said, my dear Glaucon, for great is the issue at stake, greater
than appears, whether a man is to be good or bad. And what will any one
be profited if under the influence of honour or money or power, aye, or
under the excitement of poetry, he neglect justice and virtue?

Yes, he said; I have been convinced by the argument, as I believe that
any one else would have been.

And yet no mention has been made of the greatest prizes and rewards
which await virtue.

What, are there any greater still? If there are, they must be of an
inconceivable greatness.

Why, I said, what was ever great in a short time? The whole period of
three score years and ten is surely but a little thing in comparison
with eternity?

Say rather 'nothing,' he replied.

And should an immortal being seriously think of this little space rather
than of the whole?

Of the whole, certainly. But why do you ask?

Are you not aware, I said, that the soul of man is immortal and
imperishable?

He looked at me in astonishment, and said: No, by heaven: And are you
really prepared to maintain this?

Yes, I said, I ought to be, and you too--there is no difficulty in
proving it.

I see a great difficulty; but I should like to hear you state this
argument of which you make so light.

Listen then.

I am attending.

There is a thing which you call good and another which you call evil?

Yes, he replied.

Would you agree with me in thinking that the corrupting and destroying
element is the evil, and the saving and improving element the good?

Yes.

And you admit that every thing has a good and also an evil; as
ophthalmia is the evil of the eyes and disease of the whole body; as
mildew is of corn, and rot of timber, or rust of copper and iron: in
everything, or in almost everything, there is an inherent evil and
disease?

Yes, he said.

And anything which is infected by any of these evils is made evil, and
at last wholly dissolves and dies?

True.

The vice and evil which is inherent in each is the destruction of each;
and if this does not destroy them there is nothing else that will; for
good certainly will not destroy them, nor again, that which is neither
good nor evil.

Certainly not.

If, then, we find any nature which having this inherent corruption
cannot be dissolved or destroyed, we may be certain that of such a
nature there is no destruction?

That may be assumed.

Well, I said, and is there no evil which corrupts the soul?