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And what do you say of the pleasures of love…should he care about
them？
By no means。
And will he think much of the other ways of indulging the body…for
example； the acquisition of costly raiment； or sandals； or other
adornments of the body？ Instead of caring about them； does he not
rather despise anything more than nature needs？ What do you say？
I should say the true philosopher would despise them。
Would you not say that he is entirely concerned with the soul and
not with the body？ He would like； as far as he can； to be quit of
the body and turn to the soul。
That is true。
In matters of this sort philosophers； above all other men； may be
observed in every sort of way to dissever the soul from the body。
That is true。
Whereas； Simmias； the rest of the world are of opinion that a life
which has no bodily pleasures and no part in them is not worth having；
but that he who thinks nothing of bodily pleasures is almost as though
he were dead。
That is quite true。
What again shall we say of the actual acquirement of knowledge？…is
the body； if invited to share in the inquiry； a hinderer or a
helper？ I mean to say； have sight and hearing any truth in them？ Are
they not； as the poets are always telling us； inaccurate witnesses？
and yet； if even they are inaccurate and indistinct； what is to be
said of the other senses？…for you will allow that they are the best of
them？
Certainly； he replied。
Then when does the soul attain truth？…for in attempting to
consider anything in company with the body she is obviously deceived。
Yes； that is true。
Then must not existence be revealed to her in thought； if at all？
Yes。
And thought is best when the mind is gathered into herself and
none of these things trouble her…neither sounds nor sights nor pain
nor any pleasure…when she has as little as possible to do with the
body； and has no bodily sense or feeling； but is aspiring after being？
That is true。
And in this the philosopher dishonors the body； his soul runs away
from the body and desires to be alone and by herself？
That is true。
Well； but there is another thing； Simmias： Is there or is there
not an absolute justice？
Assuredly there is。
And an absolute beauty and absolute good？
Of course。
But did you ever behold any of them with your eyes？
Certainly not。
Or did you ever reach them with any other bodily sense？ （and I speak
not of these alone； but of absolute greatness； and health； and
strength； and of the essence or true nature of everything）。 Has the
reality of them ever been perceived by you through the bodily
organs？ or rather； is not the nearest approach to the knowledge of
their several natures made by him who so orders his intellectual
vision as to have the most exact conception of the essence of that
which he considers？
Certainly。
And he attains to the knowledge of them in their highest purity
who goes to each of them with the mind alone； not allowing when in the
act of thought the intrusion or introduction of sight or any other
sense in the company of reason； but with the very light of the mind in
her clearness penetrates into the very fight of truth in each； he
has got rid； as far as he can； of eyes and ears and of the whole body；
which he conceives of only as a disturbing element； hindering the soul
from the acquisition of knowledge when in company with her…is not this
the sort of man who； if ever man did； is likely to attain the
knowledge of existence？
There is admirable truth in that； Socrates； replied Simmias。
And when they consider all this； must not true philosophers make a
reflection； of which they will speak to one another in such words as
these： We have found； they will say； a path of speculation which seems
to bring us and the argument to the conclusion that while we are in
the body； and while the soul is mingled with this mass of evil； our
desire will not be satisfied； and our desire is of the truth。 For
the body is a source of endless trouble to us by reason of the mere
requirement of food； and also is liable to diseases which overtake and
impede us in the search after truth： and by filling us so full of
loves； and lusts； and fears； and fancies； and idols； and every sort of
folly； prevents our ever having； as people say； so much as a
thought。 For whence come wars； and fightings； and factions？ whence but
from the body and the lusts of the body？ For wars are occasioned by
the love of money； and money has to be acquired for the sake and in
the service of the body； and in consequence of all these things the
time which ought to be given to philosophy is lost。 Moreover； if there
is time and an inclination toward philosophy； yet the body
introduces a turmoil and confusion and fear into the course of
speculation； and hinders us from seeing the truth： and all
experience shows that if we would have pure knowledge of anything we
must be quit of the body； and the soul in herself must behold all
things in themselves： then I suppose that we shall attain that which
we desire； and of which we say that we are lovers； and that is wisdom；
not while we live； but after death； as the argument shows； for if
while in company with the body the soul cannot have pure knowledge；
one of two things seems to follow…either knowledge is not to be
attained at all； or； if at all； after death。 For then； and not till
then； the soul will be in herself alone and without the body。 In
this present life； I reckon that we make the nearest approach to
knowledge when we have the least possible concern or interest in the
body； and are not saturated with the bodily nature； but remain pure
until the hour when God himself is pleased to release us。 And then the
foolishness of the body will be cleared away and we shall be pure
and hold converse with other pure souls； and know of ourselves the
clear light everywhere； and this is surely the light of truth。 For
no impure thing is allowed to approach the pure。 These are the sort of
words； Simmias； which the true lovers of wisdom cannot help saying
to one another； and thinking。 You will agree with me in that？
Certainly； Socrates。
But if this is true； O my friend； then there is great hope that；
going whither I go； I shall there be satisfied with that which has
been the chief concern of you and me in our past lives。 And now that
the hour of departure is appointed to me； this is the hope with
which I depart； and not I only； but every man who believes that he has
his mind purified。
Certainly； replied Simmias。
And what is purification but the separation of the soul from the
body； as I was saying before； the habit of the soul gathering and
collecting herself into herself； out of all the courses of the body；
the dwelling in her own place alone； as in another life； so also in
this； as far as she can； the release of the soul from the chains of
the body？
Very true； he said。
And what is that which is termed death； but this very separation and
release of the soul from the body？
To be sure； he said。
And the true philosophers； and they only； study and are eager to
release the soul。 Is not the separation and release of the soul from
the body their especial study？
That is true。
And as I was saying at first； there would be a ridiculous
contradiction in men studying to live as nearly as they can in a state
of death； and yet repining when death comes。
Certainly。
Then； Simmias； as the true philosophers are ever studying death；
to them； of all men； death is the least terrible。 Look at the matter
in this way： how inconsistent of them to have been always enemies of
the body； and wanting to have the soul alone； and when this is granted
to them； to be trembling and repining； instead of rejoicing at their
departing to that place where； when they arrive； they hope to gain
that which in life they loved （and this was wisdom）； and at the same
time to be rid of the company of their enemy。 Many a man has been
willing to go to the world below in the hope of seeing there an
earthly love； or wife； or son； and conversing with them。 And will he
who is a true lover of wisdom； and is persuaded in like manner that
only in the world below he can worthily enjoy her； still repine at
death？ Will he not depart with joy？ Surely he will； my friend； if he
be a true philosopher。 For he will have a firm conviction that there
only； and nowhere else； he can find wisdom in her purity。 And if
this be true； he would be very absurd； as I was saying； if he were
to fear death。
He would； indeed； replied Simmias。
And when you see a man who is repining at the approach of death；
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