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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.

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

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