And is there any opposite to life?
There is, he said.
And what is that?
Then the soul, as has been acknowledged, will never receive the opposite of what she brings.
Impossible, replied Cebes.
And now, he said, what did we just now call that principle which repels the even?
And that principle which repels the musical, or the just?
The unmusical, he said, and the unjust.
And what do we call the principle which does not admit of death?
The immortal, he said.
And does the soul admit of death?
Then the soul is immortal?
Yes, he said.
And may we say that this has been proven?
Yes, abundantly proven, Socrates, he replied.
Supposing that the odd were imperishable, must not three be imperishable?
And if that which is cold were imperishable, when the warm principle came attacking the snow, must not the snow have retired whole and unmelted — for it could never have perished, nor could it have remained and admitted the heat?
True, he said.
Again, if the uncooling or warm principle were imperishable, the fire when assailed by cold would not have perished or have been extinguished, but would have gone away unaffected?
Certainly, he said.
And the same may be said of the immortal: if the immortal is also imperishable, the soul when attacked by death cannot perish; for the preceding argument shows that the soul will not admit of death, or ever be dead, any more than three or the odd number will admit of the even, or fire or the heat in the fire, of the cold. Yet a person may say: 'But although the odd will not become even at the approach of the even, why may not the odd perish and the even take the place of the odd?' Now to him who makes this objection, we cannot answer that the odd principle is imperishable; for this has not been acknowledged, but if this had been acknowledged, there would have been no difficulty in contending that at the approach of the even the odd principle and the number three took their departure; and the same argument would have held good of fire and heat and any other thing.
And the same may be said of the immortal: if the immortal is also imperishable, then the soul will be imperishable as well as immortal; but if not, some other proof of her imperishableness will have to be given.
No other proof is needed, he said; for if the immortal, being eternal, is liable to perish, then nothing is imperishable.
Yes, replied Socrates, and yet all men will agree that God, and the essential form of life, and the immortal in general, will never perish.
Yes, all men, he said — that is true; and what is more, gods, if I am not mistaken, as well as men.
Seeing then that the immortal is indestructible, must not the soul, if she is immortal, be also imperishable?
Then when death attacks a man, the mortal portion of him may be supposed to die, but the immortal retires at the approach of death and is preserved safe and sound?
Then, Cebes, beyond question, the soul is immortal and imperishable, and our souls will truly exist in another world!
I am convinced, Socrates, said Cebes, and have nothing more to object; but if my friend Simmias, or any one else, has any further objection to make, he had better speak out, and not keep silence, since I do not know to what other season he can defer the discussion, if there is anything which he wants to say or to have said.