t he, then, do this with the utmost purity, who should in the
highest degree approach each subject by means of the mere mental
faculties, neither employing the sight in conjunction with the
reflective faculty, nor introducing any other sense together with
reasoning; but who, using pure reflection by itself, should attempt to
search out each essence purely by itself, freed as much as possible from
the eyes and ears, and, in a word, from the whole body, as disturbing
the soul, and not suffering it to acquire truth and wisdom, when it is
in communion with it. Is not he the person, Simmias, if any one can, who
will arrive at the knowledge of that which is?"

"You speak with wonderful truth, Socrates," replied Simmias.

"Wherefore," he said, "it necessarily follows from all this, that some
such opinion as this should be entertained by genuine philosophers, so
that they should speak among themselves as follows: 'A by-path, as it
were, seems to lead us on in our researches undertaken by reason,'
because as long as we are encumbered with the body, and our soul is
contaminated with such an evil, we can never fully attain to what we
desire; and this, we say, is truth. For the body subjects us to
innumerable hinderances on account of its necessary support, and
moreover if any diseases befall us, they impede us in our search after
that which is; and it fills us with longings, desires, fears, all kinds
of fancies, and a multitude of absurdities, so that, as it is said in
real truth, by reason of the body it is never possible for us to make
any advances in wisdom.

"For nothing else but the body and its desires occasions wars,
seditions, and contests; for all wars among us arise on account of our
desire to acquire wealth; and we are compelled to acquire wealth on
account of the body, being enslaved to its service; and consequently on
all these accounts we are hindered 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 anything 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,