L ALFRED'S VERSION OF THE SOLILOQUIES
near there. Nor can we even see the moon, which is nearer us, just as it is. We know that it is broader than the earth, and yet it seems not broader to us sometimes than a shield, on account of the distance. Now thou hast heard that neither can we see aught of this world with the mind's eye entirely as it is; but by the part of it that we see we should believe the part that we cannot see. But it is promised us without any doubt, so soon as we come out of this world, and the soul is loosed from the prison of the body, that we shall know everything that we now wish to know, and much more than the great men the wisest of all in this world could know. And after doomsday it is promised us that we may see God openly see him wholly, just as he is; and know him ever afterwards just as well as he now knows us. Nor shall we ever afterward have any want of wisdom. He will conceal naught from us, who lets us know himself. But we shall then know all that we now wish to know even also that which we now do not wish to know. We shall all see God - both they who are here the worst and they who are here the best. All the good shall see him to their comfort and joy and happiness and glory; and the wicked shall see him just as the good, yet to their torment.'
As his sole authority for these thoughts Alfred then quotes from Jerome's Vulgate the parable of Dives and Lazarus - a passage frequently used by modern writers, as well as by the Christian Fathers, in speculations on the future state. And then comes the fitting conclusion, which is too good to omit:
'Now we may hear that both the departed good and the wicked know all that happens in this world, and also in the world in which they are. They know the greatest part, though they do not know it all before doomsday, and they have very much remembrance in that world of their
1 66. 4-67. 16.
2 Luke 16. 19-31.
