remaining for the dead, and, as has been said of old, some far
better thing for the good than for the evil.

  But do you mean to take away your thoughts with you, Socrates?
said Simmias. Will you not communicate them to us?-the benefit is
one in which we too may hope to share. Moreover, if you succeed in
convincing us, that will be an answer to the charge against yourself.

  I will do my best, replied Socrates. But you must first let me
hear what Crito wants; he was going to say something to me.

  Only this, Socrates, replied Crito: the attendant who is to give you
the poison has been telling me that you are not to talk much, and he
wants me to let you know this; for that by talking heat is
increased, and this interferes with the action of the poison; those
who excite themselves are sometimes obliged to drink the poison two or
three times.

  Then, said Socrates, let him mind his business and be prepared to
give the poison two or three times, if necessary; that is all.

  I was almost certain that you would say that, replied Crito; but I
was obliged to satisfy him.

  Never mind him, he said.

  And now I will make answer to you, O my judges, and show that he who
has lived as a true philosopher has reason to be of good cheer when he
is about to die, and that after death he may hope to receive the
greatest good in the other world. And how this may be, Simmias and
Cebes, I will endeavor to explain. For I deem that the true disciple
of philosophy is likely to be misunderstood by other men; they do
not perceive that he is ever pursuing death and dying; and if this
is true, why, having had the desire of death all his life long, should
he repine at the arrival of that which he has been always pursuing and
desiring?

  Simmias laughed and said: Though not in a laughing humor, I swear
that I cannot help laughing when I think what the wicked world will
say when they hear this. They will say that this is very true, and our
people at home will agree with them in saying that the life which
philosophers desire is truly death, and that they have found them
out to be deserving of the death which they desire.

  And they are right, Simmias, in saying this, with the exception of
the words "They have found them out"; for they have not found out what
is the nature of this death which the true philosopher desires, or how
he deserves or desires death. But let us leave them and have a word
with ourselves: Do we believe that there is such a thing as death?

  To be sure, replied Simmias.

  And is this anything but the separation of soul and body? And
being dead is the attainment of this separation; when the soul
exists in herself, and is parted from the body and the body is
parted from the soul-that is death?

  Exactly: that and nothing else, he replied.

  And what do you say of another question, my friend, about which I
should like to have your opinion, and the answer to which will
probably throw light on our present inquiry: Do you think that the
philosopher ought to care about the pleasures-if they are to be called
pleasures-of eating and drinking?

  Certainly not, answered Simmias.

  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