 Plato’s eschatological myths are not complete lies. There is some truth in them. In the Phaedo the statement “The soul is immortal” is presented as following logically from various premises Socrates and his interlocutors consider acceptable (cf. 106b–107a). After the final argument for immortality (102a–107b), Cebes admits that he has no further objections to, nor doubts about, Socrates’ arguments. But Simmias confesses that he still retains some doubt (107a–b), and then Socrates tells them an eschatological myth. The myth does not provide evidence that the soul is immortal. It assumes that the soul is immortal and so it may be said that it is not entirely false. The myth also claims that there is justice in the afterlife and Socrates hopes that the myth will convince one to believe that the soul is immortal and that there is justice in the afterlife. “I think”, says Socrates, that “it is fitting for a man to risk the belief—for the risk is a noble one—that this, or something like this, is true about our souls and their dwelling places” (114d–e). (Edmonds (2004) offers a interesting analysis of the final myth of Phaedo, Aristophanes’ Frogs and the funerary gold leaves, or “tablets”, that have been found in Greek tombs). At the end of the myth of Er (the eschatological myth of the Republic) Socrates says that the myth “would save us, if we were persuaded by it” (621b). Myth represents a sort of back-up: if one fails to be persuaded by arguments to change one’s life, one may still be persuaded by a good myth. Myth, as it is claimed in the Laws, may be needed to “charm” one “into agreement” (903b) when philosophy fails to do so.