agreeing with the body and having the same delights she is obliged
to have the same habits and ways, and is not likely ever to be pure at
her departure to the world below, but is always saturated with the
body; so that she soon sinks into another body and there germinates
and grows, and has therefore no part in the communion of the divine
and pure and simple.
That is most true, Socrates, answered Cebes.
And this, Cebes, is the reason why the true lovers of knowledge
are temperate and brave; and not for the reason which the world gives.
Certainly not! For not in that way does the soul of a philosopher
reason; she will not ask philosophy to release her in order that
when released she may deliver herself up again to the thraldom of
pleasures and pains, doing a work only to be undone again, weaving
instead of unweaving her Penelope's web. But she will make herself a
calm of passion and follow Reason, and dwell in her, beholding the
true and divine (which is not matter of opinion), and thence derive
nourishment. Thus she seeks to live while she lives, and after death
she hopes to go to her own kindred and to be freed from human ills.
Never fear, Simmias and Cebes, that a soul which has been thus
nurtured and has had these pursuits, will at her departure from the
body be scattered and blown away by the winds and be nowhere and
When Socrates had done speaking, for a considerable time there was
silence; he himself and most of us appeared to be meditating on what
had been said; only Cebes and Simmias spoke a few words to one
another. And Socrates observing this asked them what they thought of
the argument, and whether there was anything wanting? For, said he,
much is still open to suspicion and attack, if anyone were disposed to
sift the matter thoroughly. If you are talking of something else I
would rather not interrupt you, but if you are still doubtful about
the argument do not hesitate to say exactly what you think, and let us