"Be it so, then," said Socrates, "we have already, as it seems, sufficiently appeased this Theban harmony. But how, Cebes, and by what arguments, shall we appease this Cadmus?"[36]
[100]. "You appear to me," replied Cebes, "to be likely to find out; for you have made out this argument against harmony wonderfully beyond my expectation. For when Simmias was saying what his doubts were, I wondered very much whether any one would be able to answer his reasoning. It, therefore, appeared to me unaccountable that he did not withstand the very first onset of your argument. I should not, therefore, be surprised if the arguments of Cadmus met with the same fate."
"My good friend," said Socrates, "do not speak so boastfully, lest some envious power should overthrow the argument that is about to be urged. These things, however, will be cared for by the deity; but let us, meeting hand to hand, in the manner of Homer, try whether you say any thing to the purpose. This, then, is the sum of what you inquire you require it to be proved that our soul is imperishable and immortal; if a philosopher that is about to die, full of confidence and hope that after death he shall be far happier than if he had died after leading a different kind of life, shall not entertain this confidence foolishly and vainly. [101]. But to show that the soul is something strong and divine, and that it existed before we men were born, you say not at all hinders, but that all these things may evince, not its immortality, but that the soul is durable, and existed an immense space of time before, and knew and did many things. But that, for all this, it was not at all the more immortal, but that its very entrance into the body of a man was the beginning of its destruction, as if it were a disease; so that it passes through this life in wretchedness, and at last perishes in that which is called death. But you say that it is of no consequence whether it comes into a body once or often, with respect to our occasion of fear; for it is right he should be afraid, unless he is foolish, who does not know, and can not give a reason to prove, that the soul is immortal. Such, I think, Cebes, is the sum of what you say; and I purposely repeat it often, that nothing may escape us, and, if you please, you may add to or take from it."
Cebes replied, "I do not wish at present either to take from or add to it; that is what I mean."
[102]. Socrates, then having paused for some time, and considered something within himself, said, "You inquire into no easy matter, Cebes; for it is absolutely necessary to discuss the whole question of generation and corruption. If you please, then, I will relate to you what happened to me with reference to them; and afterward, if any thing that I shall say shall appear to you useful toward producing conviction on the subject you are now treating of, make use of it."
"I do indeed wish it," replied Cebes.
"Hear my relation, then. When I was a young man, Cebes, I was wonderfully desirous of that wisdom which they call a history of nature; for it appeared to me to be a very sublime thing to know the causes of every thing—why each thing is generated, why it perishes, and why it exists. And I often tossed myself upward and downward, considering first such things as these, whether when heat and cold have undergone a certain corruption, as some say, then animals are formed; and whether the blood is that by means of which we think, or air, or fire, or none of these, but that it is the brain that produces the perceptions of hearing, seeing, and smelling; and that from these come memory and opinion; and from memory and opinion, when in a state of rest, in the same way knowledge is produced. [103]. And, again, considering the corruptions of these, and the affections incidental to the heavens and the earth, I at length appeared to myself so unskillful in these speculations that nothing could be more so. But I will give you a sufficient proof of this; for I then became, by these very speculations, so very blind with respect to things which I knew clearly before, as it appeared to myself and others, that I unlearned even the things which I thought I knew before, both on many other subjects and also this, why a man grows. For, before, I thought this was evident to every one—that it proceeds from eating and drinking; for that, when, from the food, flesh is added to flesh, bone to bone, and so on in the same proportion, what is proper to them is added to the several other parts, then the bulk which was small becomes afterward large, and thus that a little man becomes a big one. Such was my opinion at that time. Does it appear to you correct?"
"To me it does," said Cebes.
[104]. "Consider this further. I thought that I had formed a right opinion, when, on seeing a tall man standing by a short one, I judged that he was taller by the head, and in like manner, one horse than another; and, still more clearly than this, ten appeared to me to be more than eight by two being added to them, and that two cubits are greater than one cubit by exceeding it a half."
"But now," said Cebes, "what think you of these matters?"