immortality of the soul

that, Arisṭūṭālīs and the Christians and the Muslims acknowledge (1) this, and the return of bodies to their souls

that it does not die with the death of the body;

For if one man reflects that what is receptive of corruption must be material (*hayūlānī*), and reflects along with this that the soul is not material, he knows at once that the soul does not (3) die;

But if anyone, said I, dares to come to grips with the argument and say, in order to avoid being forced to admit the soul’s immortality, that a dying man does become more wicked and unjust, we will postulate that, if what he says is true, injustice must be fatal to its possessor as if it were a disease, and that those who catch it die because it kills them by its own inherent nature, those who hav …

And reflect, lest we be misled by supposing that when an unjust and foolish man is taken in his injustice he is then destroyed by the injustice, which is the vice of soul.

Have you never perceived, said I, that our soul is immortal and never perishes?

Plato is unwilling, as if the immortality of the soul were thereby endangered.

’ It is no wonder, then, if even in prison, eager to break the snared hands of Anytus and Meletus, he asserts the immortality of the soul in the very face of death by a presumption made necessary to frustrate the wrong done to him.

Some deny the soul to be immortal;

they say that Plato came into Italy to acquaint himself with the Pythagoreans, and learned all things Pythagorean, and was the first not only to hold the same view as Pythagoras concerning the eternity of souls, but also to bring forward a reason for it.

But the greatest proof is that nature herself gives silent judgement on the immortality of souls, in that all men care, and care greatly, for what is to be after their death.

— Set forth, then, if it is no trouble, first, if you can, that souls remain after death;

And it follows upon these that the soul is immortal.

"It is a tree of immortality to those who lay hold of it.

And their doctrine — that is, the doctrine of the Muslim theologians — concerning the soul is agreement upon its immortality and its not perishing after the perishing of the body.

Epicurus and Democritus hold the perishing of the soul and its effacement.

so immortality belongs properly to the intellectual part of the soul, that is, to the rational soul (1).

I will therefore use even the verdict of some Plato pronouncing, "Every soul is immortal";

Yet it is enough that the philosophy of Pythagoras and Empedocles and the Platonists, no smaller, cries out to the contrary that the soul is immortal — indeed they go further and most nearly affirm that it may return into bodies, though not into the same ones, though not into human bodies only, so that Euphorbus is reckoned to pass into Pythagoras, and Homer into a peacock.