BOOK 1.] OF THE CHRISTIANS LEFT UNBURIED.

19

12. Of the burial of the dead: that the denial of it to Christians does them no injury.1

Further still, we are reminded that in such a carnage as then occurred, the bodies could not even be buried. But godly confidence is not appalled by so ill-omened a circumstance; for the faithful bear in mind that assurance has been given that not a hair of their head shall perish, and that, therefore, though they even be devoured by beasts, their blessed resurrection will not hereby be hindered. The Truth would nowise have said, "Fear not them which kill the body, but are not able to kill the soul," if anything whatever that an enemy could do to the body of the slain could be detrimental to the future life. Or will some one perhaps take so absurd a position as to contend that those who kill the body are not to be feared before death, and lest they kill the body, but after death, lest they deprive it of burial? If this be so,

then that is false which Christ says, "Be not afraid of them that kill the body, and after that have no more that they can do;" for it seems they can do great injury to the dead body. Far be it from us to suppose that the Truth can be thus false. They who kill the body are said "to do something," because the death-blow is felt, the body still having sensation; but after that, they have no more that they can do, for in the slain body there is no sensation. And so there are indeed many bodies of Christians lying unburied; but no one has separated them from heaven, nor from that earth which is all filled with the presence of Him who knows whence He will raise again what He created. It is said, indeed, in the Psalm: "The dead bodies of Thy servants have they given to be meat unto the fowls of the heaven, the flesh of Thy saints unto the beasts of the earth. Their blood have they shed like water round about Jerusalem; and there was none to bury them.") But this was said rather to exhibit the cruelty of those who did these things, than the misery of those who suffered them. To the eyes of men this appears a harsh and doleful lot, yet precious in the sight of the Lord is the death of His saints." 'Augustine expresses himself more fully on this subject in his tract, De tura pro mortuis gerenda. 6 Ps. cxvi. 15.

"

Matt. x. 28.

3 Luke xii. 4.

Ps. lxxix. 2, 3.

Wherefore all these last offices and ceremonies that concern the dead, the careful funeral arrangements, and the equipment of the tomb, and the pomp of obsequies, are rather the solace of the living than the comfort of the dead. If a costly burial does any good to a wicked man, a squalid burial, or none at all, may harm the godly. His crowd of domestics furnished the purple-clad Dives with a funeral gorgeous in the eye of man; but in the sight of God that was a more sumptuous funeral which the ulcerous pauper received at the hands of the angels, who did not carry him out to a marble tomb, but bore him aloft to Abraham's bosom.

The men against whom I have undertaken to defend the city of God laugh at all this. But even their own philosophers have despised a careful burial; and often whole armies have fought and fallen for their earthly country without caring to inquire whether they would be left exposed on the field of battle, or become the food of wild beasts. Of this noble disregard of sepulture poetry has well said: "He who has no tomb has the sky for his vault."" How much less ought they to insult over the unburied bodies of Christians, to whom it has been promised that the flesh itself shall be restored, and the body formed anew, all the members of it being gathered not only from the earth, but from the most secret recesses of any other of the elements in which the dead bodies of men have lain hid!

13. Reasons for burying the bodies of the saints.

Nevertheless the bodies of the dead are not on this account to be despised and left unburied; least of all the bodies. of the righteous and faithful, which have been used by the Holy Ghost as His organs and instruments for all good works. For if the dress of a father, or his ring, or anything he wore, be precious to his children, in proportion to the love they bore him, with how much more reason ought we to care for

1 Diogenes especially, and his followers. See also Seneca, De Tranq. c. 14, and Epist. 92; and in Cicero's Tusc. Disp. i. 43, the answer of Theodorus, the Cyrenian philosopher, to Lysimachus, who threatened him with the cross: “Threaten that to your courtiers; it is of no consequence to Theodorus whether he rot in the earth or in the air."

2 Lucan, Pharsalia, vii. 819, of those whom Cæsar forbade to be buried after the battle of Pharsalia.

BOOK I.] OF THE CARE DUE TO DEAD BODIES.

21

the bodies of those we love, which they wore far more closely and intimately than any clothing! For the body is not an extraneous ornament or aid, but a part of man's very nature. And therefore to the righteous of ancient times the last offices. were piously rendered, and sepulchres provided for them, and obsequies celebrated; and they themselves, while yet alive, gave commandment to their sons about the burial, and, on occasion, even about the removal of their bodies to some favourite place. And Tobit, according to the angel's testimony, is commended, and is said to have pleased God by burying the dead. Our Lord Himself, too, though He was to rise again the third day, applauds, and commends to our applause, the good work of the religious woman who pourea precious ointment over His limbs, and did it against His burial.* And the Gospel speaks with commendation of those who were careful to take down His body from the cross, and wrap it. lovingly in costly cerements, and see to its burial. These instances certainly do not prove that corpses have any feeling; but they show that God's providence extends even to the bodies of the dead, and that such pious offices are pleasing to Ilim, as cherishing faith in the resurrection. And we may also draw from them this wholesome lesson, that if God does not forget even any kind office which loving care pays to the unconscious dead, much more does He reward the charity we exercise towards the living. Other things, indeed, which the holy patriarchs said of the burial and removal of their bodies, they meant to be taken in a prophetic sense; but of these we need not here speak at large, what we have already said being sufficient. But if the want of those things which are necessary for the support of the living, as food and clothing, though painful and trying, does not break down the fortitude and virtuous endurance of good men, nor eradicate piety from their souls, but rather renders it more fruitful, how much less can the absence of the funeral, and of the other customary attentions paid to the dead, render those wretched who are already reposing in the hidden abodes of the blessed! Consequently, though in the sack of Rome and of other towns the dead. 1 Gen. xxv. 9, xxxv. 29, etc. 2 Gen. xlvii. 29, 1. 24. 3 Tob. xii. 12. 6 John xix. 38.

Matt. xxvi. 10-13.

Bodies of the Christians were deprived of these last offices, this is neither the fault of the living, for they could not render them; nor an infliction to the dead, for they cannot feel the loss.

14. Of the captivity of the saints, and that divine consolation never failed them therein.

But, say they, many Christians were even led away captive. This indeed were a most pitiable fate, if they could be led away to any place where they could not find their God. But for this calamity also sacred Scripture affords great consolation. The three youths' were captives; Daniel was a captive; so were other prophets: and God, the comforter, did not fail them. And in like manner He has not failed His own people in the power of a nation which, though barbarous, is yet human, He who did not abandon the prophet' in the belly of a monster. These things, indeed, are turned to ridicule rather than credited by those with whom we are debating; though they believe what they read in their own books, that Arion of Methymna, the famous lyrist, when he was thrown overboard, was received on a dolphin's back and carried to land. But that story of ours about the prophet Jonah is far more incredible,—more incredible because more marvellous, and more marvellous because a greater exhibition of power.

15. Of Regulus, in whom we have an example of the voluntary endurance of captivity for the sake of religion; which yet did not profit him, though he was a worshipper of the gods.

But among their own famous men they have a very noble example of the voluntary endurance of captivity in obedience to a religious scruple. Marcus Attilius Regulus, a Roman general, was a prisoner in the hands of the Carthaginians. But they, being more anxious to exchange their prisoners with the Romans than to keep them, sent Regulus as a special envoy with their own ambassadors to negotiate this exchange, but bound him first with an oath, that if he failed to accomplish their wish, he would return to Carthage. He went, and persuaded the senate to the opposite course, because he

1 Dan. iii.

Jonah.

3 "Second to none," as he is called by Herodotus, who first of all tells his well-known story (Clio. 23, 24).

BOOK I.]

MAGNANIMITY OF REGULUS.

23

believed it was not for the advantage of the Roman republic to make an exchange of prisoners. After he had thus exerted his influence, the Romans did not compel him to return to the enemy; but what he had sworn he voluntarily performed. But the Carthaginians put him to death with refined, elaborate, and horrible tortures. They shut him up in a narrow box, in which he was compelled to stand, and in which finely sharpened nails were fixed all round about him, so that he could not lean upon any part of it without intense pain; and so they killed him by depriving him of sleep.1 With justice, indeed, do they applaud the virtue which rose superior to so frightful a fate. However, the gods he swore by were those who are now supposed to avenge the prohibition of their worship, by inflicting these present calamities on the human race. But if these gods, who were worshipped specially in this behalf, that they might confer happiness in this life, either willed or permitted these punishments to be inflicted on one who kept his oath to them, what more cruel punishment could they in their anger have inflicted on a perjured person? But why may I not draw from my reasoning a double inference? Regulus certainly had such reverence for the gods, that for his oath's sake he would neither remain in his own land, nor go elsewhere, but without hesitation returned to his bitterest enemies. If he thought that this course would be advantageous with respect to this present life, he was certainly much deceived, for it brought his life to a frightful termination. By his own example, in fact, he taught that the gods do not secure the temporal happiness of their worshippers; since he himself, who was devoted to their worship, was both conquered in battle and taken prisoner, and then, because he refused to act in violation of the oath he had sworn by them, was tortured and put to death by a new, and hitherto unheard of, and all too horrible kind of punishment. And on the supposition that the worshippers of the gods are rewarded by felicity in the life to come, why, then, do they calumniate the influence of Christianity? why do they assert that this

1 Augustine here uses the words of Cicero ("vigilando peremerunt "), who refers to Regulus, in Pisonem, c. 19. Aulus Gellius, quoting Tubero and Tudi tanus (vi. 4), adds some further particulars regarding these tortures.