And what did you think, he said, of that part of the argument in which we said that knowledge was recollection, and hence inferred that the soul must have previously existed somewhere else before she was enclosed in the 92 body? Cebes said that he had been wonderfully impressed by that part of the argument, and that his conviction remained absolutely unshaken. Simmias agreed, and added that he himself could hardly imagine the possibility of his ever thinking differently. [Sidenote: The elements of harmony are prior to harmony, but the body is not prior to the soul.] But, rejoined Socrates, you will have to think differently, my Theban friend, if you still maintain that harmony is a compound, and that the soul is a harmony which is made out of strings set in the frame of the body; for you will surely never allow yourself to say that a harmony is prior to the elements which compose it. [Sidenote: _Harmony not prior to the elements of harmony._] Never, Socrates. But do you not see that this is what you imply when you say that the soul existed before she took the form and body of man, and was made up of elements which as yet had no existence? For harmony is not like the soul, as you suppose; but first the lyre, and the strings, and the sounds exist in a state of discord, and then harmony is made last of all, and perishes first. And how can such a notion of the soul as this agree with the other? Not at all, replied Simmias. And yet, he said, there surely ought to be harmony in a discourse of which harmony is the theme? There ought, replied Simmias. But there is no harmony, he said, in the two propositions that knowledge is recollection, and that the soul is a harmony. Which of them will you retain? [Sidenote: Simmias acknowledges that his argument does not harmonize with the proposition that knowledge is recollection.] I think, he replied, that I have a much stronger faith, Socrates, in the first of the two, which has been fully demonstrated to me, than in the latter, which has not been demonstrated at all, but rests only on probable and plausible grounds; and is therefore believed by the many. I know too well that these arguments from probabilities are impostors, and unless great caution is observed in the use of them, they are apt to be deceptive—in geometry, and in other things too. But the doctrine of knowledge and recollection has been proven to me on trustworthy grounds: and the proof was that the soul must have existed before she came into the body, because to her belongs the essence of which the very name implies existence. Having, as I am convinced, rightly accepted this conclusion, and on sufficient grounds, I must, as I suppose, cease to argue or allow others to argue that the soul is a harmony.