Apology, Crito, and Phaedo of Socrates Part 5

Upon this Cebes[13] says that he agrees with all else that had been said, but can not help entertaining doubts of what will become of the soul when separated from the body, for the common opinion is that it is dispersed and vanishes like breath or smoke, and no longer exists anywhere. Socrates, therefore, proposes to inquire into the probability of the case, a fit employment for him under his present circ.u.mstances.

His first argument[14] is drawn from the ancient belief prevalent among men, that souls departing hence exist in Hades, and are produced again from the dead. If this be true, it must follow that our souls are there, for they could not be produced again if they did not exist; and its truth is confirmed by this, that it is a general law of nature that contraries are produced from contraries--the greater from the less, strong from weak, slow from swift, heat from cold, and in like manner life from death, and vice versa. To explain this more clearly, he proceeds to show that what is changed pa.s.ses from one state to another, and so undergoes three different states--first, the actual state; then the transition; and, thirdly, the new state; as from a state of sleep, by awaking to being awake. In like manner birth is a transition from a state of death to life, and dying from life to death; so that the soul, by the act of dying, only pa.s.ses to another state. If it were not so, all nature would in time become dead, just as if people did not awake out of sleep all would at last be buried in eternal sleep. Whence the conclusion is that the souls of men are not annihilated by death.

Cebes[15] agrees to this reasoning, and adds that he is further convinced, of its truth by calling to mind an argument used by Socrates on former occasions, that knowledge is nothing but reminiscence; and if this is so, the soul must have existed, and had knowledge, before it became united to the body.

But in case Simmias should not yet be satisfied, Socrates[16] proceeds to enlarge on this, his second argument, drawn from reminiscence. We daily find that we are carried from the knowledge of one thing to another. Things perceived by the eyes, ears, and other senses bring up the thought of other things; thus the sight of a lyre or a garment reminds us of a friend, and not only are we thus reminded of sensible objects, but of things which are comprehended by the mind alone, and have no sensitive existence. For we have formed in our minds an idea of abstract equality, of the beautiful, the just, the good; in short, of every thing which we say exists without the aid of the senses, for we use them only in the perception of individual things; whence it follows that the mind did not acquire this knowledge in this life, but must have had it before, and therefore the soul must have existed before.

Simmias and Cebes[17] both agree in admitting that Socrates has proved the pre-existence of the soul, but insist that he has not shown it to be immortal, for that nothing hinders but that, according to the popular opinion, it may be dispersed at the dissolution of the body. To which Socrates replies, that if their former admissions are joined to his last argument, the immortality, as well as the pre-existence, of the soul has been sufficiently proved. For if it is true that any thing living is produced from that which is dead, then the soul must exist after death, otherwise it could not be produced again.

However, to remove the apprehension that the soul may be dispersed by a wind, as it were, Socrates proceeds, in his third argument,[18] to examine that doubt more thoroughly. What, then, is meant by being dispersed but being dissolved into its parts? In order, therefore, to a thing being capable of dispersion it must be compounded of parts. Now, there are two kinds of things--one compounded, the other simple The former kind is subject to change, the latter not, and can be comprehended by the mind alone. The one is visible, the other invisible; and the soul, which is invisible, when it employs the bodily senses, wanders and is confused, but when it abstracts itself from the body it attains to the knowledge of that which is eternal, immortal, and unchangeable. The soul, therefore, being uncompounded and invisible, must be indissoluble; that is to say, immortal.

Still Simmias and Cebes[19] are unconvinced. The former objects that the soul, according to Socrates's own showing, is nothing but a harmony resulting from a combination of the parts of the body, and so may perish with the body, as the harmony of a lyre does when the lyre itself is broken. And Cebes, though he admits that the soul is more durable than the body, yet objects that it is not, therefore, of necessity immortal, but may in time wear out; and it is by no means clear that this is not its last period.

These objections produce a powerful effect on the rest of the company; but Socrates, undismayed, exhorts them not to suffer themselves to be deterred from seeking the truth by any difficulties they may meet with; and then proceeds[20] to show, in a moment, the fallacy of Simmias's objection. It was before admitted, he says, that the soul existed before the body; but harmony is produced after the lyre is formed, so that the two cases are totally different. And, further, there are various degrees of harmony, but every soul is as much a soul as any other. But, then, what will a person who holds this doctrine, that the soul is harmony, say of virtue and vice in the soul? Will he call them another kind of harmony and discord? If so, he will contradict himself; for it is admitted that one soul is not more or less a soul than another, and therefore one can not he more or less harmonized than another, and one could not admit of a greater degree of virtue or vice than another; and indeed a soul, being harmony, could not partake of vice at all, which is discord.

Socrates, having thus satisfactorily answered the argument adduced by Simmias, goes on to rebut that of Cebes,[21] who objected that the soul might in time wear out. In order to do this, he relates that, when a young man, he attempted to investigate the causes of all things, why they exist and why they perish; and in the course of his researches, finding the futility of attributing the existence of things to what are called natural causes, he resolved on endeavoring to find out the reasons of things. He therefore a.s.sumed that there are a certain abstract beauty and goodness and magnitude, and so of all other things; the truth of which being granted, he thinks he shall be able to prove that the soul is immortal.

This, then, being conceded by Cebes, Socrates[22] argues that every thing that is beautiful is so from partaking of abstract beauty, and great from partaking of magnitude, and little from partaking of littleness. Now, it is impossible, he argues, that contraries can exist in the same thing at the same time; for instance, the same thing can not possess both magnitude and littleness, but one will withdraw at the approach of the other; and not only so, but things which, though not contrary to each other, yet always contain contraries within themselves, can not co-exist; for instance, the number three has no contrary, yet it contains within itself the idea of odd, which is the contrary of even, and so three never can become even; in like manner, heat while it is heat can never admit the idea of its contrary, cold. Now, if this method of reasoning is applied to the soul, it will be found to be immortal; for life and death are contraries, and never can co-exist; but wherever the soul is, there is life: so that it contains within itself that which is contrary to death, and consequently can never admit of death; therefore it is immortal.

With this he closes his arguments in support of the soul's immortality.

Cebes owns himself convinced, but Simmias, though he is unable to make any objection to the soundness of Socrates's reasoning, can not help still entertaining doubts on the subject. If, however, the soul is immortal, Socrates proceeds,[23] great need is there in this life to endeavor to become as wise and good as possible. For if death were a deliverance from every thing, it would be a great gain for the wicked; but since the soul appears to be immortal, it must go to the place suited to its nature. For it is said that each person's demon conducts him to a place where he receives sentence according to his deserts.

He then[24] draws a fanciful picture of the various regions of the earth, to which the good and the bad will respectively go after death, and exhorts his friends to use every endeavor to acquire virtue and wisdom in this life, "for," he adds, "the reward is n.o.ble, and the hope great."

Having thus brought his subject to a conclusion, Socrates proposes to bathe himself, in order not to trouble others to wash his dead body.

Crito thereupon asks if he has any commands to give, and especially how he would be buried, to which he, with his usual cheerfulness, makes answer, "Just as you please, if only you can catch me;" and then, smiling, he reminds them that after death he shall be no longer with them, and begs the others of the party to be sureties to Crito for his absence from the body, as they had been before bound for his presence before his judges.

After he had bathed, and taken leave of his children and the women of his family the officer of the Eleven comes in to intimate to him that it is now time to drink the poison. Crito urges a little delay, as the sun had not yet set; but Socrates refuses to make himself ridiculous by showing such a fondness for life. The man who is to administer the poison is therefore sent for; and on his holding out the cup, Socrates, neither trembling nor changing color or countenance at all, but, as he was wont, looking steadfastly at the man, asked if he might make a libation to any one; and being told that no more poison than enough had been mixed, he simply prayed that his departure from this to another world might be happy, and then drank off the poison, readily and calmly.

His friends, who had hitherto with difficulty restrained themselves, could no longer control the outward expressions of grief, to which Socrates said, "What are you doing, my friends? I, for this reason, chiefly, sent away the women, that they might not commit any folly of this kind; for I have heard that it is right to die with good omens. Be quiet, therefore, and bear up."

When he had walked about for a while his legs began to grow heavy, so he lay down on his back; and his body, from the feet upward, gradually grew cold and stiff. His last words were, "Crito, we owe a c.o.c.k to aesculapius; pay it, therefore, and do not neglect it."

"This," concludes Phaedo, "was the end of our friend--a man, as we may say, the best of all his time, that we have known, and, moreover, the most wise and just."

FOOTNOTES

[12] Sec. 21-39.

[13] Sec. 39, 40.

[14] Sec. 40-46.

[15] Sec. 47.

[16] Sec. 48-57.

[17] Sec. 55-59.

[18] Sec. 61-75.

[19] Sec. 76-84.

[20] Sec. 93-99.

[21] Sec. 100-112.

[22] Sec. 112-128.

[23] Sec. 129-131.

[24] Sec. 132-145.

PHaeDO; OR, THE IMMORTALITY OF THE SOUL.

FIRST ECHECRATES, PHaeDO.

THEN SOCRATES, APOLLODORUS, CEBES, SIMMIAS, AND CRITO.

_Ech._ Were you personally present, Phaedo, with Socrates on that day when he drank the poison in prison, or did you hear an account of it from some one else?

_Phaed._ I was there myself, Echecrates.

_Ech._ What, then, did he say before his death, and how did he die? for I should be glad to hear: for scarcely any citizen of Phlius[25] ever visits Athens now, nor has any stranger for a long time come from thence who was able to give us a clear account of the particulars, except that he had died from drinking poison; but he was unable to tell us any thing more.

2. _Phaed._ And did you not hear about the trial--how it went off?

_Ech._ Yes; some one told me this; and I wondered that, as it took place so long ago, he appears to have died long afterward. What was the reason of this, Phaedo?

_Phaed._ An accidental circ.u.mstance happened in his favor, Echecrates; for the p.o.o.p of the s.h.i.+p which the Athenians send to Delos chanced to be crowned on the day before the trial.

_Ech._ But what is this s.h.i.+p?

_Phaed._ It is the s.h.i.+p, as the Athenians say, in which Theseus formerly conveyed the fourteen boys and girls to Crete, and saved both them and himself. They, therefore, made a vow to Apollo on that occasion, as it is said, that if they were saved they would every year dispatch a solemn emba.s.sy to Delos; which, from that time to the present, they send yearly to the G.o.d. 3. When they begin the preparations for this solemn emba.s.sy, they have a law that the city shall be purified during this period, and that no public execution shall take place until the s.h.i.+p has reached Delos, and returned to Athens; and this occasionally takes a long time, when the winds happen to impede their pa.s.sage. The commencement of the emba.s.sy is when the priest of Apollo has crowned the p.o.o.p of the s.h.i.+p.

And this was done, as I said, on the day before the trial: on this account Socrates had a long interval in prison between the trial and his death.

4. _Ech._ And what, Phaedo, were the circ.u.mstances of his death? What was said and done? and who of his friends were with him? or would not the magistrates allow them to be present, but did he die dest.i.tute of friends?

_Phaed._ By no means; but some, indeed several, were present.

_Ech._ Take the trouble, then, to relate to me all the particulars as clearly as you can, unless you have any pressing business.

_Phaed._ I am at leisure, and will endeavor to give you a full account; for to call Socrates to mind, whether speaking myself or listening to some one else, is always most delightful to me.

5. _Ech._ And indeed, Phaedo, you have others to listen to you who are of the same mind. However, endeavor to relate every thing as accurately as you can.