The Quandary

To die is one of these two things: or the deceased the nothing is equal, and it does not feel no sensation of thing none; or then if one may use the expression, one is about a change, an emigration of the soul, the place of this world for another place. If it does not have no sensation, if it is as a sleep where the asleep nothing it sees nor dreams, that wonderful advantage would be the death! I can well imagine that, if people had to identify a night where it had slept so deeply that not even it dreamed e, opposing to these the too much nights and days of its life, to think and to say how many days and nights of its existence it lived more good and more pleasantly of what in that night, good I can imagine who already I do not say in particular, but proper easy king Prsia to enumerate these nights between the other nights and days. Soon the death is this, says that it is an advantage, because thus being all the duration of the time if presents as nothing more than a night. If, of the other side, the death is as the change daqui for another place and is certain the tradition of that there the deceased are all, that bigger would have well that this gentlemen judges? ' ' The last alternative could be pleasant, because thus, it would escape of its judges who if present as being judges, and if he would go to have co true judges, such as, Minos, Radamanto, aco, and Triptoleno, that for being right deserve the heading of judges. With respect to first alternative of the quandary, Scrates believes that, through the death, to become in nothing is a wonderful profit. E, in what still tangea second alternative of the quandary, manifest Scrates the good quo would be, in the Hades 3, to go to dispute with those great men of the past, to interrogate them and to examine them.