so of all other things; the truth of which being granted he thinks he shall be able to prove that the soul is immortal.
This then being conceded by Cebes, Socrates[1] argues that every thing that is beautiful is so from partaking of abstract beauty, and great from partaking of magnitude, and little from partaking of littleness. Now it is impossible he argues that contraries can exist in the same thing at the same time, for instance the same thing cannot possess both magnitude and littleness, but one will withdraw at the approach of the other: and not only so, but things which, though not contrary to each other, yet always contain contraries within themselves cannot co-exist; for instance the number three has no contrary, yet it contains within itself the idea of odd, which is the contrary to even, and so three never can become even; in like manner heat while it is heat can never admit the idea of its contrary, cold. Now if this method of reasoning is applied to the soul it will be found to be immortal; for life and death are contraries, and never can co-exist, but wherever the soul is there is life, so that it contains within itself that which is contrary to death, and consequently can never admit of death; therefore it is immortal.
With this he closes his arguments in support of the soul's immortality. Cebes owns himself convinced, but Simmias, though he is unable to make any objection to the soundness of Socrates reasoning, cannot help still entertaining doubts on the subject. If, however, the soul is immortal, Socrates proceeds[2], great need is there in this life to endeavour to become as wise and good as possible. For if death were a deliverance from every thing it would be a great gain for the wicked, but since the soul appears to be immortal, it must go to the place suited to its nature. For it is said that each person's demon conducts him to a place where he receives sentence according to his deserts.
He then[3] draws a fanciful picture of the various regions of
