phaedo-第2章
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will understand。 I suppose that you wonder why； as most things which
are evil may be accidentally good； this is to be the only exception
（for may not death； too； be better than life in some cases？）； and why；
when a man is better dead； he is not permitted to be his own
benefactor； but must wait for the hand of another。
By Jupiter！ yes； indeed； said Cebes； laughing； and speaking in his
native Doric。
I admit the appearance of inconsistency； replied Socrates； but there
may not be any real inconsistency after all in this。 There is a
doctrine uttered in secret that man is a prisoner who has no right
to open the door of his prison and run away； this is a great mystery
which I do not quite understand。 Yet I； too； believe that the gods are
our guardians； and that we are a possession of theirs。 Do you not
agree？
Yes； I agree to that； said Cebes。
And if one of your own possessions； an ox or an ass； for example
took the liberty of putting himself out of the way when you had
given no intimation of your wish that he should die； would you not
be angry with him； and would you not punish him if you could？
Certainly； replied Cebes。
Then there may be reason in saying that a man should wait； and not
take his own life until God summons him； as he is now summoning me。
Yes； Socrates； said Cebes； there is surely reason in that。 And yet
how can you reconcile this seemingly true belief that God is our
guardian and we his possessions； with that willingness to die which we
were attributing to the philosopher？ That the wisest of men should
be willing to leave this service in which they are ruled by the gods
who are the best of rulers is not reasonable； for surely no wise man
thinks that when set at liberty he can take better care of himself
than the gods take of him。 A fool may perhaps think this…he may
argue that he had better run away from his master； not considering
that his duty is to remain to the end； and not to run away from the
good； and that there is no sense in his running away。 But the wise man
will want to be ever with him who is better than himself。 Now this；
Socrates； is the reverse of what was just now said； for upon this view
the wise man should sorrow and the fool rejoice at passing out of
life。
The earnestness of Cebes seemed to please Socrates。 Here； said he；
turning to us； is a man who is always inquiring； and is not to be
convinced all in a moment； nor by every argument。
And in this case； added Simmias； his objection 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？ And I rather imagine that Cebes is referring to you； he
thinks that you are too ready to leave us； and too ready to leave
the gods who； as you acknowledge； are our good rulers。
Yes； replied Socrates； there is reason in that。 And this
indictment you think that I ought to answer as if I were in court？
That is what we should like； said Simmias。
Then I must try to make a better impression upon you than I did when
defending myself before the judges。 For I am quite ready to
acknowledge； Simmias and Cebes； that I ought to be grieved at death；
if I were not persuaded that I am going to other gods who are wise and
good （of this I am as certain as I can be of anything of the sort） and
to men departed （though I am not so certain of this）； who are better
than those whom I leave behind； and therefore I do not grieve as I
might have done； for I have good hope that there is yet something
remaining for the dead； and； as has been said of old； some far
better thing for the good than for the evil。
But do you mean to take away your thoughts with you； Socrates？
said Simmias。 Will you not communicate them to us？…the benefit is
one in which we too may hope to share。 Moreover； if you succeed in
convincing us； that will be an answer to the charge against yourself。
I will do my best； replied Socrates。 But you must first let me
hear what Crito wants； he was going to say something to me。
Only this； Socrates； replied Crito： the attendant who is to give you
the poison has been telling me that you are not to talk much； and he
wants me to let you know this； for that by talking heat is
increased； and this interferes with the action of the poison； those
who excite themselves are sometimes obliged to drink the poison two or
three times。
Then； said Socrates； let him mind his business and be prepared to
give the poison two or three times； if necessary； that is all。
I was almost certain that you would say that； replied Crito； but I
was obliged to satisfy him。
Never mind him； he said。
And now I will make answer to you； O my judges； and show that he who
has lived as a true philosopher has reason to be of good cheer when he
is about to die； and that after death he may hope to receive the
greatest good in the other world。 And how this may be； Simmias and
Cebes； I will endeavor to explain。 For I deem that the true disciple
of philosophy is likely to be misunderstood by other men； they do
not perceive that he is ever pursuing death and dying； and if this
is true； why； having had the desire of death all his life long； should
he repine at the arrival of that which he has been always pursuing and
desiring？
Simmias laughed and said： Though not in a laughing humor； I swear
that I cannot help laughing when I think what the wicked world will
say when they hear this。 They will say that this is very true； and our
people at home will agree with them in saying that the life which
philosophers desire is truly death； and that they have found them
out to be deserving of the death which they desire。
And they are right； Simmias； in saying this； with the exception of
the words 〃They have found them out〃； for they have not found out what
is the nature of this death which the true philosopher desires； or how
he deserves or desires death。 But let us leave them and have a word
with ourselves： Do we believe that there is such a thing as death？
To be sure； replied Simmias。
And is this anything but the separation of soul and body？ And
being dead is the attainment of this separation； when the soul
exists in herself； and is parted from the body and the body is
parted from the soul…that is death？
Exactly： that and nothing else； he replied。
And what do you say of another question； my friend； about which I
should like to have your opinion； and the answer to which will
probably throw light on our present inquiry： Do you think that the
philosopher ought to care about the pleasures…if they are to be called
pleasures…of eating and drinking？
Certainly not； answered Simmias。
And what do you say of the pleasures of love…should he care about
them？
By no means。
And will he think much of the other ways of indulging the body…for
example； the acquisition of costly raiment； or sandals； or other
adornments of the body？ Instead of caring about them； does he not
rather despise anything more than nature needs？ What do you say？
I should say the true philosopher would despise them。
Would you not say that he is entirely concerned with the soul and
not with the body？ He would like； as far as he can； to be quit of
the body and turn to the soul。
That is true。
In matters of this sort philosophers； above all other men； may be
observed in every sort of way to dissever the soul from the body。
That is true。
Whereas； Simmias； the rest of the world are of opinion that a life
which has no bodily pleasures and no part in them is not worth having；
but that he who thinks nothing of bodily pleasures is almost as though
he were dead。
That is quite true。
What again shall we say of the actual acquirement of knowledge？…is
the body； if invited to share in the inquiry； a hinderer or a
helper？ I mean to say； have sight and hearing any truth in them？ Are
they not； as the poets are always telling us； inaccurate witnesses？
and yet； if even they are inaccurate and indistinct； what is to be
said of the other senses？…for you will allow that they are the best of
them？
Certainly； he replied。
Then when does the soul attain truth？…for in attempting to
consider anything in company with the body she is obviously deceived。
Yes； that is true。
Then must not existence be revealed to her in thought； if at all？
Yes。
And thought is best when the mind is gathered into herself and
none of these things trouble her…neither sounds nor sights nor pain
nor any pleasure…when she has as little as possible to do with the
body； and has no bodily sense or feeling； but is aspiring after being？
That is true。
And in this the philosopher dishonors the body； his soul runs away
from the 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。
Or did you ever reach them with any other bodily sense？ （and I speak
not of these alone； but of absolute greatness； and health； and
strength； and of the essence or true nature of everything）。 Has the
reality of them ever been perceived by you through the bodily
organs？ or rather； is not the nearest approach to the knowledge of
their several natures made by him who so orders his intellectual
vision as to have the most exact conception of the essence of that
which he considers？
Certainly。
And he attains to the knowledge of them in their highest purity
who goes to each of them with the mind alone； not allowing when in the
act of thought the intrusion or introduction of sight or any other
sense in the company of reason； but with the very light of the mind in
her clearness penetrates into the very fight of truth in each； he
has got rid； as far as he can； of eyes and ears and of the whole body；
which he conceives of only as a disturbing element； hindering the soul
from the acquisition of knowledge when in company with her…is not this
the sort of man who； if ever man did； is likely to attain the
knowledge of existence？
There is admirable truth in that； Socrates； replied Simmias。
And when they consider all this； must not true philosophers make a
reflection； of which they will speak to one another in such words as
these： We have found； they will say； a path of speculation which seems
to bring us and the argument to the conclusion that while we are in
the body； and while the
