The dialogues of Plato in five volumes, Vol. 2 (of 5) : $b Translated into English with analyses and introductions
Plato · en
‘Yes.’ ‘Then he will be willing to die, although he
will not take his own life, for that is held to be unlawful.’
Cebes asks why suicide is thought not to be right, if death is to 62
be accounted a good? Well, (1) according to one explanation,
because man is a prisoner, who must not open the door of his
prison and run away—this is the truth in a ‘mystery.’ Or (2)
rather, because he is not his own property, but a possession of
the gods, and has no right to make away with that which does
not belong to him. But why, asks Cebes, if he is a possession of
the gods, should he wish to die and leave them? for he is under
their protection; and surely he cannot take better care of himself
than they take of him. Simmias explains that Cebes is really 63
referring to Socrates, whom they think too unmoved at the
prospect of leaving the gods and his friends. Socrates answers
that he is going to other gods who are wise and good, and
perhaps to better friends; and he professes that he is ready to
defend himself against the charge of Cebes. The company shall
be his judges, and he hopes that he will be more successful in
convincing them than he had been in convincing the court.
[Sidenote: _Analysis 64-73._]
The philosopher desires death—which the wicked world will 64
insinuate that he also deserves: and perhaps he does, but not in
any sense which they are capable of understanding. Enough of
them: the real question is, What is the nature of that death
which he desires? Death is the separation of soul and body—and
the philosopher desires such a separation. He would like to
be freed from the dominion of bodily pleasures and of the senses,
which are always perturbing his mental vision. He wants to get 65
rid of eyes and ears, and with the light of the mind only to
behold the light of truth. All the evils and impurities and
necessities of men come from the body. And death separates him from 66
these corruptions, which in life he cannot wholly lay aside. Why
then should he repine when the hour of separation arrives? 67
Why, if he is dead while he lives, should he fear that other death,
through which alone he can behold wisdom in her purity? 68