4 legal norms14 which seek to protect him; in effect, law seeks to protect the human being for even after his death, e.g., in imposing the respect for his mortal remains15. To those who are alive, it is of fundamental importance the intangibility of their own legal personality, as a limit to all the manifestations of arbitrary State - or any other - power. But the thinkers who in the past have sustained, in the domain of Law, the communion between all human beings16, have thought only in those who are alive. In my view, this communion extends also to the dead, in relation to those who have survived them. 9. In the present case Bámaca Velásquez, the Court has duly taken into account and stressed the importance of the respect for the mortal remains of a person, and the special meaning that this has in particular for the maya culture, to which belonged the victim, Mr. Efraín Bámaca Velásquez. In distinct parts of the present Judgment, the Court has taken note that, for those who belong to that culture, the cultural cycle formed by life and death is closed with the burial rites, which provide a "convivencia" of the living with the dead and an "encounter" between generations17. These "encounters" of the living with their dead have a whole pedagogy, which preserves an "integrated culture", and renders it possible that "values of an ethical and moral kind" be assimilated by the sons and grandsons, who benefit themselves from all the accumulated experience18. Thus, one is not only before an encounter of the dead with his own ancestors, but also before the projection of this encounter into the persons of the living, of the new generations19. II. The Projection of Human Suffering in Time. 10. In the public hearing on reparations, of 28-29 November 2001, before this Court, in the present case Bámaca Velásquez, the projection in time of the suffering of the widow of the victim, Mrs. Jennifer Harbury, was pointed out. She herself declared that since what occurred, one decade ago (in 1992), with her husband, until the present, the "very hard reality" of the facts has awaken in her constant "nightmares", has made her hear "cries in the night" (imagining her 14 . Already in my Separate Opinion in the Blake versus Guatemala case (Judgment as to the merits, of 24.01.1998), I saw it fit to indicate the décalage between the chronological time, the biological time (of the life of the human beings), and the time of the juridical solutions: the time in which we live, - I observed, "besides being an unfathomable mystery which has always accompanied human existence from the beginning until its end, is indifferent to legal solutions devised by the human mind; and the time of human beings, applied to their legal solutions as an element which integrates them, not seldom leads to situations which defy their own legal logic", - as illustrated by the present Blake case (paragraph 6). 15 . Vicente Ráo, O Direito e a Vida dos Direitos, 5a. ed., São Paulo, Ed. Rev. dos Tribs., 1999, p. 52. 16 . Cf., e.g., ibid., pp. 923 and 641. 17 . Paragraph 81, and cf. par. 21. As pointed out in a declaration by an expert before the Court (taken into account by this latter), the rendering of the mortal remains allows the family to "reintegrate" in a body the spirit, and "to close down the cultural cycle" of life and death; cf. CtIADH, Transcripciones de la Audiencia Pública..., op. cit. infra n. ( ), pp. 71-72, and cf. p. 64. 18 . Paragraph 20(c), and cf. par. 21(a). 19 . CtIADH, Transcripciones de la Audiencia Pública..., op. cit. infra n. (20), p. 118.