Apology, Crito, and Phaedo of Socrates - Plato (comprehension books txt) 📗

it so, my friend. But at what other time do we lose it? for we are not born with it, as we have just now admitted. Do we lose it, then, at the very time in which we receive it? Or can you mention any other time?"

"By no means, Socrates; I was not aware that I was saying nothing to the purpose."

"Does the case then stand thus with us, Simmias?" he proceeded: "If those things which we are continually talking about really exist, the beautiful, the good, and every such essence, and to this we refer all things that come under the senses, as finding it to have a prior existence, and to be our own, and if we compare these things to it, it necessarily follows, that as these exist, so likewise our soul exists even before we are born; but if these do not exist, this discussion will have been undertaken in vain, is it not so? And is there not an equal necessity both that these things should exist, and our souls also, before we are born; and if not the former, neither the latter?"

58. "Most assuredly, Socrates," said Simmias, "there appears to me to be the same necessity; and the argument admirably tends to prove that our souls exist before we are born, just as that essence does which you have now mentioned. For I hold nothing so clear to me as this, that all such things most certainly exist, as the beautiful, the good, and all the rest that you just now spoke of; and, so far as I am concerned, the case is sufficiently demonstrated."

"But how does it appear to Cebes?" said Socrates; "for it is necessary to persuade Cebes too."

"He is sufficiently persuaded, I think," said Simmias, "although he is the most pertinacious of men in distrusting arguments. Yet I think he is sufficiently persuaded of this, that our soul existed before we were born. But whether, when we are dead, it will still exist does not appear to me to have been demonstrated, Socrates," he continued; "but that popular doubt, which Cebes just now mentioned, still stands in our way, whether, when a man dies, the soul is not dispersed, and this is the end of its existence. 59. For what hinders it being born, and formed from some other source, and existing before it came into a human body, and yet, when it has come, and is separated from this body, its then also dying itself, and being destroyed?"

"You say well, Simmias," said Cebes; "for it appears that only one half of what is necessary has been demonstrated—namely, that our soul existed before we were born; but it is necessary to demonstrate further, that when we are dead it will exist no less than before we were born, if the demonstration is to be made complete."

"This has been even now demonstrated, Simmias and Cebes," said Socrates, "if you will only connect this last argument with that which we before assented to, that every thing living is produced from that which is dead. For if the soul exists before, and it is necessary for it when it enters into life, and is born, to be produced from nothing else than death, and from being dead, how is it not necessary for it also to exist after death, since it must needs be produced again? 60. What you require, then, has been already demonstrated. However, both you and Simmias appear to me as if you wished to sift this argument more thoroughly, and to be afraid, like children, lest, on the soul's departure from the body, the winds should blow it away and disperse it, especially if one should happen to die, not in a calm, but in a violent storm."

Upon this Cebes, smiling, said, "Endeavor to teach us better, Socrates, as if we were afraid, or rather not as if we were afraid, though perhaps there is some boy30 within us who has such a dread. Let us, then, endeavor to persuade him not to be afraid of death, as of hobgoblins."

"But you must charm him every day," said Socrates, "until you have quieted his fears."

"But whence, Socrates," he said, "can we procure a skillful charmer for such a case, now that you are about to leave us?"

61. "Greece is wide, Cebes," he replied, "and in it surely there are skillful men. There are also many barbarous nations, all of which you should search through, seeking such a charmer, sparing neither money nor toil, as there is nothing on which you can more seasonably spend your money. You should also seek for him among yourselves; for perhaps you could not easily find any more competent than yourselves to do this."

"This shall be done," said Cebes; "but, if it is agreeable to you, let us return to the point from whence we digressed."

"It will be agreeable to me, for how should it not?"

"You say well," rejoined Cebes.

"We ought, then," said Socrates, "to ask ourselves some such question as this: to what kind of thing it appertains to be thus affected—namely, to be dispersed—and for what we ought to fear, lest it should be so affected, and for what not. And after this we should consider which of the two the soul is, and in the result should either be confident or fearful for our soul."

"You speak truly," said he.

62. "Does it not, then, appertain to that which is formed by composition, and is naturally compounded, to be thus affected, to be dissolved in the same manner as that in which it was compounded; and if there is any thing not compounded, does it not appertain to this alone, if to any thing, not to be thus affected?"

"It appears to me to be so," said Cebes.

"Is it not most probable, then, that things which are always the same, and in the same state, are uncompounded, but that things which are constantly changing, and are never in the same state, are compounded?"

"To me it appears so."

"Let us return, then," he said, "to the subjects on which we before discoursed. Whether is essence itself, of which we gave this account that it exists, both in our questions and answers, always the same, or does it sometimes change? Does equality itself, the beautiful itself, and each several thing which is, ever undergo any change, however small? Or does each of them which exists, being an unmixed essence by itself, continue always the same, and in the same state, and never undergo any variation at all under any circumstances?"

"They must of necessity continue the same and in the same state, Socrates," said Cebes.

63. "But what shall we say of the many beautiful things, such as men, horses, garments, or other things of the kind, whether equal or beautiful, or of all things synonymous with them? Do they continue the same, or, quite contrary to the former, are they never at any time, so to say, the same, either with respect to themselves or one another?"

"These, on the other hand," replied Cebes, "never continue the same."

"These, then, you can touch, or see, or perceive by the other senses; but those that continue the same, you can not apprehend in any other way than by the exercise of thought; for such things are invisible, and are not seen?"

"You say what is strictly true," replied Cebes.

64. "We may assume, then, if you please," he continued, "that there are two species of things; the one visible, the other invisible?"

"We may," he said.

"And the invisible always continuing the same, but the visible never the same?"

"This, too," he said, "we may assume."

"Come, then," he asked, "is there anything else belonging to us than, on the one hand, body, and, on the other, soul?"

"Nothing else," he replied.

"To which species, then, shall we say the body is more like, and more nearly allied?"

"It is clear to everyone," he said, "that it is to the visible."

"But what of the soul? Is it visible or invisible?"

"It is not visible to men, Socrates," he replied.

"But we speak of things which are visible, or not so, to the nature of men; or to some other nature, think you?"

"To that of men."

"What, then, shall we say of the soul—that it is visible, or not visible?"

"Not visible."

"Is it, then, invisible?"

"Yes."

"The soul, then, is more like the invisible than the body; and the body, the visible?"

"It must needs be so, Socrates."

65. "And did we not, some time since, say this too, that the soul, when it employs the body to examine any thing, either by means of the sight or hearing, or any other sense (for to examine any thing by means of the body is to do so by the senses), is then drawn by the body to things that never continue the same, and wanders and is confused, and reels as if intoxicated, through coming into contact with things of this kind?"

"Certainly."

"But when it examines anything by itself, does it approach that which is pure, eternal, immortal, and unchangeable, and, as being allied to it, continue constantly with it, so long as it subsists by itself, and has the power, and does it cease from its wandering, and constantly continue the same with respect to those things, through coming into contact with things of this kind? And is this affection of the soul called wisdom?"

"You speak," he said, "in every respect, well and truly, Socrates."

"To which species of the two, then, both from what was before and now said, does the soul appear to you to be more like and more nearly allied?"

66. "Every one, I think, would allow, Socrates," he replied, "even the dullest person, from this method of reasoning, that the soul is in every respect more like that which continues constantly the same than that which does not so."

"But what as to the body?"

"It is more like the other."

"Consider it also thus, that, when soul and body are together, nature enjoins the latter to be subservient and obey, the former to rule and exercise dominion. And, in this way, which of the two appears to you to be like the divine, and which the mortal? Does it not appear to you to be natural that the divine should rule and command, but the mortal obey and be subservient?"