“In reality then, Simmias,” he continued, “those who pursue philosophy rightly study to die; and to them of all men death is least formidable. Judge from this. Since they altogether hate the body and desire to keep the soul by itself, would it not be irrational if, when this comes to pass, they should be afraid and grieve, and not be glad to go to that place, where on their arrival they may hope to obtain that which they longed for throughout life; but they longed for wisdom; and to be freed from association with that which they hated? 34. Have many of their own accord wished to descend into Hades, on account of human objects of affection, their wives and sons, induced by this very hope of there seeing and being with those whom they have loved; and shall one who really loves wisdom, and firmly cherishes this very hope, that he shall no where else attain it in a manner worthy of the name, except in Hades, be grieved at dying, and not gladly go there? We must think that he would gladly go, my friend, if he be in truth a philosopher; for he will be firmly persuaded of this, that he will no where else but there attain wisdom in its purity: and if this be so, would it not be very irrational, as I just now said, if such a man were to be afraid of death?” “Very much so, by Jupiter,” he replied. 35. “Would not this then,” he resumed, “be a sufficient proof to you, with respect to a man whom you should see grieved when about to die, that he was not a lover of wisdom but a lover of his body? and this same person is probably a lover of riches and a lover of honour, one or both of these.” “It certainly is as you say,” he replied. “Does not then,” he said, “that which is called fortitude, Simmias, eminently belong to philosophers?” “By all means,” he answered. “And temperance also, which even the multitude call temperance, and which consists in not being carried away by the passions, but in holding them in contempt, and keeping them in subjection, does not this belong to those only who most despise the body, and live in the study of philosophy?” “Necessarily so,” he replied. 36. “For,” he continued, “if you will consider the fortitude and temperance of others, they will appear to you to be absurd.” “How so, Socrates?” “Do you know,” he said, “that all others consider death among the great evils?” “They do indeed,” he answered. “Then do the brave amongst them endure death, when they do endure it, through dread of greater evils?” “It is so.” “All men, therefore, except philosophers, are brave through being afraid and fear; though it is absurd that any one should be brave through fear and cowardice.” “Certainly.”