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reason to fear； if he has no knowledge or proof of the soul's
immortality。 That is what I suppose you to say； Cebes； which I
designedly repeat； in order that nothing may escape us； and that you
may； if you wish； add or subtract anything。
But； said Cebes； as far as I can see at present； I have nothing to
add or subtract； you have expressed my meaning。
Socrates paused awhile； and seemed to be absorbed in reflection。
At length he said： This is a very serious inquiry which you are
raising； Cebes； involving the whole question of generation and
corruption； about which I will； if you like； give you my own
experience； and you can apply this； if you think that anything which I
say will avail towards the solution of your difficulty。
I should very much like； said Cebes； to hear what you have to say。
Then I will tell you； said Socrates。 When I was young； Cebes； I
had a prodigious desire to know that department of philosophy which is
called Natural Science； this appeared to me to have lofty aims； as
being the science which has to do with the causes of things； and which
teaches why a thing is； and is created and destroyed； and I was always
agitating myself with the consideration of such questions as these： Is
the growth of animals the result of some decay which the hot and
cold principle contracts； as some have said？ Is the blood the
element with which we think； or the air； or the fire？ or perhaps
nothing of this sort…but the brain may be the originating power of the
perceptions of hearing and sight and smell； and memory and opinion may
come from them； and science may be based on memory and opinion when no
longer in motion； but at rest。 And then I went on to examine the decay
of them； and then to the things of heaven and earth； and at last I
concluded that I was wholly incapable of these inquiries； as I will
satisfactorily prove to you。 For I was fascinated by them to such a
degree that my eyes grew blind to things that I had seemed to
myself； and also to others； to know quite well； and I forgot what I
had before thought to be self…evident； that the growth of man is the
result of eating and drinking； for when by the digestion of food flesh
is added to flesh and bone to bone； and whenever there is an
aggregation of congenial elements； the lesser bulk becomes larger
and the small man greater。 Was not that a reasonable notion？
Yes； said Cebes； I think so。
Well； but let me tell you something more。 There was a time when I
thought that I understood the meaning of greater and less pretty well；
and when I saw a great man standing by a little one I fancied that one
was taller than the other by a head； or one horse would appear to be
greater than another horse： and still more clearly did I seem to
perceive that ten is two more than eight； and that two cubits are more
than one； because two is twice one。
And what is now your notion of such matters？ said Cebes。
I should be far enough from imagining； he replied； that I knew the
cause of any of them； indeed I should； for I cannot satisfy myself
that when one is added to one； the one to which the addition is made
becomes two； or that the two units added together make two by reason
of the addition。 For I cannot understand how； when separated from
the other； each of them was one and not two； and now； when they are
brought together； the mere juxtaposition of them can be the cause of
their becoming two： nor can I understand how the division of one is
the way to make two； for then a different cause would produce the same
effect…as in the former instance the addition and juxtaposition of one
to one was the cause of two； in this the separation and subtraction of
one from the other would be the cause。 Nor am I any longer satisfied
that I understand the reason why one or anything else either is
generated or destroyed or is at all； but I have in my mind some
confused notion of another method； and can never admit this。
Then I heard someone who had a book of Anaxagoras； as he said； out
of which he read that mind was the disposer and cause of all； and I
was quite delighted at the notion of this； which appeared admirable；
and I said to myself： If mind is the disposer； mind will dispose all
for the best； and put each particular in the best place； and I
argued that if anyone desired to find out the cause of the
generation or destruction or existence of anything； he must find out
what state of being or suffering or doing was best for that thing； and
therefore a man had only to consider the best for himself and
others； and then he would also know the worse； for that the same
science comprised both。 And I rejoiced to think that I had found in
Anaxagoras a teacher of the causes of existence such as I desired； and
I imagined that he would tell me first whether the earth is flat or
round； and then he would further explain the cause and the necessity
of this； and would teach me the nature of the best and show that
this was best； and if he said that the earth was in the centre； he
would explain that this position was the best； and I should be
satisfied if this were shown to me； and not want any other sort of
cause。 And I thought that I would then go and ask him about the sun
and moon and stars； and that he would explain to me their
comparative swiftness； and their returnings and various states； and
how their several affections； active and passive； were all for the
best。 For I could not imagine that when he spoke of mind as the
disposer of them； he would give any other account of their being as
they are； except that this was best； and I thought when he had
explained to me in detail the cause of each and the cause of all； he
would go on to explain to me what was best for each and what was
best for all。 I had hopes which I would not have sold for much； and
I seized the books and read them as fast as I could in my eagerness to
know the better and the worse。
What hopes I had formed； and how grievously was I disappointed！ As I
proceeded； I found my philosopher altogether forsaking mind or any
other principle of order； but having recourse to air； and ether； and
water； and other eccentricities。 I might compare him to a person who
began by maintaining generally that mind is the cause of the actions
of Socrates； but who； when he endeavored to explain the causes of my
several actions in detail； went on to show that I sit here because
my body is made up of bones and muscles； and the bones； as he would
say； are hard and have ligaments which divide them； and the muscles
are elastic； and they cover the bones； which have also a covering or
environment of flesh and skin which contains them； and as the bones
are lifted at their joints by the contraction or relaxation of the
muscles； I am able to bend my limbs； and this is why I