Page - 463 - in The Complete Plato

of the penalty of their former evil way of life; and they continue to wander until through the craving after the corporeal which never leaves them, they are imprisoned finally in another body. And they may be supposed to find their prisons in the same natures which they have had in their former lives. What natures do you mean, Socrates? What I mean is that men who have followed after gluttony, and wantonness, and drunkenness, and have had no thought of avoiding them, would pass into asses and animals of that sort. What do you think? I think such an opinion to be exceedingly probable. And those who have chosen the portion of injustice, and tyranny, and violence, will pass into wolves, or into hawks and kites;—whither else can we suppose them to go? Yes, said Cebes; with such natures, beyond question. And there is no difficulty, he said, in assigning to all of them places answering to their several natures and propensities? There is not, he said. Some are happier than others; and the happiest both in themselves and in the place to which they go are those who have practised the civil and social virtues which are called temperance and justice, and are acquired by habit and attention without philosophy and mind. (Compare Republic.) Why are they the happiest? Because they may be expected to pass into some gentle and social kind which is like their own, such as bees or wasps or ants, or back again into the form of man, and just and moderate men may be supposed to spring from them. Very likely. No one who has not studied philosophy and who is not entirely pure at the time of his departure is allowed to enter the company of the Gods, but the lover of knowledge only. And this is the reason, Simmias and Cebes, why the true votaries of philosophy abstain from all fleshly lusts, and hold out against them and refuse to give themselves up to them,—not because they fear poverty or the ruin of their families, like the lovers of money, and the world in general; nor like the lovers of power and honour, because they dread the dishonour or disgrace of evil deeds. No, Socrates, that would not become them, said Cebes. No indeed, he replied; and therefore they who have any care of their own 463