such as these, and that, on the other hand, the rewards were the reverse of these." Here Plato seems to me to have learnt from the prophets not only the doctrine of the judgment, but also of the resurrection, which the Greeks refuse to believe. For his saying that the soul is judged along with the body, proves nothing more clearly than that he believed the doctrine of the resurrection. Since how could Aridæus and the rest have undergone such punishment in Hades, had they left on earth the body, with its head, hands, feet, and skin? For certainly they will never say that the soul has a head and hands, and feet and skin. But Plato, having fallen in with the testimonies of the prophets in Egypt, and having accepted what they teach concerning the resurrection of the body, teaches that the soul is judged in company with the body.
Chap. xxviii.—Homer's obligations to the sacred writers.
And not only Plato, but Homer also, having; received similar enlightenment in Egypt, said that Tityus was in like manner punished. For Ulysses speaks thus to Alcinous when he is recounting his divination by the shades of the dead:[1]
"There Tityus, large and long, in fetters bound,
O'erspread nine acres of infernal ground;
Two ravenous vultures, furious for their food,
Scream o'er the fiend, and riot in his blood,
Incessant gore the liver in his breast,
Th' immortal liver grows, and gives th' immortal feast."
For it is plain that it is not the soul, but the body, which has a liver. And in the same manner he has described both Sisyphus and Tantalus as enduring punishment with the body. And that Homer had been in Egypt, and introduced into his own poem much of what he there learnt, Diodorus, the most esteemed of historians, plainly enough teaches us. For he said that when he was in Egypt he had learnt that Helen, having received from Theon's wife, Polydamna, a drug, "lulling all sorrow and melancholy, and causing forgetfulness of all ills,"[2] brought it to Sparta. And Homer said
