17. Some man may say: " If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of tor- ments? " z But does it follow, that because the rich man said this, he knew what his I brethren were doing, or what they were suffer-, ing at that time? Just in that same way had he care for the living, albeit what they were doing he wist not at all, as we have care for the dead, albeit what they do we confessedly wot not. For if we cared not for the dead, we should not, as we do, supplicate God on their behalf. In fine, Abraham did not send Lazarus, and also answered, that they have here Moses and the Prophets, whom they ought to hear that they might not come to those torments. Where again it occurs to ask, how it was that what was doing here, father Abraham himself wist not, while he knew that Moses and the Prophets are here, that is, their books, by obeying which men should escape the torments of hell: and knew, in short, that rich man to have lived in de- lights, but the poor man Lazarus to have lived in labors and sorrows? For this also he says to him; "Son, remember that thou in thy lifetime hast received good things, but Laza- rus evil things." He knew then these things which had taken place of course among the living, not among the dead. True, but it may be that, not while the things were doing in their lifetime, but after their death, he learned these things, by information of Lazarus: that it be not false which the Prophet saith, "Abraham hath not known us." 2 18. So then we must confess that the dead indeed do not know what is doing here, but while it is in doing here: afterwards, however, they hear it from those who from hence go to them at their death; not indeed every thing, but what things those are allowed to make known who are suffered also to remember these things; and which it is meet for those to hear, whom they inform of the same. It may be also, that from the Angels, who are present in the things which are doing here, the dead do hear somewhat, which for each one of them to hear He judgeth right to Whom all things are subject. For were there not Angels, who could be present in places both of quick and dead, the Lord Jesus had not said, "It came to pass 1 Luke xvi. 24-29.
2 Is. lxiii. 16.
also that the poor man died, and was carried by the angels into Abraham's bosom."3 Therefore, now here, now there, were they able to be, who from hence bore thither whom God willed. It may be also, that the spirits of the dead do learn some things which are doing here, what things it is necessary that they should know, and what persons it is necessary should know the same, not only things past or present, but even future, by the Spirit of God revealing them: like as not all men, but the Prophets while they lived here did know, nor even they all things, but only what things to be revealed to them the provi- dence of God judged meet. Moreover, that some from the dead are sent to the living, as, on the other hand, Paul from the living was rapt into Paradise, divine Scripture doth testify.4 For Samuel the Prophet, appearing to Saul when living, predicted even what should befall the king: 5 although some think it was not Samuel himself, that could have been by magical arts evoked, but that some spirit, meet for so evil works, did figure his semblance:6 though the book Ecclesiasticus, which Jesus, son of Sirach, is reputed to have written, and which on account of some resem- blance of style is pronounced to be Solomon's,7 contains in the praise of the Fathers, that Samuel even when dead did prophesy. But if this book be spoken against from the canon of the Hebrews,8 (because it is not contained therein,) what shall we say of Moses, whom certainly we read both in Deuteronomy to have died,9 and in the Gospel to have, together with Elias who died not, appeared unto the living?10 19. Hence too is solved that question, how is it that the Martyrs, by the very benefits which are given to them that pray, indicate that they take an interest in the affairs of men, if the dead know not what the quick are doing. For not only by effects of benefits, but in the very beholding of men, it is certain," that the Confessor Felix (whose denizenship among you thou piously lovest) appeared when the barbarians were attacking Nola, as we have heard not by uncertain rumors, but by sure witnesses. But such things are of God exhibited, far otherwise than as the usual order hath itself, unto each kind of creatures apportioned. For it does not follow because water was, when it pleased the Lord, in a moment changed into wine, that we are not to regard the worth and efficacy of water in 6 Qucest. ad Sitnplicianum, lib. ii. qu. 4.
7 Retract, ii. 4, and " On Christian Doctrine" book ii. chap, viii., vol. ii. p. 539. Ben. ed.
« Ecclus. xlvi. 20. ° Deut. xxxiv. 5.
10 Matt. xvii. 3. " Inguilinatum.
ON CARE TO BE HAD FOR THE DEAD.
549 the proper order of the elements, as distinct from the rarity, or rather singularity, of that divine work: nor because Lazarus rose again, therefore that every dead man rises when he will; or that a lifeless man is raised up by a living, in the same way as a sleeping man by one who is awake. Other be the limits of human things, other the signs of divine vir- tues: other they be that are naturally, other that be miraculously done: albeit both unto nature God is present that it may be, and unto miracles nature is not lacking. We are not to think then, that to be interested in the affairs of the living is in the power of any de- parted who pTHase, only because to some men's healing or help the Martyrs be present: but rather we are to understand that it must needs be by a Divine power that the Martyrs are interested in affairs of the living, from the very fact that for the departed to be by their proper nature interested in affairs of the living is impossible.
20. Howbeit it is a question which sur- passes the strength of my understanding, after what manner the Martyrs aid them who by them, it is certain, are helped; whether themselves by themselves be present at the -same time in so different places, and by so great distance lying apart one from another, either where their Memorials are, or beside their Memorials, wheresoever they are felt to be present: or whether, while they them- selves, in a place congruous with their merits, are removed from all converse with mortals, and yet do in a general sort pray for the needs of their suppliants, (like as we pray for the dead, to whom however we are not present, nor know where they be or what they be doing,) God Almighty, Who is every where present, neither bounded in ' with us nor re- mote from us, hearing and granting the Mar- tyrs' prayers, doth by angelic ministries every where diffused afford to men those solaces, to whom in the misery of this life He seeth meet to afford the same, and, touch- ing His Martyrs, doth where He will, when He will, how He will, and chiefest through their Memorials, because this He knoweth to be expedient for us unto edifying of the faith of Christ for Whose confession they suffered, by marvellous and ineffable power and goodness cause their merits to be had in honor. A matter is this, too high that I should have power to attain unto it, too abstruse that I should be able to search it out; and therefore which of these two be the case, or whether perchance both one and the other be the case, that sometimes these things be done by very 1 Concretus presence of the Martyrs, sometimes by Angels taking upon them the person of the Martyrs, I dare not define; rather would I seek this at them who know it. For it is not to be thought that no man knows these things: (not indeed he who thinks he knows, and knows not,) for there be gifts of God, Who bestows on these some one, on those some other, according to the Apostle who says, that "to each one is given the manifestation of the Spirit to profit withal; to one 2 indeed," saith he, "is given by the Spirit discourse of wisdom; to another2 discourse of science according to the same Spirit; while to another3 faith in the same Spirit; to another3 the gift of healings in one Spirit; to one- workings of miracles; to one2 prophecy; to one 2 discerning of spirits; to one2 kinds of tongues; to one2 interpretation of discourses. But all these worketh one and the same spirit, dividing to every man sev- erally as He will."4 Of all these spiritual gifts, which the Apostle hath rehearsed, to whomsoever is given discerning of spirits, the same knoweth these things as they -are meet to be known.
21. Such, we may believe, was that John the Monk, whom the elder Theodosius, the Emperor, consulted concerning the issue of the civil war: seeing he had also the gift of prophecy. For that not each several person has a several one of those gifts, but that one man may have more gifts than one, I make no question. This John, then, when once a certain most religious woman desired to see him, and to obtain this did through her hus- band make vehement entreaty, refused indeed this request because he had never allowed this to women, but " Go," said he, " tell thy wife, she shall see me this night, but in her sleep.-" And so it came to pass: and he gave her advice, whatever was meet to be given to a wedded believing woman. And she, on her awaking, made known to her hus- band that she had seen a man of God, such as he knew him to be, and what she had been told by him. The person who learned this from them, reported it to me, a grave man and a noble, and most worthy to be believed. But if I myself had seen that holy monk, be- cause (it is said) he was most patient in hear- ing questions and most wise in answering, I would have sought of him, as touching our question, whether he himself came to that woman in sleep, that is to say, his spirit in the form of his body, just as we dream that we see ourselves in the form of our own body; or whether, while he himself was doing some- thing else, or, if asleep, was dreaming of = A lil, aAAoi.
55o THE WORKS OF ST. AUGUSTIN.
something else, it was either by an Angel or in some other way that such vision took place in the woman's dream; and that it would so be, as he promised, he himself foreknew by the Spirit of prophecy revealing the same. For if he was himself present to her in her dream, of course it was by miraculous grace that he was enabled so to do, not by nature; and by God's gift, not by faculty of his own. But if, while he was doing some other thing or sleeping and occupied with other sights, the woman saw him in her sleep, then doubt- less some such thing took place, as that is which we read in the Acts of the Apostles, where the Lord Jesus speaks to Ananias con- cerning Saul,1 and informs him that Saul has seen Ananias coming unto him, while Ananias himself wist not of it. The man of God would make answer to me of these things as the case might be, and then about the Mar- tyrs I should go on to ask of him, whether they be themselves present in dreams, or in whatever other way to those who see them, in what shape they will; and above all when the demons in men confess themselves tormented by the Martyrs, and ask them to spare them; or whether these things be wrought through an- gelic powers, to the honor and commendation of the Saints for men's profit, while those are in supreme rest, and wholly free for other far better sights, apart from us, and praying for us. For it chanced at Milan at (the tomb of) the holy Martyrs Protasius and Gervasius, that Ambrose the bishop, at that time living, being expressly named, in like manner as were the dead whose names they were re- hearsing, the demons confessed him and be- sought him to spare them, he being the while otherwise engaged, and when this was taking place, altogether unwitting of it. Or whether indeed these things are wrought, somewhiles by very presence of the Martyrs, otherwhiles by that of Angels; and whether it be possible, or by what tokens possible, for us to dis- criminate these two cases; or whether to per- ceive and to judge of these things none be able, but he which hath that gift through God's Spirit, "dividing unto every man sev- erally as He will:"2 the same John, me- thinks, would discourse to me of all these matters, as I should wish; that either by his teaching I might learn, and what I should be told should know to be true and certain; or I should believe what I knew not, upon his telling me what things he knew. But if peradventure he should make answer out of holy Scripture, and say, "Things higher than thou, seek thou not; and things stronger than thou, 1 Acts ix. 12.
2 i Cor. xii. ii.
search thou not; but what the Lord hath commanded thee, of those things bethink theeahvay:"3 this also I should thankfully accept. For it is no small gain if, when any things are obscure and uncertain to us, and we not able to comprehend them, it be at any rate clear and certain that we are not to seek them; and what thing each one wishes to learn, accounting it to be profitable that he should know it, he should learn that it is no harm that he know it not.
22. Which things being so, let us not think that to the dead for whom we have a care, any thing reaches save what by sacrifices either of the altar, or of prayers, or of alms, we solemnly supplicate: although not to all for whom they are done be they profitable, but to them only by whom while they live it is obtained that they should be profitable. But forasmuch as we discern not who these be, it is meet to do them for all regenerate persons, that none of them may be passed by to whom these benefits may and ought to reach. For better it is that these things shall be super- fluously done to them whom they neither hinder nor help, than lacking to them whom they help. More diligently however doth each man these things for his own near and- dear friends, in order that they may be like- wise done unto him by his. But as for the burying of the body, whatever is bestowed on that, is no aid of salvation, but an office of humanity, according to that affection by which " no man ever hateth his own flesh."4 Whence it is fitting that he take5 what care he is able for the flesh of his neighbor, when he is gone that bare6 it. And if they do these things who believe not the resurrection of the flesh, how much more are they beholden to do the same who do believe; that so, an office of this kind bestowed upon a body, dead but yet to rise again and to remain to eternity, may also be in some sort a testimony of the same faith? But, that a person is buried at the memorials of the Martyrs, this, I think, so far profits the departed, that while com- mending him also to the Martyrs' patronage, the affection of supplication on his behalf is increased.
23. Here, to the things thou hast thought meet to inquire of me, thou hast such reply as I have been able to render: which if it be more than enough prolix, thou must excuse this, for it was done through love of holding longer talk with thee. For this book, then, how thy charity shall receive it, let me, I pray thee, know by a second letter: though doubt- 3 Ecclus. iii. 22. 5 Gerat.
ON CARE TO BE HAD FOR THE DEAD.
551 less it will be more welcome for its bearer's sake, to wit our brother and fellow-presbyter Candidianus, whom, having been by thy letter made acquainted with him, I have welcomed with all my heart, and am loath to let him depart. For greatly in the charity of Christ hath he by his presence consoled us, and, to say truth, it was at his instance that I have done thy bidding. For with so great busi- nesses is my heart distraught, that had not he by ever and anon putting me in mind not suffered me to forget it, assuredly to thy questioning reply of mind had not been forth- coming.