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[82a] Do you not think so?”

“Certainly that is very likely.”

“And those who have chosen injustice and tyranny and robbery pass into the bodies of wolves and hawks and kites. Where else can we imagine that they go?”

“Beyond a doubt,” said Cebes, “they pass into such creatures.”

“Then,” said he, “it is clear where all the others go, each in accordance with its own habits?”

“Yes,” said Cebes, “of course.”

“Then,” said he, “the happiest of those, and those who go to the best place, are those who have practiced, [82b] by nature and habit, without philosophy or reason, the social and civil virtues which are called moderation and justice?”

“How are these happiest?”

“Don't you see? Is it not likely that they pass again into some such social and gentle species as that of bees or of wasps or ants, or into the human race again, and that worthy men spring from them?”

“Yes.”

“And no one who has not been a philosopher and who is not wholly pure when he departs, is allowed to enter into the communion of the gods, [82c] but only the lover of knowledge. It is for this reason, dear Simmias and Cebes, that those who truly love wisdom refrain from all bodily desires and resist them firmly and do not give themselves up to them, not because they fear poverty or loss of property, as most men, in their love of money, do; nor is it because they fear the dishonor or disgrace of wickedness, like the lovers of honor and power, that they refrain from them.”

“No, that would not be seemly for them, Socrates,” said Cebes.

“Most assuredly not,” [82d] said he. “And therefore those who care for their own souls, and do not live in service to the body, turn their backs upon all these men and do not walk in their ways, for they feel that they know not whither they are going. They themselves believe that philosophy, with its deliverance and purification, must not be resisted, and so they turn and follow it whithersoever it leads.”

“How do they do this, Socrates?”

“I will tell you,” he replied. “The lovers of knowledge,” said he, “perceive that when philosophy first takes possession of their soul it is entirely [82e] fastened and welded to the body and is compelled to regard realities through the body as through prison bars, not with its own unhindered vision, and is wallowing in utter ignorance. And philosophy sees that the most dreadful thing about the imprisonment is the fact that it is caused by the lusts of the flesh, so that the prisoner is the


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