Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
http://www.archive.org/details/phdonordeathofsoOOmend
vto'-
V.
^
P
^
OR,
>A7
D O n(
THE
DEATH
OF
SOCRATES.
By
MOSES MENDELSSOHN,
A
JEW,
LATE OF BERLIN.
I-
O N D O N
by
AUTHOR,
Street,
J.
Cooper, Bow
Covent Garden.
M.DCC.LXXXIX.
THE UERARY
T O
HENRY DUNDAS,
&c. &c. &c.
SIR,
jl
have
work
a
you
by
modern philofopher,
a
which the
are
deli-
features of
manly charader
neated.
Though
pleafure,
to
the perufal of
I requeft
it
muil: give
you
may
it
you
will be pleafed
accept
as
fomc
expreffion
of the
fenfe
vi
you have
lately paid to
my
name, and
to be.
With
$IR,
Your moft
Middle Temple,
July 12, 1789.
obedient,
fervant,
Humble
CHARLES CULLEN.
vii
PREFACE.
J.
HE
following
work
is
written in imi;
tation of the
Phasdon of Plato
but the
teenth century.
He
but
endeavours
a
to offer
thofe arguments
which
man like
Socrates,
who were
lief
defirous
upon found
reafon,
would
efforts
find,
at
the
prefent day,
after the
of fo
many
men
Though
vii"
Though
thing
fo
it
may
be
difficult to
advance any
exercifed
new on
able
a fubjeft
which has
many
lefs,
proofs
of moral truths
and
to
every
to prefix to this
work an abridgement of
crates,
the
life
of So-
T H^
LIFE AND
CHARACTER
o P
SOCRATES,
Socrates,
the wifeft and moft vir.
He was
;
the
and Pa-
and
if it Is true,
Graces,
ii
workmanfhip,
progrefs
as
nnany authors
aflert,
the
which he made
coniiderable.
in this
art
In the times
honoured with
fo refpeftable a ftation.
low
more
from
he was
At
this period
he became
knowai
Crito,
talents,
to
who
ufeful to the
cife
human
race,
Crito
took
him
among
order to
imitate
Art teaches us
to
OF
to imitate life,
SOCRATES*
ftone refemble
iii
are lifelefs
to
make
man
Wifdom, on
imitate
finite
;
what
infinite
by
that
which
is
man
as near to
ftrudion
men
;
of
Greece
in every art
his
and fcience
amono-
whom
fcholars
mention
Archelaus,
him with
the neceflarles of
firft
with
fafliionable purfuit
of
which philofophy always ought to purfue. She fhould begin with the examination
^ 2
of
external
iv
external objedls
all
ought
to
be direfted.
If the
qualities of the
man
is
not deftined to
make
them the
Socrates, as
Cicero fays,
was the
firft
who
the
called philofophy
down from
heaven,
dwellings
their
of
to
examine
own
Like moft
juil:
but fometimes
one
affairs.
perfons,
OP
perfons,
SOCRATES.
learned,
reputed,
who
favoured
by
arguments
and
fubtilities
They
af-
fumed
to themfelves
;
the honourable
name
of Sophifts
title
which
their
conduft
They
fchools, as
wuth
uncommon
applaufe.
fible that,
vernment, eloquence
admired above
all
political
is
harangues,
and that
knowledge
to fhallow minds,
fidiion
and allegory.
On
this
account they
fhewy
rhetoric, to
mix
a 3
and
Ti
and
though inapplicable,
fo artfully-
together, that
nifhment,
profuiion.
and
recompenfed them
with
They
''
to live
and
to
let live."
When
fpirit
crites
among
the latter
could
in
no longer
awe, the
fo-
keep the
of free
men
tude form a
'
falfe
them
inca-
evil.
''
In theory
Every thing
may
tice,
''
The
greateft advantage
felf fuperiority,
ought to
VVbe taken of
^'^
of others."
be
This
lafi:
maxim,
may na-
tui'ally
imagined,
was
carefully con-
OF
SOCRATES.
who embraced
vii
to thofe favourites
feflion, or
their pro-
The mowas
as
rality
in public
pernicious to the
litical
human
do6lrines
As they were
artful
enough
to entan?;le
were neceffary
to put a
Hop
a true friend to
make
There
not to
no fyftem of reUgion
fo corrupt as
feme
duties of
hu-
manity,
which every
friend to
mankind
he would not
a6l contrary to
his
own
views,
muft therefore
doubt in
leave
untouched.
From
religious
matters to free
external
thinking,
worfhip of
God
fervice
viii
fervice in
eafyj
efpecially to
minds which
are alienated
from
reafon,
and abandoned
to avarice, ambition,
or voluptuous paffions.
The
priefts
of fu-
ment
tack
is
for their
defence,
whenever an
confider
it
at-
as
a fandluary
are invulnerable.
difficulties
and obftacles to
when
wifdom and
virtue
among
He had
own education,
calumny of his
what was
diffipate the
frill
either,
to
On
SOCRATES.
ix
a hero, at
worldly wealth
and pleafures.
imprefled his
exiftence and
he made a
fa-
virtue,
and
at laft
gave up
life itfelf,
in the
from
fulfilling the
common
duties
which
he owed
thirty-fix
At the age of
the inhabitants of a
town
in Thrace,
who.
portunity
the
;
war and
By
the
unanimous voice of
the
his rivals
he bore away
palm of military
;
prow^efs
it
from
the
whole army
but gave
up
to Alcibiades,
to encourage,
whom
try,
from
his native
coun-
by
his
own
actions.
A^lcibiades con-
had
laved his
life
in battle.
The town
depth of winter.
While
be continued
and w^alked
The plague
before Potidea.
Though
it is
fcarcely credible,
affert, that
So-
contagion.
OF
SOCRATES.
xl
infer,
his conftitution
field
to
faculties
of his
He has been
fixed to
fays
one
fpot,
immerfed
in thought, for
twenty-
had
left his
body.
It
cannot be denied,
upon enthfiafm,
that
life,
fhew
he was
It
was an innocent
founded
enthufiafm, however,
apparently
to
which he was
placed.
mon
xli
mon
give
men
refolution.
At
to his native city, and began to oppofe fophiftry and fuperftition w^ith fuccefs, and to
wifdom and
virtue.
In the open
walks and
workshops
of
artifts,
or wherever he found
men whom
he enex-
better,
converfatlon
with them,
plained
what was
right and
;
wrong, good
difcourfed of
and
evil,
the providence and government of God, of the means of pleafing him, of the duties of
a citizen, a father, and a hufband
;
deliver-
them
in the accents
of a friend
who was
dcfirous of fearching
by
in
order
that-
OF
that they
SOCRATES.
ftep
xiil
by
ftep,
without any
until
taught them
**
*'
I imitate
my
mother
in
this,"
he ufed
to
fay.
She no longer
In
manner
perform the
:
of a mid-
wife to
my friends
hidden
to li^ht.
put queftions to
them
until the
ino;
fruit
of their underftand-
comes
after
truth
fuccefsful
in
refuting the
When
was
any of
pened
to reft
upon
iition, it
difficult to
overthrow them in
argument.
fubterfuges*
They had
fo
fo
many
plaufible fables
command,
xiv
their hearers
themfeives convinced.
A general
applaufe,
We can eafily
their fcho-
down upon
their
or,
perhaps, even
adverfaries.
?
What
did Socrates do
He
but
at the
fame
which they
pity.
By
to his aim,
adverfaries
into
long-winded harangues.
Thus they
were obliged
to
premifes.
OF
Socrates,
SOCRATES.
:tv
with
orreat
the abfurdities
which
arofe
from
grew manifeft
In this
man-
own
With
refpecl to rehgion,
he appears to
That every
falfe tenet or
ought
and
its
perni-
and the
tion
ters
common
people.
Of
this defcrip-
fable wri-
who
imputed weaknefs,
paffions,
injuftice,
and
fcandalous
to
their
gods.
On
xvi
or,
to
appearance,
faith,
v-ith unfliaken
ever,
on morality,
as
was
to be
apprehended from
new
;
fyflem,
met
he rather gave
a particular
own
fentiments.
When
that
neceflity of
making fome
who
queftioned
him on
which
v/as, a pretence
by the
method
OF
SOCRATES.
which,
as
xvii
method of
teaching,
we have
As he never pronounced
his doclrines
with
wifdom,
as
he
afferted
no
opinior.s
peremp-
torily himfelf,
truth
from
his hearers
by means of the
to
qucftions
which he put
them, he was
permitted not to
know
that
which he
either
The
vanity of
many
a great genius to
condemned
Socrates
iii
the
mouth of another
perfon.
v/as far
ingenuous freedom,
''
This
do not
know :"
order
laid in
from him, he
nothing.'*
ev^aded
it
by faying, "
know
him
The
the wifefl
of
xviii
CHARACTER
is
of mortals.
bable,
artful prieftefs, it
profo
defigned to win a
dangerous to her by
this piece
flattery,
and
to lay
him under
he wifhed
quite
different
turn.
'^
" Do you
know,"
faid he,
wliy Appollo ha
of
pronounced
me
the wifeft
men
"
ii
am
fenfiall
my
knowledge amount
nothing."
to this
that t
" know
The fame
perfons from
his
all
Athens
to
enjoy
converfation
and
inftru6i;ions.
The
fo
delire of his
pupils
to hear
him was
ftrong, that
many
The
Athc-
OF
SOCRATES.
jdx
from
vifiting his
teacher.
He went by
Me-
his
twenty thoufand
own
in
dwelling. the
lived
utmoft poverty
to
pay
the
him
for
his
inftrudions,
although
The
more advantage of
fition.
It
muft have
coft
him
a greater ftruggle
who
b a
port
3qc
not at
all
cer*
a-
fo
bad
temper
has
generally
been fuppofed.
The
arife
from fome
later writers,
who
could
learn
them only by
report. Plato
and Xeno-
phon,
on
who were
this fubjet,
whom
nei-
ther
faid.
much good
by Plato,
it
will ap-
pear, that,
vv^as
is
deeply af-
by
his death.
All that
related to her
is
a paf-
fage in the
fome perfon
choofe a wife
how
he came to
who
\Vd,s
fo unfociable in her
temper ?
ufual
wzy:
^^
learn to m^anage
horfcs.
or
horfes muft
SOCRATES.
xxi
beaft of
burden
to
command, but
exercife himfelf
With a mettlefome
break.
I,
who am
delirous
of learning
how
that
to converfe
who
is
untraftable^
may
the different
humours of mankind.'*
Lamproclus,
the
fon
of
Socrates,
comand
fretful
it
manifeft to
contented difpofition,
was
attentive
to
them
up.
is
a fuffi-
dotes that have been told to difgrace and exhibit her to pofterity as
an example of a bad
that the (kill
wife.
/which
ixii
which
upon her
or
by
his inexhauftible
patience,
won
much
better
woman,
that,
termagant and
fcold,
became
as
good
her condut
death
demonftrated,
an
affec-
tionate wife.
muft have
he
made
was not
his
refponfible to himfelf
to a
alone for
whole
fa-
mily, which,
tisfied
at,
dilla-
and complained
the extreme
contentednefs of his
nature.
No
perfon
was
He knew
what wa
well that
it
behoyed him
to e^rn
neceflary for
the
OF
SOCRATES.
own
family
;
xxiii
and
this natural
it
duty to
But where
concerned him-
wav,
fuffici-
The
corrup-
ticular, the
mean
who
themfelves
people,
at
the expence of
the
deluded
were circumftances
to oppofe the pre-
by the utmoft
dif-
might be capable of no
evil conftrudlion.
He would
ftarved, if
upon alms, or
him, than
of thole
want
fo far oppreffed
have
falfe
degree, by his
own
example*
b 4
He
Xxlv
He
by
the Bcotians.
at
The
Athenians
loft a battle
totally defeated.
fpirit,
So-
crates
{hewed
his intrepid
not only
Had
every
man done
his
duty
as well
as Socrates,"
faid
the General
Laches to
Plato,
''
proved unlucky
While
Socrates re-
treated ftep
by
ftep,
enemy who
earner too
phon,
who
from
he brought him
to a place
of
fafety.
The priefts,
fophifts,
Socrates
tho.m in their
took
advan-.
OF
advantage
SOCRATEShis
jtxv
of
abfence,
and
endea*
him.
At
his
to injure
him.
They
hired, there
is
compofe
time,
a lu-
that
was
Comedy,
to
public ridicule
and hatred,
that
they
common
fucceeded,
might
lead to
fome more
This
decifive ftroke
againft him.
name of
THE CLOUDS.
charafler
;
Socrates
whom he
him
was
ac-
cording to
life
gcftures,
The piece
to the
is
honour of
extant*
fiiil
But
xxvi
But
extrava-
was accuftomed
pieces of Euripides,
to
compofe,
The
day, however, on
forth,
which
this pafquil
was brought
he
made one of
the audience.
Hearing fome
for
flrangers, Vv'ho
the
fb
original
of this
who was
ftage
:
much
abufed
upon the
he
him with
the
to the
The moft
ridiculous
could no longer
make any
ance of Socrates
raifed a
commanded
refpeft,
at
and
un-
kind of aftonifhment
his
dauntednefs of mind.
OF
SOCRATES.
liiccefs.
txvii
it,
met with no
and brought
ftage, but
The
poet altered
it
upon the
The
lantil a
The war
concluded
ter a
when
new army
to
the Lacedemonian
who
had taken
feveral places of
Thrace, and,
Socrates, notlaft
from
his country.
left
This was
;
the
lail
time that he
from
he never
territories.
He
who
inculcated to
them
xjtvii'i
above
it
all
he paid
fair
;
foul
latter does
not
fulfil
is
of the former
at great
On
this
account he was
pains
to
make
the infidc of
men
correfpond with
tie
was
at-
tached to no one fo
much
as Alcibiades, a
youth of
lents,
uncommon
Socrates
places,
him
inceflantly
at
to
all
every opportu-
by
means of
mind.
On
into his
mouth
that
arofc,
that in
later
or
SOCRATES.
-axix
feh'es,
and
himi
being
charge,
Mehtus,
it is
true, charges
him with
but this
Socrates,
the corrupter
as
of youth
the anfwer
made by
it
was
faid
he taught youth
difference.
and
the
treat
with inof
Admitting
depravity
was no longer
;
confi-
on
the
this head,
had
it
man
When we
read the
many
harfh reproaches
lettered againft
him by
Critias
and Critobubus
y
XXX
bus
when we
on the
other, leave us
no room
to
From the
however
ftrange they
may found
more can be
of a lover.
of Socrates,
With
which
refpeft to the
Genius
reftrained
him from
every hurtful
Som.e think
Socrates
allowed
little
fiction here, in
vulgar
is at
OF
ufual conduQ:.
SOCRATES.
Others underflood by
xxxi
this
power of difccrnment,
experience, refleflion,
cife,
which,
by
long
grew
to a fort of
by
and difcover
effefls
confequences and
of
We
Socrates
by
his
Thefe
may have
;
intention
who, we
temper,
vifionary
enough
to let his
for, into a
confidential fpirit,
geftions
to
it
which
from very
dif-
ferent
xxxii
ferent
abfblutely neceflary,
iliould be free
?
from every
prefent age
to
v^'caknefs
it is
and prejudice
In the
no longer
a point of merit
of
fpirits.
To
do
i]uired
an
uncommon flrain
to
of genius, which
ufeful
he employed
It
more
purpofe.
was ufual
for
him
befides, as
we have
already mentioned,
perftition
which
morality.
The
happinefs of the
human
race
was
As
occafioned
an open violence,
men,
him from
declar-
ing againft
it.
There was
among
the
Greeks an ancient
of
river
Styx
for
o^
SOCRATES.
xxxli
were
al-
lowed
common
people by the
firifl:
founders of
fociety,
was
ihamefuUy abufed,
lives.
and
coft
many
The
Athenians
ifle
of Argos.
The
commanders of
upon
with the
groffeft
ingratitude, publicly
this omiffion.
imSo-
The
malice of
the
priefts,
were
all
combined
of
^hf
xxxiv
CHARACT
for their
The multitude
condemnation.
prelled
vehemeatly
were
and the
had not
fpi^-it
enough
n^eral prepoffeffion.
All affented to
condemn
Socrates
thofe
unhappy
patriots to death.
He
defpifed. the
threats
of the perfons ia
excited multi-
fuffered*
notorious injuftice*
acquittal,
however, proved
to fee
Hc;
-bad
the mortification
prevail,
the
popular
phrenzy
enough
Z
prejudice.
The
fol-
totally de-
by the Lacedemonians;
their
^
fleet
w^a.^
t>)r
SOCRATES.
and
xxxt
Was
fhattered,
and reduced
they were
obhged
difcretion^
little
to
the Lacedemonians J
who
city,
favoured
the
views of a
which
courted
him,
changed
the democratical
form of government
into an Oligarchy,
and
who v/ere
com*
known by
the*
name of
The moft
monfters.
cruel
enemy Could
not have
Under the
pretext of punifhing
the
moft upright
m^n
of th republic of
lives.
their property
and their
To
plun-
more
like ailaffins
xxxvi
rafterized their
How
muft
who was
even this
now
{hewed himfelf
opportunities
his
of perfecuting him.
The
wife
man had
on
this
account
he
had ever
after
bore
Socrates a grudge,
ment.
When
appoiiiteci
grounds for an
made
law
no perfon
They
let
it
be varioufly
r^-^
ported that
was wonderful
if fhepherds.
made
care,
the herd,
to their
grow
Ihould
OF
jfhould not
it
SOC RATES,
if
xX]cvU
but
was
ftill
more wonderful,
the guar-
dians of a ftate
made
Its
fubjedts
grow fewer
Thev fummoned
him
before them,
forbid
him
young
Is
people.
it
permitted,
?
faid
Socrates,
to afk
is
queftions
For
this prohibitory
law
not
fufficiently clear to
me.
am ready,
by
it
through ignorance.
more
is
full explanation,
whether by rhetoric
meant the
art
of Ipeaking properly, or
?
fpeaking improperly
If
it
is
the former,
then
any one to
fpeak properly
if it
is
would
Charicles
was
irritated,
and
faid,
As
you
c 3
xxxvlii
more comprehenfible,
with young
totally forbid
to difcourfe
people.
That
may know
alfo
how I am
to con-
inform
me how
?
long
men
are to be
ac-*
counted young
As long
as
that
is,
they arrive
at
maturity of underftand-.
If I fhould purchafe
Socrates, v^hich a
years has to
dear
it is ?
fell,
May
not afk
him how
That
is
many
things
in future refrain
And
anfwers
aiks
continued Socrates.
If a
young man
me where
I
Critias or
Cha^
ricles dwells,
May
not anfwer
him
Yes,,
^f
SOCRATES*
faid Critias
:
xxxix
Yes, certainly,
not
ia
but mingle
thread-bare
car*
your
difcourfe
old
maxims and
allufions to beltmakers,
Probably,
replied
Socrates,
muft
alfo
which
and
above
all
things,
Mark
you
alfo will
make
abfurd lav/,
right
nature.
He continued
The
withftanding, to
make
a dire6l attack
upon
him.
They
own
iniquities.
For
c 4
this
purpofe he was
charged J
i\
Athens, ia
order to have
him
executed.
;
The
others
but Socrates
his
hand to
an unjufl aftion.
Then,
faid Charicles^
and yet
I
fufFer
nothing for
it.
do any
man an injuftiec<
in
the
of the cru-
elty of the
had not
rifea againft
reft
out of the
city,.
re-eilabliihed democratic
fare
much
better.
priefts,
fophifts,
laft
fecuting
OF
ftcuting
SOCRATES.
fuccefs, their
xli
him with
and of removing
him
entirely out of
way.
Anytus,
is
whofe
difgrace
who
fuffered
themfelves to
be
made
on
They
fpread this
ples of
tyranny which he
fo lately praftifed
with unexampled
confiders
cruelty.'*
Any
one
who
of
credulity
won-
this, Alcibiades,
who,
though
was a moft
company with
fome other
flatue of
of
xlii
CHARACTER
been obliged
thefe
.paft
of fo outrageous a
facrilege,
From
this
events,
which were
at
time induflri-
oudy commemorated,
crates inferred, that
men
to defpife rehgion.
than
fuch a praftice.
The pubhc
it
might
be,
re-
Ipected by
him
to
all
the
his
them,
pri-
own
not
doing fo himfelf.
belief,
There
that the
If Sofo
he did
to pre-
OF
SOCRATES.
xliil
which
would have
reftraincd
him from
doing.
When
pie,
his calumniators
minds of the
to his
againft
city.
him
He
it
;
immediately
acquainted
the
people of
was fum^
citizens
The
duce a
new
divinity
holy.
Let
his
punifhment be
Death.
feveral ftudied
They
xliy
They
arts
he
faid
buc fuch
man
like
me.
prepare
yourtelf,
?
then,
The
beft defence
is,
which
anfvvered,
my
life
I feveral
times
hindered in
*'
*'
it
by God*
" Perhaps
it is
his
my
to
*
*'
fxrmities arrive,
and make
me
for
a burden
my friends
thofe
or myfelf."
From
was
words many
fome time
than of death
Upon
the
day appointed
for
his
trial,
Melitus,
or
SOCRATES.
xl^
and the
one
mounted
and de-
after
livered
mounted
place
at tri-
diftrefs,
with and
in
his character.
He made
an unfludied
artlefs,
which he
the malicious reports which had been ftudioufly circulated againft him, put his ac-
He
own
fre-
difcourfe
vvas
quently
3tlvi
The
LIfJE
and CHARACTER.
He
:
concluded
with
the following
words
*'
Be not
you
m^
move
yoii to compaffioUi
have not
dif-
deem
it
unbecoming
to
The
to
by an oath
juftice,
decide according to
law and
not
therefore
would
at
to the refpeil
you,
if
we
I will
my
acquittal to
means which
07
onfifi:ent
SOCRATES.
fear of
xlvrii
with the
God,
efpecially
as I
piety.
ufed fupplications to
make you
bcHeved in no God
me
of
No;
am more
flrongly con-
vinced than
my accufers
to
be judged according to
as
you
fliall
think
tittefl:
and me."
who
after him,i
'^
Although, Atheni-
who have
to<
^*
ftood
up here"
They
called to Plato
fufFer
come down
to proceed.
again, and
would not
him
Socrates
was found
guilty by^
at
Athens for
con-
demned
xlviii
demned perfon
Upon
crime.
Socrates
was
defired
to
choofe
fo un-*
declare that he
If I
I
was
and
faid
"
am
to tell
I
you
freely, Athenians,
what
think
have dc-
ferved,
know
done the
the
Prytaneum
at
all
the reft of
my
life."
laft
At
permit them to
raife
any
large
fum amongft
them.
The
Athc-
OF
SOCRATES.
xlix
me
wife
on purpofe
you.
to
You would
to wait for
my
fee
tance.
You
how
near
am
to death
already *."
''
Do
you
believe,
men of
Atheas, that
wanted words
you, had
it
to perfuade or prevail
upon
been
my
opinion that a
man
may
obtain
not.
favourable
fentence
Certainly
fate,
it
If I
fubmit calmly to
I
my
is
not becaufe
want
either
to
arguments or
re-
monft ranees
to
make
to
He was
be
CHARACTER
man
to fay.
fuch low
artifices
unworthy of me.
to lofe
my
life
than
I
owe
my
acquittal to a bafe
action.
am
of opinion, that a
maa
is.
as little to
in war.
How
of faving his
arms, and
if
he throws down
his.
mercy.
And
in the courfe of
human
life
there are
eaiily
many
occafions
avoided, if a
man
enough
to fay
neceflary
to that end.
To
fo,
fliun death ia
difficult,
but to efcape
it is
from Ihame
than death.
is
far
more
I,
for
quicker
Thus
who am
a flow old
;
man,
am attacked
4
by the floweft
whereas
^y
6r
SOCRATES.
are
11
my acculers, who
the death to
young
go to
me
which they
juftice.
I
am
fatislied
my
fentence
I,
for
my
find
fate juft
and
rcfpelable.'*
who
had
truths, with
much
round
to thofe
who
his acquittal,
and entertained
obfervations
as
on
life,
death,
and immortality,
were
fuited to the
comBut
prehenfion of the
common
people.
when he was
friends
large
on
for
which reafon
who would
d 2
reflec-
Hi
of
the prifon,
which
by
his prefence, as
is
no
where there
a Socrates.
On the way
his fcholars,
to
it
who
were inconfolable
to
(or
him.
The
wife
man
them
why
they complained.
my
birth
condemned me
If death
I,
robbed
me
and thofe
to
who
lament
my fate.
me
man
happlnels on
my friends my journey,
fhould
Appollodorus,
as a
who
nocently.
Good
OF
SOCRATES.
faid
llii
Good AppoUodorus,
ing, as
he
laid his
hand upon
have feen
Wouldft thou
guilty
?
rather
me
die
What
the
laft
We
to take
made
a diftindl dialogue
of
it.
Some
days
So-
came
to
him
before
in a fweet fleep,
and
fat
down
foftly at his
bed
fide.
When
fo early,
Why
mv
friend Crito
of death
was
to be
it
If
is
crates,
How-
liv
However,
to-morrow
do not believe
for
jujft
it
will
happen
to
as
you came
me
A woman
me
of
uncommon
in a
me by my name,
and
*'
faid,
'*
ia
An
allufion,
by
which heexprefled
life,
as in
Homer
by very
different views,
to re-
move him by
that
felf,
it
now
ignominious death.
He
was
endeavoured
alio,
'
by the
vince
m.ofl:
forcible
it
arguments, to conhis
him
that
duty to do
fo.
As he knew
he
OF
he reprefented
SOCRATES.
to
Iv
bound
dino:
to
innocent blood
above
all
thines,
he
to the
moft
painful
for
having
neglefced
his reieafement
to
and
laftly,
who .would
be de-
and
protefliion.
To
My dear
is
Crito,
praife-
be acknowledged
is
with
con-
if
it is
contrary
to that,
however,
it.
we muft
It. is
the
more cau-
tioufly avoid
firft
neceflary, therefore,
is
to confider, if
your propofition
1
agree-
tomed not
to allow
myfelf to be perfuaded
to
Ivi
to
after
mature
the beft
in
and although
am
I
in the fituation
fee
no grounds
rule of life,
for deviating
I
my former my opinion
of
it,
and
ftiil
to
falfe
argu-
a reafonlaw^s,
man owed
to his
:
he continued thus
tion
to
If 1
had
now
an inten-
efcape,
what
are
you willing
to
do
is
Do you
not
preparing de-
Or do you beheve
fubfift,
by every
private perfon
What
?
my
dear friend
Per-
haps
OF
haps that
I
SOCRATES.
Ivii
nounced
ao;ainft
?
me.
way, Crito
Yes,
reply,
Socrates.
If,
How,
Socrates, have
all
yourfelf to affent to
republic
this
?
would
:
certainly be flaggered
by
:
queftion
it
Let
and
Say,
what do you
find difpleafing
to pull us
down
Are you
difpleafed
with
fa-
which your
you
to
the
?
world
Arc you
difpleafed
with them
Not
at all, I
ihould anfwen
Are you
difpleafed
that
purpofe not
father
to
Iviii
to inftruft
exercifes? Very
You
confefs,
therefore, that
birth,
you have
to
and,
confequently,
we
can
If
it is
fo,
howan
ever,
we
you would
poffefs
And
are
you
cntitle4
You do
not
to
make them
they
feel in return
make you
fufFer
to refent,
words
laws?
entitled,
whenever we make
a decree againft
you, to
And
do you thinks
that
OF
that
SOCRATES.
zOc right
?
lix
you would
You who
is
fo ear-
this
your wifyour
fa-
dom?
ther,
fee that
much
not fo
much
to be
who
your
native country
expoftulation,
fider,
and
conclude
Con-
Socrates, if
;
you do not
a6l inequita-
bly to us
we we
you up
power,
every one
miffion,
who
if,
he does
away from
us and
are
fettle
clfewhere.
who
is
government,
which
he.
his
But
and
how we
amongft
us,
who
tract to be plealed
manded
to
him
if
difobedient,
;
he commits
a threefold offence
he
is
dif-
which he entered
I
with
us*
Deareft Crito,
as the
think
my ears,
farther
that I cannot
fubjet*
haiken
any thing
Crito
left
on the
him
difiatisfied,
but convinced
iE
Ok>
D O N;
THE
DEATH
OF
SOCRATES.
r.
PART
Cebes, CntOf
and Simmias.
Execrates.
VV ERE
was
whea
?
P
I
H .E D O N.
prefent, Execrates,
EXECRATES.
You can
laft
tell us,
then,
what were
his
words, and
how
the wife
it.
man died
Our Phikccan
We
PHi^iDON;
OR,
THE
{een.
no perfon
who
event*
Thus
far
wc h^v^
heard
is
that Socrates
:
dead
but not a
more.
^ D O N.
condemnation?
Nothing of
his
EXECRATES,
Yes
;;
of that
we
hut
we wondered
ftill
why
he was permitted
he was condemned*-
PH^I>ON.
Accident
caufe of
it.
alone,
Execrates,
fhip
was
the
The
condemna-
tion*
EXECRATES.
What
fhip
is
that
DEATH
The
famej
as
oJ"
SOCRATES.
Athenians
tell,
f
in
PH^t)ON..
the
which Thcieus
whofe
Previous to
the city
made
vow
his aufpices,
him
at
Delos
and ever
fince her
promife to the
God
When
ready to
fail
at the
of
the
Theory commences,
Delos,
until her
interval of
return
its
to
Athens.
During the
city abftains
celebration the
from
*all
by
'
PH-^DON;
to die
OR,
THE
condemned
refpite.
It
may
gain a confiderablc
this feflival
was on account of
EXECRATES.
But the
pafs
?
lail:
day, Phaedon
?
how
did
did
it
How
did he behave
What
he
fay
Who
or
attended
him
moments
would the
r
Archons
no perfon
to
be prefent
and
him
PH.^DON.
By no means
fent.
;
there
Gratify
with
the relation of
rable occaiion.
on that memo-
PH^DON.
I will
endeavour to
is
fatisfy
your wifh*
Nothing
more pleafing
to
me
than to
call
DEATH
call Socrates to
Of
SOCRATES,
my
myfelf, or to hear
EXECRATES.
And we who
memory in
arc
his
informed as mi-
how
^ D O N.
at
was prefent
I
that
fcene
but
none that
afFefted
had
in
ever
before
witnefled
I did
me
the
fame manner.
not
feel
that
I
compaffion or
afflidlion
for
him which
to
do upon
my
arms.
Socrates,
when he drank
compofure of mind
that
was enviable
fo
calm,
lafi:
behaviour in his
mortal
who
defcends prema*
turely
PH-ffiDbN;
OR,
THE
an immortal
who was
confident, wherever
as
happy
as
any
was
impoffible for
with that
the fight of
At xh^
tafte in
the philofb^
we
but, on the
till
then,
;
by the
'^
bitter confcioufnefs
refleftion,
that
we were
foon to lofe
him
for ever."
Thofe
alternate fenfations
of grief and
all
who were
Some*
but appeared
in
ftill
more ftrongly
marked
times
our
countenances.
we
;
laughed,
and
fometimes
lips,
we
and
wept
warm
; ; ;
DEATH
warm
and
OF
SOCRATES.
But Apollo*
PXECRATES*
I do,
PH^DON*
His emotions were the moft
fiiigular
him deeply
fmile, frequently
of Apollodorus appeared
fwimmirigiutearg.
afFefted at
We wer-eataoftasitiuch
>
EXECRATES.
Who
were
all
prefent
PH.EDON,
Ctefi-
phon,
PHiEDON;
or,
the
Plato, I believe,
was
lick.
EXECRATES.
Were
there
H ^ D o N.
from Thebes
from Megara.
EXECRATES.
What! were
brotus there
?
PH^DON.
No
at
:
it
Is
faid
^gina.
EXECRATES.
No
PH^DQN.
I
who
was
EXECRATES,
Pray, then, inform us of the fubjedt of
your
difcourfe.
DEATH
I will
tell
OF
SOCRATES.
PHJEDON,
you every thing from
be-
ginning to end.
We
were
in the
habit
of
he was in
prifon.
We
where
his lentence
was
which
as
As foon
into Socrates,
and
The morning
to
of his departure
we
repaired
him
Having: heard
g:oino[-
the
evening;
that
we were
home,
Delos,
-laft
the
(liip
we
refolved to be
day
as early as poffible.
jailor,
When we
were
all
met, the
Vv'ho
prifon door,
came up
to us,
and requeued'
till
we would
-foe
fliould call
he
faid,
to
faid, are
PHiEDON;
now
OR,
the
day he muft
us.
Not long
after
When we
went
in
we
him
in filent forrow,
and
\^^en
(he per-
woman to lament;
fee thee
Ah,
Socrates
thy friends
this day,
time
and a flood of
him
to let
The
diftrefs,
up
in the
fet-
bed,
tered,
and
as
he rubbed
it
Oh my
call
friends,
he
faid,
what
ftrange
men
con-
At
the
firft
thought
we
ceive
to be
oppofite
of difagree-
DEATH
gble,
OF
SOCRATES*
to
n
:
as
agreeable ^nd
man
yet
po peribn can
of thefe fenfations
by means of the
immediately fenfible
fenfes
without being
of the other, ^s if
together.
this
remark,
he would
ble:-*'
^'
The
oppofite fenfations
it
^'
them
at
both
^'
^*
ends together,
been
conftantly
Thefe
gave
me much
pain
am
glad,
faid
Cebes,
interrupting
him,
for
that
you make
me remember
Socrates
that
:
to afk
you
it
is
one queftion,
f:me,
Whether
as reported,
J2
PH^DON;
fables
OR,
THE
into poetrj,
?
fome of the
and written a
I
of
in
^fop
hymn
honour of Apollo
am
the
poet
Evcnus,
what
has
led
as
your
thoughts to write
poems now,
thing before.
you
What
afks
:
anfwer
(hall
?
give
him when he
me
next
and aik
me
he certainly will
him.
therefore fay
what
fhall I tell
that
have not by
in order to
him
know how
which
life
difficult
that
is
but in
g;iven
me whik
to
have endeavoured to
conform
iible
my
manner.
:
'
The
was
as
fol-
lows
- In tim3s
dream
flinpes,
pre-
fented itfelf to
conftantly
*
but
admonition.
and
perfect
DEATH
OF
SOCRATES.
art.''
13
I
Hitherto
of encourageraent,
fuch as
we
Grecians
make
I
ufe of to
wager runners.
The dream
me
nothing new,
philofophy, which
only means,
up
my
zeal
wifdom,
of
it.
that I
may
Since
my
nounced however,
Apollo
it
ha>
my
dream
and
required
to profecute
was
works of a poet
as a
were neceflary
but nor
ficiion,
my-
I therefore
fupplied
my
want of ge;
and the
fables
14
fables
?Hi5:)ON;
of -^fop coming
or,
firft
tki
to
my
hands, I
This,
may
Evenus
him,
if
falute
is
he
me*
According
to all appearances,
fhall fhis
by command
day take
of the Athenians^ I
departure*
my
faicf
And
is this
Simmias.
as
know him
that as far
How
replied Socrates
?
is
Evenus n0
philofopher
think he
is^.
Why then,
me
thofe
laid Socrates,
be will
follow*
but
all
who
deferve
the name.
do not
is
not permitted
any man,
as
we
all
know.
And
feet
while
he fpoke 4
this
down
from
DEATH
from the bed
c^F
SOCRATES.
ig
to the ground,
to continue
How are
bes.
you
fay
to be underftood
laid Ce-^
You
we
lives,
philofo-^
man.
Cebes, faid Socrates, you and Simmias
Did he never
?
explain himfelf to
you
Not
I
fully, Socrates*
will freely,
then, impart
fubjecl.
my
fenti-
fnents to
I think, if
any perfon
enquire well
the
condition
of the
country which he
to vifit,
that he
may
form
a juft idea of
it.
This converfation
is
much
;
adapted to
my
prefent circumftances
for
what could wc
down
How
i6
PH^DON;
How
do you prove,
is illicit ?
OR,
faid
rut
cide
me
w^ith
be fully convinced
of
it.
Liflen,
then, to
me,
faid
Socrates.-
I maintain,
that fuicide,
in every poffible
cafe,
is
abfolutely inadmiffible-
We
know
life
whom
muft be burdenfome.
to
It
mav feem J
ftrano-c
you, on
this
un-
happy
to relieve
themfelves by voluntary
them
to wait for
;
yet
more
confiftent
Men
fentinels,
are
placed
here
on
earth
like
and
therefore
muft
not
quit
As God
we
can
DEATH
can
or
SOCRATES.
his
?
17
we
doubt
whether
providence
We cannot,
Would
faid
Cebes.
not a bondfman,
who
lives
under
nifhment,
defigns
?
if
And
fparkof reflitude
feel a
in his boibm,
muft he not
fincere
joy
when he
fees the
fulfilled
fo if
he
convinced that
it
is
his
own
intereft to contribute
to their accomplifh-*
ment
Certainly.
Cebes,
When
the
the
made
artificial
of
the
human
body,
it,
and ima
had he
good
his
if
own
being,
its
goodnefs,
he could
aflb-
date
i8
ciate
PH^DON;
an
evil intention
or,
the
with his
his
own works
nature
?
own
whom
lous vulvar
member
with which,
combated
The
ftru6ted
flime
god, Cebes,
who
has
it
con-
furnifhed
with
fliall
we
allovv''
we
do other v/ife
As
it
is
a facred
make
all
their completion.
For
this reafcn,
ii
dear Cebes,
have
faid
philolopby
as
it.
DEATH
it
OF
SOCRATES.
ig
tions fo as to
make them
accord as perfelly
a fcience
which
harfli
unites the
weak
foft,
with the
mony, then
certainly
which
won-
make
the views of an
ideas
O, Cebes
fhould a
rafti
mortal attempt to
?
harmony
He would
But
a<fl
as fervants
?
and
fulfil hi^
commands
Un doubt-
ao
PH^DON;
Undoubtedly.
OR,
THE
They
which announce
to
more
fidelity
for the
end
at
unqueftionably the
re**
of his decree
cannot be denied.
as thefe augurs- certify to us that
is
As long
confijftent
we
are
bound
in
to
oppofc
them with
vants of fupreme
their
wifdom
this
is
in the exercife
of
fundions
command
to
he has done
me Of
I
this day.
that I
am
But
am now
to
comprehend,
faid
my
you
before,
that
DEATH
OF
SOCRATES.
muft be willing
life
;
tti
to
for if
it is
true,
you have
the
juft
now
of
are
property
God,
and that he
how
Should
not
prudent
man
who
?
is
his beft
if
proteflor
and
become
free
and
own
mafter,
flatter
how own
of
it
himfelf
he will be
fafer
when
left to his
guidance,
care
an
all- wife
fliould
think
be totally
at liberty,
Whoever
rea^
whom
he believes ta
be
pofleffed
himfelf.
On
account
I fliould
draw a
nion^
PH^DON;
The
and the
fool
or,
the
nion.
to be fad,
of death.
Socrates heard
him
attentively,
and ap-
He
in
faid,
Cebes
any perfon
to
who
do
;
oppofes
him
fo
is
argument enough
he has
many
con-
But
at prefent, faid
for
what
difpro-^
if I
and
am
his objedions
your prefo
all
fent conduft
much
your
whom
affliding,
fuperintendance of a governor,
who you
have
DEATH
have taught us
OF
SOCRATES.
23
and
Socrates, I
am
accufed,
and
that I
in form.
But
lice to
will
my
I
did to that
which
made
my judgea.
In the
I
firft
had
not
hopes v/here
am
to
going to continue
the
jcneet
ftill
fame
the
is
all-kind
fpirits
providence,
and
of the departed,
whofe
fociety
preferable to
any fiiendfhip
it
we
would be weak-*
with fo
life
much
the
and run
;
y/illingly
I
into
arms of death
but
have the
I
fliall
moft
be de-
my expectations.
God
The
;
will always
me,
I will
maintain as firmly as
ever
t,4
PH^DON;
:
or,
the
my
tc^
am
not grieved
all is
die, as
know
;
that at death
not over-
another
faid
life
fucceeds, and
been
How,
crates,
faid
us.
with the
communication of
fo
dodrine
it.
which has
much
confolation in
gift
It is
with your
and
if
you perfuade us
is
to think as
you
made,
us
firft
I will
attempt
it
but
let
hear
Crito,
who
My
is
friend,
man who
to bring
you
to
talk fo
much
he
fays
you
will heat
not
DEATH
|iot
OF
SOCRATES.
cup
45
operate.
He
who would
In the
name of God,
his
him do
duty
and
have
fecond
This anfwer
I expected,
filent.
faid Crito
but
Heed him
A man
who
has
grown grey
at
of wifdom
muft be chcarful
On what
grounds
fupI
endeavour to explain.
friends,
My
know,
few
who
to the
that
he
who
gives himfelf
up
in
making himfelf
he
familiar
with
death,
is
that
may
learn to die.
If this
it
the cafe,
if he,
be
who
his
efforts
here
on
Z^
PH^DON;
at
OR,
THE
feel
on earth
afflidion,
when
the
long-wiihed-for aim
was
at laft
accompUfhed.
;
Simmias fmiled
by Heaven, Socrates,
I
am
as
but
fay
little
dif
pofed to
it.
may
not
it
furprife the
much
you think
fhould.
lar
The
tell
could
that
them experience
their virtues.
deatl^
recompence of
!
Ah, Simmias
deep enough
;
their penetration
is
not
they do not
know
v/hat kind
of death philofophers
they deferve
it.
defire,
nor
how
far
But what
I
at prefent to us.
am now
Is
with
my
friends.
which can be
But
is it
any thing
elfe
To
die, is
it
DEATH
it
OF
SOCRATES.
27
not,
when
no
other,
and
by
itfelf
Or can you
is ?
explain
more
clearly
what death
No,
.
my
friend.
Do
is
his greateft
Certainly not.
Is
?
,
As
And
of
life,
with
refpefl;
to other
conveniences
affeft
pomp and
barely necef?
and difregard
fuperfluities
May
PHiSDON;
May we
or,
the
So*
endeavours to
thing
may
his foul.
Why
He
ether
not
from
fre
men, by
fetters
it,
keeping
his
mind
of the
lay
which the
fenfual paflions
to
upon
and endeavouring
wean hia
foul in part
the body.
Truly
fo.
The
greater part of
mankind
will telj
who
They
fay a
man
who-
from
all
carnal pleafures*
They do
fo, Socrates.
Does
fcEATH
!feut
OF
SOCRATES.
Can
^5
the
loves
wifdom promife
it,
him*-
much
progress in
if
he has not
are oc-
which
?
Let
mc
ex-*
eyes
and
the
from
fenfa*
objedts
to
us,
;
mere
for
fimple
tions,
not
truths
thefe
muft
be
inferred
by the underftanding
muft
they
not
-Certainly.
As
trufted to entirely
the poets,
therefore^
and do
not inform
us
diftindlly.
What we
is full
of labvrinth
can^*
lefs
and darknefs
but
if
not
to
be men-*
Ccr-
30
PHiSDON;
Certainly not.
or,
the
How
would
muft the
arrive at truth
is
If
flie
depends upon
deceived.
exercife the
powers
But
?
at
what time is
refledlion
moft
fuccefsful
are loft, as
when we
it
were, to
all
corporeal feeling of
external objects
much
as
the fenfes, but their reality, not the impreffions w-hich objects
make upon
which they
Juft.
truly are.
But
ftill
let
us endeavour to
clear.
Is
make
the matter
more
lence
DEATtI
OP
SOCRATES.
mean
31.
or does
is
it
a being
whofe
of us
?
exiftence
real
and independent
Certainly,
Socrates,
real,
unlimited,
alfo
Yes
of the
all-perfefl:
being.
taus^ht us to
know
eyes
this be-
With our
;
corporeal
we
have
nor have
we ever
heard or
him.
No
and
vet
we know
Can nobody
explain to us
?
how wc
came by
thofe conceptions
The
I fliall
once more
you
to
them.
How
ii
or,
If
kg
wc
heard in i
flute-
to
know
?
charm our
fears
fo
much
When we
wifh
cuted
to
it ?
admire a painting, do
the maflerly hand
is
we
not
know
who
exe^
There
in ourfelvesj notwith-
gods or
men have
thisperfeft image
replied,
1
on our minds.
to
Cebes
remember onee
have
The
none of
while
flie
obferves her
own
operations
apd
and
DEATH
and faculties.
-
OF
SOCRATES.
this
SS
I
To make
fay,
more
clear,
fiditipvis
cafe^
borrow from
ft^nd in
Homer
Jupiter's
miffion to
fill
and
adverfitv,
fences, the
eflences.
other with
and non-
As
often
to
the
Almighty
Jupiter
means
produce a
fpiritual being,
look on eternal
fate,
and, accord-
of both
as
is
the future
fpirit.
is
From hence
wonder-
ful refemblance
race of
fpiritual
they are
all
diifer
When
elfe
our
foul,
which
is
nothing
fpiritSj
54
PH-SDON;
or,
the
would
imorance.
How
how unkind
feffed of
you,
Cebes,
to
while poffufter
if
ftill
fuch a treafure,
die
let
mc
with
almoft
to
without
ihaiino;
you
it
but
us fee
how we
can
enjoy
Philolaus, faid
by cpntemplating
herfelf
Does fhe
not
Exailly,
own
facuU
and gives
to each a particular
name, in
order to diftinguiih
them more
clearly
from
one another.
Certainlv.
DEATH
Certainly.
OF
SOCRATES/
55
But
if
fhe
would conceive
what
a being fupe-
rior to herfelf,
this idea
?
Cebes was
filent,
mean"
but
dowed with
is,
a being
more
No,
And
this
faint
higheft perfedlion.
own
being, fepa-
in
which
36
PHiEDON;
it is
or,
the
this
which
means
an idea of a being
who
is
all
purity, truth,
low voice
after So-
who
all
'^
perfeftion,"
Socrates
friends,
continued.
far the
how
he would comprehend
being,
perfect
the true
knowledge
nefs
?
of
whom
conftitutes
happi^
and
all
but banifh
from
his
mind
may
enter
faculties
The
JbEATH
The body
mind
is
OF
SOCRATES.
37
not any longer fearch for colours, greatnefs, tones, or motions, but afpires to the
produce
mo-
more,
all
poffible fpirits,
What
a helplefs affociate
is
the
body in fuch an
effort
of the foul
faid Socrates,
v/ho
this opinion,
is
a falfe path
which
leads us
our hopes.
but as long as
we
are
is
ftill
infedted
we
cannot
poffibly
3?
PH^DON;
wifh entirely
;
or,
rnt
we
fhall fee
We
!
ougllt to
but, alas
Us very
little leifure
its
it
To-day
morrovv^
fupport requires
is
attacked
by ficknefs
life,
then
come
other avocations of
fuch as love,
and
follies,
which continually
diiquiet us,
by alluring
make
our wifhes
that
is,
wifdom.
quarrels,
What
and
brings
on war,
fedition,
difcord,
infati-
its
For avarice
is
the mother of
all troubles,
had
of the body*
In
this
way we
all
or
no
leifure left
At
laft,
fhould
we
find
fomc
DEATH
to
OF
SOCRATES.
39
happinefs,
us a fhadow inftead
The
the
inactivity,
and weaknefs
Impoffible.
moments,
But hov/
rare
and
how
we
fhort
moments
therefore, that
We clearly fee,
v/ifdom,
life it is
till
canis,
In the time of
it.
in vain to
hope
for
As
the foul
we muft
4
therefore take
one
45
tH^DON;
fhall
fliall
OR,
mt
;
for granted
eithef
We we
feel
after death,
when
the foul
no
wifdom.
lifo
ourfelves in this
grant
more
is
fuffi-
cient for
its neceffities,
we muft
reftrain its
defires, abftain
'
from fenfu^l
pleafures,
and
me-
until
it
fhall
;
pleafe the
Almighty
to
to fet us at liberty
then
we may hope
fenfes,
happinefs.
This
I
is
my
dc^j;
when
they converie
about
DEATH
they muft
all
OF
SOCRATES.
;
41
for I fuppofe
;
or
No
Now
follows
that
right,
may
not one
who
me
to-day entertain
are going
great hopes,
fhall
where we
we
obtain
which we have
life.
Certainly.
I
oti
my
that,
journey to-day,
and
every
lover of
confiders
truth
may do
the fame,
when he
no
free entry
of wifdom.
faid
Simmias.
elfe
But
purification
is
nothing
than de-
own
42 her,
as
PH^DON;
well as in a future
or,
th2
to loofe her
that fhe
at
may
the
and arrive
knov^ledge of truth.
Certainly.
The feparation
IS
called death
Yes.
The
take
all
therefore,
them-
felves
may
learn to
die
Do they not
it
Certainly.
Would
if
he
who
how
has
fludied nothing
his life
but
to die,
?
Ihould be afflicted
when
death
approaches
fiftent?
Would
it
Undoubtedly.
is
never terrible to
/'
The
DEATH
The company
to
OF
SOCRATES.
is
43
of the body
occalion
;
troublefome
him on every
for if
he would
fulfil,
he muft
his body,
ftrive to
foul
it
from
were,
in
herfelf.
Death
is
deliverance
from the
What
with
when
We mufl:
meet our
where we hope
wifdom, and
companion
vexation*
Shall
who
has
fo
long
been our
common and
ignorant people,
when
who
no where
next
life,
on
44
Prt^DON*
fiich a
o^,
fH^
nothirlg
on
journey
There can be
more
who
fears death.
To
death
be
full
calls us,
may
that
it
certain
mark
we
Moft
certainly.
To whom
call fortitude,
We
?
more than
to philofophers
To
which
fires,
none more.
fliould
And
not
fobriety,
the
virtue
his dd-
confifts in readinefs to
tame
philofophy
Neceffarily
fo.
The
fortitude
and temperance of
all
other
men,
DEATH
men,
if
OF
SOCRATES.
45
nearly
exammed,
^nd equivocal.
How
fo,
dear Socrates
You know
know
be a very great
evil,
well.
it
ftill
greater
mifery.
Moft probably^
All fuch bravoes, then, are courageous
by
5o
it is
with temperance.
From
intem-
but nothing
more
lite*
They deny
themfelves certain
may
They mafler
one
paffioii,
rher.
Queftion them,
and they
\vill tell
46
PH^DON;
Is
or,
the
intemperance
but the
certain
command
delires has
governable.
is
Thus may
in a
we not
Moft
fay, their
temperance
?
manner
Oh,
my
dear Simmias
To
a
is
exchange
fear,
one pleafure,
for
another, juft as
we exchange
piece of
far
gold for
many
pieces of filver,
from
only
The
all
the
reft,
is
wifall
dom by means
&c.
of
it
we
can acquire
In general wifdom
is
the fource of
all
the
our
command
;
of
averfions,
and paffions
in
but
without wifdom
we embrace
exchange
melancholy fhadow
of
DEATH
of virtue which
OF
SOCRATES.
47
is ftill
it
fubfervient to vice,
that
is
amiable or
True
ners, a
virtue
is
a fanftification of
man-
purification
paffions.
change of
trepidity,
in-
wifdom, do not
the
abandonment of one
forefathers,
Our
who
appearances,
for they
v/ife
men
bv thefe
rites, that
he who
leaves the
world
punilhment
but that he
who
is
Thofe who
fa-
cuftomed
hearers^
to fay,
^'
there are
many
T*hyrjis
hut
few
my
opinion,
thofe
we
underftand- by
the infpired,
life
vv'lio
to wif-
dom.
48
PHiEDON;
I
or,
the
dom.
have
left
nothing undone on
my
how
number.
Whi^
ther
far
my
efforts
have been
fruitlefs, or
if
God
is
wlUing,
I fliall
know
This
is
my
have,
little
my
fu
juftification
why
on earth without
dread of
and
feel
my
find
approaching departure.
I believe I fhall
where
am
going a
leave
here.
If
my
made
that
a ftronger impreffion
which
Athens,
true,
;
Socrates,
you have
ful)v
juftihed yourfelf
many
for
in general
men
believe
body, but
is
immediately
DEATH
ration diflblved
rifes like a
OF
SOCRATES.
;
49
and annihilated
that ihe
fdr
and entirely
eeafes to be.
Were
was not
at all
would affume no
as certain as
it
probability
becaufe
were
a better
change for u$
to die, as certainly
juft
after
here-
death can
a will
ftill
have
and reafoning
difficult to
be
comprehended.
This, therefore,
So-
You
crates.
But what
is
to be
done
Shall
we
try
whether
we
am
know
At
your fentiments on
50
PH^DON;
At
leaft,
or,
the
no
perfon.
replied
Socrates,
who
a
comic poet,
me
for
occupy-
ing myfelf in
or unimportant.
are
which
are ufelefs
The
is
enquiry which
we
?^
now
to
make
rather of fo ferious
our undertaking,
Socrates
was
filent,
and
fat for
feme time
My
friends,
he
faid
at
laft,
an enquiry
is
after truth
the moft
in
it.
To
begin
Death, Cebes,
is
a natural
\y'iI\
change of hu-
man
condition
we
therefore enquire
it
to the
?
body, as
foul Shall we
Would
it
not be proper
firfl
to enquire
what
DEATH
what
a natural
pfFefts this
OF
SOCRATES.
is,
51
change
and
how
nature
think in this
way we
(hall
come fooner
firft
to our aim.
We
For
mull therefore
explanation of
what change
my
p^rt,
we
the
when
of two oppo-.
it,
For
inftanee
beautiful
and
and night,
fleep
and waking
pppofite determinations
to
which
.f
its
beautiful
?
form, do
we
r|ot
fay
it
has changed
Certainly,
Ap^d
if
an unjuft
man
St
PH^DON;
OR,
the
become juft
Undoubtedly,
Alfo,
on the
contrary, if
(hall
by means of
exift,
a
it
change a thing
begin to
then
its
oppo-
fo
it
grows day
-after it
it
has been
has been
A
it
heavy, after
little,
or light;
Does
not
It dees.
elfe
than
Will
this explanation be
fufficient
Cebes
feems to be doubtful.
I
jite.
direclly
each other.
Very
DEATH
Very
right,
OF
SOCRATES.
53
fee
replied Socrates.
all
We
that nature, in
to find
her changes,
ftate,
knows how
ferves
an intermediate
which
ftate to
another,
oppofitc to
it.
The
The
great in nature
becomes
little
by
means of
little
in^
Jufl.
we do
riot
give
partiit
any
is
no doubt that
ftate
muft take
place,
whenever one
makes
a change in a natural
is
way
to another
which
oppofite to
it.
For
miift not a
change be
natural while
are in nature.
it is
How
S4
PH^fiDOK;
OR^
frti
?
How can
But
tive,
it
always at work
for if
they were
wake them
to activity again
we
How
What
can
we
faid
CebeS,
duce now,
the fubjeft on
which they
have been
at
work from
idle,
has
gradually
become
for
The
which
power
of nature^
is
example,
at
now
work
to bring
which
birth of
from the
its
departure*
In
fleep itfclf
the
alion
of the
vital
powers
DEATH
powers tend
as in a
or
SOCRATES.
55
waking,
waking
turning fleep.
This
is
not to be doubted.
And
tural
way, follow
natural changes,
though imperceptablyj,
the change to
its
the forego-
ing
ftate for
it
fucceflive one.
Docs
in
is
changing one
oppofite to
it
?
ftate
to another,
which
Undoubtedly*
Confidcr this well,
my
wards you
may
much
going
in
the beginning.
We
require, to
:
a fore-
is
is
to be
changed
oppofite
56
fite
PH^DON;
to
it
;
oRj
the
intermediate
and a paflage,
'or
ftate,
ture the
Is this
way
?
granted
Clearly,
faid
Cebes.
do not imagiiic
thefe truths*
Let us
undenithings
think that
all
chan2:e.able
cannot be one
moment without
flies
changing,
and that
ping,
as
time
rapidly
on another,
all
new
forms.
Do you
?
To me
it
appears incontrovertible
if it is a reality,
for
and
Let
it
at or
fufter,
in either cafe
chan2;e
DEATH
OF
SOCRATES.
upon
it
:
$f
as
and
reft,
the
at
what
moment ?
Now I am
That
invariable,
is
convinced.
certain things
feem
for
fome time
a circumftance
;
which by no
And
fire
yet
it
is
no-
new
ftreams of
which
ilfue,
new
from the
however,
we
fearch
for
truth,
we muft
By heaven
opens to us a
replied Cebes,
this
truth
of
My friends, continued
cation
Cebes,
as
5*
PHiEDON;
OR,
THt
flattering
conclufionsi
1
efta-
blifh,
Socrates, before I
come
to that
application.
We have
:
ever
is
moment
without changing
therefore,
the
moments of time.-^
:
Cebes
Your
Cebes.
queftion
do not conlprehend,
faid
Examples
clear.
will
make
my
meaning more
water feems
little
The
furface of a
ftill
to be
particle
have limits
which
it
;
are
common
many
of fand
confifts of
one
DEATH
t>f
OF
SOCfeATfiS.
particular limits
$j)
which has
not
its
?
own
Is
this clear
is
This
If
I
to be comprehen(le<3.
no third
is
to be
found
This
true.
The word
Cebes, therefore,
is
not con-
two
fyllables,
one of
it-s
own limits*
which
Right.
But
are there, in
the''
idea
my
mind forms of
have their
I
this v/ord,
any
parts
which
own
limits
think not.
And
with truth
com-
where one
finifhes,
and another
begins
continued whole,
fylkble has
tiiott
Itt
its diftinift
limits,
and two or
a difcontiriued feries
This
is
perfelly ckar.
I alkj therefore^
it
with refpet
to time.
Is'
to bd comp^^red
with a word, or
the idea of
it ?
pro-i
its
fiotinced
when with
Do
dif-^
continued
feries,
In a continued
Cebes.
for
by the
fuc*
is*
we
learn
what time
How
is it
The
and have
Common
limits.^
Precifely.
The
fuch a
fmallefl:
is
feries
of moments, and
ftill
may
be fub-
divided into
fmaller
portioiis,
which
ftill
DEATH
ftill
OF
SOCRATES.
6|
May
So
not
feems.
are, therefore,
There
no two moments
cannot be imagined a
Do not all
all
pace
with thue
*
They
do.
They
Very
m-
continued
upon each
other.
right.
There cannot
be, therefore,
two
ftate^ a
cannot be conceivxd a
.
tliird
So
it
feems.
appears to our fenfes as
if
It certainly
the
them but
at inter-
vals
6%
vals
;
PH^PON;
01^,
THE
and in
a continued feries,
one
after
another
is itfelf
of changes
or pafiage, between
together,
way from
comprehend
all
this
very well,
faid
Cebes.
Now, my
friends,
faid
Socrates,
it
is
We
have
But
(liall
we
ii}.
war
before
that
an engagement,
review
our
our
forces,
ftren2:th or
weaknefs
DEATH
The
lowing
In the
flrft
OF
SOCRATES.
$j
of which
we no
Firft,
a ftate of
;
fhall ceafe
is
iecondit^
another
;
flate,
which
to
occupy
ftate,
place
thirdly,
an interinediate
or the
paflTage
Second,
inain one
What
Is
moment without
changed.
Third,
Time
of parts
fo near to
we
cannot conceive a
Fourth,
The
no
two ftates
w^hich
between
we cannot irnagin^
Arc
6f
PH^DON;
Yes.
or,
the
?
thefe points
my
they not
Certainly.
And
death
?
dying
is
life
to
Exaftly.
for in this
What
after thi^
great revolution,
tion.
taught us by obfervato
what the
foul
may
can
to our fenfes,
Cej;-
DEATH
Certainly,
OF
SOCRATES.
friend,
all its
65
Shall
we
not,
my
it,
firft
follow
what
is vifible
throiigh
changes, and
as
afterwards compare
as far
poffiblc,
with what
is
invifible
This feems
we
and
feparations
continually
taking
whi^h contribute
animal machine.
firft
Death and
life,
at the
war
witli
^ach other.
This
daily jexperience
ihews
us.
What
ftate,
appellation do
we
all
give to
that
Cebes,
in
which
changes that
happen
to the
in the animal
the body
Po we
not
call it
health
Certainly,
0^
66
fH^DON;
On
or^
thU
which the
mal machine, do
or old age,
Juft.
It
it
ficknefs,
?
which
natural ficknefs
At
Jaft
pieces,
and
dif-
But what
farther
change happens
Do
thefe particles
entirely
ceafe to ail
loft
?
and
fuffer
Are they
Apparently not,
faid
Cebes.
If the conis
which we have
is
juft
now drawn
true
in?:
for
there a
exiftino:
medium between
?
exift-
and not
None
at all.
To
two
muft be
ftates
but
we
have
which take
DEATH
intermediate
ftate.
0?
SOCRATES,
Do
?
67
this
you remember
Very
Nature,
annihilate^
then can
neither
create
nor
Juft.
By
The
parts
and decreafe, to
by innumerable
compofition.
tranfitions, parts
of another
duft,
into a plant,
living animal,
the nourifhment of a
worm.
?
Is
not this
confirmed by experience
Entirely
together.
fo,
Thus we
and
life
fee,
my
F
2
'
friends,
that death
are not fo
feparated in nature as
thev
68
PH^DON;
OR,
:
ra^
they are
memwhich
clofeft
at
are connected
manner.
There
no moment of time
which we
now
it
now
:
it
grows
Jtck
nozv
recovers health
for although
our fenfes
do not become
vifible to
:
us
till
time
it is
know,
fha?
they cannot be fo in
I recollel:
faft.
light
ypo|i
argument.
Our
eyes,
which
earth,
diftinguifh
very
clearly
;
morning,
and thefo
from each
other.
knows perfedly
that th?
moments of
time
JDEATH
OF
SOCRATES.
69
Homer
as
if the
day
not
ing.
at all
times morning as
much
as
even-
It is
but,
according to
from one
they
place to another
would deep
in
for
time, whofe
moments
feparate
^o
feparate tion
PH^DON;
and and the
illufion
OR,
thx
diftindl parts
by the imaginathe
fenfes
;
of
but
we
muft not
divilion
iible to
is
flop
where no
atual feparation or
Is this
to be found.
J
comprehen-
you
my
friend
Perfedly
fo, replied
Simmias.
life
is
With
refpecl to
the
and death of
not different.
fenfes
make us
at
the time
when
as a
thing becomes
palpable to them,
;
plant, or
an animal
which we
call
the
growth of the
animal.
is
plant, or the
birth of the
tiit^e
when
which we
call
death
and a third
when
the
animal or plant
invifible,
at laft
we
call
But
in nature all
thefe
DEATH
thefe changes are
iiiptcd chain,
OF
SOCRATES.
71
members of an uninter-
envelopement of the
fame thing,
as
it
number.
here
?
Is
there
any thing
doubtful
Not
in the leaft.
fay,
When we
foul dies,
we muft
:
and
fufferings, ceafc
:
once
or
changes,
feries
;
which proceed
in a
continued
a period
and in
when
flie is
foul, but
becomes
^e a
is
mal.
other
way
in
which the
may
die
No
Y^
PHi*:DON;
OR,
rUk
fu(J-
No
dcnly, or by degrees.
Well,
doubt
faid
Socrates,
foul
is
thofe
who
ftill
if the
mortal,
may
chufe
at death
what
llie
was.
Will Cebes
upon him
The
firft
is,
whe-*
art
ther they
advocate
My
council,
:
therefore,
is
to
be
fatisfied
to-morrow^
who
My dear
is
a vaft
empire,
many
to
whom
us,
firft
this
Let
how^
if
The
was,
the
t)EATH
moment
OF
SOCRATES,
kind of death
it
^J
this
is
pof^
fible in itfelf
but can
be produced by
nature
By no
means,
if
anni=-
hilation.
And
juftice
?
have
w6
faid Socrates.
is
Between
exifting
a terrible
chafm
once overleap.
Very
right, faid
Cebes
but
may
fhe not
O my
how we
dear friend,
exclaimed Socrates,
might
we
be,
had
hand of heaven
What we
have to fear
is,
now
to
endeavour
to difpel
by reafon
but
y4
PH^DON;
if
or,
the
but
God, you
faid,
No, Cebes
let
us rather be
ice,
goodnefs
aftions, anni-
hilation
I did
mv
is
objedlion
was
fo near a
blafphemy.
The
firft
a fudden annihilation,
of, for
it
we
need not be
afraid
let
is
impoflible in nature.
this
But
us confider
friends.
circumftance again,
it is,
my
Suppofe
was not
impoffible,
when
I
at
what time
at
ihould
apparently
that time
when
want her,
In
'
in the
moment of
death.
all
that there
is
no diA
fay.
Now
of tht
animal
The
diffolution
DEATH
efFefts
or
SOCRATES.
for
75
its
became
vifible
it
never wants
at laft all
the
one
common
own
particular
aim
diflblved.
This happens
fo infenlibly
and in
fo
con-
may be
which
is
common to the
;
ftates
an effeft of
Has not
this
It has.
therefore,
is
we
cannot find
moment
which we may
;
fay,
now
the
foul difappears
mo-
body or machine
ceafe
J6
PHi$:DON
muft decreafe
OR^
THE
power and
internal ac-
tivity.
Does not
?
this
probable
Entirely
fo.
But attend
of
my
great
to prefent itfelf
by means of fome
a
fpring
work, under
?
new
form.
How fo
verfaries
.We have
were
the
foul
might be
to en-
we were
We
this
have,
fhe
therefore,
rllight
what moment
and
be annihilated,
So
DEATH
OF
SOCRATES,
7^
So much the
better,
anfwered Cebes,
;re^
Our
futes
firft
itfelf.
We
whether the
power of the
foul does
who
thing in
common, even
at
death, to fee
what
becomes of them
laft.
As long
as the
as
machine tend
of fenfation
the foul
feels,
poffeffes
her
full
power,
ceives,
conr
and wills
Does
4
ihe not?
Undoubtedly.
The
J*
t^H-^DON;
The body grows
lick.
oJt,
THft
among
which go on
in the
machine, as a great
many
on
aims*
,
And
As
the foul
difordered,
to adt
often
made
To
continue.
The body
dies
that
is
to
to the life
may
ideas
ftill
to the foul
to thofe, therefore,
the
power of the
until
it
foul
muft
ftill
be
confined
perifhes entirely.
Certainly.
Corruption follows.
The
parts
which
till
DEATH
till
OF
SOCRATES.
now
79
become
;
parts
of entirely
foul,
machines
and the
with her
?
Cebes^
(hall
what
(hall
We do
?
where
Is
it
we
is
leave her
Her machine
corrupted,
mouldered.
The
parts of
which
arc
mation.
There
are
could
be
Shall every
?
Shall all
averfions, inclinations,
and
paflions,
difappear,
leaft trace
be-
hind
be but
total annihilation
and no annihilais
tion, as
we
in the
power of
nature.
What
So
PH^DON;
What
fhall
OR,
the
then,
we
conclude
my
;
friends
The
we
place
it
as far off a^ to
pofliWe,
would be
:
a leap
from exiftence
is
nothing
a tranfitjon
which
inconfiftent
if
fhe exifts,
if flie als
;
and
for to
and
to a thinkr
ing being,
The
fliall
thefe
impreffion?
fenfe
if .there are
?
no members of th^
prefent
true,
faid
Cebes,
of conclufions,
and yet
One
continued Socrates
DEATH
OF
SOCRATES.
8i
be annihilated, or (he muft have conceptions after the decay of the body.
Mankind
are
much
;
poffible
or the
laft
muft take
out of
place.
Let us try
to
find a
way
this labyrinth.
On
cannot be
annihilated
by natural means.
?
On what is this impofTibility founded Do not, my friends, think it laborious to follow me through thorny paths they will lead
;
rrioft
charming prothe
that
ever delighted
mind of
man.
ception
Anfv/er me.
Has not
and
a juft con-
of
power
this
natural
change
brought us to
conclufion,
That na?
On
lutely
this
fide,
therefore, there
to
is
abfo-
no opening
be expefted.
We
muft confequently
not perifh
;
return.
The
foul can-
ad,
fufFer,
and conceive.
82
fibility
PHiEDON;
or,
the
rc-
way.
have
we
for
this impoffibllity
Is it
not
we
were never
impreffions
?
able
to
think
without thefo
Nothing
elfe.
Vv^e
But have
and
poffibility
of letting our
organized body?
we
not think
it
left
own
night,
fummer and
other parts of
?
abfurd-
it
would be poft
ilhh
DEATH
^ble to perfuade
OF
it,
SOCRATES,
that
it
83
be difengaged from
its tie
there,
?
Would
not
an
^vent impoffible
Moft probably.
And
more
this life,
do
we
fliort-fighted beings
if,
judge
confiftcntly,
while imprifoned in
we
will decide
it ?
what
is
poffible
One
works
How
J
poor,
be, if her
th^
our experience
Juft.
We can therefore
having oppofed
lity
with
much
propriety
Homer,
i
with
^^
makes
his
hero jsxclaim
H
** flill
**
PHi^DON;
it
OR,
THE
attends
but this
is certain,
my
above the
though fu-
works
power of an
friends
;
infinite being.
But
my
ftate,
feek
Moft probably,
no longer
truft
faid
Simmias
but I can
to
my own
conjelures,
your
fentiments.
.
My
DEATH
My
thefe
:
OF
SOCRATES.
replied
is
8j
fentlments,
Socrates,
are
If the foul
muft have a
fucceffion of ideas,
;
that
is,
fhe
a will
if Ihe at
aim but
and happinefs
alf.
Meat
pleafures, can
:
no longer
what in
faint
Will (he
ftrive after
whea
As
fenfible
men
do
things of children.
Will
16
fU^t)OlS!i
CR^
aitt
|i6f
How
is
a paffion
which
to the
it
would
may
for
it
flill
adhere
departed
little con-
t
but to what
caii
honour
Cer-
birth
earth*
There
which can
diftinguifh
and
elevate
Befides this
the agreeearth,
enjoyed
upon
frdm beauty,
feflion
;
order,
as
thefe belong
the
Death
tne nature of a
leave
it.
of
fpirit
sogrates.
who on
87
He,
therefore,
earth has
who
has exercifed
wifdom,
death,
and
of
approaching
by
is
who
pafs
the fource of
all
of
perfeflion,
beauty
itfelf.
Call to your
memory,
my
'
moments which
while your fouls
beauty,
fo often
were contemplating
heavenly
when you
forgot
life
and
its
neceffitiesy
xip
it.
entirely to fenfa-
independent of
infpiration arofe
What
of
emotions,
!
what
from them
Nothing
the divinity
feelings.
could
produce
thofe
raviiliing
dqity;
88
PH^DON;
;
or,
the
regular,
deity
or
is
perfeft,
biit a
is felf-
to
have
the
on fuch
ideas,
and
fhall for
draw
is
thefe conclu-
from them.
If
it
this life,
wifdom and
and perfedlion,
{hall
however
will
little
we
nov/ comprehend of
amply
revv''ard
virtuous.
life
What
are
compared
!
to the
is
hope of fuch an
nity
What
can thereby
No,
is
my
friends
he
who knows
that
he
.
up-
right
DEATH
right in
his
OF
SOCRATES.
cannot poffibly
89
bfe
condudl
fets
troubled
when he
;
out on fo happy a
in this life, has of-
journey
fended
he only who,
tification
of brutal pleafures,
who
has re-
human
vidlims,
and rejoiced
at
their miferies,
may
But
as
I,
thank
reproaches to
make
through
life,
above
all
other things, I
am
overjoyed to
who
calls
me
have ftriven to
know
Confider well,
my
if
friends,
the
grounds of
my
hopes
tulate
me on my
approaching departure,
and
5d
JPH^EDON;
live fo as that
or>
tHis
calls
and
when
death
he tn^y
forces
away by
we
member
PART
PEATH
OS
SOCRATES.
gt
PART
kJ U R
teacher
ceafed
n.
fpeaking,
and
We
;
all
fat
filent
meditating
on
his difcourfe
Were
talkins; in a
low voice
to each other.
Why fo
foftly,
my
friends
Let us hear
whether any
part of
;
my
ftill
reafoning
may
not
be ftrengthened
know
farther illuftration.
clear.
can be perfectly
in
If
you
were engaged
any other
;
difcourfe, let
me
ftill
but
if
you were
have jufl
we
now
had under
tions
difcuflion, declare
we may
deavour
92
PHi^DON;
folve
o3^>
the
doubt
deavour either to
them, or
with you.
Socrates,
Simmias
faid,
I mufl: confefs,
aiid
we
have objeftions,
each
other
long
ago
we
preffed
to
propofe
them
to you, as
we
removed.
But we
unwilling to
be
When Socrates heard this he fmiled, and laid, How difficult, O Simmias, will it be
to perfuade other
men
that
do not think
are not
my
profpefls uncertain
it
?
when you
vet convinced of
and are
afraid that I
ihould be
lefs patient
I
and communicative
now
than
We are
any
when
more
pleafingly than at
life.
If thefe birds, as
is
believed,
that
God,
would
them
feel, in
to
fenfation
the
fame
DEATH
OF
SOCRATES.
I
93
am
a prleft
my
foul
fome
fenfation
of
its
happinefs
all
after death,
which
drives
away
melantran-
me more
my
departing
moments
Declare,
my
life.
the explanaI
which you
wifti for,
and
can give
it.
men
permit
I will
malce a
I
may
follow me.
to be
remembered, which
that if I fpring
foul,
way which
of
it.
In other refpedts
embrace
this
comfort-
94
PH^DON;
as
It
or,
all
thi6
my
heart, no{
only
it
down
thofe
to
us from the
eldeft
falfities,
which
Where
no grounds of certainty,
veffels
on the
fa;
this life.
doc-
trine of immortality,
merable
I
difficulties,
cer-
tainty of nature.
mortal,
fent to
lofes all
reafon
is
deceive a
fet
and virtue
it
the fplendour
eyes.
which makes
godly in our
Then whatever we
is
think beautiful,
fublime, or moral,
no impreffion of God's,
DEATH
^ccomplifliments
;
OF
for
SOCRATES.
nothing
perifliable
95
can
Then we
and
die.
Then^
in a
few
days,
I
it
will be the
fame thing
whether
have been an
;
ornament or a
1
fhame
to fociety
whether
happy or the
miferable.
Then
power of withr
men
to
God,
perifliabicj
the
wifeft leus,
giflators
of
mankind have
the
>vhoIe
cheated
or themfelves,;
human
race
^<4
and
a
the impoftors
w4io
in*
vented
in2:s is
it:
ilate
ieis
cattle,
and
man
fliudder at ihe
degr^..^
96
PHiEDON;
or,
tHE
degradation
is
immortality.
is
This
wonderful
creature
;
and,
its
to
crown
its
and
defpair.
Not
in
an all-good
God
who
delights
the
being
who
make
him
deferve commiferation.
It is
impoffible
ieizes
.
which
my
foul,
when
who
dread annihila-
The
muft ficken
their pleafures.
If they
nour
their Creator,
thought
like a
fpedre befare
with
defpair.
deprives
DEATH
deprives
OF
all
SOCRATES.
their
glories.
putrifies,
97
them of
The
god-admiring being
moulders, and
becomes duft.
delivered
me from
which,
like the
flings of fcorpiohs,
all
the happinefs of
my life.
relation in
My
which
me
to enter-
The
reliance
culties,
on
we
harmony.
It juftlfies
pleafure
its
we Gpmpare
the brevity
many known
reconciles fuch
and decided
which
num-
98
PH^DON;
6r,
the
mind,
number of contradiftions
it
to our
we
for if
none of thofe
with
it
taken
fingly,
carries
the greateft
when combined,
removed
is
doubt and
apprehenfion
is
by
to
them.
have
The difficulty, my
dear Socrates,
all
mind, that
we may diftinftly
confider their
harmony.
We want their
all
affiftance at all
life
;
times, and in
circumftances of this
but
all
life
do
of
ftate
neceflary
to
rememrefults
which
:
from
as often as
we
lofe light
is
endangered.
Socrates, point
But
if the
out
DEATH
OF
SOCRATES,
99
we may
hope
and confcioufnefs of
full force.
and always
feel
it
in
rcafoning
is
eafier
memory
of
a
afl'emblage
particular difpofition of
mind
colleftion of them^
For
this reafon I
have
no objelion
to fet before
you
all
the doubts
againft
you
foul
was
as follows
The
and body
exift
By
;
can be annihilated
But fuppofe
rea-
100
TH^DOK;
or,
th
after the
to
reafons, that
lyre
is
broken
fymmetry of
of
it
muft
The
I
harfay,
mony,
is
as xvell as the
;
fymmetry,
will
would
that.
fomething
nobody
deny
The
firft is
neither will
me
that.
and the
foul
;
harmony
appears
or
it
we have
building.
But
for as they
origin of their
exift longer
com-
they cannot
itfeif.
than the
compafition
Of
is
health
we
it
a property
DEATH
cxifts
or
SOCRATES.
ajfliion
loi
of
Its
members
it
niflies
when
the
compofition
is
difiblved
into parts.
The
fame
with
life.
The life
and feeling
and man,
laftly,
has
Per-^
and reafon
man,
are dependent
on the compofition,
not,
from
their nature,
is
fuf-
and
reafon to man.
comprehend
either the
or
the
I;ifi;.
The
aU
102
all
it
PHiEDON;
human
which
will
OR,
the
myfteries
mock
the ingenuity
;
lateft pofterity
yet
we would
efFefbed
decide
by
organization.
we
fet
of the Creator
limit, if
One
of thefe
we would
no
we infighificant
tain
that
power
of the
to feel, or to think
finefl matter.
fee,
by the formation
You
my
dear Socrates,
what
full
is
is
ftill
and per-
If the foul
fomething
created, indepen-
then
it is
to us the juf-
of
Experience rather
The power
of thinking
is
DEATH
body,
or
SOCRATES.
it,
103
grows with
it.
and
fafFers
equal
changes with
Every
ficknefs of the
body
is
the functions
have
fo clofe a
tion of the
we
are
fource
to
is
explain
vifible
;
what
in the
is
by
that
as
which
fame manner
we
afcribe light
and
much
in their changes.
filent,
Simmias was
J[peak.
Our
but
I,
my
have promifed.
move
sion
all
that
to
lo4
P Hi DON;
or,
the
flic
to have conceptions.
exift
fleep.
?
Perhaps in a fwoon or
or as in
The
foul of a
man
afleep cannot be
objedts
The
around
him mufl
his fenfes,
and excite in
;
his
foul
fome
feeble
fenfations
wake him.
But what
?
dark feeling as
of himfelf,
or juft
ftate
we do
can-
we
of
fleep or
fl:ate
of being,
is
farther
removed from
it
than
thi^
|iappinefs of
of
DEATH
of a
that
fpirit,
or
is
SOCRATES.
able to
105
which
know God.
If
foul hereafter
and
fears
now
whilft
we
of ourfelves,
we muft
and
remember
what has
pafl here.
In order to be capable
ftate
of our exif-
we muft
we
are
Befides,
my
dear Socrates,
life,
you cxpe6l
after death a
better
ment of
more
On
what
?
is this
flattering,
pleafing
hope
founded
The want
is
of a clear knowledge
of herfelf
poffible to
a ftate
our foul.
Of
this
we
are conif
What
!
fuch
It
io6
It
is
PH^DON;
true
or,
the
be changing
out foundation
changes
infinite,
is
which
then
are to
happen
it is
not
through
all
eternity,
and to
lofe
ftill
more
time
raife
her-
up
which
More
not ne-
that a better
life
la
the
mean time,
my
dear Socrates,
wifh to
know
utter to-day
DEATH
mories.
OF
SOCRATES.
107
our me-
We
all
we con-
feffed to
which we thought
ourfelves fo
much
which we had
;
believed
for
we became
from
apprehenfive that
we either did
diftinguilh truth
or that thej
do not
that
obfervations of
of them.
The
reafoning
made
ufe of
by Socrates had
entirely
me
with
enter-
confidence that
tain a
never
;
ajjain
xoS
tlons
fears
PH^DON;
and uacertainry.
or,
the
all
my
was
remember
the
formerly of opinion,
that
povyer of
and had
its
zation or
harmony of
the parts.
But
tell
objec-
made on
Socrates
Was
he equally
them
Math
did
temper
And
his
convic-
minds
All this I
wiih
to
as particularly a^
poffible,
H iE D O N.
it
was
ccr^
upon
this
occafion.
a
That he was
was no more
our admi-
prepared to
make
reply,
than
we
expefted.
What won
ration
the arguments
:
then
how
DEATH
how
which
OF
SOCRATES.
165
relief.
EXECRATES.
How
1
was
this
PH.EDON.
win
tell
you.
I {at
on
He
laid
his
hand
upon
hair,
my
down my
he was accuftomed
To-morrow, Phsedon, he
yoti
may
anfwered, I
Oh, do
a(ked.
not,
he
faid.
To-day, he
replied,
overthrown, and
it
power
your
to raife
it
up
If I
were in
place,
no
for
PH^DON;
my
hopes, I would
or,
riit
a
make
vow
like
my
hai*'
grow un-
Then,
call
it is
upon mc
your
lolaus. to help
Good,
me,
not,
i will call
upon you
how-
but as lolaus
did Hercules.
'
That
is
replied.
Above
all
we muft
Which?
That we do
of men.
become
haters
No
greater
misfortune
men, take
from
gene-
limilar caufes.
rally
Hatred
man
arifes
a blind confi-
Death
u true,
juft,
op
socrates.
whom wc
nor upright
with thofe
fincereft
whom we
had confidered
as
our
and
beft friends.
all
Then we grow
the world indif-
difcontented, look on
any
(incerity in
this
?
man.
Have
Very
But
is
often, I replied.
and docs
it
not
imply that
we are
from human
fociety,
without
?
the
leafl:
Whoever
capable of reflelion,
may
where truth
Of
ex-
few
inftances.
The
majority
of
mankind keep
between
both
extremes.
With
is
what
more
man,
I
a dog, or other
creature
112
PH^DON;
that
is
OR,
THE
or
creature
extremely large
fvvift
ex-
commonly
obferved, that in
all
?
thefe
Th
middle
Itate
is
them
I
all.
think
fo.
And
alfo,
were
fet
price
Very few.
However,
in
this
point,
there
is
little
analogy betv^'een
race.
I
reafon
and the
human
by
was brought
to this digfeffion
your queftion.
But
if a
perfon, without
of
human
iliort
lions
falfe,
fo in:-th^ir
wn
nature or not
occurred
DEATH
OF
SOCRATES.
we
Such
113
ftated before in
a perfon
is
who
will, as
long
as their
au-
mortals,
who
have
perceived that
earthly
ftable in
human
has
things,
it
;
nothing
certain
or
life
moves conftantly
on the
fea
moment
in the
fame
place.
It is true.
But,
my
dear Phaedon,
he continued,
penetrable by
man, and
any perfon,
oppofite doftrines,
on
equally
ftrong
own
capa-
114
PHiEDON;
itfelf,
or,
the
with reafon
and
all
the remainder of
all
nay, fhun
exercife of
at
knowledge
from him
?
Would
his
misfortune
not be pitiable
Very
pitiable,
by heaven.
this error,
weak
to
keep
it.
We
fhould con-
we are
This
we
are
bound to do,
my
ap-
friends
have to
in confideration of
I
my
it
proaching death,
am
impelled to
by
motives which
the eyes of
may make me
appear, in
common
more eager
anxious of being fo
for
when
they have
to
DEATH
16 enquire Into
OF
SOCRATfiSis
115
doubtful,
own opinions,
and
carl
I fhall
differ
in
Is
To
jeft
perfuade others
with
me
myfelf, that
my chief my opinion
:
is
to convince
conformable to
it*
For,
my
If
the do6trine
I
if
which
I teach is jtiftly
founded,
it
;
but
difagreeable to
I pleafe
my
friends
by complaining,
human
race, if it
was
of proba-
bility iu it
of being
fo.
If fceptics alledgc
I z
againft
ii6,
.PHy^DON;
the dodlrine
a
or,
the
virtue,
againft
that to
it is
of
God and
mere
political
device, calculated
fociety,.
then
would fay
to
them,
^'
Oh,
my friends,
it
is
equally indifpen-
mankind, and
maintain
race
is is
will
prove true/'
The human
defigned
formed for
happinefs.
will contri-
is
undoubtedly chofen,
all
by the wife
original of
things
as
means
to
it.
Thefe
ideas
have fomething
man
However,
would be hard
if
my
ignorance in this
longer.
much
No
foon be refolved.
this imprefiion,
Under
'
DEATH
bes, I fhall
OF
SOCRATES.
117
now
If
truth
more than
to Socrates.
If
you
find
;
me
keep
to truth, give
me your
applaufe
if not,
oppofe
me
may
will,
not,
deceive both
quit
you
it.
like
a bee
fting
behind
Now, my friends,
me
if I
your arguments.
or
owes
its
be-
body Has
Right.
he not
In the
firft cafe,
if the foul is to
be con-
by
it-
he will
alfo
admit the
feries
of con-
clufions,
by which
we
with
the
nS
PHiflDON;
cannot be
or,
totally
the
annihilated,
Is
the body,
granted,
?
or have any
of ye objec-
tions
We all
And
as
well as I can
remem-
this.
Nobody,
But Simmias
is
our
power
to feel
and
think
is
not a thing
created by
itfelf,
the pro-
artificially- formed
body
?
Was
This exadlly,
Socrates,
if that
which we
and can
fo often experi-
What
happens in an
?
artificial
ilrudure or compofition
Are not
certain
tubings
DEATH
OF
SOCRATES.
from each other
n^
which were
?
other things,
now
felves,
whole, which
we
call a
compofition.
Good.
From
to the
combination of the
in
parts,
according
a certain order
which
is
more or
Icfs
perfe<5t.
Juft.
The powers
tuent parts are
more or
lefs altered
in the
Is
So
it
appears.
The
the
120
PH^DON;
;
OR,
the
example, to
as for
into confidera-
ther
at
is
the
the
as
power
in a
:
arifing
from
their combination
piece of machinery,
or
fpring-
work
we
to
view
both
and to the
Perhaps
human
artifts,
faid
Simmias,
them always
together.
in the
moft perfedl
manner
Admirably obferved,
fhall
faid
lefs
Socrates.
principal confi-
tell
me
only, Sim-
mias,
a
Can
power
in the
its
fource
DEATH
fource in
parts
?
OF
SOCRATES.
121
the
would the
artificial
-pofition
motion or ation
Apparently none.
be produced from
Good.
We can take this for granted, therefore. We fee, however, that harmony and fymmetry may be found no conftituent
in a whole, of
which
harmony or
?
fymmetry
in itfelf.
is
How
No
fingle tone
harmonious, but
many
well-
tones together
make harmony.
proportioned building
may
confift of ftones,
which have
neither
rity in themfelves.
Why
can
compofe a
harmo-
122
PHiEDON;
?
OR,
THE
Oh,
is
very com-
prehenfible
rity,
riety
ther,
With
which
we
conceive
we can-
Continue,
my
dear Simmias,
faid
So-
of
his friend.
Tell us
alfo,
if
every fingle
make an
many
tones.
Impoflible.
It is
If that
which we
fymmetry
arifes
from the
union
DEATH
ijuion of
OP
parts,
SOCRATES.
m
that
many
We
ailing
fee,
therefore,
here
alio,
no
in the
whole,
not to be found in
its
exiftence to the
properties of
May we not
?
of this
principle
Entirely
fo.
There
are, therefore,
two
diftinft things
artificial
to be confidcred in the
pofition
:
moft
com-
firft,
the
and fpace
way and
in
manner
the
in
compofition.
The
3
operations of the
Single
124
fingle
PHiEDON;
or,
the
to
dwell a
on thefe fubas a
grounds of confideration,
wager
he may
at laft
be able to dougoal,
when
the
to the
my dear
Simmias.
is
a property
it
harmony
or iymmetry, be produced by a
;
or,
the
parts
Certainly,
DEATH
Certainly, as
cafe can exift.
OF
SOCRATES.
115
we
With
refpeb to
that
that
harmony,
for example,
is
we know*
nious,
no
fingle tone
ariies
harmo-
but
harmony
from the
of different
The
cafe
is
fimilar
it
confifts in
This
is
not to be denied.
But
this
paring, can
and-
to be
elfe
than in a
thinking being
to anfwer.-
unthinking nature,
continued
So-"
and
but in them,
where
326
PH^DON;
Is
or,
ffiE
'
where
larky?
prefent
ther,
which
com*
not
know
where
to find
it
or can
muft confefs
my
inability,
faid
Sim-
argument*
happy prefage,
faid
Socrates, If the
defeat.
own
But an-
fwer me,
for
my
friend,
without reludance,
part in the vitory
little
we
Can
its
the
from
own
a tree
its
operations
throws be
means of
growth, or the
the caufe of
its
exiftence
Never.
Order, fymmetry, harmony, regularity,
and,
DEATH
and,
in
OF
all
SOCRATES.
various parts
I27
general,
proportioned objecls
to be
which
require
their
contrafled and
efFedls
thinking.
Without the
addition
of the
thinking being,
mere
Nay
cannot exift in nature any whole confifting of parts which exift independent of each
other
;
own
The thinking
is
power, and
it
alone in
all
nature
able,
by
means of
its
internal energy, to
make
-real
the origin
of
all
compofitions,
and
128
PH^DON;
or,
the
As
this
muft be
cannot poflibly
;
from
thefe
ov/n operations
in proportion,
a whole,
exift,
which
fince all
become
This
real
is
without
it.
very
diftindl.
coniifts
of parts
compa-
conceiving
power
of
this
confifts
part5^,
exiftence
irom
DEATH
from
its
OF
SOCRATES.
:
129
own
operations
for
to affirm.
Noflute
its
tones, or imagined
My dear
my
doubts
appear to be overthrown.
If I do not tire your patience,
my friends,
by
this
long enquiry,
it
deferves particular
confideration.
"
Fear not,
my
put
at leaft,
you did
when
I infifted
on the exeI
which
made
No more,
him,
we are no longer
fe^em yet to be
Wc have at prefent
which
It is
fubjedl to
fome doubt.
,
allowed
we
arc
130
PH^DON;
OR,
THE
feeling
power of
fituation,
ftrufture,
harmony, or
terial
oirder,
frame.
This
we
poffible,
cifion
God.
ing
is
pofition, as the
power of motion,
extenfion,
efl'entially dif-
from the
fituation
and ftrufture of
the compofition.
Is
we have
to
conquer
Juft.
We
cafe,
is
fhall therefore
it
and take
We
have
arife
parts
have
DEATH
tion, the
OF
SOCRATES.
when in
is
131
compofi?
power of thinking
derived
Certainly*
qualities ihall
we
Shall
we
fuppofe
them
?
fimilar or
power
do
A
in
is
fingle fyllable,
faid Socrates,
has this
it
common
to be heard
and diftinguifhed
whol
Juft.
Although every
fyllable, therefore,
makes
a diftinguifhable, but
fion, yet,
no
power$ of the
parts
which
it.
Thie,
132
PHiEDON;
laid
or,
is
thb
comprc-
This,
henfible.
Simmias,
perfcftly
With
beauty,
refpedt
to
we
from
none of which
fure or difpleafure.
Good.
This
is
power
Allowed.
Perhaps,
far
;
my
friends, I
may
all
be going too
afting powers
of
things
may
proceed
from
totally
them.
may
colour
and motion
6
itfelf
may
proceed
from
DEATH
from
original
OF
SOCRATES.
133
of motion in them.
faid
Simmias.
on
this particular
it
enough
that I illuftrate
by example the
meaning of
my
words.
of the whole
conftituent parts
Is this
are diffimilar to
more
clear
fo.
Perfedly
power of the
conftituent parts
muft
cither be the
felves,
and therefore
power
fhall
from them,
Or
is
None.
if
there
them,
where
134
PHiEDON;
is
or,
the
to be
where
this
?
newl^-produced power
jnet with
nothing
elfe
than thefinglc
parts, as
and
re-alion.
By
no
diffimilar
If,
we would
gain
in
the
w^holc
fomething
we muft
in the diffe-
which they
are capa-
We
fe
an ex-
ample of
mony.
If
two
by the
diftin6t co-
lours.
DEATH
lours.
or
SOCRATES.
will
135
compofe
in
common
if
I
Tafte, and,
am
not miftaken,
our
mode of
afting
come
fingle
different
ftate
;
Are in their
being,
which cannot
feem
different
them
clearly,
they
free of combination.
Can
its
origin in fingle
?
think
Jmpoffible
as
we
of
power
to think
cannot have
origin in a
whole which
confifts
many
:
parts.
Very
the combina-
from which
powxr
arifes
which
is
diffimilar to
them,
pre-
136
PHiEDON;
a
OR,
THE
pre-fuppofes
when combined
than
bination.
in a
power
the
power of the
be powers of conception
They muft
a third cafe.
be
fo, as
we
cannot imagine
And
muft have
powers of conception
Vv^hole
that
conlifts
of fmaller parts,
may
be carried on until
we come upon
Do we
not find in
DEATH
inclinations,
OF
SOCRATES.
137
afFed us
We do.
Are
thefe to be
found in parts
here,
Are
there,
they fcattered,
fome
fome
?
or
is
there
among them
a fingle
comprehends in
itfelf
thofe afFedions
foul.
Certainly, one or
muft hold
feems to
me
to be impoffible
for
all
conceptions and
You
mias
:
my
dear Sim-
we
nor
refleft,
we
now which
were
found
we were a moment
divided into
parts,
fomewhere
in the clofeft
and
ftrideft con-
nexion
; :
13?
iiedion
leaft,
PH^DON; together. We
or,
thb
therefore, at
all
muft
but this
?
be conipofed of parts
Impoffible, otherwife
we
again fuppofe
whole
is
formed from
parts,
and return to
whence we
fet out.
?
Neceflarily
Is
divifible
and whatever
Jufl.
is
divifible
cannot he fimple.
There
is,
at leaft,
neither extended
fimple^ has a
all ideas,
power
defircs,
and
not
inclinations, in
call this
itfelf.
Why
?
may we
It is
it is
immaterial v/hat
that
name we
give
it
it
enough
my
objeftions to
had no
unpe*
DEATH
imperifliability
OF
SOCRATES.
139
not to be overthrown.
There
attended
is
to,
Socrates
Whether,
if
there were
many
of thefe fubftances in
if
the
human
all
body, nay,
we
fhould ima-
gine
this nature,
would
lofc
my
unperifhability
thereby any of
ftrength
rather
or
a fuppofition
make
it
neceffary, inflead of
to
one
un-
perifliable
fpirit,
therefore to allow
for our purpofe
?
itances
would comprehend
as
we
and
defires
knowledge,
their
be
more
whole.
confined
than
power of the
They
140
PH^DON;
on,
the
They
fined.
And
certainty of
knowledge
more
?
bright^
more
them, and by
obtain
a
refiedlion
and confideration
perfeft
and
indiflinit ideas.
Juft.
The
matter,
conftituent
therefore,
parts of the
thinking
muft
neceffarily
have
whole
for
from
lefs
no knowledge
This
is
not to be
dejaied.
Does
DEATH
Does not
this,
OF
SOCRATES.
141
however,
fpirit
of one reafoning
place in every
which we would
human
body,
we have,
with-
infinite
number of
them.
Certainly.
But
this infinity
of thinking fubilances
all
equally per-
found in
The
all-fupreme perfedion of
Creator,
this
among
thefe fubftances
which
we would
place in the
human
body, one of
Moft undoubtedly.
This iimple fubflance, which
tended,
is
is
unex-
poflTefTes
power of imagination,
the thinking fubftances
among
142
PHi^^DON;
which
all
or,
thj
fiances
exift
within us,
prehends
fcious
ideas,
of which
we
diftinftnefs,
and
certainty.
elfe,
not this
my
foul
Nothing
It is
my
dear Socrates.
now
behind us on the
pre-fuppofed
We
that the
power of thinking
;
was
and yet
how
direft
we draw from
contrary conclufion,
namely^
that
muft be the
properties
Is
of what
not
tion
is
this a fufBcient
therefore to be rejefted.
Nobody can
to the compofition.
Extent
the matter
DEATH
changes ipring.
OF
SOCRATES.
143
the endlefs feries of wonderful forms, from the fmallefl: atom to the magnificence of the
of the gods.
AH
thefe
motion.
delire,
But
to
to
perceive, to
to
com-
pare, to
will,
feel pleafure
and
pacity
elementary matter,
change.
diftant
tire
things
which
here together, as
it
make
out a whole
and what
is pafi: is in
the
144
PHiEDON;
is
oRj
The
in
the prefent
moment brought
to
contraft
I
come.
Here
know
^6live,
which
and
have no
relation
extenfion or motion.
hope and
little
fear, are
no change of place of
atoms.
volence, the
charm of
friendftiip,
and the
which they
fo
ufually accompanied.
Things of
different a kind,
lities,
and of fuch
different qua-
he confounded together.
I
am
One
other obfervation
will
make,
faid
Socrates,
DEATH
Cebes.
or
SOCRATES.
to
145
Socrates, before I
come
jour
objefliion,
The
firfl:
thing which
is
we know of
its
properties
in
no more than
it
manner
which
prefents
fenfes
to
Do
Explain
crates.
yourfelf a
little
clearer,
So-
external objefts.
Granted,
We have
that
exadlly
what
flrufts
appears to be,
when nothing
it
:
ob-
our perception of
this reprefentation
adlually
exifts,
follow after
How
we
can
it
poffibly be otherwife,
while
things
146
FHi^DON;
tipon us.
or,
th
which they
make
In
knowledge
we
firft
them
then
we conclude
body and
its
on the
properties.
of
this truth
itfelf,
of
as
we
it,
and motion
w^ould
not be motion.
this matter,
In
the
w^hich ever
way we view
firll
with her
with
inftruftion;,
its
foilovvs
changes.
The
conceivable.
This
my
friend,
faid Cebes.
Wc
JDEATH
OF
SOCRATES.
^4?
from what
infinite to the
The firft
whofe
any
other.
This
perfeftion furpaffes
finite
ideas.
The
make
the fecond
by
others.
The
corporeal world
is
the
third clafs
is
which cannot
itfelf conceive,
but
conceivable by others.
The
objefts of
with
the
laft in
ing
Shall
we
allow this
We
AS
The thought
The
thing which
we
afiure
our-
148
PHi^DON;
is,
OR,
Ttt
ourfelves of exiftence
changes.
Thefe external
we
only
one,
elfe
as
properties
of
it.
am
rejoiced to hear,
tha,t
you
infinuate, faid
this
Simmias,
backward
way
yourlfeif.
Cert^iinly, dear
The firft
lar to
fcntiments of
each other.
This
is
all
weigh anchor.
in
fearch of
of
and refledion,
lighten
a
the
fail,
children
of Jupiter,
to
on
their
and announce
Reafon and
them
happy landing.
reflection
imprefiions,
its
own
into
firfl
the
kingdom of thinking
which.
DEATH
alfo be clearly
OF
SOCRATES.
finitenefs,
149
can
others*
firft
From them
to that
by
all
incomprehenfible being, of
whom
w^e, to
our comfort,
know
which,
good,
is
reality
from
him, and
power.
vi<3:ion,
is
To
that
is
neceflarv
and happinefs iu
this life or
another.
L3
PART
151
PART
/jlFTER
to
in,
fome
faid
filence
:
Socrates turned
as
Cebes, and
Dear Cebes,
you
have
now
got
more
juft ideas
of the nature
who
often
make
god envious
You know,
Socrate5,
what we have
Hatred and
envy,
thofe
rnean-fpirited
with the
charafter of a deity.
I
am
convinced of that.
believe
You
now,
therefore,
all
more
confi-
we, and
our fellow
crear
152
PH^DON;
by the
or,
the
envied,
hated,
nor
has
perfecuted,
all-facred being
who
the
tendereft
manner.
In this
firni
eternal torment,
pent.
Never,
never,
cried
Appollodorus, to
direfted, while
his aflent to
whom
the queftion
was not
in filence.
We
*'
*^
fhall,
this
pofition
for
''
That
God
tainty of
knowledge,
when we
difcourfe of
future things
will.
which depend
folely
upon
his
From
for
from them
is
wt
what
un-
change-
DEATH
.changeable in
fore, riot
OF
SOCRATES,
153^
itfelf,
on the
will,
confiftent
with
to
We
what
muft look
cafes,
and
jendeavour to inveftigate
contradifts or
are convinced
it,
accords with
that
it.
When we
is
it
any thing
rejecS
incompatible wdth
impoflible,
we
may
and deem
as if it
were contrary
to the nature
things in confideration.
The
have
queflion,
my
dear Gebes,
which we
now
to enquire into,
is
on account of
your objection,
fimilar.
You
admit,
my
is
Do you
not
You
able.
it
is
not
perifli-
Of
So
that
far,
am
equally convinced.
have
154
PH/EDON;
us.
or,
the
have led
But
flill
of
human
Will he allow
for
the
foul of
man
to
endure
ever in a
wakeful
the paft
ftate,
?
or has he deftined
upon the
to
awaken
Is
npt
?
this
what appeared
exi^flly,
uncertain to
you
This
'
dear Socrates.
That
not impoffible to
:
the
fo\il,
at Jeafl for a
ecftafies,
fhort time
a
fleep,
Iwooning,
and
thoufa,nd oth(fr
To
is
fettered
with
brain,
which
prefents, at
From
thence
we
can form
r^o
idc*^
DEATH
ration
OF
SOCRATES.
becaufe
155
then the
is
at
foul,
totally different
fcribed to her
on
In the
mean time
clear
we may
be
fatisfied,
that the
want of
confcioufnefs,
fleep, does
fpirit
;
in
not difprove
fears,
the nature of a
as
our
if this
were the
caf^,
if
grpundlefs.
-But
we
wi|h tQ
can
apprehen-
iion,
we
defire
more than
to be certain
as little intended
by him
we
do not look
which
is
inconfiftent with
tjp
quiry
4pubts,
is
direded.
When
ftated
my
fomc
my
friend, I touched
upon
grounds
156
PH^DON;
OR,
THE
very
probable.
wifhed to
hear
them, ho v/ ever,
iliuftrated
from your
own
the
mouth
fame
and
my
friends, I
know,
felt
defire.
faid Socrates,
I fliall try,
whether
can
:
if
you
ar-e
afraid of lofing,
waking
you
spprehend that
mankind,
or only a part of
them
Shall
we
all
be
of the poets,
*'
''
arms of
As foon
we
not for a
moment doubt
DEATH
is
OF
SOCRATES.
15:^
the friends of
my
dear Socrates
difpenfe eternal
death fo
temporary,
am
to
of opinion
alfo,
that,
in the
very
meet a
that
fimilar deftiny,
and conthe
fequently
the
:
fame
fate awaits
all
whole human
to a
ftate
race
they either
awake
may
and return
to that ftate
;
them
to
the
before in
common
am
afiiamed,
my dear
any
farther,
158
t>H.EDON;
it
OIL,
THE
lead
farther, as I perceive
would
me
int<5
an obvious abfurdity.
That
is
We muft
blufh
fo
who would
not
an
abfurd conclufion.
Similar beings,
have fimilar
Yes.
deftinies.
who
?
Certainly.
If even
perfeftly,
juftly,
truly,
which
feparate, or, as
;
it
were, divdde
rife in
them
they
un-
fingle
kind
Do they
fpirits
And
higher
than
us.
DEATH
tis,
OF
SOCRATES.
159
which
approach gradu-
Do
they not
all,
Juit.
As
ferent,
iimilar,
muft be
efientially
different
from each
other.
As
in the great
is
ordered
Can
we
Not
in the lead.
begins
to
grow
particularly
in-
tereftlng.
Its deciiion
the
human
whole w^orld of
thinking: beinirs.
Are they
axx
dcftined to real
im mortality,
to
i6d
PH^DON;
?
or,
the
felf-feeling
fliort
and
general manner.
Should
confider
it
we
in a general point of
view
MoiL
properly.
objeft,
the
more abfurd
finite fpirits
are our
apprehenfions.
qualities
All
have innate
which un-
fold themfelves,
by
exercife.
Man
natural
{lren2:th to think
and
with
aftonifhins:
rapidity
and
mul-
tiplied
DEATH
tiplied
is
OF
SOCRATE.
At the fame time
161
to infinity.
there
ties
which form
in
him
wit,
which no
mortal
hitherto
has
that
Allow
we
in
many men
as
comparifon of
men
may
thefe appellations
but
who
had not
;
We
all
acquire the
is
fame
qualities
in
their being
more
even the
mofl impious of
men
He may
con-
tend againfl
but
ftill
it
^Qod
i62
PH^EDON;
at
laft
or,
the
While man
is
good will
prevail.
motes
his
No human
has not
firft
bein^
commerce with
left
who
the
it.
vvorld
more
perfecl
than he
trod
ftate
Hie fame
whole
of
thinking beings
5s
felf-
their
more
more
to
pcrfeftion
are fo
more
is lefs
and quick
their action
retarded, they
of difcerning their
real
and
all
thefe acquired
vanifli, and,
hkc
light
DEATH
light froth
OF
SOCRATES.
no
?
163
through the
leave
traces behind
them
atom
were
The
fmalleft
mofl miraculous
excellencies
annihilation
yet
?
fliall
thefe
idea
What
of the crea?
opinion fuggeft to us
In
the
is
all- wife
is
good
of endlefs ufe
the perfedlion
of fimple
fpirits, as
no
be allowed to
compound
beings,
which
are
In order to
make
this (jlearer,
my friends,
we muft
and thinking
bea^ity,
we
things
which
are
compound
nor could
make out
whole.
2
Neither are
they
i64
PHiEDON;
or,
the
for they
and unconfcious of
their exis-
tence, and
m
ra-
themfelves.
The end
of their being
is
and
certifies to it
fection
all
being
of
its
internal adivity.
In the
compound
nothing
we
that
by
itfelf,
wc
what
was
in the
firft.
of
the'
fun,
which
is"refleled
faces,
bodic?
DEATH
OF
SOCRATES.
165
all
parts of
them
the
are altered
As
not^
but fpring
orftability
them
they fufFer an
irrefiftable torrent
of
compound being
diffolved.
inceflantly generated
and
This
Homer
has fignified,
when he
terms Ocean
all
world fpring
a feries of con-
and
as if
moment
If the
fame
fituation.
compound
fubftance
is
incapable of
lefs will
any duration in
it
itfelf,
how much
we
it
to
by
i66
PH^DON;
or,
the
fee, in
;
Hence we
what
is
perfeft, decay,
;
apparent irregularity
what
is
otherwife,
according
as
the
ufe,
advantage,
world require,
for
whofe
benefit they
were produced.
The
of two
common,
internal felf-fubfiftingperfeftion.
We
ob-
of
all
animals,
which
inhabit the
in:
\
earth,
a moft
:j
wonderful manner
and
t-end to
their necelliities,
their
prefer vation,
happinefs^
and
DEATH
and
their
pofterity.
OF
SOCRATES.
harmony
thefe
167
This
for
all
dwells
within
in{linl
them
feelings
and
incor-
poreal
in
being which
is
confcious of
them
are
itfelf,
They
which
but has
is
its {lability
and durability in
itfeif.
made
fure, love
trary,
or imperfe(3;.
fince a pa'rt of
what
lifelefs
they are capable of enjoying, and therefore of becoming in themfelves harmonious and
-
perfeft.
i6S
perfed:.
PH^DON;
But
as
or,
the
upon the
earth,
They
without inftruc?
without intention, or
in a
of knowledge,
aptnefs,
and
in-,
which
and
Vation
More they
nevipr
Vv^ould acquire if
or
incrcafed and
to
eternity,
to another.'
B^t exercife
xnftind:, as
long as
of ufe in their
fitur
it.
ation
after
to forget
By
rneans ^gf
human
inftruclion,
a few'
but theiy
(hew
fufficiently
not
'DEATH
^ot deftined
OF
SOCRATES.
to
169
fteadjr
on earth
make any
progrefs to perfeftion,
degree of
infdnl
born
is
^nd
iior
aim no
farther,
efforts
beyond
it.
This ftanding
ftill,
as it
bounds of
their being,
and
total
abfence of
above
it,
life
and feehng
is
ha
thereit
which
ac-
quires
by
tuition, or receives
immediately
ijp
PH^^DON;
it,
OR,
THE
any
perly to
and cannot be
totally loft in
natural manner.
As
this fimple
it
therefore
and
fitter to
its
end of
original
This
is
con-
Every
thing in
it
ftrivTS
To
it
an
endlefs feries of
fundions
is
prefcribed, through
which
for
which
is
to
follow.
According to
which
God
in the feries
of deitinations appointed
'
5ii9rhialt ithe(e
rnx^c)irri
DEATH
riority
OF
SOCRATES,
,71
we
but
am
much
As
man
What
is
animated ferves
contri-
and inftruftion
even
the mofl
diftant
which
are
knowledge, and
to the fpheres.
offer
their rays to
light
t:
him
If we would
earth,
of man
upon
here
we muft
nor
He
brings with
neither
^^^^^^"
aptnefs
inftinfl:,
neither
the
means
172
PH^EDON;
fhelter
his
firft
or,
thb
means of
at
entrance,
helplefs than
which a
created nature
is
and
inftindl
ment.
,of
No
Nature labours
;
to
make
his faculties
perfeft
power of meperhis
mory
more noble
tafte,
and
admiration, and
lifts
iymmetry,
amufement, but
powers of his
is
mind
to that proper
harmony which
con-
ducive
DEATH
efiTters
OF
SOCRATES.
become
173
Whenever he
ufeful to his
equals,
nefs,
behold
folded in
veloped as in a bud.
He
acquires a fenfe
which
ings
:
raife
him
in the
clafs
of moral be-
which
were
at firft
kiiT((Jfed,
expand
now
into
patriotifm
and
By degrees focial converfe produces afnibiUty, exchange of fentiment, and the maturity
of
all
which kindle
and
fire
the
truth.
Jealoufies
and
feri-
oufnefs
174
PH-^DON;
or,
the
oufnefs and gaiety, chearfulnefs and melancholy, are fpread over human hfe, and give
it
all
in
fv^eetnefs.
all
The
poflef*
of
would
pleafe but
little,
if
they
for the
man, not
near fo
tures.
much
At length
for the
lirft
God and
to a
his
attributes.
How
!
bold a
ftep
higher
his
perfeclion
ia.tvvhich
race,
all
he^
himfelf,
the whole
human
to the
the great
comes
DEATH
comes
to
OF
SOCRATES.
175
what he has
feemed
cloilds
:
yet
to
have been
thefe
now
clouds
who
him
;
made
the endovv-
ments he
poffefles
knows
ther.
All beauties,
all
harmony, goodnefs,
wifdom,
providence,
ways
and
means,
hitherto in the
and
invifible world,
he confiders
as
him
to read in the
der to advance
him
To this
fame time
all
and they
he
knows
that,
happinefs, and
we cannot
other-
176
PH^DON;
What
OR,
THB
oiir
real
man
in this
lituation reached
upon earth
Confi3er him,
my
friends, the
his
thoughts,
monized
how
they
all
the Creator.
If the
world could
would we
diis dbjeft
final
of divine regard,
?
muft be the
Certainly
the features of
this
pic-
men
in general, but a
few
who
race,
and, perhaps,
men and
higher
fpirits
they
all
belong, however, to
one
clafs.
From
moft
fpirits, all
have a
defti-
DEATH
(Jeftination:,
OF
SOCRATES.
177
own powers
and capacity
This path
is
traced
will
it.
Every
intelleluai faculties,
and
lefs
is
fpeed towards
But when
this
it
aim accom-
Never
fo fully,
would appear,
ftill
way
to further progrefs is
open
the
never
attaiir
ultiinate
heioht
of
the
perfeftion.
The
their
more unlimited
fpur on
difcover
to
The
refembles time
fion.
continued progrefr
E;^ imitation of
to
God man
hxajr gra;
dually approach
in
this,
his
perfelions
and
fpirits
con-
1)8
confifts.
PH^DON;
But the way
or,
to
-the
is
them
endlefs,
term.
no Hmits
in man's
al-
ways
at
fomething
is
infinite.
;
Our
defire
of
:
knowledge
infatiable
our ambition
alfo
and
diftreffes
The
perception of beauty
endlefs
the
fublime charms us
by the undifcoverable
it
:
pleafure, as foon.
we
are fatiated,
is
painful.
Wherever
we meet
able,
there-
we
let
and
Thefe perpetual
is
ftill
the aim
of which
the nafpirits
;
Death
rits
;
of
socrates,
enow
179
infinity
employ
them
for ever
the
more we
penetrate into
fpedt
which
ftrikes
the
more we
enquire
;
we
wiOi to
iri-'
the
more we
irrefiftible
tendency and
more
perfeft,
we
the creation.
which might
by de^'
it.
That
i#
but
all at
whoW"
fruit
of their
hilation.
i8o
PH^DON;
As
;
or,
the
of the Ckc-
able
as fybftances,
whofe exiftence
is
in-
ftant increafe
as rational beings,
fpiritual
cites
their e;na,re
(Jeavours
to
acquire
beauty
continual,
and
nature
their efforts
by motives
As
the ulti-
they cannot be
fupreme wifdorn.
to produce a world,
in order to
make
inhabit
the
it,
which
its beaujtiea,
and a
moment
after deprive
?
them of
that
enjoyment
for ever
Can
aim
of their being
No,
my
of
DEATH
can and will be
OF
SOCRATES.
Our
i8i
wiflies
The
defign of
work
are vifible.
As we
fulfil
manner we
fliall
condi-
tinue in another
life
vine
providence,
to
and perfect
render
we may
ourfelves
tlxfe
more
fit
cMin of which
finity.
To make a
is
courfe,
Wifdom,
goodnefs,
or
omnipotence
and can
extl-feme
as little
How much
mortal,
the fate of a
of^'
whom
thb
His
flate
in
^82
PHiEDON;
world muft be
idea
is
or,
a
the
defpair*
in this
dream of
to
What
more grievous
!
man's foul
than annihilation
What
objedt
more meevent
who
fees that
expectation of
it
moment
of calamity
In days of happifteals
thought
upon
his
In days of adverfity
it
crufhes
him
from him
The
we
idea of a
fudden annihilation
ture of a
is
human
foul,
that
can, in
no
point of view,
reconcile them,
or avoid
What
is life,
already
if its
moft agreewith
moments
DEATH
lation
?
OF
is
SOCRATES.
183
What
an exiftence of yefterday
?
A defpicable trifle,
pains, labour,
which rewards us
difficulties
for the
its
and
attending
:
and
yet to
him who
this trifle
this
him,
muft be
his
all.
The
con-
fequence of
prefent
exiftence
an ineftimable
good
which nothing
in this
What
can
w^e
fuppofe
powerful
enough
fure of
to
it ?
vanifh
when he
wdth them
the Welfare of
Were
j84
PH^DON;
it
or,
the
Were
his
fpeakable value.
How
?
will he dare to
mount
mere nothing,
is
other pofleffions.
may
fpirits
who
and
vvould facrifice
of humanity, for
Yes
many have
motives.
expofed
it
from fan
cer-
lefs laudable
tainly,
moved
actions
them
,
to fuch a reiblution.
B^uch
own
it.
principles,
without
being confcious of
a future
life,
He who
hopes for
his pre-
ment
to
perfeftion,
may
fay
to himfelf.;
mprc
:
.
peFfeft
j;
you
DEATH
you may
OF
SOCRATES.
185
cannot other-
wife be cftefted.
turn
ofyom
for the
end
it
to
human
race thofe
means of
iheir happi-
nefs.
The
fo
much
reiignation gives
your
beino-
an un-
be of infinite duration.
Whenever
cannot, then
death warrants to
it is
me what life
my
duty,
my
modf
ment
life
deftined for
me
The worth
when
it is
confidered as a
as
means
with
to happinefs.
all
As foon
it
we
loft
life
exiftence,
its
ceafes
to be i
means; then
objea, the
iS6
greateft
PH^DON;
good
or,
the
is
we
loved
and defired
no other good
much
lefs
preferred to
it,
as
is
it
magnitude.
It
therefore impoiiible
me
to believe,
that a
i^
man who
apprehends
that his
being
with
human
race,
am
rather
of
danger of lofing
it,
war
this citi/cen
and what
is
fingular, a
:
war
"fel^ich is juft
on both
fides
demand
the facri-
of the
life
whole
But the
his
citizen, wheu'-
ever- life
becomes
He
can, he
may,
DEATH
to preferve his
OF
SOCRATES.
iBj
own
dearer
life
for
fome
longer enjoyment.
On
own
exiftence.
All his
What
this
it
What
confufion
!
war which
is
juft
on
a general
war of moral
beings,
cannot, even
equity
If
What
all
the opinions
in difpute
mankind
my
goddefs
could
inftanta-
neoufly
decide
and
eftablifh
irrevocably
true,
Unquef-
iS8
PH-^DON;
or,
the
Uhqueftionably.
For
no doubts
o'r
i's
decidedly true or
falfe.
Nobody
will deny,
doubts,
or
undeleaft
falfe,
at
kingdom of Truth
as in heir empii'fe
a perfect
harmony
diftinguiflies Juftice
mined according
no
fui
to
immutable
therfc
ha\^e an
equal
man, whofe
feeblenefs of fight
'ffifcernins; all
the reafons
termiiie his
judgement
to
truth, ar unable
DEATH
them.
all
OF
SOCRATES.
harmonj,
1S9
A\\
at vari-j
thc5
%ijcq
and
fufpend
Two oppoli.te,
nega^
as
the exif-
What
Ihall
we
fay then
of an opinion
to idea^.
Would Truth
give
them her
a
fanfcion
My
bound
friend Crito,
at-
tempted to convince
me
that
wa/ not
of the republic,
and that
flying
me.
am
miftaken
in
my
judge-
ment
190
PH^DON;
his
oRi
THE
ment of
that opinion
fenrence of
my
I
judges unjuft.
If he
was
convinced that
was
my
charge, then
he
me
it.
my
adl:
:
obligation
to fiiffer
This right
to
invariably
and
if
the
a
right
to
punifh
him who
offends
is
with
not fuf-
of juftice,
is
ment
were
not
ideal
would be
and vifionary.
As
in
upon
the other,
I
do not doubt;
my
friends, that
you and
Crito
DEATH
upon
this head.
OF
SOCRATES.
191
fo, if life
were our
for, in
mod
on the contrary,
when
would have
right to
What
his
is
paft cannot be
:
recalled.
Life -k
fupreme good
How
How
?
him which
How
fuffer
can he
lie
under an obligation to do or
his happinefs^?v
It will
a duty in
fire
him
with
and fword,
he can fave
his life
by
it.
r,.
Before he committed the offence v/hich deferved punifhment, w^as he not, as a t^cin,
oblieed
19a
PHiSDON;
OR,
THE
mea
As
low
citizens
What
could free
hirp, frora
this obligation,
What
''
hi^ duties
Who
is
able
it/elf*^''
to,
anfwer
rm
opinion
is,
that
its
fupporters are
a^t
of
man
is
commencement
to
its.
ter-
mination.
knowledge of the
judge of the
is
ways of Providence,
if there
pne.
In
at
all
accord
to
be enter-
of the attributes of
God,
Many
events
DEATH
events
OF
SOCRATES.
to
;
193
appear
contrary
his
goodnefs,.
fometimes
we
men
is
pleafed with
man, they
proportion
perfefl:
harmony between
and
end
wifdom
life
and goodnefs.
But
in focial
and moral
it is
not
uncommon
to
fee vice
the upright
fufFer as
mutiny and
well as the
is
fedition
juftejft legiflature
as
mankind.
aind the
gard to merit.
powerful
194
ful being,
PH^DON;
it
OR,
THE
of mortak,
fate
and direfted
we
admire in
world
Perhaps
it
might be
faid,
" Thefe
complaints are
fpirits,
made by fome
neither
difcontented
whom
men
all
fatisfv.
Grant
them
raife
them
;
of
human
in
happinefs
they
will
ftill
find
the
dark
recefles
ill
of their
hearts
enou2:h
of
fpleen and
humour
to
of
man
may
be ima-
Virtue
her,
feels
an internal
is
fatisfadlion
accompany
which
a fweeter
recom-
Innocence
of fortune.
6
Whoever
happi-
DEATH
happinefs of
OF
SOCRATES.
195
mankind by examining
their
{
But
vided this
life
in
that cafe
it
may, nay
our future
muft, be of greater
happinefs, that
fortune, that
moment
to
we
we
tience, conftancy,
we
my
life
in torments, foul
what does
it
fignify if
my
by
that
fuffering inall
She
is
amply
repaid for
her
What, however,
meats.
196
PHiEDON;
concludes
lofes
OR,
THE
ever,
ments,
who
with
breath
all
the
virtuous
her warfare in
Is
Can he be
who
And,
which
even death
violator of
itfelf
fliall
the oppreflbr,
the
the rights of
his
iniquity,
awaking from
his
blind
dream, without
and becoming
fenfible
that
is
this
world
is
governed by a being
virtue
?
who
pleafed with
If
no future
life is to
be expected,
^Providence can as
little
Unfortunately, to a great part of mankind, thefe feeming difficulties appear irreconcileable with the exiftencc of the fu-
preme
DEATH
^
OF
SOCRATES.
about
the
,197
prcme being,
def-
human
race,
notwithftandperfection
much
on the
and
phylical nature of
man.
guilt,
Virtue
vice,
innocence and
he
who
ipirit,
and every
pitiable error
man
falls,
when he
his eyes.
unneceflary,
my friends,
to in-
further
ou the
are
infolidity
of thefe opi-
nions, as
we
all
allured that
we
live
under the immediate protedion of Providence, and experience no bieffing nor evil
of
life
difpenfe.
We
know
eafy
way
perfection
author,
as
l(lrongly as the
world of nature.
As tempefts,
i'98
PH^^EDON;
ftorms,
or,
the
inundations,
pefts,
earthquakes,
peflilences,
which
affifts
;
the
in
whole
manner,
in the
and depravities of
berlefs excellencies
men
give rife to
num-
man
fider
we
ought
to con-
in all
its
eternity.
We
cannot ex-
we
But were
friends,
this
poffible,
be
my
we
*cenfure,
our admira-
the being
who
From
all
think
DEATH
think
rance of a future
OF
SOCRATES.
The
199
we may draw
life.
ing
is
ad-
the property of an
which
is
fequently
unpcrifhabie.
The
perfection
which
this
muft, in refpedt to
progrefs, and
to fulfil the
have an endlefs
fitter
make
and
fitter
views of
God
is
in nature.
rational,
Our
foul, as a being,
at perfedlion,
which
and aims
fpirits
who make
of
God's works.
as
mences,
we have
another
capable of perpetual
:
growth
and expanfion
They have
befides, as
moral beings, a 4
fyf-
tern
500
PH^DON;
OR,
the
tern of duties
way
to
perfedion by oMacles
mountablc.
were infurfeeming
difor-
And
finally, the
of
man make
us revert to a feries
thin^''
of confequences,
by which every
Whoever
ance of his duties with fortitude and conftancy of temper, and bears adverfity with
patient refignation to the will of
God, will
laft
the recompence of
whereas, he
who
has trod in
way
or
doing
is
happinefs.
In Ihort,
he
h^d created
rational
beings,
and fufFered
them
DEATH
them
to
OF
SOCRATES.
aoi
make
Any one
*^
of you might
now
fay to
me
that there
a future
life
to
man
but
tell
us alfo
habit
?
fpirits
ihall in-
dwell
How
And
will
they
be
employed
What
with
?
and reclaimed
If
I
to
me,
Ihall fay to
is
mc
I
what
beyond
my
province to anfwer.
all
the windings of
its
Ihewn you
outlet
other
may
condu<Sl:
you
farther.
Whewicked
thirft,
hunger or
gloomy Tartarus, or be
tofled
purified ?
202
purified
?
PH^DON;
Whether
OR,
the.
Thefe
are quef-
which
am
know
better
than me,
ftru6lion
let
them communicate
their in-
to others.
The
With
caufe of
huma-
refpe6t to myfelf,
am
content with
feelins: a
is
coavition that
perpetually
upon
me
its
has pro-
.-tcled
me
in this
Ufe
and that
my
real
fediona of
my foul.
juftice,
Thefe perfeftions
charity,
are,
temperance,
.
benevolence,
fimatiou
DEATH
bleflcd felicities
turity
OF
SOCRATES.
203
which await me
Thi-
ther I haften.
to
More
I defire
not to
know
make me
fet
journey.
my my
may now
and
poet,
fay,
It
is
" Inexorable
fate
beckons to me.
into the bath.
I
now
time to go
think
I
it
will be
more de-
women may
wafhing
So be
my
it,
body
dead."
gave over
fpeaking.
to leave in
me
to do, refpcdl?
How
we
live to give
you pleafure
By
living, Crito, as I
commended
ther to add.
to you.
If
you
for
'104
PH^DON;
you cannot
ox,
fail
thb
'
for yourfelf,
to live agreeably
to virtue, and
my
wiflies,
independent of
But
if
you neglect
-path
yourfelf,
I
which
will be to
no
purpofe to
fent.
at pre-
My dear
our utmoft
ihall
we
will
uife
obey you.
But
how
?
we do with you
pleafe,
ftlil
As you
vided
I
remain
make my
At
and
cfcape elfewhere.
faid,
cannot,
my
friends, perfuade
Crito, that
he
who now
talks,
fome time
is
He
ftill
imadnes
Socrates,
foon
as a
fee,
which
at this
moment
ferves-
me
DEATH
afks
OF
SOCRATES.
me.
205
how he
(hall inter
I
ments which
tranfportcd
to
appear to
him mere
death.
you
for
my
Be
fo kind,
my friends,
which Crito
He was
be
bail for
me
to
my
not
make
my
efcape.
You muft
he
my
guarantees to
him, that
ture hence
lay
lelf
it
that
may burn
my deparmy body, or
himall
by thinking,
the greateft of
Neither muft
place So-
he (ay
crates
at
my
interment,
bier
;
They
upon the
;
away
my
For know,
my
Inter
body
2o6
PH^DON;
in
;
or,
the
pleafe, or
body
happy region
which
am
Upon
Crito,
went
chamber
till
to
wafh himfelf,
defiring us to flay
his
return.
During
his
abfence
we
entered into a
recapitulation
of the
arguments
we had
we were
about to ex;
but the
folace
they
af-
minds from
we faw
approaching
for in Socrates
v/e felt
we were
to lofe a father,
and
to
become orphans
in the world.
brought to him.
He
had three
one of
them
DEATH
OF
SOCRATES.
;
207
the other
two were
of his
The women
houfe
alfo
came
to take leave of
him.
He
fpoke to them
all
them
to us.
his
lafl:
injiinftions,
The
had
fet,
for Socrates
ftaid
fome time
in the bath.
He
men
far
down,
when
eleven
en-
up
to
him,
^'
Oh, So-
crates," he faid,
"
I fee
fomcthing in you
I
have been
when
have
announced the
commands of
juftice,
man
moment feem
more
fuperiorly
fo.
feel
any refentment,
am
wo'^ld
whom^yca
kuow
clqS
PH^DON;
I
or,
the
no niore
:
know.- I
you
have to deUver to
you.
Farew^el
fuffer
retired in tears.
him as he went.
as
Friend, adieu
we
:
fhall
do
you
defire.
Then
this
addrefling us
;
man
he has frequently
and
converfed with
me
fee
how fincerely
:
he weeps.
let
But, Crito,
ready
if
not, let
be prepared.
Why
in fuch hafte,
:
my
dear Socrates,
ftill
faid Crito
(hine%
Many
perfons, beeat
cup of death,
laft
and
to
moments
They who
confider
every
momentary
fufpea-
bEATH
I
OF
SOCRATES.
may do
209
fo.
duft.
do not imagine
;
thing by delay
and
I fliould
become
of hfe,
when
it is
no longer mine.
a fign to the flave that
Crito then
attended.
made
The
flave
officer returned
towards Socrates.
The
and
virtuous Socrates
faid,
Execrates, and
tell
Friend,
to
me,
me how
am
do
you muft
know
Nothing,
and fro
feet
faid the officer,
but to walk to
it
after
until
your
that
and, fixing a
ftedfafl:
aiked
2IO
PH^DON;
him
if
OR,
a
mz
afked
he thought
The
officer anfvvercd,
there
is
no more
enough,
I
faid Socrates.
ftill
A
me
a
prayer,
liowever,
may
"
**
Vx^ho
call
me
vouchfafe
to his lips,
journey."
When
he
raifed the
cup
and emptied
it
At
that
moment our
funk under
my
my
tears,
covered
my
my
mantle.
ftill
Crito,
who was
lefs able
to reftrain
AppoUodorus,
who
had
never
ceafed
gan
now
Socrates
DEATH
Socrates,
called to us,
I fent
OF
SOCRATES.
211
who
and
alone continued
:
unmoved,
be calm
;
faid
my friends,
that I
I
the
women, away
might not be
have been
to leave
;
that a
man
fliould
endeavour
men.
foul in So-
made us
our
grief.
He
feet
felf
walked about
began
to feel heavy,
and then
laid
him-
down on
directed*.
been
Soon
;
came
to obferye
him
him
if
he
felt it.
Socrates anfwered.
No.
;
He
did the
fame
but
immeit
diately turned
round
ftifF.
and told us
He
him
again, and
:
a*
212
z foon
Ki-^DON,
as,^-l1ie
he.
^
'^
will llxpire.
'iSocrates,
who
ofl^er,'
Crito,
^^^t^/|bi:gte^^,n>y friend,
to offer a
cock to
Efciilapius
we owe him
it
a facrifice.
Q^l^jcpYicd^
fhall
be done.
?
Hav(?-
further to
command
no anfwer followed.
after
A
were
moment
he was convulfed.
The
his
officer
mouth and
eyes.
a man who, of
certainly the
all
was
juft.
S.
DATE DUE
DEMCO
38-297
M/