Dialogue

   1 Phaedo|              of her own immortality.~10. The last ground of our
   2 Phaedo|            when we pass out of life.~11. Considering the ‘feebleness
   3 Phaedo|           Psalm vi.; Isaiah; Eccles.~12. When we think of God and
   4 Phaedo|           has no belief in another.’~13. It is well also that we
   5 Phaedo|             the idea of immortality.~14. Returning now to the earlier
   6 Phaedo|             the poet or rhetorician.~15. The doctrine of the immortality
   7 Phaedo|           notions of an under-world.~16. Yet after all the belief
   8 Phaedo|           their theory of knowledge.~17. Living in an age when logic
   9 Phaedo|               Republic, and Phaedo.)~18. To deal fairly with such
  10 Phaedo|              be separated from Him.’~19. The main argument of the
  11 Phaedo|         appeals to a common feeling.~20. Two arguments of this ethical
  12 Phaedo|            can hardly be maintained.~21. The ethical proof of the
  13 Phaedo|             will get on without him.~4. Modern philosophy is perplexed
  14 Phaedo|             arguments for real ones.~5. Again, believing in the
  15 Phaedo|          from having attained to it.~6. Again, ideas must be given
  16 Phaedo|             particular form of life.~7. When we speak of the immortality
  17 Phaedo|             substance of our belief.~8. Another life must be described,
  18 Phaedo|            the whole (compare Laws.)~9. But some one will say:
  19 Phaedo|       Buddhism, notwithstanding some aberrations, has tended towards such
  20 Phaedo|             seeking, according to my ability, to find a place;—whether
  21 Phaedo|         their reward, and have their abode in the upper earth, and
  22 Phaedo|             done to others, they are absolved, and receive the rewards
  23 Phaedo|             awhile, and seemed to be absorbed in reflection. At length
  24 Phaedo|        united to him not by mystical absorption, but by partaking, whether
  25 Phaedo|             and this, like the other abstractions of Greek philosophy, sank
  26 Phaedo|            be true, he would be very absurd, as I was saying, if he
  27 Phaedo|             also avoid the monstrous absurdity of supposing that the greater
  28 Phaedo|             of day and are large and abundant and in all places, making
  29 Phaedo|           this has been proven?~Yes, abundantly proven, Socrates, he replied.~
  30 Phaedo|              I am convinced, rightly accepted this conclusion, and on
  31 Phaedo|           reason of this?~PHAEDO: An accident, Echecrates: the stern of
  32 Phaedo|            men depend chiefly on the accidents of their bodily state. Pain
  33 Phaedo|           what has preceded Plato is accommodating himself to the popular belief.
  34 Phaedo|             Plato tells us, death is accompanied ‘with pleasure.’ (Tim.)
  35 Phaedo|          broken army, urging them to accompany him and return to the field
  36 Phaedo|             had become the principal accomplice in her own captivity. This
  37 Phaedo|            which this retribution is accomplished Plato represents under the
  38 Phaedo|           And the manner in which he accomplishes this is by permitting evil,
  39 Phaedo|             right, if death is to be accounted a good? Well, (1) according
  40 Phaedo|               the Comic poets, could accuse me of idle talking about
  41 Phaedo|        should persevere until he has achieved one of two things: either
  42 Phaedo|           lustily than ever. Simmias acknowledges that there is cowardice
  43 Phaedo|           affirm to be possible, and acknowledging not only that the soul existed
  44 Phaedo|            interested party, and the acknowledgment that no man of sense will
  45 Phaedo|           shall we say of the actual acquirement of knowledge?—is the body,
  46 Phaedo|           the body, for example, the acquisition of costly raiment, or sandals,
  47 Phaedo|       returnings and various states, active and passive, and how all
  48 Phaedo|        interpret the feelings of the actors; there is a temporary depression,
  49 Phaedo|             is the way in which mind acts, and not from the choice
  50       | actually
  51 Phaedo|           immortality; as Butler and Addison in modern times have argued,
  52 Phaedo|              Scripture or any other, adds nothing to our real knowledge,
  53 Phaedo|              sufficiently without my adducing any further examples.~Yes,
  54 Phaedo|            but they are no longer an adequate expression of the kingdom
  55 Phaedo|             No thinker has perfectly adjusted them, or been entirely consistent
  56 Phaedo|         notion, which appeared quite admirable, and I said to myself: If
  57 Phaedo|         gently; now threatening, now admonishing the desires, passions, fears,
  58 Phaedo|              he wished to fulfil the admonition in the letter as well as
  59 Phaedo|          this was the method which I adopted: I first assumed some principle
  60 Phaedo|         nobility, and truth—in these adorned she is ready to go on her
  61 Phaedo|        raiment, or sandals, or other adornments of the body? Instead of
  62 Phaedo|              and in this we have the advantage of the ancients. But no
  63 Phaedo|              they were said to be in Aegina.~ECHECRATES: Any one else?~
  64 Phaedo|           the other world is not, as Aeschylus says in the Telephus, a
  65 Phaedo|              their way busy with the affairs of this life, hardly stopping
  66 Phaedo|             or at any time seriously affect the substance of our belief.~
  67 Phaedo|              my own shadow, I cannot afford to give up the sure ground
  68 Phaedo|      excellent proof, said Cebes, is afforded by questions. If you put
  69 Phaedo|           living; and this, if true, affords a most certain proof that
  70 Phaedo|            truth is, that the weaver aforesaid, having woven and worn many
  71 Phaedo|        belief. We must ask ourselves afresh why we still maintain it,
  72 Phaedo|            Thebes’ (Mem.), Crito the aged friend, the attendant of
  73 Phaedo|             captive, and the willing agent of his own captivity. But
  74 Phaedo|             and whenever there is an aggregation of congenial elements, the
  75 Phaedo|            supposes (Republic), more agitated by the terrors of another
  76 Phaedo|         profession; and I was always agitating myself with the consideration
  77 Phaedo|         affirms to be true; and from agreeing with the body and having
  78 Phaedo|             say, is not perfect, but agrees in as far as the mind in
  79 Phaedo| transmigration; making a step by the aid of Platonic reminiscence,
  80 Phaedo|             that all sensible things aim at an absolute equality
  81 Phaedo|              the point at which I am aiming:—not only do essential opposites
  82 Phaedo|              the thing which he sees aims at being some other thing,
  83 Phaedo|             ornaments of the body as alien to him and working harm
  84 Phaedo|          those wise causes which are alleged; and if a person says to
  85 Phaedo|              a hidden being which is allied to the Author of all existence,
  86 Phaedo|         proceedings on the trial, he alludes playfully; but he vividly
  87 Phaedo|             greater and less; or the allusion to the possibility of finding
  88 Phaedo|            as in Milton, singing the Almighty ‘s praises, are a noble
  89       | along
  90 Phaedo|       gathered into herself, holding aloof from the body, and practising
  91 Phaedo|             art and can no longer be altered. Many sermons have been
  92 Phaedo|             I was saying, one of two alternatives follows:—either we had this
  93 Phaedo|             in our enquiries, and so amazing us that we are prevented
  94 Phaedo|             which is supplied by the analysis of language and the history
  95 Phaedo|            have the advantage of the ancients. But no one imagines that
  96 Phaedo|            and follows the attendant angel who guides her through the
  97 Phaedo|             to go to the world below animated by the hope of seeing there
  98 Phaedo|           want of wit, because he is annoyed, should at last be too glad
  99 Phaedo|      assigning to all of them places answering to their several natures
 100 Phaedo|            the gift of prophecy, and anticipate the good things of another
 101 Phaedo|           arguments; and Socrates by anticipation may be even thought to refute
 102 Phaedo|           and Laius are still alive; Antigone will be dear to her brethren
 103 Phaedo|              arose partly out of the antithesis of soul and body. The soul
 104 Phaedo|              of the question, but is anxious only to convince his hearers
 105 Phaedo|           mistakenly seeking for him apart from us, instead of in us;
 106 Phaedo|             reflected that all these apparent equals strive to attain
 107 Phaedo|           which she loved, a ghostly apparition, saturated with sense, and
 108 Phaedo|             are seen certain ghostly apparitions of souls which have not
 109 Phaedo|              produced by a few minds appearing in three or four favoured
 110 Phaedo|           weighed down by the bodily appetites, cannot attain to this abstraction.
 111 Phaedo|       therefore felt to be no longer applicable. The evidence to the historical
 112 Phaedo|             very small man; and this applies generally to all extremes,
 113 Phaedo|           seem hardly to exercise an appreciable influence over the lives
 114 Phaedo|             with my eyes or tried to apprehend them by the help of the
 115 Phaedo|             herself and her own pure apprehension of pure existence, and to
 116 Phaedo|       contained in them, and when it approaches them they either perish
 117 Phaedo|            argument such a qualified approval as is consistent with the
 118 Phaedo|              gentle and pleasant and approving manner in which he received
 119 Phaedo|        argument, are felt to be only approximations in different forms to an
 120 Phaedo|           Euthydemus, Crito shows no aptitude for philosophical discussions.
 121 Phaedo|        supposed that an Ardiaeus, an Archelaus, an Ismenias could ever
 122 Phaedo|           not to be supposed that an Ardiaeus, an Archelaus, an Ismenias
 123 Phaedo|        myself take an oath, like the Argives, not to wear hair any more
 124 Phaedo|          same questions have already arisen: there is the same tendency
 125 Phaedo|            of the world. Misanthropy arises out of the too great confidence
 126 Phaedo|          earth. In the caricature of Aristophanes there is also a witness
 127 Phaedo|             holding his child in her arms. When she saw us she uttered
 128 Phaedo|              his defeated and broken army, urging them to accompany
 129       | around
 130 Phaedo|           come from Delos, and so we arranged to meet very early at the
 131 Phaedo|           arranging them as they are arranges them for the best never
 132 Phaedo|           trough. Any power which in arranging them as they are arranges
 133 Phaedo|      pleasures of knowledge; and has arrayed the soul, not in some foreign
 134 Phaedo|             accustomed place. On our arrival the jailer who answered
 135 Phaedo|       immortal and rational: thither arriving, she is secure of bliss
 136 Phaedo|              they are satisfactorily ascertained, then, with a sort of hesitating
 137 Phaedo|            having or not can only be ascribed to a very select class of
 138 Phaedo|              heard his words we were ashamed, and refrained our tears;
 139 Phaedo|            of Socrates’ death was in Asia. The mention of Plato’s
 140 Phaedo|            life he cannot wholly lay aside. Why then should he repine
 141 Phaedo|         about whom you were just now asking, affirm when he was staying
 142 Phaedo|              are merely the negative aspect of degrees of good. Of the
 143 Phaedo|              may be described as the aspiration of the soul after another
 144 Phaedo|            Plato recognizes in these aspirations the foretaste of immortality;
 145 Phaedo|         senses?—for to that they all aspire, and of that they fall short.~
 146 Phaedo|              sense or desire, but is aspiring after true being?~Certainly.~
 147 Phaedo|          imperishable, the fire when assailed by cold would not have perished
 148 Phaedo|            principle. And if any one assails you there, you would not
 149 Phaedo|               On the last morning we assembled sooner than usual, having
 150 Phaedo|             had been in the habit of assembling early in the morning at
 151 Phaedo|             I do not wonder at their assenting. Any one who has the least
 152 Phaedo|       something of the sort would be asserted by those who say that the
 153 Phaedo|      convince his hearers of his own assertions. And the difference between
 154 Phaedo|       avoiding them, would pass into asses and animals of that sort.
 155 Phaedo|            two? And you would loudly asseverate that you know of no way
 156 Phaedo|            the other hand, can it be assigned to that later stage of the
 157 Phaedo|              difficulty, he said, in assigning to all of them places answering
 158 Phaedo|            supplied an analogy which assisted in the separation of soul
 159 Phaedo|          another argument which will assure me that when the man is
 160 Phaedo|         answer was nothing, but what astonished me was, first, the gentle
 161 Phaedo|          imperishable, the soul when attacked by death cannot perish;
 162 Phaedo|              the warm principle came attacking the snow, must not the snow
 163 Phaedo|           certainly.~Then when death attacks a man, the mortal portion
 164 Phaedo|         considers?~Certainly.~And he attains to the purest knowledge
 165 Phaedo|              or evils may or may not attend her? But the virtue which
 166 Phaedo|          movement was heard, and the attendants uncovered him; his eyes
 167 Phaedo|            are acquired by habit and attention without philosophy and mind. (
 168 Phaedo|            soul, not in some foreign attire, but in her own proper jewels,
 169 Phaedo|              by his enchantments has attracted from Thebes’ (Mem.), Crito
 170 Phaedo|           has always had a wonderful attraction for me, and, when mentioned,
 171 Phaedo|              a future state from the attributes of God, or from texts of
 172 Phaedo|            affirmed by the Phliasian auditor to command the assent of
 173 Phaedo|           sort of criminals, whom no avenging power of this world could
 174 Phaedo|           evil if it could have been avoided, seems to be at variance
 175 Phaedo|           thought of death is mostly awakened by the sight or recollection
 176 Phaedo|             does indeed appear to be awful. If death had only been
 177 Phaedo|              I mean.~Socrates paused awhile, and seemed to be absorbed
 178 Phaedo|              consider the numberless bad arguments which have been
 179 Phaedo|      pleasures. But he disdains this balancing of pleasures and pains,
 180 Phaedo|           streaked like one of those balls which have leather coverings
 181 Phaedo|         notions, and upon this frail bark let him sail through life.’
 182 Phaedo|           real existence through the bars of a prison, not in and
 183 Phaedo|            of and into them, as into basins, a vast tide of water, and
 184 Phaedo|           and went into a chamber to bathe; Crito followed him and
 185 Phaedo|            fare you well, and try to bear lightly what must needs
 186 Phaedo|              doing in the words—~‘He beat his breast, and thus reproached
 187 Phaedo|             her away, crying out and beating herself. And when she was
 188       | became
 189 Phaedo|            the watery element has no bed or bottom, but is swinging
 190 Phaedo|             enthusiasm, and like the bee, leave my sting in you before
 191 Phaedo|            that, Simmias, as I would beg you to remark, is a mistake;
 192 Phaedo|              God of which we see the beginnings in the world and in ourselves
 193 Phaedo|         earth a sight to gladden the beholder’s eye. And there are animals
 194 Phaedo|            the contemplation of her, beholding the true and divine (which
 195 Phaedo|             of the diffusion of such beliefs. If Pericles in the funeral
 196 Phaedo|          each individual, to whom he belonged in life, leads him to a
 197 Phaedo|              not temperance a virtue belonging to those only who despise
 198 Phaedo|            the muscles, I am able to bend my limbs, and this is why
 199 Phaedo|            conferred on the greatest benefactors of mankind? And where are
 200 Phaedo|             sitting up on the couch, bent and rubbed his leg, saying,
 201 Phaedo|         father of whom we were being bereaved, and we were about to pass
 202       | beside
 203 Phaedo|       country. The praises which are bestowed upon him at his death hardly
 204 Phaedo|             if we are at leisure and betake ourselves to some speculation,
 205 Phaedo|              competitor in a race is bidden by the spectators to run
 206 Phaedo|        subtler element. And if, like birds, we could fly to the surface
 207 Phaedo|           slow, or fair and foul, or black and white: and whether the
 208 Phaedo|             be false, and instead of blaming himself and his own want
 209 Phaedo|             fearful and irresistible blasts: when the waters retire
 210 Phaedo|         afraid that my soul might be blinded altogether if I looked at
 211 Phaedo|             of reason, reappear with blinking eyes in the light of another
 212 Phaedo|           arriving, she is secure of bliss and is released from the
 213 Phaedo|           person says to me that the bloom of colour, or form, or any
 214 Phaedo|            body, the wind may really blow her away and scatter her;
 215 Phaedo|        especially if there is a wind blowing at the time) has not yet
 216 Phaedo|          before, ‘pattering over the boards,’ not of reunion with them
 217 Phaedo|            said Socrates, let us not boast, lest some evil eye should
 218 Phaedo|             or as the boatman to his boat? (Arist. de Anim.) And in
 219 Phaedo|          sight to the eye, or as the boatman to his boat? (Arist. de
 220 Phaedo|            off long ago to Megara or Boeotia—by the dog they would, if
 221 Phaedo|           and speaking in his native Boeotian.~I admit the appearance
 222 Phaedo|          than the Mediterranean Sea, boiling with water and mud; and
 223 Phaedo|               if not ‘leaning on his bosom,’ as seated next to Socrates,
 224 Phaedo|              this, is anything truly bought or sold, whether courage
 225 Phaedo|            state was not inseparably bound up with the reality of his
 226 Phaedo|        vainly attempting to pass the boundaries of human thought? The body
 227 Phaedo|         nothing of the kind— but the brain may be the originating power
 228 Phaedo|          knowledge are temperate and brave; and not for the reason
 229 Phaedo|      speculation, the body is always breaking in upon us, causing turmoil
 230 Phaedo|         mortality? And when some one breaks the lyre, or cuts and rends
 231 Phaedo|              the words—~‘He beat his breast, and thus reproached his
 232 Phaedo|        coagulate among us, and which breed foulness and disease both
 233 Phaedo|         Antigone will be dear to her brethren after death; the way to
 234 Phaedo|             and been partakers for a brief season of the Divine truth
 235 Phaedo|          they were at their best and brightest, humbly fulfilling their
 236 Phaedo|           things are corroded by the brine, neither is there any noble
 237 Phaedo|       physiological science, without bringing us nearer to the great secret,
 238 Phaedo|              corroded by the corrupt briny elements which coagulate
 239 Phaedo|           been weeping all the time, broke out in a loud and passionate
 240 Phaedo|              who are more stupid and brutal than any animals? Does their
 241 Phaedo|              of the world, including Buddhism, notwithstanding some aberrations,
 242 Phaedo|           origin of evil, that great bugbear of theologians, by which
 243 Phaedo|               no other habitation or building can take them in: it is
 244 Phaedo|       congenial elements, the lesser bulk becomes larger and the small
 245 Phaedo|             the language of Dante or Bunyan, the ethical speaks to us
 246 Phaedo|              my body being burned or buried. I would not have him sorrow
 247 Phaedo|           when he sees my body being burned or buried. I would not have
 248 Phaedo|           they are either decayed or burnt. And if any one maintains
 249 Phaedo|            which they came. And some burst forth again on the opposite
 250 Phaedo|             you know my errand. Then bursting into tears he turned away
 251 Phaedo|           Socrates, let him mind his business and be prepared to give
 252 Phaedo|            mankind went on their way busy with the affairs of this
 253 Phaedo|         foretaste of immortality; as Butler and Addison in modern times
 254 Phaedo|       another (the chrysalis and the butterfly) are not ‘in pari materia’
 255 Phaedo|             at the thought of my own calamity in having to part from such
 256 Phaedo|            who will one day be heard calling all men.~The hour has come
 257 Phaedo|         which you mention? or did he calmly meet the attack? And did
 258 Phaedo|               when we reflect on our capacity of becoming the ‘spectators
 259 Phaedo|         other men. He too has been a captive, and the willing agent of
 260 Phaedo|            appear certain, should be carefully considered; and when they
 261 Phaedo|        choice of the best, is a very careless and idle mode of speaking.
 262 Phaedo|            beneath the earth. In the caricature of Aristophanes there is
 263 Phaedo|              of the body? Instead of caring about them, does he not
 264 Phaedo|              d, And linked itself by carnal sensuality To a degenerate
 265 Phaedo|              by death; but every one carries with him into the world
 266 Phaedo|             end of the year the wave casts them forth—mere homicides
 267 Phaedo|            of great waste, of sudden casualties, of disproportionate punishments,
 268 Phaedo|        question of natural growth or causation; about this he proposes
 269 Phaedo|          always breaking in upon us, causing turmoil and confusion in
 270 Phaedo|          impostors, and unless great caution is observed in the use of
 271 Phaedo|              Again, would you not be cautious of affirming that the addition
 272 Phaedo|         noble or perfect growth, but caverns only, and sand, and an endless
 273 Phaedo|            let or hindered; then she ceases from her erring ways, and
 274 Phaedo|          filled with descriptions of celestial or infernal mansions. But
 275 Phaedo|             to be attributed only to cerebral forces. The value of a human
 276 Phaedo|            die without the customary ceremonies of washing and burial. Shall
 277 Phaedo|             earth is whiter than any chalk or snow. Of these and other
 278 Phaedo|            are tending. The greatest changes of which we have had experience
 279 Phaedo|           quality which is specially characteristic of the philosopher?~Certainly.~
 280 Phaedo|            his answer to any one who charges him with indifference at
 281 Phaedo|             shadows damp Oft seen in charnel vaults and sepulchres, Lingering,
 282 Phaedo|              lips, quite readily and cheerfully he drank off the poison.
 283 Phaedo|           strong than that which his cheerfulness and composure in death inspire
 284 Phaedo|             love are realities. They cherish an enthusiastic devotion
 285 Phaedo|             expression in words to a cherished instinct. The mass of mankind
 286 Phaedo|          even of the best men depend chiefly on the accidents of their
 287 Phaedo|         mansions. But hardly even in childhood did the thought of heaven
 288 Phaedo|              altogether shut out the childish fear that the soul upon
 289 Phaedo|            round of duties—selfless, childlike, unaffected by the world;
 290 Phaedo|          mind acts, and not from the choice of the best, is a very careless
 291 Phaedo|              and love, in which like Christ we have been inspired to
 292 Phaedo|           which in the first ages of Christianity was the strongest motive
 293 Phaedo|             of being to another (the chrysalis and the butterfly) are not ‘
 294 Phaedo|           some of them making a long circuit into many lands, others
 295 Phaedo|           chains, and is led by this circumstance to make the natural remark
 296 Phaedo|             season, during which the city is not allowed to be polluted
 297 Phaedo|         those who have practised the civil and social virtues which
 298 Phaedo|            of the idea, may also lay claim to it. I will try to make
 299 Phaedo|              and in which of the two classes should we place ourselves
 300 Phaedo|         brought him out of the ‘miry clay,’ and purged away the mists
 301 Phaedo|        nature of the earth, which he cleverly supports by the indications
 302 Phaedo|            to another, and to this I cling, in the persuasion that
 303 Phaedo|            You shall hear, for I was close to him on his right hand,
 304 Phaedo|             eyes were set, and Crito closed his eyes and mouth.~Such
 305 Phaedo|             any philosophy which too closely unites them, or too widely
 306 Phaedo|            performs the last duty of closing his eyes. It is observable
 307 Phaedo|           forms in which imagination clothes it. For this alternation
 308 Phaedo|         inward parts, The soul grows clotted by contagion, Imbodies,
 309 Phaedo|           not departed pure, but are cloyed with sight and therefore
 310 Phaedo|         corrupt briny elements which coagulate among us, and which breed
 311 Phaedo|             woven and worn many such coats, outlived several of them,
 312 Phaedo|              he said: Crito, I owe a cock to Asclepius; will you remember
 313 Phaedo|           almost always opposing and coercing them in all sorts of ways
 314 Phaedo|           which are strewed upon his coffin or the ‘immortelles’ which
 315 Phaedo|       Simmias, is there not one true coin for which all things ought
 316 Phaedo|            the less, as if they were coins, is not the exchange of
 317 Phaedo|            of the soul gathering and collecting herself into herself from
 318 Phaedo|            of mine, with which I was comforting you and myself, have had,
 319 Phaedo|             the Phliasian auditor to command the assent of any man of
 320 Phaedo|              the body which has been commenced in this life is perfected
 321 Phaedo|             which is the exchange of commerce and not of virtue. All the
 322 Phaedo|        answer can be made to the old commonplace, ‘Is not God the author
 323 Phaedo|           interest of the company is communicated not only to the first auditors,
 324 Phaedo|             they not, Cebes, such as compel the things of which they
 325 Phaedo|              only, and there were no compensation or circle in nature, no
 326 Phaedo|           said, that if there were a competition in evil, the worst would
 327 Phaedo|             in the same way that the competitor in a race is bidden by the
 328 Phaedo|              before the argument was completed. I may describe to you,
 329 Phaedo|            delight of an argument in compliance with the jailer’s intimation
 330 Phaedo|            at all the sort of man to comply with your request, Socrates.’ ‘
 331 Phaedo|         whose honour he first of all composes a hymn, and then like the
 332 Phaedo|          fables into verse, and also composing that hymn in honour of Apollo.~
 333 Phaedo|               since the same science comprehended both. And I rejoiced to
 334 Phaedo|            visible.~(Compare Milton, Comus:—~‘But when lust, By unchaste
 335 Phaedo|          life or death.’~‘The art of concealing art’ is nowhere more perfect
 336 Phaedo|          knowledge, and only at last concedes to the argument such a qualified
 337 Phaedo|            in any sensible manner to conceive them. Fourthly, there may
 338 Phaedo|           matters in which I have no concern:—If you please, then, we
 339 Phaedo|           Echecrates, of our friend; concerning whom I may truly say, that
 340 Phaedo|            what you say. But in what concerns the soul, men are apt to
 341 Phaedo|             and earth, and at last I concluded myself to be utterly and
 342 Phaedo|             again? And this would be conclusive, if there were any real
 343 Phaedo|        Athenians have thought fit to condemn me, and accordingly I have
 344 Phaedo|             idea of greatness cannot condescend ever to be or become small,
 345 Phaedo|              confusion of causes and conditions in all this. It may be said,
 346 Phaedo|           guide, who is appointed to conduct them from this world to
 347 Phaedo|            who have been talking and conducting the argument; he fancies
 348 Phaedo|         greater than those which are conferred on the greatest benefactors
 349 Phaedo|            you.~Simmias said: I must confess, Socrates, that doubts did
 350 Phaedo|              the argument. After the confession of Socrates that he is an
 351 Phaedo|          seeing how terrible was her confinement, of which she was to herself
 352 Phaedo|             Apology and of the Crito confirms this view.~The Phaedo is
 353 Phaedo|       describe to you the nature and conformation of the earth.’~Now the whole
 354 Phaedo|            higher; but you would not confuse the principle and the consequences
 355 Phaedo|              a few hundred years. We congratulate ourselves that slavery has
 356 Phaedo|              far as we can entertain conjecture of them, would lead us to
 357 Phaedo|            intemperance, to them the conquest of pleasure consists in
 358 Phaedo|            could reach. The voice of conscience, too, was heard reminding
 359 Phaedo|            but by partaking, whether consciously or unconsciously, of that
 360 Phaedo|           believing myself to be the consecrated servant of the same God,
 361 Phaedo|         Cebes is the deeper and more consecutive thinker, Simmias more superficial
 362 Phaedo|              own proper essence, and consequently, as far as you know, the
 363 Phaedo|        immortality. Nor were ethical considerations wanting, partly derived
 364 Phaedo|             the conquest of pleasure consists in being conquered by pleasure.
 365 Phaedo|             oration is silent on the consolations of immortality, the poet
 366 Phaedo|              disciples more divinely consoled. The arguments, taken in
 367 Phaedo|            continual association and constant care of the body have wrought
 368 Phaedo|           horrors? And yet to beings constituted as we are, the monotony
 369 Phaedo|              for a long time, if the constitution be sound at the time of
 370 Phaedo|        become industry; that law and constitutional government have superseded
 371 Phaedo|            The soul grows clotted by contagion, Imbodies, and imbrutes,
 372 Phaedo|             opposed to that which is contained in them, and when it approaches
 373 Phaedo|          kind to be explained out of contemporary philosophy, the other not
 374 Phaedo|           have been no difficulty in contending that at the approach of
 375 Phaedo|        frames. Most people have been content to rest their belief in
 376 Phaedo|            air flows round, near the continent: and in a word, the air
 377 Phaedo|             the corporeal, which the continual association and constant
 378 Phaedo|        argument turns on the natural continuance of the soul, which, if not
 379 Phaedo|        lifted at their joints by the contraction or relaxation of the muscles,
 380 Phaedo|           the hot and cold principle contracts, as some have said? Is the
 381 Phaedo|               Nay rather, are we not contradicting Homer and ourselves in affirming
 382 Phaedo|            answer, which escapes the contradictions of greater and less (greater
 383 Phaedo|        Himself; when we consider the contrast between the physical laws
 384 Phaedo|              or hell for the greater convenience of logical division? Are
 385 Phaedo|               Apology, Phaedo may be conveniently read by us in this order
 386 Phaedo|           love, or wife, or son, and conversing with them. And will he who
 387 Phaedo|              Hebrew Scriptures. They convert feeling into reasoning,
 388 Phaedo|              anything sooner than be converted into an even number, while
 389 Phaedo|           same falling back on moral convictions. In the Phaedo the soul
 390 Phaedo|            division and composition, cooling and heating, which equally
 391 Phaedo|              the seed and the ear of corn or transitions in the life
 392 Phaedo|       visible world, and is called a corpse, and would naturally be
 393 Phaedo|            notion.~Which is surely a correct one, said Simmias.~Also
 394 Phaedo|              to phenomena, nor their correlation to one another. The very
 395 Phaedo|          rather assign to death some corresponding process of generation?~Certainly,
 396 Phaedo|            philosophy, which roughly corresponds to the Phaedrus, Gorgias,
 397 Phaedo|          infected or corroded by the corrupt briny elements which coagulate
 398 Phaedo|              Our earth is everywhere corrupted and corroded; and even the
 399 Phaedo|             separates him from these corruptions, which in life he cannot
 400 Phaedo|          example, the acquisition of costly raiment, or sandals, or
 401 Phaedo|        duration of a living being in countless ages we can form no conception;
 402 Phaedo|         civilized man in old and new countries, may be indefinitely increased.
 403 Phaedo|              noted; for example, the courteous manner in which he inclines
 404 Phaedo|        muscles are elastic, and they cover the bones, which have also
 405 Phaedo|             bones, which have also a covering or environment of flesh
 406 Phaedo|             balls which have leather coverings in twelve pieces, and is
 407 Phaedo|           acknowledges that there is cowardice in not probing truth to
 408 Phaedo|            passionate cry which made cowards of us all. Socrates alone
 409 Phaedo|      constantly reviewed (Phaedo and Crat.), and that the highest
 410 Phaedo|              already appeared in the Cratylus. No inference can fairly
 411 Phaedo|             wander until through the craving after the corporeal which
 412 Phaedo|              on the ‘Silenus mask’), create in the mind of the reader
 413 Phaedo|              unseen, and that we are creating another world after the
 414 Phaedo|            to be deceived by his own creations.~The Dialogue must be read
 415 Phaedo|             derived from the Supreme Creator, and either returns after
 416 Phaedo|              all souls of all living creatures will be equally good?~I
 417 Phaedo|           tradition, Theseus went to Crete when he took with him the
 418 Phaedo|             the works of brothers in crime—from that soul every one
 419 Phaedo|        punishing the greater sort of criminals, whom no avenging power
 420 Phaedo|           work, than to linger among critical uncertainties.~
 421 Phaedo|             become more sensitive to criticism. It has faded into the distance
 422 Phaedo|           were, besides Apollodorus, Critobulus and his father Crito, Hermogenes,
 423 Phaedo|             the way to the palace of Cronos is found by those who ‘have
 424 Phaedo|            difficult to see that his crowning argument is purely verbal,
 425 Phaedo|            when the priest of Apollo crowns the stern of the ship, is
 426 Phaedo|           that two cubits exceed one cubit not by a half, but by magnitude?-
 427 Phaedo|              nearly the same words: ‘Cultivate and make music,’ said the
 428 Phaedo|         writing verses as well as by cultivating philosophy. Tell this to
 429 Phaedo|          various states or stages of cultivation; some more and some less
 430 Phaedo|             called pleasure, and how curiously related to pain, which might
 431 Phaedo|             some ‘eccentric notions; current in our own age. For there
 432 Phaedo|              things, which, like the currents in the Euripus, are going
 433 Phaedo|             Gorgias or Republic, the curtain falls, and the veil of mythology
 434 Phaedo|           why I am sitting here in a curved posture—that is what he
 435 Phaedo|           mission to Delos. Now this custom still continues, and the
 436 Phaedo|              one breaks the lyre, or cuts and rends the strings, then
 437 Phaedo|     philosophy as the puzzles of the Cynics and Megarians to the philosophy
 438 Phaedo|             the contrary. Yet in the Cyropaedia Xenophon has put language
 439 Phaedo|          into the mouth of the dying Cyrus which recalls the Phaedo,
 440 Phaedo|           any rate, than the eternal damnation of so-called Christian teachers,—
 441 Phaedo|   Purgatorios have attributed to the damned. Yet these joys and terrors
 442 Phaedo|             thick and gloomy shadows damp Oft seen in charnel vaults
 443 Phaedo|           they are afraid of greater dangers, and temperate because they
 444 Phaedo|           his. I feel myself, (and I daresay that you have the same feeling),
 445 Phaedo|             an upper or under world. Darius and Laius are still alive;
 446 Phaedo|            region, which is all of a dark-blue colour, like lapis lazuli;
 447 Phaedo|           pain which does not become deadened after a thousand years?
 448 Phaedo|          time, until they are either decayed or burnt. And if any one
 449 Phaedo|             and main, that I may not deceive you as well as myself in
 450 Phaedo|             other senses are full of deception, and persuading her to retire
 451 Phaedo|             them, they are apt to be deceptive —in geometry, and in other
 452 Phaedo|             in twelve pieces, and is decked with various colours, of
 453 Phaedo|         native weakness, and quickly decompose and pass away. I would therefore
 454 Phaedo|           life, but is deeply set in decrees of fate and mysterious workings
 455 Phaedo|         specially attached to man be deemed worthy of any exceptional
 456 Phaedo|          happens among those whom he deems to be his own most trusted
 457 Phaedo|             occasion, on some of the deepest truths of philosophy. There
 458 Phaedo|          over that which is really a deeply-rooted instinct. In the same temper
 459 Phaedo|        professes that he is ready to defend himself against the charge
 460 Phaedo|             what other season he can defer the discussion, if there
 461 Phaedo|       execution of Socrates has been deferred. (Compare Xen. Mem.) The
 462 Phaedo|           lavish act of sin, Lets in defilement to the inward parts, The
 463 Phaedo|           the dialectical process we define as essence or true existence—
 464 Phaedo|             belief in transmigration defined the sense of individuality;
 465 Phaedo|            will happen to us in that definite portion of time; or what
 466 Phaedo|       sensuality To a degenerate and degraded state.’)~That is very likely,
 467 Phaedo|           take a final farewell, the dejection of the audience at the temporary
 468 Phaedo|          they will be gainers by the delay; but I am right in not following
 469 Phaedo|              cause of all, and I was delighted at this notion, which appeared
 470 Phaedo|             body and having the same delights she is obliged to have the
 471 Phaedo|           While he is alive the body deliquesces and decays, and the soul
 472 Phaedo|           that when released she may deliver herself up again to the
 473 Phaedo|             ought not to resist this deliverance, and therefore abstains
 474 Phaedo|        opinion; and we have not been deluded in making these admissions;
 475 Phaedo|           live they will gain by the delusion. And when they consider
 476 Phaedo|        thoughts, but are also partly delusive. For we cannot reason from
 477 Phaedo|          proofs of this doctrine are demanded. One proof given is the
 478 Phaedo|              that we may satisfy the demands of rhetoric? What is that
 479 Phaedo|            likewise Ctesippus of the deme of Paeania, Menexenus, and
 480 Phaedo|              not go to the length of denying the pre-existence of ideas.
 481 Phaedo|       prodigious desire to know that department of philosophy which is called
 482 Phaedo|           either case is regarded as dependent on something above and beyond
 483 Phaedo|         voice of fate calls;’ or the depreciation of the arguments with which ‘
 484 Phaedo|             sight by which a soul is depressed and dragged down again into
 485 Phaedo|         actors; there is a temporary depression, and then the enquiry is
 486 Phaedo|              participate in them and derive their names from them, Socrates,
 487 Phaedo|              of opinion), and thence deriving nourishment. Thus she seeks
 488 Phaedo|          lakes and rivers, but never descending below the centre of the
 489 Phaedo|             of them according to his deserts. But those who appear to
 490 Phaedo|         every ten years in this life deserve a hundred of punishment
 491 Phaedo|            have found them out to be deserving of the death which they
 492 Phaedo|            that there is one mind or design which pervades them all.
 493 Phaedo|            your notion, Cebes; and I designedly recur to it in order that
 494 Phaedo|             been always pursuing and desiring?~Simmias said laughingly:
 495 Phaedo|            is continued; Socrates is desirous of explaining how opposite
 496 Phaedo|         attack of Simmias. A sort of despair is introduced in the minds
 497 Phaedo|          nature in those whom we had despised. Why should the wicked suffer
 498 Phaedo|           government have superseded despotism and violence; that an ethical
 499 Phaedo|        experience of life will often destroy the interest which mankind
 500 Phaedo|              of sense will think the details of his narrative true, but
 501 Phaedo|               and when the vessel is detained by contrary winds, the time