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40 logists, on the state of the soul after death, in a few words: they considered, as we have elsewhere asserted, things divine as the only realities, and that all others were only the images and shadows of truth. Hence they asserted that prudent men, who earnestly employed themselves in divine concerns, were above all others in a vigilant state. But that imprudent men, who pursued objects of a different nature, being laid asleep, as it were, were only engaged in the delusions of dreams: and that if they happened to die in this sleep, before they were roused, they would be afflicted with similar and still sharper visions in a future state. And that as he who in this life pursued realities, would, after death, enjoy the highest truth, so he who was conversant with fallacies, would hereafter be tormented with fallacies and delusions in the extreme: as the one would be delighted with true objects of enjoyment, so the other would be tormented with delusive semblances of reality."—"Denique ut priscorum theologorum sententiam de statu animæ post mortem paucis comprehendam; sola divina (ut aitasalias [sic] diximus) arbitrantur res veras existere, reliqua esse rerum verarum imagines atque umbras. Ideo prudentes homines, qui divinis incumbunt, præ ceteris vigilare. Imprudentes autem qui sectantur alia, insomniis omnino quasi dormientes illudi, ac si in hoc somno priusquam expergefacti fuerint moriantur similibus post discessum et acrioribus visconibus angi. Et sicut eum qui in vita veris incubuit, post mortem summa veritate potiri, sic eum qui falsa sectatus est, fallacia extrema torqueri, ut ille rebus veris oblectetur, hic falsis vexetur simulachris.” Ficin. de immortal. anim. lib. 18. p. 411.

But notwithstanding this important truth was obscurely shewn by the lesser mysteries, we must not suppose that it was generally known even to the initiated themselves: for as people of almost all descriptions were admitted to these rites, it would have been a ridiculous prostitution to disclose to the multitude a theory so abstracted and sublime. It was sufficient to instruct these in the doctrine of a future state of rewards and punishments, and in the means of returning to the principles from which they originally fell; for this last piece of information was, according to Plato in the Phædo, the ultimate design of the mysteries; and the former is necessarily inferred from the present discourse. Hence the reason why it was obvious to none but the Pythagoric and Platonic