Phædo;
Or,
The Immortality Of The Soul
FIRST ECHECRATES, PHÆDO.
THEN SOCRATES, APOLLODORUS, CEBES, SIMMIAS, AND CRITO.
Ech. Were you personally present, Phædo, with Socrates on that day when he drank the poison in prison, or did you hear an account of it from some one else?
Phæd. 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 Phlius25 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. Phæd. 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, Phædo?
Phæd. An accidental circumstance happened in his favor, Echecrates; for the poop of the ship which the Athenians send to Delos chanced to be crowned on the day before the trial.
Ech. But what is this ship?
Phæd. It is the ship, 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 embassy to Delos; which, from that time to the present, they send yearly to the god. 3. When they begin the preparations for this solemn embassy, they have a law that the city shall be purified during this period, and that no public execution shall take place until the ship has reached Delos, and returned to Athens; and this occasionally takes a long time, when the winds happen to impede their passage. The commencement of the embassy is when the priest of Apollo has crowned the poop of the ship. 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, Phædo, were the circumstances 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 destitute of friends?
Phæd. 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.
Phæd. 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, Phædo, you have others to listen to you who are of the same mind. However, endeavor to relate every thing as accurately as you can.
Phæd. I was, indeed, wonderfully affected by being present, for I was not impressed with a feeling of pity, like one present at the death of a friend; for the man appeared to me to be happy, Echecrates, both from his manner and discourse, so fearlessly and nobly did he meet his death: so much so, that it occurred to me that in going to Hades he was not going without a divine destiny, but that when he arrived there he would be happy, if any one ever was. For this reason I was entirely uninfluenced by any feeling of pity, as would seem likely to be the case with one present on so mournful an occasion; nor was I affected by pleasure from being engaged in philosophical discussions, as was our custom; for our conversation was of that kind. But an altogether unaccountable feeling possessed me, a kind of unusual mixture compounded of pleasure and pain together, when I considered that he was immediately about to die. And all of us who were present were affected in much the same manner, at one time laughing, at another weeping – one of us especially, Apollodorus, for you know the man and his manner.
Ech. How should I not?
6. Phæd. He, then, was entirely overcome by these emotions; and I, too, was troubled, as well as the others.
Ech. But who were present, Phædo?
Phæd. Of his fellow-countrymen, this Apollodorus was present, and Critobulus, and his father, Crito; moreover, Hermogenes, Epigenes, Æschines and Antisthenes; Ctesippus the Pæanian, Menexenus, and some others of his countrymen, were also there: Plato, I think, was sick.
Ech. Were any strangers present?
Phæd. Yes; Simmias, the Theban, Cebes and Phædondes; and from Megara, Euclides and Terpsion.
7. Ech. But what! were not Aristippus and Cleombrotus present?
Phæd. No, for they were said to be at Ægina.
Ech. Was any one else there?
Phæd. I think that these were nearly all who were present.
Ech. Well, now, what do you say was the subject of conversation?
Phæd. I will endeavor to relate the whole to you from the beginning. On the preceding days I and the others were constantly in the habit of visiting Socrates, meeting early in the morning at the court house where the trial took place, for it was near the prison. 8. Here, then, we waited every day till the prison was opened, conversing with each other, for it was not opened very early; but as soon as it was opened we went in to Socrates, and usually spent the day with him. On that occasion, however, we met earlier than usual; for on the preceding day, when we left the prison in the evening, we heard that the ship had arrived from Delos. We therefore urged each other to come as early as possible to the accustomed place. Accordingly we came; and the porter, who used to admit us, coming out, told us to wait, and not to enter until he had called us. "For," he said, "the Eleven are now freeing Socrates from his bonds, and announcing to him that he must die to-day." But in no long time he returned, and bade us enter.
9. When we entered, we found Socrates just freed from his bonds, and Xantippe, you know her, holding his little boy, and sitting by him. As soon as Xantippe saw us she wept aloud, and said such things as women usually do on such occasions – as, "Socrates, your friends will now converse with you for the last time, and you with them." But Socrates, looking towards Crito, said: "Crito, let some one take her home." Upon which some of Crito's attendants led her away, wailing and beating herself.
But Socrates, sitting up in bed, drew up his leg, and rubbed it with his hand, and as he rubbed it, said: "What an unaccountable thing, my friends, that seems to be, which men call pleasure! and how wonderfully is it related toward that which appears to be its contrary, pain, in that they will not both be present to a man at the same time! Yet if any one pursues and attains the one, he is almost always compelled to receive the other, as if they were both united together from one head."
10. "And it seems tome," he said, "that if Æsop had observed this he would have made a fable from it, how the deity, wishing to reconcile these warring principles, when he could not do so, united their heads together, and from hence whomsoever the one visits the other attends immediately after; as appears to be the case with me, since I suffered pain in my leg before from the chain, but now pleasure seems to have succeeded."
Hereupon Cebes, interrupting him, said: "By Jupiter! Socrates, you have done well in reminding me; with respect to the poems which you made, by putting into metre those Fables of Æsop and the hymn to Apollo, several other persons asked me, and especially Evenus recently, with what design you made them after you came here, whereas before you had never made any. 11. If therefore, you care at all that I should be able to answer Evenus, when he asks me again – for I am sure he will do so – tell me what I must say to him."
"Tell him the truth, then, Cebes," he replied, "that I did not make them from a wish to compete with him, or his poems, for I knew that this would be no easy matter; but that I might discover the meaning of certain dreams, and discharge my conscience, if this should happen to be the music which they have often ordered me to apply myself to. For they were to the following purport: often in my past life the same dream visited me, appearing at different times in different forms, yet always saying the same thing – 'Socrates,' it said, 'apply yourself to and practice music.' 12. And I formerly supposed that it exhorted and encouraged me to continue the pursuit I was engaged in, as those who cheer on racers, so that the dream encouraged me to continue the pursuit I was engaged in – namely, to apply myself to music, since philosophy is the highest music, and I was devoted to it. But now since my trial took place, and the festival of the god retarded my death, it appeared to me that if by chance the dream so frequently enjoined me to apply myself to popular music, I ought not to disobey it, but do so, for that it would be safer for me not to depart hence before I had discharged my conscience by making some poems in obedience to the dream. Thus, then, I first of all composed a hymn to the god whose festival was present; and after the god, considering that a poet, if he means to be a poet, ought to make fables, and not discourses, and knowing that I was not skilled in making fables, I therefore put into verse those Fables of Æsop, which were at hand, and were known to me, and which first occurred to me."
13. "Tell this, then, to Evenus, Cebes, and bid him farewell, and if he is wise, to follow me as soon as he can. But I depart, as it seems, to-day; for so the Athenians order."
To this Simmias said, "What is this, Socrates, which you exhort Evenus to do? for I often meet with him; and, from what I know of him, I am pretty certain that he will not at all be willing to comply with your advice."
"What, then," said he, "is not Evenus a philosopher?"
"To me he seems to be so," said Simmias.
"Then he will be willing," rejoined Socrates, "and so will every one who worthily engages in this study. Perhaps, indeed, he will not commit violence on himself; for that, they say, is not allowable." And as he said this he let down his leg from the bed on the ground, and in this posture continued during the remainder of the discussion.
Cebes then asked him, "What do you mean, Socrates, by saying that it is not lawful to commit violence on one's self, but that a philosopher should be willing to follow one who is dying?"
14. "What, Cebes! have not you and Simmias, who have conversed familiarly with Philolaus26 on this subject, heard?"
"Nothing very clearly, Socrates."
"I, however, speak only from hearsay; what, then, I have heard I have no scruple in telling. And perhaps it is most becoming for one who is about to travel there to inquire and speculate about the journey thither, what kind we think it is. What else can one do in the interval before sunset?"
"Why, then, Socrates, do they say that it is not allowable to kill one's self? for I, as you asked just now, have heard both Philolaus, when he lived with us, and several others, say that it was not right to do this; but I never heard any thing clear upon the subject from any one."
15. "Then, you should consider it attentively," said Socrates, "for perhaps you may hear. Probably, however, it will appear wonderful to you, if this alone, of all other things, is a universal truth,27 and it never happens to a man, as is the case in all other things, that at some times and to some persons only it is better to die than to live; yet that these men for whom it is better to die – this probably will appear wonderful to you – may not without impiety do this good to themselves, but must await another benefactor."
16. Then Cebes, gently smiling, said, speaking in his own dialect,28 "Jove be witness!"
"And, indeed," said Socrates, "it would appear to be unreasonable; yet still, perhaps, it has some reason on its side. The maxim, indeed, given on this subject in the mystical doctrines,29 that we men are in a kind of prison, and that we ought not to free ourselves from it and escape, appears to me difficult to be understood, and not easy to penetrate. This, however, appears to me, Cebes, to be well said: that the gods take care of us, and that we men are one of their possessions. Does it not seem so to you?"
"It does," replied Cebes.
"Therefore," said he, "if one of your slaves were to kill himself, without your having intimated that you wished him to die, should you not be angry with him, and should you not punish him if you could?"
"Certainly," he replied.
"Perhaps, then, in this point of view, it is not unreasonable to assert that a man ought not to kill himself before the deity lays him under a necessity of doing so, such as that now laid on me."
17. "This, indeed," said Cebes, "appears to be probable. But what you said just now, Socrates, that philosophers should be very willing to die, appears to be an absurdity, if what we said just now is agreeable to reason – that it is God who takes care of us, and that we are his property. For that the wisest men should not be grieved at leaving that service in which they govern them who are the best of all masters – namely, the gods – is not consistent with reason; for surely he can not think that he will take better care of himself when he has become free. But a foolish man might perhaps think thus, that he should fly from his master, and would not reflect that he ought not to fly from a good one, but should cling to him as much as possible; therefore he would fly against all reason; but a man of sense would desire to be constantly with one better than himself. Thus, Socrates, the contrary of what you just now said is likely to be the case; for it becomes the wise to be grieved at dying, but the foolish to rejoice."
18. Socrates, on hearing this, appeared to me to be pleased with the pertinacity of Cebes, and, looking toward us, said, "Cebes, you see, always searches out arguments, and is not at all willing to admit at once any thing one has said."
Whereupon Simmias replied, "But, indeed, Socrates, Cebes appears to me now to say something to the purpose; for with what design should men really wise fly from masters who are better than themselves, and so readily leave them? And Cebes appears to me to direct his argument against you, because you so easily endure to abandon both us and those good rulers, as you yourself confess, the gods."
"You speak justly," said Socrates, "for I think you mean that I ought to make my defense to this charge, as if I were in a court of justice."
"Certainly," replied Simmias.
19. "Come, then," said he, "I will endeavor to defend myself more successfully before you than before the judges. For," he proceeded, "Simmias and Cebes, if I did not think that I should go, first of all, among other deities who are both wise and good, and, next, among men who have departed this life, better than any here, I should be wrong in not grieving at death; but now, be assured, I hope to go among good men, though I would not positively assert it. That, however, I shall go among gods who are perfectly good masters, be assured I can positively assert this, if I can any thing of the kind. So that, on this account, I am not so much troubled, but I entertain a good hope that something awaits those who die, and that, as was said long since, it will be far better for the good than the evil."
20. "What, then, Socrates," said Simmias, "would you go away keeping this persuasion to yourself, or would you impart it to us? For this good appears to me to be also common to us; and at the same time it will be an apology for you, if you can persuade us to believe what you say."
"I will endeavor to do so," he said. "But first let us attend to Crito here, and see what it is he seems to have for some time wished to say."
"What else, Socrates," said Crito, "but what he who is to give you the poison told me some time ago, that I should tell you to speak as little as possible? For he says that men become too much heated by speaking, and that nothing of this kind ought to interfere with the poison; and that, otherwise, those who did so were sometimes compelled to drink two or three times."
To which Socrates replied, "Let him alone, and let him attend to his own business, and prepare to give it me twice, or, if occasion require, even thrice."
21. "I was almost certain what you would say," answered Crito, "but he has been some time pestering me."
"Never mind him," he rejoined.
"But now I wish to render an account to you, my judges, of the reason why a man who has really devoted his life to philosophy, when he is about to die, appears to me, on good grounds, to have confidence, and to entertain a firm hope that the greatest good will befall him in the other world when he has departed this life. How, then, this comes to pass, Simmias and Cebes, I will endeavor to explain."
"For as many as rightly apply themselves to philosophy seem to have left all others in ignorance, that they aim at nothing else than to die and be dead. If this, then, is true, it would surely be absurd to be anxious about nothing else than this during their whole life, but, when it arrives, to be grieved at what they have been long anxious about and aimed at."
22. Upon this, Simmias, smiling, said, "By Jupiter! Socrates, though I am not now at all inclined to smile, you have made me do so; for I think that the multitude, if they heard this, would think it was very well said in reference to philosophers, and that our countrymen particularly would agree with you, that true philosophers do desire death, and that they are by no means ignorant that they deserve to suffer it."
"And, indeed, Simmias, they would speak the truth, except in asserting that they are not ignorant; for they are ignorant of the sense in which true philosophers desire to die, and in what sense they deserve death, and what kind of death. But," he said, "let us take leave of them, and speak to one another. Do we think that death is any thing?"
"Certainly," replied Simmias.
23. "Is it any thing else than the separation of the soul from the body? And is not this to die, for the body to be apart by itself separated from the soul, and for the soul to subsist apart by itself separated from the body? Is death any thing else than this?"
"No, but this," he replied.
"Consider, then, my good friend, whether you are of the same opinion as I; for thus, I think, we shall understand better the subject we are considering. Does it appear to you to be becoming in a philosopher to be anxious about pleasures, as they are called, such as meats and drinks?"
"By no means, Socrates," said Simmias.
"But what? about the pleasures of love?"
"Not at all."
24. "What, then? Does such a man appear to you to think other bodily indulgences of value? For instance, does he seem to you to value or despise the possession of magnificent garments and sandals, and other ornaments of the body except so far as necessity compels him to use them?"
"The true philosopher," he answered, "appears to me to despise them."
"Does not, then," he continued, "the whole employment of such a man appear to you to be, not about the body, but to separate himself from it as much as possible, and be occupied about his soul?"
"It does."
"First of all, then, in such matters, does not the philosopher, above all other men, evidently free his soul as much as he can from communion with the body?"
"It appears so."
25. "And it appears, Simmias, to the generality of men, that he who takes no pleasure in such things, and who does not use them, does not deserve to live; but that he nearly approaches to death who cares nothing for the pleasures that subsist through the body."
"You speak very truly."
"But what with respect to the acquisition of wisdom? Is the body an impediment, or not, if any one takes it with him as a partner in the search? What I mean is this: Do sight and hearing convey any truth to men, or are they such as the poets constantly sing, who say that we neither hear nor see any thing with accuracy? If, however, these bodily senses are neither accurate nor clear, much less can the others be so; for they are all far inferior to these. Do they not seem so to you?"
"Certainly," he replied.
26. "When, then," said he, "does the soul light on the truth? for when it attempts to consider any thing in conjunction with the body, it is plain that it is then led astray by it."
"You say truly."
"Must it not, then, be by reasoning, if at all, that any of the things that really are become known to it?"
"Yes."
"And surely the soul then reasons best when none of these things disturb it – neither hearing, nor sight, nor pain, nor pleasure of any kind; but it retires as much as possible within itself, taking leave of the body; and, so far as it can, not communicating or being in contact with it, it aims at the discovery of that which is."
"Such is the case."
"Does not, then, the soul of the philosopher, in these cases, despise the body, and flee from it, and seek to retire within itself?"
"It appears so."
27. "But what as to such things as these, Simmias? Do we say that justice itself is something or nothing?"
"We say it is something, by Jupiter!"
"And that beauty and goodness are something?"
"How not?"
"Now, then, have you ever seen any thing of this kind with your eyes?"
"By no means," he replied.
"Did you ever lay hold of them by any other bodily sense? But I speak generally, as of magnitude, health, strength and, in a word, of the essence of every thing; that is to say, what each is. Is, then, the exact truth of these perceived by means of the body, or is it thus, whoever among us habituates himself to reflect most deeply and accurately on each several thing about which he is considering, he will make the nearest approach to the knowledge of it?"
"Certainly."
28. "Would not he, then, do this with the utmost purity, who should in the highest degree approach each subject by means of the mere mental faculties, neither employing the sight in conjunction with the reflective faculty, nor introducing any other sense together with reasoning; but who, using pure reflection by itself, should attempt to search out each essence purely by itself, freed as much as possible from the eyes and ears, and, in a word, from the whole body, as disturbing the soul, and not suffering it to acquire truth and wisdom, when it is in communion with it. Is not he the person, Simmias, if any one can, who will arrive at the knowledge of that which is?"
29. "You speak with wonderful truth, Socrates," replied Simmias.
"Wherefore," he said, "it necessarily follows from all this that some such opinion as this should be entertained by genuine philosophers, so that they should speak among themselves as follows: 'A by-path, as it were, seems to lead us on in our researches undertaken by reason,' because so long as we are encumbered with the body, and our soul is contaminated with such an evil, we can never fully attain to what we desire; and this, we say, is truth. For the body subjects us to innumerable hinderances on account of its necessary support; and, moreover, if any diseases befall us, they impede us in our search after that which is; and it fills us with longings, desires, fears, all kinds of fancies, and a multitude of absurdities, so that, as it is said in real truth, by reason of the body it is never possible for us to make any advances in wisdom. 30. For nothing else than the body and its desires occasion wars, seditions, and contests; for all wars among us arise on account of our desire to acquire wealth: and we are compelled to acquire wealth on account of the body, being enslaved to its service; and consequently on all these accounts we are hindered in the pursuit of philosophy. But the worst of all is, that if it leaves us any leisure, and we apply ourselves to the consideration of any subject, it constantly obtrudes itself in the midst of our researches, and occasions trouble and disturbance, and confounds us so that we are not able, by reason of it, to discern the truth. It has, then, in reality been demonstrated to us that if we are ever to know any thing purely, we must be separated from the body, and contemplate the things themselves by the mere soul; and then, as it seems, we shall obtain that which we desire, and which we profess ourselves to be lovers of – wisdom – when we are dead, as reason shows, but not while we are alive. 31. For if it is not possible to know any thing purely in conjunction with the body, one of these two things must follow, either that we can never acquire knowledge, or only after we are dead; for then the soul will subsist apart by itself, separate from the body, but not before. And while we live we shall thus, as it seems, approach nearest to knowledge, if we hold no intercourse or communion at all with the body, except what absolute necessity requires, nor suffer ourselves to be polluted by its nature, but purify ourselves from it, until God himself shall release us. And thus being pure, and freed from the folly of body, we shall in all likelihood be with others like ourselves, and shall of ourselves know the whole real essence, and that probably is truth; for it is not allowable for the impure to attain to the pure. Such things, I think, Simmias, all true lovers of wisdom must both think and say to one another. Does it not seem so to you?"
"Most assuredly, Socrates."
32. "If this, then," said Socrates, "is true, my friend, there is great hope for one who arrives where I am going, there, if anywhere, to acquire that in perfection for the sake of which we have taken so much pains during our past life; so that the journey now appointed me is set out upon with good hope, and will be so by any other man who thinks that his mind has been, as it were, purified."
"Certainly," said Simmias.
"But does not purification consist in this, as was said in a former part of our discourse, in separating as much as possible the soul from the body, and in accustoming it to gather and collect itself by itself on all sides apart from the body, and to dwell, so far as it can, both now and hereafter, alone by itself, delivered, as it were, from the shackles of the body?"
"Certainly," he replied.
33. "Is this, then, called death, this deliverance and separation of the soul from the body?"
"Assuredly," he answered.
"But, as we affirmed, those who pursue philosophy rightly are especially and alone desirous to deliver it; and this is the very study of philosophers, the deliverance and separation of the soul from the body, is it not?"
"It appears so."
"Then, as I said at first, would it not be ridiculous for a man who has endeavored throughout his life to live as near as possible to death, then, when death arrives, to grieve? would not this be ridiculous?"
"How should it not?"
"In reality, then, Simmias," he continued, "those who pursue philosophy rightly, study to die; and to them, of all men, death is least formidable. Judge from this. Since they altogether hate the body and desire to keep the soul by itself, would it not be irrational if, when this comes to pass, they should be afraid and grieve, and not be glad to go to that place where, on their arrival, they may hope to obtain that which they longed for throughout life? But they longed for wisdom, and to be freed from association with that which they hated. 34. Have many of their own accord wished to descend into Hades, on account of human objects of affection, their wives and sons, induced by this very hope of their seeing and being with those whom they have loved? and shall one who really loves wisdom, and firmly cherishes this very hope, that he shall nowhere else attain it in a manner worthy of the name, except in Hades, be grieved at dying, and not gladly go there? We must think that he would gladly go, my friend, if he be in truth a philosopher; for he will be firmly persuaded of this, that he will nowhere else than there attain wisdom in its purity; and if this be so, would it not be very irrational, as I just now said, if such a man were to be afraid of death?"
"Very much so, by Jupiter!" he replied.
35. "Would not this, then," he resumed, "be a sufficient proof to you with respect to a man whom you should see grieved when about to die, that he was not a lover of wisdom, but a lover of his body? And this same person is probably a lover of riches and a lover of honor, one or both of these."
"It certainly is as you say," he replied.
"Does not, then," he said, "that which is called fortitude, Simmias, eminently belong to philosophers?"
"By all means," he answered.
"And temperance, also, which even the multitude call temperance, and which consists in not being carried away by the passions, but in holding them in contempt, and keeping them in subjection, does not this belong to those only who most despise the body, and live in the study of philosophy?"
"Necessarily so," he replied.
36. "For," he continued, "if you will consider the fortitude and temperance of others, they will appear to you to be absurd."
"How so, Socrates?"
"Do you know," he said, "that all others consider death among the great evils?"
"They do indeed," he answered.
"Then, do the brave among them endure death when they do endure it, through dread of greater evils?"
"It is so."
"All men, therefore, except philosophers, are brave through being afraid and fear; though it is absurd that any one should be brave through fear and cowardice."
"Certainly."
"But what, are not those among them who keep their passions in subjection affected in the same way? and are they not temperate through a kind of intemperance? And although we may say, perhaps, that this is impossible, nevertheless the manner in which they are affected with respect to this silly temperance resembles this, for, fearing to be deprived of other pleasures, and desiring them, they abstain from some, being mastered by others. And though they call intemperance the being governed by pleasures, yet it happens to them that, by being mastered by some pleasures, they master others, and this is similar to what was just now said, that in a certain manner they become temperate through intemperance."