Infectum eluitur scelus, aut exuritur igni.”
“Some are exposed, hung lightly to the winds; as to others, the crime infecting them is washed away in a deep gulf or burnt by fire.”
In an eschatological myth, which Plutarch[[458]] borrows from Demetrius of Tarsus, he shows us guilty souls who seek to reach the moon and who do not arrive thither, but are hunted and buffeted as by swelling billows, and others who have reached the goal, but are rejected and plunged from on high into the abyss. Similarly, Hermes Trismegistus depicts souls flung from the height of heaven into the depths of the atmosphere and delivered to the storms and whirlwinds of warring air, water and fire. Their eternal punishment is to be tossed and carried in different directions by the cosmic waves which roll unceasingly between earth and heaven.[[459]]
The passage of souls through the elements is represented symbolically on a funeral monument almost contemporary with the verses of Virgil, which was discovered near Scarbantia in Pannonia.[[460]] Above the portraits of the deceased, there appear first in the spandrels of this cippus two busts of the winds facing each other. Higher up, on the architrave, are two Tritons, and on each side of a trident two dolphins, which evidently represent the idea of the watery element. Finally, at the top of the stone, in the pediment, we see two lions. The lion, for physical and astrological reasons, was considered as the symbol of fire, the igneous principle.
We have seen[[461]] that for the doctrine which placed the limit of the dwelling of the gods and the elect in the zone of the moon, another was substituted according to which the souls, in order to regain the purity of their original nature, had to traverse the spheres of the planets to reach the heaven of fixed stars. The trials of purgatory had to be prolonged up to the entry into the dwelling of the blessed. The idea was, therefore, conceived of attributing each of the planets to one of the elements. The moon was the ethereal earth, Mercury the water, Venus the air, the sun the fire: and inversely, Mars was the fire, Jupiter the air, Saturn the water, and the sphere of the stars the celestial earth, in which lay the Elysian Fields. Thus the soul, in order to be saved, had to be reborn three times in virtue of a triple passage through the four elements.[[462]]
This last doctrine, which is connected with astrological speculations, seems to have had only a limited vogue and to have been of ephemeral duration. On the other hand, the idea of a purgatory situated in the atmosphere between our earth and the moon, a place in which souls were purified not only by fire but also by air and water, was long to survive the fall of paganism and to be propagated through the Middle Ages in the West as in the East. For Dante, purgatory still occupied a fiery zone stretched between the terrestrial and the celestial circles.
Was the soul which, after a long expiation, had reached the Elysian Fields and the sphere of the stars, always to descend thence, seized with a blind love for the body, and to pass again through the trials of another earthly life? No, the ancient Orphics already flattered themselves that by their cathartic rites they obtained for the soul an escape from the fatal cycle of generation and regaining of heaven for ever. The Pythagoreans inherited this doctrine, which they kept until the Roman period. In spite of the contrary opinion of certain thinkers, pagan philosophers and priests generally taught that after pilgrimages, more or less long, after a succession of deaths and rebirths, the purified spirits returned to dwell for ever in their celestial country. It was to this goal that the mysteries promised to lead their initiate; this was the end which the sages flattered themselves that they attained by their virtue.
It will be understood that such a hope, combined with the suppression of eternal damnation in Hades, led necessarily to the doctrine of the eventual salvation of all souls. We know this system especially through Origen, but he merely reproduced a theory to which the evolution of pagan ideas had led.
We have seen that metempsychosis helped the philosophers to shake, if not to ruin, the belief in infernal punishment. But this belief again had power towards the end of antiquity, when the dualist sects which were the outcome of Persian Mazdeism were propagated and when Plato became the supreme authority in philosophy. We touched on this point, in another lecture,[[463]] when we showed how the idea of a demons’ prison in the bosom of the earth triumphed.