maxim, that all her
misfortunes will at last determine in her own destruction, dissolution,
and annihilation.

But (said he, looking upon me) I should be impertinent, should I say
anything upon this subject, when we have heard you but now discourse
so fully against those that would persuade us that Epicurus's doctrine
about the soul renders men more disposed and better pleased to die
than Plato's doth. Zeuxippus therefore subjoined and said: And must our
present debate be left then unfinished because of that? Or shall we
be afraid to oppose that divine oracle to Epicurus? No, by no means, I
said; and Empedocles tells us that

What's very good claims to be heard twice.

Therefore we must apply ourselves again to Theon; for I think he was
present at our former discourse; and besides, he is a young man, and
needs not fear being charged by these young gentlemen with having a bad
memory.

Then Theon, like one constrained, said: Well then, if you will
needs have me to go on with the discourse, I will not do as you did,
Aristodemus. For you were shy of repeating what this gentleman spoke,
but I shall not scruple to make use of what you have said; for I think
indeed you did very well divide mankind into three ranks; the first of
wicked and very bad men, the second of the vulgar and common sort, and
the third of good and wise men. The wicked and bad sort then, while they
dread any kind of divine vengeance and punishment at all, and are by
this deterred from doing mischief, and thereby enjoy the greater quiet,
will live both in more pleasure and in less disturbance for it. And
Epicurus is of opinion that the only proper means to keep men from doing
ill is the fear of punishments. So that we should cram them with more
and more superstition still, and raise up against them terrors, chasms,
frights, and surmises, both from heaven and earth, if their being
amazed with such things as these will make them become the more tame and
gentle. For it is more for their benefit to be restrained from criminal
actions by the fear of what comes after death, than to commit them and
then to live in perpetual danger and fear.

As to the vulgar sort, besides their fear of what is in hell, the hope
they have conceived of an eternity from the tales and fictions of the
ancients, and their great desire of being, which is both the first and
the strongest of all, exceed in pleasure and sweet content of mind that
childish dread. And therefore, w