The Platonic Dialogues, thirty-five in number, discuss various subjects. One of the finest is “Phædo,” written to prove the immortal nature of the soul. It derives its name from the beloved disciple of Socrates, who is here made by Plato, prevented from being present himself, to describe their master’s death-scene and repeat his last discourse. Full of sublime and poetical conceptions, the “Phædo” aims at lifting the mind above the sensual to the spiritual and eternal; at foreshadowing the joys of the heavenly state, and painting death as a thing to be desired rather than feared, since it is the portal of bliss. The philosopher Cleom’brotus, on reading this Dialogue, is said to have thrown himself into the sea to exchange this life for the better one pictured by Plato. EXTRACT FROM PHÆDO. (Socrates, having proved the immortality of the soul to the satisfaction of all present in the prison, addresses them as follows.) “Then, Cebes, beyond question, the soul is immortal and imperishable, and our souls will truly exist in another world!” “I am convinced, Socrates,” said Cebes, “and have nothing more to object; but if my friend Simmias, or any one else, has any further objection, he had better speak out, and not keep silence, since I do not know to what other season he can defer the discussion, if there is anything which he wants to say or have said.” “I have nothing more to say,” replied Simmias; “nor can I see any reason for doubt after what has been said. But I still feel and cannot help feeling uncertain in my own mind, when I think of the greatness of the subject and the feebleness of man.” “Yes, Simmias,” replied Socrates, “that is well said; but O my friends! if the soul is really immortal, what care should be taken of her, not only in respect of the portion of time which is called life, but of eternity! And the danger of neglecting her from this point of view does indeed appear to be awful. If death had only been the end of all, the wicked would have had a good bargain in dying, for they would have been happily quit not only of their body, but of their own evil together with their souls. But now, inasmuch as the soul is manifestly immortal, there is no release or salvation from evil except the attainment of the highest virtue and wisdom. For the soul, when on her progress to the world below, takes nothing with her but nurture and education; and these are said greatly to benefit or greatly to injure the departed, at the very beginning of his pilgrimage in the other world. “Wherefore, Simmias, seeing all these things, what ought not we to do that we may obtain virtue and wisdom in this life? Fair is the prize, and the hope great!