Dialogue

1002 Phaedo|           her release from the body, issuing forth dispersed like smoke
1003 Phaedo|          emeralds and sardonyxes and jaspers, and other gems, which are
1004 Phaedo|              prosperous (compare the jest in the Euthydemus), the
1005 Phaedo|              called, which throws up jets of fire in different parts
1006 Phaedo|       interests of life (compare his jeu d’esprit about his burial,
1007 Phaedo|         bodies are two, but they are joined by a single head. And I
1008 Phaedo|              Will he not depart with joy? Surely he will, O my friend,
1009 Phaedo|         known, he was the wisest and justest and best.~
1010 Phaedo|            in proportion as they are keen; of any others which are
1011 Phaedo|              to be a support, but is kept there and hindered from
1012 Phaedo|           adequate expression of the kingdom of God which is within us.
1013 Phaedo|          form of an ass, a wolf or a kite. And of these earthly souls
1014 Phaedo|            wolves, or into hawks and kites;—whither else can we suppose
1015 Phaedo|            turns out to be false and knavish; and then another and another,
1016 Phaedo|            the author of evil, if he knowingly permitted, but could have
1017 Phaedo|           that she will weary in the labours of successive births, and
1018 Phaedo|              under world. Darius and Laius are still alive; Antigone
1019 Phaedo|           the swans that they sing a lament at the last, not considering
1020 Phaedo|             distress my friends with lamentations, and my ignorance will not
1021 Phaedo|             a long circuit into many lands, others going to a few places
1022 Phaedo|             a dark-blue colour, like lapis lazuli; and this is that
1023 Phaedo|            one has taken the draught late, and after the announcement
1024 Phaedo|              and is derived from the latent knowledge of mathematics,
1025 Phaedo|             humour, you have made me laugh, Socrates; for I cannot
1026 Phaedo|           and desiring?~Simmias said laughingly: Though not in a laughing
1027 Phaedo|            of mud in Sicily, and the lava streams which follow them),
1028 Phaedo|           talk, But most by lewd and lavish act of sin, Lets in defilement
1029 Phaedo|              a kind mother or nurse, lays us to sleep without frightening
1030 Phaedo|         dark-blue colour, like lapis lazuli; and this is that river
1031 Phaedo|            doing the exact opposite— leading the elements of which she
1032 Phaedo|            who is described, if not ‘leaning on his bosom,’ as seated
1033 Phaedo|            of those balls which have leather coverings in twelve pieces,
1034 Phaedo|            of all, even if we are at leisure and betake ourselves to
1035 Phaedo|            which is the reason why I lengthen out the tale. Wherefore,
1036 Phaedo|            Menexenus, and some other less-known members of the Socratic
1037 Phaedo|              congenial elements, the lesser bulk becomes larger and
1038 Phaedo|         offender, but to teach him a lesson. Also there is an element
1039 Phaedo|          lewd and lavish act of sin, Lets in defilement to the inward
1040 Phaedo|           and foul talk, But most by lewd and lavish act of sin, Lets
1041 Phaedo|     magnitude?-for there is the same liability to error in all these cases.~
1042 Phaedo|           mettle of your words. Here lies the point:—You want to have
1043 Phaedo|            been fluttering about the lifeless frame and the world of sight,
1044 Phaedo|      Acherusian lake, and there they lift up their voices and call
1045 Phaedo|      portions, such as the bones and ligaments, which are practically indestructible:—
1046 Phaedo|     knowledge—that a man should have lighted upon some argument or other
1047 Phaedo|              and which neither of us liked to ask, fearing that our
1048 Phaedo|        muscles, I am able to bend my limbs, and this is why I am sitting
1049 Phaedo|         could arrive at the exterior limit, or take the wings of a
1050 Phaedo|            being immortal, is really limited to his own generation:—so
1051 Phaedo|          exist when we take away the limits of them may be doubted;
1052 Phaedo|             of a great work, than to linger among critical uncertainties.~
1053 Phaedo|       charnel vaults and sepulchres, Lingering, and sitting by a new made
1054 Phaedo|          fear of the world below she lingers about the sepulchre, loath
1055 Phaedo|              body that it lov’d, And linked itself by carnal sensuality
1056 Phaedo|          Then raising the cup to his lips, quite readily and cheerfully
1057 Phaedo|         Simmias, shall be charmed to listen to you.~The tale, my friend,
1058 Phaedo|              head to the speaker and listened. I like your courage, he
1059 Phaedo|            ECHECRATES: You will have listeners who are of the same mind
1060 Phaedo|             the company, and are now listening to your recital. But what
1061 Phaedo|            prepared to insist on the literal accuracy of this description,
1062 Phaedo|      conversation is not to be taken literally.~The place of the Dialogue
1063 Phaedo|     destroyed appeared to me to be a lofty profession; and I was always
1064 Phaedo|       Republic.) To these indistinct longings and fears an expression
1065 Phaedo|             Admitting the soul to be longlived, and to have known and done
1066 Phaedo|           But when lust, By unchaste looks, loose gestures, and foul
1067 Phaedo|             lust, By unchaste looks, loose gestures, and foul talk,
1068 Phaedo|       strings of the body are unduly loosened or overstrained through
1069 Phaedo|           have him sorrow at my hard lot, or say at the burial, Thus
1070 Phaedo|             the time, broke out in a loud and passionate cry which
1071 Phaedo|          cause of two? And you would loudly asseverate that you know
1072 Phaedo|            to leave the body that it lov’d, And linked itself by
1073 Phaedo|             leave the body which she loved, a ghostly apparition, saturated
1074 Phaedo|             God is just and true and loving, the author of order and
1075 Phaedo|          heart out of human life; it lowers men to the level of the
1076 Phaedo|         cannot think of the least or lowest of them, the insect, the
1077 Phaedo|             is a purple of wonderful lustre, also the radiance of gold,
1078 Phaedo|        visible part of him, which is lying in the visible world, and
1079 Phaedo|            as a prison, or perhaps a madhouse or chamber of horrors? And
1080 Phaedo|           you like, while the eleven magistrates of Athens allow.~Very good,
1081 Phaedo|            to exist in the form of a magnet, or of a particle of fire,
1082 Phaedo|          cubit not by a half, but by magnitude?-for there is the same liability
1083 Phaedo|          said. I sent away the women mainly in order that they might
1084 Phaedo|             to a person who began by maintaining generally that mind is the
1085 Phaedo|             or burnt. And if any one maintains that the soul, being the
1086 Phaedo|            and that we must struggle manfully and do our best to gain
1087 Phaedo|              inasmuch as the soul is manifestly immortal, there is no release
1088 Phaedo|             us. Neither is there any mansion, in this world or another,
1089 Phaedo|           agree?~Of course.~Then now mark the point at which I am
1090 Phaedo|              and human, was far less marked to the Greek than to ourselves.
1091 Phaedo|           like ants or frogs about a marsh, and that there are other
1092 Phaedo|              he puts on the ‘Silenus mask’), create in the mind of
1093 Phaedo|              cherished instinct. The mass of mankind went on their
1094 Phaedo|            retains his composure—are masterpieces of art. And the chorus at
1095 Phaedo|          himself is said not to be a match for two.~Summon me then,
1096 Phaedo|          butterfly) are not ‘in pari materia’ with arguments from the
1097 Phaedo|              is the same tendency to materialism; the same inconsistency
1098 Phaedo|              Cocytus, parricides and matricides by Pyriphlegethon—and they
1099 Phaedo|           are the mystics.’ (Compare Matt. xxii.: ‘Many are called
1100 Phaedo|            be prior to that which is measured, the idea of equality prior
1101 Phaedo|              best, than of Atlas, or mechanical force. How far the words
1102 Phaedo|          violently with the pains of medicine and gymnastic; then again
1103 Phaedo|            he himself appeared to be meditating, as most of us were, on
1104 Phaedo|         forms a lake larger than the Mediterranean Sea, boiling with water
1105 Phaedo|            the mere juxtaposition or meeting of them should be the cause
1106 Phaedo|            puzzles of the Cynics and Megarians to the philosophy of Plato.
1107 Phaedo|            and some other less-known members of the Socratic circle,
1108 Phaedo|        uncertain; the silence of the Memorabilia, and of the earlier Dialogues
1109 Phaedo|       expected. For when Simmias was mentioning his difficulty, I quite
1110 Phaedo|              not go out of life less merrily than the swans. Never mind
1111 Phaedo|           must.~Simmias said: What a message for such a man! having been
1112 Phaedo|             notions. (Compare Arist. Metaph.) It was as if a person
1113 Phaedo|         Homeric fashion, and try the mettle of your words. Here lies
1114 Phaedo|           animals and men, some in a middle region, others dwelling
1115 Phaedo|            cannot pity Socrates; his mien and his language are so
1116 Phaedo|           same that he ever was, but milder and gentler, and he has
1117 Phaedo|             long as his political or military successes fill a page in
1118 Phaedo|             regarded us as fitted to minister to his service by a succession
1119 Phaedo|             go away to the god whose ministers they are. But men, because
1120 Phaedo|             as well as speaking. The minutest particulars of the event
1121 Phaedo|             she was wallowing in the mire of every sort of ignorance;
1122 Phaedo|              brought him out of the ‘miry clay,’ and purged away the
1123 Phaedo|          than this. For as there are misanthropists or haters of men, there
1124 Phaedo|              ignorance of the world. Misanthropy arises out of the too great
1125 Phaedo|            order that they might not misbehave in this way, for I have
1126 Phaedo|            my present situation as a misfortune, if I cannot even persuade
1127 Phaedo|      remember rightly, has fears and misgivings whether the soul, although
1128 Phaedo|             are always mistaking and misnaming. And thus one man makes
1129 Phaedo|           and them;’ or his fear of ‘misology;’ or his references to Homer;
1130       | miss
1131 Phaedo|             they would send a yearly mission to Delos. Now this custom
1132 Phaedo|              which the water and the mist and the lower air collect.
1133 Phaedo|              beg you to remark, is a mistake; any one can see that he
1134 Phaedo|       everywhere, if we had not been mistakenly seeking for him apart from
1135 Phaedo|            of pure existence, and to mistrust whatever comes to her through
1136 Phaedo|           philosophy is likely to be misunderstood by other men; they do not
1137 Phaedo|              is not, ‘This life is a mixed state of justice and injustice,
1138 Phaedo|            form of man, and just and moderate men may be supposed to spring
1139 Phaedo|              for his fictions by the moderation of his statements; he does
1140 Phaedo|             and would also avoid the monstrous absurdity of supposing that
1141 Phaedo|            After an interval of some months or years, and at Phlius,
1142 Phaedo|       composite, earthy, and akin to mortality? And when some one breaks
1143 Phaedo|              the most incredulous of mortals, yet I believe that he is
1144       | mostly
1145 Phaedo|      theories about the position and motions of the earth. None of them
1146 Phaedo|           heaven and hell supply the motives of our actions, or at any
1147 Phaedo|          when logic was beginning to mould human thought, Plato naturally
1148 Phaedo|               and do not merely live moulding and fashioning the body,
1149 Phaedo|            we imagine that the stars move. But the fact is, that owing
1150 Phaedo|             but in a minute or two a movement was heard, and the attendants
1151 Phaedo|          interior of the earth which moves all this up and down, and
1152 Phaedo|              and mud; and proceeding muddy and turbid, and winding
1153 Phaedo|              and unintellectual, and multiform, and dissoluble, and changeable.
1154 Phaedo|             other form of sense. The multitude of angels, as in Milton,
1155 Phaedo|           passing under the names of Musaeus and Orpheus in Plato’s time,
1156 Phaedo|           principle which repels the musical, or the just?~The unmusical,
1157 Phaedo|          become united to him not by mystical absorption, but by partaking,
1158 Phaedo|       pleasure and pain is a sort of nail which nails and rivets the
1159 Phaedo|            of the whole of life. The naked eye might as well try to
1160 Phaedo|           any other things which are named by the same names and may
1161 Phaedo|        authority of one who shall be nameless.~What do you mean, Socrates?
1162 Phaedo|            last hours of Socrates is narrated to Echecrates and other
1163 Phaedo|            of Socrates.~PLACE OF THE NARRATION: Phlius.~ECHECRATES: Were
1164 Phaedo|         there are passages broad and narrow in the interior of the earth,
1165 Phaedo|             others deeper but with a narrower opening than ours, and some
1166 Phaedo|            men and women of the same nation, in various states or stages
1167 Phaedo|             evils and impurities and necessities of men come from the body.
1168 Phaedo|             pressed the hair upon my neck—he had a way of playing
1169 Phaedo|       degrees of evil are merely the negative aspect of degrees of good.
1170 Phaedo|          eternity! And the danger of neglecting her from this point of view
1171 Phaedo|          into reasoning, and throw a network of dialectics over that
1172 Phaedo|             are going up and down in never-ceasing ebb and flow.~That is quite
1173 Phaedo|             or in pain, not even the nightingale, nor the swallow, nor yet
1174 Phaedo|           spite of their theological nihilism, that the ideas of justice
1175 Phaedo|            justice, and courage, and nobility, and truth—in these adorned
1176 Phaedo|            not chosen the better and nobler part, instead of playing
1177 Phaedo|           harmony, can never utter a note at variance with the tensions
1178 Phaedo|           world, including Buddhism, notwithstanding some aberrations, has tended
1179 Phaedo|        opinion), and thence deriving nourishment. Thus she seeks to live
1180 Phaedo|              step by the help of the nous of Anaxagoras; until at
1181 Phaedo|           And when they consider the numberless bad arguments which have
1182 Phaedo|              to be the partaker. Age numbs the sense of both worlds;
1183 Phaedo|             and also wider. All have numerous perforations, and there
1184 Phaedo|        Nature, like a kind mother or nurse, lays us to sleep without
1185 Phaedo|           takes nothing with her but nurture and education; and these
1186 Phaedo|             soul which has been thus nurtured and has had these pursuits,
1187 Phaedo|          philosopher is not ‘made of oak or rock.’ Some other traits
1188 Phaedo|               I would myself take an oath, like the Argives, not to
1189 Phaedo|              govern, and the body to obey and serve. Now which of
1190 Phaedo|             doctrine of ideas.~It is objected by Simmias and Cebes that
1191 Phaedo|        inclines his head to the last objector, or the ironical touch, ‘
1192 Phaedo|     containing than the good;—of the obligatory and containing power of
1193 Phaedo|            Yes, but his language was obscure, Socrates.~My words, too,
1194 Phaedo|          inferior, he who makes this observation must have had a previous
1195 Phaedo|               looking at any object, observes that the thing which he
1196 Phaedo|             discreditable? Is it not obvious that such an one having
1197 Phaedo|          lusts of the body? wars are occasioned by the love of money, and
1198 Phaedo|             dwell and carry on their occupations. When this earthly tabernacle
1199 Phaedo|             herself, as Homer in the Odyssee represents Odysseus doing
1200 Phaedo|              thousand years after an offence had been committed. Suffering
1201 Phaedo|         intended to retaliate on the offender, but to teach him a lesson.
1202 Phaedo|              their parents, of elder offenders which are imposed by the
1203 Phaedo|             and sacrifices which are offered to the gods below in places
1204 Phaedo|               and made the customary offering to Asclepius in token of
1205 Phaedo|           blind: and when philosophy offers them purification and release
1206 Phaedo|              and gloomy shadows damp Oft seen in charnel vaults and
1207 Phaedo|             Aristippus, nor from the omission of Xenophon, who at the
1208 Phaedo|          could not sustain the first onset of yours, and not impossibly
1209 Phaedo|             doors (for they were not opened very early); then we went
1210 Phaedo|         considers them in action and operation. However, this was the method
1211 Phaedo|              composed; almost always opposing and coercing them in all
1212 Phaedo|        fulfilling the commands of an oracle, and who recognized a Divine
1213 Phaedo|              Pericles in the funeral oration is silent on the consolations
1214 Phaedo|          meet on earth. The wise and orderly soul follows in the straight
1215 Phaedo|              entelechy or form of an organized living body? or with Plato,
1216 Phaedo|            by you through the bodily organs? or rather, is not the nearest
1217 Phaedo|             state of being. Like the Oriental or Christian mystic, the
1218 Phaedo|             but the brain may be the originating power of the perceptions
1219 Phaedo|          cast away the pleasures and ornaments of the body as alien to
1220 Phaedo|             the rest of our lives as orphans. When he had taken the bath
1221 Phaedo|             the names of Musaeus and Orpheus in Plato’s time, were filled
1222       | otherwise
1223 Phaedo|        contrasts with the passionate outcries of the other. At a particular
1224 Phaedo|       calmness: What is this strange outcry? he said. I sent away the
1225 Phaedo|            of which the greatest and outermost is that called Oceanus,
1226 Phaedo|           two, and near the place of outlet pours into a vast region
1227 Phaedo|    principles of morality.~3. At the outset of the discussion we may
1228 Phaedo|           like the sky, is apt to be overclouded. Other generations of men
1229 Phaedo|          pleasures, because they are overcome by others; and although
1230 Phaedo|              bodily state. Pain soon overpowers the desire of life; old
1231 Phaedo|          body are unduly loosened or overstrained through disease or other
1232 Phaedo|        liable also to diseases which overtake and impede us in the search
1233 Phaedo|            audience at the temporary overthrow of the argument, the picture
1234 Phaedo|              principle will never be overthrown, and that to myself or to
1235 Phaedo|            them when unlimited us so overwhelming to us as to lose all distinctness.
1236 Phaedo|              words—he said: Crito, I owe a cock to Asclepius; will
1237 Phaedo|          move. But the fact is, that owing to our feebleness and sluggishness
1238 Phaedo|             your own possessions, an ox or an ass, for example,
1239 Phaedo|             Ctesippus of the deme of Paeania, Menexenus, and some others;
1240 Phaedo|            military successes fill a page in the history of his country.
1241 Phaedo|              debt? The debt shall be paid, said Crito; is there anything
1242 Phaedo|            which the colours used by painters on earth are in a manner
1243 Phaedo|          will analyze one of the two pairs of opposites which I have
1244 Phaedo|          after death; the way to the palace of Cronos is found by those
1245 Phaedo|              call her own, as in the pantheistic system of Spinoza: or as
1246 Phaedo|       thinking of Dante’s Inferno or Paradiso, or of the Pilgrim’s Progress.
1247 Phaedo|        growing up inflicted by their parents, of elder offenders which
1248 Phaedo|           the butterfly) are not ‘in pari materia’ with arguments
1249 Phaedo|             Heracleitus. The Eleatic Parmenides had stumbled upon the modern
1250 Phaedo|         homicides by way of Cocytus, parricides and matricides by Pyriphlegethon—
1251 Phaedo|          mystical absorption, but by partaking, whether consciously or
1252 Phaedo|          till then, the soul will be parted from the body and exist
1253 Phaedo|         exist, and that other things participate in them and derive their
1254 Phaedo|              the number three, which participates in oddness, excludes the
1255 Phaedo|            form of a magnet, or of a particle of fire, or of light, or
1256 Phaedo|              in ancient writers, and particularly in Aristotle. For Plato
1257 Phaedo|            as speaking. The minutest particulars of the event are interesting
1258 Phaedo|              grieving or repining at parting from you and my masters
1259 Phaedo|          miss it; but there are many partings of the road, and windings,
1260 Phaedo|           Cebes, if all things which partook of life were to die, and
1261 Phaedo|             that he is an interested party, and the acknowledgment
1262 Phaedo|           various states, active and passive, and how all of them were
1263 Phaedo|       nothing which to my mind is so patent as that beauty, goodness,
1264 Phaedo|             Be quiet, then, and have patience. When we heard his words
1265 Phaedo|              or fifty years before, ‘pattering over the boards,’ not of
1266 Phaedo|            say that I mean.~Socrates paused awhile, and seemed to be
1267 Phaedo|      Asclepius; will you remember to pay the debt? The debt shall
1268 Phaedo|          wander about such places in payment of the penalty of their
1269 Phaedo|             and at Phlius, a town of Peloponnesus, the tale of the last hours
1270 Phaedo|             instead of unweaving her Penelope’s web. But she will calm
1271 Phaedo|              subterranean streams of perennial rivers, and springs hot
1272 Phaedo|            commenced in this life is perfected in another. Beginning in
1273 Phaedo|         human nature. No thinker has perfectly adjusted them, or been entirely
1274 Phaedo|            the laws of nature to the performance of certain actions. All
1275 Phaedo|              and Cebes the secondary performers, standing to them in the
1276 Phaedo|         talks to his family, and who performs the last duty of closing
1277 Phaedo|        diffusion of such beliefs. If Pericles in the funeral oration is
1278 Phaedo|              accomplishes this is by permitting evil, or rather degrees
1279 Phaedo|              the realm of faith. The perplexity should not be forgotten
1280 Phaedo|            every side. For he should persevere until he has achieved one
1281 Phaedo|           are full of deception, and persuading her to retire from them,
1282 Phaedo|             senses, which are always perturbing his mental vision. He wants
1283 Phaedo|             one mind or design which pervades them all. But this ‘power
1284 Phaedo|           the Theban, and Cebes, and Phaedondes; Euclid and Terpison, who
1285 Phaedo|             extending from the river Phasis to the Pillars of Heracles
1286 Phaedo|            resting-place. (Republic; Phil.)~The doctrine of ideas,
1287 Phaedo|          rather than of anger to the philanthropist; must they not be equally
1288 Phaedo|              to Echecrates and other Phliasians by Phaedo the ‘beloved disciple.’
1289 Phaedo|              without frightening us; physicians, who are the witnesses of
1290 Phaedo|             had puzzled himself with physics: he had enquired into the
1291 Phaedo|              inward. The progress of physiological science, without bringing
1292 Phaedo|               May not the science of physiology transform the world? Again,
1293 Phaedo|             vastest of them all, and pierces right through the whole
1294 Phaedo|       Inferno or Paradiso, or of the Pilgrim’s Progress. Heaven and hell
1295 Phaedo|              the river Phasis to the Pillars of Heracles inhabit a small
1296 Phaedo|             of immortality, the poet Pindar and the tragedians on the
1297 Phaedo|             they have lived well and piously or not. And those who appear
1298 Phaedo|             argument; and if that be plain and clear, there will be
1299 Phaedo|           intense feeling to be then plainest and truest: but this is
1300 Phaedo|           rests only on probable and plausible grounds; and is therefore
1301 Phaedo|              The lyre may recall the player of the lyre, and equal pieces
1302 Phaedo|          references to Homer; or the playful smile with which he ‘talks
1303 Phaedo|           was, first, the gentle and pleasant and approving manner in
1304 Phaedo|              hell, and might be even pleasantly interrupted by them. Where
1305 Phaedo|              circumstances—these are plunged into Tartarus, the pains
1306 Phaedo|           many coils about the earth plunges into Tartarus at a deeper
1307 Phaedo|           and sought to release her, pointing out that the eye and the
1308 Phaedo|             barbarous races (compare Polit.); or the mysterious reference
1309 Phaedo|              be read, so long as his political or military successes fill
1310 Phaedo|               Then whatever the soul possesses, to that she comes bearing
1311 Phaedo|      vanishing into infinity, hardly possessing an existence which she can
1312 Phaedo|         assented.~For harmony cannot possibly have any motion, or sound,
1313 Phaedo|            natural procreation or of posthumous fame and glory, the higher
1314 Phaedo|             sitting here in a curved posture—that is what he would say,
1315 Phaedo|          them,—not because they fear poverty or the ruin of their families,
1316 Phaedo|             and ligaments, which are practically indestructible:—Do you agree?~
1317 Phaedo|             in dreams that he should practise music; and as he was about
1318 Phaedo|             aloof from the body, and practising death all her life long,
1319 Phaedo|             of many a one has been, ‘Pray, that I may be taken.’ The
1320 Phaedo|              Those too who have been pre-eminent for holiness of life are
1321 Phaedo|            finding these ideas to be pre-existent and our inborn possession—
1322 Phaedo|      knowledge, and that in what has preceded Plato is accommodating himself
1323 Phaedo|              than Phaedo, do you not predicate of Simmias both greatness
1324 Phaedo|         alternative, Simmias, do you prefer? Had we the knowledge at
1325 Phaedo|         wiser heads than his own; he prefers to test ideas by the consistency
1326 Phaedo|                Observe that Plato is preparing the way for his doctrine
1327 Phaedo|             to the rule which I have prescribed for you, not now for the
1328 Phaedo|          power, but not the will, to preserve us. He might have regarded
1329 Phaedo|              of true religion not to pretend to know more than we do.
1330 Phaedo|        Republic, Theaetetus. Without pretending to determine the real time
1331 Phaedo|          meaning of greater and less pretty well; and when I saw a great
1332 Phaedo|             her to the body. To that prison-house she will not return; and
1333 Phaedo|            be supposed to find their prisons in the same natures which
1334 Phaedo|      considered under two heads: (1) private friends; (2) the respondents
1335 Phaedo|            worthy of any exceptional privilege? When we reason about such
1336 Phaedo|            in this life? Fair is the prize, and the hope great!~A man
1337 Phaedo|           less confidence; there the probability of death being a long sleep
1338 Phaedo|             Simmias would be glad to probe the argument further. Like
1339 Phaedo|            there is cowardice in not probing truth to the bottom. ‘And
1340 Phaedo|           only in the way of natural procreation or of posthumous fame and
1341 Phaedo|            was young, Cebes, I had a prodigious desire to know that department
1342 Phaedo|              a different cause would produce the same effect,—as in the
1343 Phaedo|            with the water in and out produces fearful and irresistible
1344 Phaedo|           time, however much you may profess or promise at the moment,
1345 Phaedo|            to better friends; and he professes that he is ready to defend
1346 Phaedo|        honest to go out of the world professing more than they know. There
1347 Phaedo|         appeared to me to be a lofty profession; and I was always agitating
1348 Phaedo|         something; and we are always prone to argue about the soul
1349 Phaedo|            their several natures and propensities?~There is not, he said.~
1350 Phaedo|             Then a harmony does not, properly speaking, lead the parts
1351 Phaedo|             sacred character, as the prophet or priest of Apollo the
1352 Phaedo|           you will discover a way of propitiating him, said Cebes; I am sure
1353 Phaedo|           soul is the harmony or due proportionate admixture of them. But if
1354 Phaedo|             causation; about this he proposes to narrate his own mental
1355 Phaedo|         harmony, he said, in the two propositions that knowledge is recollection,
1356 Phaedo|             and must ask the gods to prosper my journey from this to
1357 Phaedo|            the world who is rich and prosperous (compare the jest in the
1358 Phaedo|             of which Socrates is the protagonist and Simmias and Cebes the
1359 Phaedo|          them? For he is under their protection; and surely he cannot take
1360 Phaedo|       education, but not hopeless or protracted; as there might be a retrogression
1361 Phaedo|           and ready to start, as the proverb says, at my own shadow,
1362 Phaedo|          toil; when the necessity of providing for the body will not interfere
1363 Phaedo|           then have no difficulty in proving the immortality of the soul.
1364 Phaedo|     invisible and of the world below—prowling about tombs and sepulchres,
1365 Phaedo|           compare the Old Testament,—Psalm vi.; Isaiah; Eccles.~12.
1366 Phaedo|              the monotony of singing psalms would be as great an infliction
1367 Phaedo|             Plato had the wonders of psychology just opening to him, and
1368 Phaedo|            up like water raised by a pump, and then when they leave
1369 Phaedo|          with him, and would you not punish him if you could?~Certainly,
1370 Phaedo|        derived from the necessity of punishing the greater sort of criminals,
1371 Phaedo|             his crowning argument is purely verbal, and is but the expression
1372 Phaedo|     Certainly.~And he attains to the purest knowledge of them who goes
1373 Phaedo|           and wisdom herself are the purgation of them. The founders of
1374 Phaedo|              writers of Infernos and Purgatorios have attributed to the damned.
1375 Phaedo|        wanted to see whether I could purge away a scruple which I felt
1376 Phaedo|              of the ‘miry clay,’ and purged away the mists of passion
1377 Phaedo|             true exchange there is a purging away of all these things,
1378 Phaedo|              regarded by him only as purifications of the soul. And this was
1379 Phaedo|        clearer than ours; there is a purple of wonderful lustre, also
1380 Phaedo|              instant, and yet he who pursues either is generally compelled
1381 Phaedo|           nurtured and has had these pursuits, will at her departure from
1382 Phaedo|             When he was young he had puzzled himself with physics: he
1383 Phaedo|      concedes to the argument such a qualified approval as is consistent
1384 Phaedo|              and that wherever these qualities are present, whether in
1385 Phaedo|            friends, and he has often quarreled with them, he at last hates
1386 Phaedo|           remained unshaken amid the questionings of philosophy. (2) The other
1387 Phaedo|              young men, and then his quick sense of the wound which
1388 Phaedo|             its native weakness, and quickly decompose and pass away.
1389 Phaedo|              should die in peace. Be quiet, then, and have patience.
1390 Phaedo|            on the day before when we quitted the prison in the evening
1391 Phaedo|             destroyed immediately on quitting the body, as the many say?
1392 Phaedo|           wonderful lustre, also the radiance of gold, and the white which
1393 Phaedo|        theories, and let this be the raft upon which he sails through
1394 Phaedo|           feelings of other men, who rage and swear at me, when, in
1395 Phaedo|            the acquisition of costly raiment, or sandals, or other adornments
1396 Phaedo|            but they are unwilling to raise objections at such a time.
1397 Phaedo|              fill them up like water raised by a pump, and then when
1398 Phaedo|             be compared to a general rallying his defeated and broken
1399 Phaedo|          another world is beyond the range of human thought, and yet
1400 Phaedo|              again will parts in the ratio 3:2, nor any fraction in
1401 Phaedo|   sluggishness we are prevented from reaching the surface of the air:
1402 Phaedo|             by the argument, and the readiness with which he healed it.
1403 Phaedo|            up and handed over to the realm of faith. The perplexity
1404 Phaedo|             in transmigration, which reappears again in the Phaedrus as
1405 Phaedo|              customary rather than a reasoned belief in the immortality
1406 Phaedo|     beautiful; and that he is merely reasserting the Eleatic being ‘divided
1407 Phaedo|             race; and men are apt to rebel against any examination
1408 Phaedo|            Homer describes Odysseus ‘rebuking his heart.’ Could he have
1409 Phaedo|            answers this objection by recalling the previous argument, in
1410 Phaedo|             of the dying Cyrus which recalls the Phaedo, and may have
1411 Phaedo|             brought. And here let me recapitulate—for there is no harm in
1412 Phaedo|              Theban Cadmus. Socrates recapitulates the argument of Cebes, which,
1413 Phaedo|            are now listening to your recital. But what followed?~PHAEDO:
1414 Phaedo|           inestimable, and cannot be reckoned in earthly or material things.
1415 Phaedo|        according to Plato’s merciful reckoning,—more merciful, at any rate,
1416 Phaedo|       commands of an oracle, and who recognized a Divine plan in man and
1417 Phaedo|          find his higher self. Plato recognizes in these aspirations the
1418 Phaedo|            the earth.’ The desire of recognizing a lost mother or love or
1419 Phaedo|              or not of that which is recollected?~Very true, he said.~And
1420 Phaedo|               They are in process of recollecting that which they learned
1421 Phaedo|            mistaken, that what a man recollects he must have known at some
1422 Phaedo|           which are not easily to be reconciled with one another; and he
1423 Phaedo|             the use of the senses we recovered what we previously knew,
1424 Phaedo|            Asclepius in token of his recovery.~...~1. The doctrine of
1425 Phaedo|        inequalities of this life are rectified by some transposition of
1426 Phaedo|              Cebes; and I designedly recur to it in order that nothing
1427 Phaedo|              in our former state, we refer all our sensations, and
1428 Phaedo|           Polit.); or the mysterious reference to another science (mathematics?)
1429 Phaedo|           fear of ‘misology;’ or his references to Homer; or the playful
1430 Phaedo|       equality, or we could not have referred to that standard the equals
1431 Phaedo|      retainer or wand-bearer: and he refers to passages of his personal
1432 Phaedo|               as far as she is able; reflecting that when a man has great
1433 Phaedo|               These are a few of the reflections which arise in our minds
1434 Phaedo|           returning into herself she reflects, then she passes into the
1435 Phaedo|           words we were ashamed, and refrained our tears; and he walked
1436 Phaedo|         explain; and therefore takes refuge in universal ideas. And
1437 Phaedo|          human mind has the power of regarding either as continuous or
1438 Phaedo|           consist in the control and regulation of the passions, and in
1439 Phaedo|               these, I say, likewise reject the idea which is opposed
1440 Phaedo|           pleasures of knowledge and rejected the pleasures of the body,
1441 Phaedo|            the odd, but nevertheless rejects the odd altogether. Nor
1442 Phaedo|             comprehended both. And I rejoiced to think that I had found
1443 Phaedo|         joints by the contraction or relaxation of the muscles, I am able
1444 Phaedo|       variance with the tensions and relaxations and vibrations and other
1445 Phaedo|         human mind in all the higher religions of the world, including
1446 Phaedo|           would therefore rather not rely on the argument from superior
1447 Phaedo|            and have repented for the remainder of their lives, or, who
1448 Phaedo|           thinking that if Aesop had remembered them, he would have made
1449 Phaedo|            death does not perish but removes.~Thus all objections appear
1450 Phaedo|        service which you may be ever rendering to me and mine and to all
1451 Phaedo|         breaks the lyre, or cuts and rends the strings, then he who
1452 Phaedo|            hair any more until I had renewed the conflict and defeated
1453 Phaedo|             immediately compelled to renounce the shadow which they have
1454 Phaedo|            day the question has been reopened, and it is doubtful whether
1455 Phaedo|              think that I had better repair to the bath first, in order
1456 Phaedo|           weaves another garment and repairs the waste. But of course,
1457 Phaedo|             of retribution, which is repeated in all his more ethical
1458 Phaedo|         father or a mother, and have repented for the remainder of their
1459 Phaedo|              for there is no harm in repetition. The number five will not
1460 Phaedo|              be if they trembled and repined, instead of rejoicing at
1461 Phaedo|          alternation of opposites is replaced by this. And there have
1462 Phaedo|   intellectual world’ (Republic), he replaces the veil of mythology, and
1463 Phaedo|       generated opposites. But that, replies Socrates, was affirmed,
1464 Phaedo|            be an indication that the report of the conversation is not
1465 Phaedo|             then I shall not have to reproach myself hereafter with not
1466 Phaedo|            beat his breast, and thus reproached his heart: Endure, my heart;
1467 Phaedo|           same temper which Socrates reproves in himself they are disposed
1468 Phaedo|            with his nature. It is as repugnant to us as it was to him to
1469 Phaedo|             great thing: to have the reputation of being one, when men have
1470 Phaedo|             us by reason of the mere requirement of food; and is liable also
1471 Phaedo|           the Phaedo of Plato to the requirements of logic. For what idea
1472 Phaedo|           glass darkly foresaw?~Some resemblances to the Greek drama may be
1473 Phaedo|              soul resemble?~The soul resembles the divine, and the body
1474 Phaedo|             there some ‘better thing reserved’ also for them? They may
1475 Phaedo|        question. And it is better to resign ourselves to the feeling
1476 Phaedo|              the last hour comes are resigned to the order of nature and
1477 Phaedo|             soul is often engaged in resisting the affections of the body,
1478 Phaedo|          about greater and less; the resort to the method of ideas,
1479 Phaedo|             opinion that in all such respects the soul very far excels
1480 Phaedo|          earth—just as in the act of respiration the air is always in process
1481 Phaedo|             the festival giving me a respite, I thought that it would
1482 Phaedo|             private friends; (2) the respondents in the argument.~First there
1483 Phaedo|               as Socrates afterwards restates the objection, the very
1484 Phaedo|             to mean, that he was now restored to health, and made the
1485 Phaedo|           conception of a proof from results, and of a moral truth, which
1486 Phaedo|              and then the enquiry is resumed. It is a melancholy reflection
1487 Phaedo|               Which of them will you retain?~I think, he replied, that
1488 Phaedo|           true mystic and not a mere retainer or wand-bearer: and he refers
1489 Phaedo|              in which Socrates alone retains his composure—are masterpieces
1490 Phaedo|             they are not intended to retaliate on the offender, but to
1491 Phaedo|             punishments. (Laws.) The reticence of the Greeks on public
1492 Phaedo|               must not the snow have retired whole and unmelted—for it
1493 Phaedo|             to die, but the immortal retires at the approach of death
1494 Phaedo|              other; and the argument retreats successfully to the position
1495 Phaedo|      protracted; as there might be a retrogression of individuals or of bodies
1496 Phaedo|     comparative swiftness, and their returnings and various states, active
1497 Phaedo|             over the boards,’ not of reunion with them in another state
1498 Phaedo|             and experience may often reveal to us unexpected flashes
1499 Phaedo|           must not true existence be revealed to her in thought, if at
1500 Phaedo|           fame and glory, the higher revelation of beauty, like the good
1501 Phaedo|            of those whom we love and reverence in this world. And after