Though in the common experience we are tempted to conceive the persistence of a thing as an indiscernible conflation between spatial and temporal conditions, the real persistent things are those that generate time.
Or, more exactly, they provoke to their observer to measure along with their spatiality his own time. Only through the knowledge of his time someone can evaluate things’ ongoing duration.
The scientific means of measuring time do not imply the knowledge of your own time, being so far from it as it is the assumption that we can intellectually be placed in a timeless order. In this case, though we can discuss about the persistent things, their persistence is missed out, being slightly substituted by a state of indeterminate lack of temporality.
Differently, the knowledge of your own time presupposes to disclose a course of life inevitably surrounded by spatial realities and, for this reason, closer to the spatiality of persistent things. We might say that persistent things are reverberated by that personal spatiality temporally revealed.
From this point of view, a persistent thing as death, which spatially conquers the human body, preserves its persistence more through the words of those who speak about it using myths inspired from their course of life than through the discourse of a physician that puts it aside among other timeless biological facts. And myths always build spaces.