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Plato: Phaedo · 40 of 44 · tr. Benjamin Jowett

Section 1ˆ

And some burst forth again on the opposite side, and some on the same side, and some wind round the earth with one or many folds, like the coils of a serpent, and descend as far as they can, but always return and fall into the lake. The rivers on either side can descend only to the center and no further, for to the rivers on both sides the opposite side is a precipice. Now these rivers are many, and mighty, and diverse, and there are four principal ones, of which the greatest and outermost is that called Oceanus, which flows round the earth in a circle; and in the opposite direction flows Acheron, which passes under the earth through desert places, into the Acherusian Lake: this is the lake to the shores of which the souls of the many go when they are dead, and after waiting an appointed time, which is to some a longer and to some a shorter time, they are sent back again to be born as animals. The third river rises between the two, and near the place of rising pours into a vast region of fire, and forms a lake larger than the Mediterranean Sea, boiling with water and mud; and proceeding muddy and turbid, and winding about the earth, comes, among other places, to the extremities of the Acherusian Lake, but mingles not with the waters of the lake, and after making many coils about the earth plunges into Tartarus at a deeper level. This is that Pyriphlegethon, as the stream is called, which throws up jets of fire in all sorts of places. The fourth river goes out on the opposite side, and falls first of all into a wild and savage region, which is all of a dark-blue color, like lapis lazuli; and this is that river which is called the Stygian River, and falls into and forms the Lake Styx, and after falling into the lake and receiving strange powers in the waters, passes under the earth, winding round in the opposite direction to Pyriphlegethon, and meeting in the Acherusian Lake from the opposite side. And the water of this river too mingles with no other, but flows round in a circle and falls into Tartarus over against Pyriphlegethon, and the name of this river, as the poet says, is Cocytus. Such is the name of the other world; and when the dead arrive at the place to which the genius of each severally conveys them, first of all they have sentence passed upon them, as they have lived well and piously or not. And those who appear to have lived neither well nor ill, go to the river Acheron, and mount such conveyances as they can get, and are carried in them to the lake, and there they dwell and are purified of their evil deeds, and suffer the penalty of the wrongs which they have done to others, and are absolved, and receive the rewards of their good deeds according to their deserts. But those who appear to be incurable by reason of the greatness of their crimes-who have committed many and terrible deeds of sacrilege, murders foul and violent, or the like-such are hurled into Tartarus, which is their suitable destiny, and they never come out.
Themes
Apocatastasiscosmology

The doctrine of the periodic restoration or recurrence of all things to their original state after vast cycles.

The text describes souls being purified of evil deeds and receiving rewards for good deeds after waiting an appointed time.

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Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The body is described as a prison or tomb that hinders the soul's journey to the afterlife realms.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The passage contrasts the good and ill lives of souls, dividing them into those who dwell in purification and those hurled into Tartarus.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The text describes a divine ordering system where the genius conveys souls to specific afterlife realms based on their lives.

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Eschatological Judgmentsoteriology

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

The passage centrally details the sentencing of souls at death and their distribution into different afterlife realms based on their deeds.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

The text describes the specific routes and destinations souls take after death through the guidance of the genius.

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Good Thought Word Deedethics

The Zoroastrian triad of right thought, right speech, and right action as the foundation of ethical life; truth-in-living.

Salvation is explicitly linked to living well and piously, with rewards based on good deeds and penalties for wrongs committed.

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Kingdom Withinanthropology

The claim that the divine realm is present inside the individual, accessible without external mediation.

The genius residing within each individual guides them to their appropriate destination after death.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The passage details the movement of souls through specific rivers and lakes under guidance to their afterlife destinations.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

Souls are described as returning to be born again as animals after waiting an appointed time.

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Soul Migrationcosmology

The transmigration of the soul across lives.

The text explicitly states that souls are sent back to be born again as animals after waiting an appointed time.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

Souls are described as returning and falling into the lake from the opposite side of the earth.

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Related passages · 6 parallels
egyptian|The Egyptian Heaven and Hell|Chapter 7 (part 4)
On the other hand, the Tuat possessed the characteristics of all these names, for it was an "unseen" place, and it contained abysmal depths of darkness, and there were pits of fire in it wherein the damned, i.e., the enemies of Osiris and R…”
Both passages describe an underworld or afterlife realm with similar structural elements such as rivers, lakes, and regions of punishment. They also share the concept of judgment and purification of souls based on their deeds in life.
egyptian|The Egyptian Heaven and Hell|Chapter 24 (part 2)
Who the beings in the water are it is impossible exactly to say, but it is clear that they were supposed to have the power to hinder the progress of the Boat of AFU-RA, for Horus propitiates them with promises of health and strength, as we…”
Both passages describe mystical journeys through the afterlife, featuring divine beings, rivers, and processes of purification. They share themes of divine assistance and judgment in the afterlife, though they are rooted in different cultural and religious traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XXVI
Jerusalem and the Mountains, Ravines and Streams . CHAPTER XXVI. 1. And I went from thence to the middle of the earth, and I saw a blessed place ⌈ in which there were trees ⌉ with branches abiding and blooming [ of a dismembered tree ] . 2.…”
Both passages describe mystical landscapes with rivers, mountains, and ravines, emphasizing the sacred and otherworldly nature of these geographical features. They share a theme of divine geography and the journey of souls, though they come from different religious traditions.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXVI
LXXVI. The Twelve Windows and their Portals . CHAPTER LXXVI. 1 And at the ends of the earth I saw twelve portals open to all the quarters (of the heaven), from which the winds go forth and blow over the earth. 2. Three of them are open on t…”
Both passages describe a complex, structured cosmology involving rivers or winds that originate from specific locations and have significant effects on the world. They share a theme of divine judgment and the consequences of actions, though they are rooted in different cultural and religious contexts.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXVII
LXXVII. The Four Quarters of the World: the Seven Mountains, the Seven Rivers, &c . CHAPTER LXXVII. 1. And the first quarter is called the east, because it is the first: and the second, the south, because the Most High will descend there, y…”
Both passages describe a cosmological structure involving rivers and regions with specific characteristics and purposes. They share a theme of divine order and the flow of natural elements, reflecting mystical insights into the organization of the world.
mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 19
3 Sc . to dry in the sun. p. 74 1 K. is the infernal river which the souls have to cross after death; its waters are figured as dragons and its waves as scorpions (§ 51). Ulai is also a river. If it is in any way connected with the Eulæus…”
Both passages describe rivers and lakes in the afterlife, with souls crossing or being judged by these bodies of water. They share a common theme of the soul's journey after death and the presence of infernal rivers, indicating a genuine conceptual parallel across different mystical traditions.