Medieval Sourcebook:
Augustine: On the Care to Be had for the Dead
On Care to Be Had for the Dead.
[De Cura Pro Mortuis.]
Translated by Rev. H. Browne, M.a. Of Corpus Christi College, Cambridge;
Late Principal of the Diocesan College, Chichester.
From the Retractations, Book ii. Chap. 64.
The book, On care to be had for the dead, I wrote, having been asked by letter
whether it profits any person after death that his body shall be buried at the memorial of
any Saint.1 The book begins thus: Long time
unto your Holiness, my venerable fellow-bishop Paulinus.
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 household2 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 effect3 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 thai, 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 unmeaningly6 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.7 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."
8 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 killedthe body have nothing more that they can
do?9 Of which in the first book "On theCity
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.10 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:"11 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."12 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.13 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."14
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:15 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.16 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:17 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.18 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.19 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 Memorial20 most plainly shews this, and Monument is so named from monishing, that is, putting in
mind. For which reason the Greeks also call that mnhmeon which
we call a Memorial or Monument: because in their tongue the memory itself, by which we
remember, is called mnhmh. 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 recollection21 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,22 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.23 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,"24 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,"25 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."26 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 hisvery 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."27 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.28 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.29 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,"30 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,31 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 likenesses32 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,33 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,34 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 counter35 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 note36 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,37 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,38 scarcely competent to serve the office of
a duumvir39 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."40 Let each, as it shall please him, take what I say. If
the souls of the dead took part in theaffairs 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.41 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."42 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."43 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?"44 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."45
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."46 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.47 For Samuel the Prophet, appearing to Saul when living,
predicted even what should befall the king:48 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:49 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,50 contains in the
praise of the Fathers, that Samuel even when dead did prophesy. But if this book be spoken
against from the canonof the Hebrews,51 (because
it is not containedtherein,) what shall we say of Moses, whom certainly we read both in
Deuteronomy to have died,52 and in the Gospel to
have, together with Elias who died not, appeared unto the living?53
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,54 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 in55 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 one56 indeed," saith he, "is given by the Spirit
discourse of wisdom; to another57 discourse of
science according to the same Spirit; while to another58 faith in the same Spirit; to another59 the gift of
healings in one Spirit; to one60 workings of
miracles; to one61 prophecy; to one62 discerning of spirits; to one63 kinds of tongues; to one64 interpretation of discourses. But all these worketh one and the same spirit, dividing to
every man severally as He will."65 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,66 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:"67 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:"68 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."69 Whence it is fitting that he take70 what care he
is able for the flesh of his neighbor, when he is gone that bare 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.parparpar.
Notes
1 The date may be conjectured from the order of
the Retractations, where this book is mentioned next after the Enchiridion aa
Laurentium, which was not finished earlier than A. D. 421. The first two paragraphs of
this treatise will be found quoted by Augustin in his Book On Eight Questions of
Dulcitius, Quaest. ii. 2, 3. Ben. ed. Paulinus, to whom it was addressed, was
Bishop of Nolae, and took great pains to honor the memory of St. Felix, who is mentioned
in the beginning of it. Several poems of his on the subject are extant.
2 Homines.
3 Vacare.
4 Per corpus.
5 2 Cor. v. 10.
6 Inaniter.
7 2 Mac. xii. 43.
8 Aeneid vi. 327, 328
9 Matt. x. 28.
10 Luke xxi. 18; xii. 4-7; Matt. x. 28-30.
11 Ps. lxxix. 2, 3.
12 Ps. cxvi. 15.
13 Luke xvi. 19-22.
14 Lucan vii. 819, speaking of the slain in the
battle of Pharsalia, whose bodies Caesar forbad to burn or inter..
15 Gen. xxiii.; xxv. 9, 10; xlvii. 30.
16 Tobit ii. 7; xii. 12.
17 Matt. xxvi. 7-13.
18 John xix. 38, 39.
19 On the City of God, book i. chap.
xii. 13. Vol. ii. p. 10.
20 Memoria.
21 Recordationis..
22 Orantes..
23 Eusebius, H. E. book v. chap. i. relates,
that the bodies of these martyrs of Lyons lay exposed in the open air for six days
successively, and were then burned and cast into the Rhone.-Ben. ed.
24 Matt. x. 28; Luke xii. 4.
25 Eph. v. 29.
26 1 Kings xiii. 21, 22.
27 1 Cor. xi. 31, 32. [Sec R. V.].
28 Matt. x. 28.
29 2 Sam. ii. 5.
30 Luke xii. 4.
31 Visa..
32 Imagines.
33 Visis..
34 Cautio..
35 Recautum.
36 Chirographum..
37 Imaginaliter.
38 Curialis..
39 Duumviralitius..
40 Ps. ci. 1.
41 Ps. xxvii. 10.
42 Is. lxiii. 16.
43 2 Kings xxii. 18-20.
44 Luke xvi. 24-29.
45 Is. lxiii. 16.
46 Luke xvi. 22.
47 2 Cor. xii. 4.
48 1 Sam. xxviii. 11-19.
49 Quaest. ad Simplicianum, lib. ii. qu.
4.
50 Retract. ii. 4, and "On
Christian Doctrine," book ii. chap. viii., vol. ii. p. 539. Ben. ed.
51 Ecclus. xlvi. 20.
52 Deut. xxxiv. 5.
53 Matt. xvii. 3.
54 Inquilinatum..
55 Concretus.
56 Alii, a_llw|
57 Alii, a_llw|
58 Alteri, e9te/pw|.
59 Alteri, e9te/pw|.
60 Alii, a_llw|
61 Alii, a_llw|
62 Alii, a_llw|
63 Alii, a_llw|
64 Alii, a_llw|
65 1 Cor. xii. 7-10.
66 Acts ix. 12.
67 1 Cor. xii. 11.
68 Ecclus. iii. 22.
69 Eph. v. 29.
70 Gerat..
Source.
Early Church Fathers
Nicene and Post-Nicene Fathers, Series I, Vol. III
@ Christian Classics Ethereal
Libary
The texts are public domain.
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