Phaedo Part 9

What natures do you mean, Socrates?

What I mean is that men who have followed after gluttony, and wantonness, and drunkenness, and have had no thought of avoiding them, would pa.s.s into a.s.ses and animals of that sort. What do you think?

I think such an opinion to be exceedingly probable.

And those who have chosen the portion of injustice, and tyranny, and violence, will pa.s.s into wolves, or into hawks and kites;--whither else can we suppose them to go?

Yes, said Cebes; with such natures, beyond question.

And there is no difficulty, he said, in a.s.signing to all of them places answering to their several natures and propensities?

There is not, he said.

Some are happier than others; and the happiest both in themselves and in the place to which they go are those who have practised the civil and social virtues which are called temperance and justice, and are acquired by habit and attention without philosophy and mind. (Compare Republic.)

Why are they the happiest?

Because they may be expected to pa.s.s into some gentle and social kind which is like their own, such as bees or wasps or ants, or back again into the form of man, and just and moderate men may be supposed to spring from them.

Very likely.

No one who has not studied philosophy and who is not entirely pure at the time of his departure is allowed to enter the company of the G.o.ds, but the lover of knowledge only. And this is the reason, Simmias and Cebes, why the true votaries of philosophy abstain from all fleshly l.u.s.ts, and hold out against them and refuse to give themselves up to them,--not because they fear poverty or the ruin of their families, like the lovers of money, and the world in general; nor like the lovers of power and honour, because they dread the dishonour or disgrace of evil deeds.

No, Socrates, that would not become them, said Cebes.

No indeed, he replied; and therefore they who have any care of their own souls, and do not merely live moulding and fas.h.i.+oning the body, say farewell to all this; they will not walk in the ways of the blind: and when philosophy offers them purification and release from evil, they feel that they ought not to resist her influence, and whither she leads they turn and follow.

What do you mean, Socrates?

I will tell you, he said. The lovers of knowledge are conscious that the soul was simply fastened and glued to the body--until philosophy received her, she could only view real existence through the bars of a prison, not in and through herself; she was wallowing in the mire of every sort of ignorance; and by reason of l.u.s.t had become the princ.i.p.al accomplice in her own captivity. This was her original state; and then, as I was saying, and as the lovers of knowledge are well aware, philosophy, seeing how terrible was her confinement, of which she was to herself the cause, received and gently comforted her and sought to release her, pointing out that the eye and the ear and the other senses are full of deception, and persuading her to retire from them, and abstain from all but the necessary use of them, and be gathered up and collected into herself, bidding her trust in herself and her own pure apprehension of pure existence, and to mistrust whatever comes to her through other channels and is subject to variation; for such things are visible and tangible, but what she sees in her own nature is intelligible and invisible. And the soul of the true philosopher thinks that she ought not to resist this deliverance, and therefore abstains from pleasures and desires and pains and fears, as far as she is able; reflecting that when a man has great joys or sorrows or fears or desires, he suffers from them, not merely the sort of evil which might be antic.i.p.ated--as for example, the loss of his health or property which he has sacrificed to his l.u.s.ts--but an evil greater far, which is the greatest and worst of all evils, and one of which he never thinks.

What is it, Socrates? said Cebes.

The evil is that when the feeling of pleasure or pain is most intense, every soul of man imagines the objects of this intense feeling to be then plainest and truest: but this is not so, they are really the things of sight.

Very true.

And is not this the state in which the soul is most enthralled by the body?

How so?

Why, because each pleasure and pain is a sort of nail which nails and rivets the soul to the body, until she becomes like the body, and believes that to be true which the body affirms to be true; and from agreeing with the body and having the same delights she is obliged to have the same habits and haunts, and is not likely ever to be pure at her departure to the world below, but is always infected by the body; and so she sinks into another body and there germinates and grows, and has therefore no part in the communion of the divine and pure and simple.

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! The soul of a philosopher will reason in quite another way; 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 calm pa.s.sion, and follow reason, and dwell in the contemplation of her, beholding the true and divine (which is not matter of opinion), and thence deriving nourishment. Thus she seeks to live while she lives, and after death she hopes to go to her own kindred and to that which is like her, 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 nothing.

When Socrates had done speaking, for a considerable time there was silence; he himself appeared to be meditating, as most of us were, on what had been said; only Cebes and Simmias spoke a few words to one another. And Socrates observing them asked what they thought of the argument, and whether there was anything wanting? For, said he, there are many points still open to suspicion and attack, if any one were disposed to sift the matter thoroughly. Should you be considering some other matter I say no more, but if you are still in doubt do not hesitate to say exactly what you think, and let us have anything better which you can suggest; and if you think that I can be of any use, allow me to help you.

Simmias said: I must confess, Socrates, that doubts did arise in our minds, and each of us was urging and inciting the other to put the question which we wanted to have answered and which neither of us liked to ask, fearing that our importunity might be troublesome under present at such a time.

Socrates replied with a smile: O Simmias, what are you saying? I am not very likely to persuade other men that I do not regard my present situation as a misfortune, if I cannot even persuade you that I am no worse off now than at any other time in my life. Will you not allow that I have as much of the spirit of prophecy in me as the swans? For they, when they perceive that they must die, having sung all their life long, do then sing more l.u.s.tily than ever, rejoicing in the thought that they are about to go away to the G.o.d whose ministers they are. But men, because they are themselves afraid of death, slanderously affirm of the swans that they sing a lament at the last, not considering that no bird sings when cold, or hungry, or in pain, not even the nightingale, nor the swallow, nor yet the hoopoe; which are said indeed to tune a lay of sorrow, although I do not believe this to be true of them any more than of the swans. But because they are sacred to Apollo, they have the gift of prophecy, and antic.i.p.ate the good things of another world, wherefore they sing and rejoice in that day more than they ever did before. And I too, believing myself to be the consecrated servant of the same G.o.d, and the fellow-servant of the swans, and thinking that I have received from my master gifts of prophecy which are not inferior to theirs, would not go out of life less merrily than the swans. Never mind then, if this be your only objection, but speak and ask anything which you like, while the eleven magistrates of Athens allow.

Very good, Socrates, said Simmias; then I will tell you my difficulty, and Cebes will tell you his. I feel myself, (and I daresay that you have the same feeling), how hard or rather impossible is the attainment of any certainty about questions such as these in the present life. And yet I should deem him a coward who did not prove what is said about them to the uttermost, or whose heart failed him before he had examined them on every side. For he should persevere until he has achieved one of two things: either he should discover, or be taught the truth about them; or, if this be impossible, I would have him take the best and most irrefragable of human theories, and let this be the raft upon which he sails through life--not without risk, as I admit, if he cannot find some word of G.o.d which will more surely and safely carry him. And now, as you bid me, I will venture to question you, and then I shall not have to reproach myself hereafter with not having said at the time what I think.

For when I consider the matter, either alone or with Cebes, the argument does certainly appear to me, Socrates, to be not sufficient.

Socrates answered: I dare say, my friend, that you may be right, but I should like to know in what respect the argument is insufficient.

In this respect, replied Simmias:--Suppose a person to use the same argument about harmony and the lyre--might he not say that harmony is a thing invisible, incorporeal, perfect, divine, existing in the lyre which is harmonized, but that the lyre and the strings are matter and material, composite, earthy, and akin to mortality? And when some one breaks the lyre, or cuts and rends the strings, then he who takes this view would argue as you do, and on the same a.n.a.logy, that the harmony survives and has not perished--you cannot imagine, he would say, that the lyre without the strings, and the broken strings themselves which are mortal remain, and yet that the harmony, which is of heavenly and immortal nature and kindred, has perished--perished before the mortal.

The harmony must still be somewhere, and the wood and strings will decay before anything can happen to that. The thought, Socrates, must have occurred to your own mind that such is our conception of the soul; and that when the body is in a manner strung and held together by the elements of hot and cold, wet and dry, then the soul is the harmony or due proportionate admixture of them. But if so, whenever the strings of the body are unduly loosened or overstrained through disease or other injury, then the soul, though most divine, like other harmonies of music or of works of art, of course perishes at once, although the material remains of the body may last for a considerable time, until they are either decayed or burnt. And if any one maintains that the soul, being the harmony of the elements of the body, is first to perish in that which is called death, how shall we answer him?

Socrates looked fixedly at us as his manner was, and said with a smile: Simmias has reason on his side; and why does not some one of you who is better able than myself answer him? for there is force in his attack upon me. But perhaps, before we answer him, we had better also hear what Cebes has to say that we may gain time for reflection, and when they have both spoken, we may either a.s.sent to them, if there is truth in what they say, or if not, we will maintain our position. Please to tell me then, Cebes, he said, what was the difficulty which troubled you?

Cebes said: I will tell you. My feeling is that the argument is where it was, and open to the same objections which were urged before; for I am ready to admit that the existence of the soul before entering into the bodily form has been very ingeniously, and, if I may say so, quite sufficiently proven; but the existence of the soul after death is still, in my judgment, unproven. Now my objection is not the same as that of Simmias; for I am not disposed to deny that the soul is stronger and more lasting than the body, being of opinion that in all such respects the soul very far excels the body. Well, then, says the argument to me, why do you remain unconvinced?--When you see that the weaker continues in existence after the man is dead, will you not admit that the more lasting must also survive during the same period of time? Now I will ask you to consider whether the objection, which, like Simmias, I will express in a figure, is of any weight. The a.n.a.logy which I will adduce is that of an old weaver, who dies, and after his death somebody says:--He is not dead, he must be alive;--see, there is the coat which he himself wove and wore, and which remains whole and undecayed. And then he proceeds to ask of some one who is incredulous, whether a man lasts longer, or the coat which is in use and wear; and when he is answered that a man lasts far longer, thinks that he has thus certainly demonstrated the survival of the man, who is the more lasting, because the less lasting remains. But that, Simmias, as I would beg you to remark, is a mistake; any one can see that he who talks thus is talking nonsense. For the truth is, that the weaver aforesaid, having woven and worn many such coats, outlived several of them, and was outlived by the last; but a man is not therefore proved to be slighter and weaker than a coat. Now the relation of the body to the soul may be expressed in a similar figure; and any one may very fairly say in like manner that the soul is lasting, and the body weak and shortlived in comparison. He may argue in like manner that every soul wears out many bodies, especially if a man live many years. While he is alive the body deliquesces and decays, and the soul always weaves another garment and repairs the waste. But of course, whenever the soul perishes, she must have on her last garment, and this will survive her; and then at length, when the soul is dead, the body will show its native weakness, and quickly decompose and pa.s.s away. I would therefore rather not rely on the argument from superior strength to prove the continued existence of the soul after death. For granting even more than you affirm to be possible, and acknowledging not only that the soul existed before birth, but also that the souls of some exist, and will continue to exist after death, and will be born and die again and again, and that there is a natural strength in the soul which will hold out and be born many times--nevertheless, we may be still inclined to think that she will weary in the labours of successive births, and may at last succ.u.mb in one of her deaths and utterly perish; and this death and dissolution of the body which brings destruction to the soul may be unknown to any of us, for no one of us can have had any experience of it: and if so, then I maintain that he who is confident about death has but a foolish confidence, unless he is able to prove that the soul is altogether immortal and imperishable. But if he cannot prove the soul's immortality, he who is about to die will always have reason to fear that when the body is disunited, the soul also may utterly perish.

All of us, as we afterwards remarked to one another, had an unpleasant feeling at hearing what they said. When we had been so firmly convinced before, now to have our faith shaken seemed to introduce a confusion and uncertainty, not only into the previous argument, but into any future one; either we were incapable of forming a judgment, or there were no grounds of belief.

ECHECRATES: There I feel with you--by heaven I do, Phaedo, and when you were speaking, I was beginning to ask myself the same question: What argument can I ever trust again? For what could be more convincing than the argument of Socrates, which has now fallen into discredit? That the soul is a harmony is a doctrine which has always had a wonderful attraction for me, and, when mentioned, came back to me at once, as my own original conviction. And now I must begin again and find another argument which will a.s.sure me that when the man is dead the soul survives. Tell me, I implore you, how did Socrates proceed? Did he appear to share the unpleasant feeling which you mention? or did he calmly meet the attack? And did he answer forcibly or feebly? Narrate what pa.s.sed as exactly as you can.

PHAEDO: Often, Echecrates, I have wondered at Socrates, but never more than on that occasion. That he should be able to answer was nothing, but what astonished me was, first, the gentle and pleasant and approving manner in which he received the words of the young men, and then his quick sense of the wound which had been inflicted by the argument, and the readiness with which he healed it. He might be compared to a general rallying his defeated and broken army, urging them to accompany him and return to the field of argument.

ECHECRATES: What followed?

PHAEDO: You shall hear, for I was close to him on his right hand, seated on a sort of stool, and he on a couch which was a good deal higher.

He stroked my head, and pressed the hair upon my neck--he had a way of playing with my hair; and then he said: To-morrow, Phaedo, I suppose that these fair locks of yours will be severed.

Yes, Socrates, I suppose that they will, I replied.

Not so, if you will take my advice.

What shall I do with them? I said.

To-day, he replied, and not to-morrow, if this argument dies and we cannot bring it to life again, you and I will both shave our locks; and if I were you, and the argument got away from me, and I could not hold my ground against Simmias and Cebes, I would myself take an oath, like the Argives, not to wear hair any more until I had renewed the conflict and defeated them.

Yes, I said, but Heracles himself is said not to be a match for two.

Summon me then, he said, and I will be your Iolaus until the sun goes down.

I summon you rather, I rejoined, not as Heracles summoning Iolaus, but as Iolaus might summon Heracles.

That will do as well, he said. But first let us take care that we avoid a danger.

Of what nature? I said.

Lest we become misologists, he replied, no worse thing can happen to a man than this. For as there are misanthropists or haters of men, there are also misologists or haters of ideas, and both spring from the same cause, which is ignorance of the world. Misanthropy arises out of the too great confidence of inexperience;--you trust a man and think him altogether true and sound and faithful, and then in a little while he turns out to be false and knavish; and then another and another, and when this has happened several times to a man, especially when it happens among those whom he deems to be his own most trusted and familiar friends, and he has often quarreled with them, he at last hates all men, and believes that no one has any good in him at all. You must have observed this trait of character?