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.[156] 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? 29. Moreover, they that look upon death as the commencement of another and better life, if they enjoy good things, are the better pleased with them, as expecting much greater hereafter; but if they have not things here to their minds, they do not much grumble at it, but the hopes of those good and excellent things that are after death contain in them such ineffable pleasures and expectances, that they wipe off and wholly obliterate every defect and every offence from the mind, which, as on a road or rather indeed in a short deviation out of the road, bears whatever befalls it with great ease and moderation. But now, as to those to whom life ends in insensibility and dissolution,—since death brings to them no removal of evils, though it is afflicting in both conditions, yet is it more so to those that live prosperously than to such as undergo adversity. For it cuts the latter but from an uncertain hope of doing better hereafter; but it deprives the former of a certain good, to wit, their pleasurable living. And as those medicinal potions that are not grateful to the palate but yet necessary give sick men ease, but rake and hurt the well; just so, in my opinion, doth the philosophy of Epicurus, which promises to those that live miserably no happiness in death, and to those that do well an utter extinction and dissolution of the mind, while it quite obstructs the comfort and solace of the grave and wise and those that abound with good things, by throwing them down from a happy living into a deprivation of both life and being. From hence then it is manifest, that the contemplation of the loss of good things will afflict us in as great a measure as either the firm hope or present enjoyment of them delights us.