"By the paternal gods, my sons, respect one another, if you care to please me. For you surely do not imagine that you know clearly that I shall be nothing, when I have finished with my human life. For even now you never saw my soul, but you knew its existence from what it did. And have you not seen, what terrors the souls of those who have suffered injustice bring upon the criminals; what avenging spirits they send to the evil doers? And do you believe that the honors paid to the dead would continue, if their souls had no longer any power? I, indeed, O sons, have never believed that the soul while it is in a mortal body lives, and is dead when it is free from it: for I see that even these mortal bodies live only so long as the soul is in them. Nor can I believe that the soul will be without reason, after it has been separated from this unreasoning body; but when the mind has been separated, unmixed and pure from the body, then it is likely that it will be most rational. Consider also that nothing is nearer to human death than sleep, and that the soul of man seems then most divine, and sees then something of the future, because it is then most free. If then these things are as I believe, and the soul leaves the body, do what I ask from reverence for my soul. But if it is not so, and the soul remains in the body and dies, even then do not do or think anything impious or unholy for fear of the eternal, the omniscient, the omnipotent gods, who hold together this order of all things, flawless, unfading, unfailing and inconceivable by its greatness and by its beauty."

Euripides:

"Let now the dead bodies be covered by the earth, and each go away whence it came into the body; the breath to the æther, the body to the earth."

Plato (Phado'):

"Those who have been pre-eminent for holiness of life are released from this earthly prison, and go to their pure home which is above, and dwell in the purer earth; and those who have duly purified themselves with philosophy, live henceforth altogether without the body, in mansions fairer far than these, which may not be described, and of which the time would fail me to tell."

"The soul of each of us is an immortal Spirit and goes to other immortals to give an account of its actions. Those who have lived a holy life, when they are freed from this earth and set at large, will arrive at a pure abode above, and live through all future time. They will arrive at habitations more beautiful than it is easy to describe.»

Popular verses on Harmodius and Aristogiton:
Dearest Harmodius, thou art surely not dead,
Thou dwellest, they say, in the isles of the blest,
Where the swift-footed Achilles,

Where the son of Tydeus, the brave Diomedes, dwells.
Greek inscription on a daughter:

"Mother, leave thy grief, remembering the soul which Zeus has rendered immortal and undecaying to me for all time, and has now carried into the starry sky."

Epitaph (trans. by Hon. Lionel A. Tollemache):

"Dying, thou art not dead!-thou art gone to a happier country, And in the aisles of the blest thou rejoicest in weal and abundance,

There, Proté, is thy home in the peace of Elysian meadows, Meadows with Asphodel strewn, and peace unblighted with

sorrow.

Winter molests thee no longer, nor heat nor disease; and thou shalt not

Hunger or thirst any more; but, unholpen of man and unheedful,

Spotless and fearless of sin, thou exultest in view of Olympus;

Yea, and thy gods are thy light, and their glory is ever upon thee.

ROMAN.

Cato (quoted by Cicero, 200 b.c.):

"O glorious day, when I shall remove from this confused crowd to join the divine assembly of souls! For I shall go not only to meet great men, but also my own son. His spirit, looking back upon me, departed to that place whither he knew that I should soon come; and he has never deserted me. If I have borne his loss with courage, it is because I consoled myself with the thought that our separation would not be for long."

Seneca:

"This life is only a prelude to eternity, where we are to expect another state of things. We have no prospect of Heaven here, but at a distance: let us, therefore, expect our last hour with courage. The last I say to our bodies, not to our minds. The day which we fear as our last is but the birthday of eternity.

This we presume, either we shall pass out of this life into a better one, where we shall live in diviner mansions, or else return to our first principles, free from any sense of inconvenience. It is the care of a wise and good man to look to his manners and actions; and rather how well he lives than how long. To die sooner or later is not the business, but to die well or ill; for death brings us to immortality."

CHRISTIAN ERA.

Paul (Cor. xv, trans. by Dr. James Moffatt):

"Someone will ask, 'How do the dead rise? What kind of body have they when they come? Foolish man! What you sow never comes to life unless it dies. And what you sow is not the body that is to be; it is a mere grain of wheat, for example, or some other seed. God gives it a body as he pleases, gives

1 Thessalonians, iv:

"We would like you, brothers, to understand about those who are asleep in death. must not grieve for them, like the rest of men You who have no hope. Since we believe that Jesus died and rose again, then it follows that by means of Jesus God will bring with him those who have fallen asleep. For we tell you, as the Lord has told us, that we the living, who survive till the Lord comes, are by no means to take precedence of those who have fallen asleep. The Lord himself will descend from heaven with a loud summons when the archangel calls and the trumpet of God sounds; the dead in Christ will rise first; then we the living, who survive, will be caught up along with them in the clouds to meet the Lord in the air, and so we will be with the Lord forever."

Revelations xx and xxi (trans. by Dr. Moffatt):

"Then I saw a great white throne, and One who was seated thereon; from his presence earth and sky fled, no more to be found. And I saw the dead, high and low, standing before the throne, and books another book, the book of Life, was opened were opened - also and the dead were judged by what was written in these books, by what they had done heard a loud voice out of the throne, crying, 'Lo, God's dwelling place is with men, with men will he dwell; they will be his people and God himself will be with them; he will wipe every tear from their eyes, and death shall be no more · - no more wailing or crying or pain.› »

NON-CHRISTIAN.

Marcus Aurelius Antoninus:

I

"If souls survive, how has ethereal space made room for them all from eternity? How has the earth found room for all the bodies buried in it? The solution of the latter problem will solve the former. The corpse turns to dust and makes space for another: so the

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spirit, let loose in the air, after a while dissolves, and is either renewed into another soul or absorbed into the universe.»

EARLY CHURCH.

The Clementina Homilies:

"For there is every necessity, that he who says that God who is by His nature righteous, should believe also that the souls of men are immortal; for where would be His justice, when some having lived piously, have been evil treated, and sometimes violently cut off, while others who have been impious, and have indulged in luxurious living, have died the common death of men? Since therefore, without

man,

all contradiction, God who is good is also just, He shall not otherwise be known to be just, unless the soul after the separation from the body be immortal, so that the wicked being in hell, as having here received of his good things, may there be punished for his sins; and the good man, who has been punished here for his sins, may there, as in the bosom of the righteous, be constituted as heir of good things. Since therefore God is righteous, it is fully evident to us that there is a judgment, and that souls are immortal."

Gregory of Nyssa (394 A.D.):

"Is it a misfortune to pass from infancy to youth? Still less can it be a misfortune to go from this miserable life to that true life into which we are introduced by death. Our first changes are connected with the progressive development of life. The new life which death effects is only the passage to a more desirable perfection. To complain of the necessity of dying is to accuse Nature of not having condemned us to perpetual infancy."

Council of Florence (1439 A.D.):

"The souls of those who, after baptism, did not incur any spot of sin, and of those who, after committing sin, were purified in life and by purgatorial pains, are immediately received in heaven, and there they clearly behold God, as He is one and triune with a perfection proportionate to each one's merits."

Martin Luther:

POST REFORMATION.

dust, and see corruption; but their souls (which neither die nor sleep), having an immortal substance, immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day. Besides these two places for souls separated from their bodies, the Scripture acknowledgeth

none.".

Episcopal Prayer Book:

"Almighty God, with whom do live the spirits of those who depart hence in the Lord, and with whom the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity."

John Wesley (Letters'):

"What is the essential part of heaven? Undoubtedly it is to see God, to know God, to love God. We shall then know both his nature, and his works of creation and providence and of redemption. Even in paradise, in the intermediate state between death and the resurrection, we shall learn more concerning these in an hour, than we could in an age, during our stay in the body. We cannot tell indeed how we shall then exist, or what kind of organs we shall have; the soul will not be encumbered with flesh and blood; but probably it will have some sort of ethereal vehicle, even before God clothes us with our noble house of empyrean light.'»

Catholic Encyclopædia:

"The blessed dead (after the resurrection with glorified bodies) enjoy, in the company of Christ and the angels, the immediate vision of God face to face, being supernaturally elevated by the light of glory so as to be capable of such a vision. There are infinite degrees of glory corresponding to degrees of merit, but all are unspeakably happy in the eternal possession of God."

CLERGY MEN AND THEOLOGIANS: RECENT.

Charles H. Spurgeon:

"I believe that heaven is a fellowship of the saints, and that we shall know one another there. I have often thought I should love to see Isaiah. . . I am sure I should want to find out good George Whitefield. . . . We shall have a choice company in heaven when we get there."

Henry Ward Beecher:

"I believe I shall know my friends, and that they will know me in heaven; but there will be a great difference between the knowing in this life and the knowing in that. I know that we shall be as angels of God; I know we shall be as the sons of God."

Charles Kingsley:

"Brother,' said the abbot, 'make ready for me the divine elements, that I may consecrate them.' And he asking the reason therefor, the saint replied, That I may partake thereof with all my brethren before I depart

"Were it the will of the Creator to change his arrangements for mankind, and to determine that they should henceforth live in this world ten or a hundred times as long as they do at present, no one would feel that new souls would be required for the execution of the design. And in the mere conception of unlimited existence there is nothing more amazing than in that of unlimited non-existence; there is no more mystery in the mind living for ever in the future, than in its having been kept out of life through an eternity in the past. .. It is far more incredible that from not having been, we are, than that from actual being, we shall continue to be."

Phillips Brooks:

"If we could only know, somewhat as John must have known after his vision, the presence of God into which our friend enters on the other side, the higher standards, the larger fellowship with all his race and the new assurance of immortality in God; if we could know all this how all else would give way to something almost like a burst of triumph as the soul which we loved went forth to such enlargement, to such glorious consummation of life."

C. C. Everett (Immortality and Other Essays'):

"Death is a sleep and an awaking; and we must believe that the soul emerges from the darkness of this sleep such as it was when it entered into it. The spirit will stand forth beautiful or deformed, pure or defiled, strong or weak, complete or imperfect, healthful or diseased, according to its nature while it was living, half concealed, in the tabernacle of flesh. Death we believe leaves the spirit free to follow its own gravitation. He that

struggles after the right and good . . . that spirit shall mount up into the realms of blessedness and peace; while those whose love has been downwards, and not up, shall fall . . . .” Mgr. Vaughan ('Man or Ape'):

"As to the past we are creatures of yesterday. As to the future, we are everlasting. We are children of eternity, not of time, It is in the future, endless existence that, as Christian faith assures us, our mental capacities will receive their full development, and all our aspirations will be completely gratified. The infinite, wise and beneficent Creator, who has filled our hearts with most ardent yearnings after an eternal life of light, happiness and love, has made ample provision for their realization."

Borden P. Bowne (in North American Review, 1910):

"We have the sure conviction that moral and spiritual interests are the higher things in life, and we have also the clear conviction that these interests find no adequate completion and fulfilment in the life that now is.... Our reason, our conscience, our spiritual aspirations, carry us beyond the actual and beyond all that is possible under terrestrial conditions. These are the things within us which bear witness to immortality. All thinking about the world presupposes it to be rational, and if life is to end with the earthly act, then the play is a farce, a hideous opera bouffe, and there is no reason in it."

Prof. H. A. Youtz (in Biblical World, 1912):

"The Christian doctrine of a future life has for its core and center the affirmation of the permanence of the spiritual order. The spiritual universe can be trusted and all spiritual achievement is secure. Goodness and love and courage and the spirit of service we cannot believe that these can perish in a spiritual world. . . . They will survive in any spiritual world that is continuous with the life we know. And since character and love are not abstract ideals but concrete facts - expressions of personality- their continuance point to the persistence of personal identity."

Thomas Paine:

NON-CHURCH MEN.

"I trouble not myself_about the manner of future existence. I content myself with believing, even to positive conviction, that the Power which gave me existence is able to continue it in any form and manner he pleases, either with or without this body; and it appears more probable to me that I shall continue to exist hereafter, than that I should have existence as I now have, before that existence began." "I hope for happiness beyond this life."

Robert G. Ingersoll:

"The larger and the nobler faith in all that is and is to be tells us that death, even at its worst, is only perfect rest. . . There is this consolation: the dead do not suffer. If they live again, their lives will surely be as good as ours. We have no fear. We are all children of the same mother, and the same fate awaits us all. We, too, have our religion, and it is this -help for the living, hope for the dead.”

Kant:

SCIENTISTS, POETS, LITERATI.

"After death the soul possesses self-consciousness, otherwise it would be the subject of spiritual death, which has already been disproved. With this self-consciousness necessarily remains personality and the consciousness of personal identity."

Benjamin Franklin:

"Life is a state of embryo, a preparation for life. A man is not completely born until he has passed through death."

Charles Darwin (Life and Letters'):

"Believing as I do that man in the distant future will be a far more perfect creature than he now is, it is an intolerable thought that he and all other sentient beings are doomed to complete annihilation after such long-continued slow progress."

John Stuart Mill (Essay on Theism'):

"All the probabilities in the case of a future life are that such as we have been made or have made ourselves before the change, such we shall enter into the life hereafter; and that the fact of death will make no sudden break in our spiritual life. If there be a future life, it will be at least as good as the present, and will not be wanting in the best features of the present life, improvability by our own efforts." Thomas Carlyle:

"Man endures but for an hour, and is crushed before the moth. Yet in the being and in the working of a faithful man is there already (as all faith from the beginning, gives assurance) a something that pertains not to this wild death-element of Time, but that which triumphs over Time, and is, and will be, when Time shall be no more."

Ralph Waldo Emerson:

"Of what import this vacant sky, these puffing elements, these insignificant lives, full of selfish loves, quarrels and ennui? Everything is prospective, and man is to live hereafter. . . All the comfort I have found teaches me to confide that I shall not have less in times and places that I do not yet know. ... All I have seen teaches me to trust the Creator for all I have not seen. Whatever it be which the great Providence prepares for us, it must be something large and generous, and in the great style of his works." George Eliot:

L

"This is life to come

Which martyred men have made more glorious
For us to strive to follow. May I reach
That purest heaven; be to other souls
The cup of strength in some great agony;
Enkindle generous ardor; feed pure love;
Beget the smiles that have no cruelty;
Be the sweet presence of a good diffused,
And in diffusion ever more intense."

John Fiske (Through Nature to God')::

"So far as our knowledge of Nature goes the whole momentum of it carries us onward to the conclusion that the Unseen World, as the objective term in a relation of fundamental importance that has co-existed with the whole career of mankind, has a real existence. The lesson of evolution is that through all these weary ages the human soul has not been cherishing in religion a delusive phantom, but

in spite of seemingly endless groping and stumbling it has been rising to the recognition of its essential kinship with the ever-living God." Mark Twain (A Biography,' by Albert Bigelow Paine):

"I have never seen what to me seemed an atom of proof that there is a future life. And yet I am strongly inclined to expect one." Richard Watson Gilder (on the death of Alice Freeman Palmer):

"When fell to-day the word that she had gone,

Not this my thought: Here a bright journey ends
Here rests a soul unresting; here, at last,

Here ends the earnest struggle, that generous life-
For all her life was giving. Rather this,

I said (after the first swift, sorrowing pang)
Radiant with love, and love's unending power
Hence, on a new quest, starts an eager spirit
Hugo Münsterberg ('The Eternal Life,' 1905):

"Who dares to speak the word 'uncompleted'? Are the influences of our will confined to those impulses which directly and with our knowledge act on the nearest circle of our neighbors? Will not our friend, who left us in the best energy of his manhood, influence you and me and so many others throughout our lives, and what we gained from his noble mind

will it not work through us further and further, and may it not thus complete much of that which seemed broken off and uncompleted?»

The beckoning of a Father's hand we follow-
His love alone is there,
No curse, no care."

CHARLES GRAVES. FUTURE LIFE IN MYTHOLOGY. See MYTHOLOGY; NATURE WORSHIP.

FUTURISM, the word applied in 1911 by five Italian painters to a new theory of art which they claimed their own works exemplified. They themselves characterized their art as violently revolutionary," and exhibited paintings at that time (in the "first exposition of futurist paintings in Paris") which added zest to their declaration that "all truths taught

in schools and ateliers are abolished." Their guiding principles were sought in individual intuition and they declined to lean for support upon the example of the Greeks and the old masters, their frankly expressed purpose being the establishment of wholly new laws which should rescue modern painting from incertitude. Thus, Futurism is a movement away from old ideals and toward new ones, differentiated somewhat in this respect (and more obviously in methods of expression) from the nearly synchronous cubism.

FYFFE, fif, Charles Alan, English historian: b. Blackheath, Kent, England, December 1845; d. 19 Feb. 1892. He was graduated at Oxford in 1868; and called to the bar in 1876, but never practised. As correspondent of the Daily News during the Franco-Prussian War he is said to have sent to that journal the first account of the battle of Sedan that appeared in print. His historical works are distinguished by accuracy and a pleasing, perspicuous style. They include 'History of Greece' (1875), in a series of History Primers'; and the well-known 'History of Modern Europe' (1880, 1886, 1890), covering the period from 1792 to 1878.

FYLES, Franklin, American dramatic critic and author. In 1886 he became dramatic critic of the New York Sun. He wrote several successful plays, including the military dramas 'Cumberland '61' and 'The Girl I Left Behind Me' and some works in book form, among them 'The Theatre and Its People' (New York 1900), a popular account of the profession; A Ward of France'; 'Drusa Wayne,' etc.

FYNE LOCH, Scotland, an inlet of the sea extending northeast from Bute Sound in Argyll. It is abo t 44 miles in length and its width varies from three to eight miles; the average depth being from 50 to 70 fathoms. The rivers Fyne, Aray and Shira flow into it. Great quantities of herrings are caught in its waters, and it is a favorite summer resort for hundreds of city dwellers.

He

FYT, fit, or FEYDT, John, Flemish painter: b. Antwerp, 1611; d. there, 1661. He studied under Van den Birch, and at 20 was received into the Guild of Saint Luke. He spent a long time in Italy, as the numerous works executed there by him abundantly attest. His subjects embrace almost all living animals and reveal a deep knowledge of form. was associated with Jordaens, Willeborts, etc. Among the works which they executed together may be mentioned the 'Repose of Diana' (1650), in the Vienna Museum. He is represented in all the principal collections of the world; the Metropolitan Museum of New York has three fine specimens of dead game pieces. He also executed some gravures.

FYZABAD, fiz'o-băd, British India, a division of Oudh, in the United Provinces. Its area is 12,000 square miles, with a population of 6,646,362. Agriculture is in a prosperous state; wheat, rice and other cereals being grown extensively. Other crops are cotton, tobacco and indigo. The capital is Fyzabad, near the river Gogra, 75 miles east of Lucknow. It is rich in ancient remains and is a holy city of the Hindus. It has sugar factories and trades in the agricultural products of the region. A British commissioner resides in Fyzabad. Pop. 54,600.