Phaedo.When the soul and the body are joined together, nature directs the one to serve and be ruled, and the other to rule and be master. Now this being the case, which seems to you like the divine, and which like the mortal? Or do you not think that the divine is by nature fitted to rule and lead, and the mortal to obey and serve?Yes, I think so.Which, then, does the soul resemble?Clearly, Socrates, the soul is like the divine and the body like the mortal.Then see, Cebes, if this is not the conclusion from all that we have said, that the soul is most like the divine and immortal and intellectual and uniform and indissoluble and ever unchanging, and the body, on the contrary, most like the human and mortal and multiform and unintellectual and dissoluble and ever changing. Can we say anything, my dear Cebes, to show that this is not so?No, we cannot.Well then, since this is the case, is it not natural for the body to meet with speedy dissolution and for the soul, on the contrary, to be entirely indissoluble, or nearly so?Of course.Observe, he went on, that when a man dies, the visible part of him, the body, which lies in the visible world and which we call the corpse, which is naturally subject to dissolution and decomposition, does not undergo these processes at once, but remains for a considerable time, and even for a very long time, if death takes place when the body is in good condition, and at a favorable time of the year. For when the body is shrunk and embalmed, as is done in Egypt, it remains almost entire for an incalculable time. And even if the body decay, some parts of it, such as the bones and sinews and all that, are, so to speak, indestructible. Is not that true?Yes.But the soul, the invisible, which departs into another place which is, like itself, noble and pure and invisible, to the realm of the god of the other world in truth, to the good and wise god, whither, if God will, my soul is soon to go,—is this soul, which has such qualities and such a nature, straightway scattered and destroyed when it departs from the body, as most men say? Far from it, dear Cebes and Simmias, but the truth is much rather this—if it departs pure, dragging with it nothing of the body, because it never willingly associated with the body in life, but avoided it and gathered itself into itself alone, since this has always been its constant study—but this means nothing else than that it pursued philosophy rightly and really practiced being in a state of death: or is not this the practice of death?