It is upon the authority of these two passages that we are supposed to believe that when an animal dies, its life has gone forever, departed, expired. In this new age of thought and discovery, we do not attempt to explain a passage of Scripture, no matter how simple it may appear to be, without referring to the original text, that we may see if the translator has kept the true sense of the words and adequately expressed their significance, remembering that words often change their meaning, and that the original use of a word may have conveyed exactly the opposite meaning to that which we at present attach to it.
But if we accept the passage just as it stands, with the literal meaning of the words as is usually understood, there is but one conclusion—animals have no future life. Death ends all for them. But, on the other hand, if we are to take the literal interpretation of the Bible only, we are forced to believe that man, as well as the animals, has no life after death. Surely the book of Psalms is full of examples to support this literal interpretation. For example, "In death there is no remembrance of thee: in the grave, who shall give thee thanks?" Again, "The dead praise not the Lord, neither any that go down into silence." Or, "His breath goeth forth, he returneth to his earth; in that very day his thoughts perish." These quotations could be greatly added to, and if taken in their literal sense, we would reach but one conclusion—death ends all for every living creature! Nothing in all the literature of the earth could be more gloomy and discouraging than these quotations with numerous others that contemplate death. Yet, vain man takes one little passage that seemingly denies a future life to animals from the same book that many times over denies a future life to mankind; in fact, there are five times as many Scripture passages claiming for man that all ends in death as there are for animals. Over and over we are told that those who have died have no remembrance of God, and cannot praise Him. The Bible speaks of death as the "land of forgetfulness,"—the place of darkness, where all man's thoughts perish. Nothing more than this could be said of the "animals that perish!"
Other Biblical writers referred to mankind as those who "dwell in houses of clay," and Job says: "They are destroyed from morning to evening; they perish forever, without any regarding it." In another place he says: "As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more." Again he speaks of "the land of darkness and the shadow of death," and says: "Man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up: so man lieth down, and riseth not." Job laments the pitiable conditions of his life, and complains that life was ever granted to him, and that even death can bring nothing to him except extinction.
Yet, if we examine Ecclesiastes, the book in which we find the single passage upon which many people base a belief in the non-future existence of animals, there are passages which are really no more positive as to the future of mankind. For example, "I said in my heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them. As the one dieth, so dieth the other; yea, they have all one breath, so that a man has no pre-eminence over a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to the dust again." Again it is said: "For the living know that they shall die, but the dead know not anything, neither have they any more a reward, for the memory of them is forgotten;" and "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest."
By interpreting these words literally, there is but one conclusion relative to a future spiritual life, namely, that there is absolutely no distinction between man and his "lower brother" animals, and that when they die they all go to the same place. It is emphatically said that after death man knows nothing, receives no reward, and can do no work. Job has the same gloomy strain running through his writings, and Ecclesiastes gives a most morbid and gloomy view of death.
However, no modern Biblical scholar accepts these passages in this literal light, for it is known that they were written symbolically, or as parables, and were not intended to be literally interpreted. They have a spiritual significance. We are, however, not interested here so much with this spiritual sense as we are with the literal implication of the translation. Therefore, according to this literal meaning of the two texts, if we accept them to prove that animals have no future life, we are forced to believe by at least fourteen passages, of equal if not greater power, that man shares their same fate after death. No man has a right to select certain passages from the same book of the Bible and say that they shall be accepted literally, and that other passages of equal merit shall be interpreted otherwise. They must all be treated the same.
All scholars are familiar with that remarkable eleventh book of Homer's Odyssey, known as the Necromanteia, or Invocation of the Dead, and in it Ulysses descends into the regions of the departed spirits to invoke them and obtain advice as to his future adventures. One commentator says: "He sails to the boundaries of the ocean, and lands in the country of the Cimmerians, who dwell in perpetual cloud and darkness, and in whose country are the gates leading to the regions of the dead." All is darkness, discontent, hunger; nothing is said of virtue, wisdom, beauty, happiness. Only bitter gloom! No wonder this heathen poet considered, with such views of a future life, sensual pleasures as the chief object of this life.
The following dialogue between the inhabitants of the earth and the dweller in the regions of the dead—between Ulysses and Achilles—is remarkable for its horrible depiction of the future life:
"Through the thick gloom his friend Achilles knew,
As he speaks the tears dissolve in dew.
'Comest thou alive to view the Stygian bounds,
Where the wan spectres walk eternal rounds;
Nor fear'st the dark and dismal waste to tread,
Thronged with pale ghosts familiar with the dead?'
To whom with sighs, 'I pass these dreadful gates
To seek the Theban, and consult the Fates;
For still distressed I roam from coast to coast,
Lost to my friends and to my country lost.
But sure the eye of Time beholds no name
So blessed as thine in all the rolls of fame;
Alive we hailed thee with our guardian gods,
And, dead thou rulest a king in these abodes.'
'Talk not of ruling in this dolorous gloom,
Nor think vain words (he cried) can ease my doom.
Rather I'd choose laboriously to bear
A weight of woes and breathe the vital air,
A slave for some poor hind that toils for bread,
Than reign the sceptered monarch of the dead.'"
Yet, even this outpouring of hopeless words by the heathen poet is encouraging when compared to the writings of the Psalmist, of Solomon or Job, for those who have gone beyond the grave still have memory, an interest in their friends on earth, love and desire. But no such hope exists for man, if we are to accept literally all the passages of Scripture which have been quoted. By such interpretation, man passes after death into eternal darkness, forgetfulness, silence, "where there is no work, nor device, nor knowledge, nor wisdom—where even his very thoughts perish." If these particular passages are to be accepted as final on the subject, there is no future life for either man or animal. They are too definite to admit of any interpretation that might soften or alter their meaning.