ife in every grave!"

An account of the Greek views on the subject of a future life
which should omit the doctrine of Plato would be defective indeed.
The influence of this sublime autocrat in the realms of intellect
has transcended calculation. However coldly his thoughts may have
been regarded by his contemporary countrymen, they soon obtained
cosmopolitan audience, and surviving the ravages of time and
ignorance, overleaping the bars of rival schools and sects,
appreciated and diffused by the loftiest spirits of succeeding
ages, closely blended with their own speculations by many
Christian theologians have held an almost unparalleled dominion
over the minds of millions of men for more than fifty generations.

In the various dialogues of Plato, written at different periods of
his life, there are numerous variations and inconsistencies of
doctrine. There are also many mythical passages obviously intended
as symbolic statements, poetic drapery, by no means to be handled
or looked at as the severe outlines of dialectic truth.
Furthermore, in these works there are a vast number of opinions
and expressions introduced by the interlocutors, who often belong
to antagonistic schools of philosophy, and for which, of course,
Plato is not to be held responsible. Making allowance for these
facts, and resolutely grappling with the many other difficulties
of the task, we shall now attempt to exhibit what we consider were
the real teachings of Plato in relation to the fate of the soul.
This exposition, sketchy as it is, and open to question as it may
be in some particulars, is the carefully weighed result of
earnest, patient, and repeated study of all the relevant passages.

In the first place, it is plain that Plato had a firm religious
and philosophical faith in the immortality of the soul, which was
continually attracting his thoughts, making it a favorite theme
with him and exerting no faint influence on his life. This faith
rested both on ancient traditions, to which he frequently refers
with invariable reverence, and on metaphysical reasonings, which
he over and over presents in forms of conscientious elaboration.
There are two tests of his sincerity of faith: first, that he
always treats the subject with profound seriousness; secondly,
that he always uses it as a practical motive. "I do not think,"
said Socrates, "that any one who should now hear us, even though
he were a comic poet, would say that I am talking idly."16 Ag