PHAEDO by Plato Translated by Sanderson Beck Continued This has been published in the WISDOM BIBLE as a book For ordering information please click here 1 Interval Between Trial and Execution 2 Witnesses of the Death of Socrates 3 Last Visit to Socrates 4 Socrates Composing Poems 5 Evenus to Follow Socrates 6 Suicide Not Divine Will 7 Why Flee Good Rulers on Earth 8 Dying Go to Good Gods 9 Philosopher Seeks Release of Soul 10 Body a Hindrance to Wisdom 11 Problems of the Body 12 Philosophers Practice Dying 13 Philosophers Not Afraid of Death 14 Fears of Soul Vanishing 15 Generation of Opposites 16 Living Born from the Dead 17 Souls of Dead Come Back to Life 18 Learning Is Recalling 19 Equality Known Before Birth 20 Abstract Knowledge Recalled 21 Souls Know Before Birth 22 Thus Souls Exist Before Birth 23 Do Souls Exist After Death 24 The Childlike Fear of Death 25 The Uncompounded Are Unchanging 26 Soul Like the Invisible 27 Soul Like the Unchanging 28 Soul Masters the Body 29 Soul Departs Body at Death 30 Impure Souls Wander the Earth 31 Reincarnate by Nature 32 Wise Care for Souls 33 Philosopher Avoids Pleasures 34 Philosopher Sees Truth 35 Socrates Not Worried by Doubts 36 Soul Like Harmony May Perish 37 Soul May Perish After Many Lives 38 Listeners Disheartened 39 Warning about Logic Hating 40 Truth in Argument 41 Harmony Comes After 42 Soul Has Harmony and Discord 43 Soul May Oppose Body 44 Argument of Cebes Reviewed 45 Socrates Studied Nature 46 Mind the Cause of Everything 47 Physical Things Not Cause 48 Decided to Use Reasoning 49 Ideas as Causes 50 Greatness and Smallness 51 Opposite Can not Be Its Opposite 52 Things That Can not Stand Their Opposite 53 Three Can Never Be Even 54 Soul Makes the Body Alive 55 The Soul Is Immortal 56 The Soul Is Indestructible 57 Souls at Death Follow Guides 58 Socrates Describes the Earth 59 The Other World 60 The Chasm of Tartarus 61 The Four Streams of Tartarus 62 The Dead Are Judged 63 Care for the Soul Important 64 Corpse of Socrates Not Him 65 Socrates Gets Ready for Execution 66 Socrates Drinks the Drug 67 The End of the Best 23 However whether also when we die it still exists it does not seem proven to him nor to me Socrates but still the concern of the many remains which Cebes just now mentioned how the soul of the dying person is dispersed and this is the end of its existence For what prevents it from being born and brought together from somewhere else and existing before coming into a human body but when it has come and left this from at that time both ending itself and being destroyed You speak well Simmias said Cebes For it appears as though half of what is needed is proven that before we are born our soul existed but it is necessary to prove besides that also when we die it will exist no less than before being born if the proof is to be complete It has been proven Simmias and Cebes said Socrates even now if you are willing to combine this argument with the one which we agreed upon before that everything living is born out of the dead For if the soul exists also previously and necessarily when it comes into life and is born it is born from nothing else than the dead and the dying then is it not necessary also for the dying to exist since it must be born again Thus is proved even now what you mention 24 And yet you and Simmias seem to me glad to examine this argument even more thoroughly and you are afraid like children that truly when it steps out of the body the wind may blow and disperse it especially if one chances to die not in calm weather but in a great storm And Cebes laughing said As though afraid Socrates try to persuade us but rather not as though we are afraid but perhaps there is a child within us who fears such things therefore let us try to persuade him not to be afraid of death as if it were a hobgoblin But said Socrates you should chant to him every day until you charm it away Then where Socrates he said shall we find such a good chanter since you are leaving us Greece is large Cebes he said in which there are many good men and there are many also from foreign peoples all of whom you should search through seeking such a chanter sparing neither money nor labor since there is nothing more necessary on which you could spend your money But you should also seek yourselves with each other for perhaps you would not easily find any better able to do this than you But that will be done said Cebes but let us return to where we left off if it is pleasing to you Truly pleasing of course it is You speak beautifully he said 25 Then must we ask ourselves said Socrates something such as what kind of thing then is liable to suffer this experience the dispersing and for what kind of thing is this experience to be feared and for what kind of thing is it not and after this next to consider which the soul is and out of these to be encouraged or to be afraid on behalf of our soul You say the truth he said So then is not that which is combined and compounded naturally liable to suffer this being divided in the same way as it is compounded and if something chances which is uncompounded in this alone is it liable not to suffer these things if really it is different It seems to be so to me said Cebes Then what is always constant and the same way these things very probably are uncompounded and what is changing and never constant are these compounded It seems so to me Let us turn he said to what was said in the earlier argument Is the essence itself to which we give the meaning being both in questioning and answering the same way always constant or changing Equality itself beauty itself each entity which is really do they ever show any change whatsoever Or is each one of these which is being uniform it of itself constant the same way and does it never show any change at all to anything else The same way it is necessary said Cebes for it to be constant Socrates But what of the many such as people or horses or clothes or any other such things or equality or beauty or all which are named in that way Then are they constant or in complete opposition to those neither the same as they nor ever like each other so to speak in no way constant The latter said Cebes they are never the same way Then these you can touch and see and perceive with other senses but those that are constant are never reached by anything except by the reasoning of the intuition but are these invisible and not seen You say the absolute truth he said 26 Then do you wish us to assume two forms of reality the visible and the invisible Let us assume so he said And is the invisible always constant and the visible never constant Let us assume this also he said Well is there anything else of ours but body and soul Nothing else he said Then to which do we say the body is more similar and related This is clear to everyone he said that it is to the visible And what of the soul Is it visible or invisible Not by humans Socrates he said But we say things are visible and invisible to human nature or are you thinking of some other To humans Then what do we say about the soul Is it seen or unseen Not seen Then is it invisible Yes Then the soul is more similar to the invisible than the body but it to the seen Necessarily Socrates 27 And then what we have been saying for a long time that the soul when it makes use of the body to look at something either through sight or through hearing or through any other sense for this is through the body to look at something through the senses at that time is it dragged by the body into what never is constant and it wanders and is confused and dizzy like one drunk when touching such things Certainly But when it looks by itself it departs there into the pure and eternal which is also immortal and in the same way and as related to its essence it is always with that whenever it is by itself and is permitted itself and it has stopped its wandering and concerning that is always constant in the same way since it is communing with such and has this experience of the soul been called wisdom Absolutely he said and you say the truth beautifully Socrates Then again to which does it seem to you in view of what was said both from before and now the soul is more similar and related It seems to me everyone would concede Socrates from this method even the dullest that the soul is wholly and completely more similar to what is always the same way rather than to what is not And the body To the other 28 Now see it also this way that when soul and body are in the same thing nature directs one to serve and be ruled and the other to rule and be master and according to this again which seems to you to be more similar to the divine and which to the mortal Or does it not seem to you it is natural for the divine to rule and lead and for the mortal to be ruled and serve To me it does Which then is the soul like It is clear Socrates that the soul is like the divine and the body like the mortal Now consider Cebes he said if from all that was said by us it results that the soul is most similar to the divine and immortal and intelligent and uniform and indissoluble and always the same way being constant in itself and in turn the body is most like the human and mortal and multiform and unintelligent and dissoluble and never being constant in itself Do we have anything else to say on this dear Cebes which has it not thus We have not 29 What then Having it thus then is it not fitting for the body to be quickly dissolved and for the soul to be entirely indissoluble or nearly so Of course Then be aware he said that when a person dies the seen part of him the body also lying in the seen which we call a corpse which is fit to be dissolved and fall away does not experience this immediately but remains for a considerably long time if someone has died both having the body in good condition and especially also in a favorable season For the body shrunk and embalmed as the ones in Egypt are embalmed it remains almost whole for an incalculable time And some parts of the body even if it decays bones and tendons and all such things still are so to speak immortal is it not so Yes But the soul then the invisible departing to another such place noble and pure and invisible into Hades in truth to the good and wise god where if God wills soon also may my soul go but is this which for us has such a nature being released from the body immediately dispersed and destroyed as many people say Far from it dear Cebes and Simmias but it is much more like this if it departs pure dragging nothing of the body with it since it did not join it in life willingly but avoided it and gathered itself into itself since it always practiced this but this is nothing else than correctly loving wisdom and in reality practicing dying or would this not be practicing death Absolutely Then being so does it go away into what is similar to itself the invisible divine and immortal and wise where arriving it is ready for itself to be happy released from wandering and folly and fear and cruel passion and all other human evils and as it is said by the initiates in truth spends the rest of time with the gods Do we say this Cebes or not 30 This by Zeus said Cebes But if I think it departs polluted and impure from the body because it always associated with the body and cared for this and loved it and was fascinated by it and its desires and pleasures so that nothing else seemed to be true except bodily things which one can touch and see and drink and eat and use for sexual love but what is dark and invisible to the sight and intelligible and chosen by philosophy and being accustomed to hate this and tremble and avoid it do you think that a soul in this condition will depart it of itself unmixed Not in the least he said But also is it interpenetrated I think by bodily things which intercourse and association with its body through always associating and much practice makes inborn Certainly And my friend one should think this is weighty and heavy and earthy and visible and having this such a soul is weighed down and dragged again into the visible realm by fear of the invisible and Hades as it is said roaming about monuments and graveyards about which also shadowy forms of souls have been seen phantoms which cause such souls to be visible which are not released purely but take part in the visible and therefore are seen It is probable Socrates Yet Cebes it is probable also that these are not the souls of the good but of the inferior which are compelled to wander about such places to pay justice for former evil ways of being and they wander even as far as this until being followed closely by the bodily form by desire they are bound into the body 31 And they are bound as is probable into such a character as they happened to have been interested in during life What characters do you mean Socrates Those such as gluttons and the insolent and those interested in drinking and not being wary they are likely to be bound into a breed of asses and such beasts Dont you think What you say certainly is probable And those who have chosen injustice and tyranny and robbery go into a breed of wolves and hawks and kites or where else would we say such go Doubtless said Cebes into such Then is it clear also about the others where each should go according to what is most similar to their practice It is clear he said of course Then are the happiest he said of these and those going to the best place those who have pursued democratic and political virtue which they call prudence and justice out of habit and practice without philosophy and mind How are these the happiest Because these will probably arrive again into such a political and gentle breed either bees or wasps or ants or again into the same human race and from them will be born moderate men Probably 32 And when departing it is not right for anyone who is not loving wisdom and wholly pure to reach the family of the gods but for the one who loves learning But on account of this dear Simmias and Cebes those loving wisdom correctly keep away from all bodily desires and are patient and do not give themselves over to them not from fear of household ruin and poverty like the many who love money nor is it because of anxiety about dishonor and the disgrace of hardship like the lovers of power and honor that they keep away from them For that would not be fitting Socrates said Cebes Of course not by Zeus he said Accordingly Cebes those who care at all for their own souls but do not live working for the body saying goodby to that are not driven down by those who do not know where they are going and themselves believing they must not oppose the practice of philosophy and her release and purification they turn following her wherever she leads 33 How Socrates Ill tell you he said For the lovers of learning know that until philosophy actually receives their soul it is fastened and glued in the body being compelled to look at realities as though through this prison but not through her own self and wallowing in complete ignorance and she looks down at the terribleness of the imprisonment that it is through desire which bound itself is the main accomplice of the binding so as I say the lovers of learning know that in this way philosophy receives their soul and tries to gently encourage and release her indicating that filled with deceit is viewing through the body and deceitful the ears and the other senses and persuading her to withdraw from them except so far as it is necessary to use them and advising her to collect and gather into herself and trusting nothing else but herself by herself except her very own intelligence of reality itself and whatever else is viewed in other ways is something else not to be believed as true it being so sensory and visible but she sees the intelligible and intangible So not thinking it is necessary to oppose her release the soul of the true philosopher thus keeps away from pleasures and desires and griefs and fears so far as possible reasoning that whenever one has excessive pleasure or fear or grief or desire he suffers such evil from them as one might think such as either sickness or some expenses through the desires but the evil which is the greatest of all and most extreme this he experiences and does not consider it What is this Socrates said Cebes That which the soul of every person is compelled at the time of excessive pleasure or pain also to believe that what is especially felt is what is most distinct and most true it simply does not hold these are mostly the visible ones are they not Certainly Thus in this which is most felt is not the soul most bound by the body How so Because each pleasure and pain like a nail nails and fastens itself to the body and makes it corporeal believing these things to be true which the body also says are For from agreeing with the body and delighting in the same things she is compelled to adopt the same habits and the same upbringing and never arrives purely into Hades but always goes out infected by the body so that quickly again she falls into another body and like scattered seed is sown and from this has no share in the divine and pure and communion in the one form What you say is most true Socrates said Cebes 34 Therefore on account of this Cebes the true lovers of learning are wellordered and courageous not on account of what the many say or do you think so Of course not No for the courageous soul of the philosopher will reason another way and would not think it useful for philosophy to release her and released she would be bound herself fast again in pleasures and pains and would decline to do any of Penelopes work by reversing the handling of the loom but she will prepare for calmness from these following reasoning and always being in this gazing at the truth and the divine and the undoubted and supported by that she thinks it is necessary to live thus while she lives and when she dies to depart into what is akin and such rid of human evils And out of such nurturing no one need be afraid Simmias and Cebes that she will be torn apart in the departure from the body be dispersed by the winds and scared of being gone and of no longer being anywhere 35 Then a silence occurred for a long time after these things were said by Socrates and himself on the meaning spoken Socrates appeared to contemplate as did most of us But Simmias and Cebes conversed with each other a little and Socrates seeing took it up Why he asked Does it seem to you that what was said is insufficient argument For it still has many suspicions and loose ends if anyone cares to discuss it thoroughly So if you are considering something else I say nothing but if anyone is in doubt about these things do not hesitate to say them and to go through them if it appears to you it somehow could have been better said and take me along also if you think you can find a better way with me And Simmias said And really Socrates Ill tell you the truth For a while each of us in doubt has been pushing and urging the other to ask because of the desire to hear but hesitate to cause unpleasant annoyance for you because of the unfortunate circumstance And having heard he laughed softly and said Oh my Simmias What difficulty I shall have persuading other people that I do not regard my present circumstances unfortunate when I am not even able to persuade you but you are afraid now I am apt to be more irritable than in my life before and probably I seem to you to be worse in prophecy than the swans who when they perceive that they must die also having sung in the previous time then they sing most and best rejoicing that they are about to go away to the god whose ministers they are But people because of their own fear of death misrepresent also the swans and say they sing out lamenting death under grief and do not reason that no bird sings when hungry or cold or suffering any other grief not even the nightingale and swallow and the hoopoe which they say sings because of lamenting grief but these do not appear to me to sing grieving nor do the swans but I think since they are Apollos and they are foreseeing the good things in Hades they sing and celebrate on that day more than at any previous time And I believe myself also to be a fellow slave of the swans and sacred to the same god and to have prophecy no worse than theirs from the master and to be departing from life no more despondent than they However one ought to speak on account of this and ask whatever you wish as long as the eleven Athenians permit Beautifully you speak said Simmias and Ill tell you what I doubt and then he which of the things said are not accepted For it seems to me Socrates concerning these things perhaps as it also does to you that to know clearly now in life is either impossible or most difficult yet not to discuss in every way the arguments about them and to desist before exhausting every consideration certainly would be remiss for about this it is necessary to accomplish one of two things either to learn which has it or to discover it or if that is impossible at least taking the best of the human arguments and hardest to refute and on this riding as on a boat venturing to sail through life unless one can pass through safer and with less danger on a more secure ship by some divine word And so even now I am not ashamed to ask since you also say these things I will not blame myself at a later time that now I did not speak what it seems to me For to me Socrates when both by myself and with him I consider the things said the inquiry certainly does not appear sufficient 36 And Socrates said Perhaps dear friend what appears to you is true but say then how it is not sufficient In this to me he said which also about a harmony and a lyre and its strings one might say the same argument that the harmony is invisible and incorporeal and most beautiful and divine in the tuned lyre but the lyre itself and the strings are corporeal and physical and compounded and earthy and it is related to the mortal Therefore when someone shatters the lyre or cuts and breaks the strings if someone should maintain by the same argument as you that by necessity that harmony still exists and does not perish for there would be no device by which the lyre would still exist with broken strings and the strings being mortal and the harmony perish which is of the same nature and related to the divine and immortal before the mortal perished but necessity says the harmony itself still exists somewhere and the wood and the strings must rot before that could suffer anything and therefore Socrates I think this also must have occurred to you that we assume the soul is something quite like this as though our body were strung and held together by heat and cold and moisture and dryness and so on and our soul is a combination and a harmony of these things when they are beautifully and properly combined with each other Thus if it happens the soul is a harmony it is clear that when our body is excessively slack or stretched by sickness and other evils the soul at once starts to perish even though it is divine just like other harmonies in sounds and in all works of the artists and the remains of each body endure a long time until either burnt or decayed So see what we shall say to this argument if someone claims the soul being a combination in the body is the first to perish in what is called death 37 Then Socrates looked straight as many times he used to do and smiled Yet what you say is right Simmias he said So if any of you is more ready than I why not answer For it seems the argument touches not a trivial point Yet it seems to me to be useful before answering first to hear Cebes what he challenges in the argument so that gaining time we shall be advised what we shall say and then having heard either agree with them if they seem to ring true but if not then plead the argument already presented But come on Cebes he said tell us what it was that bothered you I will tell you said Cebes For it appears to me the argument is still the same and as we argued before it has the same fault For that our soul existed before coming into this form I do not deny it was no doubt neatly and if I may say so quite sufficiently demonstrated but also when we are dead that it still exists somewhere does not seem to me so That the soul is not stronger and longer lasting than the body I do not agree with Simmias objection for it seems to me in every way it surpasses it very much What then the argument might say do you still disbelieve when you see a person dying that the weaker still exists And does it not seem necessary to you the longer lasting still is preserved during the same time So consider this whether I am saying anything for it seems I need some simile just as Simmias did For to me it seems similar to be saying these things as though someone would say about an old weaver who died this argument that the person did not perish but exists somewhere safe and would offer as evidence the coat which the same weaver had woven that it exists safe and did not perish and if anyone disbelieves this one would ask which is longer lasting the life of the person or a coat in use and being worn and someone answering that the person is much longer one would think it accepted that above all the person is safe since the shorter lasting did not perish But I think Simmias it is not so for consider also what I tell you For everyone understands that whoever says this is talking folly for this weaver who wore out many such coats and having woven those perished after many of them but before the last I think and no person on this account is poorer nor weaker than a coat I think the same simile would apply for soul to body and someone saying the same things about them would appear to be speaking properly that the soul is longer lasting and the body is weaker and shorter lasting but one might say each of the souls wears out many bodies especially if one lives for many years for if the body should melt away and corrupt while the person is still living and the soul is always weaving anew what is wearing down then it would be necessary when the soul should perish for it by chance to have on this last one woven and to perish before this one alone and the soul having perished then directly the body would show its natural weakness and quickly would be gone to waste So by this argument it is not yet worthy of being confidently believed that when we die our soul still exists somewhere For if one were to concede even more to one arguing what you argue granting him not only our souls existence at a time before we were born but there would be nothing to prevent also when we die the possibility of it still existing and being born and dying again many times for it is so strong by nature that the soul holds out being born many times and granting this one might not concede that it does not suffer in its being born and dying many times and does not perish completely in one of its deaths and this death and this dissolution of the body which brings ruin to the soul one would say no one knows for it is impossible for any of us to perceive it and if this is so anyone who faces death confidently is thoughtlessly confident unless one can show that the soul is completely immortal and imperishable and if not it is necessary always for the one who is about to die to be afraid for ones soul that in now being separated from the body one may completely perish 38 So having heard what they said all of us were unpleasantly disposed as we later said to each other because having been quite convinced by the previous argument it seemed to disturb us again and brought us down into disbelief not only for the past discussion but also the latter for what was about to be said none of us being capable of judging and being distrustful of these matters ECHECRATES By the gods Phaedo I have sympathy for you For now having heard what you had to say it occurred to me Then what argument shall we still believe since being quite convincing the argument which Socrates said now has fallen into distrust For wonderfully this argument has taken hold of me both now and always that our soul is some kind of a harmony and you mentioning it has reminded me that I myself held this before And now I need again as from the very beginning some other argument which will convince me that at death the soul does not also die So say before God how Socrates went after the argument and whether he also as you say you were was manifesting any annoyance or not or did he calmly assist the argument And did he assist adequately or deficiently Tell us everything as accurately as you can PHAEDO Echecrates often having marveled at Socrates never have I admired him more than on that occasion So his having an argument was perhaps not unexpected but I was especially amazed first at how pleasantly and gently and respectfully he accepted the argument of the youths then how he perceived how sharply we were convinced by the arguments then how well he healed us and as though he called us up from flight and defeat and turned us forward toward it he persuaded us also to consider together the argument ECHECRATES Really how PHAEDO Ill tell you For I happened to be sitting on his right beside the bed on a low stool and he was much higher than I So stroking my head and grasping the hair on the neck for whenever it occurred he was in the habit of playing with my hair So perhaps tomorrow Phaedo he said this beautiful long hair will be cut off Its likely Socrates I said Not if you are convinced by me But why I asked Today he said both you and I will do this if our argument dies and we are not able to revive it And if I were you and the argument escaped me I would take an oath like the Argives not to let it grow long until I had conquered in a renewed fight the argument of Simmias and Cebes But I said against two it is said not even Heracles is able But then he said call me as Iolaus while it is still light Ill call rather I said not as Heracles but as Iolaus It makes no difference he said 39 But first let us be careful we do not suffer a certain emotion Of what kind I asked Let us not become he said logic haters like those who become misanthropes since there is not he said any evil worse than this emotion of hating logic And logic hating and misanthropy come out of the same manner For misanthropy is clothed out of trusting someone excessively without skill and believing a person to be completely true and sound and trustworthy then a little later finding him bad and untrustworthy and again with another and when someone experiences this many times and especially by those who one believes are nearest and dearest so often taking offense he ends up hating everyone and believes absolutely no one is sound at all Have you not observed this occurring Certainly I said Then he said is it not shameful and clear that such a person is without skill in human things in attempting to deal with humans For if one dealt with skill as though one has it then one would believe the good and bad are each very few and those in between most What do you mean I said He said Just as concerning the very small and large do you think there is anything more rare than to find a very large or a very small person or dog or anything else or quick or slow or foul or beautiful or white or black Have you not observed that at the ultimate extent all such things are rare and few and in between abundant and many Certainly I said Then do you think he said if a contest in evil were arranged certainly few also in this would appear first It is likely I said For it is likely he said But in this arguments are not similar to people but even now by your lead was I saying it rather in that when someone in believing the truth of an argument being without skill in arguments and when a little later is sometimes of the opinion it is false but sometimes it is not and again another and another and then the very ones spending time arguing about disputations think that finally they are the wisest and alone have discovered that none of the matters argued are either sound or sure but all things being just like the twisting in the Euripus up and down and nothing stays for any time at all Certainly I said you tell the truth Then Phaedo he said it would be a pitiful experience if there is some true and sure argument and it can be understood when because of coming across such arguments which at one time seem to be true and at another not one should not blame oneself for ones lack of skill but finally because of the hassling gladly shift the blame from oneself to the arguments and then for the rest of life go on hating and reviling them being deprived of the truth and knowledge of reality Yes by Zeus I said very pitiful 40 First then he said let us beware of this and not admit into the soul that there is the danger of arguments not being sound at all but rather that we are not yet sound and we must be courageous and willing to be sound thus for you and the others and on account of all your future life and for me on account of this death since I am in danger in the present of not being philosophical about this but just like the uncultured am contentious For when those disagree they do not consider which argument is so but how to present their own so that they seem so to the listeners they are eager for this And it seems to me I differ in the present only in this for I will not be so eager that what I say to those present should seem to be true except as a byproduct but that it should especially seem so to me For I reason dear friend see how selfishly if what I say happens to be true then believing it is beautiful but if dying is nothing then in this time before death I shall not yield at present to unpleasant mourning And this ignorance of mine will not last for that would be evil but a little later it would be left behind Prepared then Simmias and Cebes he said thus I come to the argument yet you if you are persuaded by me will consider Socrates little and truth much more if to you I seem to say the truth agree but if not oppose with every argument that I may not from eagerness deceive at the same time both myself and you and like a bee leaving the sting behind depart 41 But let us go on he said First remind me what you said if I appear not to remember For Simmias I think both disbelieves and fears that the soul though both more divine and beautiful than the body may perish first being in the form of a harmony and Cebes it seemed to me agreed with me on this that the soul is longer lasting than the body but it was unclear to all whether after wearing out many bodies repeatedly the soul at the end leaving behind the body did itself now perish and that this was death the destruction of the soul since the body does not ever stop perishing But then is this Simmias and Cebes what it is necessary for us to consider They both agreed it was this Then he said do you not accept all of the previous arguments or just some of them Some they said but not others What then he asked do you say about that argument in which we said learning is remembering and from this our soul necessarily has to exist somewhere else before it was entangled in the body I said Cebes was at that time most marvelously convinced by it and now I remain so more than by any argument I too said Simmias hold it thus and would be very surprised if this should ever seem otherwise to me And Socrates said But it is necessary for you Theban guest to think otherwise if you keep the opinion the harmony is a compound of things and the soul is a harmony composed out of what is strung in the body For how will you not accept your own statement that a composite harmony existed before those things out of which it is necessary for it to be composed or will you accept it Not at all Socrates he said Then do you observe he said that this agrees with what you argue when you say the soul exists before it enters into the human form and body and it is composed out of what does not yet exist For surely a harmony is not such as what you compare it to but first both the lyre and the strings and the sounds come into being still untuned and last of all is the harmony composed and it is the first to perish So how does this argument agree with yours Not at all said Simmias And yet he said surely it is fitting for there to be accord between the other argument and what concerns harmony Yes it is fitting said Simmias Now this he said is not in accord with yours but look which of the arguments do you prefer that learning is remembering or that the soul is a harmony Much more the former Socrates he said For the latter came to me without demonstration with some probability and plausibility which also is why it seems so to many people but I am aware that arguments making demonstrations based on probability may be false and if one does not guard against them one may well be deceived both in geometry and in everything else But the argument about remembering and learning was found to be demonstrated by worthy propositions For it was said how our soul exists before it entered into the body just as this which is named as having the reality which is And I myself am convinced of this and I have accepted it sufficiently and correctly So it is necessary for me as it seems because of these things to accept the arguing neither from myself nor another that the soul is a harmony 42 But what of this way Simmias he asked Does it seem to you a harmony or any other compound can be in any other state than that out of which the elements were composed Not at all Nor can anything do as I know or experience anything else but what they do or experience He agreed Then a harmony can not lead these out of which it is composed but follows He assented Then a harmony is quite unable to be moved or sounded or be opposed by anything else opposite to its parts Of course he said But what Is it not thus that each harmony brings forth harmony as it is harmonized I do not understand he said Would it not he said if it was harmonized better and more if this is to be accepted be better harmonized and more but if worse and lesser then worse and less Certainly Is this so concerning the soul as even to the smallest degree is one soul more and better or lesser and worse a soul itself than another Not in the least he said Bear along now he said toward God is a soul said to have intelligence and virtue and to be good but another stupidity and vice and to be bad And are these things said true Yes true Then of those maintaining the soul is a harmony what will one say these things in the soul are the virtue and evil that there is some other harmony and discord and to be harmonized the good also has in its harmony reality another harmony but the discordant is itself and has no other in it I have nothing to say said Simmias but it is clear that the one assuming that would say some such thing But we agreed before he said that one is no better nor worse a soul than another and this is the equivalent to one harmony is neither better nor more nor worse nor less than another Is it not Certainly And that which is neither better nor worse of a harmony is neither better nor worse harmonized is it so It is And is that which is neither better nor worse fitting any more or less a share of harmony or is it equal It is equal Then a soul since it is neither better nor worse than another soul is itself is it neither better nor worse harmonized Just so And this would have no more a share of discord or harmony It would not And this again would have no more a share of evil or virtue than another if evil was discord and virtue harmony No more But rather Simmias according to correct logic no soul would have a share of evil if it is a harmony for perhaps a harmony being completely a harmony itself it would have no share of discord Of course not And perhaps the soul being completely a soul no evil For how could it out of what we said before Out of this argument then all souls of all life will be similarly good if it is by nature they are similarly souls It seems so to me Socrates he said And does it seem beautiful he said that the argument would mean this and result in these things if the hypothesis were correct that the soul is a harmony Not in the least he said 43 But what he asked of all that is in a person do you say anything rules except the soul and in the wise I do not Which yields according to the feelings of the body and which opposes But I mean when it is hot and thirsty does it draw it in opposition to not drink and when it is hungry to not eat and do we see how in a thousand other things according to the body the soul opposes or not Certainly Then did we not agree previously that it could never if it be a harmony sound opposite to the tensions and relaxations and vibrations and whatever other conditions those might experience out of which it happens to be made but it would follow them and never lead We agreed he said for how can it not Then what Does it not now appear to us to be working exactly the opposite leading all of those out of which one says it consists and opposing them in almost everything through all of life and mastering in every way punishing them more harshly and with pain according to gymnastics and medicine and milder things both threatening and admonishing them speaking to the desires and lusts and fears as though it were something else other than those things And just as Homer composed in the Odyssey where he says of Odysseus Beating his breast he reproached his heart saying Endure it heart even more horrible have you endured

B O B O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O B O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O B O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O B O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O B O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O B O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O 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Home Homestead Index Search Dominion Lands Act Homestead Files Métis Scrip South African Scrip Soldier Grants Information Services Corporation of Saskatchewan Métis National Council Saskatchewan Archives Board Saskatchewan Genealogical Society Saskatchewan Heritage Foundation Saskatchewan Institute of Applied Science and Technology SABRA2533 North West Métis Scrip Scrip either as land or money was offered to Métis families to compensate them for loss of their Aboriginal title and for grievances that led to the 1885 Resistance To qualify for scrip that was offered in 1885 the applicants had to prove they were living in the NorthWest Territories prior to 15 July 1870 Those who applied for scrip from 1886 1902 or 1906 had to prove they were living in the NorthWest Territories prior to 31 December 1885 The land scrip entitlement was for 240 acres that had to be selected from land that had been allocated as The names of those who sold their land scrip and the names of those who purchased this scrip are included in the homestead index

O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O B I I I O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O


Thrive Causemetics Liquid Lash Extensions Mascara review 10 off 50 purchase code July 19 2018 By Dede 37 Comments Filamentio Made with Flare More Info Disclosure I was not compensated in any way for this post The post contains my referral link If you make a purchase I may earn points Opinions shared are mine Im always ready to try a new mascara A few days ago I saw a Facebook ad for Thrive Causemetics mascara The before and after pictures really got my attention so I ordered it to see if it was as magical as it seemed It arrived 2 days later Kudos to the quick shipping At 24 a tube Thrive mascaras price is comparable to other brands I regularly use Some of my favorites are Benefit several types Roller Lash Theyre Real Tarte Lights Camera Lashes and Too Faced Better Than Sex Im okay with paying more for a product I really like The tube is generously sized so I think this will last me a while This is the shade Brynn rich black Before Thrive mascara Heres what my lashes looked like before I started As you can see my lashes barely peek above my eyelid After Thrive mascara Heres what my lashes look like after using Thrive mascara No primer or anything else was used Big difference right After applying the Liquid Lash Extensions to just ONE eye I could see a huge difference The suggestion on the box recommended coating both sides of the lashes for maximum volume So I followed the rules Forgive the messy photos I tried to be Wonder Woman and hold my camera while painting the tops of my eyelashes The mascara brush really holds onto my lashes lifting them to provide super length I was impressed The beforeandafter photos speak for themselves My mom has very sensitive eyes plus she wont spend a penny on herself Ive been shipping Tarte mascara to her but Im going to order Thrive and see if she likes it as much as I do So heres the skinny on Thrive Their cosmetics are actually causemetics because this company does nice things for women Thrive is also nice to our planet Their vegan products are cruelty free and they dont use parabens or sulfates Discount code Click here to get 10 off your 50 Thrive purchase and free shipping Getting a Thrive discount is a great little bonus for such a terrific product I ordered the EyeConic Mascara Eyeliner Kit which was 44 I chose the eyeliner shade Lizzie which is a moss green matte that pairs well with my brown eyes Id love to try more shades Mascara is a beauty product that makes me feel pretty I love that through my purchase Thrive helps other women to feel beautiful too Hallohop Giveaway bonus word list 1012 friendship 1013 beauty 1014 purpose 1015 vegan 1016 makeup 1017 women 1018 thrive 1019 glossy 1020 matte 1021 donate 1022 partners 1023 mission 1024 gifts 1025 mascara 1026 lipstick Filed Under Beauty discount Product review Tagged With beauty code natural Check this out This site uses Akismet to reduce spam Learn how your comment data is processed

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Inaugural Australian Schools Hockey Championships 2019 In 2019 Hockey Australia will be running the first Australian Schools Hockey Championships ASHC bringing the best hockey schools from around the country to Canberra from 14 19 July If you interested review the Event manual for details 2019 Swimming Championships split into separate 13 to 19 Years and 10 to 12 School Sport Australia SSA Championship policy requires all students to attend an entire Championship program including the Opening and Closing Ceremonies the Education Excursion and all competition This is so all students experience the full social cultural and educational School Sport Australia Office Closure The School Sport Australia office will be closed from midday on Monday 24 December 2018 and reopen at 900 AM on Wednesday 2 January 2019 The staff at School Sport Australia wish everyone a safe and enjoyable break over ANNOUNCEMENT REGARDING SCHOOL SPORT AUSTRALIA GOLF CHAMPIONSHIPS School Sport Australia will be changing the age group of its Golf Championships from 17 Years Under to 18 Years Under effective from 1 January 2019 Players will be allowed to be 18 Years Under as Live Scoring for the 12 Years Under Cricket Championship The 12 Years Under Cricket Championships are on this week in Bunbury WA Click here for live scores Inaugural Australian Schools Hockey Championships 2019 In 2019 Hockey Australia will be running the first Australian Schools Hockey Championships ASHC bringing the best hockey schools from around the country to Canberra from 14 19 July If you interested review the Event manual for details 2019 Swimming Championships split into separate 13 to 19 Years and 10 to 12 School Sport Australia SSA Championship policy requires all students to attend an entire Championship program including the Opening and Closing Ceremonies the Education Excursion and all competition This is so all students experience the full social cultural and educational Prev Next 2019 Swimming Championships split into separate 13 to 19 Years and 10 to 12 Years School Sport Australia Office Closure ANNOUNCEMENT REGARDING SCHOOL SPORT AUSTRALIA GOLF CHAMPIONSHIPS Live Scoring for the 12 Years Under Cricket Championship Inaugural Australian Schools Hockey Championships 2019 Results Events Calendar Merchandise ISF International School Sport Federation Multimedia View our library of images videos and live streams Live Stream Your browser does not currently recognize any of the video formats available Click here to visit our frequently asked questions about HTML5 video Upcoming Live Broadcasts January 2019 No event found Partners School Sports Australia is proudly supported by School Sports Australia School Sport Units Suppliers Partners

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Bao Research GroupStanford University Sensors may soon give prosthetics a lifelike sense of touch By Robert F Service Oct 15 2015 445 PM Prosthetic limbs may work wonders for restoring lost function in some amputees but one thing they cant do is restore an accurate sense of touch Now researchers report that one day in the not too distant future those artificial arms and legs may have a sense of touch closely resembling the real thing Using a twoply of flexible thin plastic scientists have created novel electronic sensors that send signals to the brain tissue of mice that closely mimic the nerve messages of touch sensors in human skin Multiple research teams have long worked on restoring touch to people with prosthetic limbs 2 years ago for example a group at Case Western Reserve University in Cleveland Ohio reported giving people with prosthetic hands a sense of touch by wiring pressure sensors on the hands to peripheral nerves in their arms Yet although these advances have restored a rudimentary sense of touch the sensors and signals are very different from those sent by mechanoreceptors natural touch sensors in the skin For starters natural mechanoreceptors put out what amounts to a digital signal When they sense pressure they fire a stream of nerve impulses the more pressure the higher the frequency of pulses But previous tactile sensors have been analogue devices where more pressure produces a stronger electrical signal rather than a more frequent stream of pulses The electrical signals must then be sent to another processing chip that converts the strength Inspired by natural mechanoreceptors researchers led by Zhenan Bao a chemical engineer at Stanford University in Palo Alto California set out to make sensors that churn out digital signals directly Baos group started by refining sensors that they first made 5 years ago In that earlier work the group designed tiny rubber pillars containing electrically conductive carbon nanotubes which were placed over a pair of electrodes side by side When no pressure is applied the rubber which is an insulator prevents current from flowing between the two electrodes But when touched the pressure squishes the pillars pushing the conductive nanotubes For their current work Bao and her colleagues turned their pillars into inverted pyramids and tweaked their size so they were sensitive to a range of pressures from a light touch to a firm handshake They also changed the electrode setup and added another layer of flexible electronic devices known as ring oscillators which convert the electrical signals emerging from the touch sensitive pyramids to a stream of digital electrical pulses The upshot was thatjust like the signals from natural mechanoreceptorswhen more pressure is applied the oscillators turn out pulses at a higher frequency Your browser does not currently recognize any of the video formats available Click here to visit our frequently asked questions about HTML5 video But Baos group didnt stop there The Stanford team also wanted to see if brain tissues could receive these signals Thats typically done by inserting metal electrodes into the socalled somatosensory cortex of animals and watching their response But metal electrodes can quickly damage natural brain tissue making it impossible to study the transfer of signals over extended periods So for their current study Baos team decided to send the electronic pulses coming from the touch sensors to a light emitting diode which converted them into a stream of pulses of blue light Baos team then partnered with Stanford colleagues Science they report that the brain neural tissue faithfully reproduced the firing patterns coming from the touch sensor That raises hopes that such sensors may eventually help restore a natural sense of touch to amputees Bao says Its great to see research moving in this direction and this particular paper is impressive says John Rogers a chemist and expert in flexible electronics at the University of Illinois UrbanaChampaign Both Rogers and Bao note however that giving amputees a naturallike sense of touch still has a ways to go Doctors for example wont be able to engineer human brain tissue to receive light signals That means researchers will need to find other ways to pass electrical signals from a prostheses to the brain in a way that is stable and safe for long periods of time Bao says Video credit Bao Research Group Posted in Health doi101126scienceaad4722 Robert F Service Bob is a news reporter for Science in Portland Oregon covering chemistry materials science and energy stories Email Robert Mysterious childhood brain illness in Africa shows surprising similarity to Alzheimers Despite scathing harassment report UNAIDS board gives agency head a reprieve for now Tiny implantable wireless devices could help people repair nerves and lose weight News from Science has introduced a metered paywall Full access to all news content is included in AAAS membership Got a tip How to contact the news team Science Insider NASA spacecraft readies for New Years rendezvous with primordial object far beyond Pluto By Paul Voosen Dec 27 2018 Japan quits global whaling body will resume commercial hunt By Nathanial Gronewold EE News Dec 26 2018 US shutdown begins Its disheartening discouraging deflating By Science News Staff Dec 22 2018 US scientists brace again for a government shutdown By Science News Staff Dec 21 2018 National academy president breaks her silence on ejecting sexual harassers By Meredith Wadman Dec 20 2018 More Science Insider

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novel electronic sensors


Freeman v Quicken Loans Inc Docket No Op Below Argument Opinion Vote Author Term 101042 5th Cir Feb 21 2012 Tr Aud May 24 2012 90 Scalia OT 2011 Disclosure Goldstein Russell PC serves as counsel to the petitioners in this case Holding To establish a violation of 12 USC 2607b which provides that no person shall give and no person shall accept any portion split or percentage of any charge made or received for the rendering of a real estate settlement service other than for services actually performed a plaintiff must demonstrate that a charge for settlement services was divided between two or more persons Plain English Summary Unearned fees fees for which lenders provide no services violate federal law only if the fees are split between two companies This may seem strange but the Court said that the law Congress passed was only about fee splitting To control the level of fees that a single bank charges Congress would have to be more specific Judgment Affirmed 90 in an opinion by Justice Scalia on May 24 2012 SCOTUSblog Coverage Opinion recap Court rebukes HUD in mortgagefee dispute Ronald Mann Argument recap Court opens can of worms in mortgagesettlement fees case Ronald Mann Court to mull mortgagesettlement fees Ronald Mann Plain English Recent grants Amy Howe Briefs and Documents Merits Briefs for the Petitioners Brief for Tammy Freeman et al Reply for Tammy Freeman et al Amicus Briefs in Support of Petitioners Brief for the United States Brief for California et al Merits Briefs for the Respondent Brief for Quicken Loans Inc Amicus Briefs in Support of the Respondent Brief for the American Bankers Association et al Brief for the American Escrow Association et al Brief for National Association of Realtors Certioraristage documents Opinion below 5th Cir Petition for certiorari Brief in opposition Petitioners reply Merits Case Pages and Archives Archives or Term Snapshot This Week at the Court The Supreme Court will release additional orders from the January 4 conference on Monday at 930 am There is a possibility of opinions on Tuesday at 10 am On Monday the justices hear oral argument in Merck Sharp Dohme Corp v Albrecht and Obduskey v McCarthy Holthus LLP On Tuesday the justices hear oral argument in Herrera v Wyoming and Fourth Estate Public Benefit Corp v WallStreetcom On Wednesday the justices hear oral argument in Franchise Tax Board of California v Hyatt On Friday the justices meet for their January 11 conference Major Cases Recent Special Features Statistical Snapshot Live Blog Archives Calendar January 2019 Full Calendar Submit Event Su Mo Tu We Th Fr Sa 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 OrdersOpinions Arguments Conferences Events Holidays Multiple Download our App in the Apple Store First Mondays Videos Justice Sotomayor at Harvard On November 13 Justice Sonia Sotomayor Judge Jennifer Walker Elrod of the US Court of Appeals for the 5th Circuit and Judge Susan Carney of the US Court of Appeals for the 2nd Circuit presided over the final round of the 2018 Ames Moot Court Competition at Harvard Law School Awards Peabody Award Awarded the Peabody Award for excellence in electronic media Sigma Delta Chi National Press Club Award Silver Gavel Award American Gavel Award Webby Award

B O B I O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O B O O O O O B O O O O O O O O O O O O O O O O O O O O O O O O O B I O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O


Cruise Parking Cruise Parking Credit cards debit cards personal check travelers checks money orders are the only accepted forms of payment for cruise parking Cash is not longer accepted as payment for cruise parking Longterm vehicle parking is available on Port property for cruise passengers vehicles Reservations are not required Parking is in controlledaccess areas available only to cruise passengers not the general public The sites are secured and patrolled by Port Police during the cruise The vehicle parking fee chart for standard size vehicles up to 20 feet length is 2000 per day 4 day 8000 5 day 10000 6 day 12000 7 day 14000 10 day 20000 The parking fee for oversized vehicles over 20 feet length campers RVs buses is 5000 per day Complimentary parking is provided at no fee for vehicles displaying a valid handicap placard or license plate with ID A colorcoded claim ticket and permit is given to the driver when payment is received The larger permit should be displayed in the front window of the vehicle The smaller claim ticket should be kept by the driver It will help identify the parking area on the return date A complimentary shuttle bus is provided between the vehicle parking areas and the Passenger Terminal on both departure and return dates of the cruise The shuttles provide a comfortable way to arrive at the checkin location and return to the vehicle parking areas at the end of the cruise Shuttles accessible for special needs and wheelchair assistance are also available CRUISE CONTACTS Telephone 8439588298 General Email cruisesscspacom Prepay Parking Director BreakbulkROROCruise Operations Rusty Matthews 8435778743 Manager Cruise and Parking Jeff Hollis 8435778189 OTHER CRUISE CONTACTS Intercruises Shoreside and Port Services Lost Luggage Charles Buzille 8439588255 US Customs passports birth certificates and other documents Telephone 8435796500 Carnival Cruise Line Telephone 18007647419

B I B I O O O O O O O O O O O O O O O O O O B I O O O O O O O O B I O O O O O O B I O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O


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More About Us Engineering Contracting WLL Glavanizing Factory Waste Management Heavy Equipment Logistics Hydraulics Fuel Injection Systems Seashore Trading Stevedoring Services Food Center Seashore Steel WLL Tyre Recycling Plant Instrumentation Automation SolutionsSIAS Seashore Gifts Saber Security Services Seashore Automobiles Happy Client Says Mr Customer highly qualified managers technical professionals skilled technicians and tradesmen and supported by a wide range of plants machineries equipment and vehicles wellequipped factories workshops and laboratory and fullyequipped camp facilities for its staff and workers Portfolio Profile Trust of Honesty Seashore group of Companies is one of the largest multidisciplined business enterprises in the State of Qatar operating from its permanent base in Al Khor about 50km north of Doha City The owner and Chairman of the Group Mr Saeed Salem Al Mohannadi a Qatari businessman and the Managing Director Mr Mohamed Ali an Indian entrepreneur established the company in 1989 From its humble beginnings of three workers and meager assets Seashore has grown to a business conglomerate of over 5000 employees with current assets totaling over QR 1000 million accumulated during its 27 years of operation Seashore Group now comprises fourteen Divisions that are operated by highly qualified managers technical professionals skilled technicians and tradesmen and supported by a wide range of plants machineries equipment and vehicles wellequipped factories workshops and laboratory and fullyequipped camp facilities for its staff and workers Quality 1 At Seashore we place high premium on the safety and wellbeing of our clients Quality 2 At Seashore we place high premium on the safety and wellbeing of our clients Quality 3 At Seashore we place high premium on the safety and wellbeing of our clients Quality 4 At Seashore we place high premium on the safety and wellbeing of our clients Diversified Operations Safety Commitment Customers Seashore has diversified its operations to cater to the various needs of its clients and customers Its Top Management is innovative and creates business opportunities from their extensive knowledge of developmental factors in the country in the region and in the world The Chairman and the Managing Director have provided the clear vision and prudent leadership necessary to guide Seashore to the path of success and to take its place with pride among the best achievers

O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O B I I I O O O O O O O O O O B I I O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O O

seashore group of companies
state of qatar

multi - disciplined business enterprises