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St Gregory of Nyssa On the Soul and the Resurrection, Complete

Translated by W. Moore and H. A. Wilson

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Page 2

What! is there no occasion for grieving, I replied to her, when we see one who so lately lived and spoke becoming all of a sudden lifeless and motionless, with the sense of every bodily organ extinct, with no sight or hearing in operation, or any other faculty of apprehension that sense possesses; and if you apply fire or steel to him, even if you were to plunge a sword into the body, or cast it to the beasts of prey, or if you bury it beneath a mound, that dead man is alike unmoved at any treatment? Seeing, then, that this change is observed in all these ways, and that principle of life, whatever it might be, disappears all at once out of sight, as the flame of an extinguished lamp which burnt on it the moment before neither remains upon the wick nor passes to some other place, but completely disappears, how can such a change be borne without emotion by one who has no clear ground to rest upon? We hear the departure of the spirit, we see the shell that is left; but of the part that has been separated we are ignorant, both as to its nature, and as to the place whither it has fled; for neither earth, nor air, nor water, nor any other element can show as residing within itself this force that has left the body, at whose withdrawal a corpse only remains, ready for dissolution.

Whilst I was thus enlarging on the subject, the Teacher signed to me with her hand [1750] , and said: Surely what alarms and disturbs your mind is not the thought that the soul, instead of lasting for ever, ceases with the body's dissolution!

I answered rather audaciously, and without due consideration of what I said, for my passionate grief had not yet given me back my judgment. In fact, I said that the Divine utterances seemed to me like mere commands compelling us to believe that the soul lasts for ever; not, however, that we were led by them to this belief by any reasoning. Our mind within us appears slavishly to accept the opinion enforced, but not to acquiesce with a spontaneous impulse. Hence our sorrow over the departed is all the more grievous; we do not exactly know whether this vivifying principle is anything by itself; where it is, or how it is; whether, in fact, it exists in any way at all anywhere. This uncertainty [1751] about the real state of the case balances the opinions on either side; many adopt the one view, many the other; and indeed there are certain persons, of no small philosophical reputation amongst the Greeks, who have held and maintained this which I have just said.

Away, she cried, with that pagan nonsense! For therein the inventor of lies fabricates false theories only to harm the Truth. Observe this, and nothing else; that such a view about the soul amounts to nothing less than the abandoning of virtue, and seeking the pleasure of the moment only; the life of eternity, by which alone virtue claims the advantage, must be despaired of.

[1750] Reading kataseisasa te cheiri, instead of the vox nihili metaseisasa of the two Paris Editions, which can be accounted for by meta being repeated in error from metaxu. The question which this gesture accompanied is one to which it would be very appropriate. The reading adopted is that of the Codex Uffenbach, and this phrase, kataseiein te cheiri, is unimpeachable for "commanding silence," being used by Polybius, and Xenophon (without cheiri). Wolf and Krabinger prefer this reading to that of most of the Codd., katasigesasa: and doubtless Sifanus read it ("manu silentio imperato").

[1751] isas...adelia. This is Krabinger's reading (for isos...he deilia in the Parisian Editions) with abundant ms. authority.

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