"The soul, therefore," he said, "Cebes, is most certainly immortal and imperishable, and our souls will really exist in Hades."
"Therefore, Socrates," he said, "I have nothing further to say against this, nor any reason for doubting your arguments. But if Simmias here, or any one else, has any thing to say, it were well for him not to be silent; for I know not to what other opportunity beyond the present any one can defer it, who wishes either to speak or hear about these things."
[129]. "But, indeed," said Simmias, "neither have I any reason to doubt what has been urged; yet, from the magnitude of the subject discussed, and from my low opinion of human weakness, I am compelled still to retain a doubt within myself with respect to what has been said."
"Not only so, Simmias," said Socrates, "but you say this well; and, moreover, the first hypotheses, even though they are credible to you, should nevertheless be examined more carefully; and if you should investigate them sufficiently, I think you will follow my reasoning as far as it is possible for man to do so; and if this very point becomes clear, you will inquire no further."
"You speak truly," he said.
"But it is right, my friends," he said, "that we should consider this—- that if the soul is immortal, it requires our care not only for the present time, which we call life, but for all time; and the danger would now appear to be dreadful if one should neglect it. [130]. For if death were a deliverance from every thing, it would be a great gain for the wicked, when they die, to be delivered at the same time from the body, and from their vices together with the soul; but now, since it appears to be immortal, it can have no other refuge from evils, nor safety, except by becoming as good and wise as possible. For the soul goes to Hades possessing nothing else than its discipline and education, which are said to be of the greatest advantage or detriment to the dead, on the very beginning of his journey thither. For, thus, it is said that each person's demon who was assigned to him while living, when he dies conducts him to some place, where they that are assembled together must receive sentence, and then proceed to Hades with that guide who has been ordered to conduct them from hence thither. But there having received their deserts, and having remained the appointed time, another guide brings them back hither again, after many and long revolutions of time. The journey, then, is not such as the Telephus of Æschylus describes it; for he says that a simple path leads to Hades; but it appears to me to be neither simple nor one, for there would be no need of guides, nor could any one ever miss the way, if there were but one. But now it appears to have many divisions and windings; and this I conjecture from our religious and funeral rites.[40] [131]. The well-ordered and wise soul, then, both follows, and is not ignorant of its present condition; but that which through passion clings to the body, as I said before, having longingly fluttered about it for a long time, and about its visible place,[41] after vehement resistance and great suffering, is forcibly and with great difficulty led away by its appointed demon. And when it arrives at the place where the others are, impure and having done any such thing as the committal of unrighteous murders or other similar actions, which are kindred to these, and are the deeds of kindred souls, every one shuns it and turns away from it, and will be neither its fellow-traveler nor guide; but it wanders about, oppressed with every kind of helplessness, until certain periods have elapsed; and when these are completed, it is carried, of necessity, to an abode suitable to it. But the soul which has passed through life with purity and moderation, having obtained the gods for its fellow-travelers and guides, settles each in the place suited to it. [132]. There are, indeed, many and wonderful places in the earth, and it is itself neither of such a kind nor of such a magnitude as is supposed by those who are accustomed to speak of the earth, as I have been persuaded by a certain person."
Whereupon Simmias said, "How mean you, Socrates? For I, too, have heard many things about the earth—not, however, those things which have obtained your belief. I would, therefore, gladly hear them."
"Indeed, Simmias, the art of Glaucus[42] does not seem to me to be required to relate what these things are. That they are true, however, appears to me more than the art of Glaucus can prove, and, besides, I should probably not be able to do it; and even if I did know how, what remains to me of life, Simmias, seems insufficient for the length of the subject. However, the form of the earth, such as I am persuaded it is, and the different places in it, nothing hinders me from telling."
"But that will be enough," said Simmias.
"I am persuaded, then," said he, "in the first place, that, if the earth is in the middle of the heavens, and is of a spherical form, it has no need of air, nor of any other similar force, to prevent it from falling; but that the similarity of the heavens to themselves on every side, and the equilibrium of the earth itself, are sufficient to support it; for a thing in a state of equilibrium when placed in the middle of something that presses it equally on all sides can not incline more or less on any side, but, being equally affected all around, remains unmoved. [133]. In the first place, then," he said, "I am persuaded of this."