Part 23

Other Biblical writers referred to mankind as those who "dwell in houses of clay," and Job says: "They are destroyed from morning to evening; they perish forever, without any regarding it." In another place he says: "As the cloud is consumed and vanisheth away, so he that goeth down to the grave shall come up no more." Again he speaks of "the land of darkness and the shadow of death," and says: "Man dieth, and wasteth away: yea, man giveth up the ghost, and where is he? As the waters fail from the sea, and the flood decayeth and drieth up: so man lieth down, and riseth not." Job laments the pitiable conditions of his life, and complains that life was ever granted to him, and that even death can bring nothing to him except extinction.

Yet, if we examine Ecclesiastes, the book in which we find the single passage upon which many people base a belief in the non-future existence of animals, there are passages which are really no more positive as to the future of mankind. For example, "I said in my heart concerning the estate of the sons of men, that God might manifest them, and that they might see that they themselves are beasts. For that which befalleth the sons of men befalleth beasts; even one thing befalleth them. As the one dieth, so dieth the other; yea, they have all one breath, so that a man has no pre-eminence over a beast: for all is vanity. All go unto one place; all are of the dust, and all turn to the dust again." Again it is said: "For the living know that they shall die, but the dead know not anything, neither have they any more a reward, for the memory of them is forgotten;" and "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor device, nor knowledge, nor wisdom in the grave whither thou goest."

By interpreting these words literally, there is but one conclusion relative to a future spiritual life, namely, that there is absolutely no distinction between man and his "lower brother" animals, and that when they die they all go to the same place. It is emphatically said that after death man knows nothing, receives no reward, and can do no work. Job has the same gloomy strain running through his writings, and Ecclesiastes gives a most morbid and gloomy view of death.

However, no modern Biblical scholar accepts these passages in this literal light, for it is known that they were written symbolically, or as parables, and were not intended to be literally interpreted. They have a spiritual significance. We are, however, not interested here so much with this spiritual sense as we are with the literal implication of the translation. Therefore, according to this literal meaning of the two texts, if we accept them to prove that animals have no future life, we are forced to believe by at least fourteen passages, of equal if not greater power, that man shares their same fate after death. No man has a right to select certain passages from the same book of the Bible and say that they shall be accepted literally, and that other passages of equal merit shall be interpreted otherwise. They must all be treated the same.

All scholars are familiar with that remarkable eleventh book of Homer's Odyssey, known as the Necromanteia, or Invocation of the Dead, and in it Ulysses descends into the regions of the departed spirits to invoke them and obtain advice as to his future adventures. One commentator says: "He sails to the boundaries of the ocean, and lands in the country of the Cimmerians, who dwell in perpetual cloud and darkness, and in whose country are the gates leading to the regions of the dead." All is darkness, discontent, hunger; nothing is said of virtue, wisdom, beauty, happiness. Only bitter gloom! No wonder this heathen poet considered, with such views of a future life, sensual pleasures as the chief object of this life.

The following dialogue between the inhabitants of the earth and the dweller in the regions of the dead--between Ulysses and Achilles--is remarkable for its horrible depiction of the future life:

"Through the thick gloom his friend Achilles knew, As he speaks the tears dissolve in dew. 'Comest thou alive to view the Stygian bounds, Where the wan spectres walk eternal rounds; Nor fear'st the dark and dismal waste to tread, Thronged with pale ghosts familiar with the dead?' To whom with sighs, 'I pass these dreadful gates To seek the Theban, and consult the Fates; For still distressed I roam from coast to coast, Lost to my friends and to my country lost. But sure the eye of Time beholds no name So blessed as thine in all the rolls of fame; Alive we hailed thee with our guardian gods, And, dead thou rulest a king in these abodes.' 'Talk not of ruling in this dolorous gloom, Nor think vain words (he cried) can ease my doom. Rather I'd choose laboriously to bear A weight of woes and breathe the vital air, A slave for some poor hind that toils for bread, Than reign the sceptered monarch of the dead.'"

Yet, even this outpouring of hopeless words by the heathen poet is encouraging when compared to the writings of the Psalmist, of Solomon or Job, for those who have gone beyond the grave still have memory, an interest in their friends on earth, love and desire. But no such hope exists for man, if we are to accept literally all the passages of Scripture which have been quoted. By such interpretation, man passes after death into eternal darkness, forgetfulness, silence, "where there is no work, nor device, nor knowledge, nor wisdom--where even his very thoughts perish." If these particular passages are to be accepted as final on the subject, there is no future life for either man or animal. They are too definite to admit of any interpretation that might soften or alter their meaning.

It may be shocking to some to compare the belief of an ancient Greek and the teachings of a Latin Epicurean with the sacred writings of the Bible. Yet, it may be even more startling to point out that some of the teachings of the Epicurean sensualist are quite as good as some of those of the writers of the sacred texts, and that those of the Greek poet are far better and more spiritual! There is no denying that these are the facts, if we are to be bound by literal interpretation, unless we throw to the winds all reason and common-sense.

This leads us back to the point previously mentioned; and we must determine if the authorised version gives a full and truthful interpretation of the Hebrew original. Even a man who does not pretend to scholarship knows that it does not. The word "perish," for example, is not found at all in the Hebrew text, nor is the idea expressed; the words which our translation twice renders as "beasts that perish," is, in the original Hebrew, "dumb beasts." By comparing a number of the translations of the Psalms, into various languages--Psalm XLIX, for example--we find that few, if any, of them suggest the idea of "perishing" in the sense of annihilation. First, let us consider the Jewish Bible, which is acknowledged to be the most accurate translation in the English language, and carefully read it. In verses 12 and 20 of the above Psalm, where the passage is found, the translation reads: "Man that is in honour, and understandeth this not, is like the beasts that are irrational." In a footnote the word "dumb" is offered as an alternative for "irrational." Brunton's translation of the Septuagint is similar, and reads: "Man that is in honour understands not, he is compared to the senseless cattle, and is like them." Wycliffe's Bible, which is translated from the Vulgate, reads thus: "A man whanne he was in honour understood it not; he is compared to unwise beestis, and is maad lijk to tho." The "Douay" Bible, put forth by the English Catholic College of Douay and which is received by the Catholic Church in England, gives the passage: "Man, when he was in honour, did not understand; he hath been compared to senseless beasts, and made like to them." Many other versions might be cited, and very few of them even suggest the idea of annihilation. If, for argument's sake, we suppose that the word "perish" has been correctly translated, it by no means follows that annihilation is signified. Read, for example, the tenth verse of the same Psalm in our authorised translation: "For he seeth that wise men die, and likewise the fool and the brutish person perish, and leave their wealth to others." Certainly no intelligent person would interpret this passage as declaring that the wise and the foolish and the brutish have no life after the body dies.

It is plain, therefore, that we may dismiss forever the idea that the Psalmist believed the beasts had no future life, and the citation may be rejected as absolutely irrelevant to the subject, and the only one that appears to make any definite statements as to the future life of the lower animals. Every student of the Bible will at once recognise how necessary it is that the original meaning of the Hebrew text should be known, and that the Psalmist should not be accused of setting forth a doctrine of such great importance, whether true or false, when he may never even have thought or suggested it.

Having disposed of the possibility of a misunderstanding of the real meaning of the "beasts that perish," let us consider the quotation from Ecclesiastes, the only one that refers to the future state of animals. "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" We find an admission here that, whether the spirit ascends or descends, man and beasts alike have the immortal spark. The Hebrew version is precisely the same as our authorised translation. Read, not an isolated verse, but the entire passage:

"I said in mine heart concerning the estate of the sons of man, that God might manifest them, and that they might see that they themselves are beasts.

"For that which befalleth the sons of men befalleth beasts; even the one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no pre-eminence above a beast: for all is vanity.

"All go to one place; all are of the same dust, and all turn to dust again.

"Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?

"Wherefore I perceive that there is nothing better than that a man should rejoice in his own works; for that is his portion; for who shall bring him to see what shall be after him?"

These verses tell their own story. It matters little whether Solomon wrote this book in his later years; it is, in any event, the confession of one who has had all the good things of this world, and who saw the emptiness of them all, and who sums up life with the words "Vanity of vanities, all is vanity." Finally the author ironically advises his readers to trust only in the good of their labour.

Thus it is shown that the quotation from the Psalms in no way justifies the belief in the annihilation of beasts, and that the one from Ecclesiastes has been entirely and wrongfully misunderstood and interpreted. In no way do the Scriptures deny future life to the lower animals, but in all ways, if intelligently understood, imply that man and beasts have, equally, a share in a future life beyond the grave.

As we have found out that the Scriptures, contrary to the popular belief, do not deny a future life to our lower brethren, the animals, let us see if they actually declare a future world for them in the same way that they do for man. Man's immortality, as we know, is taught in the Old Testament rather by inference than by direct affirmation. This is possibly due to the fact that the writers of the manifold books, which were at a late date selected from a large number and made into one big volume which forms our Bible, thought as a matter of course that man lived on after death, and never thought it necessary to assert that which every one knew.

But if we accept the teachings of the Old Testament, inference gives much stronger testimony to the immortality of animals than it does to the immortality of man, for while in neither case is there a direct assertion of a future life, yet there is no direct denial of future life to the animals, as has been shown to be the case with man.

All Divine Law includes a protection for the beasts, and the laws of the Sabbath were in essence a spiritual and not only a physical ordinance. The ancient Scriptures have innumerable provisions against mistreating or giving unnecessary pain to the lower animals; and these provisions stand side by side in the Divine Law with those which speak of man. Note, for example, the prohibition of "seething a kid in its mother's milk." Again, there is a statement that the ox in treading out the corn is not to be muzzled, lest he suffer hunger in the presence of food which he may not eat.

In the following sentences from the Book of Jonah, it is plainly seen that the Deity has not failed to take notice of the animals: "And should I not spare Nineveh, that great city, wherein are more than six score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" Again, in the Psalms, "Every beast of the forest is mine, and the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field are mine." Other passages that proclaim God as the protector of beasts, as well as man, might be cited, for the Bible makes frequent mention of them. Each of these Scriptures unquestionably proves that God has an interest in all His creatures, and that each shares His universal love.

No one can deny that Genesis, ninth chapter and fifth verse, refers to a future life for beasts as well as man; it is a part of the law which was given to Noah and which was the forerunner of the fuller law handed down through Moses: "Surely, your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of every man; at the hand of every man's brother will I require the life of man." According to the Mosaic law, an ox which kills a man is subject to death, exactly as a human murderer. Why should the animal be punished by death, if he has no soul to be forfeited?

It should be remembered that while there are no Scriptural passages that definitely promise immortality to animals, there are many which infer it. Moreover, we should not expect to gain definite information on the subject from the Bible, for it was written for human beings and not for animals. If there are few direct references to the future life of man, surely there must be still fewer to that of animals!

But just as man has for countless ages had within himself an everlasting witness to his own immortality, so do we find that all who have really become acquainted with the lower animals, with their unselfishness, parental love, devotion to duty, generosity, wonderful mentality, and self-sacrifice--all those who know them realise that they are subject to the same moral law as man and share with him a future life.

Lamartine beautifully expresses a future hope for his faithful dog:

"I cannot, will not, deem thee a deceiving, Illusive mockery of human feeling, A body organized, by fond caress Warmed into seeming tenderness; A mere automaton, on which our love Plays, as on puppets, when their wires we move. No! when that feeling quits thy glazing eye, 'Twill live in some blest world beyond the sky."