And if any one says that I corrupt young men, and perplex their minds, or that I speak evil of old men, and use bitter words towards them, whether in private or public, it is useless for me to reply, as I truly might:—'All this I do for the sake of justice, and with a view to your interest, my judges, and to nothing else.' And therefore there is no saying what may happen to me.
CALLICLES: And do you think, Socrates, that a man who is thus defenceless is in a good position?
SOCRATES: Yes, Callicles, if he have that defence, which as you have often acknowledged he should have—if he be his own defence, and have never said or done anything wrong, either in respect of gods or men; and this has been repeatedly acknowledged by us to be the best sort of defence. And if any one could convict me of inability to defend myself or others after this sort, I should blush for shame, whether I was convicted before many, or before a few, or by myself alone; and if I died from want of ability to do so, that would indeed grieve me. But if I died because I have no powers of flattery or rhetoric, I am very sure that you would not find me repining at death. For no man who is not an utter fool and coward is afraid of death itself, but he is afraid of doing wrong. For to go to the world below having one's soul full of injustice is the last and worst of all evils. And in proof of what I say, if you have no objection, I should like to tell you a story.
CALLICLES: Very well, proceed; and then we shall have done.
SOCRATES: Listen, then, as story-tellers say, to a very pretty tale, which I dare say that you may be disposed to regard as a fable only, but which, as I believe, is a true tale, for I mean to speak the truth. Homer tells us (Il.), how Zeus and Poseidon and Pluto divided the empire which they inherited from their father. Now in the days of Cronos there existed a law respecting the destiny of man, which has always been, and still continues to be in Heaven,—that he who has lived all his life in justice and holiness shall go, when he is dead, to the Islands of the Blessed, and dwell there in perfect happiness out of the reach of evil; but that he who has lived unjustly and impiously shall go to the house of vengeance and punishment, which is called Tartarus. And in the time of Cronos, and even quite lately in the reign of Zeus, the judgment was given on the very day on which the men were to die; the judges were alive, and the men were alive; and the consequence was that the judgments were not well given. Then Pluto and the authorities from the Islands of the Blessed came to Zeus, and said that the souls found their way to the wrong places. Zeus said: 'I shall put a stop to this; the judgments are not well given, because the persons who are judged have their clothes on, for they are alive; and there are many who, having evil souls, are apparelled in fair bodies, or encased in wealth or rank, and, when the day of judgment arrives, numerous witnesses come forward and testify on their behalf that they have lived righteously. The judges are awed by them, and they themselves too have their clothes on when judging; their eyes and ears and their whole bodies are interposed as a veil before their own souls. All this is a hindrance to them; there are the clothes of the judges and the clothes of the judged.—What is to be done? I will tell you:—In the first place, I will deprive men of the foreknowledge of death, which they possess at present: this power which they have Prometheus has already received my orders to take from them: in the second place, they shall be entirely stripped before they are judged, for they shall be judged when they are dead; and the judge too shall be naked, that is to say, dead—he with his naked soul shall pierce into the other naked souls; and they shall die suddenly and be deprived of all their kindred, and leave their brave attire strewn upon the earth—conducted in this manner, the judgment will be just. I knew all about the matter before any of you, and therefore I have made my sons judges; two from Asia, Minos and Rhadamanthus, and one from Europe, Aeacus. And these, when they are dead, shall give judgment in the meadow at the parting of the ways, whence the two roads lead, one to the Islands of the Blessed, and the other to Tartarus. Rhadamanthus shall judge those who come from Asia, and Aeacus those who come from Europe. And to Minos I shall give the primacy, and he shall hold a court of appeal, in case either of the two others are in any doubt:—then the judgment respecting the last journey of men will be as just as possible.'
From this tale, Callicles, which I have heard and believe, I draw the following inferences:—Death, if I am right, is in the first place the separation from one another of two things, soul and body; nothing else. And after they are separated they retain their several natures, as in life; the body keeps the same habit, and the results of treatment or accident are distinctly visible in it: for example, he who by nature or training or both, was a tall man while he was alive, will remain as he was, after he is dead; and the fat man will remain fat; and so on; and the dead man, who in life had a fancy to have flowing hair, will have flowing hair. And if he was marked with the whip and had the prints of the scourge, or of wounds in him when he was alive, you might see the same in the dead body; and if his limbs were broken or misshapen when he was alive, the same appearance would be visible in the dead. And in a word, whatever was the habit of the body during life would be distinguishable after death, either perfectly, or in a great measure and for a certain time. And I should imagine that this is equally true of the soul, Callicles; when a man is stripped of the body, all the natural or acquired affections of the soul are laid open to view.— And when they come to the judge, as those from Asia come to Rhadamanthus, he places them near him and inspects them quite impartially, not knowing whose the soul is: perhaps he may lay hands on the soul of the great king, or of some other king or potentate, who has no soundness in him, but his soul is marked with the whip, and is full of the prints and scars of perjuries and crimes with which each action has stained him, and he is all crooked with falsehood and imposture, and has no straightness, because he has lived without truth. Him Rhadamanthus beholds, full of all deformity and disproportion, which is caused by licence and luxury and insolence and incontinence, and despatches him ignominiously to his prison, and there he undergoes the punishment which he deserves.
Now the proper office of punishment is twofold: he who is rightly punished ought either to become better and profit by it, or he ought to be made an example to his fellows, that they may see what he suffers, and fear and become better. Those who are improved when they are punished by gods and men, are those whose sins are curable; and they are improved, as in this world so also in another, by pain and suffering; for there is no other way in which they can be delivered from their evil. But they who have been guilty of the worst crimes, and are incurable by reason of their crimes, are made examples; for, as they are incurable, the time has passed at which they can receive any benefit. They get no good themselves, but others get good when they behold them enduring for ever the most terrible and painful and fearful sufferings as the penalty of their sins—there they are, hanging up as examples, in the prison-house of the world below, a spectacle and a warning to all unrighteous men who come thither. And among them, as I confidently affirm, will be found Archelaus, if Polus truly reports of him, and any other tyrant who is like him. Of these fearful examples, most, as I believe, are taken from the class of tyrants and kings and potentates and public men, for they are the authors of the greatest and most impious crimes, because they have the power. And Homer witnesses to the truth of this; for they are always kings and potentates whom he has described as suffering everlasting punishment in the world below: such were Tantalus and Sisyphus and Tityus. But no one ever described Thersites, or any private person who was a villain, as suffering everlasting punishment, or as incurable. For to commit the worst crimes, as I am inclined to think, was not in his power, and he was happier than those who had the power. No, Callicles, the very bad men come from the class of those who have power (compare Republic). And yet in that very class there may arise good men, and worthy of all admiration they are, for where there is great power to do wrong, to live and to die justly is a hard thing, and greatly to be praised, and few there are who attain to this. Such good and true men, however, there have been, and will be again, at Athens and in other states, who have fulfilled their trust righteously; and there is one who is quite famous all over Hellas, Aristeides, the son of Lysimachus. But, in general, great men are also bad, my friend.
As I was saying, Rhadamanthus, when he gets a soul of the bad kind, knows nothing about him, neither who he is, nor who his parents are; he knows only that he has got hold of a villain; and seeing this, he stamps him as curable or incurable, and sends him away to Tartarus, whither he goes and receives his proper recompense. Or, again, he looks
