E5P41S
Scholium — Part V
Latin
Communis vulgi persuasio alia videtur esse. Nam plerique videntur credere se eatenus liberos esse quatenus libidini parere licet et eatenus de suo jure cedere quatenus ex legis divinæ præscripto vivere tenentur. Pietatem igitur et religionem et absolute omnia quæ ad animi fortitudinem referuntur, onera esse credunt quæ post mortem deponere et pretium servitutis nempe pietatis et religionis accipere sperant nec hac spe sola sed etiam et præcipue metu ne diris scilicet suppliciis post mortem puniantur, inducuntur ut ex legis divinæ præscripto quantum eorum fert tenuitas et impotens animus, vivant et nisi hæc spes et metus hominibus inessent, at contra si crederent mentes cum corpore interire nec restare miseris pietatis onere confectis vivere longius, ad ingenium redirent et ex libidine omnia moderari et fortunæ potius quam sibi parere vellent. Quæ mihi non minus absurda videntur quam si quis propterea quod non credit se posse bonis alimentis corpus in æternum nutrire, venenis potius et lethiferis se exsaturare vellet vel quia videt mentem non esse æternam seu immortalem, ideo amens mavult esse et sine ratione vivere: quæ adeo absurda sunt ut vix recenseri mereantur.
English (Elwes 1883)
The general belief of the multitude seems to be different. Most people seem to believe that they are free, in so far as they may obey their lusts, and that they cede their rights, in so far as they are bound to live according to the commandments of the divine law. They therefore believe that piety, religion, and, generally, all things attributable to firmness of mind, are burdens, which, after death, they hope to lay aside, and to receive the reward for their bondage, that is, for their piety and religion; it is not only by this hope, but also, and chiefly, by the fear of being horribly punished after death, that they are induced to live according to the divine commandments, so far as their feeble and infirm spirit will carry them.
If men had not this hope and this fear, but believed that the mind perishes with the body, and that no hope of prolonged life remains for the wretches who are broken down with the burden of piety, they would return to their own inclinations, controlling everything in accordance with their lusts, and desiring to obey fortune rather than themselves. Such a course appears to me not less absurd than if a man, because he does not believe that he can by wholesome food sustain his body for ever, should wish to cram himself with poisons and deadly fare; or if, because he sees that the mind is not eternal or immortal, he should prefer to be out of his mind altogether, and to live without the use of reason; these ideas are so absurd as to be scarcely worth refuting.
Modern English
The common persuasion of the multitude seems to be otherwise. Most people appear to believe that they are free insofar as they are permitted to follow their lusts, and that they give up their right insofar as they are bound to live according to the prescription of divine law. They therefore believe that piety and religion, and in general all things that concern strength of mind, are burdens, which they hope to lay aside after death and to receive the reward of their bondage, namely piety and religion. They are induced to live according to divine law's prescription, as far as their feeble and powerless spirit allows, not only by this hope but also and chiefly by the fear of being punished with dreadful torments after death.
If people had no such hope or fear, but instead believed that minds perish with the body and that no further life remains for the wretches worn down by the burden of piety, they would return to their own character and want to govern everything according to their lusts, preferring to be ruled by fortune rather than by themselves. This seems to me no less absurd than if someone, because they do not believe they can nourish their body forever on wholesome food, should prefer to fill themselves with poisons and deadly fare; or if, seeing that the mind is not eternal or immortal, they therefore prefer to be mad and to live without reason. These things are so absurd, they scarcely deserve mention.