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And the uncompounded may be assumed to be the same and unchanging；
where the compound is always changing and never the same？
That I also think； he said。
Then now let us return to the previous discussion。 Is that idea or
essence； which in the dialectical process we define as essence of true
existence…whether essence of equality； beauty； or anything else： are
these essences； I say； liable at times to some degree of change？ or
are they each of them always what they are； having the same simple；
self…existent and unchanging forms； and not admitting of variation
at all； or in any way； or at any time？
They must be always the same； Socrates； replied Cebes。
And what would you say of the many beautiful…whether men or horses
or garments or any other things which may be called equal or
beautiful…are they all unchanging and the same always； or quite the
reverse？ May they not rather be described as almost always changing
and hardly ever the same either with themselves or with one another？
The latter； replied Cebes； they are always in a state of change。
And these you can touch and see and perceive with the senses； but
the unchanging things you can only perceive with the mind…they are
invisible and are not seen？
That is very true； he said。
Well； then； he added； let us suppose that there are two sorts of
existences； one seen； the other unseen。
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； and the rest of us soul？
To be sure。
And to which class may we say that the body is 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 by 〃seen〃 and 〃not seen〃 is meant by us that which is or is
not visible to the eye of man？
Yes； to the eye of man。
And what do we say of the soul？ is that 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 is most certain； 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 under their influence？
Very true。
But when returning into herself she reflects； then she passes into
the realm 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 class 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 everyone 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 this 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 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： is not the conclusion of the whole matter
this？…that the soul is in the very likeness of the divine； and
immortal； and intelligible； and uniform； and indissoluble； and
unchangeable； and the body is in the very likeness of the human； and
mortal； and unintelligible； and multiform； and dissoluble； and
changeable。 Can this； my dear Cebes； be denied？
No； indeed。
But if this is 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；
which is the visible part of man； and has a visible framework； which
is called a corpse； and which would naturally be dissolved and
decomposed and dissipated； is not dissolved or decomposed at once； but
may remain for a good while； if the constitution be sound at the
time of death； and the season of the year favorable？ For the body when
shrunk and embalmed； as is the custom in Egypt； may remain almost
entire through infinite ages； and even in decay； still there are
some portions； such as the bones and ligaments； which are
practically indestructible。 You allow that？
Yes。
And are we to suppose that the soul； which is invisible； in
passing to the true Hades； which like her is invisible； and pure；
and noble； and on her way to the good and wise God； whither； if God
will； my soul is also soon to go…that the soul； I repeat； if this be
her nature and origin； is blown away and perishes immediately on
quitting the body as the many say？ That can never be； dear Simmias and
Cebes。 The truth rather is that the soul which is pure at departing
draws after her no bodily taint； having never voluntarily had
connection with the body； which she is ever avoiding； herself gathered
into herself （for such abstraction has been the study of her life）。
And what does this mean but that she has been a true disciple of
philosophy and has practised how to die easily？ And is not
philosophy the practice of death？
Certainly。
That soul； I say； herself invisible； departs to the invisible
worldto the divine and immortal and rational： thither arriving； she
lives in bliss and is released from the error and folly of men；
their fears and wild passions and all other human ills； and forever
dwells； as they say of the initiated； in company with the gods。 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 lusts…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 as this will depart
pure and unalloyed？
That is impossible； he replied。
She is engrossed by the corporeal； which the continual association
and constant care of the body have made natural to her。
Very true。
And this； my friend； may be conceived to be that heavy； weighty；
earthy element of sight by which such 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； in the neighborhood of 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。
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； who 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 the desire which haunts them is
satisfied and they are imprisoned in another body。 And they may be
supposed to be fixed in the same natures which they had in their
former life。
What natures do you mean； Socrates？
I mean to say that men who have followed after gluttony； and
wantonness； and drunkenness； and have had no thought of avoiding them；
would pass into asses and animals of that sort。 What do you think？
I think that exceedingly probable。
And those who have chosen the portion of injustice； and tyranny； and
violence； will pass into wolves； or into hawks and kites； whither else
can we suppose them to go？
Yes； said Cebes； that is doubtless the place of natures such as
theirs。 And there is no difficulty； he said； in assigning t