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“‘But what of the soul? Is it visible or invisible?’ the invisible always continuing the same, but the visible never the same. ‘It is not visible to men, Socrates,’ he replied.”“‘And did we not, some time since, say this too, that the soul, when it employs the body to examine anything, either by means of the sight or hearing, or any other sense (for to examine anything by means of the body is to do so by the senses), is then drawn by the body to things that never continue the same, and wanders and is confused, and reels as if intoxicated, through coming into contact with things of this kind?’ ‘Certainly.’ ‘But when it examines anything by itself, does it approach that which is pure, eternal, immortal, and unchangeable, and, as being allied to it, continue constantly with it, so long as it subsists by itself, and has the power, and does it cease from its wandering, and constantly continue the same with respect to those things, through coming into contact with things of this kind? And is this affection of the soul called wisdom?’ […]”“‘Consider it also thus, that, when soul and body are together, nature enjoins the latter to be subservient and obey, the former to rule and exercise dominion. And, in this way, which of the two appears to you to be like the Divine, and which the mortal? Does it not appear to you to be natural that the Divine should rule and command, but the mortal obey and be subservient?’ ‘To me it does so.’ ‘Which, then, does the soul resemble?’ ‘It is clear, Socrates, that the soul resembles the Divine; but the body, the mortal.’”“‘But the case is much rather thus: if it is separated in a pure state, taking nothing of the body with it, as not having willingly communicated with it in the present life, but having shunned it, and gathered itself within itself, as constantly studying this (but this is nothing else than to pursue philosophy aright, and in reality to study how to die easily), would not this be to study how to die?’ ‘Most assuredly.’ ‘Does not the soul, then, when in this state, depart to that which resembles itself, the invisible, the Divine, immortal and wise? And on its arrival there, is it not its lot to be happy, free from error, ignorance, fears, wild passions, and all the other evils to which human nature is subject; and, as is said of the initiated, does it not in truth pass the rest of its time with the gods? Must we affirm that it is so, Cebes, or otherwise?’ ‘So, by Jupiter!’ said Cebes.”
