logical division? Are we not at the same time describing them both in superlatives, only that we may satisfy the demands of rhetoric? What is that pain which does not become deadened after a thousand years? or what is the nature of that pleasure or happiness which never wearies by monotony? Earthly pleasures and pains are short in proportion as they are keen; of any others which are both intense and lasting we have no experience, and can form no idea. The words or figures of speech which we use are not consistent with themselves. For are we not imagining Heaven under the similitude of a church, and Hell as a prison, or perhaps a madhouse or chamber of horrors? And yet to beings constituted as we are, the monotony of singing psalms would be as great an infliction as the pains of hell, and might be even pleasantly interrupted by them. Where are the actions worthy of rewards greater than those which are conferred on the greatest benefactors of mankind? And where are the crimes which according to Plato’s merciful reckoning,—more merciful, at any rate, than the eternal damnation of so-called Christian teachers,—for every ten years in this life deserve a hundred of punishment in the life to come? We should be ready to die of pity if we could see the least of the sufferings which the writers of Infernos and Purgatorios have attributed to the damned. Yet these joys and terrors seem hardly to exercise an appreciable influence over the lives of men. The wicked man when old, is not, as Plato supposes (Rep. i. 330 D, E), more agitated by the terrors of another world when he is nearer to them, nor the good in an ecstasy at the joys of which he is soon to be the partaker. Age numbs the sense of both worlds; and the habit of life is strongest in death. Even the dying mother is dreaming of her lost children as they were forty or fifty years before, ‘pattering over the boards,’ not of reunion with them in another state of being. Most persons when the last hour comes are resigned to the order of nature and the will of God. They are not thinking of Dante’s Inferno or Paradiso, or of the Pilgrim’s Progress. Heaven and hell are not realities to them, but words or ideas; the outward symbols of some great mystery, they hardly know what. Many noble poems and pictures have been suggested by the traditional representations of them, which have been fixed in forms of art and can no longer be altered. Many sermons have been filled with descriptions of celestial or infernal mansions. But hardly even in childhood did the thought of heaven and hell supply the motives of our actions, or at any time seriously affect the substance of our belief. [Sidenote: _The immortality of the soul._]