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which he considers？
Certainly。
And he attains to the knowledge of them in their highest purity
who goes to each of them with the mind alone； not allowing when in the
act of thought the intrusion or introduction of sight or any other
sense in the company of reason； but with the very light of the mind in
her clearness penetrates into the very fight of truth in each； he
has got rid； as far as he can； of eyes and ears and of the whole body；
which he conceives of only as a disturbing element； hindering the soul
from the acquisition of knowledge when in company with her…is not this
the sort of man who； if ever man did； is likely to attain the
knowledge of existence？
There is admirable truth in that； Socrates； replied Simmias。
And when they consider all this； must not true philosophers make a
reflection； of which they will speak to one another in such words as
these： We have found； they will say； a path of speculation which seems
to bring us and the argument to the conclusion that while we are in
the body； and while the soul is mingled with this mass of evil； our
desire will not be satisfied； and our desire is of the truth。 For
the body is a source of endless trouble to us by reason of the mere
requirement of food； and also is liable to diseases which overtake and
impede us in the search after truth： and by filling us so full of
loves； and lusts； and fears； and fancies； and idols； and every sort of
folly； prevents our ever having； as people say； so much as a
thought。 For whence come wars； and fightings； and factions？ whence but
from the body and the lusts of the body？ For wars are occasioned by
the love of money； and money has to be acquired for the sake and in
the service of the body； and in consequence of all these things the
time which ought to be given to philosophy is lost。 Moreover； if there
is time and an inclination toward philosophy； yet the body
introduces a turmoil and confusion and fear into the course of
speculation； and hinders us from seeing the truth： and all
experience shows that if we would have pure knowledge of anything we
must be quit of the body； and the soul in herself must behold all
things in themselves： then I suppose that we shall attain that which
we desire； and of which we say that we are lovers； and that is wisdom；
not while we live； but after death； as the argument shows； for if
while in company with the body the soul cannot have pure knowledge；
one of two things seems to follow…either knowledge is not to be
attained at all； or； if at all； after death。 For then； and not till
then； the soul will be in herself alone and without the body。 In
this present life； I reckon that we make the nearest approach to
knowledge when we have the least possible concern or interest in the
body； and are not saturated with the bodily nature； but remain pure
until the hour when God himself is pleased to release us。 And then the
foolishness of the body will be cleared away and we shall be pure
and hold converse with other pure souls； and know of ourselves the
clear light everywhere； and this is surely the light of truth。 For
no impure thing is allowed to approach the pure。 These are the sort of
words； Simmias； which the true lovers of wisdom cannot help saying
to one another； and thinking。 You will agree with me in that？
Certainly； Socrates。
But if this is true； O my friend； then there is great hope that；
going whither I go； I shall there be satisfied with that which has
been the chief concern of you and me in our past lives。 And now that
the hour of departure is appointed to me； this is the hope with
which I depart； and not I only； but every man who believes that he has
his mind purified。
Certainly； replied Simmias。
And what is purification but the separation of the soul from the
body； as I was saying before； the habit of the soul gathering and
collecting herself into herself； out of all the courses of the body；
the dwelling in her own place alone； as in another life； so also in
this； as far as she can； the release of the soul from the chains of
the body？
Very true； he said。
And what is that which is termed death； but this very separation and
release of the soul from the body？
To be sure； he said。
And the true philosophers； and they only； study and are eager to
release the soul。 Is not the separation and release of the soul from
the body their especial study？
That is true。
And as I was saying at first； there would be a ridiculous
contradiction in men studying to live as nearly as they can in a state
of death； and yet repining when death comes。
Certainly。
Then； Simmias； as the true philosophers are ever studying death；
to them； of all men； death is the least terrible。 Look at the matter
in this way： how inconsistent of them to have been always enemies of
the body； and wanting to have the soul alone； and when this is granted
to them； to be trembling and repining； instead of rejoicing at their
departing to that place where； when they arrive； they hope to gain
that which in life they loved （and this was wisdom）； and at the same
time to be rid of the company of their enemy。 Many a man has been
willing to go to the world below in the hope of seeing there an
earthly love； or wife； or son； and conversing with them。 And will he
who is a true lover of wisdom； and is persuaded in like manner that
only in the world below he can worthily enjoy her； still repine at
death？ Will he not depart with joy？ Surely he will； my friend； if he
be a true philosopher。 For he will have a firm conviction that there
only； and nowhere else； he can find wisdom in her purity。 And if
this be true； he would be very absurd； as I was saying； if he were
to fear death。
He would； indeed； replied Simmias。
And when you see a man who is repining at the approach of death；
is not his reluctance a sufficient proof that he is not a lover of
wisdom； but a lover of the body； and probably at the same time a lover
of either money or power； or both？
That is very true； he replied。
There is a virtue； Simmias； which is named courage。 Is not that a
special attribute of the philosopher？
Certainly。
Again； there is temperance。 Is not the calm； and control； and
disdain of the passions which even the many call temperance； a quality
belonging only to those who despise the body and live in philosophy？
That is not to be denied。
For the courage and temperance of other men； if you will consider
them； are really a contradiction。
How is that； Socrates？
Well； he said； you are aware that death is regarded by men in
general as a great evil。
That is true； he said。
And do not courageous men endure death because they are afraid of
yet greater evils？
That is true。
Then al