Phaedo. Then, Cebes, said he, it is perfectly certain 
 
 
 
 that the soul is
 immortal and imperishable, and our souls will exist somewhere in another
 world. I, said Cebes,
 have nothing more to say against that, and I cannot doubt your
 conclusions. But if Simmias, or anyone else, has anything to say, he would do
 well to speak, for I do not know to what other time than the present he could
 defer speaking, if he wishes to say or hear anything about those
 matters. But, said
 Simmias, I don’t see how I can doubt, either, as to the result of the
 discussion; but the subject is so great, 
 
 
 and
 I have such a poor opinion of human weakness, that I cannot help having some
 doubt in my own mind about what has been said. Not only that, Simmias, said Socrates, but
 our first assumptions ought to be more carefully examined, even though they seem
 to you to be certain. And if you analyze them completely, you will, I think,
 follow and agree with the argument, so far as it is possible for man to do so.
 And if this is made clear, you will seek no farther. That is true, he said. But my friends, he said, we ought to bear
 in mind, 
 
 
 that, if the soul is immortal, we
 must care for it, not only in respect to this time, which we call life, but in
 respect to all time, and if we neglect it, the danger now appears to be
 terrible. For if death were an escape from everything, it would be a boon to the
 wicked, for when they die they would be freed from the body and from their
 wickedness together with their souls. But now, since the soul is seen to be
 immortal, it cannot escape 
 
 
 from evil or be
 saved in any other way than by becoming as good and wise as possible. For the
 soul takes with it to the other world nothing but its education and nurture, and
 these are said to benefit or injure the departed greatly from the very beginning
 of his journey thither. And so it is said that after death, the tutelary genius
 of each person, to whom he had been allotted in life, leads him to a place where
 the dead are gathered together; then they are judged and depart to the other
 world 
 
 
 with the guide whose task it is to
 conduct thither those who come from this world; and when they have there
 received their due and remained through the time appointed, another guide brings
 them back after many long periods of time. Phaedo. 
 And the journey is not as Telephus
 says in the play of Aeschylus; 
 
 
 
 for he says a simple path leads to the lower world,
 but I think the path is neither simple nor single, for if it were, there would
 be no need of guides, since no one could miss the way to any place if there were
 only one road. But really there seem to be many forks of the road and many
 windings; this I infer from the rites and ceremonies practiced here on earth.
 Now the orderly and wise soul follows its guide and understands its
 circumstances; but the soul that is desirous of the body, as I said before,
 flits about it, and in the visible world for a long time, 
 
 
 and after much resistance and many sufferings is led away
 with violence and with difficulty by its appointed genius. And when it arrives
 at the place where the other souls are, the soul which is impure and has done
 wrong, by committing wicked murders or other deeds akin to those and the works
 of kindred souls, is avoided and shunned by all, and no one is willing to be its
 companion or its guide, 
 
 
 but it wanders about
 alone in utter bewilderment, during certain fixed times, after which it is
 carried by necessity to its fitting habitation. But the soul that has passed
 through life in purity and righteousness, finds gods for companions and guides,
 and goes to dwell in its proper dwelling. Now there are many wonderful regions
 of the earth, and the earth itself is neither in size nor in other respects such
 as it is supposed to be by those who habitually discourse about it, as I believe
 on someone’s authority. 
 And Simmias
 said, What do you mean, Socrates? I have heard a good deal about the
 earth myself, but not what you believe; so I should like to hear
 it. Well Simmias, I do not think
 I need the art of Glaucus to tell what it is. But to prove that it is true
 would, I think, be too hard for the art of Glaucus, and perhaps I should not be
 able to do it; besides, even if I had the skill, I think my life, Simmias, will
 end before the discussion could be finished. However, there is nothing to
 prevent my telling 
 
 
 what I believe the form
 of the earth to be, and the regions in it. 
 Well, said Simmias, that will be enough. Phaedo. I am convinced, then, said he, that
 in the first place, if the earth is round and in the middle of the heavens, it
 needs neither the air 
 
 
 
 nor any other similar force to keep it from falling, but its
 own equipoise and the homogeneous nature of the heavens on all sides suffice to
 hold it in place; for a body which is in equipoise and is placed in the center
 of something which is homogeneous cannot change its inclination in any
 direction, but will remain always in the same position. This, then, is the first
 thing of which I am convinced. And
 rightly, said Simmias. Secondly, said he, I believe that the earth is very large
 and that we who dwell between the pillars of Hercules 
 
 
 and the river Phasis live in a small part of it about the sea, like ants or
 frogs about a pond, and that many other people live in many other such regions.
 For I believe there are in all directions on the earth many hollows of very
 various forms and sizes, into which the water and mist and air have run
 together; but the earth itself is pure and is situated in the pure heaven in
 which the stars are, the heaven which 
 
 
 those
 who discourse about such matters call the ether; the water, mist and air are the
 sediment of this and flow together into the hollows of the earth. Now we do not
 perceive that we live in the hollows, but think we live on the upper surface of
 the earth, just as if someone who lives in the depth of the ocean should think
 he lived on the surface of the sea, and, seeing the sun and the stars through
 the water, should think the sea was the sky, and should, by reason of
 sluggishness or 
 
 
 feebleness, never have
 reached the surface of the sea, and should never have seen, by rising and
 lifting his head out of the sea into our upper world, and should never have
 heard from anyone who had seen, how much purer and fairer it is than the world
 he lived in. I believe this is just the case with us; for we dwell in a hollow
 of the earth and think we dwell on its upper surface; and the air we call the
 heaven, and think that is the heaven in which the stars move. But the fact is
 the same, 
 
 
 that by reason of feebleness and
 sluggishness, we are unable to attain to the upper surface of the air; for if
 anyone should come to the top of the air or should get wings and fly up, he
 could lift his head above it and see, as fishes lift their heads out of the
 water and see the things in our world, so he would see things in that upper
 world; and, if his nature were strong enough to bear the sight, he would
 recognize that that is the real heaven 
 
 
 
 and the real light and the real earth. Phaedo. 
 For this earth of ours, and the stones and the whole region where we live, are
 injured and corroded, as in the sea things are injured by the brine, and nothing
 of any account grows in the sea, and there is, one might say, nothing perfect
 there, but caverns and sand and endless mud and mire, where there is earth also,
 and there is nothing at all worthy to be compared with the beautiful things of
 our world. But the things in that world above would be seen to be even more
 superior to those in this world of ours. 
 
 
 If
 I may tell a story, Simmias, about the things on the earth that is below the
 heaven, and what they are like, it is well worth hearing. By all means, Socrates, said Simmias;
 we should be glad to hear this story. Well then, my friend, said he, to begin with, the earth
 when seen from above is said to look like those balls that are covered with
 twelve pieces of leather; it is divided into patches of various colors, of which
 the colors which we see here may be regarded as samples, such as painters use.
 
 
 
 But there the whole earth is of such
 colors, and they are much brighter and purer than ours; for one part is purple
 of wonderful beauty, and one is golden, and one is white, whiter than chalk or
 snow, and the earth is made up of the other colors likewise, and they are more
 in number and more beautiful than those which we see here. For those very
 hollows of the earth which are full of water and air, present an appearance
 
 
 
 of color as they glisten amid the
 variety of the other colors, so that the whole produces one continuous effect of
 variety. And in this fair earth the things that grow, the trees, and flowers and
 fruits, are correspondingly beautiful; and so too the mountains and the stones
 are smoother, and more transparent and more lovely in color than ours. In fact,
 our highly prized stones, sards and 
 
 
 jaspers,
 and emeralds, and other gems, are fragments of those there, but there everything
 is like these or still more beautiful. And the reason of this is that there the
 stones are pure, and not corroded or defiled, as ours are, with filth and brine
 by the vapors and liquids which flow together here and which cause ugliness and
 disease in earth and stones and animals and plants. Phaedo. 
 And the earth there is
 adorned with all the jewels and also with gold and 
 
 
 
 silver and everything of the
 sort. For there they are in plain sight, abundant and large and in many places,
 so that the earth is a sight to make those blessed who look upon it. And there
 are many animals upon it, and men also, some dwelling inland, others on the
 coasts of the air, as we dwell about the sea, and others on islands, which the
 air flows around, near the mainland; and in short, what water and the sea are
 
 
 
 in our lives, air is in theirs, and what
 the air is to us, ether is to them. And the seasons are so tempered that people
 there have no diseases and live much longer than we, and in sight and hearing
 and wisdom and all such things are as much superior to us as air is purer than
 water or the ether than air. And they have sacred groves and temples of the
 gods, in which the gods really dwell, and they have intercourse with the gods by
 speech and prophecies and visions, 
 
 
 and they
 see the sun and moon and stars as they really are, and in all other ways their
 blessedness is in accord with this. Such then is
 the nature of the earth as a whole, and of the things around it. But round about
 the whole earth, in the hollows of it, are many regions, some deeper and wider
 than that in which we live, 
 
 
 some deeper but
 with a narrower opening than ours, and some also less in depth and wider. Now
 all these are connected with one another by many subterranean channels, some
 larger and some smaller, which are bored in all of them, and there are passages
 through which much water flows from one to another as into mixing bowls; and
 there are everlasting rivers of huge size under the earth, flowing with hot and
 cold water; and there is much fire, and great rivers of fire, and many streams
 of mud, some thinner 
 
 
 and some thicker, like
 the rivers of mud that flow before the lava in Sicily , and the lava itself. These fill the various regions as
 they happen to flow to one or another at any time. Now a kind of oscillation
 within the earth moves all these up and down. And the nature of the oscillation
 is as follows: