But we must return to the question of immortality.
If unbelief in this respect made such progress among the more highly cultivated natures, the reason lay partly in the fact that the great earthly task of discovering the world and representing it in word and form, absorbed most of the higher spiritual faculties.We have already spoken of the inevitable worldliness of the Renaissance.But this investigation and this art were necessarily accompanied by a general spirit of doubt and inquiry.If this spirit shows itself but little in literature, if we find, for example, only isolated instances of the beginnings of biblical criticism, we are not therefore to infer that it had no existence.The sound of it was only overpowered by the need of representation and creation in all departments-- that is, by the artistic instinct; and it was further checked, whenever it tried to express itself theoretically, by the already existing despotism of the Church.This spirit of doubt must, for reasons too obvious to need discussion, have inevitably and chiefly busied itself with the question of the state of man after death.
And here came in the influence of antiquity, and worked in a twofold fashion on the argument.In the first place men set themselves to master the psychology of the ancients, and tortured the letter of Aristotle for a decisive answer.In one of the Lucianic dialogues of the time, Charon tells Mercury how he questioned Aristotle on his belief in immortality, when the philosopher crossed in the Stygian boat; but the prudent sage, although dead in the body and nevertheless living on, declined to compromise himself by a definite answer--and centuries later how was it likely to fare with the interpretation of his writings? All the more eagerly did men dispute about his opinion and that of others on the true nature of the soul, its origin, its pre-existence, its unity in all men, its absolute eternitY, even its transformations; and there were men who treated of these things in the pulpit.The dispute was warmly carried on even in the fifteenth century; some proved that Aristotle taught the doctrine of an immortal soul; others complained of the hardness of men's hearts, who would not believe that there was a soul at all, till they saw it sitting down on a chair before them; Filelfo, in his funeral oration on Francesco Sforza, brings forward a long list of opinions of ancient and even of Arab philosophers in favour of immortality, and closes the mixture, which covers a folio page and a half of print, with the words, 'Besides all this we have the Old and New Testaments, which are above all truth.' Then came the Florentine Platonists with their master's doctrine of the soul, supplemented at times, as in the case of Pico, by Christian teaching.But the opposite opinion prevailed in the instructed world.At the beginning of the sixteenth century the stumbling-block which it put in the way of the Church was so serious that Leo X set forth a Constitution at the Lateran Council in 1513, in defence of the immortality and individuality of the soul, the latter against those who asserted that there was but one soul in all men.Afew years later appeared the work of Pomponazzo, in which the impossibility of a philosophical proof of immortality is maintained;and the contest was now waged incessantly with replies and 'apologies,'