Respicit humanos[546].
They are, like the gods of Tacitus, avengers of wrong as well as rewarders of righteousness: but their avenging wrath against the strong springs from their mercy to the weak—
Di, si qua est caelo pietas, quae talia curet,
Persolvant grates dignas et praemia reddant
Debita, qui nati coram me cernere letum
Fecisti et patrios foedasti funere voltus[547].
This close personal relation between men and an invisible [pg 346]Being or Beings, like to man in feelings and moral attributes, but infinitely greater in power and knowledge, exists in the Aeneid side by side with the doctrine of the omnipotence of Fate, crushing, if necessary, human wishes and human happiness under its iron determinations. But in the final award of happiness or misery after death, revealed in the sixth book, the agency of Fate gives place to that of a moral dispensation awarding to men their portions according to their actions. The way in which Virgil indicates his belief in the spiritual life after death is analogous to, as well as suggested by, the myths in the Gorgias and in the tenth book of the Republic of Plato. While there is a certain vagueness and uncertainty in his view of the condition in which the souls of ordinary men pass the thousand years of purification before drinking of the waters of Lethe and entering again on a mortal life, the class of sinners to whom eternal punishment is awarded, and that of holy men who dwell for ever in Elysium, are indicated with great definiteness and beauty. In the first class are those whom the old Roman world regarded as impious or unnatural,—those who have violated the primal sanctities of life, who have dealt treacherously with a client or the master of their household, who have risen in rebellion against their country, who have sacrificed their human affections and their duty as citizens to their greed of grain—
Hic, quibus invisi fratres, dum vita manebat,
Pulsatusve parens et fraus innexa clienti;
Aut qui divitiis soli incubuere repertis,