On the Soul and the Resurrection

Then to meet such an objection, I rejoined, the above opinion about the soul will, as I said, avail; namely, that she remains after dissolution in those very atoms in which she first grew up, and, like a guardian placed over private property, does not abandon them when they are mingled with their kindred atoms, and by the subtle ubiquity of her intelligence makes no mistake about them, with all their subtle minuteness, but diffuses herself along with those which belong to herself when they are being mingled with their kindred dust, and suffers no exhaustion in keeping up with the whole number of them when they stream back into the universe, but remains with them, no matter in what direction or in what fashion Nature may arrange them. But should the signal be given by the All-disposing Power for these scattered atoms to combine again, then, just as when every one of the various ropes that hang from one block answer at one and the same moment to the pull from that centre, so, following this force of the soul which acts upon the various atoms, all these, once so familiar with each other, rush simultaneously together and form the cable of the body by means of the soul, each single one of them being wedded to its former neighbour and embracing an old acquaintance.

The following illustration also, the Teacher went on, might be very properly added to those already brought forward, to show that the soul has not need of much teaching in order to distinguish its own from the alien among the atoms. Imagine a potter with a supply of clay; and let the supply be a large one; and let part of it have been already moulded to form finished vessels, while the rest is still waiting to be moulded; and suppose the vessels themselves not to be all of similar shape, but one to be a jug, for instance, and another a wine-jar, another a plate, another a cup or any other useful vessel; and further, let not one owner possess them all, but let us fancy for each a special owner. Now as long as these vessels are unbroken they are of course recognizable by their owners, and none the less so, even should they be broken in pieces; for from those pieces each will know, for instance, that this belongs to a jar, and, again, what sort of fragment belongs to a cup. And if they are plunged again into the unworked clay, the discernment between what has been already worked and that clay will be a more unerring one still. The individual man is as such a vessel; he has been moulded out of the universal matter, owing to the concourse of his atoms; and he exhibits in a form peculiarly his own a marked distinction from his kind; and when that form has gone to pieces the soul that has been mistress of this particular vessel will have an exact knowledge of it, derived even from its fragments; nor will she leave this property, either, in the common blending with all the other fragments, or if it be plunged into the still formless part of the matter from which the atoms have come; she always remembers her own as it was when compact in bodily form, and after dissolution she never makes any mistake about it, led by marks still clinging to the remains.

I applauded this as well devised to bring out the natural features of the case before us; and I said: It is very well to speak like this and to believe that it is so; but suppose some one were to quote against it our Lord's narrative about those who are in hell, as not harmonizing with the results of our inquiry, how are we to be prepared with an answer?

The Teacher answered: The expressions of that narrative of the Word are certainly material; but still many hints are interspersed in it to rouse the skilled inquirer to a more discriminating study of it. I mean that He Who parts the good from the bad by a great gulf, and makes the man in torment crave for a drop to be conveyed by a finger, and the man who has been ill-treated in this life rest on a patriarch's bosom, and Who relates their previous death and consignment to the tomb, takes an intelligent searcher of His meaning far beyond a superficial interpretation. For what sort of eyes has the Rich Man to lift up in hell, when he has left his bodily eyes in that tomb? And how can a disembodied spirit feel any flame? And what sort of tongue can he crave to be cooled with the drop of water, when he has lost his tongue of flesh? What is the finger that is to convey to him this drop? What sort of place is the “bosom” of repose? The bodies of both of them are in the tomb, and their souls are disembodied, and do not consist of parts either; and so it is impossible to make the framework of the narrative correspond with the truth, if we understand it literally; we can do that only by translating each detail into an equivalent in the world of ideas. Thus we must think of the gulf as that which parts ideas which may not be confounded from running together, not as a chasm of the earth. Such a chasm, however vast it were, could be traversed with no difficulty by a disembodied intelligence; since intelligence can in no time be wherever it will.

What then, I asked, are the fire and the gulf and the other features in the picture? Are they not that which they are said to be?