er by heat and cold, dryness and moisture, and
other such qualities, our soul is the fusion and harmony of these, when
they are well and duly combined with each other. If, then, the soul is a
kind of harmony, it is evident that when our bodies are unduly relaxed
or strained, through diseases and other maladies, the soul must, of
necessity, immediately perish, although it is most divine, just as other
harmonies which subsist in sounds or in the various works of artisans;
but that the remains of the body of each person last for a long time,
till they are either burned or decayed. Consider, then, what we shall
say to this reasoning, if any one should maintain that the soul, being a
fusion of the several qualities in the body, perishes first in that
which is called death."

81. Socrates, therefore, looking steadfastly at us, as he was generally
accustomed to do, and smiling, said, "Simmias indeed speaks justly. If,
then, any one of you is more prompt than I am, why does he not answer,
for he seems to have handled my argument not badly? It appears to me,
however, that before we make our reply we should first hear from Cebes,
what he, too, objects to our argument, in order that, some time
intervening, we may consider what we shall say, and then when we have
heard them, we may give up to them, if they appear to speak agreeably to
truth; or, if not, we may then uphold our own argument. Come, then,
Cebes," he continued, "say what it is that disturbs you, so as to cause
your unbelief."

"I will tell you," said Cebes; "the argument seems to me to rest where
it was, and to be liable to the same objection that we mentioned before.
For, that our soul existed even before It came into this present form, I
do not deny has been very elegantly, and, if it is not too much to say
so, very fully, demonstrated; but that it still exists anywhere when we
are dead does not appear to me to have been clearly proved; nor do I
give in to the objection of Simmias, that the soul is not stronger and
more durable than the body, for it appears to me to excel very far all
things of this kind. 82. 'Why, then,' reason might say, 'do you still
disbelieve? for, since you see that when a man dies his weaker part
still exists, does it not appear to you to be necessary that the more
durable part should still be preserved during this period?' Consider,
then, whether I say any thing to the purpose in reply to this. For I,
too, as well as Simmias, as it seems, sta