In the centre of the world of the Platonic Dialogues stands the personality of Socrates. We need not here touch upon the historical aspect of that personality. It is a question of the character of Socrates as it appears in Plato. Socrates is a person consecrated by his dying for truth. He died as only an initiate can die, as one to whom death is merely a moment of life like other moments. He approaches death as he would any other event in existence. His attitude towards it was such that even in his friends the feelings usual on such an occasion were not aroused. Phaedo says this in the _Dialogue on the Immortality of the Soul_: "Truly I found myself in the strangest state of mind. I had no compassion for him, as is usual at the death of a dear friend. So happy did the man appear to me in his demeanour and speech, so steadfast and noble was his end, that I was confident that he was not going to Hades without a divine mission, and that even there it would be as well with him as it is with any one anywhere. No tender-hearted emotion overcame me, as might have been expected at such a mournful event, nor on the other hand was I in a cheerful mood, as is usual during philosophical pursuits, and although our conversation was of this nature; but I found myself in a wondrous state of mind and in an unwonted blending of joy and grief when I reflected that this man was about to die." The dying Socrates instructs his disciples about immortality. His personality, which had learned by experience the worthlessness of life, furnishes a kind of proof quite different from logic and arguments founded on reason. It seems as if it were not a man speaking, for this man was passing away, but as if it were the voice of eternal truth itself, which had taken up its abode in a perishable personality. Where a mortal being is dissolving into nothing, there seems to be a breath of the air in which it is possible for eternal harmonies to resound. We hear no logical proofs of immortality. The whole discourse is designed to lead the friends where they may behold the eternal. Then they will need no proofs. Would it be necessary to prove that a rose is red, to one who has one before him? Why should it be necessary to prove that spirit is eternal, to one whose eyes we have opened to behold spirit? Experiences, inner events, Socrates points to them, and first of all to the experience of wisdom itself.