now, animals transmigrate, experiencing their changes through the loss or acquisition of intellect and folly." The general doctrine of metempsychosis is stated and implied very frequently in many of the Platonic dialogues. Some recent writers have tried to explain these representations as figures of speech, not intended to portray the literal facts, but merely to hint their moral equivalents. Such persons seem to us to hold Plato's pages in the full glare of the nineteenth century and read them in the philosophic spirit of Bacon and Comte, instead of holding them in the old shades of the Academy and pondering them in the marvelling spirit of Pythagoras and Empedocles. We are led by the following considerations to think that Plato really meant to accredit the transmigration of souls literally. First, he often makes use of the current poetic imagery of Hades, and of ancient traditions, avowedly in a loose metaphorical way, as moral helps, calling them "fables." But the metempsychosis he sets forth, without any such qualification or guard, with so much earnestness and frequency, as a promise and a warning, that we are forced, in the absence of any indication to the contrary, to suppose that he meant the statements as sober fact and not as mythical drapery. As with a parable, of course we need not interpret all the ornamental details literally; but we must accept the central idea. And in the present case the fundamental thought is that of repeated births of the soul, each birth trailing retributive effects from the foregone. For example, the last four chapters of the tenth book of the Republic contain the account of Erus, a Pamphylian, who, after lying dead on the battle field ten days, revived, and told what he had seen in the other state. Plato in the outset explicitly names this recital an "apologue." It recounts a multitude of moral and physical particulars. These details may fairly enough be considered in some degreeas mythical drapery, or as the usual traditional painting; but the essential conception running through the account, for the sake of which it is told, we are not at liberty to explain away as empty metaphor. Now, that essential conception is precisely this: that souls after death are adjudged to Hades or to heaven as a recompense for their sin or virtue, and that, after an appropriate sojourn in those places, they are born again, the former ascending, squalid and scarred, from beneath the earth, the latter descending, pure, from the sky. In perfect consonance with this conclusion is the moral drawn by Plato from the whole narrative. He simply says, "If the company will be persuaded by me, considering the soul to be immortal and able to bear all evil and good, we shall always persevere in the road which leads upwards."