18. To deal fairly with such arguments, they should be translated as far as possible into their modern equivalents. 'If the ideas of men are eternal, their souls are eternal, and if not the ideas, then not the souls.' Such an argument stands nearly in the same relation to Plato and his age, as the argument from the existence of God to immortality among ourselves. 'If God exists, then the soul exists after death; and if there is no God, there is no existence of the soul after death.' For the ideas are to his mind the reality, the truth, the principle of permanence, as well as of intelligence and order in the world. When Simmias and Cebes say that they are more strongly persuaded of the existence of ideas than they are of the immortality of the soul, they represent fairly enough the order of thought in Greek philosophy. And we might say in the same way that we are more certain of the existence of God than we are of the immortality of the soul, and are led by the belief in the one to a belief in the other. The parallel, as Socrates would say, is not perfect, but agrees in as far as the mind in either case is regarded as dependent on something above and beyond herself. The analogy may even be pressed a step further: 'We are more certain of our ideas of truth and right than we are of the existence of God, and are led on in the order of thought from one to the other.' Or more correctly: 'The existence of right and truth is the existence of God, and can never for a moment be separated from Him.' 19. The main argument of the Phaedo is derived from the existence of eternal ideas of which the soul is a partaker; the other argument of the alternation of opposites is replaced by this. And there have not been wanting philosophers of the idealist school who have imagined that the doctrine of the immortality of the soul is a theory of knowledge, and that in what has preceded Plato is accommodating himself to the popular belief. Such a view can only be elicited from the Phaedo by what may be termed the transcendental method of interpretation, and is obviously inconsistent with the Gorgias and the Republic. Those who maintain it are immediately compelled to renounce the shadow which they have grasped, as a play of words only. But the truth is, that Plato in his argument for the immortality of the soul has collected many elements of proof or persuasion, ethical and mythological as well as dialectical, which are not easily to be reconciled with one another; and he is as much in earnest about his doctrine of retribution, which is repeated in all his more ethical writings, as about his theory of knowledge. And while we may fairly translate the dialectical into the language of Hegel, and the religious and mythological into the language of Dante or Bunyan, the ethical speaks to us still in the same voice, and appeals to a common feeling.