mind alone, not introducing or intruding in the act of thought sight or any other sense together with reason, but with the very light of the mind in her own clearness searches into the very truth of each; he who has got rid, as far as he can, of eyes and ears and, so to speak, of the whole body, these being in his opinion distracting elements which when they infect the soul hinder her from acquiring truth and knowledge--who, if not he, is likely to attain the knowledge of true being?
What you say has a wonderful truth in it, Socrates, replied Simmias.
And when real philosophers consider all these things, will they not be led to make a reflection which they will express in words something like the following? 'Have we not found,' they will say, 'a path of thought which seems to bring us and our argument to the conclusion, that while we are in the body, and while the soul is infected with the evils of the body, our desire will not be satisfied? and our desire is of the truth.
For the body is a source of endless trouble to us by reason of the mere requirement of food; and is liable also to diseases which overtake and impede us in the search after true being: it fills us full of loves, and lusts, and fears, and fancies of all kinds, and endless foolery, and in fact, as men say, takes away from us the power of thinking at all.
Whence come wars, and fightings, and factions? whence but from the body and the lusts of the body? wars are occasioned by the love of money, and money has to be acquired for the sake and in the service of the body; and by reason of all these impediments we have no time to give to philosophy; and, last and worst of all, even if we are at leisure and betake ourselves to some speculation, the body is always breaking in upon us, causing turmoil and confusion in our enquiries, and so amazing us that we are prevented from seeing the truth. It has been proved to us by experience that if we would have pure knowledge of anything we must be quit of the body--the soul in herself must behold things in themselves: and then we shall attain the wisdom which we desire, and of which we say that we are lovers, not while we live, but after death; for if while in company with the body, the soul cannot have pure knowledge, one of two things follows--either knowledge is not to be attained at all, or, if at all, after death. For then, and not till then, the soul will be parted from the body and exist in herself alone. In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible intercourse or communion with the body, and are not surfeited with the bodily nature, but keep ourselves pure until the hour when God himself is pleased to release us. And thus having got rid of the foolishness of the body we shall be pure and hold converse with the pure, and know of ourselves the clear light everywhere, which is no other than the light of truth.' For the impure are not permitted to approach the pure. These are the sort of words, Simmias, which the true lovers of knowledge cannot help saying to one another, and thinking. You would agree; would you not?
Undoubtedly, Socrates.
But, O my friend, if this is true, there is great reason to hope that, going whither I go, when I have come to the end of my journey, I shall attain that which has been the pursuit of my life. And therefore I go on my way rejoicing, and not I only, but every other man who believes that his mind has been made ready and that he is in a manner purified.
Certainly, replied Simmias.
And what is purification but the separation of the soul from the body, as I was saying before; the habit of the soul gathering and collecting herself into herself from all sides out of the body; the dwelling in her own place alone, as in another life, so also in this, as far as she can;--the release of the soul from the chains of the body?
Very true, he said.
And this separation and release of the soul from the body is termed death?
To be sure, he said.
And the true philosophers, and they only, are ever seeking to release the soul. Is not the separation and release of the soul from the body their especial study?
That is true.
And, as I was saying at first, there would be a ridiculous contradiction in men studying to live as nearly as they can in a state of death, and yet repining when it comes upon them.
Clearly.
And the true philosophers, Simmias, are always occupied in the practice of dying, wherefore also to them least of all men is death terrible.
Look at the matter thus:--if they have been in every way the enemies of the body, and are wanting to be alone with the soul, when this desire of theirs is granted, how inconsistent would they be if they trembled and repined, instead of rejoicing at their departure to that place where, when they arrive, they hope to gain that which in life they desired--and this was wisdom--and at the same time to be rid of the company of their enemy. Many a man has been willing to go to the world below animated by the hope of seeing there an earthly love, or wife, or son, and conversing with them. And will he who is a true lover of wisdom, and is strongly persuaded in like manner that only in the world below he can worthily enjoy her, still repine at death? Will he not depart with joy?
Surely he will, O my friend, if he be a true philosopher. For he will have a firm conviction that there and there only, he can find wisdom in her purity. And if this be true, he would be very absurd, as I was saying, if he were afraid of death.
He would, indeed, replied Simmias.
And when you see a man who is repining at the approach of death, is not his reluctance a sufficient proof that he is not a lover of wisdom, but a lover of the body, and probably at the same time a lover of either money or power, or both?
Quite so, he replied.
And is not courage, Simmias, a quality which is specially characteristic of the philosopher?
Certainly.
There is temperance again, which even by the vulgar is supposed to consist in the control and regulation of the passions, and in the sense of superiority to them--is not temperance a virtue belonging to those only who despise the body, and who pass their lives in philosophy?
Most assuredly.
For the courage and temperance of other men, if you will consider them, are really a contradiction.
How so?
Well, he said, you are aware that death is regarded by men in general as a great evil.
Very true, he said.
And do not courageous men face death because they are afraid of yet greater evils?
That is quite true.
Then all but the philosophers are courageous only from fear, and because they are afraid; and yet that a man should be courageous from fear, and because he is a coward, is surely a strange thing.
Very true.
And are not the temperate exactly in the same case? They are temperate because they are intemperate--which might seem to be a contradiction, but is nevertheless the sort of thing which happens with this foolish temperance. For there are pleasures which they are afraid of losing; and in their desire to keep them, they abstain from some pleasures, because they are overcome by others; and although to be conquered by pleasure is called by men intemperance, to them the conquest of pleasure consists in being conquered by pleasure. And that is what I mean by saying that, in a sense, they are made temperate through intemperance.
Such appears to be the case.
Yet the exchange of one fear or pleasure or pain for another fear or pleasure or pain, and of the greater for the less, as if they were coins, is not the exchange of virtue. O my blessed Simmias, is there not one true coin for which all things ought to be exchanged?--and that is wisdom; and only in exchange for this, and in company with this, is anything truly bought or sold, whether courage or temperance or justice.
And is not all true virtue the companion of wisdom, no matter what fears or pleasures or other similar goods or evils may or may not attend her?
But the virtue which is made up of these goods, when they are severed from wisdom and exchanged with one another, is a shadow of virtue only, nor is there any freedom or health or truth in her; but in the true exchange there is a purging away of all these things, and temperance, and justice, and courage, and wisdom herself are the purgation of them.
The founders of the mysteries would appear to have had a real meaning, and were not talking nonsense when they intimated in a figure long ago that he who passes unsanctified and uninitiated into the world below will lie in a slough, but that he who arrives there after initiation and purification will dwell with the gods. For 'many,' as they say in the mysteries, 'are the thyrsus-bearers, but few are the mystics,'--meaning, as I interpret the words, 'the true philosophers.' In the number of whom, during my whole life, I have been seeking, according to my ability, to find a place;--whether I have sought in a right way or not, and whether I have succeeded or not, I shall truly know in a little while, if God will, when I myself arrive in the other world--such is my belief. And therefore I maintain that I am right, Simmias and Cebes, in not grieving or repining at parting from you and my masters in this world, for I believe that I shall equally find good masters and friends in another world. But most men do not believe this saying; if then I succeed in convincing you by my defence better than I did the Athenian judges, it will be well.
Cebes answered: I agree, Socrates, in the greater part of what you say.
But in what concerns the soul, men are apt to be incredulous; they fear that when she has left the body her place may be nowhere, and that on the very day of death she may perish and come to an end--immediately on her release from the body, issuing forth dispersed like smoke or air and in her flight vanishing away into nothingness. If she could only be collected into herself after she has obtained release from the evils of which you are speaking, there would be good reason to hope, Socrates, that what you say is true. But surely it requires a great deal of argument and many proofs to show that when the man is dead his soul yet exists, and has any force or intelligence.
True, Cebes, said Socrates; and shall I suggest that we converse a little of the probabilities of these things?
I am sure, said Cebes, that I should greatly like to know your opinion about them.
I reckon, said Socrates, that no one who heard me now, not even if he were one of my old enemies, the Comic poets, could accuse me of idle talking about matters in which I have no concern:--If you please, then, we will proceed with the inquiry.
Suppose we consider the question whether the souls of men after death are or are not in the world below. There comes into my mind an ancient doctrine which affirms that they go from hence into the other world, and returning hither, are born again from the dead. Now if it be true that the living come from the dead, then our souls must exist in the other world, for if not, how could they have been born again? And this would be conclusive, if there were any real evidence that the living are only born from the dead; but if this is not so, then other arguments will have to be adduced.
Very true, replied Cebes.
Then let us consider the whole question, not in relation to man only, but in relation to animals generally, and to plants, and to everything of which there is generation, and the proof will be easier. Are not all things which have opposites generated out of their opposites? I mean such things as good and evil, just and unjust--and there are innumerable other opposites which are generated out of opposites. And I want to show that in all opposites there is of necessity a similar alternation; I mean to say, for example, that anything which becomes greater must become greater after being less.
True.
And that which becomes less must have been once greater and then have become less.
Yes.
And the weaker is generated from the stronger, and the swifter from the slower.
Very true.
And the worse is from the better, and the more just is from the more unjust.
Of course.
And is this true of all opposites? and are we convinced that all of them are generated out of opposites?
Yes.
And in this universal opposition of all things, are there not also two intermediate processes which are ever going on, from one to the other opposite, and back again; where there is a greater and a less there is also an intermediate process of increase and diminution, and that which grows is said to wax, and that which decays to wane?
Yes, he said.
And there are many other processes, such as division and composition, cooling and heating, which equally involve a passage into and out of one another. And this necessarily holds of all opposites, even though not always expressed in words--they are really generated out of one another, and there is a passing or process from one to the other of them?
Very true, he replied.
Well, and is there not an opposite of life, as sleep is the opposite of waking?
True, he said.
And what is it?
Death, he answered.
And these, if they are opposites, are generated the one from the other, and have there their two intermediate processes also?
Of course.
Now, said Socrates, I will analyze one of the two pairs of opposites which I have mentioned to you, and also its intermediate processes, and you shall analyze the other to me. One of them I term sleep, the other waking. The state of sleep is opposed to the state of waking, and out of sleeping waking is generated, and out of waking, sleeping; and the process of generation is in the one case falling asleep, and in the other waking up. Do you agree?
I entirely agree.
Then, suppose that you analyze life and death to me in the same manner.
Is not death opposed to life?
Yes.
And they are generated one from the other?
Yes.
What is generated from the living?
The dead.
And what from the dead?
I can only say in answer--the living.
Then the living, whether things or persons, Cebes, are generated from the dead?
That is clear, he replied.
Then the inference is that our souls exist in the world below?
That is true.
And one of the two processes or generations is visible--for surely the act of dying is visible?
Surely, he said.
What then is to be the result? Shall we exclude the opposite process?
And shall we suppose nature to walk on one leg only? Must we not rather assign to death some corresponding process of generation?
Certainly, he replied.
And what is that process?
Return to life.
And return to life, if there be such a thing, is the birth of the dead into the world of the living?
Quite true.
Then here is a new way by which we arrive at the conclusion that the living come from the dead, just as the dead come from the living; and this, if true, affords a most certain proof that the souls of the dead exist in some place out of which they come again.
Yes, Socrates, he said; the conclusion seems to flow necessarily out of our previous admissions.
And that these admissions were not unfair, Cebes, he said, may be shown, I think, as follows: If generation were in a straight line only, and there were no compensation or circle in nature, no turn or return of elements into their opposites, then you know that all things would at last have the same form and pass into the same state, and there would be no more generation of them.
What do you mean? he said.
A simple thing enough, which I will illustrate by the case of sleep, he replied. You know that if there were no alternation of sleeping and waking, the tale of the sleeping Endymion would in the end have no meaning, because all other things would be asleep, too, and he would not be distinguishable from the rest. Or if there were composition only, and no division of substances, then the chaos of Anaxagoras would come again. And in like manner, my dear Cebes, if all things which partook of life were to die, and after they were dead remained in the form of death, and did not come to life again, all would at last die, and nothing would be alive--what other result could there be? For if the living spring from any other things, and they too die, must not all things at last be swallowed up in death? (But compare Republic.)
There is no escape, Socrates, said Cebes; and to me your argument seems to be absolutely true.
Yes, he said, Cebes, it is and must be so, in my opinion; and we have not been deluded in making these admissions; but I am confident that there truly is such a thing as living again, and that the living spring from the dead, and that the souls of the dead are in existence, and that the good souls have a better portion than the evil.
Cebes added: Your favorite doctrine, Socrates, that knowledge is simply recollection, if true, also necessarily implies a previous time in which we have learned that which we now recollect. But this would be impossible unless our soul had been in some place before existing in the form of man; here then is another proof of the soul's immortality.
But tell me, Cebes, said Simmias, interposing, what arguments are urged in favour of this doctrine of recollection. I am not very sure at the moment that I remember them.
One excellent proof, said Cebes, is afforded by questions. If you put a question to a person in a right way, he will give a true answer of himself, but how could he do this unless there were knowledge and right reason already in him? And this is most clearly shown when he is taken to a diagram or to anything of that sort. (Compare Meno.)
But if, said Socrates, you are still incredulous, Simmias, I would ask you whether you may not agree with me when you look at the matter in another way;--I mean, if you are still incredulous as to whether knowledge is recollection.
Incredulous, I am not, said Simmias; but I want to have this doctrine of recollection brought to my own recollection, and, from what Cebes has said, I am beginning to recollect and be convinced; but I should still like to hear what you were going to say.
This is what I would say, he replied:--We should agree, if I am not mistaken, that what a man recollects he must have known at some previous time.
Very true.
And what is the nature of this knowledge or recollection? I mean to ask, Whether a person who, having seen or heard or in any way perceived anything, knows not only that, but has a conception of something else which is the subject, not of the same but of some other kind of knowledge, may not be fairly said to recollect that of which he has the conception?
What do you mean?
I mean what I may illustrate by the following instance:--The knowledge of a lyre is not the same as the knowledge of a man?
True.
And yet what is the feeling of lovers when they recognize a lyre, or a garment, or anything else which the beloved has been in the habit of using? Do not they, from knowing the lyre, form in the mind's eye an image of the youth to whom the lyre belongs? And this is recollection.
In like manner any one who sees Simmias may remember Cebes; and there are endless examples of the same thing.
Endless, indeed, replied Simmias.
And recollection is most commonly a process of recovering that which has been already forgotten through time and inattention.
Very true, he said.
Well; and may you not also from seeing the picture of a horse or a lyre remember a man? and from the picture of Simmias, you may be led to remember Cebes?
True.
Or you may also be led to the recollection of Simmias himself?
Quite so.
And in all these cases, the recollection may be derived from things either like or unlike?
It may be.
And when the recollection is derived from like things, then another consideration is sure to arise, which is--whether the likeness in any degree falls short or not of that which is recollected?
Very true, he said.
And shall we proceed a step further, and affirm that there is such a thing as equality, not of one piece of wood or stone with another, but that, over and above this, there is absolute equality? Shall we say so?
Say so, yes, replied Simmias, and swear to it, with all the confidence in life.
And do we know the nature of this absolute essence?
To be sure, he said.
And whence did we obtain our knowledge? Did we not see equalities of material things, such as pieces of wood and stones, and gather from them the idea of an equality which is different from them? For you will acknowledge that there is a difference. Or look at the matter in another way:--Do not the same pieces of wood or stone appear at one time equal, and at another time unequal?
That is certain.
But are real equals ever unequal? or is the idea of equality the same as of inequality?
Impossible, Socrates.
Then these (so-called) equals are not the same with the idea of equality?
I should say, clearly not, Socrates.
And yet from these equals, although differing from the idea of equality, you conceived and attained that idea?
Very true, he said.
Which might be like, or might be unlike them?
Yes.
But that makes no difference; whenever from seeing one thing you conceived another, whether like or unlike, there must surely have been an act of recollection?
Very true.
But what would you say of equal portions of wood and stone, or other material equals? and what is the impression produced by them? Are they equals in the same sense in which absolute equality is equal? or do they fall short of this perfect equality in a measure?
Yes, he said, in a very great measure too.
And must we not allow, that when I or any one, looking at any object, observes that the thing which he sees aims at being some other thing, but falls short of, and cannot be, that other thing, but is inferior, he who makes this observation must have had a previous knowledge of that to which the other, although similar, was inferior?
Certainly.
And has not this been our own case in the matter of equals and of absolute equality?
Precisely.
Then we must have known equality previously to the time when we first saw the material equals, and reflected that all these apparent equals strive to attain absolute equality, but fall short of it?
Very true.
And we recognize also that this absolute equality has only been known, and can only be known, through the medium of sight or touch, or of some other of the senses, which are all alike in this respect?
Yes, Socrates, as far as the argument is concerned, one of them is the same as the other.
From the senses then is derived the knowledge that all sensible things aim at an absolute equality of which they fall short?
Yes.
Then before we began to see or hear or perceive in any way, we must have had a knowledge of absolute equality, or we could not have referred to that standard the equals which are derived from the senses?--for to that they all aspire, and of that they fall short.
No other inference can be drawn from the previous statements.
And did we not see and hear and have the use of our other senses as soon as we were born?
Certainly.
Then we must have acquired the knowledge of equality at some previous time?
Yes.
That is to say, before we were born, I suppose?
True.
And if we acquired this knowledge before we were born, and were born having the use of it, then we also knew before we were born and at the instant of birth not only the equal or the greater or the less, but all other ideas; for we are not speaking only of equality, but of beauty, goodness, justice, holiness, and of all which we stamp with the name of essence in the dialectical process, both when we ask and when we answer questions. Of all this we may certainly affirm that we acquired the knowledge before birth?
We may.
But if, after having acquired, we have not forgotten what in each case we acquired, then we must always have come into life having knowledge, and shall always continue to know as long as life lasts--for knowing is the acquiring and retaining knowledge and not forgetting. Is not forgetting, Simmias, just the losing of knowledge?
Quite true, Socrates.
But if the knowledge which we acquired before birth was lost by us at birth, and if afterwards by the use of the senses we recovered what we previously knew, will not the process which we call learning be a recovering of the knowledge which is natural to us, and may not this be rightly termed recollection?
Very true.
So much is clear--that when we perceive something, either by the help of sight, or hearing, or some other sense, from that perception we are able to obtain a notion of some other thing like or unlike which is associated with it but has been forgotten. Whence, as I was saying, one of two alternatives follows:--either we had this knowledge at birth, and continued to know through life; or, after birth, those who are said to learn only remember, and learning is simply recollection.
Yes, that is quite true, Socrates.
And which alternative, Simmias, do you prefer? Had we the knowledge at our birth, or did we recollect the things which we knew previously to our birth?
I cannot decide at the moment.
At any rate you can decide whether he who has knowledge will or will not be able to render an account of his knowledge? What do you say?
Certainly, he will.
But do you think that every man is able to give an account of these very matters about which we are speaking?
Would that they could, Socrates, but I rather fear that to-morrow, at this time, there will no longer be any one alive who is able to give an account of them such as ought to be given.
Then you are not of opinion, Simmias, that all men know these things?
Certainly not.
They are in process of recollecting that which they learned before?
Certainly.
But when did our souls acquire this knowledge?--not since we were born as men?
Certainly not.
And therefore, previously?
Yes.
Then, Simmias, our souls must also have existed without bodies before they were in the form of man, and must have had intelligence.
Unless indeed you suppose, Socrates, that these notions are given us at the very moment of birth; for this is the only time which remains.
Yes, my friend, but if so, when do we lose them? for they are not in us when we are born--that is admitted. Do we lose them at the moment of receiving them, or if not at what other time?
No, Socrates, I perceive that I was unconsciously talking nonsense.
Then may we not say, Simmias, that if, as we are always repeating, there is an absolute beauty, and goodness, and an absolute essence of all things; and if to this, which is now discovered to have existed in our former state, we refer all our sensations, and with this compare them, finding these ideas to be pre-existent and our inborn possession--then our souls must have had a prior existence, but if not, there would be no force in the argument? There is the same proof that these ideas must have existed before we were born, as that our souls existed before we were born; and if not the ideas, then not the souls.
Yes, Socrates; I am convinced that there is precisely the same necessity for the one as for the other; and the argument retreats successfully to the position that the existence of the soul before birth cannot be separated from the existence of the essence of which you speak. For there is nothing which to my mind is so patent as that beauty, goodness, and the other notions of which you were just now speaking, have a most real and absolute existence; and I am satisfied with the proof.
Well, but is Cebes equally satisfied? for I must convince him too.
I think, said Simmias, that Cebes is satisfied: although he is the most incredulous of mortals, yet I believe that he is sufficiently convinced of the existence of the soul before birth. But that after death the soul will continue to exist is not yet proven even to my own satisfaction.
I cannot get rid of the feeling of the many to which Cebes was referring--the feeling that when the man dies the soul will be dispersed, and that this may be the extinction of her. For admitting that she may have been born elsewhere, and framed out of other elements, and was in existence before entering the human body, why after having entered in and gone out again may she not herself be destroyed and come to an end?
Very true, Simmias, said Cebes; about half of what was required has been proven; to wit, that our souls existed before we were born:--that the soul will exist after death as well as before birth is the other half of which the proof is still wanting, and has to be supplied; when that is given the demonstration will be complete.
But that proof, Simmias and Cebes, has been already given, said Socrates, if you put the two arguments together--I mean this and the former one, in which we admitted that everything living is born of the dead. For if the soul exists before birth, and in coming to life and being born can be born only from death and dying, must she not after death continue to exist, since she has to be born again?--Surely the proof which you desire has been already furnished. Still I suspect that you and Simmias would be glad to probe the argument further. Like children, you are haunted with a fear that when the soul leaves the body, the wind may really blow her away and scatter her; especially if a man should happen to die in a great storm and not when the sky is calm.
Cebes answered with a smile: Then, Socrates, you must argue us out of our fears--and yet, strictly speaking, they are not our fears, but there is a child within us to whom death is a sort of hobgoblin; him too we must persuade not to be afraid when he is alone in the dark.
Socrates said: Let the voice of the charmer be applied daily until you have charmed away the fear.
And where shall we find a good charmer of our fears, Socrates, when you are gone?
Hellas, he replied, is a large place, Cebes, and has many good men, and there are barbarous races not a few: seek for him among them all, far and wide, sparing neither pains nor money; for there is no better way of spending your money. And you must seek among yourselves too; for you will not find others better able to make the search.
The search, replied Cebes, shall certainly be made. And now, if you please, let us return to the point of the argument at which we digressed.
By all means, replied Socrates; what else should I please?
Very good.
Must we not, said Socrates, ask ourselves what that is which, as we imagine, is liable to be scattered, and about which we fear? and what again is that about which we have no fear? And then we may proceed further to enquire whether that which suffers dispersion is or is not of the nature of soul--our hopes and fears as to our own souls will turn upon the answers to these questions.
Very true, he said.
Now the compound or composite may be supposed to be naturally capable, as of being compounded, so also of being dissolved; but that which is uncompounded, and that only, must be, if anything is, indissoluble.
Yes; I should imagine so, said Cebes.
And the uncompounded may be assumed to be the same and unchanging, whereas the compound is always changing and never the same.
I agree, he said.
Then now let us return to the previous discussion. Is that idea or essence, which in the dialectical process we define as essence or true existence--whether essence of equality, beauty, or anything else--are these essences, I say, liable at times to some degree of change? or are they each of them always what they are, having the same simple self-existent and unchanging forms, not admitting of variation at all, or in any way, or at any time?
They must be always the same, Socrates, replied Cebes.
And what would you say of the many beautiful--whether men or horses or garments or any other things which are named by the same names and may be called equal or beautiful,--are they all unchanging and the same always, or quite the reverse? May they not rather be described as almost always changing and hardly ever the same, either with themselves or with one another?
The latter, replied Cebes; they are always in a state of change.
And these you can touch and see and perceive with the senses, but the unchanging things you can only perceive with the mind--they are invisible and are not seen?
That is very true, he said.
Well, then, added Socrates, let us suppose that there are two sorts of existences--one seen, the other unseen.
Let us suppose them.
The seen is the changing, and the unseen is the unchanging?
That may be also supposed.
And, further, is not one part of us body, another part soul?
To be sure.
And to which class is the body more alike and akin?
Clearly to the seen--no one can doubt that.
And is the soul seen or not seen?
Not by man, Socrates.
And what we mean by 'seen' and 'not seen' is that which is or is not visible to the eye of man?
Yes, to the eye of man.
And is the soul seen or not seen?
Not seen.
Unseen then?
Yes.
Then the soul is more like to the unseen, and the body to the seen?
That follows necessarily, Socrates.
And were we not saying long ago that the soul when using the body as an instrument of perception, that is to say, when using the sense of sight or hearing or some other sense (for the meaning of perceiving through the body is perceiving through the senses)--were we not saying that the soul too is then dragged by the body into the region of the changeable, and wanders and is confused; the world spins round her, and she is like a drunkard, when she touches change?
Very true.
But when returning into herself she reflects, then she passes into the other world, the region of purity, and eternity, and immortality, and unchangeableness, which are her kindred, and with them she ever lives, when she is by herself and is not let or hindered; then she ceases from her erring ways, and being in communion with the unchanging is unchanging. And this state of the soul is called wisdom?
That is well and truly said, Socrates, he replied.
And to which class is the soul more nearly alike and akin, as far as may be inferred from this argument, as well as from the preceding one?
I think, Socrates, that, in the opinion of every one who follows the argument, the soul will be infinitely more like the unchangeable--even the most stupid person will not deny that.
And the body is more like the changing?
Yes.
Yet once more consider the matter in another light: When the soul and the body are united, then nature orders the soul to rule and govern, and the body to obey and serve. Now which of these two functions is akin to the divine? and which to the mortal? Does not the divine appear to you to be that which naturally orders and rules, and the mortal to be that which is subject and servant?
True.
And which does the soul resemble?
The soul resembles the divine, and the body the mortal--there can be no doubt of that, Socrates.
Then reflect, Cebes: of all which has been said is not this the conclusion?--that the soul is in the very likeness of the divine, and immortal, and intellectual, and uniform, and indissoluble, and unchangeable; and that the body is in the very likeness of the human, and mortal, and unintellectual, and multiform, and dissoluble, and changeable. Can this, my dear Cebes, be denied?
It cannot.