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Plato: Phaedo
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ὅρα δὴ καὶ τῇδε ὅτι ἐπειδὰν ἐν τῷ αὐτῷ ὦσι ψυχὴ καὶ (80a) σῶμα, τῷ μὲν δουλεύειν καὶ ἄρχεσθαι ἡ φύσις προστάττει, τῇ δὲ ἄρχειν καὶ δεσπόζειν·  καὶ κατὰ ταῦτα αὖ πότερόν σοι δοκεῖ ὅμοιον τῷ θείῳ εἶναι καὶ πότερον τῷ θνητῷ;  ἢ οὐ δοκεῖ σοι τὸ μὲν θεῖον οἷον ἄρχειν τε καὶ ἡγεμονεύειν πεφυκέναι, τὸ δὲ θνητὸν ἄρχεσθαί τε καὶ δουλεύειν; 
SOCRATES. “Contemplare eciam sic quoniam, cum in eodem fuerint anima et corpus, hoc vera servire et subici natura precepit, huic vero regere et dominari;  et secundum hoc iterum utrum tibi videtur simile divino esse et utrum mortali?  Seu non videtur tibi hoc quidem divinum, quemadmodum regere quidem et ducere aptum esse, mortale vero regi et servire?” 
Considera rursus hoc pacto. Quan(40)diu in eodem sunt anima atque corpus, hoc quidem servire atque subesse natura iubet, (41) hanc vero praeesse atque dominari.  Secundum haec rursus utrum tibi videtur simile esse (42) divino, utrum mortali?  An non putas divinum quidem tale esse natura, ut praesit et du(43)cat, Mortale vero, ut subijciatur ac serviat?” 
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? 
ἔμοιγε. 
CEBES. “Michi quoque.” 
“Puto equidem.” 
True. 
ποτέρῳ οὖν ἡ ψυχὴ ἔοικεν; 
SOCRATES. “Utri ergo anima assimilatur?” 
“Vtri igitur horum est ani(44)ma similis?” 
And which does the soul resemble? 
δῆλα δή, ὦ Σώκρατες, ὅτι ἡ μὲν ψυχὴ τῷ θείῳ, τὸ δὲ σῶμα τῷ θνητῷ. 
CEBES. “Revera, O Socrate, quoniam anima quidem divino, corpus vero mortali.” 
“Constat, o Socrates, animam quidem similem esse divino, corpus vero mor(45)tali.” 
The soul resembles the divine, and the body the mortal--there can be no doubt of that, Socrates. 
σκόπει δή, ἔφη, ὦ Κέβης, εἰ ἐκ πάντων τῶν εἰρημένων (80b) τάδε ἡμῖν συμβαίνει,  τῷ μὲν θείῳ καὶ ἀθανάτῳ καὶ νοητῷ καὶ μονοειδεῖ καὶ ἀδιαλύτῳ καὶ ἀεὶ ὡσαύτως κατὰ ταὐτὰ ἔχοντι ἑαυτῷ ὁμοιότατον εἶναι ψυχή,  τῷ δὲ ἀνθρωπίνῳ καὶ θνητῷ καὶ πολυειδεῖ καὶ ἀνοήτῳ καὶ διαλυτῷ καὶ μηδέποτε κατὰ ταὐτὰ ἔχοντι ἑαυτῷ ὁμοιότατον αὖ εἶναι σῶμα.  ἔχομέν τι παρὰ ταῦτα ἄλλο λέγειν, ὦ φίλε Κέβης, ᾗ οὐχ οὕτως ἔχει; 
“Speculate” inquit, “O Cebes, si ex omnibus que dicta sunt hec nobis contingunt,  divino quippe et immortali et intelligibili et uniformi et indissolubili et semper similiter secundum idem se habenti sibi ipsi simillimum esse anima,  humano sane et mortali et insensato et multiformi et dissolubili et numquam secundum idem se habenti sibi ipsi simillimum rursus esse corpus.  Habemus quid preter hec aliud dicere, O dilecte Cebes, vel non ita se habet?” 
“Animadverte iam, o Cebes, num haec ex omnibus quae dicta sunt consequantur.  (46) Videlicet ipsi divino, immortali, intelligibili, uniformi, indissolubili, semper eodem mo(47)do et secundum eadem seipsum habent, animam esse simillimam,  humano vero morta(48)li, nec intelligibili, multiformi, dissolubili, nunquam eodem modo sibimet se habenti, simili(49)mum esse corpus.  Possumusne, o amice Cebes, haec praeter aliud quicquam afferre, quo mi(50)nus ita sit?” 
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? 
οὐκ ἔχομεν. 
CEBES. “Non habemus.” 
“Non possumus.” 
It cannot. 
τί οὖν; τούτων οὕτως ἐχόντων ἆρ᾽ οὐχὶ σώματι μὲν ταχὺ διαλύεσθαι προσήκει,  ψυχῇ δὲ αὖ τὸ παράπαν ἀδιαλύτῳ εἶναι ἢ ἐγγύς τι τούτου; 
SOCRATES. “Quid igitur? Hiis ita se habentibus, numquid non corpori mature dissolvi competit,  anime iterum omnimode indissolubile esse, vel prope quid huic?” 
“Quid ergo? Cum haec ita se habeant, nonne corpori convenit (51) ut brevi solvatur?  Animae vero, ut omnino indissolubilis sit, vel aliquid rei omnino in(52)dissolubili propinquum?" 
But if it be true, then is not the body liable to speedy dissolution?  and is not the soul almost or altogether indissoluble? 
(80c) πῶς γὰρ οὔ; 
CEBES. “Qui enim minime?” 
“Quid ni?” 
Certainly. 
ἐννοεῖς οὖν, ἔφη, ἐπειδὰν ἀποθάνῃ ὁ ἄνθρωπος, τὸ μὲν ὁρατὸν αὐτοῦ, τὸ σῶμα, καὶ ἐν ὁρατῷ κείμενον, ὃ δὴ νεκρὸν καλοῦμεν, ᾧ προσήκει διαλύεσθαι καὶ διαπίπτειν καὶ διαπνεῖσθαι, οὐκ εὐθὺς τούτων οὐδὲν πέπονθεν, ἀλλ᾽ ἐπιεικῶς συχνὸν ἐπιμένει χρόνον, ἐὰν μέν τις καὶ χαριέντως ἔχων τὸ σῶμα τελευτήσῃ καὶ ἐν τοιαύτῃ ὥρᾳ, καὶ πάνυ μάλα·  συμπεσὸν γὰρ τὸ σῶμα καὶ ταριχευθέν, ὥσπερ οἱ ἐν Αἰγύπτῳ ταριχευθέντες, ὀλίγου ὅλον μένει ἀμήχανον ὅσον χρόνον,  (80d) ἔνια δὲ μέρη τοῦ σώματος, καὶ ἂν σαπῇ, ὀστᾶ τε καὶ νεῦρα καὶ τὰ τοιαῦτα πάντα, ὅμως ὡς ἔπος εἰπεῖν ἀθάνατά ἐστιν· ἢ οὔ; 
SOCRATES. “Attendis igitur” inquit “quoniam, cum moriatur homo, hoc quidem visibile eius, scilicet corpus, et in visibili positum, quod quidem mortuum nuncupamus, cui congruit dissolvi et decidere et perflari non propere horum quicquam passum est, immo suaviter crebrum permaneat tempus, si quis eciam gratulabunde habens corpus obierit et in tali hora, et omnino valde;  concidens enim corpus et passatum, quemadmodum in Egipto passati, paulo minus totum maneat immensum quantum tempus,  quedam vero partes corporis, et si putrescanr, ossaque et nervi et huiusmodi cunda, tamen ut dictum dicatur immortalia sunt; necne?” 
“Cernis igitur postquam mortuus homo fuerit, quod (53) in eo visibile est corpus et in loco visibili positum, quod cadaver appellamus, cui convenit (54) ut dissolvatur, concidat, diffluat, nihil horum subito pati, sed multum aliquando tempus su(503, 1)peresse, si quis corpore perbelle affecto decesserit.  [marg: Aegyptii diu servant cadavera medicamentis] Corpus enim servatum et rebus qui(2)busdam ad durationem curatum, quemadmodum in Aegypto faciunt, incredibile quod(3)dam tempus ferme integrum manet.  Quinetiam si putrescat, tamen nonnullae corporis (4) partes, ossa videlicet nervique atque similia, ut ita dicam, immortale permanent. An non?” 
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 a 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? 
ναί. 
CEBES. “Eciam.” 
(5) “Ita.” 
Yes. 
ἡ δὲ ψυχὴ ἄρα, τὸ ἀιδές, τὸ εἰς τοιοῦτον τόπον ἕτερον οἰχόμενον γενναῖον καὶ καθαρὸν καὶ ἀιδῆ, εἰς Ἅιδου ὡς ἀληθῶς, παρὰ τὸν ἀγαθὸν καὶ φρόνιμον θεόν, οἷ, ἂν θεὸς θέλῃ, αὐτίκα καὶ τῇ ἐμῇ ψυχῇ ἰτέον,  αὕτη δὲ δὴ ἡμῖν ἡ τοιαύτη καὶ οὕτω πεφυκυῖα ἀπαλλαττομένη τοῦ σώματος εὐθὺς διαπεφύσηται καὶ ἀπόλωλεν, ὥς φασιν οἱ πολλοὶ (80e) ἄνθρωποι;  πολλοῦ γε δεῖ, ὦ φίλε Κέβης τε καὶ Σιμμία, ἀλλὰ πολλῷ μᾶλλον ὧδ᾽ ἔχει·  ἐὰν μὲν καθαρὰ ἀπαλλάττηται, μηδὲν τοῦ σώματος συνεφέλκουσα, ἅτε οὐδὲν κοινωνοῦσα αὐτῷ ἐν τῷ βίῳ ἑκοῦσα εἶναι, ἀλλὰ φεύγουσα αὐτὸ καὶ συνηθροισμένη αὐτὴ εἰς ἑαυτήν,  ἅτε μελετῶσα ἀεὶ τοῦτο--  τὸ δὲ οὐδὲν ἄλλο ἐστὶν ἢ ὀρθῶς φιλοσοφοῦσα καὶ τῷ ὄντι (81a) τεθνάναι μελετῶσα ῥᾳδίως·  ἢ οὐ τοῦτ᾽ ἂν εἴη μελέτη θανάτου; 
SOCRATES. “Anima vero itaque, invisibile, in talem locum alterum deportatum generosum et purum et [semper utique] invisibilem, in Averno quam vere, penes bonum et prudentem deum, quo, si deus voluerit, in brevi eciam in mea anima eundum,  hec utique nobis talis et taliter nata disterminata a corpore Statim vento agitata est et interiit, ut aiunt multi homines?  Plurimum vero distat, O amice Cebesque et Simmia, immo multo magis sic habet;  si profecto pura discesserit, nichil corporis contrahens velut que nichil communicaverit ipsi in vita sponte, sed fugiens ipsum atque coartata ipsa in se ipsam,  ac si meditata semper hoc -  hoc autem nichil aliud est quam recte philosophata et pro certo mori cogitans facile;  vel non hoc utique erit meditacio mortis?” 
“Anima vero quae invisibili quiddam est, in similem quendam aliumque locum migrans, (6) excellentem, purum, invisibilem, nobis occultum revera ad bonum sapientemque deum, (7) quo si deus voluerit paulo post meo quoque animo est migrandum.  Anima, inquam, talis (8) talique natura praedita, nunquid cum primum a corpore liberata fuerit, dissipatur atque (9) interibit, ut multi putant?  Permultum abest, o dilecte Cebes atque Simmia, imo multo (10) magis ita se res habet,  si quidem pura discesserit corporeum nil secum trahens, utpote (11) quae sua cum illo invita communicaverit, sed fugerit illud semper, seque in se collegerit  tan(12)quam semper id meditata.  Quod quidem nihil est aliud quam recte philosophari mor(13)temque revera facile commentari.  An non haec est meditatio mortis?” 
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 practice of death?-- 
παντάπασί γε. 
CEBES. “Omnino in omnibus.” 
“Est omnino.” 
Certainly-- 
οὐκοῦν οὕτω μὲν ἔχουσα εἰς τὸ ὅμοιον αὐτῇ τὸ ἀιδὲς ἀπέρχεται, τὸ θεῖόν τε καὶ ἀθάνατον καὶ φρόνιμον,  οἷ ἀφικομένῃ ὑπάρχει αὐτῇ εὐδαίμονι εἶναι, πλάνης καὶ ἀνοίας καὶ φόβων καὶ ἀγρίων ἐρώτων καὶ τῶν ἄλλων κακῶν τῶν ἀνθρωπείων ἀπηλλαγμένῃ, ὥσπερ δὲ λέγεται κατὰ τῶν μεμυημένων, ὡς ἀληθῶς τὸν λοιπὸν χρόνον μετὰ θεῶν διάγουσα;  οὕτω φῶμεν, ὦ Κέβης, ἢ ἄλλως; 
SOCRATES. “Nonne sic se habens in simile sibi invisibile abit, divinumque et immortale atque prudens,  quo advenienti est sibi felicem esse, ab errore et fatuitate et timoribus et agrestibus amoribus et aliis malis humanis privatam, quemadmodum dicitur de exequiatis, quam vere reliquum tempus cum diis degens?  Sic dicemus, O Cebes, vel aliter?” 
“Anima, (14) inquam, si sic affecta discesserit, nonne ad aliquid sibi simile divinum abit, divinum et im(15)mortale et sapiens?  Quo cum pervenerit, evadit felix, ab errore, dementia, timoribus du(16)risque amoribus, caeterisque humanis liberata malis. Et quemadmodum de initiatis dici so(17)let, revera reliquum tempus vitam cum diis agit?  “Itane dicendum est, o Cebes, an aliter?” 
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 (compare Apol.).  Is not this true, Cebes? 
οὕτω νὴ Δία, ἔφη ὁ Κέβης. 
“Sic, per Iovem” ait Cebes. 
(18) “Ita per Iovem”, inquit Cebes. 
Yes, said Cebes, beyond a doubt. 
(81b) ἐὰν δέ γε οἶμαι μεμιασμένη καὶ ἀκάθαρτος τοῦ σώματος ἀπαλλάττηται,  ἅτε τῷ σώματι ἀεὶ συνοῦσα καὶ τοῦτο θεραπεύουσα καὶ ἐρῶσα καὶ γοητευομένη ὑπ᾽ αὐτοῦ ὑπό τε τῶν ἐπιθυμιῶν καὶ ἡδονῶν,  ὥστε μηδὲν ἄλλο δοκεῖν εἶναι ἀληθὲς ἀλλ᾽ ἢ τὸ σωματοειδές, οὗ τις ἂν ἅψαιτο καὶ ἴδοι καὶ πίοι καὶ φάγοι καὶ πρὸς τὰ ἀφροδίσια χρήσαιτο,  τὸ δὲ τοῖς ὄμμασι σκοτῶδες καὶ ἀιδές, νοητὸν δὲ καὶ φιλοσοφίᾳ αἱρετόν, τοῦτο δὲ εἰθισμένη μισεῖν τε καὶ τρέμειν καὶ φεύγειν,  οὕτω (81c) δὴ ἔχουσαν οἴει ψυχὴν αὐτὴν καθ᾽ αὑτὴν εἰλικρινῆ ἀπαλλάξεσθαι; 
SOCRATES. “Si autem, arbitror, commaculata et immunda a corpore discesserit,  quasi que corpori semper cohesit et huius cure intendit et dilexit, atque attonita est ab ipso a concupiscenciis et voluptatibus,  ut nichil aliud existimet esse verum nisi corporeum, quod quis utique tangat sive conspiciat vel comedat vel bibat atque venereis utatur,  atque quod oculis opacum et invisibile, intellectuale vero et philosophie appetibile, huic vero consueta infestare quidem et horrere atque fugere,  sic autem se habentem putas animam ipsam secundum se ipsam puram discessisse?” 
“Sin autem polluta impuraque decedat,  utpote quae corpus (19) semper amplexa ipsum duntaxat coluerit et amaverit, eiusque voluptatibus et libidini(20)bus quasi veneficijs quibusdam delinita fuerit et usqueadeo capta,  ut nihil aliud putet (21) esse verum, nisi quod corporeum sit, quod tangi, quod videri possit, quodve bibat et quod (22) edat et quo in venereis utatur.  Quod vero oculis quidem occultum et invissibile sit, ve(23)runtamen intelligibile et philosophia comprehendendum, habere odio consueverit tre(24)mereque et fugere.  Sic, inquam, institutam animam putas ne ipsam per se synceram evade(25)re?” 
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? 
οὐδ᾽ ὁπωστιοῦν, ἔφη. 
CEBES. “Nondum profecto” inquit, 
“Nullo modo”, inquit. 
Impossible, he replied. 
ἀλλὰ [καὶ] διειλημμένην γε οἶμαι ὑπὸ τοῦ σωματοειδοῦς, ὃ αὐτῇ ἡ ὁμιλία τε καὶ συνουσία τοῦ σώματος διὰ τὸ ἀεὶ συνεῖναι καὶ διὰ τὴν πολλὴν μελέτην ἐνεποίησε σύμφυτον; 
SOCRATES. “Atqui provolutam, autumo, sub corporali, quod ipsi confederacio et coessencia corporis eo guod semper coheserit et propter multam meditacionem efficit complantatum?” 
“Sed infectam involutamque, ut arbitror, contagione corporea, (26) quam consuetudo congressusque cum corpore propter continuam familiaritatem pluri(27)mumque eius cultum effecit quasi congenitam?” 
She is held fast by the corporeal, which the continual association and constant care of the body have wrought into her nature. 
πάνυ γε. 
CEBES. “Prorsus.” 
“Ita putamus.” 
Very true. 
ἐμβριθὲς δέ γε, ὦ φίλε, τοῦτο οἴεσθαι χρὴ εἶναι καὶ βαρὺ καὶ γεῶδες καὶ ὁρατόν·  ὃ δὴ καὶ ἔχουσα ἡ τοιαύτη ψυχὴ βαρύνεταί τε καὶ ἕλκεται πάλιν εἰς τὸν ὁρατὸν τόπον φόβῳ τοῦ ἀιδοῦς τε καὶ Ἅιδου,  ὥσπερ λέγεται, περὶ τὰ (81d) μνήματά τε καὶ τοὺς τάφους κυλινδουμένη, περὶ ἃ δὴ καὶ ὤφθη ἄττα ψυχῶν σκιοειδῆ φαντάσματα, οἷα παρέχονται αἱ τοιαῦται ψυχαὶ εἴδωλα, αἱ μὴ καθαρῶς ἀπολυθεῖσαι ἀλλὰ τοῦ ὁρατοῦ μετέχουσαι, διὸ καὶ ὁρῶνται. 
SOCRATES. “Onerosum utique, O dilecte, hoc existrmare oportet esse et grave et terrenum et visibile;  quod quidem habens huiuscemodi anima gravis efficitur quoque et trahitur iterum in visibilem locum metu invisibilisque et Averni,  quemadmodum dicitur circa monumentaque et sepulcra volutans, circa que eciam apparuerunt quedam animarum umbriformia fantasmata, qualia prestant huiusmodi anime ydola, non pure absolute, immo visibili participantes, quocirca eciam conspectantur.” 
[marg: Animas pravorum vesari circa sepulchra atque umbrosas imagines apparere] “Ponderosum vero, o amice, (28) id putandum est et grave et terrenumque et visibile,  quod anima eiusmodi secum trahit1. (29) Ideoque ab eo gravatur, et ad visibilem trahitur locum metu invisibilis atque occulti.  Et quem(30)admodum fertur circa monumenta sepulchraque versatur, circa quae iam nonnulla ap(31)paruerunt animarum umbrosa phantasmata, qualia praeferunt simulacra tales animae quae (32) videlicet non purae decesserunt a corpore, sed visibile aliquid trahentes. Quo fit ut vide(33)ri possint.” 
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.1  
εἰκός γε, ὦ Σώκρατες. 
CEBES. “Congrue quidem, O Socrate.” 
“Consentaneum est, o Socrates.” 
That is very likely, Socrates. 
εἰκὸς μέντοι, ὦ Κέβης·  καὶ οὔ τί γε τὰς τῶν ἀγαθῶν αὐτὰς εἶναι, ἀλλὰ τὰς τῶν φαύλων, αἳ περὶ τὰ τοιαῦτα ἀναγκάζονται πλανᾶσθαι δίκην τίνουσαι τῆς προτέρας τροφῆς κακῆς οὔσης.  καὶ μέχρι γε τούτου πλανῶνται, ἕως ἂν τῇ (81e) τοῦ συνεπακολουθοῦντος, τοῦ σωματοειδοῦς, ἐπιθυμίᾳ πάλιν ἐνδεθῶσιν εἰς σῶμα·  ἐνδοῦνται δέ, ὥσπερ εἰκός, εἰς τοιαῦτα ἤθη ὁποῖ᾽ ἄττ᾽ ἂν καὶ μεμελετηκυῖαι τύχωσιν ἐν τῷ βίῳ. 
SOCRATES. “Congrue quidem, O Cebes;  et nequaquam bonorum has esse, sed malignorum, que circa talia coguntur errare ulcionem dantes prioris educacionis prava cum esset;  atque usque hue errabunde vagantur, donec vivendi consequenti - corporali specie - voto, rursus induantur corpus.  Induuntur profecto, ut decet, tales mores qualia quedam studio et sollicitudine meditabantur in vita.” 
“Consentaneum tamen, o Cebes,  non esse has (34) bonorum animas, sed malorum quae circa haec oberrare coguntur, poenas dantes vitae (35) improbe actae.  Itaque tandiu circunvagantur quoad cupiditate naturae corporeae comi(36)tante rursus induant corpus.  Induunt autem, ut decens est, eiusmodi mores quales in (37) vita exercuerunt.” 
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. 
τὰ ποῖα δὴ ταῦτα λέγεις, ὦ Σώκρατες; 
CEBES. “Qualia vera dicis hec, O Socrate?” 
“Quales dicis mores, o Socrates?” 
What natures do you mean, Socrates? 
οἷον τοὺς μὲν γαστριμαργίας τε καὶ ὕβρεις καὶ φιλοποσίας μεμελετηκότας καὶ μὴ διηυλαβημένους εἰς τὰ τῶν ὄνων γένη (82a) καὶ τῶν τοιούτων θηρίων εἰκὸς ἐνδύεσθαι. ἢ οὐκ οἴει; 
SOCRATES. “Quemadmodum gastrimargiis et contumeliis atque potacionibus cum meditacione inhiantes et non reveritos in asinorum genera et talium bestiarum merito ingredi; an non putas?” 
“Eiusmodi: eos quidem qui ventri de(38)diti per inertiam atque lasciviam vitam egerunt neque quicquam pensi pudorisque habue(39)runt, decens est asinos similiaque subire. An non putas?” 
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? 
πάνυ μὲν οὖν εἰκὸς λέγεις. 
CEBES. “Omnifariam itaque congruum dicis.” 
“Consentanea loqueris.” 
I think such an opinion to be exceedingly probable. 
τοὺς δέ γε ἀδικίας τε καὶ τυραννίδας καὶ ἁρπαγὰς προτετιμηκότας εἰς τὰ τῶν λύκων τε καὶ ἱεράκων καὶ ἰκτίνων γένη·  ἢ ποῖ ἂν ἄλλοσέ φαμεν τὰς τοιαύτας ἰέναι; 
SOCRATES. “Iniusticias et tirannides atque rapinas pre ceteris veneratos in luporum et asturconum atque milvorum genera;  vel quomodo aliter dicimus tales esse?” 
“Qui vero (40) iniurias, tyrranides, rapinas, prae caeteris secuti sunt, in luporum, accipitrum [accipitrium], miluorum (41) genera par est pertransire.  Num alio has migrare dicendum est?” 
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? 
ἀμέλει, ἔφη ὁ Κέβης, εἰς τὰ τοιαῦτα. 
“Procul dubio” inquit Cebes “in talia.” 
“Ita potissimum”, inquit Ce(42)bes. 
Yes, said Cebes; with such natures, beyond question. 
οὐκοῦν, ἦ δ᾽ ὅς, δῆλα δὴ καὶ τἆλλα ᾗ ἂν ἕκαστα ἴοι κατὰ τὰς αὐτῶν ὁμοιότητας τῆς μελέτης; δῆλον δή, ἔφη· 
“Nonne igitur” infit me “revera et alia, quocumque singula vadant secundum eorum similitudines studii?” 
“Similiter et in caeteris. Abeunt enim in genera quaelibet quibus in vita mores similes (43) contraxerunt.” 
And there is no difficulty, he said, in assigning to all of them places answering to their several natures and propensities? 
πῶς δ᾽ οὔ; 
CEBES. “Clarum nempe” ait; “qui vera minime?” 
“Manifestum id quidem.” 
There is not, he said. 
οὐκοῦν εὐδαιμονέστατοι, ἔφη, καὶ τούτων εἰσὶ καὶ εἰς βέλτιστον τόπον ἰόντες οἱ τὴν δημοτικὴν καὶ πολιτικὴν (82b) ἀρετὴν ἐπιτετηδευκότες, ἣν δὴ καλοῦσι σωφροσύνην τε καὶ δικαιοσύνην, ἐξ ἔθους τε καὶ μελέτης γεγονυῖαν ἄνευ φιλοσοφίας τε καὶ νοῦ; 
“Nonne felicissimi” ait “et horum sunt et in potissimum locum euntes qui publicamque et civilem virtutem studiose amplectentes, quam utique nuncupant sobrietatem quoque et iusticiam, ex consuetudine et meditacione factam absque philosophia et intelligencia?" 
“Nonne horum felicissimi sunt et in optimum (44) proficiscuntur locum, quicunque popularem civilemque virtutem, quam temperantiam (45) et iustitiam nominant, exercuere absque philosophia quidem atque mente, sed ex consue(46)tudine exercitationeque acquisitam? 
Some are happier than others; and the happiest 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. (Compare Republic.) 
πῇ δὴ οὗτοι εὐδαιμονέστατοι; 
CEBES. “Sane isti beatissimi.” 
Quonam pacto hi felicissimi sunt? 
Why are they the happiest? 
ὅτι τούτους εἰκός ἐστιν εἰς τοιοῦτον πάλιν ἀφικνεῖσθαι πολιτικὸν καὶ ἥμερον γένος, ἤ που μελιττῶν ἢ σφηκῶν ἢ μυρμήκων, καὶ εἰς ταὐτόν γε πάλιν τὸ ἀνθρώπινον γένος, καὶ γίγνεσθαι ἐξ αὐτῶν ἄνδρας μετρίους. 
SOCRATES. “Nam istos decens est in simile iterum meare civile quidem et mansuetum genus vel apum seu fucorum aut formicarum, sive eciam in idem iterum humanum genus, atque fieri ex eis viros modestos.” 
Quoniam decens (47) est hos in tale quoddam genus iterum civile miteque demigrare quodammodo apum aut (48) vesparum vel formicarum, atque deinde in idem rursus genus humanum modestosque ex illis ho(49)mines fieri.” 
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. 
εἰκός. 
CEDES. “Decens.” 
“Ita decet.” 
Very likely. 
εἰς δέ γε θεῶν γένος μὴ φιλοσοφήσαντι καὶ παντελῶς (82c) καθαρῷ ἀπιόντι οὐ θέμις ἀφικνεῖσθαι ἀλλ᾽ ἢ τῷ φιλομαθεῖ.  ἀλλὰ τούτων ἕνεκα, ὦ ἑταῖρε Σιμμία τε καὶ Κέβης, οἱ ὀρθῶς φιλόσοφοι ἀπέχονται τῶν κατὰ τὸ σῶμα ἐπιθυμιῶν ἁπασῶν καὶ καρτεροῦσι καὶ οὐ παραδιδόασιν αὐταῖς ἑαυτούς,  οὔ τι οἰκοφθορίαν τε καὶ πενίαν φοβούμενοι, ὥσπερ οἱ πολλοὶ καὶ φιλοχρήματοι·  οὐδὲ αὖ ἀτιμίαν τε καὶ ἀδοξίαν μοχθηρίας δεδιότες, ὥσπερ οἱ φίλαρχοί τε καὶ φιλότιμοι, ἔπειτα ἀπέχονται αὐτῶν. 
SOCRATES. “In deorum genus nonne philosophanti et omnimode puro migranti minime fas est meare alii quam disciplinarum amatori?  Immo ea propter, O Simmia quoque et Cebes, recte philosophantes abstinent ab eis que secundum corpus sunt concupiscenciis omnibus et fortes fiunt et non tradunt eis se ipsos  minime edificiorum ruinam et egestatem formidantes, ceu multi pecuniarum amatores;  neque iterum dedecusque et ignobilitatem molestie metuentes, quemadmodum appetitores magistratuum et ambiciosi honorum, deinceps abstinent ab eis.” 
“In deorum vero genus nulli fas est pervenire, praeter eos qui discen(50)di cupiditate flagrantes et philosophati sunt et puri penitus decesserunt.  Horum qui(51)dem gratia, o amice Simmia atque Cebes, qui recte philosophantur, ab hominibus cor(52)poris cupiditatibus abstinent atque ita perseverant, nec se illis unquam tradunt  ne(53)que familiae iacturam paupertatemque formidant – quemadmodum multi pecuniarum (54) cupiditi –  neque rursus contemptum atque ignominiam – quemadmodum qui magistratus (504, 1) ambiunt et honores – deinde ab his abstinent.” 
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. 
οὐ γὰρ ἂν πρέποι, ἔφη, ὦ Σώκρατες, ὁ Κέβης. 
“Non enim conveniret” infit, “O Socrate” Cebes. 
“Neque enim deceret, o Socrates.” 
No, Socrates, that would not become them, said Cebes. 
(82d) οὐ μέντοι μὰ Δία, ἦ δ᾽ ὅς.  τοιγάρτοι τούτοις μὲν ἅπασιν, ὦ Κέβης, ἐκεῖνοι οἷς τι μέλει τῆς ἑαυτῶν ψυχῆς ἀλλὰ μὴ σώματι πλάττοντες ζῶσι, χαίρειν εἰπόντες,  οὐ κατὰ ταὐτὰ πορεύονται αὐτοῖς ὡς οὐκ εἰδόσιν ὅπῃ ἔρχονται, αὐτοὶ δὲ ἡγούμενοι οὐ δεῖν ἐναντία τῇ φιλοσοφίᾳ πράττειν καὶ τῇ ἐκείνης λύσει τε καὶ καθαρμῷ ταύτῃ δὴ τρέπονται ἐκείνῃ ἑπόμενοι, ᾗ ἐκείνη ὑφηγεῖται. 
“Non utique per Iovem” ait ille.  “Ergo hiis quidem universis” infit, “O Cebes, illi quibus cura est ipsorum anime sed non corpora plasmantes viventibus, gaudere dicentes,  haut secundum eadem incedunt illis quasi ignorantibus quo vadant, ipsi autem precedentes non adversa philosophie agere, et ipsius solucioni quidem atque expurgacioni hue vertuntur illam sequentes, quo ilia ducit.” 
“Non per (2) Iovem.  Quamobrem hi qui animum suum colunt, neque corpori fingendo vivunt spre(3)tis his omnibus,  haudquaquam ea gradiuntur via illi quos narravimus, (4) quia videlicet quo proficiscantur ignorent. Ipsi vero existimantes philosophiae eiusque (5) solutioni repugnandum non esse, hanc ea sequuntur via qua eos ipsa ducit.” 
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. 
πῶς, ὦ Σώκρατες; 
CEBES. “Quo pacto, O Socrate?” 
“Quonam (6) pacto, o Socrates?” 
What do you mean, Socrates? 
ἐγὼ ἐρῶ, ἔφη.  γιγνώσκουσι γάρ, ἦ δ᾽ ὅς, οἱ φιλομαθεῖς (82e) ὅτι παραλαβοῦσα αὐτῶν τὴν ψυχὴν ἡ φιλοσοφία ἀτεχνῶς διαδεδεμένην ἐν τῷ σώματι καὶ προσκεκολλημένην,  ἀναγκαζομένην δὲ ὥσπερ διὰ εἱργμοῦ διὰ τούτου σκοπεῖσθαι τὰ ὄντα ἀλλὰ μὴ αὐτὴν δι᾽ αὑτῆς,  καὶ ἐν πάσῃ ἀμαθίᾳ κυλινδουμένην,  καὶ τοῦ εἱργμοῦ τὴν δεινότητα κατιδοῦσα ὅτι δι᾽ ἐπιθυμίας ἐστίν,  ὡς ἂν μάλιστα αὐτὸς ὁ δεδεμένος συλλήπτωρ (83a) εἴη τοῦ δεδέσθαι, --ὅπερ οὖν λέγω,  γιγνώσκουσιν οἱ φιλομαθεῖς ὅτι οὕτω παραλαβοῦσα ἡ φιλοσοφία ἔχουσαν αὐτῶν τὴν ψυχὴν ἠρέμα παραμυθεῖται καὶ λύειν ἐπιχειρεῖ,  ἐνδεικνυμένη ὅτι ἀπάτης μὲν μεστὴ ἡ διὰ τῶν ὀμμάτων σκέψις, ἀπάτης δὲ ἡ διὰ τῶν ὤτων καὶ τῶν ἄλλων αἰσθήσεων,  πείθουσα δὲ ἐκ τούτων μὲν ἀναχωρεῖν, ὅσον μὴ ἀνάγκη αὐτοῖς χρῆσθαι,  αὐτὴν δὲ εἰς αὑτὴν συλλέγεσθαι καὶ ἁθροίζεσθαι παρακελευομένη, πιστεύειν δὲ μηδενὶ ἄλλῳ ἀλλ᾽ (83b) ἢ αὐτὴν αὑτῇ, ὅτι ἂν νοήσῃ αὐτὴ καθ᾽ αὑτὴν αὐτὸ καθ᾽ αὑτὸ τῶν ὄντων·  ὅτι δ᾽ ἂν δι᾽ ἄλλων σκοπῇ ἐν ἄλλοις ὂν ἄλλο, μηδὲν ἡγεῖσθαι ἀληθές·  εἶναι δὲ τὸ μὲν τοιοῦτον αἰσθητόν τε καὶ ὁρατόν, ὃ δὲ αὐτὴ ὁρᾷ νοητόν τε καὶ ἀιδές.  ταύτῃ οὖν τῇ λύσει οὐκ οἰομένη δεῖν ἐναντιοῦσθαι ἡ τοῦ ὡς ἀληθῶς φιλοσόφου ψυχὴ οὕτως ἀπέχεται τῶν ἡδονῶν τε καὶ ἐπιθυμιῶν καὶ λυπῶν [καὶ φόβων] καθ᾽ ὅσον δύναται,  λογιζομένη ὅτι, ἐπειδάν τις σφόδρα ἡσθῇ ἢ φοβηθῇ [ἢ λυπηθῇ] ἢ ἐπιθυμήσῃ, οὐδὲν τοσοῦτον κακὸν ἔπαθεν ἀπ᾽ (83c) αὐτῶν ὧν ἄν τις οἰηθείη,  οἷον ἢ νοσήσας ἤ τι ἀναλώσας διὰ τὰς ἐπιθυμίας,  ἀλλ᾽ ὃ πάντων μέγιστόν τε κακῶν καὶ ἔσχατόν ἐστι, τοῦτο πάσχει καὶ οὐ λογίζεται αὐτό. 
“Ego dicam” ait.  “Cognoscunt siquidem” infit ille “amatores scienciarum quoniam assumens ipsorum animam philosophia mirabiliter ut iunctam corpori atque conglutinatam,  compulsam vera quasi per incarceracionem per hoc speculari que sunt et non ipsam per se ipsam,  et in omni impericia convolutam,  et carceris molestiam perspiciens quoniam per concupiscenciam extat,  utcumque precipue ipse vinctus adiutor fuerit ad vinciendum, - quod autem dico,  cognoscunt disciplinarum amatores quoniam ita assumens philosophia se habentem ipsorumanimam tranquille consolatur et solvere articulatur,  declarans quia fallacia quidem plena per oculos examinacio, fallacia vero per aures et alios sensus,  persuadens ex hiis discedere quantum non necesse ipsis frui,  ipsamque in se ipsam colligi atque coherceri precipiens, credereque nulli alii nisi se sibi, quoniam utique intelligat ipsa secundum se ipsam ipsum secundum se ipsum quod est:  aliquando vero per alia considcraverit in aliis existens, aliud nichil autumare verum;  esse profecto quod tale est sensibileque et visibile, quod autem ipsa videt intelligibileque et invisibile.  Huic tamen solucioni haut dignum ducens oportere contraire quam vere philosophi anima hactenus abstinet a voluptatibus et tristiciis et concupiscenciis atque timoribus quantum valet,  cogitans quoniam, ex quo plurimum exultet aut tristetur vel metuat sive concupiscat, nullum eatenus malum tolleravit eorum que quidem quis existimaverit,  quemadmodum egrotans seu in aliquo consumptus propter concupiscencias,  immo quod cunctorum maximum malorum et ultimum, hoc perpetitur et non mente discutit ipsum.” 
“Dicam equidem.  Cognoscunt profecto viri scientiae cupidi, quem(7)admodum eorum animam suscipit revera ligatam in corpore atque implicatam,  ac per (8) ipsum quasi per carcerem quendam res considerare coactant, cumque per seipsam id non (9) faciat,  omni prorsus inscita involutam.  Cognoscunt praeterea, quemadmodum phil(10)losophia perspiciens quam callide corporeum vinculum astringat animam, quippe (11) cum per ipsam fiat concupiscentiam,  per quam devinctus animus adiuror sit ad seip(12)sum devinciendum.  Cognoscunt, inquam, viri scientiae cupidi, quemadmodum philoso(13)sophia eorum animam ita constitutam suscipiens paulatim instruit solvereque aggreditur,  (14) ostendens quam fallax oculorum, quam fallax aurium, caeterumque sensuum sit iudi(15)cium,  suadens ab his discedere, quatenus haerere illis summa non cogat necessitas,  seque (16) in seipsam revocare atque colligere, nec ulli credere praeterquam sibi, quatenus videlicet (17) ipsa per seipsam intelligat quodlibet eorum quae sunt,  existens per seipsum. Quod ve(18)ro ipsa per alia consideret existens in alijs, nihil existimare verum,  esse vero eiusmo(19)di quidem sensibile atque visibile, quod autem ipsa per se consideret, intelligibile atque in(20)visibile.  Huic ergo solutioni veri philosophi animus repugnandum non esse iudicans, (21) sic a voluptatibus, cupiditatibus, doloribus, timoribus, pro viribus abstinet,  iudicans (22) quando quis vehementer delectetur vel metuat vel doleat aut cupiat, haud tantum ab (23) his duntaxat pati malum, quantum quis forsan existimarit,  videlicet si propter concu(24)piscentias vel aegrotet quispiam, vel pecunias consumpserit,   sed quod malorum omnium (25) maximum, extremum, turpissimum est, perpeti neque tamen illud animadvertere.” 
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. 
τί τοῦτο, ὦ Σώκρατες; ἔφη ὁ Κέβης. 
CEBES. “Quid hoc, O Socrate?” infit, 
“Quid(26)nam hoc, o Socrates, est”, inquit Cebes. 
What is it, Socrates? said Cebes. 
ὅτι ψυχὴ παντὸς ἀνθρώπου ἀναγκάζεται ἅμα τε ἡσθῆναι σφόδρα ἢ λυπηθῆναι ἐπί τῳ καὶ ἡγεῖσθαι περὶ ὃ ἂν μάλιστα τοῦτο πάσχῃ, τοῦτο ἐναργέστατόν τε εἶναι καὶ ἀληθέστατον,  οὐχ οὕτως ἔχον· ταῦτα δὲ μάλιστα <τὰ> ὁρατά· ἢ οὔ; 
SOCRATES. “Nam anima cuiusque hominis compellirur pariter exultare et tristari plurimum in hoc et arbitrari circa quodcumque hoc maxime patitur, istud manifestum quidem esse atque verissimum,  nequaquam ita se. habens; hec nempe maxime visibilia, necne?” 
“Quod videlicet omnis anima hominis cogitur (27) delectari vel dolere circa aliquid vehementer simulque putare illud circa quod hoc ma(28)xime patitur, manifestissimum esse atque verissimum cum longe sit secus.  Haec autem ma(29)xime sunt quae visibilia sunt. Nonne?” 
The evil is that when the feeling of pleasure or pain is most intense, every soul of man imagines the objects of this intense feeling to be then plainest and truest:  but this is not so, they are really the things of sight. 
πάνυ γε. 
CEBES. “Omnifariam.” 
“Omnino.” 
Very true. 
(83d) οὐκοῦν ἐν τούτῳ τῷ πάθει μάλιστα καταδεῖται ψυχὴ ὑπὸ σώματος; 
SOCRATES. “Nonne igitur in hac passione maxime connectitur anima a corpore?” 
“An non in hac passione anima quamma(30)xime ligatur a corpore?” 
And is not this the state in which the soul is most enthralled by the body? 
πῶς δή; 
CEBES. “Si vero?” 
“Quonam pacto?” 
How so? 
ὅτι ἑκάστη ἡδονὴ καὶ λύπη ὥσπερ ἧλον ἔχουσα προσηλοῖ αὐτὴν πρὸς τὸ σῶμα καὶ προσπερονᾷ καὶ ποιεῖ σωματοειδῆ, δοξάζουσαν ταῦτα ἀληθῆ εἶναι ἅπερ ἂν καὶ τὸ σῶμα φῇ.  ἐκ γὰρ τοῦ ὁμοδοξεῖν τῷ σώματι καὶ τοῖς αὐτοῖς χαίρειν ἀναγκάζεται οἶμαι ὁμότροπός τε καὶ ὁμότροφος γίγνεσθαι καὶ οἵα μηδέποτε εἰς Ἅιδου καθαρῶς ἀφικέσθαι, ἀλλὰ ἀεὶ τοῦ σώματος ἀναπλέα ἐξιέναι,  ὥστε ταχὺ πάλιν πίπτειν εἰς (83e) ἄλλο σῶμα καὶ ὥσπερ σπειρομένη ἐμφύεσθαι, καὶ ἐκ τούτων ἄμοιρος εἶναι τῆς τοῦ θείου τε καὶ καθαροῦ καὶ μονοειδοῦς συνουσίας. 
SOCRATES. “Quoniam omnis voluptas et tristicia tamquam clavum habens acclavat ipsam ad corpus atque affigit et facit corporee forme similem, opinantem hec vera esse quecumque et corpus dicat.  Ex hoc quippe quod consenserit corpori et ipsis gaudeat, cogitur, reor, unius conversacionis et unius mods fieri, et que numquam pure ad inferos ire, atque semper referta corpore migrare,  ut mature rursum cadat in aliud corpus, et tamquam pariter sata innascatur, et ex hiis exsors sit divinique et sinceri et uniformis coessencie.” 
“Quoniam omnis voluptas atque dolor quasi (31) clavum tenens animam corpori affigit atque connectit efficitque corpoream adeo, ut iam (32) opinetur ea esse vera quae suadeat corpus.  Nempe ex eo quod eadem opinetur cum cor(33)pore, eisdemque oblectetur, cogitur, ut eiusdem moris eiusdemque alimoniae fieri, ut (34) nunquam possit pura in vitam alteram proficisci, sed semper plena corporis labe egre(35)diatur.  Ideoque cito cadat rursus in aliud corpus et quasi sata iterum innascatur, atque pro(36)terea a commercio divinae, purae, uniformis essentiae aliena prorsus evadat.” 
Why, because each pleasure and pain is a sort of nail which nails and rivets the soul to the body, until she becomes like the body, and believes that to be true which the body affirms to be true;  and from agreeing with the body and having the same delights she is obliged to have the same habits and haunts, and is not likely ever to be pure at her departure to the world below, but is always infected by the body;  and so she sinks into another body and there germinates and grows, and has therefore no part in the communion of the divine and pure and simple. 
ἀληθέστατα, ἔφη, λέγεις, ὁ Κέβης, ὦ Σώκρατες. 
“Verissima” inquit “dicis” Cebes, “O Socrate.” 
“Verissima”, (37) inquit Cebes, “narras, o Socrates.” 
Most true, Socrates, answered Cebes. 
τούτων τοίνυν ἕνεκα, ὦ Κέβης, οἱ δικαίως φιλομαθεῖς κόσμιοί εἰσι καὶ ἀνδρεῖοι, οὐχ ὧν οἱ πολλοὶ ἕνεκά φασιν· ἢ σὺ οἴει; 
SOCRATES. “Hec itaque propter, O Cebes, qui iuste scienciarum amatores venusti quidem sunt atque fortes, non propter que multi inquiunt; aut tu existimas?” 
“Horum igitur gratia, o Cebes, iusti scientiae studiosi tem(38)perantiam fortitudinemque sequuntur, non autem illorum, quorum gratia censet vulgus. (39) An tu putas?” 
And this, Cebes, is the reason why the true lovers of knowledge are temperate and brave; and not for the reason which the world gives. 
(84a) οὐ δῆτα ἔγωγε. 
CEBES. “Nullatenus ego.” 
“Minime quidem.” 
Certainly not. 
οὐ γάρ· ἀλλ᾽ οὕτω λογίσαιτ᾽ ἂν ψυχὴ ἀνδρὸς φιλοσόφου, καὶ οὐκ ἂν οἰηθείη τὴν μὲν φιλοσοφίαν χρῆναι αὐτὴν λύειν, λυούσης δὲ ἐκείνης, αὐτὴν παραδιδόναι ταῖς ἡδοναῖς καὶ λύπαις ἑαυτὴν πάλιν αὖ ἐγκαταδεῖν καὶ ἀνήνυτον ἔργον πράττειν Πηνελόπης τινὰ ἐναντίως ἱστὸν μεταχειριζομένης,  ἀλλὰ γαλήνην τούτων παρασκευάζουσα, ἑπομένη τῷ λογισμῷ καὶ ἀεὶ ἐν τούτῳ οὖσα, τὸ ἀληθὲς καὶ τὸ θεῖον καὶ τὸ ἀδόξαστον (84b) θεωμένη καὶ ὑπ᾽ ἐκείνου τρεφομένη,  ζῆν τε οἴεται οὕτω δεῖν ἕως ἂν ζῇ, καὶ ἐπειδὰν τελευτήσῃ, εἰς τὸ συγγενὲς καὶ εἰς τὸ τοιοῦτον ἀφικομένη ἀπηλλάχθαι τῶν ἀνθρωπίνων κακῶν.  ἐκ δὴ τῆς τοιαύτης τροφῆς οὐδὲν δεινὸν μὴ φοβηθῇ, [ταῦτα δ᾽ ἐπιτηδεύσασα,] ὦ Σιμμία τε καὶ Κέβης, ὅπως μὴ διασπασθεῖσα ἐν τῇ ἀπαλλαγῇ τοῦ σώματος ὑπὸ τῶν ἀνέμων διαφυσηθεῖσα καὶ διαπτομένη οἴχηται καὶ οὐδὲν ἔτι οὐδαμοῦ ᾖ. 
SOCRATES. “Non enim, immo hactenus meditabitur anima philosophi, atque numquam existimabit philosophiam oportere se ipsam solvere, solvente vero ilia ipsam tradere voluptatibus atque tristiciis se ipsam iterum iliaqueare et inutile opus agere Penelopes quamdam ex adverso telam machinantis,  sed tranquillitatem horum struens, sequens raciocinacionem et semper in ea existens, quod verum, quod divinum, quod opinione non captabile speculata et ab eo educata,  degere quidem ita existimet oportere donec vixerit, atque ubi expiraverit in cognatum atque simile migrans alienam reddi ab humanis malis.  Ex tali alimento nichil molestum metuat, hec vero sollicitans, O Simmia quidem et Cebes, ne forte divulsa in discessu a corpore a ventis flatu agitata et avolans feratur atque non amplius nusquam sit.” 
“Non certe. Sed ita veri philosophi animus cogitaret nec (40) ullo modo arbitraretur, cum ipsum philosophia solvisset, oportere iterum voluptatibus (41) doloribusque se dedere iterumque vinciri atque irritum opus facere, quasi telam Penelopes (42) retexentem.  Imo vero horum tranquillitati studens sequensque rationem ac semper in (43) ea permanens, verum et divinum opinionemque supereminens contemplatur,  a quo nu(44)tritus ita vivendum censet quandiu vivat, atque sperat se ubi decesserit in cognatum at(45)que tale migrantem ab humanis exim malis.  Ex huiusmodi quidem educatione non est (46) cur metuat, o Simmia et Cebes, ne cum recedat a corpore, distrahatur et dissipetur o(47)mnisque in ventos vita recedat et supersit nihil quicquam.” 
Certainly not! The soul of a philosopher will reason in quite another way; she will not ask philosophy to release her in order that when released she may deliver herself up again to the thraldom of pleasures and pains, doing a work only to be undone again, weaving instead of unweaving her Penelope's web.  But she will calm passion, and follow reason, and dwell in the contemplation of her, beholding the true and divine (which is not matter of opinion), and thence deriving nourishment.  Thus she seeks to live while she lives, and after death she hopes to go to her own kindred and to that which is like her, and to be freed from human ills.  Never fear, Simmias and Cebes, that a soul which has been thus nurtured and has had these pursuits, will at her departure from the body be scattered and blown away by the winds and be nowhere and nothing. 
(84c) σιγὴ οὖν ἐγένετο ταῦτα εἰπόντος τοῦ Σωκράτους ἐπὶ πολὺν χρόνον,  καὶ αὐτός τε πρὸς τῷ εἰρημένῳ λόγῳ ἦν ὁ Σωκράτης, ὡς ἰδεῖν ἐφαίνετο, καὶ ἡμῶν οἱ πλεῖστοι·  Κέβης δὲ καὶ Σιμμίας σμικρὸν πρὸς ἀλλήλω διελεγέσθην.  καὶ ὁ Σωκράτης ἰδὼν αὐτὼ ἤρετο, τί; ἔφη, ὑμῖν τὰ λεχθέντα μῶν μὴ δοκεῖ ἐνδεῶς λέγεσθαι;  πολλὰς γὰρ δὴ ἔτι ἔχει ὑποψίας καὶ ἀντιλαβάς, εἴ γε δή τις αὐτὰ μέλλει ἱκανῶς διεξιέναι.  εἰ μὲν οὖν τι ἄλλο σκοπεῖσθον, οὐδὲν λέγω·  εἰ δέ τι περὶ τούτων ἀπορεῖτον, μηδὲν ἀποκνήσητε καὶ αὐτοὶ εἰπεῖν καὶ (84d) διελθεῖν,  εἴ πῃ ὑμῖν φαίνεται βέλτιον <ἂν> λεχθῆναι,  καὶ αὖ καὶ ἐμὲ συμπαραλαβεῖν, εἴ τι μᾶλλον οἴεσθε μετ᾽ ἐμοῦ εὐπορήσειν. 
Silencium ergo factum est hec inquiente Socrate ad multum tempus,  et ipse quidem penes dictum sermonem erat Socrates, ut videre videbatur, atque nostrum plurimi;  Cebes autem et Simmias paulisper ad invicem disceptabant;  et Socrates intuens illos interrogabat: “Quid?” infit, “Vobis que dicta sunt, putasne videtur minus dictum fuisse?  Multas quippe eciam adhuc habent suspecciones et sustcntaciones, si quis ipsa debeat sufficienter percurrere.  Si vero quid aliud speculamini, nichil dico;  si vero de hiis hesitaveritis, nichil respondebitis et ipsi dicere atque examinare,  si quomodo vobis videatur melius dici,  atque rursum me pariter apprehendere, si quid pocius opinemini mecum ambigere.” 
(48) Cum haec Socrates dixisset, longum factum est silentium.  Et ipse quidem So(49)crates quae dicta fuerant secum ut videbatur repetabat, idemque plerique no(50)strum faciebant.  Cebes autem et Simmias parumper insuper invicem col(51)locuti sunt.  Hos ergo intuitus Socrates, “quidnam vobis”, inquit, “de his quae (52) dicta sunt videtur?  Multae enim adhuc du(53)bitationes obiectionesque supersunt, si quis sufficienter ea sit tractaturus.  Si igitur aliud (54) quiddam inter vos agitatis, nihil dico.  Sin autem in his quae dicta sunt haesitatis, ne ve(505, 1)reamini loqui atqui percurrere,  siqua in parte putatis melius dici posse.  Quinetiam socium (2) mea assumite, si mecum id commodius fieri posse existimatis.” 
When Socrates had done speaking, for a considerable time there was silence;  he himself appeared to be meditating, as most of us were, on what had been said;  only Cebes and Simmias spoke a few words to one another.  And Socrates observing them asked what they thought of the argument, and whether there was anything wanting?  For, said he, there are many points still open to suspicion and attack, if any one were disposed to sift the matter thoroughly.  Should you be considering some other matter I say no more,  but if you are still in doubt do not hesitate to say exactly what you think,  and let us have anything better which you can suggest;  and if you think that I can be of any use, allow me to help you. 
καὶ ὁ Σιμμίας ἔφη· καὶ μήν, ὦ Σώκρατες, τἀληθῆ σοι ἐρῶ.  πάλαι γὰρ ἡμῶν ἑκάτερος ἀπορῶν τὸν ἕτερον προωθεῖ καὶ κελεύει ἐρέσθαι διὰ τὸ ἐπιθυμεῖν μὲν ἀκοῦσαι, ὀκνεῖν δὲ ὄχλον παρέχειν, μή σοι ἀηδὲς ᾖ διὰ τὴν παροῦσαν συμφοράν. 
Et Simmias ait: “Eciam, O Socrate, vera tibi dicam.  Pridem enim nostrum uterque dubitans propulsat et precipit percunctari propter aviditatem audiendi, segnes vero esse et interturbacionem prebere, ne fors tibi amarum sit propter presentem iacturam.” 
“Verum equidem”, inquit Sim(3)mias, “tibi, o Socrates, fatebor.  Iamdudum ambigens uterque nostrum impellit alterum iubetque (4) interrogare propter audiendi cupiditatem. Veremur autem ne id tibi ob praesentem ca(5)lamitatem rogitando simus molestiores.” 
Simmias said: I must confess, Socrates,  that doubts did arise in our minds, and each of us was urging and inciting the other to put the question which we wanted to have answered and which neither of us liked to ask, fearing that our importunity might be troublesome under present at such a time. 
 
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