And therefore it is very plain that with the belief of immortality they take away the sweetest and greatest hopes the vulgar sort have. And what shall we then think they take away from the good and those that have led pious and just lives, who expect no ill after dying, but on the contrary most glorious and divine things? For, in the first place, athletes are not used to receive the garland before they have performed their exercises, but after they have contested and proved victorious; in like manner is it with those that are persuaded that good men have the prize of their conquests after this life is ended; it is marvellous to think to what a pitch of grandeur their virtue raises their spirits upon the contemplation of those hopes, among the which this is one, that they shall one day see those men that are now insolent by reason of their wealth and power, and that foolishly flout at their betters, undergo just punishment. In the next place, none of the lovers of truth and the contemplation of being have here their fill of them; they having but a watery and puddled reason to speculate with, as it were, through the fog and mist of the body; and yet they still look upwards like birds, as ready to take their flight to the spacious and bright region, and endeavor to make their souls expedite and light from things mortal, using philosophy as a study for death. Thus I account death a truly great and accomplished good thing; the soul being to live there a real life, which here lives not a waking life, but suffers things most resembling dreams. If then (as Epicurus saith) the remembrance of a dead friend be a thing every way complacent; we may easily from thence imagine how great a joy they deprive themselves of who think they do but embrace and pursue the phantoms and shades of their deceased familiars, that have in them neither knowledge nor sense, but who never expect to be with them again, or to see their dear father and dear mother and sweet wife, nor have any hopes of that familiarity and dear converse they have that think of the soul with Pythagoras, Plato, and Homer. Now what their sort of passion is like to was hinted at by Homer, when he threw into the midst of the soldiers, as they were engaged, the shade of Aeneas, as if he had been dead, and afterwards again presented his friends with him himself, Coming alive and well, as brisk as ever; at which, he saith, They all were overjoyed. ("Iliad," v. 514 and 515) And should not we then,--when reason shows us that a real converse with persons departed this life may be had, and that he that loves may both feel and be with the party that affects and loves him,--relinquish these men that cannot so much as cast off all those airy shades and outside barks for which they are all their time in lamentation and fresh afflictions?