by Plato
We may.
But if, after having acquired, we have not forgotten what in each case we acquired, then we must always have come into life having knowledge, and shall always continue to know as long as life lasts—for knowing is the acquiring and retaining knowledge and not forgetting. Is not forgetting, Simmias, just the losing of knowledge?
Quite true, Socrates.
But if the knowledge which we acquired before birth was lost by us at birth, and if afterwards by the use of the senses we recovered what we previously knew, will not the process which we call learning be a recovering of the knowledge which is natural to us, and may not this be rightly termed recollection?
Very true.
So much is clear—that when we perceive something, either by the help of sight, or hearing, or some other sense, from that perception we are able to obtain a notion of some other thing like or unlike which is associated with it but has been forgotten. Whence, as I was saying, one of two alternatives follows:—either we had this knowledge at birth, and continued to know through life; or, after birth, those who are said to learn only remember, and learning is simply recollection.
Yes, that is quite true, Socrates.
And which alternative, Simmias, do you prefer? Had we the knowledge at our birth, or did we recollect the things which we knew previously to our birth?
I cannot decide at the moment.
At any rate you can decide whether he who has knowledge will or will not be able to render an account of his knowledge? What do you say?
Certainly, he will.
But do you think that every man is able to give an account of these very matters about which we are speaking?
Would that they could, Socrates, but I rather fear that to-morrow, at this time, there will no longer be any one alive who is able to give an account of them such as ought to be given.
Then you are not of opinion, Simmias, that all men know these things?
Certainly not.
They are in process of recollecting that which they learned before?
Certainly.
But when did our souls acquire this knowledge?—not since we were born as men?
Certainly not.
And therefore, previously?
Yes.
Then, Simmias, our souls must also have existed without bodies before they were in the form of man, and must have had intelligence.
Unless indeed you suppose, Socrates, that these notions are given us at the very moment of birth; for this is the only time which remains.
Yes, my friend, but if so, when do we lose them? for they are not in us when we are bom—that is admitted. Do we lose them at the moment of receiving them, or if not at what other time?
No, Socrates, I perceive that I was unconsciously talking nonsense.
Then may we not say, Simmias, that if, as we are always repeating, there is an absolute beauty, and goodness, and an absolute essence of all things; and if to this, which is now discovered to have existed in our former state, we refer all our sensations, and with this compare them, finding these ideas to be pre-existent and our inborn possession—then our souls must have had a prior existence, but if not, there would be no force in the argument? There is the same proof that these ideas must have existed before we were born, as that our souls existed before we were born; and if not the ideas, then not the souls.
Yes, Socrates; I am convinced that there is precisely the same necessity for the one as for the other; and the argument retreats successfully to the position that the existence of the soul before birth cannot be separated from the existence of the essence of which you speak. For there is nothing which to my mind is so patent as that beauty, goodness, and the other notions of which you were just now speaking, have a most real and absolute existence; and I am satisfied with the proof.
Well, but is Cebes equally satisfied? for I must convince him too.
I think, said Simmias, that Cebes is satisfied: although he is the most incredulous of mortals, yet I believe that he is sufficiently convinced of the existence of the soul before birth. But that after death the soul will continue to exist is not yet proven even to my own satisfaction. I cannot get rid of the feeling of the many to which Cebes was referring—the feeling that when the man dies the soul will be dispersed, and that this may be the extinction of her. For admitting that she may have been born elsewhere, and framed out of other elements, and was in existence before entering the human body, why after having entered in and gone out again may she not herself be destroyed and come to an end?
Very true, Simmias, said Cebes; about half of what was required has been proven; to wit, that our souls existed before we were born:—that the soul will exist after death as well as before birth is the other half of which the proof is still wanting, and has to be supplied; when that is given the demonstration will be complete.
But that proof, Simmias and Cebes, has been already given, said Socrates, if you put the two arguments together—I mean this and the former one, in which we admitted that everything living is born of the dead. For if the soul exists before birth, and in coming to life and being born can be born only from death and dying, must she not after death continue to exist, since she has to be born again?—Surely the proof which you desire has been already furnished. Still I suspect that you and Simmias would be glad to probe the argument further. Like children, you are haunted with a fear that when the soul leaves the body, the wind may really blow her away and scatter her; especially if a man should happen to die in a great storm and not when the sky is calm.
Cebes answered with a smile: Then, Socrates, you must argue us out of our fears—and yet, strictly speaking, they are not our fears, but there is a child within us to whom death is a sort of hobgoblin: him too we must persuade not to be afraid when he is alone in the dark.
Socrates said: Let the voice of the charmer be applied daily until you have charmed away the fear.
And where shall we find a good charmer of our fears, Socrates, when you are gone?
Hellas, he replied, is a large place, Cebes, and has many good men, and there are barbarous races not a few: seek for him among them all, far and wide, sparing neither pains nor money; for there is no better way of spending your money. And you must seek among yourselves too; for you will not find others better able to make the search.
The search, replied Cebes, shall certainly be made. And now, if you please, let us return to the point of the argument at which we disgressed.
By all means, replied Socrates; what else should I please?
Very good.
Must we not, said Socrates, ask ourselves what that is which, as we imagine, is liable to be scattered, and about which we fear? and what again is that about which we have no fear? And then we may proceed further to inquire whether that which suffers dispersion is or is not of the nature of soul—our hopes and fears as to our own souls will turn upon the answers to these questions.
Very true, he said.
Now the compound or composite may be supposed to be naturally capable, as of being compounded, so also of being dissolved; but that which is uncompounded, and that only, must be, if anything is, indissoluble.
Yes; I should imagine so, said Cebes.
And the uncompounded may be assumed to be the same and unchanging, whereas the compound is always changing and never the same.
I agree, he said.
Then now let us return to the previous discussion. Is that idea or essence, which in the dialectical process we define as essence or true existence—whether essence of quality, beauty, or anything else—are these essences, I say, liable at times to some degree of change? or are they each of them always what they are, having the same simple self-existent and unchanging forms, not admitting of variation at all, or in any way, or at any time?
They must be always the same, Socrates, replied Cebes.
And what would you say of the many beautiful—whether men or horses or garments or any other things which are named by the same names and may be called equal or beautiful
,—are they all unchanging and the same always, or quite the reverse? May they not rather be described as almost always changing and hardly ever the same, either with themselves or with one another?
The latter, replied Cebes; they are always in a state of change.
And these you can touch and see and perceive with the senses, but the unchanging things you can only perceive with the mind—they are invisible and are not seen?
That is very true, he said.
Well then, added Socrates, let us suppose that there are two sorts of existences—one seen, the other unseen.
Let us suppose them.
The seen is the changing, and the unseen is the unchanging?
That may be also supposed.
And, further, is not one part of us body, another part soul?
To be sure.
And to which class is the body more alike and akin?
Clearly to be seen—no one can doubt that.
And is the soul seen or not seen?
Not by man, Socrates.
And what we mean by “seen” and “not seen” is that which is or is not visible to the eye of man?
Yes, to the eye of man.
And is the soul seen or not seen?
Not seen.
Unseen then?
Yes.
Then the soul is more like to the unseen, and the body to the seen?
That follows necessarily, Socrates.
And were we not saying long ago that the soul when using the body as an instrument of perception, that is to say, when using the sense of sight or hearing or some other sense (for the meaning of perceiving through the body is perceiving through the senses)—were we not saying that the soul too is then dragged by the body into the region of the changeable, and wanders and is confused; the world spins round her, and she is like a drunkard, when she touches change?
Very true.
But when returning into herself she reflects, then she passes into the other world, the region of purity, and eternity, and immortality, and unchangeableness, which are her kindred, and with them she ever lives, when she is by herself and is not let or hindered; then she ceases from her erring ways, and being in communion with the unchanging is unchanging. And this state of the soul is called wisdom?
That is well and truly said, Socrates, he replied.
And to which class is the soul more nearly alike and akin, as far as may be inferred from this argument, as well as from the preceding one?
I think, Socrates, that, in the opinion of every one who follows the argument, the soul will be infinitely more like the unchangeable—even the most stupid person will not deny that.
And the body is more like the changing?
Yes.
Yet once more consider the matter in another light: When the soul and the body are united, then nature orders the soul to rule and govern, and the body to obey and serve. Now which of these two functions is akin to the divine? and which to the mortal? Does not the divine appear to you to be that which naturally orders and rules, and the mortal to be that which is subject and servant?
True.
And which does the soul resemble?
The soul resembles the divine, and the body the mortal—there can be no doubt of that, Socrates.
Then reflect, Cebes: of all which has been said is not this the conclusion?—that the soul is in the very likeness of the divine, and immortal, and intellectual, and uniform, and indissoluble, and unchangeable; and that the body is in the very likeness of the human, and mortal, and unintellectual, and multiform, and dissoluble, and changeable. Can this, my dear Cebes, be denied?
It cannot.
But if it be true, then is not the body liable to speedy dissolution? and is not the soul almost or altogether indissoluble?
Certainly.
And do you further observe, that after a man is dead, the body, or visible part of him, which is lying in the visible world, and is called a corpse, and would naturally be dissolved and decomposed and dissipated, is not dissolved or decomposed at once, but may remain for some time, nay even for a long time, if the constitution be sound at the time of death, and the season of the year favourable? For the body when shrunk and embalmed, as the manner is in Egypt, may remain almost entire through infinite ages; and even in decay, there are still some portions, such as the bones and ligaments, which are practically indestructible:—Do you agree?
Yes.
And is it likely that the soul, which is invisible, in passing to the place of the true Hades, which like her is invisible, and pure, and noble, and on her way to the good and wise God, whither, if God will, my soul is also soon to go,—that the soul, I repeat, if this be her nature and origin, will be blown away and destroyed immediately on quitting the body, as the many say? That can never be, my dear Simmias and Cebes. The truth rather is, that the soul which is pure at departing and draws after her no bodily taint, having never voluntarily during life had connection with the body, which she is ever avoiding, herself gathered into herself;—and making such abstraction her perpetual study—which means that she has been a true disciple of philosophy; and therefore has in fact been always engaged in the practice of dying? For is not philosophy the study of death?—
Certainly—
That soul, I say, herself invisible, departs to the invisible world—to the divine and immortal and rational; thither arriving, she is secure of bliss and is released from the error and folly of men, their fears and wild passions and all other human ills, and for ever dwells, as they say of the initiated, in company with the gods.35 Is not this true, Cebes?
Yes, said Cebes, beyond a doubt.
But the soul which has been polluted, and is impure at the time of her departure, and is the companion and servant of the body always, and is in love with and fascinated by the body and by the desires and pleasures of the body, until she is led to believe that the truth only exists in a bodily form, which a man may touch and see and taste, and use for the purposes of his lusts,—the soul, I mean, accustomed to hate and fear and avoid the intellectual principle, which to the bodily eye is dark and invisible, and can be attained only by philosophy;—do you suppose that such a soul will depart pure and unalloyed?
Impossible, he replied.
She is held fast by the corporeal, which the continual association and constant care of the body have wrought into her nature.
Very true.
And this corporeal element, my friend, is heavy and weighty and earthy, and is that element of sight by which a soul is depressed and dragged down again into the visible world, because she is afraid of the invisible and of the world below—prowling about tombs and sepulchres, near which, as they tell us, are seen certain ghostly apparitions of souls which have not departed pure, but are cloyed with sight and therefore visible.36
That is very likely, Socrates.
Yes, that is very likely, Cebes; and these must be the souls, not of the good, but of the evil, which are compelled to wander about such places in payment of the penalty of their former evil way of life; and they continue to wander until through the craving after the corporeal which never leaves them, they are imprisoned finally in another body. And they may be supposed to find their prisons in the same natures which they have had in their former lives.
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 pass into asses 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 pass 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 assigning to all of them places answering to their several natures and propensities?
There is not, he said.
Some are happier than others; and the h
appiest 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.37
Why are they the happiest?
Because they may be expected to pass 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 gods, but the lover of knowledge only. And this is the reason. Simmias and Cebes, why the true votaries of philosophy abstain from all fleshly lusts, 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 fashioning 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 lust had become the principal 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 anticipated—as for example, the loss of his health or property which he has sacrificed to his lusts—but an evil greater far, which is the greatest and worst of all evils, and one of which he never thinks.
