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Updated: June 25, 2025
And thus having got rid of the foolishness of the body we shall be pure and hold converse with the pure, and know of ourselves the clear light everywhere, which is no other than the light of truth. For the impure are not permitted to approach the pure. These are the sort of words, Simmias, which the true lovers of knowledge cannot help saying to one another, and thinking.
But if, said Socrates, you are still incredulous, Simmias, I would ask you whether you may not agree with me when you look at the matter in another way; I mean, if you are still incredulous as to whether knowledge is recollection.
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.
Consider, then, what we shall say to this reasoning, if any one should maintain that the soul, being a fusion of the several qualities in the body, perishes first in that which is called death." Socrates, therefore, looking steadfastly at us, as he was generally accustomed to do, and smiling, said, "Simmias indeed speaks justly.
"Consider then, my good friend, whether you are of the same opinion as me; 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"
The tyrant's horse was mettled and strong; and feeling the bloody spurs in his sides, ventured to take the ditch. He had already so far reached the other side, as to have planted his fore-feet upon it, and was struggling to raise himself with these, when Simmias and Polyaenus, who used to fight by the side of Philopoemen, came up on horseback to his assistance.
I speak as I do because I want you to agree with me in thinking, not only that absolute greatness will never be great and also small, but that greatness in us or in the concrete will never admit the small or admit of being exceeded: instead of this, one of two things will happen, either the greater will fly or retire before the opposite, which is the less, or at the approach of the less has already ceased to exist; but will not, if allowing or admitting of smallness, be changed by that; even as I, having received and admitted smallness when compared with Simmias, remain just as I was, and am the same small person.
His political opponents Cleon, Simmias, or Lacratidas, perhaps all three in conjunction took care to provide an opportunity for this prevalent irritation to manifest itself in act, by bringing an accusation against him before the dicastery.
Very little that is new has been added in this connection to the attack made by Plato on himself in the “Phædo” through Simmias and Kebes. It is only apparently that the modern attacks have become more serious through the deepened knowledge of natural science.
There is another question, which will probably throw light on our present inquiry if you and I can agree about it: Ought the philosopher to care about the pleasures if they are to be called pleasures of eating and drinking? Certainly not, answered Simmias. And what about the pleasures of love should he care for them? By no means.
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