Let us suppose them.

The seen is the changing, and the unseen is the unchanging?

That may be also supposed.

And, further, is not one part of us body, another part soul?

To be sure.

And to which cla.s.s is the body more alike and akin?

Clearly to the seen--no one can doubt that.

And is the soul seen or not seen?

Not by man, Socrates.

And what we mean by 'seen' and 'not seen' is that which is or is not visible to the eye of man?

Yes, to the eye of man.

And is the soul seen or not seen?

Not seen.

Unseen then?

Yes.

Then the soul is more like to the unseen, and the body to the seen?

That follows necessarily, Socrates.

And were we not saying long ago that the soul when using the body as an instrument of perception, that is to say, when using the sense of sight or hearing or some other sense (for the meaning of perceiving through the body is perceiving through the senses)--were we not saying that the soul too is then dragged by the body into the region of the changeable, and wanders and is confused; the world spins round her, and she is like a drunkard, when she touches change?

Very true.

But when returning into herself she reflects, then she pa.s.ses into the other world, the region of purity, and eternity, and immortality, and unchangeableness, which are her kindred, and with them she ever lives, when she is by herself and is not let or hindered; then she ceases from her erring ways, and being in communion with the unchanging is unchanging. And this state of the soul is called wisdom?

That is well and truly said, Socrates, he replied.

And to which cla.s.s is the soul more nearly alike and akin, as far as may be inferred from this argument, as well as from the preceding one?

I think, Socrates, that, in the opinion of every one who follows the argument, the soul will be infinitely more like the unchangeable--even the most stupid person will not deny that.

And the body is more like the changing?

Yes.

Yet once more consider the matter in another light: When the soul and the body are united, then nature orders the soul to rule and govern, and the body to obey and serve. Now which of these two functions is akin to the divine? and which to the mortal? Does not the divine appear to you to be that which naturally orders and rules, and the mortal to be that which is subject and servant?

True.

And which does the soul resemble?

The soul resembles the divine, and the body the mortal--there can be no doubt of that, Socrates.

Then reflect, Cebes: of all which has been said is not this the conclusion?--that the soul is in the very likeness of the divine, and immortal, and intellectual, and uniform, and indissoluble, and unchangeable; and that the body is in the very likeness of the human, and mortal, and unintellectual, and multiform, and dissoluble, and changeable. Can this, my dear Cebes, be denied?

It cannot.

But if it be true, then is not the body liable to speedy dissolution?

and is not the soul almost or altogether indissoluble?

Certainly.

And do you further observe, that after a man is dead, the body, or visible part of him, which is lying in the visible world, and is called a corpse, and would naturally be dissolved and decomposed and dissipated, is not dissolved or decomposed at once, but may remain for a for some time, nay even for a long time, if the const.i.tution be sound at the time of death, and the season of the year favourable? For the body when shrunk and embalmed, as the manner is in Egypt, may remain almost entire through infinite ages; and even in decay, there are still some portions, such as the bones and ligaments, which are practically indestructible:--Do you agree?

Yes.

And is it likely that the soul, which is invisible, in pa.s.sing to the place of the true Hades, which like her is invisible, and pure, and n.o.ble, and on her way to the good and wise G.o.d, whither, if G.o.d will, my soul is also soon to go,--that the soul, I repeat, if this be her nature and origin, will be blown away and destroyed immediately on quitting the body, as the many say? That can never be, my dear Simmias and Cebes.

The truth rather is, that the soul which is pure at departing and draws after her no bodily taint, having never voluntarily during life had connection with the body, which she is ever avoiding, herself gathered into herself;--and making such abstraction her perpetual study--which means that she has been a true disciple of philosophy; and therefore has in fact been always engaged in the practice of dying? For is not philosophy the practice of death?--

Certainly--

That soul, I say, herself invisible, departs to the invisible world--to the divine and immortal and rational: thither arriving, she is secure of bliss and is released from the error and folly of men, their fears and wild pa.s.sions and all other human ills, and for ever dwells, as they say of the initiated, in company with the G.o.ds (compare Apol.). Is not this true, Cebes?

Yes, said Cebes, beyond a doubt.

But the soul which has been polluted, and is impure at the time of her departure, and is the companion and servant of the body always, and is in love with and fascinated by the body and by the desires and pleasures of the body, until she is led to believe that the truth only exists in a bodily form, which a man may touch and see and taste, and use for the purposes of his l.u.s.ts,--the soul, I mean, accustomed to hate and fear and avoid the intellectual principle, which to the bodily eye is dark and invisible, and can be attained only by philosophy;--do you suppose that such a soul will depart pure and unalloyed?

Impossible, he replied.

She is held fast by the corporeal, which the continual a.s.sociation and constant care of the body have wrought into her nature.

Very true.

And this corporeal element, my friend, is heavy and weighty and earthy, and is that element of sight by which a soul is depressed and dragged down again into the visible world, because she is afraid of the invisible and of the world below--prowling about tombs and sepulchres, near which, as they tell us, are seen certain ghostly apparitions of souls which have not departed pure, but are cloyed with sight and therefore visible.

(Compare Milton, Comus:--

'But when l.u.s.t, By unchaste looks, loose gestures, and foul talk, But most by lewd and lavish act of sin, Lets in defilement to the inward parts, The soul grows clotted by contagion, Imbodies, and imbrutes, till she quite lose, The divine property of her first being.

Such are those thick and gloomy shadows damp Oft seen in charnel vaults and sepulchres, Lingering, and sitting by a new made grave, As loath to leave the body that it lov'd, And linked itself by carnal sensuality To a degenerate and degraded state.')

That is very likely, Socrates.

Yes, that is very likely, Cebes; and these must be the souls, not of the good, but of the evil, which are compelled to wander about such places in payment of the penalty of their former evil way of life; and they continue to wander until through the craving after the corporeal which never leaves them, they are imprisoned finally in another body. And they may be supposed to find their prisons in the same natures which they have had in their former lives.