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they called the rational part of the soul god-like, and one can hear Socrates saying to Alcibiades—and Plato wrote these things down—: "Can we say, then, what is more divine in the soul than that wherein knowing and thinking lie? {-} We cannot. {-} This part of it, then, resembles God; and anyone, by looking at this and recognizing all that is divine, both God and wisdom, would in this way best know himself." 5.40 And he says similar things in the Phaedo; "For let us assume, he said, two kinds of existences, the one visible, the other invisible. {-} Let us assume it, he said. {-} And the invisible always remains the same, but the visible never remains the same? {-} Let us assume that too, he said. {-} Come now, he said, is there not in ourselves a body and a soul? {-} Nothing else, he said. {-} To which class, then, do we say the body is more similar and more akin? {-} To anyone, he said, this is clear, that it is 5.41 to the visible. {-} What about the soul? Visible or invisible? {-} Not by men, at least, O Socrates, he said. {-} But we were speaking of things visible and not visible by the nature of men, or do you think by some other nature? {-} By that of men. {-} What then do we say about the soul? Is it visible or invisible? {-} Not visible. {-} Invisible, then? {-} Yes. {-} The soul, then, is more like the invisible than the body is, and the body 5.42 to the visible? {-} It is altogether necessary, O Socrates." And having gone through many other such things, he added: "To which, then, is the soul like? {-} It is clear, O Socrates, that the soul is like the divine, and the body like the mortal." And again after a little: "What then? These things being so, is it not fitting for the body to be quickly dissolved, but for the soul, on the other hand, to be altogether indissoluble or something very near 5.43 to this? {-} How could it not be?" Then, having said how the body is dissolved, he added: "But the soul, going to the invisible, or to some other such place which is noble and best and invisible, truly goes to Hades, to the good and wise god, whither, God willing, my own soul must shortly go, does this soul of ours, being of such a kind and nature, when it is separated from the body, is it immediately blown apart and perish, as most men say? Far from it, my dear Cebes and Simmias; but it is much rather thus." And what follows holds to the same line of thought and clearly shows the immortality of the soul. 5.44 Such a great strife and conflict have historians, philosophers, and poets had with one another concerning both the soul and the body and the very constitution of man, some holding these views, others those, and others bringing to birth an opinion contrary to both these and those. For they did not desire to learn the truth, but being enslaved to vainglory and ambition they desired to be called discoverers of new 5.45 doctrines. For this very reason they have also endured great error, since those who came later overturned the opinions of their elders. And Anaximander, when Thales was already dead, used contrary doctrines; and Anaximenes after the death of Anaximander did this very same thing; and Anaxagoras 5.46 likewise. But Aristotle, while Plato was still alive, openly opposed him and undertook war against the Academy, and neither did he honor the teaching, which he had eagerly enjoyed, nor did he respect the fame of the much-celebrated man, nor did he fear his power in arguments, but he openly set himself in opposition to him, using not better doctrines than his, but much worse 5.47 ones. For indeed, when that man said the soul is immortal, this one said it is mortal; and when that one said God has providence for all things, this one, as far as his words went, deprived the earth of divine care; for he said that God directs things up to the moon, but that the other things were arranged under fate; and he introduced very many other innovations, which I have supposed superfluous to mention at present. 5.48 They, therefore, reasonably demolished one another's opinions; for falsehood is not only an enemy to the truth, but also to itself; but truth is in harmony with itself and has only 5.49 falsehood as its enemy. Therefore it is immediately possible to find, also concerning the nature of man, both Moses the lawgiver and David the prophet and the noble Job

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λογικὸν τῆς ψυχῆς θεοειδὲς προσηγόρευσαν, καὶ ἔστιν ἀκοῦσαι Σωκράτους τῷ Ἀλκιβιάδῃ λέγοντος-καὶ ταῦτά γε ὁ Πλάτων ξυνέγραψεν-· "Ἔχομεν οὖν εἰπεῖν ὅ τι τῆς ψυχῆς ἐστι θειότατον ἢ τοῦτο περὶ ὃ εἰδέναι τε καὶ φρονεῖν ἔστιν; {-} Οὐκ ἔχομεν. {-} Τῷ θεῷ οὖν τοῦτο ἔοικεν αὐτῆς· καί τις εἰς τοῦτο βλέπων καὶ πᾶν τὸ θεῖον γνούς, θεόν τε καὶ φρόνησιν, οὕτω καὶ ἑαυτὸν γνοίη μάλιστα." 5.40 Παραπλήσια δὲ κἀν τῷ Φαίδωνι λέγει· "Θῶμεν γάρ, ἔφη, δύο εἴδη τῶν ὄντων, τὸ μὲν ὁρατόν, τὸ δὲ ἀειδές. {-} Θῶμεν, ἔφη. {-} Καὶ τὸ μὲν ἀειδὲς ἀεὶ καὶ κατὰ ταὐτὰ ἔχον, τὸ δὲ ὁρατὸν μηδέ ποτε κατὰ ταὐτά; {-} Καὶ ταῦτα θῶμεν, ἔφη. {-} Φέρε δή, ἦ δ' ὃς, ἄλλο τι ἡμῶν αὐτῶν τὸ μὲν σῶμά ἐστι, τὸ δὲ ψυχή; {-} Οὐ δὲν ἄλλο, ἔφη. {-} Πότερον οὖν ὁμοιότερον τῷ εἴδει φαμὲν εἶναι καὶ ξυγγενέστερον τὸ σῶμα; {-} Παντί, ἔφη, τοῦτό γε δῆλον, ὅτι 5.41 τῷ ὁρατῷ. {-} Τί δὲ ψυχή; ὁρατὸν ἢ ἀειδές; {-} Οὐχ ὑπὸ ἀνθρώ πων γε, ὦ Σώκρατες, ἔφη. {-} Ἀλλὰ μὴν ἡμεῖς γε τὰ ὁρατὰ καὶ τὰ μὴ τῇ τῶν ἀνθρώπων φύσει ἐλέγομεν, ἢ ἄλλῃ τινὶ οἴει; {-} Τῇ τῶν ἀνθρώπων. {-} Τί οὖν περὶ ψυχῆς λέγομεν; ὁρατὸν ἢ ἀόρατον εἶναι; {-} Οὐχ ὁρατόν. {-} Ἀειδὲς ἄρα; {-} Ναί. {-} Ὁμοιότερον οὖν ἄρα ψυχὴ σώματός ἐστι τῷ ἀειδεῖ, τὸ δὲ σῶμα 5.42 τῷ ὁρατῷ; {-} Πᾶσα ἀνάγκη, ὦ Σώκρατες." Πολλὰ δὲ καὶ ἄλλα τοιαῦτα διεξελθών, ἐπήγαγεν· "Ποτέρῳ οὖν ἡ ψυχὴ ἔοι κεν; {-} ∆ηλαδή, ὦ Σώκρατες, ὅτι ἡ μὲν ψυχὴ τῷ θείῳ, τὸ δὲ σῶμα τῷ θνητῷ." Καὶ αὖ πάλιν μετ' ὀλίγα· "Τί οὖν; Τούτων οὕτως ἐχόντων, ἆρα οὐχὶ σώματι μὲν ταχὺ διαλύεσθαι προσήκει, ψυχῇ δ' αὖ τὸ παράπαν ἢ ἀδιαλύτῳ εἶναι ἢ ἐγγύς τι 5.43 τούτων; {-} Πῶς γὰρ οὔ;" Εἶτα εἰπών, ὅπως τὸ σῶμα δια λύεται, ἐπήγαγεν· "Ἡ δὲ ψυχὴ εἰς τὸ ἀειδὲς ἢ εἰς τοιοῦτον ἕτερον τόπον τινὰ οἰχομένη γενναῖον καὶ ἄριστον καὶ ἀειδῆ, εἰς Ἅιδου φοιτᾷ ὡς ἀληθῶς παρὰ τὸν ἀγαθὸν καὶ φρόνιμον θεόν, οὗ ἂν θεὸς ἐθέλῃ, αὐτίκα καὶ τῇ ἐμῇ ψυχῇ ἰτέον, αὕτη δὲ ἡμῖν ἡ τοιαύτη καὶ οὕτω πεφυκυῖα ἀπαλλαττομένη τοῦ σώματος εὐθὺς διαπεφύσηται καὶ ἀπόλωλεν, ὥς φασιν οἱ πολλοὶ ἄνθρωποι; Πολ λοῦ γε δεῖ, ὦ φίλε Κέβης τε καὶ Σιμμία· ἀλλὰ πολλῷ μᾶλλον ὧδε ἔχει." Καὶ τὰ ἑξῆς δὲ τῆς αὐτῆς ἔχεται διανοίας καὶ τὴν τῆς ψυχῆς ἀθανασίαν δείκνυσι διαρρήδην. 5.44 Τοσαύτην καὶ ξυγγραφεῖς καὶ φιλόσοφοι καὶ ποιηταὶ καὶ ψυχῆς πέρι καὶ σώματος καὶ αὐτῆς γε τῆς τοῦ ἀνθρώπου ξυστάσεως πρὸς ἀλλήλους ἐσχήκασιν ἔριν καὶ διαμάχην, οἱ μὲν ταῦτα, οἱ δὲ ἐκεῖνα πρεσβεύοντες, οἱ δὲ τούτων τε κἀκείνων ἐναντίαν δόξαν ὠδίνοντες. Οὐ γὰρ τἀληθὲς μαθεῖν ἐπεθύμησαν, ἀλλὰ κενοδοξίᾳ καὶ φιλοτιμίᾳ δουλεύσαντες καινῶν εὑρεταὶ κληθῆναι δογμάτων 5.45 ἐπεθύμησαν. ∆ιὰ δὴ τοῦτο καὶ τὸν πολὺν ὑπομεμενήκασι πλάνον, τῶν ὕστερον ἐπιγενομένων ἀνατετροφότων τῶν πρεσβυτέρων τὰς δόξας. Καὶ Ἀναξίμανδρος μέν, τελευτήσαντος ἤδη τοῦ Θάλεω, τοῖς ἐναντίοις ἐχρήσατο δόγμασι· καὶ Ἀναξιμένης δὲ μετὰ τὸν Ἀναξιμάνδρου γε θάνατον ταὐτὸ τοῦτο πεποίηκε· καὶ Ἀναξαγόρας5.46 δὲ ὡσαύτως. Ὁ δὲ Ἀριστοτέλης ἔτι ζῶντι τῷ Πλάτωνι προφανῶς ἀντετάξατο καὶ τὸν κατὰ τῆς Ἀκαδημίας ἀνεδέξατο πόλεμον καὶ οὔτε τὴν διδασκαλίαν ἐτίμησεν, ἧς φιλοτίμως ἀπ έλαυσεν, οὔτε τοῦ πολυθρυλήτου ἀνδρὸς ᾐδέσθη τὸ κλέος οὔτε τὸ ἐν τοῖς λόγοις κράτος ἔδεισεν, ἀλλ' ἀνέδην πρὸς αὐτὸν παρετά ξατο, οὐκ ἀμείνοσιν ἐκείνων, ἀλλὰ πολλῷ γε χείροσι χρησάμε 5.47 νος δόγμασιν. Καὶ γὰρ δὴ τὴν ψυχὴν ἐκείνου φάντος ἀθάνατον, οὗτος ἔφη θνητήν· καὶ τὸν Θεὸν εἰρηκότος ἐκείνου προμηθεῖσθαι τῶν πάντων, οὗτος τὴν γῆν, ὅσον ἧκεν εἰς λόγους, τῆς θείας κηδεμονίας ἐστέρησε· τὰ γὰρ δὴ μέχρι σελήνης ἰθύνειν ἔφη τὸν Θεόν, τὰ δέ γε ἄλλα ὑπὸ τὴν εἱμαρμένην τετάχθαι· καὶ ἄλλα δὲ πάμπολλα ἐνεόχμωσεν, ἃ λέγειν ἐπὶ τοῦ παρόντος παρέλκον 5.48 ὑπείληφα. Ἐκεῖνοι μὲν οὖν τὰς ἀλλήλων εἰκότως καταλελύκασι δόξας· τὸ γὰρ δὴ ψεῦδος οὐ μόνον τῇ ἀληθείᾳ πολέμιον, ἀλλὰ καὶ αὐτὸ ἑαυτῷ· ἡ δέ γε ἀλήθειᾳ ξύμφωνος ἑαυτῇ καὶ μόνον 5.49 ἔχουσα τὸ ψεῦδος πολέμιον. Αὐτίκα τοίνυν ἔστιν εὑρεῖν καὶ περὶ τῆς τοῦ ἀνθρώπου φύσεως καὶ Μωϋσέα τὸν νομοθέτην καὶ ∆αυὶδ τὸν προφήτην καὶ τὸν γενναῖον Ἰὼβ