---
title: "Phaedo · Φαίδων"
author: "Plato"
translator: "Harold North Fowler"
title_ru: "Федон"
author_ru: "Платон"
languages: [grc, en]
shelf: "Philosophy"
section: 5 of 6
url: https://scriptura.si/works/plato-phaedo/5/
cite: "Plato, tr. Harold North Fowler, Phaedo · Φαίδων, section 5. Scriptura (scriptura.si), https://scriptura.si/works/plato-phaedo/5/"
---

# Phaedo · Φαίδων

*Plato, tr. Harold North Fowler*

Russian: Федон, Платон

Socrates’ last day: arguments for the immortality of the soul, and the hemlock.

> Greek: ed. John Burnet, from the Perseus Digital Library (canonical-greekLit, tlg0059.tlg004, CC BY-SA 4.0).

> English: Harold North Fowler, from the Perseus Digital Library (tlg0059.tlg004.perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (chapters and sections), cut where both reach the end of a sentence.

## 5. Sections 98–108

Source: https://scriptura.si/works/plato-phaedo/5/ · cite a paragraph as https://scriptura.si/works/plato-phaedo/5/#p-N

[¶0] 98. Phaedo. “And I had determined that I would find out in the same way about the sun and the moon and the other stars, their relative speed, their revolutions, and their other changes, and why the active or passive condition of each of them is for the best. For I never imagined that, when he said they were ordered by intelligence, he would introduce any other cause for these things than that it it is best for them to be as they are.

> Greek: 98. ΦΑΙΔ. καὶ δὴ καὶ περὶ ἡλίου οὕτω παρεσκευάσμην ὡσαύτως πευσόμενος, καὶ σελήνης καὶ τῶν ἄλλων ἄστρων, τάχους τε πέρι πρὸς ἄλληλα καὶ τροπῶν καὶ τῶν ἄλλων παθημάτων, πῇ ποτε ταῦτ’ ἄμεινόν ἐστιν ἕκαστον καὶ ποιεῖν καὶ πάσχειν ἃ πάσχει. οὐ γὰρ ἄν ποτε αὐτὸν ᾤμην, φάσκοντά γε ὑπὸ νοῦ αὐτὰ κεκοσμῆσθαι, ἄλλην τινὰ αὐτοῖς αἰτίαν ἐπενεγκεῖν ἢ ὅτι βέλτιστον αὐτὰ οὕτως ἔχειν ἐστὶν ὥσπερ ἔχει·

[¶1] 98b. So I thought when he assigned the cause of each thing and of all things in common he would go on and explain what is best for each and what is good for all in common. I prized my hopes very highly, and I seized the books very eagerly and read them as fast as I could, that I might know as fast as I could about the best and the worst. My glorious hope, my friend, was quickly snatched away from me. As I went on with my reading I saw that the man made no use of intelligence, and did not assign any real causes for the ordering of things, but mentioned as causes air and ether and water and many other absurdities.

> Greek: 98b. ἑκάστῳ οὖν αὐτῶν ἀποδιδόντα τὴν αἰτίαν καὶ κοινῇ πᾶσι τὸ ἑκάστῳ βέλτιστον ᾤμην καὶ τὸ κοινὸν πᾶσιν ἐπεκδιηγήσεσθαι ἀγαθόν· καὶ οὐκ ἂν ἀπεδόμην πολλοῦ τὰς ἐλπίδας, ἀλλὰ πάνυ σπουδῇ λαβὼν τὰς βίβλους ὡς τάχιστα οἷός τ’ ἦ ἀνεγίγνωσκον, ἵν’ ὡς τάχιστα εἰδείην τὸ βέλτιστον καὶ τὸ χεῖρον. ἀπὸ δὴ θαυμαστῆς ἐλπίδος, ὦ ἑταῖρε, ᾠχόμην φερόμενος, ἐπειδὴ προϊὼν καὶ ἀναγιγνώσκων ὁρῶ ἄνδρα τῷ μὲν νῷ οὐδὲν χρώμενον οὐδέ τινας αἰτίας ἐπαιτιώμενον εἰς τὸ διακοσμεῖν τὰ πράγματα, ἀέρας δὲ καὶ αἰθέρας καὶ ὕδατα αἰτιώμενον καὶ ἄλλα πολλὰ καὶ ἄτοπα.

[¶2] 98c. And it seemed to me it was very much as if one should say that Socrates does with intelligence whatever he does, and then, in trying to give the causes of the particular thing I do, should say first that I am now sitting here because my body is composed of bones and sinews, and the bones are hard and have joints which divide them and the sinews can be contracted and relaxed and, with the flesh and the skin which contains them all, are laid about the bones; and so, as the bones are hung loose in their ligaments, the sinews, by relaxing and contracting, make me able to bend my limbs now, and that is the cause of my sitting here with my legs bent.

> Greek: 98c. καί μοι ἔδοξεν ὁμοιότατον πεπονθέναι ὥσπερ ἂν εἴ τις λέγων ὅτι Σωκράτης πάντα ὅσα πράττει νῷ πράττει, κἄπειτα ἐπιχειρήσας λέγειν τὰς αἰτίας ἑκάστων ὧν πράττω, λέγοι πρῶτον μὲν ὅτι διὰ ταῦτα νῦν ἐνθάδε κάθημαι, ὅτι σύγκειταί μου τὸ σῶμα ἐξ ὀστῶν καὶ νεύρων, καὶ τὰ μὲν ὀστᾶ ἐστιν στερεὰ καὶ διαφυὰς ἔχει χωρὶς ἀπ’ ἀλλήλων, τὰ δὲ νεῦρα οἷα ἐπιτείνεσθαι καὶ ἀνίεσθαι, περιαμπέχοντα τὰ ὀστᾶ μετὰ τῶν σαρκῶν καὶ δέρματος ὃ συνέχει αὐτά·

[¶3] 98d. Or as if in the same way he should give voice and air and hearing and countless other things of the sort as causes for our talking with each other, and should fail to mention the real causes, which are, that the Athenians decided that it was best to condemn me, and therefore I have decided that it was best for me to sit here and that it is right for me to stay and undergo whatever penalty they order. For, by Dog, I fancy these bones and sinews of mine would have been in Megara or Boeotia long ago, carried thither by an opinion of what was best, if I did not think it was better and nobler to endure any penalty the city may inflict rather than to escape and run away.”

> Greek: 98d. αἰωρουμένων οὖν τῶν ὀστῶν ἐν ταῖς αὑτῶν συμβολαῖς χαλῶντα καὶ συντείνοντα τὰ νεῦρα κάμπτεσθαί που ποιεῖ οἷόν τ’ εἶναι ἐμὲ νῦν τὰ μέλη, καὶ διὰ ταύτην τὴν αἰτίαν συγκαμφθεὶς ἐνθάδε κάθημαι· καὶ αὖ περὶ τοῦ διαλέγεσθαι ὑμῖν ἑτέρας τοιαύτας αἰτίας λέγοι, φωνάς τε καὶ ἀέρας καὶ ἀκοὰς καὶ ἄλλα μυρία τοιαῦτα αἰτιώμενος, ἀμελήσας τὰς ὡς ἀληθῶς αἰτίας λέγειν, ὅτι, ἐπειδὴ Ἀθηναίοις ἔδοξε βέλτιον εἶναι ἐμοῦ καταψηφίσασθαι, διὰ ταῦτα δὴ καὶ ἐμοὶ βέλτιον αὖ δέδοκται ἐνθάδε καθῆσθαι, καὶ δικαιότερον παραμένοντα ὑπέχειν τὴν δίκην ἣν ἂν κελεύσωσιν· ἐπεὶ νὴ τὸν κύνα, ὡς ἐγᾦμαι, πάλαι ἂν ταῦτα τὰ νεῦρα καὶ τὰ ὀστᾶ ἢ περὶ Μέγαρα ἢ Βοιωτοὺς ἦν, ὑπὸ δόξης φερόμενα τοῦ βελτίστου, εἰ μὴ δικαιότερον ᾤμην καὶ κάλλιον εἶναι πρὸ τοῦ φεύγειν τε καὶ ἀποδιδράσκειν ὑπέχειν τῇ πόλει δίκην ἥντιν’ ἂν τάττῃ.

[¶4] 99. Phaedo. “But it is most absurd to call things of that sort causes. If anyone were to say that I could not have done what I thought proper if I had not bones and sinews and other things that I have, he would be right. But to say that those things are the cause of my doing what I do, and that I act with intelligence but not from the choice of what is best, would be an extremely careless way of talking.

> Greek: 99. ΦΑΙΔ. ἀλλ’ αἴτια μὲν τὰ τοιαῦτα καλεῖν λίαν ἄτοπον· εἰ δέ τις λέγοι ὅτι ἄνευ τοῦ τὰ τοιαῦτα ἔχειν καὶ ὀστᾶ καὶ νεῦρα καὶ ὅσα ἄλλα ἔχω οὐκ ἂν οἷός τ’ ἦ ποιεῖν τὰ δόξαντά μοι, ἀληθῆ ἂν λέγοι· ὡς μέντοι διὰ ταῦτα ποιῶ ἃ ποιῶ, καὶ ταῦτα νῷ πράττων, ἀλλ’ οὐ τῇ τοῦ βελτίστου αἱρέσει, πολλὴ ἂν καὶ μακρὰ ῥᾳθυμία εἴη τοῦ λόγου.

[¶5] 99b. Whoever talks in that way is unable to make a distinction and to see that in reality a cause is one thing, and the thing without which the cause could never be a cause is quite another thing. And so it seems to me that most people, when they give the name of cause to the latter, are groping in the dark, as it were, and are giving it a name that does not belong to it. And so one man makes the earth stay below the heavens by putting a vortex about it, and another regards the earth as a flat trough supported on a foundation of air; but they do not look for the power which causes things to be now placed as it is best for them to be placed, nor do they think it has any divine force, but they think they can find a new Atlas more powerful and more immortal and more all-embracing than this, and in truth they give no thought to the good, which must embrace and hold together all things.

> Greek: 99b. τὸ γὰρ μὴ διελέσθαι οἷόν τ’ εἶναι ὅτι ἄλλο μέν τί ἐστι τὸ αἴτιον τῷ ὄντι, ἄλλο δὲ ἐκεῖνο ἄνευ οὗ τὸ αἴτιον οὐκ ἄν ποτ’ εἴη αἴτιον· ὃ δή μοι φαίνονται ψηλαφῶντες οἱ πολλοὶ ὥσπερ ἐν σκότει, ἀλλοτρίῳ ὀνόματι προσχρώμενοι, ὡς αἴτιον αὐτὸ προσαγορεύειν. διὸ δὴ καὶ ὁ μέν τις δίνην περιτιθεὶς τῇ γῇ ὑπὸ τοῦ οὐρανοῦ μένειν δὴ ποιεῖ τὴν γῆν, ὁ δὲ ὥσπερ καρδόπῳ πλατείᾳ βάθρον τὸν ἀέρα ὑπερείδει·

[¶6] 99c. Now I would gladly be the pupil of anyone who would teach me the nature of such a cause; but since that was denied me and I was not able to discover it myself or to learn of it from anyone else, do you wish me, Cebes,” said he, “to give you an account of the way in which I have conducted my second voyage in quest of the cause?”“I wish it with all my heart,” he replied.“After this, then,” said he, “since I had given up investigating realities, I decided that I must be careful not to suffer the misfortune which happens to people who look at the sun and watch it during an eclipse.

> Greek: 99c. τὴν δὲ τοῦ ὡς οἷόν τε βέλτιστα αὐτὰ τεθῆναι δύναμιν οὕτω νῦν κεῖσθαι, ταύτην οὔτε ζητοῦσιν οὔτε τινὰ οἴονται δαιμονίαν ἰσχὺν ἔχειν, ἀλλὰ ἡγοῦνται τούτου Ἄτλαντα ἄν ποτε ἰσχυρότερον καὶ ἀθανατώτερον καὶ μᾶλλον ἅπαντα συνέχοντα ἐξευρεῖν, καὶ ὡς ἀληθῶς τὸ ἀγαθὸν καὶ δέον συνδεῖν καὶ συνέχειν οὐδὲν οἴονται. ἐγὼ μὲν οὖν τῆς τοιαύτης αἰτίας ὅπῃ ποτὲ ἔχει μαθητὴς ὁτουοῦν ἥδιστ’ ἂν γενοίμην· ἐπειδὴ δὲ ταύτης ἐστερήθην καὶ οὔτ᾽ αὐτὸς εὑρεῖν οὔτε παρ’ ἄλλου μαθεῖν οἷός τε ἐγενόμην, τὸν δεύτερον πλοῦν ἐπὶ τὴν τῆς αἰτίας ζήτησιν ᾗ πεπραγμάτευμαι βούλει σοι, ἔφη, ἐπίδειξιν ποιήσωμαι, ὦ Κέβης;

[¶7] 99d. For some of them ruin their eyes unless they look at its image in water or something of the sort. I thought of that danger, and I was afraid my soul would be blinded if I looked at things with my eyes and tried to grasp them with any of my senses. So I thought I must have recourse to conceptions and examine in them the truth of realities.”

> Greek: 99d. ὑπερφυῶς μὲν οὖν, ἔφη, ὡς βούλομαι. ἔδοξε τοίνυν μοι, ἦ δ’ ὅς, μετὰ ταῦτα, ἐπειδὴ ἀπειρήκη τὰ ὄντα σκοπῶν, δεῖν εὐλαβηθῆναι μὴ πάθοιμι ὅπερ οἱ τὸν ἥλιον ἐκλείποντα θεωροῦντες καὶ σκοπούμενοι πάσχουσιν· διαφθείρονται γάρ που ἔνιοι τὰ ὄμματα, ἐὰν μὴ ἐν ὕδατι ἤ τινι τοιούτῳ σκοπῶνται τὴν εἰκόνα αὐτοῦ. τοιοῦτόν τι καὶ ἐγὼ διενοήθην, καὶ ἔδεισα μὴ παντάπασι τὴν ψυχὴν τυφλωθείην βλέπων πρὸς τὰ πράγματα τοῖς ὄμμασι καὶ ἑκάστῃ τῶν αἰσθήσεων ἐπιχειρῶν ἅπτεσθαι αὐτῶν. ἔδοξε δή μοι χρῆναι εἰς τοὺς λόγους καταφυγόντα ἐν ἐκείνοις σκοπεῖν τῶν ὄντων τὴν ἀλήθειαν.

[¶8] 100. Phaedo. “Now perhaps my metaphor is not quite accurate; for I do not grant in the least that he who studies realities by means of conceptions is looking at them in images any more than he who studies them in the facts of daily life. However, that is the way I began. I assume in each case some principle which I consider strongest, and whatever seems to me to agree with this, whether relating to cause or to anything else, I regard as true, and whatever disagrees with it, as untrue. But I want to tell you more clearly what I mean; for I think you do not understand now.”“Not very well, certainly,” said Cebes.

> Greek: 100. ΦΑΙΔ. ἴσως μὲν οὖν ᾧ εἰκάζω τρόπον τινὰ οὐκ ἔοικεν· οὐ γὰρ πάνυ συγχωρῶ τὸν ἐν [τοῖς] λόγοις σκοπούμενον τὰ ὄντα ἐν εἰκόσι μᾶλλον σκοπεῖν ἢ τὸν ἐν [τοῖς] ἔργοις. ἀλλ’ οὖν δὴ ταύτῃ γε ὥρμησα, καὶ ὑποθέμενος ἑκάστοτε λόγον ὃν ἂν κρίνω ἐρρωμενέστατον εἶναι, ἃ μὲν ἄν μοι δοκῇ τούτῳ συμφωνεῖν τίθημι ὡς ἀληθῆ ὄντα, καὶ περὶ αἰτίας καὶ περὶ τῶν ἄλλων ἁπάντων [ὄντων], ἃ δ’ ἂν μή, ὡς οὐκ ἀληθῆ. βούλομαι δέ σοι σαφέστερον εἰπεῖν ἃ λέγω· οἶμαι γάρ σε νῦν οὐ μανθάνειν. οὐ μὰ τὸν Δία, ἔφη ὁ Κέβης, οὐ σφόδρα.

[¶9] 100b. “Well,” said Socrates, “this is what I mean. It is nothing new, but the same thing I have always been saying, both in our previous conversation and elsewhere. I am going to try to explain to you the nature of that cause which I have been studying, and I will revert to those familiar subjects of ours as my point of departure and assume that there are such things as absolute beauty and good and greatness and the like. If you grant this and agree that these exist, I believe I shall explain cause to you and shall prove that the soul is immortal.”“You may assume,” said Cebes, “that I grant it, and go on.”“Then,” said he, “see if you agree with me in the next step.

> Greek: 100b. ἀλλ᾽, ἦ δ’ ὅς, ὧδε λέγω, οὐδὲν καινόν, ἀλλ’ ἅπερ ἀεί τε ἄλλοτε καὶ ἐν τῷ παρεληλυθότι λόγῳ οὐδὲν πέπαυμαι λέγων. ἔρχομαι [γὰρ] δὴ ἐπιχειρῶν σοι ἐπιδείξασθαι τῆς αἰτίας τὸ εἶδος ὃ πεπραγμάτευμαι, καὶ εἶμι πάλιν ἐπ᾽ ἐκεῖνα τὰ πολυθρύλητα καὶ ἄρχομαι ἀπ’ ἐκείνων, ὑποθέμενος εἶναί τι καλὸν αὐτὸ καθ’ αὑτὸ καὶ ἀγαθὸν καὶ μέγα καὶ τἆλλα πάντα· ἃ εἴ μοι δίδως τε καὶ συγχωρεῖς εἶναι ταῦτα, ἐλπίζω σοι ἐκ τούτων τὴν αἰτίαν ἐπιδείξειν καὶ ἀνευρήσειν ὡς ἀθάνατον [ἡ] ψυχή.

[¶10] 100c. I think that if anything is beautiful besides absolute beauty it is beautiful for no other reason than because it partakes of absolute beauty; and this applies to everything. Do you assent to this view of cause?”“I do,” said he.“Now I do not yet, understand,” he went on, “nor can I perceive those other ingenious causes. If anyone tells me that what makes a thing beautiful is its lovely color, or its shape or anything else of the sort, I let all that go, for all those things confuse me, and I hold simply and plainly and perhaps foolishly to this, that nothing else makes it beautiful but the presence or communion (call it which you please) of absolute beauty, however it may have been gained; about the way in which it happens, I make no positive statement as yet, but I do insist that beautiful things are made beautiful by beauty.

> Greek: 100c. ἀλλὰ μήν, ἔφη ὁ Κέβης, ὡς διδόντος σοι οὐκ ἂν φθάνοις περαίνων. σκόπει δή, ἔφη, τὰ ἑξῆς ἐκείνοις ἐάν σοι συνδοκῇ ὥσπερ ἐμοί. φαίνεται γάρ μοι, εἴ τί ἐστιν ἄλλο καλὸν πλὴν αὐτὸ τὸ καλόν, οὐδὲ δι’ ἓν ἄλλο καλὸν εἶναι ἢ διότι μετέχει ἐκείνου τοῦ καλοῦ· καὶ πάντα δὴ οὕτως λέγω. τῇ τοιᾷδε αἰτίᾳ συγχωρεῖς; συγχωρῶ, ἔφη. οὐ τοίνυν, ἦ δ’ ὅς, ἔτι μανθάνω οὐδὲ δύναμαι τὰς ἄλλας αἰτίας τὰς σοφὰς ταύτας γιγνώσκειν· ἀλλ’ ἐάν τίς μοι λέγῃ δι’ ὅτι καλόν ἐστιν ὁτιοῦν, ἢ χρῶμα εὐανθὲς ἔχον ἢ σχῆμα ἢ ἄλλο ὁτιοῦν τῶν τοιούτων, τὰ μὲν ἄλλα χαίρειν ἐῶ, — ταράττομαι γὰρ ἐν τοῖς ἄλλοις πᾶσι — τοῦτο δὲ ἁπλῶς καὶ ἀτέχνως καὶ ἴσως εὐήθως ἔχω παρ’ ἐμαυτῷ, ὅτι οὐκ ἄλλο τι ποιεῖ αὐτὸ καλὸν ἢ ἡ ἐκείνου τοῦ καλοῦ εἴτε παρουσία εἴτε κοινωνία εἴτε ὅπῃ δὴ καὶ ὅπως προσγενομένη·

[¶11] 100d. For I think this is the safest answer I can give to myself or to others, and if I cleave fast to this, I think I shall never be overthrown, and I believe it is safe for me or anyone else to give this answer, that beautiful things are beautiful through beauty.

> Greek: 100d. οὐ γὰρ ἔτι τοῦτο διισχυρίζομαι, ἀλλ’ ὅτι τῷ καλῷ πάντα τὰ καλὰ [γίγνεται] καλά. τοῦτο γάρ μοι δοκεῖ ἀσφαλέστατον εἶναι καὶ ἐμαυτῷ ἀποκρίνασθαι καὶ ἄλλῳ, καὶ τούτου ἐχόμενος ἡγοῦμαι οὐκ ἄν ποτε πεσεῖν, ἀλλ’ ἀσφαλὲς εἶναι καὶ ἐμοὶ καὶ ὁτῳοῦν ἄλλῳ ἀποκρίνασθαι ὅτι τῷ καλῷ τὰ καλὰ [γίγνεται] καλά·

[¶12] 100e. Do you agree?”“I do.”“And great things are great and greater things greater by greatness, and smaller things smaller by smallness?”“Yes.”

> Greek: 100e. ἢ οὐ καὶ σοὶ δοκεῖ; δοκεῖ. καὶ μεγέθει ἄρα τὰ μεγάλα μεγάλα καὶ τὰ μείζω μείζω, καὶ σμικρότητι τὰ ἐλάττω ἐλάττω; ναί.

[¶13] 101. Phaedo. “And you would not accept the statement, if you were told that one man was greater or smaller than another by a head, but you would insist that you say only that every greater thing is greater than another by nothing else than greatness, and that it is greater by reason of greatness, and that which is smaller is smaller by nothing else than smallness and is smaller by reason of smallness. For you would, I think, be afraid of meeting with the retort, if you said that a man was greater or smaller than another by a head, first that the greater is greater and the smaller is smaller by the same thing, and secondly, that the greater man is greater by a head, which is small, and that it is a monstrous thing that one is great by something that is small.

> Greek: 101. ΦΑΙΔ. οὐδὲ σὺ ἄρ’ ἂν ἀποδέχοιο εἴ τίς τινα φαίη ἕτερον ἑτέρου τῇ κεφαλῇ μείζω εἶναι, καὶ τὸν ἐλάττω τῷ αὐτῷ τούτῳ ἐλάττω, ἀλλὰ διαμαρτύροιο ἂν ὅτι σὺ μὲν οὐδὲν ἄλλο λέγεις ἢ ὅτι τὸ μεῖζον πᾶν ἕτερον ἑτέρου οὐδενὶ ἄλλῳ μεῖζόν ἐστιν ἢ μεγέθει, καὶ διὰ τοῦτο μεῖζον, διὰ τὸ μέγεθος, τὸ δὲ ἔλαττον οὐδενὶ ἄλλῳ ἔλαττον ἢ σμικρότητι, καὶ διὰ τοῦτο ἔλαττον, διὰ τὴν σμικρότητα, φοβούμενος οἶμαι μή τίς σοι ἐναντίος λόγος ἀπαντήσῃ, ἐὰν τῇ κεφαλῇ μείζονά τινα φῇς εἶναι καὶ ἐλάττω, πρῶτον μὲν τῷ αὐτῷ τὸ μεῖζον μεῖζον εἶναι καὶ τὸ ἔλαττον ἔλαττον, ἔπειτα τῇ κεφαλῇ σμικρᾷ οὔσῃ τὸν

[¶14] 101b. Would you not be afraid of this?”And Cebes laughed and said, “Yes, I should.”“Then,” he continued, “you would be afraid to say that ten is more than eight by two and that this is the reason it is more. You would say it is more by number and by reason of number; and a two cubit measure is greater than a one-cubit measure not by half but by magnitude, would you not? For you would have the same fear.”“Certainly,” said he.“Well, then, if one is added to one or if one is divided, you would avoid saying that the addition or the division is the cause of two?

> Greek: 101b. μείζω μείζω εἶναι, καὶ τοῦτο δὴ τέρας εἶναι, τὸ σμικρῷ τινι μέγαν τινὰ εἶναι· ἢ οὐκ ἂν φοβοῖο ταῦτα; καὶ ὁ Κέβης γελάσας, ἔγωγε, ἔφη. οὐκοῦν, ἦ δ’ ὅς, τὰ δέκα τῶν ὀκτὼ δυοῖν πλείω εἶναι, καὶ διὰ ταύτην τὴν αἰτίαν ὑπερβάλλειν, φοβοῖο ἂν λέγειν, ἀλλὰ μὴ πλήθει καὶ διὰ τὸ πλῆθος; καὶ τὸ δίπηχυ τοῦ πηχυαίου ἡμίσει μεῖζον εἶναι ἀλλ’ οὐ μεγέθει; ὁ αὐτὸς γάρ που φόβος. πάνυ γ᾽, ἔφη. τί δέ; ἑνὶ ἑνὸς προστεθέντος τὴν πρόσθεσιν αἰτίαν εἶναι τοῦ δύο γενέσθαι ἢ διασχισθέντος τὴν σχίσιν οὐκ εὐλαβοῖο ἂν λέγειν;

[¶15] 101c. You would exclaim loudly that you know no other way by which any thing can come into existence than by participating in the proper essence of each thing in which it participates, and therefore you accept no other cause of the existence of two than participation in duality, and things which are to be two must participate in duality, and whatever is to be one must participate in unity, and you would pay no attention to the divisions and additions and other such subtleties, leaving those for wiser men to explain. You would distrust your inexperience and would be afraid, as the saying goes, of your own shadow; so you would cling to that safe principle of ours and would reply as I have said.

> Greek: 101c. καὶ μέγα ἂν βοῴης ὅτι οὐκ οἶσθα ἄλλως πως ἕκαστον γιγνόμενον ἢ μετασχὸν τῆς ἰδίας οὐσίας ἑκάστου οὗ ἂν μετάσχῃ, καὶ ἐν τούτοις οὐκ ἔχεις ἄλλην τινὰ αἰτίαν τοῦ δύο γενέσθαι ἀλλ’ ἢ τὴν τῆς δυάδος μετάσχεσιν, καὶ δεῖν τούτου μετασχεῖν τὰ μέλλοντα δύο ἔσεσθαι, καὶ μονάδος ὃ ἂν μέλλῃ ἓν ἔσεσθαι, τὰς δὲ σχίσεις ταύτας καὶ προσθέσεις καὶ τὰς ἄλλας τὰς τοιαύτας κομψείας ἐῴης ἂν χαίρειν, παρεὶς ἀποκρίνασθαι τοῖς σεαυτοῦ σοφωτέροις· σὺ δὲ δεδιὼς ἄν, τὸ λεγόμενον, τὴν σαυτοῦ σκιὰν καὶ τὴν ἀπειρίαν, ἐχόμενος ἐκείνου τοῦ ἀσφαλοῦς τῆς ὑποθέσεως, οὕτως ἀποκρίναιο ἄν.

[¶16] 101d. And if anyone attacked the principle, you would pay him no attention and you would not reply to him until you had examined the consequences to see whether they agreed with one another or not; and when you had to give an explanation of the principle, you would give it in the same way by assuming some other principle which seemed to you the best of the higher ones, and so on until you reached one which was adequate.

> Greek: 101d. εἰ δέ τις αὐτῆς τῆς ὑποθέσεως ἔχοιτο, χαίρειν ἐῴης ἂν καὶ οὐκ ἀποκρίναιο ἕως ἂν τὰ ἀπ’ ἐκείνης ὁρμηθέντα σκέψαιο εἴ σοι ἀλλήλοις συμφωνεῖ ἢ διαφωνεῖ· ἐπειδὴ δὲ ἐκείνης αὐτῆς δέοι σε διδόναι λόγον, ὡσαύτως ἂν διδοίης, ἄλλην αὖ ὑπόθεσιν ὑποθέμενος ἥτις τῶν ἄνωθεν βελτίστη φαίνοιτο, ἕως ἐπί τι ἱκανὸν ἔλθοις, ἅμα δὲ οὐκ ἂν φύροιο ὥσπερ οἱ ἀντιλογικοὶ περί τε τῆς ἀρχῆς διαλεγόμενος καὶ τῶν ἐξ ἐκείνης ὡρμημένων, εἴπερ βούλοιό τι τῶν ὄντων εὑρεῖν;

[¶17] 101e. You would not mix things up, as disputants do, in talking about the beginning and its consequences, if you wished to discover any of the realities; for perhaps not one of them thinks or cares in the least about these things. They are so clever that they succeed in being well pleased with themselves even when they mix everything up; but if you are a philosopher, I think you will do as I have said.”

> Greek: 101e. ἐκείνοις μὲν γὰρ ἴσως οὐδὲ εἷς περὶ τούτου λόγος οὐδὲ φροντίς· ἱκανοὶ γὰρ ὑπὸ σοφίας ὁμοῦ πάντα κυκῶντες ὅμως δύνασθαι αὐτοὶ αὑτοῖς ἀρέσκειν· σὺ δ᾽, εἴπερ εἶ τῶν φιλοσόφων, οἶμαι ἂν ὡς ἐγὼ λέγω ποιοῖς.

[¶18] 102. Phaedo. “That is true,” said Simmias and Cebes together. Echecrates. By Zeus, Phaedo, they were right. It seems to me that he made those matters astonishingly clear, to anyone with even a little sense. Phaedo. Certainly, Echecrates, and all who were there thought so, too. Echecrates. And so do we who were not there, and are hearing about it now. But what was said after that? Phaedo. As I remember it, after all this had been admitted, and they had agreed that each of the abstract qualities exists and that other things which participate in these get their names from them, then Socrates asked: “Now if you assent to this, do you not, when you say that Simmias is greater than Socrates and smaller than Phaedo, say that there is in Simmias greatness and smallness?”“Yes.”“But,” said Socrates, “you agree that the statement that Simmias is greater than Socrates is not true as stated in those words.

> Greek: 102. ΦΑΙΔ. ἀληθέστατα, ἔφη, λέγεις, ὅ τε Σιμμίας ἅμα καὶ ὁ Κέβης. ΕΧ. νὴ Δία, ὦ Φαίδων, εἰκότως γε· θαυμαστῶς γάρ μοι δοκεῖ ὡς ἐναργῶς τῷ καὶ σμικρὸν νοῦν ἔχοντι εἰπεῖν ἐκεῖνος ταῦτα. ΦΑΙΔ. πάνυ μὲν οὖν, ὦ Ἐχέκρατες, καὶ πᾶσι τοῖς παροῦσιν ἔδοξεν. ΕΧ. καὶ γὰρ ἡμῖν τοῖς ἀποῦσι, νῦν δὲ ἀκούουσιν. ἀλλὰ τίνα δὴ ἦν τὰ μετὰ ταῦτα λεχθέντα; ΦΑΙΔ. ὡς μὲν ἐγὼ οἶμαι, ἐπεὶ αὐτῷ ταῦτα συνεχωρήθη, καὶ ὡμολογεῖτο εἶναί τι ἕκαστον τῶν εἰδῶν καὶ τούτων τἆλλα μεταλαμβάνοντα αὐτῶν τούτων τὴν ἐπωνυμίαν ἴσχειν, τὸ δὴ μετὰ ταῦτα ἠρώτα, εἰ δή, ἦ δ’ ὅς, ταῦτα οὕτως λέγεις, ἆρ’ οὐχ, ὅταν Σιμμίαν Σωκράτους φῇς μείζω εἶναι, Φαίδωνος δὲ ἐλάττω, λέγεις τότ’ εἶναι ἐν τῷ Σιμμίᾳ ἀμφότερα, καὶ μέγεθος καὶ σμικρότητα;

[¶19] 102b. For Simmias is not greater than Socrates by reason of being Simmias, but by reason of the greatness he happens to have; nor is he greater than Socrates because Socrates is Socrates, but because Socrates has smallness relatively to his greatness.”“True.”“And again, he is not smaller than Phaedo because Phaedo is Phaedo, but because Phaedo has greatness relatively to Simmias’s smallness.”“That is true.”“Then Simmias is called small and great, when he is between the two,

> Greek: 102b. ἔγωγε. ἀλλὰ γάρ, ἦ δ’ ὅς, ὁμολογεῖς τὸ τὸν Σιμμίαν ὑπερέχειν Σωκράτους οὐχ ὡς τοῖς ῥήμασι λέγεται οὕτω καὶ τὸ ἀληθὲς ἔχειν; οὐ γάρ που πεφυκέναι Σιμμίαν ὑπερέχειν τούτῳ, τῷ Σιμμίαν εἶναι, ἀλλὰ τῷ μεγέθει ὃ τυγχάνει ἔχων· οὐδ’ αὖ Σωκράτους ὑπερέχειν ὅτι Σωκράτης ὁ Σωκράτης ἐστίν, ἀλλ’ ὅτι σμικρότητα ἔχει ὁ Σωκράτης πρὸς τὸ ἐκείνου μέγεθος; ἀληθῆ. οὐδέ γε αὖ ὑπὸ Φαίδωνος ὑπερέχεσθαι τῷ ὅτι Φαίδων ὁ Φαίδων ἐστίν, ἀλλ’ ὅτι μέγεθος ἔχει ὁ Φαίδων πρὸς τὴν Σιμμίου σμικρότητα; ἔστι ταῦτα. οὕτως ἄρα ὁ Σιμμίας ἐπωνυμίαν ἔχει σμικρός τε καὶ μέγας εἶναι, ἐν μέσῳ ὢν ἀμφοτέρων, τοῦ μὲν τῷ μεγέθει ὑπερέχειν τὴν σμικρότητα ὑπέχων, τῷ δὲ τὸ μέγεθος τῆς σμικρότητος παρέχων ὑπερέχον.

[¶20] 102d. surpassing the smallness of the one by exceeding him in height, and granting to the other the greatness that exceeds his own smallness.” And he laughed and said, “I seem to he speaking like a legal document, but it really is very much as I say.”Simmias agreed.“I am speaking so because I want you to agree with me. I think it is evident not only that greatness itself will never be great and also small, but that the greatness in us will never admit the small or allow itself to be exceeded. One of two things must take place: either it flees or withdraws when its opposite, smallness, advances toward it, or it has already ceased to exist by the time smallness comes near it.

> Greek: 102d. καὶ ἅμα μειδιάσας, ἔοικα, ἔφη, καὶ συγγραφικῶς ἐρεῖν, ἀλλ’ οὖν ἔχει γέ που ὡς λέγω. συνέφη. λέγω δὴ τοῦδ’ ἕνεκα, βουλόμενος δόξαι σοὶ ὅπερ ἐμοί. ἐμοὶ γὰρ φαίνεται οὐ μόνον αὐτὸ τὸ μέγεθος οὐδέποτ’ ἐθέλειν ἅμα μέγα καὶ σμικρὸν εἶναι, ἀλλὰ καὶ τὸ ἐν ἡμῖν μέγεθος οὐδέποτε προσδέχεσθαι τὸ σμικρὸν οὐδ’ ἐθέλειν ὑπερέχεσθαι, ἀλλὰ δυοῖν τὸ ἕτερον, ἢ φεύγειν καὶ ὑπεκχωρεῖν ὅταν αὐτῷ προσίῃ τὸ ἐναντίον, τὸ σμικρόν, ἢ προσελθόντος ἐκείνου ἀπολωλέναι·

[¶21] 102e. But it will not receive and admit smallness, thereby becoming other than it was. So I have received and admitted smallness and am still the same small person I was; but the greatness in me, being great, has not suffered itself to become small. In the same way the smallness in us will never become or be great, nor will any other opposite which is still what it was, ever become or be also its own opposite. It either goes away or loses its existence in the change.”

> Greek: 102e. ὑπομένον δὲ καὶ δεξάμενον τὴν σμικρότητα οὐκ ἐθέλειν εἶναι ἕτερον ἢ ὅπερ ἦν. ὥσπερ ἐγὼ δεξάμενος καὶ ὑπομείνας τὴν σμικρότητα, καὶ ἔτι ὢν ὅσπερ εἰμί, οὗτος ὁ αὐτὸς σμικρός εἰμι· ἐκεῖνο δὲ οὐ τετόλμηκεν μέγα ὂν σμικρὸν εἶναι· ὡς δ’ αὕτως καὶ τὸ σμικρὸν τὸ ἐν ἡμῖν οὐκ ἐθέλει ποτὲ μέγα γίγνεσθαι οὐδὲ εἶναι, οὐδ’ ἄλλο οὐδὲν τῶν ἐναντίων, ἔτι ὂν ὅπερ ἦν, ἅμα τοὐναντίον γίγνεσθαί τε καὶ εἶναι, ἀλλ’ ἤτοι ἀπέρχεται ἢ ἀπόλλυται ἐν τούτῳ τῷ παθήματι.

[¶22] 103. Phaedo. “That,” said Cebes, “seems to me quite evident.”Then one of those present—I don’t just remember who it was—said: “In Heaven’s name, is not this present doctrine the exact opposite of what was fitted in our earlier discussion, that the greater is generated from the less and the less from the greater and that opposites are always generated from their opposites? But now it seems to me we are saying, this can never happen.”Socrates cocked his head on one side and listened.

> Greek: 103. ΦΑΙΔ. παντάπασιν, ἔφη ὁ Κέβης, οὕτω φαίνεταί μοι. καί τις εἶπε τῶν παρόντων ἀκούσας — ὅστις δ’ ἦν, οὐ σαφῶς μέμνημαι — πρὸς θεῶν, οὐκ ἐν τοῖς πρόσθεν ἡμῖν λόγοις αὐτὸ τὸ ἐναντίον τῶν νυνὶ λεγομένων ὡμολογεῖτο, ἐκ τοῦ ἐλάττονος τὸ μεῖζον γίγνεσθαι καὶ ἐκ τοῦ μείζονος τὸ ἔλαττον, καὶ ἀτεχνῶς αὕτη εἶναι ἡ γένεσις τοῖς ἐναντίοις, ἐκ τῶν ἐναντίων; νῦν δέ μοι δοκεῖ λέγεσθαι ὅτι τοῦτο οὐκ ἄν ποτε γένοιτο. καὶ ὁ Σωκράτης παραβαλὼν τὴν κεφαλὴν καὶ ἀκούσας, ἀνδρικῶς, ἔφη, ἀπεμνημόνευκας, οὐ μέντοι ἐννοεῖς τὸ διαφέρον τοῦ τε νῦν λεγομένου καὶ τοῦ τότε.

[¶23] 103b. “You have spoken up like a man,” he said, “but you do not observe the difference between the present doctrine and what we said before. We said before that in the case of concrete things opposites are generated from opposites; whereas now we say that the abstract concept of an opposite can never become its own opposite, either in us or in the world about us. Then we were talking about things which possess opposite qualities and are called after them, but now about those very opposites the immanence of which gives the things their names. We say that these latter can never be generated from each other.”At the same time he looked at Cebes and said: “And you—are you troubled by any of our friends’ objections?”“No,” said Cebes, “not this time; though I confess that objections often do trouble me.”“Well, we are quite agreed,” said Socrates, “upon this, that an opposite can never be its own opposite.”“Entirely agreed,” said Cebes.“Now,” said he, “see if you agree with me in what follows: Is there something that you call heat and something you call cold?” “Yes.”“Are they the same as snow and fire?”

> Greek: 103b. τότε μὲν γὰρ ἐλέγετο ἐκ τοῦ ἐναντίου πράγματος τὸ ἐναντίον πρᾶγμα γίγνεσθαι, νῦν δέ, ὅτι αὐτὸ τὸ ἐναντίον ἑαυτῷ ἐναντίον οὐκ ἄν ποτε γένοιτο, οὔτε τὸ ἐν ἡμῖν οὔτε τὸ ἐν τῇ φύσει. τότε μὲν γάρ, ὦ φίλε, περὶ τῶν ἐχόντων τὰ ἐναντία ἐλέγομεν, ἐπονομάζοντες αὐτὰ τῇ ἐκείνων ἐπωνυμίᾳ, νῦν δὲ περὶ ἐκείνων αὐτῶν ὧν ἐνόντων ἔχει τὴν ἐπωνυμίαν τὰ ὀνομαζόμενα· αὐτὰ δ’ ἐκεῖνα οὐκ ἄν ποτέ φαμεν ἐθελῆσαι γένεσιν ἀλλήλων δέξασθαι. καὶ ἅμα βλέψας πρὸς τὸν Κέβητα εἶπεν, ἆρα μή που, ὦ Κέβης, ἔφη, καὶ σέ τι τούτων ἐτάραξεν ὧν ὅδε εἶπεν; οὐδ’ αὖ, ἔφη ὁ Κέβης, οὕτως ἔχω· καίτοι οὔτι λέγω ὡς οὐ πολλά με ταράττει. συνωμολογήκαμεν ἄρα, ἦ δ’ ὅς, ἁπλῶς τοῦτο, μηδέποτε ἐναντίον ἑαυτῷ τὸ ἐναντίον ἔσεσθαι. παντάπασιν, ἔφη. ἔτι δή μοι καὶ τόδε σκέψαι, ἔφη, εἰ ἄρα συνομολογήσεις. θερμόν τι καλεῖς καὶ ψυχρόν; ἔγωγε. ἆρ’ ὅπερ χιόνα καὶ πῦρ;

[¶24] 103d. “No, not at all.”“But heat is a different thing from fire and cold differs from snow?”“Yes.”“Yet I fancy you believe that snow, if (to employ the form of phrase we used before) it admits heat, will no longer be what it was, namely snow, and also warm, but will either withdraw when heat approaches it or will cease to exist.”“Certainly.”“And similarly fire, when cold approaches it, will either withdraw or perish. It will never succeed in admitting cold and being still fire, as it was before, and also cold.”“That is true,” said he.“The fact is,” said he, “in some such cases, that not only the abstract idea itself has a right to the same name through all time, but also something else, which is not the idea, but which always, whenever it exists, has the form of the idea.

> Greek: 103d. μὰ Δί᾽ οὐκ ἔγωγε. ἀλλ᾽ ἕτερόν τι πυρὸς τὸ θερμὸν καὶ ἕτερόν τι χιόνος τὸ ψυχρόν; ναί. ἀλλὰ τόδε γ᾽ οἶμαι δοκεῖ σοι, οὐδέποτε χιόνα γ’ οὖσαν δεξαμένην τὸ θερμόν, ὥσπερ ἐν τοῖς πρόσθεν ἐλέγομεν, ἔτι ἔσεσθαι ὅπερ ἦν, χιόνα καὶ θερμόν, ἀλλὰ προσιόντος τοῦ θερμοῦ ἢ ὑπεκχωρήσειν αὐτῷ ἢ ἀπολεῖσθαι. πάνυ γε. καὶ τὸ πῦρ γε αὖ προσιόντος τοῦ ψυχροῦ αὐτῷ ἢ ὑπεξιέναι ἢ ἀπολεῖσθαι, οὐ μέντοι ποτὲ τολμήσειν δεξάμενον τὴν ψυχρότητα ἔτι εἶναι ὅπερ ἦν, πῦρ καὶ ψυχρόν.

[¶25] 103e. But perhaps I can make my meaning clearer by some examples. In numbers, the odd must always have the name of odd, must it not?”“Certainly.” Phaedo. “But is this the only thing so called (for this is what I mean to ask), or is there something else, which is not identical with the odd but nevertheless has a right to the name of odd in addition to its own name, because it is of such a nature that it is never separated from the odd?

> Greek: 103e. ἀληθῆ, ἔφη, λέγεις. ἔστιν ἄρα, ἦ δ’ ὅς, περὶ ἔνια τῶν τοιούτων, ὥστε μὴ μόνον αὐτὸ τὸ εἶδος ἀξιοῦσθαι τοῦ αὑτοῦ ὀνόματος εἰς τὸν ἀεὶ χρόνον, ἀλλὰ καὶ ἄλλο τι ὃ ἔστι μὲν οὐκ ἐκεῖνο, ἔχει δὲ τὴν ἐκείνου μορφὴν ἀεί, ὅτανπερ ᾖ. ἔτι δὲ ἐν τῷδε ἴσως ἔσται σαφέστερον ὃ λέγω· τὸ γὰρ περιττὸν ἀεί που δεῖ τούτου τοῦ ὀνόματος τυγχάνειν ὅπερ νῦν λέγομεν· ἢ οὔ; πάνυ γε. ΦΑΙΔ. ἆρα μόνον τῶν ὄντων — τοῦτο γὰρ ἐρωτῶ — ἢ καὶ ἄλλο τι ὃ ἔστι μὲν οὐχ ὅπερ τὸ περιττόν, ὅμως δὲ δεῖ αὐτὸ μετὰ τοῦ ἑαυτοῦ ὀνόματος καὶ τοῦτο καλεῖν ἀεὶ διὰ τὸ οὕτω πεφυκέναι ὥστε τοῦ περιττοῦ μηδέποτε ἀπολείπεσθαι;

[¶26] 104a. I mean, for instance, the number three, and there are many other examples. Take the case of three; do you not think it may always be called by its own name and also be called odd, which is not the same as three? Yet the number three and the number five and half of numbers in general are so constituted, that each of them is odd though not identified with the idea of odd.

> Greek: 104a. λέγω δὲ αὐτὸ εἶναι οἷον καὶ ἡ τριὰς πέπονθε καὶ ἄλλα πολλά. σκόπει δὲ περὶ τῆς τριάδος. ἆρα οὐ δοκεῖ σοι τῷ τε αὑτῆς ὀνόματι ἀεὶ προσαγορευτέα εἶναι καὶ τῷ τοῦ περιττοῦ, ὄντος οὐχ ὅπερ τῆς τριάδος; ἀλλ’ ὅμως οὕτως πέφυκε καὶ ἡ τριὰς καὶ ἡ πεμπτὰς καὶ ὁ ἥμισυς τοῦ ἀριθμοῦ ἅπας, ὥστε οὐκ ὢν ὅπερ τὸ περιττὸν ἀεὶ ἕκαστος αὐτῶν ἐστι περιττός·

[¶27] 104b. And in the same way two and four and all the other series of numbers are even, each of them, though not identical with evenness. Do you agree, or not?”“Of course,” he replied.“Now see what I want to make plain. This is my point, that not only abstract opposites exclude each other, but all things which, although not opposites one to another, always contain opposites; these also, we find, exclude the idea which is opposed to the idea contained in them, and when it approaches they either perish or withdraw.

> Greek: 104b. καὶ αὖ τὰ δύο καὶ [τὰ] τέτταρα καὶ ἅπας ὁ ἕτερος αὖ στίχος τοῦ ἀριθμοῦ οὐκ ὢν ὅπερ τὸ ἄρτιον ὅμως ἕκαστος αὐτῶν ἄρτιός ἐστιν ἀεί· συγχωρεῖς ἢ οὔ; πῶς γὰρ οὔκ; ἔφη. ὃ τοίνυν, ἔφη, βούλομαι δηλῶσαι, ἄθρει. ἔστιν δὲ τόδε, ὅτι φαίνεται οὐ μόνον ἐκεῖνα τὰ ἐναντία ἄλληλα οὐ δεχόμενα, ἀλλὰ καὶ ὅσα οὐκ ὄντ’ ἀλλήλοις ἐναντία ἔχει ἀεὶ τἀναντία, οὐδὲ ταῦτα ἔοικε δεχομένοις ἐκείνην τὴν ἰδέαν ἣ ἂν τῇ ἐν αὐτοῖς οὔσῃ ἐναντία ᾖ, ἀλλ’ ἐπιούσης αὐτῆς ἤτοι ἀπολλύμενα ἢ ὑπεκχωροῦντα.

[¶28] 104c. We must certainly agree that the number three will endure destruction or anything else rather than submit to becoming even, while still remaining three, must we not?”“Certainly,” said Cebes.“But the number two is not the opposite of the number three.”“No.”“Then not only opposite ideas refuse to admit each other when they come near, but certain other things refuse to admit the approach of opposites.”“Very true,” he said.“Shall we then,” said Socrates, “determine if we can, what these are?”“Certainly.”

> Greek: 104c. ἢ οὐ φήσομεν τὰ τρία καὶ ἀπολεῖσθαι πρότερον καὶ ἄλλο ὁτιοῦν πείσεσθαι, πρὶν ὑπομεῖναι ἔτι τρία ὄντα ἄρτια γενέσθαι; πάνυ μὲν οὖν, ἔφη ὁ Κέβης. οὐδὲ μήν, ἦ δ’ ὅς, ἐναντίον γέ ἐστι δυὰς τριάδι. οὐ γὰρ οὖν. οὐκ ἄρα μόνον τὰ εἴδη τὰ ἐναντία οὐχ ὑπομένει ἐπιόντα ἄλληλα, ἀλλὰ καὶ ἄλλ’ ἄττα τὰ ἐναντία οὐχ ὑπομένει ἐπιόντα. ἀληθέστατα, ἔφη, λέγεις. βούλει οὖν, ἦ δ’ ὅς, ἐὰν οἷοί τ’ ὦμεν, ὁρισώμεθα ὁποῖα ταῦτά ἐστιν; πάνυ γε.

[¶29] 104d. “Then, Cebes, will they be those which always compel anything of which they take possession not only to take their form but also that of some opposite?”“What do you mean?”“Such things as we were speaking of just now. You know of course that those things in which the number three is an essential element must be not only three but also odd.”“Certainly.”“Now such a thing can never admit the idea which is the opposite of the concept which produces this result.”“No, it cannot.”“But the result was produced by the concept of the odd?”“Yes.”“And the opposite of this is the idea of the even?”“Yes.”“Then the idea of the even will never be admitted by the number three.”“No.”“Then three has no part in the even.”“No, it has none.”“Then the number three is uneven.”“Yes.”

> Greek: 104d. ἆρ’ οὖν, ἔφη, ὦ Κέβης, τάδε εἴη ἄν, ἃ ὅτι ἂν κατάσχῃ μὴ μόνον ἀναγκάζει τὴν αὑτοῦ ἰδέαν αὐτὸ ἴσχειν, ἀλλὰ καὶ ἐναντίου αὐτῷ ἀεί τινος; πῶς λέγεις; ὥσπερ ἄρτι ἐλέγομεν. οἶσθα γὰρ δήπου ὅτι ἃ ἂν ἡ τῶν τριῶν ἰδέα κατάσχῃ, ἀνάγκη αὐτοῖς οὐ μόνον τρισὶν εἶναι ἀλλὰ καὶ περιττοῖς. πάνυ γε. ἐπὶ τὸ τοιοῦτον δή, φαμέν, ἡ ἐναντία ἰδέα ἐκείνῃ τῇ μορφῇ ἣ ἂν τοῦτο ἀπεργάζηται οὐδέποτ’ ἂν ἔλθοι. οὐ γάρ. εἰργάζετο δέ γε ἡ περιττή; ναί. ἐναντία δὲ ταύτῃ ἡ τοῦ ἀρτίου; ναί. ἐπὶ τὰ τρία ἄρα ἡ τοῦ ἀρτίου ἰδέα οὐδέποτε ἥξει. οὐ δῆτα. ἄμοιρα δὴ τοῦ ἀρτίου τὰ τρία. ἄμοιρα. ἀνάρτιος ἄρα ἡ τριάς. ναί.

[¶30] 105. Phaedo. “Now I propose to determine what things, without being the opposites of something, nevertheless refuse to admit it, as the number three, though it is not the opposite of the idea of even, nevertheless refuses to admit it, but always brings forward its opposite against it, and as the number two brings forward the opposite of the odd and fire that of cold, and so forth, for there are plenty of examples.

> Greek: 105. ΦΑΙΔ. ὃ τοίνυν ἔλεγον ὁρίσασθαι, ποῖα οὐκ ἐναντία τινὶ ὄντα ὅμως οὐ δέχεται αὐτό, τὸ ἐναντίον — οἷον νῦν ἡ τριὰς τῷ ἀρτίῳ οὐκ οὖσα ἐναντία οὐδέν τι μᾶλλον αὐτὸ δέχεται, τὸ γὰρ ἐναντίον ἀεὶ αὐτῷ ἐπιφέρει, καὶ ἡ δυὰς τῷ περιττῷ καὶ τὸ πῦρ τῷ ψυχρῷ καὶ ἄλλα πάμπολλα — ἀλλ’ ὅρα δὴ εἰ οὕτως ὁρίζῃ, μὴ μόνον τὸ ἐναντίον τὸ ἐναντίον μὴ δέχεσθαι, ἀλλὰ καὶ ἐκεῖνο, ὃ ἂν ἐπιφέρῃ τι ἐναντίον ἐκείνῳ, ἐφ’ ὅτι ἂν αὐτὸ ἴῃ, αὐτὸ τὸ ἐπιφέρον τὴν τοῦ ἐπιφερομένου ἐναντιότητα μηδέποτε δέξασθαι.

[¶31] 105a. Now see if you accept this statement: not only will opposites not admit their opposites, but nothing which brings an opposite to that which it approaches will ever admit in itself the oppositeness of that which is brought. Now let me refresh your memory; for there is no harm in repetition. The number five will not admit the idea of the even, nor will ten, the double of five, admit the idea of the odd. Now ten is not itself an opposite, and yet it will not admit the idea of the odd;

> Greek: 105a. πάλιν δὲ ἀναμιμνῄσκου· οὐ γὰρ χεῖρον πολλάκις ἀκούειν. τὰ πέντε τὴν τοῦ ἀρτίου οὐ δέξεται, οὐδὲ τὰ δέκα τὴν τοῦ περιττοῦ, τὸ διπλάσιον. τοῦτο μὲν οὖν καὶ αὐτὸ ἄλλῳ ἐναντίον, ὅμως δὲ τὴν τοῦ περιττοῦ οὐ δέξεται·

[¶32] 105b. and so one-and-a-half and other mixed fractions and one-third and other simple fractions reject the idea of the whole. Do you go with me and agree to this?”“Yes, I agree entirely,” he said, “and am with you.”“Then,” said Socrates, “please begin again at the beginning. And do not answer my questions in their own words, but do as I do. I give an answer beyond that safe answer which I spoke of at first, now that I see another safe reply deduced from what has just been said. If you ask me what causes anything in which it is to be hot, I will not give you that safe but stupid answer and say that it is heat, but I can now give a more refined answer, that it is fire; and if you ask, what causes the body in which it is to be ill, I shall not say illness, but fever; and if you ask what causes a number in which it is to be odd, I shall not say oddness, but the number one, and so forth.

> Greek: 105b. οὐδὲ δὴ τὸ ἡμιόλιον οὐδὲ τἆλλα τὰ τοιαῦτα, τὸ ἥμισυ, τὴν τοῦ ὅλου, καὶ τριτημόριον αὖ καὶ πάντα τὰ τοιαῦτα, εἴπερ ἕπῃ τε καὶ συνδοκεῖ σοι οὕτως. πάνυ σφόδρα καὶ συνδοκεῖ, ἔφη, καὶ ἕπομαι. πάλιν δή μοι, ἔφη, ἐξ ἀρχῆς λέγε. καὶ μή μοι ὃ ἂν ἐρωτῶ ἀποκρίνου, ἀλλὰ μιμούμενος ἐμέ. λέγω δὴ παρ’ ἣν τὸ πρῶτον ἔλεγον ἀπόκρισιν, τὴν ἀσφαλῆ ἐκείνην, ἐκ τῶν νῦν λεγομένων ἄλλην ὁρῶν ἀσφάλειαν. εἰ γὰρ ἔροιό με ᾧ ἂν τί ἐν τῷ σώματι ἐγγένηται θερμὸν ἔσται, οὐ τὴν ἀσφαλῆ σοι ἐρῶ ἀπόκρισιν ἐκείνην τὴν ἀμαθῆ, ὅτι ᾧ ἂν θερμότης, ἀλλὰ κομψοτέραν ἐκ τῶν νῦν, ὅτι ᾧ ἂν πῦρ·

[¶33] 105c. Do you understand sufficiently what I mean?”“Quite sufficiently,” he replied.“Now answer,” said he. “What causes the body in which it is to be alive?”“The soul,” he replied. “Is this always the case?”“Yes,” said he, “of course.”“Then if the soul takes possession of anything it always brings life to it?”“Certainly,” he said.“Is there anything that is the opposite of life?”“Yes,” said he.“What?”“Death.”“Now the soul, as we have agreed before, will never admit the opposite of that which it brings with it.”“Decidedly not,” said Cebes.“Then what do we now call that which does not admit the idea of the even?”“Uneven,” said he.“And those which do not admit justice and music?”

> Greek: 105c. οὐδὲ ἂν ἔρῃ ᾧ ἂν σώματι τί ἐγγένηται νοσήσει, οὐκ ἐρῶ ὅτι ᾧ ἂν νόσος, ἀλλ’ ᾧ ἂν πυρετός· οὐδ’ ᾧ ἂν ἀριθμῷ τί ἐγγένηται περιττὸς ἔσται, οὐκ ἐρῶ ᾧ ἂν περιττότης, ἀλλ’ ᾧ ἂν μονάς, καὶ τἆλλα οὕτως. ἀλλ’ ὅρα εἰ ἤδη ἱκανῶς οἶσθ’ ὅτι βούλομαι. ἀλλὰ πάνυ ἱκανῶς, ἔφη. ἀποκρίνου δή, ἦ δ’ ὅς, ᾧ ἂν τί ἐγγένηται σώματι ζῶν ἔσται; ὧι ἂν ψυχή, ἔφη. οὐκοῦν ἀεὶ τοῦτο οὕτως ἔχει; πῶς γὰρ οὐχί; ἦ δ’ ὅς. ψυχὴ ἄρα ὅτι ἂν αὐτὴ κατάσχῃ, ἀεὶ ἥκει ἐπ’ ἐκεῖνο φέρουσα ζωήν; ἥκει μέντοι, ἔφη. πότερον δ’ ἔστι τι ζωῇ ἐναντίον ἢ οὐδέν; ἔστιν, ἔφη. τί; θάνατος. οὐκοῦν ψυχὴ τὸ ἐναντίον ᾧ αὐτὴ ἐπιφέρει ἀεὶ οὐ μή ποτε δέξηται, ὡς ἐκ τῶν πρόσθεν ὡμολόγηται; καὶ μάλα σφόδρα, ἔφη ὁ Κέβης. τί οὖν; τὸ μὴ δεχόμενον τὴν τοῦ ἀρτίου ἰδέαν τί νυνδὴ ὠνομάζομεν; ἀνάρτιον, ἔφη. τὸ δὲ δίκαιον μὴ δεχόμενον καὶ ὃ ἂν μουσικὸν μὴ δέχηται;

[¶34] 105e. “Unjust,” he replied, “and unmusical.”“Well then what do we call that which does not admit death?”“Deathless or immortal,” he said.“And the soul does not admit death?”“No.”“Then the soul is immortal.”“Yes.”“Very well,” said he. “Shall we say then that this is proved?”“Yes, and very satisfactorily, Socrates.”

> Greek: 105e. ἄμουσον, ἔφη, τὸ δὲ ἄδικον. εἶεν· ὃ δ’ ἂν θάνατον μὴ δέχηται τί καλοῦμεν; ἀθάνατον, ἔφη. οὐκοῦν ψυχὴ οὐ δέχεται θάνατον; οὔ. ἀθάνατον ἄρα ψυχή. ἀθάνατον. εἶεν, ἔφη· τοῦτο μὲν δὴ ἀποδεδεῖχθαι φῶμεν; ἢ πῶς δοκεῖ; καὶ μάλα γε ἱκανῶς, ὦ Σώκρατες.

[¶35] 106. Phaedo. “Well then, Cebes,” said he, “if the odd were necessarily imperishable, would not the number three be imperishable?”“Of course.”“And if that which is without heat were imperishable, would not snow go away whole and unmelted whenever heat was brought in conflict with snow? For it could not have been destroyed, nor could it have remained and admitted the heat.”“That is very true,” he replied.“In the same way, I think, if that which is without cold were imperishable, whenever anything cold approached fire, it would never perish or be quenched, but would go away unharmed.”“Necessarily,” he said.

> Greek: 106. ΦΑΙΔ. τί οὖν, ἦ δ’ ὅς, ὦ Κέβης; εἰ τῷ ἀναρτίῳ ἀναγκαῖον ἦν ἀνωλέθρῳ εἶναι, ἄλλο τι τὰ τρία ἢ ἀνώλεθρα ἂν ἦν; πῶς γὰρ οὔ; οὐκοῦν εἰ καὶ τὸ ἄθερμον ἀναγκαῖον ἦν ἀνώλεθρον εἶναι, ὁπότε τις ἐπὶ χιόνα θερμὸν ἐπάγοι, ὑπεξῄει ἂν ἡ χιὼν οὖσα σῶς καὶ ἄτηκτος; οὐ γὰρ ἂν ἀπώλετό γε, οὐδ’ αὖ ὑπομένουσα ἐδέξατο ἂν τὴν θερμότητα. ἀληθῆ, ἔφη, λέγεις. ὣς δ’ αὔτως οἶμαι κἂν εἰ τὸ ἄψυκτον ἀνώλεθρον ἦν, ὁπότε ἐπὶ τὸ πῦρ ψυχρόν τι ἐπῄει, οὔποτ’ ἂν ἀπεσβέννυτο οὐδ’ ἀπώλλυτο, ἀλλὰ σῶν ἂν ἀπελθὸν ᾤχετο. ἀνάγκη, ἔφη.

[¶36] 106b. “And must not the same be said of that which is immortal? If the immortal is also imperishable, it is impossible for the soul to perish when death comes against it. For, as our argument has shown, it will not admit death and will not be dead, just as the number three, we said, will not be even, and the odd will not be even, and as fire, and the heat in the fire, will not be cold. But, one might say, why is it not possible that the odd does not become even when the even comes against it (we agreed to that), but perishes, and the even takes its place?

> Greek: 106b. οὐκοῦν καὶ ὧδε, ἔφη, ἀνάγκη περὶ τοῦ ἀθανάτου εἰπεῖν; εἰ μὲν τὸ ἀθάνατον καὶ ἀνώλεθρόν ἐστιν, ἀδύνατον ψυχῇ, ὅταν θάνατος ἐπ’ αὐτὴν ἴῃ, ἀπόλλυσθαι· θάνατον μὲν γὰρ δὴ ἐκ τῶν προειρημένων οὐ δέξεται οὐδ’ ἔσται τεθνηκυῖα, ὥσπερ τὰ τρία οὐκ ἔσται, ἔφαμεν, ἄρτιον, οὐδέ γ’ αὖ τὸ περιττόν, οὐδὲ δὴ πῦρ ψυχρόν, οὐδέ γε ἡ ἐν τῷ πυρὶ θερμότης. ἀλλὰ τί κωλύει, φαίη ἄν τις, ἄρτιον μὲν τὸ περιττὸν μὴ γίγνεσθαι ἐπιόντος τοῦ ἀρτίου, ὥσπερ ὡμολόγηται, ἀπολομένου δὲ αὐτοῦ ἀντ’ ἐκείνου ἄρτιον γεγονέναι;

[¶37] 106c. Now we cannot silence him who raises this question by saying that it does not perish, for the odd is not imperishable. If that were conceded to us, we could easily silence him by saying that when the even approaches, the odd and the number three go away; and we could make the corresponding reply about fire and heat and the rest, could we not?”“Certainly.”“And so, too, in the case of the immortal; if it is conceded that the immortal is imperishable, the soul would be imperishable as well as immortal, but if not, further argument is needed.”“But,” he said, “it is not needed, so far as that is concerned; for surely nothing would escape destruction, if the immortal, which is everlasting, is perishable.”“All, I think,” said Socrates, “would agree that God and the Principle of life, and anything else that is immortal, can never perish.”“All men would, certainly,” said he, “and still more, I fancy, the Gods.”“Since, then, the immortal

> Greek: 106c. τῷ ταῦτα λέγοντι οὐκ ἂν ἔχοιμεν διαμαχέσασθαι ὅτι οὐκ ἀπόλλυται· τὸ γὰρ ἀνάρτιον οὐκ ἀνώλεθρόν ἐστιν· ἐπεὶ εἰ τοῦτο ὡμολόγητο ἡμῖν, ῥᾳδίως ἂν διεμαχόμεθα ὅτι ἐπελθόντος τοῦ ἀρτίου τὸ περιττὸν καὶ τὰ τρία οἴχεται ἀπιόντα· καὶ περὶ πυρὸς καὶ θερμοῦ καὶ τῶν ἄλλων οὕτως ἂν διεμαχόμεθα. ἢ οὔ; πάνυ μὲν οὖν. οὐκοῦν καὶ νῦν περὶ τοῦ ἀθανάτου, εἰ μὲν ἡμῖν ὁμολογεῖται καὶ ἀνώλεθρον εἶναι, ψυχὴ ἂν εἴη πρὸς τῷ ἀθάνατος εἶναι καὶ ἀνώλεθρος· εἰ δὲ μή, ἄλλου ἂν δέοι λόγου. ἀλλ’ οὐδὲν δεῖ, ἔφη, τούτου γε ἕνεκα· σχολῇ γὰρ ἄν τι ἄλλο φθορὰν μὴ δέχοιτο, εἰ τό γε ἀθάνατον ἀίδιον ὂν φθορὰν δέξεται. ὁ δέ γε θεὸς οἶμαι, ἔφη ὁ Σωκράτης, καὶ αὐτὸ τὸ τῆς ζωῆς εἶδος καὶ εἴ τι ἄλλο ἀθάνατόν ἐστιν, παρὰ πάντων ἂν ὁμολογηθείη μηδέποτε ἀπόλλυσθαι. παρὰ πάντων μέντοι νὴ Δί᾽, ἔφη, ἀνθρώπων τέ γε καὶ ἔτι μᾶλλον, ὡς ἐγᾦμαι, παρὰ θεῶν.

[¶38] 106e. is also indestructible, would not the soul, if it is immortal, be also imperishable?”“Necessarily.”“Then when death comes to a man, his mortal part, it seems, dies, but the immortal part goes away unharmed and undestroyed, withdrawing from death.”“So it seems.”

> Greek: 106e. ὁπότε δὴ τὸ ἀθάνατον καὶ ἀδιάφθορόν ἐστιν, ἄλλο τι ψυχὴ ἤ, εἰ ἀθάνατος τυγχάνει οὖσα, καὶ ἀνώλεθρος ἂν εἴη; πολλὴ ἀνάγκη. ἐπιόντος ἄρα θανάτου ἐπὶ τὸν ἄνθρωπον τὸ μὲν θνητόν, ὡς ἔοικεν, αὐτοῦ ἀποθνῄσκει, τὸ δ’ ἀθάνατον σῶν καὶ ἀδιάφθορον οἴχεται ἀπιόν, ὑπεκχωρῆσαν τῷ θανάτῳ. φαίνεται.

[¶39] 107. Phaedo. “Then, Cebes,” said he, “it is perfectly certain that the soul is immortal and imperishable, and our souls will exist somewhere in another world.”“I,” said Cebes, “have nothing more to say against that, and I cannot doubt your conclusions.

> Greek: 107. ΦΑΙΔ. παντὸς μᾶλλον ἄρα, ἔφη, ὦ Κέβης, ψυχὴ ἀθάνατον καὶ ἀνώλεθρον, καὶ τῷ ὄντι ἔσονται ἡμῶν αἱ ψυχαὶ ἐν Ἅιδου.

[¶40] 107a. But if Simmias, or anyone else, has anything to say, he would do well to speak, for I do not know to what other time than the present he could defer speaking, if he wishes to say or hear anything about those matters.”“But,” said Simmias, “I don’t see how I can doubt, either, as to the result of the discussion; but the subject is so great, and I have such a poor opinion of human weakness, that I cannot help having some doubt in my own mind about what has been said.”“Not only that, Simmias,” said Socrates, “but our first assumptions ought to be more carefully examined, even though they seem to you to be certain.

> Greek: 107a. οὔκουν ἔγωγε, ὦ Σώκρατες, ἔφη, ἔχω παρὰ ταῦτα ἄλλο τι λέγειν οὐδέ πῃ ἀπιστεῖν τοῖς λόγοις. ἀλλ’ εἰ δή τι Σιμμίας ὅδε ἤ τις ἄλλος ἔχει λέγειν, εὖ ἔχει μὴ κατασιγῆσαι· ὡς οὐκ οἶδα εἰς ὅντινά τις ἄλλον καιρὸν ἀναβάλλοιτο ἢ τὸν νῦν παρόντα, περὶ τῶν τοιούτων βουλόμενος ἤ τι εἰπεῖν ἢ ἀκοῦσαι. ἀλλὰ μήν, ἦ δ’ ὃς ὁ Σιμμίας, οὐδ’ αὐτὸς ἔχω ἔτι ὅπῃ ἀπιστῶ ἔκ γε τῶν λεγομένων· ὑπὸ μέντοι τοῦ μεγέθους περὶ ὧν οἱ λόγοι εἰσίν, καὶ τὴν ἀνθρωπίνην ἀσθένειαν ἀτιμάζων, ἀναγκάζομαι ἀπιστίαν ἔτι ἔχειν παρ’ ἐμαυτῷ περὶ τῶν εἰρημένων.

[¶41] 107b. And if you analyze them completely, you will, I think, follow and agree with the argument, so far as it is possible for man to do so. And if this is made clear, you will seek no farther.”“That is true,” he said.“But my friends,” he said, “we ought to bear in mind, that, if the soul is immortal, we must care for it, not only in respect to this time, which we call life, but in respect to all time, and if we neglect it, the danger now appears to be terrible.

> Greek: 107b. οὐ μόνον γ᾽, ἔφη, ὦ Σιμμία, ὁ Σωκράτης, ἀλλὰ ταῦτά τε εὖ λέγεις καὶ τάς γε ὑποθέσεις τὰς πρώτας, καὶ εἰ πισταὶ ὑμῖν εἰσιν, ὅμως ἐπισκεπτέαι σαφέστερον· καὶ ἐὰν αὐτὰς ἱκανῶς διέλητε, ὡς ἐγᾦμαι, ἀκολουθήσετε τῷ λόγῳ, καθ’ ὅσον δυνατὸν μάλιστ’ ἀνθρώπῳ ἐπακολουθῆσαι· κἂν τοῦτο αὐτὸ σαφὲς γένηται, οὐδὲν ζητήσετε περαιτέρω. ἀληθῆ, ἔφη, λέγεις.

[¶42] 107c. For if death were an escape from everything, it would be a boon to the wicked, for when they die they would be freed from the body and from their wickedness together with their souls. But now, since the soul is seen to be immortal, it cannot escape from evil or be saved in any other way than by becoming as good and wise as possible.

> Greek: 107c. ἀλλὰ τόδε γ᾽, ἔφη, ὦ ἄνδρες, δίκαιον διανοηθῆναι, ὅτι, εἴπερ ἡ ψυχὴ ἀθάνατος, ἐπιμελείας δὴ δεῖται οὐχ ὑπὲρ τοῦ χρόνου τούτου μόνον ἐν ᾧ καλοῦμεν τὸ ζῆν, ἀλλ’ ὑπὲρ τοῦ παντός, καὶ ὁ κίνδυνος νῦν δὴ καὶ δόξειεν ἂν δεινὸς εἶναι, εἴ τις αὐτῆς ἀμελήσει. εἰ μὲν γὰρ ἦν ὁ θάνατος τοῦ παντὸς ἀπαλλαγή, ἕρμαιον ἂν ἦν τοῖς κακοῖς ἀποθανοῦσι τοῦ τε σώματος ἅμ’ ἀπηλλάχθαι καὶ τῆς αὑτῶν κακίας μετὰ τῆς ψυχῆς· νῦν δ’ ἐπειδὴ ἀθάνατος φαίνεται οὖσα, οὐδεμία ἂν εἴη αὐτῇ ἄλλη ἀποφυγὴ κακῶν οὐδὲ σωτηρία πλὴν τοῦ ὡς βελτίστην τε καὶ φρονιμωτάτην γενέσθαι.

[¶43] 107d. For the soul takes with it to the other world nothing but its education and nurture, and these are said to benefit or injure the departed greatly from the very beginning of his journey thither. And so it is said that after death, the tutelary genius of each person, to whom he had been allotted in life, leads him to a place where the dead are gathered together; then they are judged and depart to the other world with the guide whose task it is to conduct thither those who come from this world; and when they have there received their due and remained through the time appointed, another guide brings them back after many long periods of time.”

> Greek: 107d. οὐδὲν γὰρ ἄλλο ἔχουσα εἰς Ἅιδου ἡ ψυχὴ ἔρχεται πλὴν τῆς παιδείας τε καὶ τροφῆς, ἃ δὴ καὶ μέγιστα λέγεται ὠφελεῖν ἢ βλάπτειν τὸν τελευτήσαντα εὐθὺς ἐν ἀρχῇ τῆς ἐκεῖσε πορείας. λέγεται δὲ οὕτως, ὡς ἄρα τελευτήσαντα ἕκαστον ὁ ἑκάστου δαίμων, ὅσπερ ζῶντα εἰλήχει, οὗτος ἄγειν ἐπιχειρεῖ εἰς δή τινα τόπον, οἷ δεῖ τοὺς συλλεγέντας διαδικασαμένους εἰς Ἅιδου πορεύεσθαι μετὰ ἡγεμόνος ἐκείνου ᾧ δὴ προστέτακται τοὺς ἐνθένδε ἐκεῖσε πορεῦσαι· τυχόντας δὲ ἐκεῖ ὧν δὴ τυχεῖν καὶ μείναντας ὃν χρὴ χρόνον ἄλλος δεῦρο πάλιν ἡγεμὼν κομίζει ἐν πολλαῖς χρόνου καὶ μακραῖς περιόδοις.

[¶44] 108. Phaedo. “And the journey is not as Telephus says in the play of Aeschylus; for he says a simple path leads to the lower world, but I think the path is neither simple nor single, for if it were, there would be no need of guides, since no one could miss the way to any place if there were only one road. But really there seem to be many forks of the road and many windings; this I infer from the rites and ceremonies practiced here on earth. Now the orderly and wise soul follows its guide and understands its circumstances; but the soul that is desirous of the body, as I said before, flits about it, and in the visible world for a long time, and after much resistance and many sufferings is led away with violence and with difficulty by its appointed genius.

> Greek: 108. ΦΑΙΔ. ἔστι δὲ ἄρα ἡ πορεία οὐχ ὡς ὁ Αἰσχύλου Τήλεφος λέγει· ἐκεῖνος μὲν γὰρ ἁπλῆν οἶμόν φησιν εἰς Ἅιδου φέρειν, ἡ δ᾽ οὔτε ἁπλῆ οὔτε μία φαίνεταί μοι εἶναι. οὐδὲ γὰρ ἂν ἡγεμόνων ἔδει· οὐ γάρ πού τις ἂν διαμάρτοι οὐδαμόσε μιᾶς ὁδοῦ οὔσης. νῦν δὲ ἔοικε σχίσεις τε καὶ τριόδους πολλὰς ἔχειν· ἀπὸ τῶν θυσιῶν τε καὶ νομίμων τῶν ἐνθάδε τεκμαιρόμενος λέγω. ἡ μὲν οὖν κοσμία τε καὶ φρόνιμος ψυχὴ ἕπεταί τε καὶ οὐκ ἀγνοεῖ τὰ παρόντα· ἡ δ’ ἐπιθυμητικῶς τοῦ σώματος ἔχουσα, ὅπερ ἐν τῷ ἔμπροσθεν εἶπον, περὶ ἐκεῖνο πολὺν χρόνον ἐπτοημένη καὶ περὶ τὸν ὁρατὸν τόπον, πολλὰ ἀντιτείνασα καὶ πολλὰ παθοῦσα, βίᾳ καὶ μόγις ὑπὸ τοῦ προστεταγμένου δαίμονος οἴχεται ἀγομένη.