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Updated: June 25, 2025
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.
And in this the philosopher dishonours the body; his soul runs away from his body and desires to be alone and by herself? That is true. Well, but there is another thing, Simmias: Is there or is there not an absolute justice? Assuredly there is. And an absolute beauty and absolute good? Of course. But did you ever behold any of them with your eyes? Certainly not.
Besides, I have mistresses who will not suffer me to be from them neither day nor night, and who against myself make use of the very charms and sorceries that I have taught them." "And have you any knowledge in those things, too?" said she. "Why do Apollodorus and Antisthenes," answered Socrates, "never leave me? why do Cebes and Simmias forsake Thebes for my company?
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.
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?
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.
"Which, then, do you choose, Simmias: that we are born with knowledge, or that we afterward remember what we had formerly known?" "At present, Socrates, I am unable to choose." "But what? Are you able to choose in this case, and what do you think about it? Can a man who possesses knowledge give a reason for the things that he knows, or not?" "He needs must be able to do so, Socrates," he replied.
"True." "Nor, again, is Simmias exceeded by Phædo, because Phædo is Phædo, but because Phædo possesses magnitude in comparison with Simmias's littleness?" "It is so." "Thus, then, Simmias has the appellation of being both little and great, being between both, by exceeding the littleness of one through his own magnitude, and to the other yielding a magnitude that exceeds his own littleness."
"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.
And therefore I maintain that I am right, Simmias and Cebes, in not grieving or repining at parting from you and my masters in this world, for I believe that I shall equally find good masters and friends in another world. But most men do not believe this saying; if then I succeed in convincing you by my defence better than I did the Athenian judges, it will be well.
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