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I would, therefore, gladly hear them." "Indeed, Simmias, the art of Glaucus does not seem to me to be required to relate what these things are. That they are true, however, appears to me more than the art of Glaucus can prove, and, besides, I should probably not be able to do it; and even if I did know how, what remains to me of life, Simmias, seems insufficient for the length of the subject.
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." Upon this, Simmias, smiling, said, "By Jupiter!
For that which, being in equipoise, is in the centre of that which is equably diffused, will not incline any way in any degree, but will always remain in the same state and not deviate. And this is my first notion. Which is surely a correct one, said Simmias.
"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." "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?"
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 anything of the kind.
"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. "Come, then," said he, "I will endeavor to defend myself more successfully before you than before the judges.
And certainly, added Simmias, the objection which he is now making does appear to me to have some force. For what can be the meaning of a truly wise man wanting to fly away and lightly leave a master who is better than himself?
The usual companions of Socrates were Crito, Chaerephon, Chaerecrates, Simmias, Cebes, Phaedon, and some others; none of whom frequented him that they might learn to speak eloquently, either in the assemblies of the people, or in the courts of justice before the judges; but that they might become better men, and know how to behave themselves towards their domestics, their relations, their friends, and their fellow- citizens.
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.
For to know is this, when one has got a knowledge of any thing, to retain and not lose it; for do we not call this oblivion, Simmias, the loss of knowledge?" "Assuredly, Socrates," he replied.
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