"Certainly."
[28]. "Would not he, then, do this with the utmost purity, who should in the highest degree approach each subject by means of the mere mental faculties, neither employing the sight in conjunction with the reflective faculty, nor introducing any other sense together with reasoning; but who, using pure reflection by itself, should attempt to search out each essence purely by itself, freed as much as possible from the eyes and ears, and, in a word, from the whole body, as disturbing the soul, and not suffering it to acquire truth and wisdom, when it is in communion with it. Is not he the person, Simmias, if any one can, who will arrive at the knowledge of that which is?"
[29]. "You speak with wonderful truth, Socrates," replied Simmias.
"Wherefore," he said, "it necessarily follows from all this that some such opinion as this should be entertained by genuine philosophers, so that they should speak among themselves as follows: 'A by-path, as it were, seems to lead us on in our researches undertaken by reason,' because so long as we are encumbered with the body, and our soul is contaminated with such an evil, we can never fully attain to what we desire; and this, we say, is truth. For the body subjects us to innumerable hinderances on account of its necessary support; and, moreover, if any diseases befall us, they impede us in our search after that which is; and it fills us with longings, desires, fears, all kinds of fancies, and a multitude of absurdities, so that, as it is said in real truth, by reason of the body it is never possible for us to make any advances in wisdom. [30]. For nothing else than the body and its desires occasion wars, seditions, and contests; for all wars among us arise on account of our desire to acquire wealth: and we are compelled to acquire wealth on account of the body, being enslaved to its service; and consequently on all these accounts we are hindered in the pursuit of philosophy. But the worst of all is, that if it leaves us any leisure, and we apply ourselves to the consideration of any subject, it constantly obtrudes itself in the midst of our researches, and occasions trouble and disturbance, and confounds us so that we are not able, by reason of it, to discern the truth. It has, then, in reality been demonstrated to us that if we are ever to know any thing purely, we must be separated from the body, and contemplate the things themselves by the mere soul; and then, as it seems, we shall obtain that which we desire, and which we profess ourselves to be lovers of—wisdom—when we are dead, as reason shows, but not while we are alive. [31]. For if it is not possible to know any thing purely in conjunction with the body, one of these two things must follow, either that we can never acquire knowledge, or only after we are dead; for then the soul will subsist apart by itself, separate from the body, but not before. And while we live we shall thus, as it seems, approach nearest to knowledge, if we hold no intercourse or communion at all with the body, except what absolute necessity requires, nor suffer ourselves to be polluted by its nature, but purify ourselves from it, until God himself shall release us. And thus being pure, and freed from the folly of body, we shall in all likelihood be with others like ourselves, and shall of ourselves know the whole real essence, and that probably is truth; for it is not allowable for the impure to attain to the pure. Such things, I think, Simmias, all true lovers of wisdom must both think and say to one another. Does it not seem so to you?"
"Most assuredly, Socrates."
[32]. "If this, then," said Socrates, "is true, my friend, there is great hope for one who arrives where I am going, there, if anywhere, to acquire that in perfection for the sake of which we have taken so much pains during our past life; so that the journey now appointed me is set out upon with good hope, and will be so by any other man who thinks that his mind has been, as it were, purified."
"Certainly," said Simmias.
"But does not purification consist in this, as was said in a former part of our discourse, in separating as much as possible the soul from the body, and in accustoming it to gather and collect itself by itself on all sides apart from the body, and to dwell, so far as it can, both now and hereafter, alone by itself, delivered, as it were, from the shackles of the body?"
"Certainly," he replied.
[33]. "Is this, then, called death, this deliverance and separation of the soul from the body?"