Early Greek Philosophy and the Orient by M. L. West

By M. L. West

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The ravages of the Social War and the proscriptions only aggravated a disease which would have run its course without them, and which even peace and good government could not cure. Marcus Aurelius settled large bands of Marcomanni in Italy, a proceeding which would be inconceivable if tracts of good land had not been lying fallow. In the fourth century not only the country but the towns were almost deserted. Bologna, Modena, Piacenza, and many other cities in Northern Italy were largely in ruins.

Inscriptions on tombstones, as we know, are not trustworthy evidence either for the character of the deceased or for the real beliefs of his surviving relations. And the tone of polite literature is not good evidence for the beliefs of the masses. So far as we can form any opinion, belief in immortality was less general in the first century than it is among ourselves, and decidedly less general than it became two hundred years later. Those who rejected the doctrine, like Pliny the Elder, sometimes avowed their incredulity with contemptuous frankness.

The popular teaching was at once more attractive and more terrifying. The doctrines of the evolution of Souls, and their reincarnations, do not agree well with the belief in rewards and punishments in a supra-terrestrial world. But attempts to combine incompatible theories are characteristic of all eschatology. Another favourite notion was that the spirits of the just live the life of the blessed daemons, who people the intermediate spaces between heaven and earth, and may aid the living in their earthly difficulties and trials.

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