Give ear then, as they say, to a right fine story, which you will regard as a fable, I fancy, but I as an actual account; for what I am about to tell you I mean to offer as the truth. By Homer’s account,¹ Zeus, Poseidon, and Pluto divided the sovereignty amongst them when they took it over from their father. Now in the time of Cronos there was a law concerning mankind, and it holds to this very day amongst the gods, that every man who has passed a just and holy life departs after his decease 523b to the Isles of the Blest, and dwells in all happiness apart from ill; but whoever has lived unjustly and impiously goes to the dungeon of requital and penance which, you know, they call Tartarus. Of these men there were judges in Cronos’ time, and still of late in the reign of Zeus—living men to judge the living upon the day when each was to breathe his last; and thus the cases were being decided amiss. So Pluto and the overseers from the Isles of the Blest came before Zeus with the report that they found men passing over to either abode undeserving. 523c Then spake Zeus: “Nay,” said he, “I will put a stop to these proceedings. The cases are now indeed judged ill and it is because they who are on trial are tried in their clothing, for they are tried alive. Now many,” said he, “who have wicked souls are clad in fair bodies and ancestry and wealth, and at their judgement appear many witnesses to testify that their lives have been just. Now, the judges are confounded not only by their evidence 523d but at the same time by being clothed themselves while they sit in judgement, having their own soul muffled in the veil of eyes and ears and the whole body. Thus all these are a hindrance to them, their own habiliments no less than those of the judged. Well, first of all,” he said, “we must put a stop to their foreknowledge of their death; for this they at present foreknow. However, Prometheus has already been given the word 523e to stop this in them. Next they must be stripped bare of all those things before they are tried; for they must stand their trial dead. Their judge also must be naked, dead, beholding with very soul the very soul of each immediately upon his death, bereft of all his kin and having left behind on earth all that fine array, to the end that the judgement may be just.”

“Now I, knowing all this before you, have appointed sons of my own to be judges; two from Asia, Minos and Rhadamanthus, 524aand one from Europe, Aeacus. These, when their life is ended, shall give judgement in the meadow at the dividing of the road, whence are the two ways leading, one to the Isles of the Blest, and the other to Tartarus. And those who come from Asia shall Rhadamanthus try, and those from Europe, Aeacus; and to Minos I will give the privilege of the final decision, if the other two be in any doubt; that the judgement upon this journey of mankind may be supremely just.”

This, Callicles, is what I have heard and believe to be true; 524b and from these stories, on my reckoning, we must draw some such moral as this: death, as it seems to me, is actually nothing but the disconnection of two things, the soul and the body, from each other. And so when they are disconnected from one another, each of them keeps its own condition very much as it was when the man was alive, the body having its own nature, with its treatments and experiences all manifest upon it. For instance, 524c if anyone’s body was large by nature or by feeding or by both when he was alive, his corpse will be large also when he is dead; and if he was fat, it will be fat too after his death, and so on for the rest; or again, if he used to follow the fashion of long hair, long-haired also will be his corpse. Again, if anyone had been a sturdy rogue, and bore traces of his stripes in scars on his body, either from the whip or from other wounds, while yet alive, then after death too his body has these marks visible upon it; or if anyone’s limbs were broken or distorted in life, these same effects are manifest in death. 524d In a word, whatever sort of bodily appearance a man had acquired in life, that is manifest also after his death either wholly or in the main for some time. And so it seems to me that the same is the case with the soul too, Callicles: when a man’s soul is stripped bare of the body, all its natural gifts, and the experiences added to that soul as the result of his various pursuits, are manifest in it. So when they have arrived 524e in presence of their judge, they of Asia before Rhadamanthus, these Rhadamanthus sets before him and surveys the soul of each, not knowing whose it is; nay, often when he has laid hold of the Great King or some other prince or potentate, he perceives the utter unhealthiness of his soul, striped all over with the scourge, and a mass of wounds, the work of perjuries and injustice;

525awhere every act has left its smirch upon his soul, where all is awry through falsehood and imposture, and nothing straight because of a nurture that knew not truth: or, as the result of an unbridled course of fastidiousness, insolence, and incontinence, he finds the soul full fraught with disproportion and ugliness. Beholding this he sends it away in dishonor straight to the place of custody, where on its arrival it is to endure the sufferings that are fitting. 525b And it is fitting that every one under punishment rightly inflicted on him by another should either be made better and profit thereby, or serve as an example to the rest, that others seeing the sufferings he endures may in fear amend themselves. Those who are benefited by the punishment they get from gods and men are they who have committed remediable offences; but still it is through bitter throes of pain that they receive their benefit both here and in the nether world; 525c for in no other way can there be riddance of iniquity. But of those who have done extreme wrong and, as a result of such crimes, have become incurable, of those are the examples made; no longer are they profited at all themselves, since they are incurable, but others are profited who behold them undergoing for their transgressions the greatest, sharpest, and most fearful sufferings evermore, actually hung up as examples there in the infernal dungeon, a spectacle and a lesson to such of the wrongdoers 525d as arrive from time to time. Among them I say Archelaus also will be found, if what Polus tells us is true, and every other despot of his sort. And I think, moreover, that most of these examples have come from despots and kings and potentates and public administrators; for these, since they have a free hand, commit the greatest and most impious offences. Homer also testifies to this; for he has represented kings and potentates 525e as those who are punished everlastingly in the nether world—Tantalus and Sisyphus and Tityus; but Thersites, or any other private person who was wicked, has been portrayed by none as incurable and therefore subjected to heavy punishment; no doubt because he had not a free hand, and therefore was in fact happier than those who had.

For in fact, Callicles, it is among the powerful 526athat we find the specially wicked men. Still there is nothing to prevent good men being found even among these, and it deserves our special admiration when they are; for it is hard, Callicles, and deserving of no slight praise, when a man with a perfectly free hand for injustice lives always a just life. The men of this sort are but few; for indeed there have been, and I expect there yet will be, both here and elsewhere, men of honor and excellence 526b in this virtue of administering justly what is committed to their charge. One in fact there has been whose fame stands high among us and throughout the rest of Greece, Aristeides, son of Lysimachus; but most of those in power, my excellent friend, prove to be bad. So, as I was saying, whenever the judge Rhadamanthus has to deal with such a one, he knows nothing else of him at all, neither who he is nor of what descent, but only that he is a wicked person and on perceiving this he sends him away to Tartarus, first setting a mark on him to show whether he deems it a curable or an incurable case; 526c and when the man arrives there he suffers what is fitting. Sometimes, when he discerns another soul that has lived a holy life in company with truth, a private man’s or any others—especially, as I claim, Callicles, a philosopher’s who has minded his own business and not been a busybody in his lifetime—he is struck with admiration and sends it off to the Isles of the Blest. And exactly the same is the procedure of Aeacus: each of these two holds a rod in his hand as he gives judgement; but Minor sits as supervisor, distinguished by the golden scepter that he holds, 526d as Odysseus in Homer tells how he saw him—Holding a golden scepter,speaking dooms to the dead.²Now for my part, Callicles, I am convinced by these accounts, and I consider how I may be able to show my judge that my soul is in the best of health. So giving the go-by to the honors that most men seek I shall try, by inquiry into the truth, to be really good in as high a degree as I am able, both in my life and, when I come to die, in my death. 526e And I invite all other men likewise, to the best of my power, and you particularly I invite in return,³ to this life and this contest, which I say is worth all other contests on this earth; and I make it a reproach to you, that you will not be able to deliver yourself when your trial comes and the judgement of which I told you just now;