punishment called Tartarus. These cases were judged badly because the men were judged while they were alive and with their clothes on, and the judges were fooled by appearances. Zeus fixed the problem by arranging for people to be dead, and stripped naked of body and made his sons judges, Minos and Rhadamanthus from Europa and Aeacus from Aegina. (523d–524a) The judges had to be naked too, so they could scan the souls of men without distractions. Socrates adds that he has heard this myth, believes it, and infers from it that death is the separation of body and soul. He says that each retains after death the qualities it had in life, so that a fat, long-haired man will have a fat, long-haired corpse. If he was a scoundrel, he will bear the scars of his beatings. When the judge lays hold of some potentate, he will find that his soul bears the scars of his perjuries and crimes, because these will be branded on his soul (524b–525a). Socrates remarks that some people are benefited by the pain and agony of their own punishments (525b) and by watching others suffer excruciating torture; but others have misdeeds that cannot be cured. He says that the Odyssey by Homer pictures kings suffering eternally in Hades, but not the ordinary scoundrel, like Thersites. Socrates warns Callicles that when he is up before the judge on his own judgement day, he will reel and gape no less there than Socrates does here. He says that the story might sound like nonsense to him, like an old folk tale, and agrees there would be no wonder in despising it if a better and truer one could be found, but observes that none in the group have proved that one should live a different kind of life. Finally he exhorts them to follow him in justice and virtue. Translations Thomas Taylor, 1804 Plato: Lysis, Symposium, Gorgias. Greek with translation by W. R. M. Lamb. Loeb Classical Library 166. Harvard Univ. Press (originally published 1925). HUP listing Walter Rangeley Maitland Lamb, 1925: Perseus W. C. Helmbold, 1952: Read online at HathiTrust. A revised text with introduction and commentary by Professor E.R. Dodds. Oxford University Press, London, 1959. Translation and introduction by Robin Waterfield. Oxford University Press, London, 1994. Citations Sources Seth Benardete, The Rhetoric of Morality and Philosophy: Plato's Gorgias and Phaedrus (Chicago: University of Chicago