Dialogue

 502 Phaedo|          mere force of life which is determined to be, or the consciousness
 503 Phaedo|            in the same state and not deviate. And this is my first notion.~
 504 Phaedo|              For any man, who is not devoid of sense, must fear, if
 505 Phaedo|              cherish an enthusiastic devotion to the first principles
 506 Phaedo|            to resemble as well as to differ from the Phaedo. While the
 507 Phaedo|          from these equals, although differing from the idea of equality,
 508 Phaedo|      imaginary hypothesis. Nor is it difficult to see that his crowning
 509 Phaedo|             of that which is equably diffused, will not incline any way
 510 Phaedo|            taken as a measure of the diffusion of such beliefs. If Pericles
 511 Phaedo|            drinking; for when by the digestion of food flesh is added to
 512 Phaedo|             the argument at which we digressed.~By all means, replied Socrates;
 513 Phaedo|      Theaetetus also describes, in a digression, the desire of the soul
 514 Phaedo|        capable of being indefinitely diminished; and as knowledge increases,
 515 Phaedo|              process of increase and diminution, and that which grows is
 516 Phaedo|              s name, is not this the direct contrary of what was admitted
 517 Phaedo|        anything else; and that which disagreed I regarded as untrue. But
 518 Phaedo|              faith,’ to us the total disappearance of it might be compared
 519 Phaedo|             and how grievously was I disappointed! As I proceeded, I found
 520 Phaedo|              of immortality is to be discerned in our mortal frames. Most
 521 Phaedo|              he said: Are you at all disconcerted, Cebes, at our friend’s
 522 Phaedo|     companions of Socrates, may feel discouraged at hearing our favourite ‘
 523 Phaedo|      occupied at such a time than in discoursing of immortality; nor the
 524 Phaedo|             if to this, which is now discovered to have existed in our former
 525 Phaedo|            which has now fallen into discredit? That the soul is a harmony
 526 Phaedo|               And is not the feeling discreditable? Is it not obvious that
 527 Phaedo|              either as continuous or discrete.~In speaking of divine perfection,
 528 Phaedo|           But enough of them:—let us discuss the matter among ourselves:
 529 Phaedo|           aptitude for philosophical discussions. Nor among the friends of
 530 Phaedo|            greater pleasures. But he disdains this balancing of pleasures
 531 Phaedo|              asks you ‘why a body is diseased,’ you will not say from
 532 Phaedo|          food; and is liable also to diseases which overtake and impede
 533 Phaedo|           knowledge, but may perhaps disguise our ignorance. The truest
 534 Phaedo|               because they dread the dishonour or disgrace of evil deeds.~
 535 Phaedo|              in this the philosopher dishonours the body; his soul runs
 536 Phaedo|    commencement of the Dialogue, the dismissal of Xanthippe, whose presence
 537 Phaedo|           presence of Crito; then he dismissed them and returned to us.~
 538 Phaedo|           author of order and not of disorder, of good and not of evil.
 539 Phaedo|           whether that which suffers dispersion is or is not of the nature
 540 Phaedo|             of sudden casualties, of disproportionate punishments, and therefore
 541 Phaedo|              when he is engaged in a dispute, cares nothing about the
 542 Phaedo|            any faith left, and great disputers, as you know, come to think
 543 Phaedo|              in every sort of way to dissever the soul from the communion
 544 Phaedo|   unintellectual, and multiform, and dissoluble, and changeable. Can this,
 545 Phaedo|     criticism. It has faded into the distance by a natural process as
 546 Phaedo|          which passes expression the distinctions of language can hardly be
 547 Phaedo|            the unity of God was more distinctly acknowledged, the conception
 548 Phaedo|              wonder that they cannot distinguish the cause from the condition,
 549 Phaedo|             too, and he would not be distinguishable from the rest. Or if there
 550 Phaedo|            length Anaxagoras, hardly distinguishing between life and mind, or
 551 Phaedo|           these being in his opinion distracting elements which when they
 552 Phaedo|            that remains, I shall not distress my friends with lamentations,
 553 Phaedo|           been often deceived become distrustful both of arguments and of
 554 Phaedo|          cannot deny that I am often disturbed by objections.~Then we are
 555 Phaedo|            other questions which are disturbing to us because we have no
 556 Phaedo|             this life or in another, disturbs the balance of human nature.
 557 Phaedo|           fear that when the body is disunited, the soul also may utterly
 558 Phaedo|            are many, and mighty, and diverse, and there are four principal
 559 Phaedo|              light gleaming amid the diversity of the other colours, so
 560 Phaedo|               nor the disciples more divinely consoled. The arguments,
 561 Phaedo|            itself, and is based upon documents which are of unknown origin.
 562 Phaedo|             Megara or Boeotia—by the dog they would, if they had
 563 Phaedo|             until the opening of the doors (for they were not opened
 564 Phaedo|             a second or even a third dose.~Then, said Socrates, let
 565 Phaedo|            the limits of them may be doubted; at any rate the thought
 566 Phaedo|              on the impossibility of doubting about the continued existence
 567 Phaedo|            the figures of mythology. Doubtless he felt that it was easier
 568 Phaedo|              confess, Socrates, that doubts did arise in our minds,
 569 Phaedo|            resemblances to the Greek drama may be noted in all the
 570 Phaedo|             and honour, because they dread the dishonour or disgrace
 571 Phaedo|             Even the dying mother is dreaming of her lost children as
 572 Phaedo|             smallness which is in me drives out greatness.~One of the
 573 Phaedo|         round her, and she is like a drunkard, when she touches change?~
 574 Phaedo|        gluttony, and wantonness, and drunkenness, and have had no thought
 575 Phaedo|             of hot and cold, wet and dry, then the soul is the harmony
 576 Phaedo|              is the participation in duality—this is the way to make
 577 Phaedo|           and of these, such as have duly purified themselves with
 578 Phaedo|      fulfilling their daily round of duties—selfless, childlike, unaffected
 579 Phaedo|             as fast as I could in my eagerness to know the better and the
 580 Phaedo|        another; and he is as much in earnest about his doctrine of retribution,
 581 Phaedo|             passing out of life.~The earnestness of Cebes seemed to please
 582 Phaedo|              to Socrates, who in the easiest and gentlest manner, without
 583 Phaedo|             being are the same.’ The Eastern belief in transmigration
 584 Phaedo|             been made to him, he has eaten and drunk, and enjoyed the
 585 Phaedo|            and down in never-ceasing ebb and flow.~That is quite
 586 Phaedo|          ether, and water, and other eccentricities. I might compare him to
 587 Phaedo|        Testament,—Psalm vi.; Isaiah; Eccles.~12. When we think of God
 588 Phaedo|              words, too, are only an echo; but there is no reason
 589 Phaedo|             them, nor the good in an ecstasy at the joys of which he
 590 Phaedo|       punished, but that they may be educated. These are a few of the
 591 Phaedo|         these punishments are really educational; that is to say, they are
 592 Phaedo|              who contemplates actual effects.’~If the existence of ideas
 593 Phaedo|        embalmed, as the manner is in Egypt, may remain almost entire
 594 Phaedo|            them, and the muscles are elastic, and they cover the bones,
 595 Phaedo|             lay. Perhaps the extreme elevation of Socrates above his own
 596       | elsewhere
 597 Phaedo|             the body when shrunk and embalmed, as the manner is in Egypt,
 598 Phaedo|            preserved for ages by the embalmer’s art: how unlikely, then,
 599 Phaedo|            to the river Acheron, and embarking in any vessels which they
 600 Phaedo|           relation or comparison was embarrassing to them. Yet in this intellectual
 601 Phaedo|            things which may serve to embody our thoughts, but are also
 602 Phaedo|        colour than our highly-valued emeralds and sardonyxes and jaspers,
 603 Phaedo|        individuality; and some, like Empedocles, fancied that the blood
 604 Phaedo|             ask not what will be our employment in eternity, but what will
 605 Phaedo|         forms of expression which he employs.~As in several other Dialogues,
 606 Phaedo|      Philolaus whom Socrates ‘by his enchantments has attracted from Thebes’ (
 607 Phaedo|           Oceanus is the river which encircles the earth; Acheron takes
 608 Phaedo|        somewhere else before she was enclosed in the body?~Cebes said
 609 Phaedo|          only intended to exhort and encourage me in the study of philosophy,
 610 Phaedo|           Socrates, but who, when he endeavoured to explain the causes of
 611 Phaedo|           heart; far worse hast thou endured!’~Do you think that Homer
 612 Phaedo|          truant and running away, of enduring any punishment which the
 613 Phaedo|              of the company of their enemy. Many a man has been willing
 614 Phaedo|           soul which is polluted and engrossed by the corporeal, and has
 615 Phaedo|          world below he can worthily enjoy her, still repine at death?
 616 Phaedo|             has eaten and drunk, and enjoyed the society of his beloved;
 617 Phaedo|            the agreement of the more enlightened part of mankind, and on
 618 Phaedo|            we may proceed further to enquire whether that which suffers
 619 Phaedo|      Aristotle, that the soul is the entelechy or form of an organized
 620 Phaedo|            in which the soul is most enthralled by the body?~How so?~Why,
 621 Phaedo|              as well as myself in my enthusiasm, and like the bee, leave
 622 Phaedo|           realities. They cherish an enthusiastic devotion to the first principles
 623 Phaedo|          benefit in which we too are entitled to share. Moreover, if you
 624 Phaedo|            account immortal; and her entrance into the human form may
 625 Phaedo|            her voice; she has gently entreated him, and brought him out
 626 Phaedo|             illusions of sense which envelope him; his soul has escaped
 627 Phaedo|              have also a covering or environment of flesh and skin which
 628 Phaedo|             inclining any way by the equability of the surrounding heaven
 629 Phaedo|              centre of that which is equably diffused, will not incline
 630 Phaedo|          soul than another; which is equivalent to admitting that harmony
 631 Phaedo|           possible into their modern equivalents. ‘If the ideas of men are
 632 Phaedo|             your reasoning, like the Eristics—at least if you wanted to
 633 Phaedo|             then she ceases from her erring ways, and being in communion
 634 Phaedo|            finally released from the errors and follies and passions
 635 Phaedo|           envelope him; his soul has escaped from the influence of pleasures
 636 Phaedo|             and simple answer, which escapes the contradictions of greater
 637 Phaedo|             soul from the body their especial study?~That is true.~And,
 638 Phaedo|              life (compare his jeu d’esprit about his burial, in which
 639 Phaedo|              anything else—are these essences, I say, liable at times
 640       | etc
 641 Phaedo|             like the currents in the Euripus, are going up and down in
 642 Phaedo|    composition, the Symposium, Meno, Euthyphro, Apology, Phaedo may be
 643 Phaedo|            quitted the prison in the evening that the sacred ship had
 644 Phaedo|           number even, without being evenness. Do you agree?~Of course.~
 645 Phaedo|          minutest particulars of the event are interesting to distant
 646 Phaedo|          duration of time, but as an ever-present quality of the soul. Yet
 647 Phaedo|             who is stronger and more everlasting and more containing than
 648 Phaedo|             apt to rebel against any examination of the nature or grounds
 649 Phaedo|             failed him before he had examined them on every side. For
 650 Phaedo|              in a mean between them, exceeding the smallness of the one
 651 Phaedo|          think such an opinion to be exceedingly probable.~And those who
 652 Phaedo|         Simmias?~True.~And if Phaedo exceeds him in size, this is not
 653 Phaedo|            that I remember them.~One excellent proof, said Cebes, is afforded
 654 Phaedo|           respects the soul very far excels the body. Well, then, says
 655 Phaedo|              be deemed worthy of any exceptional privilege? When we reason
 656 Phaedo|              will be weighed down by excessive toil; when the necessity
 657 Phaedo|              the poison; persons who excite themselves are sometimes
 658 Phaedo|            being a long sleep is not excluded. The Theaetetus also describes,
 659 Phaedo|           parts of the body I cannot execute my purposes. But to say
 660 Phaedo|            occupied thirty days, the execution of Socrates has been deferred. (
 661 Phaedo|             to be polluted by public executions; and when the vessel is
 662 Phaedo|           and terrors seem hardly to exercise an appreciable influence
 663 Phaedo|           nature of the best, I will exhibit to you, if you like, what
 664 Phaedo|            this was only intended to exhort and encourage me in the
 665 Phaedo|          strength in it, they rather expect to discover another Atlas
 666 Phaedo|           better and the worse.~What expectations I had formed, and how grievously
 667 Phaedo|            they take of him. Simmias explains that Cebes is really referring
 668 Phaedo|          which are the only possible explanations of eternal duration, are
 669 Phaedo|              of them deeper and more extended than that which we inhabit,
 670 Phaedo|              who dwell in the region extending from the river Phasis to
 671 Phaedo|            of another under the like extenuating circumstances—these are
 672 Phaedo|              man could arrive at the exterior limit, or take the wings
 673 Phaedo|           the error of confusing the external circumstances of man with
 674 Phaedo|             and that this may be the extinction of her. For admitting that
 675 Phaedo|           the impression made by the extraordinary man on the common. The gentle
 676 Phaedo|           his dying lay. Perhaps the extreme elevation of Socrates above
 677 Phaedo|           among other places, to the extremities of the Acherusian Lake,
 678 Phaedo|             but alone she wanders in extremity of evil until certain times
 679 Phaedo|             Phaedo, who has been the eye-witness of the scene, and by the
 680 Phaedo|             wars, and fightings, and factions? whence but from the body
 681 Phaedo|             to have proved to him by facts that all things are for
 682 Phaedo|       sensitive to criticism. It has faded into the distance by a natural
 683 Phaedo|              principle which I would fain learn if any one would teach
 684 Phaedo|         poverty or the ruin of their families, like the lovers of money,
 685 Phaedo|              representations, partly fanciful, of a future state of rewards
 686 Phaedo|            two sparrows sold for one farthing?’ etc.), but the truth is
 687 Phaedo|         while I draw near in Homeric fashion, and try the mettle of your
 688 Phaedo|             merely live moulding and fashioning the body, say farewell to
 689 Phaedo|          pains, which are like nails fastening her to the body. To that
 690 Phaedo|              evil.~Cebes added: Your favorite doctrine, Socrates, that
 691 Phaedo|          what arguments are urged in favour of this doctrine of recollection.
 692 Phaedo|           appearing in three or four favoured nations, in a comparatively
 693 Phaedo|           discouraged at hearing our favourite ‘argument from analogy’
 694 Phaedo|            water in and out produces fearful and irresistible blasts:
 695 Phaedo|          neither of us liked to ask, fearing that our importunity might
 696 Phaedo|            language are so noble and fearless. He is the same that he
 697 Phaedo|               Echecrates; he died so fearlessly, and his words and bearing
 698 Phaedo|          fear or change of colour or feature, looking at the man with
 699 Phaedo|           soul after death had but a feeble hold on the Greek mind.
 700 Phaedo|            did he answer forcibly or feebly? Narrate what passed as
 701 Phaedo|        improvement; almost every one feels that he has tendencies to
 702 Phaedo|           now and then looked at his feet and legs; and after a while
 703 Phaedo|             of the same God, and the fellow-servant of the swans, and thinking
 704 Phaedo|      religion has taken the place of Fetichism. There may yet come a time
 705 Phaedo|           say from disease, but from fever; and instead of saying that
 706 Phaedo|         inclined to believe that the fewer our words the better. At
 707 Phaedo|               he wins belief for his fictions by the moderation of his
 708 Phaedo|      accompany him and return to the field of argument.~ECHECRATES:
 709 Phaedo|       children as they were forty or fifty years before, ‘pattering
 710 Phaedo|           all. Whence come wars, and fightings, and factions? whence but
 711 Phaedo|            truth is that we are only filling up the void of another world
 712 Phaedo|          search after true being: it fills us full of loves, and lusts,
 713 Phaedo|          earth is above, and is in a finer and subtler element. And
 714 Phaedo|              and saw too that he had finished the draught, we could no
 715 Phaedo|             absolute goodness of any finite nature we can form no conception;
 716 Phaedo|      philosopher. For he will have a firm conviction that there and
 717 Phaedo|            said. When we had been so firmly convinced before, now to
 718 Phaedo|              to the top, then like a fish who puts his head out of
 719 Phaedo|              in the same manner that fishes come to the top of the sea,
 720 Phaedo|           the Athenians have thought fit to condemn me, and accordingly
 721 Phaedo|             master could not be more fitly occupied at such a time
 722 Phaedo|            might have regarded us as fitted to minister to his service
 723 Phaedo|              irresistibly to her own fitting habitation; as every pure
 724 Phaedo|             of them, which have been fixed in forms of art and can
 725 Phaedo|          answer him?~Socrates looked fixedly at us as his manner was,
 726 Phaedo|              when they have attained fixity. And then I went on to examine
 727 Phaedo|              reveal to us unexpected flashes of the higher nature in
 728 Phaedo|           first whether the earth is flat or round; and whichever
 729 Phaedo|             from that soul every one flees and turns away; no one will
 730 Phaedo|          notion of a gibbering ghost flitting away to Hades; or of a few
 731 Phaedo|       relating before, has long been fluttering about the lifeless frame
 732 Phaedo|           the earth with one or many folds like the coils of a serpent,
 733 Phaedo|         released from the errors and follies and passions of men, and
 734 Phaedo|         described in the Phaedrus as fonder of an argument than any
 735 Phaedo|            of all kinds, and endless foolery, and in fact, as men say,
 736 Phaedo|              and singly, and perhaps foolishly, hold and am assured in
 737 Phaedo|           thus having got rid of the foolishness of the body we shall be
 738 Phaedo|         after a while he pressed his foot hard, and asked him if he
 739 Phaedo|               Or did the authorities forbid them to be present—so that
 740 Phaedo|          attributed only to cerebral forces. The value of a human soul,
 741 Phaedo|            attack? And did he answer forcibly or feebly? Narrate what
 742 Phaedo|              dialectics; he will not forego the delight of an argument
 743 Phaedo|        arrayed the soul, not in some foreign attire, but in her own proper
 744 Phaedo|           Socrates in a glass darkly foresaw?~Some resemblances to the
 745 Phaedo|             in these aspirations the foretaste of immortality; as Butler
 746 Phaedo|              a life which is already forfeit. Please then to do as I
 747 Phaedo|        others, to know quite well; I forgot what I had before thought
 748 Phaedo|            my philosopher altogether forsaking mind or any other principle
 749       | forty
 750 Phaedo|            among us, and which breed foulness and disease both in earth
 751 Phaedo|            when he took with him the fourteen youths, and was the saviour
 752 Phaedo|             manner to conceive them. Fourthly, there may have been some
 753 Phaedo|            in the ratio 3:2, nor any fraction in which there is a half,
 754 Phaedo|            of reminiscence is also a fragment of a former world, which
 755 Phaedo|           gems, which are but minute fragments of them: for there all the
 756 Phaedo|         human notions, and upon this frail bark let him sail through
 757 Phaedo|             been born elsewhere, and framed out of other elements, and
 758 Phaedo|              discerned in our mortal frames. Most people have been content
 759 Phaedo|           and all existence,’ and of framing in our own minds the ideal
 760 Phaedo|              that only when calm and free from the dominion of the
 761 Phaedo|            such a man! having been a frequent companion of his I should
 762 Phaedo|           theologians, by which they frighten us into believing any superstition.
 763 Phaedo|             lays us to sleep without frightening us; physicians, who are
 764 Phaedo|          about the sea, like ants or frogs about a marsh, and that
 765 Phaedo|      thousand years they were to be ‘fugitives and vagabonds upon the earth.’
 766 Phaedo|              was meant, he wished to fulfil the admonition in the letter
 767 Phaedo|        little to one another. In the fulness of life the thought of death
 768 Phaedo|               Now which of these two functions is akin to the divine? and
 769 Phaedo|          beliefs. If Pericles in the funeral oration is silent on the
 770 Phaedo|           are a noble image, and may furnish a theme for the poet or
 771 Phaedo|              desire has been already furnished. Still I suspect that you
 772 Phaedo|         might as well try to see the furthest star in the infinity of
 773 Phaedo|              think that they will be gainers by the delay; but I am right
 774 Phaedo|          from the waters of which it gains new and strange powers.
 775 Phaedo|             whether men or horses or garments or any other things which
 776 Phaedo|              of wood and stones, and gather from them the idea of an
 777 Phaedo|          bodily eye by observing and gazing on the sun during an eclipse,
 778 Phaedo|    sardonyxes and jaspers, and other gems, which are but minute fragments
 779 Phaedo|            could be, and now see how generously he sorrows on my account.
 780 Phaedo|             ever was, but milder and gentler, and he has in no degree
 781 Phaedo|           very unlike the notions of geographers, as I believe on the authority
 782 Phaedo|       supports by the indications of geology. Not that he insists on
 783 Phaedo|              apt to be deceptive —in geometry, and in other things too.
 784 Phaedo|          into another body and there germinates and grows, and has therefore
 785 Phaedo|           becoming better. And these germs of good are often found
 786 Phaedo|             By unchaste looks, loose gestures, and foul talk, But most
 787 Phaedo|        Homeric notion of a gibbering ghost flitting away to Hades;
 788 Phaedo|              old Homeric notion of a gibbering ghost flitting away to Hades;
 789 Phaedo|             to Apollo, they have the gift of prophecy, and anticipate
 790 Phaedo|              received from my master gifts of prophecy which are not
 791 Phaedo|          making the earth a sight to gladden the beholder’s eye. And
 792 Phaedo|              and are seen like light gleaming amid the diversity of the
 793 Phaedo|             Such are those thick and gloomy shadows damp Oft seen in
 794 Phaedo|            is true. The venture is a glorious one, and he ought to comfort
 795 Phaedo|            or of posthumous fame and glory, the higher revelation of
 796 Phaedo|              was simply fastened and glued to the body—until philosophy
 797 Phaedo|              who have followed after gluttony, and wantonness, and drunkenness,
 798 Phaedo|            level of the material. As Goethe also says, ‘He is dead even
 799 Phaedo|                As in other passages (Gorg., Tim., compare Crito),
 800 Phaedo|            may be believed to be the governing principles of another.’
 801 Phaedo|          lead us to suppose that God governs us vindictively in this
 802 Phaedo|       clothed upon’ with virtues and graces, were easily interchanged
 803 Phaedo|            bearing were so noble and gracious, that to me he appeared
 804 Phaedo|              Theban goddess, who has graciously yielded to us; but what
 805 Phaedo|            the soul after death. For granting even more than you affirm
 806 Phaedo|           the shadow which they have grasped, as a play of words only.
 807 Phaedo|           all to do, and will try to gratify your wish. To be reminded
 808 Phaedo|           such a degree that my eyes grew blind to things which I
 809 Phaedo|                and who testifies his grief by the most violent emotions.
 810 Phaedo|               and therefore I do not grieve as I might have done, for
 811 Phaedo|            Simmias and Cebes, in not grieving or repining at parting from
 812 Phaedo|   expectations I had formed, and how grievously was I disappointed! As I
 813 Phaedo|     beginning to grow cold about the groin, when he uncovered his face,
 814 Phaedo|             end. He was beginning to grow cold about the groin, when
 815 Phaedo|            of children when they are growing up inflicted by their parents,
 816 Phaedo|         think at last that they have grown to be the wisest of mankind;
 817 Phaedo|        believe that the gods are our guardians, and that we are a possession
 818 Phaedo|           fairly be regarded as ‘one guess among many’ about the nature
 819 Phaedo|            the company and under the guidance of the gods has also her
 820 Phaedo|            the pains of medicine and gymnastic; then again more gently;
 821 Phaedo|             obliged to have the same habits and haunts, and is not likely
 822 Phaedo|             the symbol of a creature half-bird, half-human, nor in any
 823 Phaedo|             of a creature half-bird, half-human, nor in any other form of
 824 Phaedo|              of time; or what is now happening to those who passed out
 825 Phaedo|            is not, he said.~Some are happier than others; and the happiest
 826 Phaedo|           nature of that pleasure or happiness which never wearies by monotony?
 827 Phaedo|           call, and that he would be happy, if any man ever was, when
 828 Phaedo|              most divine, like other harmonies of music or of works of
 829       | hast
 830 Phaedo|      quarreled with them, he at last hates all men, and believes that
 831 Phaedo|               Like children, you are haunted with a fear that when the
 832 Phaedo|             have the same habits and haunts, and is not likely ever
 833 Phaedo|            pass into wolves, or into hawks and kites;—whither else
 834 Phaedo|              readiness with which he healed it. He might be compared
 835 Phaedo|       mysteries and Orphic poets: a ‘heap of books’ (Republic), passing
 836 Phaedo|             the first thing which he hears.~And certainly, added Simmias,
 837 Phaedo|             composition, cooling and heating, which equally involve a
 838 Phaedo|          philosophy, and also in the Hebrew Scriptures. They convert
 839 Phaedo|     dialectical into the language of Hegel, and the religious and mythological
 840 Phaedo|       company. The effect of this is heightened by the description of Phaedo,
 841 Phaedo|         Socrates, when you are gone?~Hellas, he replied, is a large
 842 Phaedo|             enquiry, a hinderer or a helper? I mean to say, have sight
 843 Phaedo|      themselves with philosophy live henceforth altogether without the body,
 844 Phaedo|           and death, had occurred to Heracleitus. The Eleatic Parmenides
 845 Phaedo|           the idiot, the infant, the herd of men who have never in
 846       | hereafter
 847       | Hereupon
 848       | hers
 849 Phaedo|              between the two; or the Hesiodic, of righteous spirits, who
 850 Phaedo|            are still in doubt do not hesitate to say exactly what you
 851 Phaedo|    ascertained, then, with a sort of hesitating confidence in human reason,
 852 Phaedo|          extinguished? Or is there a hidden being which is allied to
 853 Phaedo|            fairer in colour than our highly-valued emeralds and sardonyxes
 854 Phaedo|            the sun is still upon the hill-tops, and I know that many a
 855 Phaedo|              any here; and there are hills, having stones in them in
 856 Phaedo|            when they infect the soul hinder her from acquiring truth
 857 Phaedo|              share in the enquiry, a hinderer or a helper? I mean to say,
 858 Phaedo|              whom death is a sort of hobgoblin; him too we must persuade
 859 Phaedo|             for we are dwelling in a hollow of the earth, and fancy
 860 Phaedo|           wave casts them forth—mere homicides by way of Cocytus, parricides
 861 Phaedo|          much said; good men are too honest to go out of the world professing
 862 Phaedo|             the swallow, nor yet the hoopoe; which are said indeed to
 863 Phaedo|           part of education, but not hopeless or protracted; as there
 864 Phaedo|             a madhouse or chamber of horrors? And yet to beings constituted
 865 Phaedo|             beautiful—whether men or horses or garments or any other
 866 Phaedo|          thought is that the hope of humanity is a common one, and that
 867 Phaedo|            their best and brightest, humbly fulfilling their daily round
 868 Phaedo|             Though not in a laughing humour, you have made me laugh,
 869 Phaedo|        violent, or the like—such are hurled into Tartarus which is their
 870 Phaedo|       society of his beloved; do not hurry—there is time enough.~Socrates
 871 Phaedo|           shall I say, Cebes, to her husband Cadmus, and how shall I
 872 Phaedo|        corruption; the assumption of hypotheses which proceed from the less
 873 Phaedo|          wanting philosophers of the idealist school who have imagined
 874 Phaedo|              the mean, the weak, the idiot, the infant, the herd of
 875 Phaedo|           could not have been wholly ignored by one who passed his life
 876 Phaedo|              of soul and body a mere illusion, and the true self neither
 877 Phaedo|             mists of passion and the illusions of sense which envelope
 878 Phaedo|          read by us in this order as illustrative of the life of Socrates.
 879 Phaedo|           away to Hades; or of a few illustrious heroes enjoying the isles
 880 Phaedo|              could only answer by an imaginary hypothesis. Nor is it difficult
 881 Phaedo|           various the forms in which imagination clothes it. For this alternation
 882 Phaedo|          grows clotted by contagion, Imbodies, and imbrutes, till she
 883 Phaedo|             contagion, Imbodies, and imbrutes, till she quite lose, The
 884 Phaedo|             said to have a shadow or imitation of morality, and imperfect
 885 Phaedo|              upon his coffin or the ‘immortelles’ which are laid upon his
 886 Phaedo|           said Simmias. Will you not impart them to us?—for they are
 887 Phaedo|           weakness; he desires to be impartial, but he cannot help feeling
 888 Phaedo|          diseases which overtake and impede us in the search after true
 889 Phaedo|           and by reason of all these impediments we have no time to give
 890 Phaedo|           God, he also passes almost imperceptibly to himself and his reader
 891 Phaedo|           imitation of morality, and imperfect moral claims upon the benevolence
 892 Phaedo|              relation to God; of the imperfection of our present state and
 893 Phaedo|             between the personal and impersonal, and also between the divine
 894 Phaedo|           abstract soul which is the impersonation of the ideas. Such a conception,
 895 Phaedo|            soul survives. Tell me, I implore you, how did Socrates proceed?
 896 Phaedo|            know. There is perhaps no important subject about which, at
 897 Phaedo|             to ask, fearing that our importunity might be troublesome under
 898 Phaedo|            elder offenders which are imposed by the law of the land,
 899 Phaedo|              in a less degree on the impossibility of doubting about the continued
 900 Phaedo|              onset of yours, and not impossibly the other, whom you call
 901 Phaedo|     arguments from probabilities are impostors, and unless great caution
 902 Phaedo|              he had been wonderfully impressed by that part of the argument,
 903 Phaedo|          never leaves them, they are imprisoned finally in another body.
 904 Phaedo|            may venture to think, not improperly or unworthily, that something
 905 Phaedo|           felt that it was easier to improve than to invent, and that
 906 Phaedo|            to this place, I will not impute the angry feelings of other
 907 Phaedo|           forgotten through time and inattention.~Very true, he said.~Well;
 908 Phaedo|              be pre-existent and our inborn possession—then our souls
 909 Phaedo|            and yet they touch, as if incidentally, and because they were suitable
 910 Phaedo|            each of us was urging and inciting the other to put the question
 911 Phaedo|         courteous manner in which he inclines his head to the last objector,
 912 Phaedo|             hindered from falling or inclining any way by the equability
 913 Phaedo|          attributing to each soul an incomparable value. But if he is perfect,
 914 Phaedo|        eternal duration, are equally inconceivable to us, let us substitute
 915 Phaedo|               and therefore the like inconsistencies, irregularities, injustices
 916 Phaedo|              intermediate process of increase and diminution, and that
 917 Phaedo|       countries, may be indefinitely increased. The first difference is
 918 Phaedo|     experience as yet are due to our increasing knowledge of history and
 919 Phaedo|           with the body and still be independent? Is the soul related to
 920 Phaedo|          gentle nature of the man is indicated by his weeping at the announcement
 921 Phaedo|           Xanthippe and his children indicates that the philosopher is
 922 Phaedo|              and may, perhaps, be an indication that the report of the conversation
 923 Phaedo|             cleverly supports by the indications of geology. Not that he
 924 Phaedo|          that I ought to answer your indictment as if I were in a court?~
 925 Phaedo|             one who charges him with indifference at the prospect of leaving
 926 Phaedo|            much of the other ways of indulging the body, for example, the
 927 Phaedo|              that slavery has become industry; that law and constitutional
 928 Phaedo|           Even if we assume that the inequalities of this life are rectified
 929 Phaedo|              equality the same as of inequality?~Impossible, Socrates.~Then
 930 Phaedo|            man’s life to himself, is inestimable, and cannot be reckoned
 931 Phaedo|              too great confidence of inexperience;—you trust a man and think
 932 Phaedo|           than mine may answer them; inexperienced as I am, and ready to start,
 933 Phaedo|             wonder that Plato in the infancy of human thought should
 934 Phaedo|             the weak, the idiot, the infant, the herd of men who have
 935 Phaedo|         descriptions of celestial or infernal mansions. But hardly even
 936 Phaedo|              not thinking of Dante’s Inferno or Paradiso, or of the Pilgrim’
 937 Phaedo|      sufferings which the writers of Infernos and Purgatorios have attributed
 938 Phaedo|           argument, the soul will be infinitely more like the unchangeable—
 939 Phaedo|          psalms would be as great an infliction as the pains of hell, and
 940 Phaedo|           punishment which the state inflicts. There is surely a strange
 941 Phaedo|            whom Xenophon derived his information about the trial of Socrates (
 942 Phaedo|              his last hours? We were informed that he died by taking poison,
 943 Phaedo|         Spinoza: or as an individual informing another body and entering
 944 Phaedo|            bodily form has been very ingeniously, and, if I may say so, quite
 945 Phaedo|           dwells, as they say of the initiated, in company with the gods (
 946 Phaedo|              who arrives there after initiation and purification will dwell
 947 Phaedo|             through disease or other injury, then the soul, though most
 948 Phaedo|     inconsistencies, irregularities, injustices are to be expected in another;’
 949 Phaedo|                Far off, where is the inmost depth beneath the earth;’~
 950 Phaedo|            is a proof that it is not innate or given at birth, unless
 951 Phaedo|           that he was not altogether innocent. (Republic.) To these indistinct
 952 Phaedo|               is a man who is always inquiring, and is not so easily convinced
 953 Phaedo|         least or lowest of them, the insect, the bird, the inhabitants
 954 Phaedo|            in a future state was not inseparably bound up with the reality
 955 Phaedo|          which the wicked world will insinuate that he also deserves: and
 956 Phaedo|          Socrates is not prepared to insist on the literal accuracy
 957 Phaedo|              of geology. Not that he insists on the absolute truth of
 958 Phaedo|  cheerfulness and composure in death inspire in us.~Difficulties of two
 959 Phaedo|            the utter unsoundness and instability of all arguments, or indeed,
 960 Phaedo|           and white: and whether the instances you select be men or dogs
 961 Phaedo|             but the expression of an instinctive confidence put into a logical
 962 Phaedo|            when using the body as an instrument of perception, that is to
 963 Phaedo|              respect the argument is insufficient.~In this respect, replied
 964 Phaedo|          seen dogs more faithful and intelligent than men, and men who are
 965 Phaedo|           temperate because they are intemperate—which might seem to be a
 966 Phaedo|              and graces, were easily interchanged with one another, because
 967 Phaedo|              have the least possible intercourse or communion with the body,
 968 Phaedo|            of Socrates that he is an interested party, and the acknowledgment
 969 Phaedo|         particulars of the event are interesting to distant friends, and
 970 Phaedo|          situation, and the ordinary interests of life (compare his jeu
 971 Phaedo|              away.~The two principal interlocutors are Simmias and Cebes, the
 972 Phaedo|             me, Cebes, said Simmias, interposing, what arguments are urged
 973 Phaedo|             transcendental method of interpretation, and is obviously inconsistent
 974 Phaedo|         chorus at the end might have interpreted the feeling of the play: ‘
 975 Phaedo|             might be even pleasantly interrupted by them. Where are the actions
 976 Phaedo|           talking nonsense when they intimated in a figure long ago that
 977 Phaedo|             my life I have often had intimations in dreams ‘that I should
 978 Phaedo|           our faith shaken seemed to introduce a confusion and uncertainty,
 979 Phaedo|             with the mind alone, not introducing or intruding in the act
 980 Phaedo|             opposite idea will never intrude?~No.~And this impress was
 981 Phaedo|            alone, not introducing or intruding in the act of thought sight
 982 Phaedo|          stories, and that I have no invention, I took some fables of Aesop,
 983 Phaedo|        change in him; only now he is invested with a sort of sacred character,
 984 Phaedo|       matters of this sort are to be investigated. (Compare Republic; Charm.)~
 985 Phaedo|       philosophy which is called the investigation of nature; to know the causes
 986 Phaedo|           knowledge?—is the body, if invited to share in the enquiry,
 987 Phaedo|         Cebes, which, as he remarks, involves the whole question of natural
 988 Phaedo|          tremendous question, Cebes, involving the whole nature of generation
 989 Phaedo|            the common sentiment. The Ionian and Pythagorean philosophies
 990 Phaedo|            the last objector, or the ironical touch, ‘Me already, as the
 991 Phaedo|           after ages. With a sort of irony he remembers that a trifling
 992 Phaedo|           him take the best and most irrefragable of human theories, and let
 993 Phaedo|            the like inconsistencies, irregularities, injustices are to be expected
 994 Phaedo|              although great, are not irremediable—who in a moment of anger,
 995 Phaedo|             out produces fearful and irresistible blasts: when the waters
 996 Phaedo|              fulfilled, she is borne irresistibly to her own fitting habitation;
 997 Phaedo|            Old Testament,—Psalm vi.; Isaiah; Eccles.~12. When we think
 998 Phaedo|             about the sea; others in islands which the air flows round,
 999 Phaedo|      illustrious heroes enjoying the isles of the blest; or of an existence
1000 Phaedo|           the sea of air, others in ‘islets of the blest,’ and they
1001 Phaedo|           Ardiaeus, an Archelaus, an Ismenias could ever have suffered