phaedo-第13部分

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endure　annihilation　or　anything　sooner　than　be　converted　into　an



even　number；　remaining　three？



　　Very　true；　said　Cebes。



　　And　yet；　he　said；　the　number　two　is　certainly　not　opposed　to　the



number　three？



　　It　is　not。



　　Then　not　only　do　opposite　ideas　repel　the　advance　of　one　another；



but　also　there　are　other　things　which　repel　the　approach　of　opposites。



　　That　is　quite　true；　he　said。



　　Suppose；　he　said；　that　we　endeavor；　if　possible；　to　determine　what



these　are。



　　By　all　means。



　　Are　they　not；　Cebes；　such　as　compel　the　things　of　which　they　have



possession；　not　only　to　take　their　own　form；　but　also　the　form　of　some



opposite？



　　What　do　you　mean？



　　I　mean；　as　I　was　just　now　saying；　and　have　no　need　to　repeat　to　you；



that　those　things　which　are　possessed　by　the　number　three　must　not



only　be　three　in　number；　but　must　also　be　odd。



　　Quite　true。



　　And　on　this　oddness；　of　which　the　number　three　has　the　impress；



the　opposite　idea　will　never　intrude？



　　No。



　　And　this　impress　was　given　by　the　odd　principle？



　　Yes。



　　And　to　the　odd　is　opposed　the　even？



　　True。



　　Then　the　idea　of　the　even　number　will　never　arrive　at　three？



　　No。



　　Then　three　has　no　part　in　the　even？



　　None。



　　Then　the　triad　or　number　three　is　uneven？



　　Very　true。



　　To　return　then　to　my　distinction　of　natures　which　are　not　opposites；



and　yet　do　not　admit　opposites：　as；　in　this　instance；　three；



although　not　opposed　to　the　even；　does　not　any　the　more　admit　of　the



even；　but　always　brings　the　opposite　into　play　on　the　other　side；　or



as　two　does　not　receive　the　odd；　or　fire　the　cold…from　these



examples　（and　there　are　many　more　of　them）　perhaps　you　may　be　able



to　arrive　at　the　general　conclusion　that　not　only　opposites　will　not



receive　opposites；　but　also　that　nothing　which　brings　the　opposite



will　admit　the　opposite　of　that　which　it　brings　in　that　to　which　it　is



brought。　And　here　let　me　recapitulate…for　there　is　no　harm　in



repetition。　The　number　five　will　not　admit　the　nature　of　the　even；　any



more　than　ten；　which　is　the　double　of　five；　will　admit　the　nature　of



the　odd…the　double；　though　not　strictly　opposed　to　the　odd；　rejects



the　odd　altogether。　Nor　again　will　parts　in　the　ratio　of　3：2；　nor



any　fraction　in　which　there　is　a　half；　nor　again　in　which　there　is　a



third；　admit　the　notion　of　the　whole；　although　they　are　not　opposed　to



the　whole。　You　will　agree　to　that？



　　Yes；　he　said；　I　entirely　agree　and　go　along　with　you　in　that。



　　And　now；　he　said；　I　think　that　I　may　begin　again；　and　to　the



question　which　I　am　about　to　ask　I　will　beg　you　to　give　not　the　old



safe　answer；　but　another；　of　which　I　will　offer　you　an　example；　and



I　hope　that　you　will　find　in　what　has　been　just　said　another



foundation　which　is　as　safe。　I　mean　that　if　anyone　asks　you　〃what　that



is；　the　inherence　of　which　makes　the　body　hot；〃　you　will　reply　not



heat　（this　is　what　I　call　the　safe　and　stupid　answer）；　but　fire；　a　far



better　answer；　which　we　are　now　in　a　condition　to　give。　Or　if　anyone



asks　you　〃why　a　body　is　diseased；〃　you　will　not　say　from　disease；



but　from　fever；　and　instead　of　saying　that　oddness　is　the　cause　of　odd



numbers；　you　will　say　that　the　monad　is　the　cause　of　them：　and　so　of



things　in　general；　as　I　dare　say　that　you　will　understand　sufficiently



without　my　adducing　any　further　examples。



　　Yes；　he　said；　I　quite　understand　you。



　　Tell　me；　then；　what　is　that　the　inherence　of　which　will　render　the



body　alive？



　　The　soul；　he　replied。



　　And　is　this　always　the　case？



　　Yes；　he　said；　of　course。



　　Then　whatever　the　soul　possesses；　to　that　she　comes　bearing　life？



　　Yes；　certainly。



　　And　is　there　any　opposite　to　life？



　　There　is；　he　said。



　　And　what　is　that？



　　Death。



　　Then　the　soul；　as　has　been　acknowledged；　will　never　receive　the



opposite　of　what　she　brings。　And　now；　he　said；　what　did　we　call　that



principle　which　repels　the　even？



　　The　odd。



　　And　that　principle　which　repels　the　musical；　or　the　just？



　　The　unmusical；　he　said；　and　the　unjust。



　　And　what　do　we　call　the　principle　which　does　not　admit　of　death？



　　The　immortal；　he　said。



　　And　does　the　soul　admit　of　death？



　　No。



　　Then　the　soul　is　immortal？



　　Yes；　he　said。



　　And　may　we　say　that　this　is　proven？



　　Yes；　abundantly　proven；　Socrates；　he　replied。



　　And　supposing　that　the　odd　were　imperishable；　must　not　three　be



imperishable？



　　Of　course。



　　And　if　that　which　is　cold　were　imperishable；　when　the　warm　principle



came　attacking　the　snow；　must　not　the　snow　have　retired　whole　and



unmelted…for　it　could　never　have　perished；　nor　could　it　have



remained　and　admitted　the　heat？



　　True；　he　said。



　　Again；　if　the　uncooling　or　warm　principle　were　imperishable；　the



fire　when　assailed　by　cold　would　not　have　perished　or　have　been



extinguished；　but　would　have　gone　away　unaffected？



　　Certainly；　he　said。



　　And　the　same　may　be　said　of　the　immortal：　if　the　immortal　is　also



imperishable；　the　soul　when　attacked　by　death　cannot　perish；　for　the



preceding　argument　shows　that　the　soul　will　not　admit　of　death；　or



ever　be　dead；　any　more　than　three　or　the　odd　number　will　admit　of



the　even；　or　fire　or　the　heat　in　the　fire；　of　the　cold。　Yet　a　person



may　say：　〃But　although　the　odd　will　not　become　even　at　the　approach　of



the　even；　why　may　not　the　odd　perish　and　the　even　take　the　place　of



the　odd？〃　Now　to　him　who　makes　this　objection；　we　cannot　answer　that



the　odd　principle　is　imperishable；　for　this　has　not　been　acknowledged；



but　if　this　had　been　acknowledged；　there　would　have　been　no　difficulty



in　contending　that　at　the　approach　of　the　even　the　odd　principle　and



the　number　three　took　up　their　departure；　and　the　same　argument



would　have　held　good　of　fire　and　heat　and　any　other　thing。



　　Very　true。



　　And　the　same　may　be　said　of　the　immortal：　if　the　immortal　is　also



imperishable；　then　the　soul　will　be　imperishable　as　well　as



immortal；　but　if　not；　some　other　proof　of　her　imperishableness　will



have　to　be　given。



　　No　other　proof　is　needed；　he　said；　for　if　the　immortal；　being



eternal；　is　liable　to　perish；　then　nothing　is　imperishable。



　　Yes；　replied　Socrates；　all　men　will　agree　that　God；　and　the



essential　form　of　life；　and　the　immortal　in　general；　will　never



perish。



　　Yes；　all　men；　he　said…that　is　true；　and　what　is　more；　gods；　if　I



am　not　mistaken；　as　well　as　men。



　　Seeing　then　that　the　immortal　is　indestructible；　must　not　the



soul；　if　she　is　immortal；　be　also　imperishable？



　　Most　certainly。



　　Then　when　death　attacks　a　man；　the　mortal　portion　of　him　may　be



supposed　to　die；　but　the　immortal　goes　out　of　the　way　of　death　and



is　preserved　safe　and　sound？



　　True。



　　Then；　Cebes；　beyond　question　the　soul　is　immortal　and



imperishable；　and　our　souls　will　truly　exist　in　another　world！



　　I　am　convinced；　Socrates；　said　Cebes；　and　have　nothing　more　to



object；　but　if　my　friend　Simmias；　or　anyone　else；　has　any　further



objection；　he　had　better　speak　out；　and　not　keep　silence；　since　I　do



not　know　how　there　can　ever　be　a　more　fitting　time　to　which　he　can



defer　the　discussion；　if　there　is　anything　which　he　wants　to　say　or



have　said。



　　But　I　have　nothing　more　to　say；　replied　Simmias；　nor　do　I　see　any



room　for　uncertainty；　except　that　which　arises　necessarily　out　of



the　greatness　of　the　subject　and　the　feebleness　of　man；　and　which　I



cannot　help　feeling。



　　Yes；　Simmias；　replied　Socrates；　that　is　well　said：　and　more　than



that；　first　principles；　even　if　they　appear　certain；　should　be



carefully　considered；　and　when　they　are　satisfactorily　ascertained；



then；　with　a　sort　of　hesitating　confidence　in　human　reason；　you　may；　I



think；　follow　the　course　of　the　argument；　and　if　this　is　clear；



there　will　be　no　need　for　any　further　inquiry。



　　That；　he　said；　is　true。



　　But　then；　O　my　friends；　he　said；　if　the　soul　is　really　immortal；



what　care　should　be　taken　of　her；　not　only　in　respect　of　the　portion



of　time　which　is　called　life；　but　of　eternity！　And　the　danger　of



neglecting　her　from　this　point　of　view　does　indeed　appear　to　be　awful。



If　death　had　only　been　the　end　of　all；　the　wicked　would　have　had　a



good　bargain　in　dying；　for　they　would　have　been　happily　quit　not



only　of　their　body；　but　of　their　own　evil　together　with　their　souls。



But　now；　as　the　soul　plainly　appears　to　be　immortal；　there　is　no



release　or　salvation　from　evil　except　the　attainment　of　the　highest



virtue　and　wisdom。　For　the　soul　when　on　her　progress　to　the　world



below　takes　nothing　with　her　but　nurture　and　education；　which　are



indeed　said　greatly　to　benefit　or　greatly　to　injure　the　departed；　at



the　very　beginning　of　its　pilgrimage　in　the　other　world。



　　For　after　death；　as　they　say；　the　genius　of　each　individual；　to　whom



he　belonged　in　life；　leads　him　to　a　certain　place　in　which　the　dead



are　gathered　together　for　judgment；　whence　they　go　into　the　world



below；　following　the　guide　who　is　appointed　to　conduct　them　from



this　world　to　the　other：　and　when　they　have　there　received　their　due



and　remained　their　time；　another　guide　brings　them　back　again　after



many　revolutions　of　ages。　Now　this　journey　to　the　other　world　is



not；　as　Aeschylus　says　in　the　〃Telephus；〃　a　single　and　straight



path…no　guide　would　be　wanted　for　that；　and　no　one　could　miss　a　single



path；　but　there　are　many　partings　of　the　road；　and　windings；　as　I　must



infer　from　the　rites　and　sacrifices　which　are　offered　to　the　gods



below　in　places　where　three　ways　meet　on　earth。　The　wise　and　orderly



soul　is　conscious　of　her　situation　and　follows　in　the　path；　but　the



soul　which　desires　the　body；　and　which；　as　I　was　relating　before；



has　long　been　fluttering　abou