indestructibility of the soul and body (although they were not eternal), he contrived so to arrange them that virtue might conquer and vice be overcome as far as possible; giving them a seat and room adapted to them, but leaving the direction of their separate actions to men's own wills, which make our characters to be what they are. 'That is very probable.' All things which have a soul possess in themselves the principle of change, and in changing move according to fate and law; natures which have undergone lesser changes move on the surface; but those which have changed utterly for the worse, sink into Hades and the infernal world. And in all great changes for good and evil which are produced either by the will of the soul or the influence of others, there is a change of place. The good soul, which has intercourse with the divine nature, passes into a holier and better place; and the evil soul, as she grows worse, changes her place for the worse. This,--as we declare to the youth who fancies that he is neglected of the Gods,--is the law of divine justice--the worse to the worse, the better to the better, like to like, in life and in death. And from this law no man will ever boast that he has escaped. Even if you say--'I am small, and will creep into the earth,' or 'I am high, and will mount to heaven'--you are not so small or so high that you shall not pay the fitting penalty, either here or in the world below. This is also the explanation of the seeming prosperity of the wicked, in whose actions as in a mirror you imagined that you saw the neglect of the Gods, not considering that they make all things contribute to the whole. And how then could you form any idea of true happiness?--If Cleinias and Megillus and I have succeeded in persuading you that you know not what you say about the Gods, God will help you; but if there is still any deficiency of proof, hear our answer to the third opponent.