“Some of it will last,” said Arrian, “We must not expect impossibilities. I have heard him admit that it is impossible to be sinless already, but he bade us remember that it is possible to be always intent on not sinning.” “Did he mean,” asked I, “by ‘already,’ that we could not be sinless in this life, but that we might be sinless at what he calls the feast of the Gods, after death?” Arrian did not at once reply. Presently he said, “I do not think so. I believe he meant that we must not expect to be sinless as soon as we have reached the intermediate stage of what he calls ‘the half-educated man.’ We must wait till we have reached the further stage, that of complete education, where, as you said just now, a man never blames himself, because he does not find in himself any fault that he could blame.” Here Arrian made a still longer pause. Then he continued, in his usual slow, deliberate way, but with a touch of hesitation that was not usual with him, “I have here a few duplicates of my notes. Among them are some on the subject on which your remarks bear, and about which (I gather) you would like to question me—the immortality of the soul. In my hearing, he has seldom used that precise phrase. And, when he has used the epithet ‘immortal,’ it has generally applied to life like that of Tithonus—I mean, a deathless life in this present world. To desire such a life, deathless and free from disease, he thinks unreasonable. But I remember his saying once, that he was prepared for death, ‘_whether it were the death of the whole or of a certain part_’—that was his expression. And I think he may possibly believe that the Logos within us is reabsorbed, after death, into some kind of quintessential or divine fire from which it sprang. But I cannot say that this satisfies me.”