red in the pursuit of
philosophy. But the worst of all is, that if it leaves us any leisure,
and we apply ourselves to the consideration of any subject, it
constantly obtrudes itself in the midst of our researches, and occasions
trouble and disturbance, and confounds us so that we are not able, by
reason of it, to discern the truth. It has, then, in reality been
demonstrated to us that if we are ever to know any thing purely, we must
be separated from the body, and contemplate the things themselves by the
mere soul; and then, as it seems, we shall obtain that which we desire,
and which we profess ourselves to be lovers of--wisdom--when we are
dead, as reason shows, but not while we are alive. 31. For if it is not
possible to know any thing purely in conjunction with the body, one of
these two things must follow, either that we can never acquire
knowledge, or only after we are dead; for then the soul will subsist
apart by itself, separate from the body, but not before. And while we
live we shall thus, as it seems, approach nearest to knowledge, if we
hold no intercourse or communion at all with the body, except what
absolute necessity requires, nor suffer ourselves to be polluted by its
nature, but purify ourselves from it, until God himself shall release
us. And thus being pure, and freed from the folly of body, we shall in
all likelihood be with others like ourselves, and shall of ourselves
know the whole real essence, and that probably is truth; for it is not
allowable for the impure to attain to the pure. Such things, I think,
Simmias, all true lovers of wisdom must both think and say to one
another. Does it not seem so to you?"

"Most assuredly, Socrates."

32. "If this, then," said Socrates, "is true, my friend, there is great
hope for one who arrives where I am going, there, if anywhere, to
acquire that in perfection for the sake of which we have taken so much
pains during our past life; so that the journey now appointed me is set
out upon with good hope, and will be so by any other man who thinks that
his mind has been, as it were, purified."

"Certainly," said Simmias.

"But does not purification consist in this, as was said in a former part
of our discourse, in separating as much as possible the soul from the
body, and in accustoming it to gather and collect itself by itself on
all sides apart from the body, and to dwell, so far as it can, both now
and hereafter, alone by itself, delivered, as it were, from