Meanwhile, clad in a green garb, he roams through the world, a personified spring of the year.

14 Lewes, Biographical History of Philosophy, vol. i. p. 135, (1st Eng. edit.)

15 Schoolcraft, Notes on the Iroquois, ch. ix.

16 Adventures of Hatim Tai, p. 125.

The same influences which have caused death to be interpreted as a punitive after piece in the creation, and which have invented cases wherein it was set aside, have also fabricated tales of returns from its shrouded realm. The Thracian lover's harp, "drawing iron tears down Pluto's cheek," won his mistress half way to the upper light, and would have wholly redeemed her had he not in impatience looked back. The grim king of Hades, yielding to pa.s.sionate entreaties, relented so far as to let the hapless Protesilaus return to his mourning Laodameia for three hours. At the swift end of this poor period he died again; and this time she died with him. Erus, who was killed in battle, and Timarchus, whose soul was rapt from him in the cave of Trophonius, both returned, as we read in Plato and Plutarch, to relate with circ.u.mstantial detail what they saw in the other world. Alcestis, who so n.o.bly died to save her husband's life, was brought back from the region of the dead, by the interposition of Herakles, to spend happy years with her grateful Admetus. The cunning Sisyphus, who was so notorious for his treachery, by a shrewd plot obtained leave, after his death, to visit the earth again. Safely up in the light, he vowed he would stay; but old Hermes psychopompus forcibly dragged him down.

When Columbus landed at San Salvador, the natives thought he had descended from the sun, and by signs inquired if he had not. The Hawaiians took Captain Cook for the G.o.d Lono, who was once their king but was afterwards deified, and who had prophesied, as he was dying, that he should in after times return. Te Wharewara, a New Zealand youth, relates a long account of the return of his aunt from the other world, with a minute description of her adventures and observations there.17 Schoolcraft gives a picturesque narrative of a journey made by a Wyandot brave to and from the land of souls.18

There is a group of strangely pleasing myths, closely allied to the two preceding cla.s.ses, showing how the popular heart and imagination glorify their heroes, and, fondly believing them too G.o.dlike to die, fancy them only removed to some secret place, where they still live, and whence in the time of need they will come again to rescue or to bless their people. Greece dreamed that her swift footed Achilles was yet alive in the White Island.

Denmark long saw king Holger lingering on the old warrior cairns of his country. Portugal trusted that her beauteous prince Sebastian had escaped from the fatal field to the East, and would one day return to claim his usurped realm.19 So, too, of Roderick the Goth, who fell in disastrous battle with the Arabs, the Visiogothic traditions and faith of the people long insisted that he would reappear. The Swiss herdsmen believe the founders of their confederacy still sleep in a cavern on the sh.o.r.es of Lucerne. When Switzerland is in peril, the Three Tells, slumbering there in their antique garb, will wake to save her. Sweetly and often, the ancient British lays allude to the puissant Arthur borne away to the mystic vales of Avalon, and yet to be hailed in his native kingdom, Excalibur once more gleaming in his hand. The strains of the Troubadours swell and ring as they tell of Charlemagne sleeping beneath

17 Shortland, Traditions of the New Zealanders, p. 128.

18 History, &c. of Indian Tribes, part ii. p. 235.

19 There is a fanatic sect of Sebastianists in Brazil now. See "Brazil and the Brazilians," by Kidier and Fletcher, pp. 519-521.

the Untersberg, biding his appointed time to rise, resume his unrivalled sceptre, and glorify the Frank race. And what grand and weird ballads picture great Barbarossa seated in the vaults of Kyffhauser, his beard grown through the stone table in front of him, tarrying till he may come forth, with his minstrels and knights around him, in the crisis hour of Germany's fortunes! The Indians of Pecos, in New Mexico, still anxiously expect the return of Montezuma; while in San Domingo, on the Rio Grande, a sentinel every morning ascends to the top of the highest house, at sunrise, and looks out eastward for the coming of the great chief.20 The peasants of Brittany maintain as a recent traveller testifies that Napoleon is still alive in concealment somewhere, and will one day be heard of or seen in pomp and victory. One other dead man there has been who was expected to return. the hated Nero, the popular horror of whom shows itself in the shuddering belief expressed in the Apocalypse and in the Sibylline Oracles that he was still alive and would reappear.21

Alian, in his Various History, recounts the following singular circ.u.mstances concerning the Meropes who inhabited the valley of Anostan.22 It would seem to prove that no possible conceit of speculation pertaining to our subject has been unthought of. A river of grief and a river of pleasure, he says, lapsed through the valley, their banks covered with trees. If one ate of the fruit growing on the trees beside the former stream, he burst into a flood of tears and wept till he died. But if he partook of that hanging on the sh.o.r.e of the latter, his bliss was so great that he forgot all desires; and, strangest of all, he returned over the track of life to youth and infancy, and then gently expired. He turned

"Into his yesterdays, and wander'd back To distant childhood, and went out to G.o.d By the gate of birth, not death."

Mohammed, during his night journey, saw, in the lower heaven, Adam, the father of mankind, a majestic old man, with all his posterity who were destined for paradise on one side, and all who were destined for h.e.l.l on the other. When he looked on the right he smiled and rejoiced, but as often as he looked on the left he mourned and wept. How finely this reveals the stupendous pathos there is in the theological conception of a Federal Head of humanity!

The idea of a great terminal crisis is met with so often in reviewing the history of human efforts to grasp and solve the problem of the world's destiny, that we must consider it a normal concomitant of such theorizings. The mind reels and loses itself in trying to conceive of the everlasting continuance of the present order, or of any one fixed course of things, but finds relief in the notion of a revolution, an end, and a fresh start.

The Mexican Cataclysm or universal crash, the close of the Hindu Calpa, the Persian Resurrection, the Stoic Conflagration, the Scandinavian Ragnarokur, the Christian Day of Judgment, all embody this one thought. The Drama of Humanity is played out, the curtain falls, and when it rises again

20 Abbe Domenech's Seven Years' Residence in the Great Deserts of North America; Vol. I. ch. viii.

21 Stuart, Commentary on the Apocalypse: Excursus upon ch. xiii.

v. 18.