112 ON THE ORIGIN OF CREMATION, 
around the body or the place of its sepulture; the soul being 
more and more fettered to the mortal part: “ Exitu autem coac- 
“ to, animam circa corpus magis magisque vinciri. Et revera 
“ ideo sic extort anime diu circa corpus ejusve sepulturam, vel 
“ locum in quo injecta manus est, pervagantur*.” “ On the 
“ contrary,” he says, “ those souls, which, during life, are loosed 
“ from corporeal bonds by a philosophical death, are translated 
“ to heaven even while the body exists.” _ 
It is not perfectly clear, however, whether Macrozrvs assigns 
this doctrine to Piato himself, or to his disciple PLotinus, who, 
he says, carried the principles of his master still farther. In 
the passage to which Macrosrus seems immediately to refer, 
Prato does not speak of those who die by violence, but in ge- 
neral of men leaving this world under moral contamination +. 
Elsewhere, indeed, he says, that, besides the immortal soul, the 
gods have placed in the body of man éidos Puyis bara, “ a kind 
“ of mortal soul.” This, according to his idea, includes the 
will and affections f. 
TerTuLuiaN has ascribed the same opinion to Democritus ; 
observing that he reasons from the growth of the nails and 
But it would seem that here he has rather’ 
mistaken the meaning of the language of Democritus ; as all 
that we can certainly infer from it is, that he held the ee 
of a future resurrection. 
JamBuicuus says, that “ fire destroyed whatever it ae ma- 
terial in the sacrifice, purified, and released it from the bonds 
“ of 
* Macros. Somn. Scipion. lib. i. p. 87. edit. Lugd. 1560. 
+ He expresses his sentiments in the following terms: "EyBgi:s 0: ys, @ Dire, rex0 1 soba 
men Cover xaei Ceegu, noel yeadec, nol oguror' 2 3: nal Byoure 4 rorcurn Puyn, Baguveros ve xl 
Anita mar es gay ogeToy <To7mOY, Qdew T& csidols te noel gdev. Phed. Puar. Oper. I. 
p- 81. 
+ Psat, Timeus, Op. iii. p. 69. || Terrunuran, ubi sup. 
