In the original there is a play on the words Ἅιδης and ἀείδης, which I can only attempt to retain by departing from the usual rendering of the former word. ----- “Most assuredly.” “Does not the soul, then, when in this state, depart to that which resembles itself, the invisible, the divine, immortal, and wise? and on its arrival there, is it not its lot to be happy, free from error, ignorance, fears, wild passions, and all the other evils to which human nature is subject, and, as is said of the initiated, does it not in truth pass the rest of its time with the gods? Must we affirm that it is so, Cebes, or otherwise?” “So, by Jupiter,” said Cebes. 69. “But, I think, if it departs from the body polluted and impure, as having constantly held communion with the body, and having served and loved it, and been bewitched by it, through desires and pleasures, so as to think that there is nothing real except what is corporeal, which one can touch and see, and drink and eat, and employ for sensual purposes; but what is dark and invisible to the eyes, which is intellectual and apprehended by philosophy, having been accustomed to hate, fear, and shun this, do you think that a soul thus affected can depart from the body by itself, and uncontaminated?” “By no means whatever,” he replied. “But I think it will be impressed with that which is corporeal, which the intercourse and communion of the body, through constant association and great attention, have made natural to it.” “Certainly.” “We must think, my dear Cebes, that this is ponderous and heavy, earthly and visible, by possessing which such a soul is weighed down, and drawn again into the visible world through dread of the invisible and of Hades, wandering, as it is said, amongst monuments and tombs, about which, indeed, certain shadowy phantoms of souls have been seen, being such images as those souls produced which have not departed pure from the body, but which partake of the visible, on which account also they are visible.” “That is probable, Socrates.” 70. “Probable indeed, Cebes; and not that these are the souls of the good, but of the wicked, which are compelled to wander about such places, paying the penalty of their former conduct, which was evil; and they wander about so long, until, through the desire of the corporeal nature that accompanies them, they are again united to a body; and they are united, as is probable, to animals having the same habits as those they have given themselves up to during life.” “But what do you say these are, Socrates?” “For instance, those who have given themselves up to gluttony, wantonness, and drinking, and have put no restraint on themselves, will probably be clothed in the form of asses and brutes of that kind. Do you not think so?” “You say what is very probable.” “And that such as have set great value on injustice, tyranny, and rapine, will be clothed in the species of wolves, hawks, and kites? Where else can we say such souls go?”