And are not the temperate exactly in the same case? They are
temperate because they are intemperate-which may seem to be a
contradiction, but is nevertheless the sort of thing which happens
with this foolish temperance. For there are pleasures which they
must have, and are afraid of losing; and therefore they abstain from
one class of pleasures because they are overcome by another: and
whereas intemperance is defined as "being under the dominion of
pleasure," they overcome only because they are overcome by pleasure.
And that is what I mean by saying that they are temperate through
intemperance.

  That appears to be true.

  Yet the exchange of one fear or pleasure or pain for another fear or
pleasure or pain, which are measured like coins, the greater with
the less, is not the exchange of virtue. O my dear Simmias, is there
not one true coin for which all things ought to exchange?-and that
is wisdom; and only in exchange for this, and in company with this, is
anything truly bought or sold, whether courage or temperance or
justice. And is not all true virtue the companion of wisdom, no matter
what fears or pleasures or other similar goods or evils may or may not
attend her? But the virtue which is made up of these goods, when
they are severed from wisdom and exchanged with one another, is a
shadow of virtue only, nor is there any freedom or health or truth
in her; but in the true exchange there is a purging away of all
these things, and temperance, and justice, and courage, and wisdom
herself are a purgation of them. And I conceive that the founders of
the mysteries had a real meaning and were not mere triflers when
they intimated in a figure long ago that he who passes unsanctified
and uninitiated into the world below will live in a slough, but that
he who arrives there after initiation and purification will dwell with
the gods. For "many," as they say in the mysteries, "are the thyrsus
bearers, but few are the mystics,"-meaning, as I interpret the
words, the true philosophers. In the number of whom I have been
seeking, according to my ability, to find a place during my whole
life; whether I have sought in a right way or not, and whether I
have succeeded or not, I shall truly know in a little while, if God
will, when I myself arrive in the other world: that is my belief.
And now, Simmias and Cebes, I have answered those who charge me with
not grieving or repining at parting from you and my masters in this
world; and I am right in not repining, for I believe that I shall find
other masters and friends who are as good in the world below. But
all men cannot believe this, and I shall be glad if my words have
any more success with you than with the judges of the Athenians.

  Cebes answered: I agree, Socrates, in the greater part of what you
say. But in what relates to the soul, men are apt to be incredulous;
they fear that when she leaves the body her place may be nowhere,
and that on the very day of death she may be destroyed and
perish-immediately on her release from the body, issuing forth like
smoke or air and vanishing away into nothingness. For if she could
only hold together and be herself after she was released from the
evils of the body, there would be good reason to hope, Socrates,
that what you say is true. But much persuasion and many arguments
are required in order to prove that when the man is dead the soul
yet exists, and has any force of intelligence.

  True, Cebes, said Socrates; and shall I suggest that we talk a
little of the probabilities of these things?

  I am sure, said Cebes, that I should gready like to know your
opinion about them.

  I reckon, said Socrates, that no one who heard me now, not even if
he were one of my old enemies, the comic poets, could accuse me of
idle talking about matters in which I have no concern. Let us, then,
if you please, proceed with the inquiry.

  Whether the souls of men after death are or are not in the world
below, is a question which may be argued in this manner: The ancient
doctrine of which I have been speaking affirms that they go from
this into the other world, and return hither, and are born from the
dead. Now if this be true, and the living come from the dead, then our
souls must be in the other world, for if not, how could they be born
again? And this would be conclusive, if there were any real evidence
that the living are only born from the dead; but if there is no
evidence of this, then other arguments will have to be adduced.

  That is very true, replied Cebes.

  Then let us consider this question, not in relation to man only, but
in relation to animals generally, and to plants, and to everything
of which there is generation, and the proof will be easier. Are not
all things which have opposites generated out of their opposites? I
mean such things as good and evil, just and unjust-and there are
innumerable other opposites which are generated out of opposites.
And I want to show that this holds universally of all opposites; I
mean to say, for example, that anything which becomes greater must
become greater after being less.

  True.

  And that which becomes less must have been once greater and then
become less.

  Yes.

  And the weaker is generated from the stronger, and the swifter
from the slower.