I have.

And is not the feeling discreditable? Is it not obvious that such an one having to deal with other men, was clearly without any experience of human nature; for experience would have taught him the true state of the case, that few are the good and few the evil, and that the great majority are in the interval between them.

What do you mean? I said.

I mean, he replied, as you might say of the very large and very small, that nothing is more uncommon than a very large or very small man; and this applies generally to all extremes, whether of great and small, or swift and slow, or fair and foul, or black and white: and whether the instances you select be men or dogs or anything else, few are the extremes, but many are in the mean between them. Did you never observe this?

Yes, I said, I have.

And do you not imagine, he said, that if there were a compet.i.tion in evil, the worst would be found to be very few?

Yes, that is very likely, I said.

Yes, that is very likely, he replied; although in this respect arguments are unlike men--there I was led on by you to say more than I had intended; but the point of comparison was, that when a simple man who has no skill in dialectics believes an argument to be true which he afterwards imagines to be false, whether really false or not, and then another and another, he has no longer any faith left, and great disputers, as you know, come to think at last that they have grown to be the wisest of mankind; for they alone perceive the utter unsoundness and instability of all arguments, or indeed, of all things, which, like the currents in the Euripus, are going up and down in never-ceasing ebb and flow.

That is quite true, I said.

Yes, Phaedo, he replied, and how melancholy, if there be such a thing as truth or certainty or possibility of knowledge--that a man should have lighted upon some argument or other which at first seemed true and then turned out to be false, and instead of blaming himself and his own want of wit, because he is annoyed, should at last be too glad to transfer the blame from himself to arguments in general: and for ever afterwards should hate and revile them, and lose truth and the knowledge of realities.

Yes, indeed, I said; that is very melancholy.

Let us then, in the first place, he said, be careful of allowing or of admitting into our souls the notion that there is no health or soundness in any arguments at all. Rather say that we have not yet attained to soundness in ourselves, and that we must struggle manfully and do our best to gain health of mind--you and all other men having regard to the whole of your future life, and I myself in the prospect of death. For at this moment I am sensible that I have not the temper of a philosopher; like the vulgar, I am only a partisan. Now the partisan, when he is engaged in a dispute, cares nothing about the rights of the question, but is anxious only to convince his hearers of his own a.s.sertions.

And the difference between him and me at the present moment is merely this--that whereas he seeks to convince his hearers that what he says is true, I am rather seeking to convince myself; to convince my hearers is a secondary matter with me. And do but see how much I gain by the argument. For if what I say is true, then I do well to be persuaded of the truth, but if there be nothing after death, still, during the short time that remains, I shall not distress my friends with lamentations, and my ignorance will not last, but will die with me, and therefore no harm will be done. This is the state of mind, Simmias and Cebes, in which I approach the argument. And I would ask you to be thinking of the truth and not of Socrates: agree with me, if I seem to you to be speaking the truth; or if not, withstand me might and main, that I may not deceive you as well as myself in my enthusiasm, and like the bee, leave my sting in you before I die.

And now let us proceed, he said. And first of all let me be sure that I have in my mind what you were saying. Simmias, if I remember rightly, has fears and misgivings whether the soul, although a fairer and diviner thing than the body, being as she is in the form of harmony, may not perish first. On the other hand, Cebes appeared to grant that the soul was more lasting than the body, but he said that no one could know whether the soul, after having worn out many bodies, might not perish herself and leave her last body behind her; and that this is death, which is the destruction not of the body but of the soul, for in the body the work of destruction is ever going on. Are not these, Simmias and Cebes, the points which we have to consider?

They both agreed to this statement of them.

He proceeded: And did you deny the force of the whole preceding argument, or of a part only?

Of a part only, they replied.

And what did you think, he said, of that part of the argument in which we said that knowledge was recollection, and hence inferred that the soul must have previously existed somewhere else before she was enclosed in the body?

Cebes said that he had been wonderfully impressed by that part of the argument, and that his conviction remained absolutely unshaken. Simmias agreed, and added that he himself could hardly imagine the possibility of his ever thinking differently.

But, rejoined Socrates, you will have to think differently, my Theban friend, if you still maintain that harmony is a compound, and that the soul is a harmony which is made out of strings set in the frame of the body; for you will surely never allow yourself to say that a harmony is prior to the elements which compose it.

Never, Socrates.

But do you not see that this is what you imply when you say that the soul existed before she took the form and body of man, and was made up of elements which as yet had no existence? For harmony is not like the soul, as you suppose; but first the lyre, and the strings, and the sounds exist in a state of discord, and then harmony is made last of all, and perishes first. And how can such a notion of the soul as this agree with the other?

Not at all, replied Simmias.

And yet, he said, there surely ought to be harmony in a discourse of which harmony is the theme.

There ought, replied Simmias.

But there is no harmony, he said, in the two propositions that knowledge is recollection, and that the soul is a harmony. Which of them will you retain?

I think, he replied, that I have a much stronger faith, Socrates, in the first of the two, which has been fully demonstrated to me, than in the latter, which has not been demonstrated at all, but rests only on probable and plausible grounds; and is therefore believed by the many. I know too well that these arguments from probabilities are impostors, and unless great caution is observed in the use of them, they are apt to be deceptive--in geometry, and in other things too. But the doctrine of knowledge and recollection has been proven to me on trustworthy grounds; and the proof was that the soul must have existed before she came into the body, because to her belongs the essence of which the very name implies existence. Having, as I am convinced, rightly accepted this conclusion, and on sufficient grounds, I must, as I suppose, cease to argue or allow others to argue that the soul is a harmony.

Let me put the matter, Simmias, he said, in another point of view: Do you imagine that a harmony or any other composition can be in a state other than that of the elements, out of which it is compounded?

Certainly not.

Or do or suffer anything other than they do or suffer?

He agreed.

Then a harmony does not, properly speaking, lead the parts or elements which make up the harmony, but only follows them.

He a.s.sented.

For harmony cannot possibly have any motion, or sound, or other quality which is opposed to its parts.

That would be impossible, he replied.

And does not the nature of every harmony depend upon the manner in which the elements are harmonized?

I do not understand you, he said.

I mean to say that a harmony admits of degrees, and is more of a harmony, and more completely a harmony, when more truly and fully harmonized, to any extent which is possible; and less of a harmony, and less completely a harmony, when less truly and fully harmonized.

True.

But does the soul admit of degrees? or is one soul in the very least degree more or less, or more or less completely, a soul than another?

Not in the least.

Yet surely of two souls, one is said to have intelligence and virtue, and to be good, and the other to have folly and vice, and to be an evil soul: and this is said truly?

Yes, truly.

But what will those who maintain the soul to be a harmony say of this presence of virtue and vice in the soul?--will they say that here is another harmony, and another discord, and that the virtuous soul is harmonized, and herself being a harmony has another harmony within her, and that the vicious soul is inharmonical and has no harmony within her?

I cannot tell, replied Simmias; but I suppose that something of the sort would be a.s.serted by those who say that the soul is a harmony.

And we have already admitted that no soul is more a soul than another; which is equivalent to admitting that harmony is not more or less harmony, or more or less completely a harmony?

Quite true.

And that which is not more or less a harmony is not more or less harmonized?

True.

And that which is not more or less harmonized cannot have more or less of harmony, but only an equal harmony?