These are the
Sentiments
I like* and all you can fay to takemeoffofthem,willbetonopurpose.
Plato - 1701 - Works - a
Take noticethenwhether my wayofpursuingthisEnqui
ry satisfie you, and do your utmost to make answer to my Questions,
Grin
? ? * f *t.
o u r F o r t u n e b e n e v e r s o g o o d o r b a d ? ? Crit. That*s certain.
Soc. Then we must avoid the least measure of Injustice. :
; Crit. Most certainly.
Soc Since we aretoavoidtheleast degreeofit,
then we ought not to do itto those who are unjust to us, notwithstanding that this People thinks it lawful. .
1 Crit. So I think.
S o c . B u t w h a t ! O u g h t w e t o d o E v i l o r n o t >. Crit. Without doubt we ought not.
Soc. But is it Justice, to repay Evil with Evil,
6a Crito:Or,Ofwhatwewighttodol
Crit. I will.
Difference Soc. Isit;true,thatweoughtnottodoanunjust
^J5*' thingtoanyMan? Or,isitlawfulinanymeasure ? BiUHrtji! -t0dout0oneownen weareforbidtodoittoano- stifithedo-ther? Gr,isitnotabsolutely true, thatallmanner
*<<ginjusticeof Injustice isneither good nor honest, as we were uanjMw. fayingbutnow >Or,infine,arealltheseSentiments
which we formerly entertain'd, vanifh'd in a few days? Andisitpossible,Crito,that thoseof years, our most serious Conferences, should resemble those ofChildren,and we atthe fame time not be sensible
injusticeitthat'tisso? Oughtwe hot rathertostandtowhat /w*k/<>>"we^6 said,asbeingacertainTruth,thatallIn-
jtfefriLJustice is scandalous and fetal to the PeriOn that krmitj commitsit-,letMenfaywhattheywill,andlet
toiT^i pwft13111^0theOpinionofthePeople,orisitun-
fertyu. just?
? Crit. 'Tishighly unjust.
Soc: Then there's no difference between doing Evil and being Unjust ?
' Crit. sown it.
Soc. Then weought nottodotheleastEvilor
InjusticetoanyMan,lethim do by usashewill. But take heed, Crito, that by thisConcession you do not speakagainstyourownSentiments. ForIknow Very well, there are few that will go this length :
And 'tisimpossibleFor those who vary in theirSen- "? ; ments
? ? iwer ?
Crito: Or,Ofwhatm oughttodo] 6x
timents upon this Points to agree well together. Nay,-onthecontrary;,thecontempt ofpneanother'sSocrates
Opinions, leads 'em to a reciprocal contempt of one 2 ^ * ^ anothersPersons. Considerwellthen,ifyouareof^J^
t h e . l a m e O p i n i o n w i t h m e -, a n d . l e t u s g r o u n d o u r T n x h ^ t t m Reasonipgs upon this Principle, That we. ought not <<? <*? *
to d o Evil for Evil, or treat those unjustly w h o are J S * * * ^ . unjuix10us. Formypart,Ineverdid,norneverrqw&Ji' will entertainany other Principle. Tellme then/orEviL if you have chang'd your Mind* ifnot, give ear to
what follows.
Crit. Igiveear. t . ? . >>.
Soc. Wellj a M a n that has rnade a just Proiflisej
ought he to keep it or to break it >
Crit. He ought to keep it.
Soc. If I go from hence then, without the Con- itisa>ifi-
sentofthe Athenians,shallnotIinjure'somePeo-UeWrcS
pie,and especiallythose who do not deserve itt^jj? " Or, shall we inthis follow what we thinkequallyStat('e
just to every Body >
Crit. I cannot answer you, for Ido not under
standyou.
Soc. Pray take notice:When we put our selves
in a way or making our Escape, or going from hence,
or h o w you please to call it, suppose the L a w and
the Republick should present themselves in a Body beforeus,and accostus inthismanner:Socrates,Socrates what are you going to do ? to put in execution what *j? *^Jc"
you now design,werewhbl/ytoruinetheLawsanda? j,^
the State : Do you think a City cansubsist when Ju- Statespcak- slicehas not only lostitsforce,butislikewiseper-iaSt0*"*?
verted, overturned, and trampled under foot bypri
vate Persons ? What Answer could we make to
such and many otherQuestions? For,whatisit,7*^^**r
that an Orator cannot fay upon the overturning oiZt^js^JO
that Law, which. provides that Sentences once pro-tramp4c>>n-
nounc'd shall not beinfring'd>Shallwe answer,^M^*-'
that the Republick hasjudg'd amiss, and passed- f ^ an unjust Sentence upon us? Shall that be our An-"e AWS'
Crit
? ? $i Crito:Or,Ofwhatweoughttodo.
Crit. Ay, without any/scruple, Socrates.
Soc. What will theirLaws fay then ? Socrates, it itnot true, thatyouagreedwithus tosubmityour
self to apublick Trial? And ifwe should seem to Kj? e/>>tet? -be surpris'd at such Language, they'll continue per- onofthat hapS. Be not surprised, Socrates, but make answer,
for you yourself us'd to insist upon Question and A n swer. Tellthen whatoccasionyou havetocomplain
oftheRepublicsandofus? thatyou aresoeagerup
ondestroyingit? *Are notwe theAuthorsofyour
Birth? Isnotitbyourmeansthatyourleathermar
ried her who broughtyouforth ? What fault can you findwith the Taws we establishedasto Marriage?
Nothingatall,shouldIanswer. Astothenourish ing andbringing upofChildren, andthemanner of your Education, are not the Tawsjufl that we enabled
upon that Head, by which we oblig'dyour father to bring you up to Mufick and the Exercises ? Very just,I'dlay. Sinceyouwereborn,broughtup,and educated under our Influence, durst you maintain that you are not our Nurse-Child,and subject: as well as your Father ? And if you are, do you think to have equal Power with us, as if it were lawful foi:
youtoinflictuponusallthatweenjoynyoutoun dergo ? But since you cannot lay claim to any such
Right against your Father or your Master, so as to r e p a y E v i l f o r E v i l , I n j u r y f o r I n j u r y ? , h o w c a n y o u
think to obtain that Privilege against your Country and the Laws, in so much that ifwe endeavour to put you to death, you'll counter-act us, by endea vouring to prevent us, and to ruine your Country and its Laws ? Can you callsuch an Action'just, you that are an inseparable follower of true Ver-
rteRegard tue ? Are you ignorant that your Country is more weoughttoconsiderable,andmore worthy ofRespectandVene-
ctZtry "'""ration before God and Man, than your Father, M o ther, and all your Relations together ? That you
*ThisisanadmirablewayofmakingouttheObligation ofallMentoobeytheLawsoftheirCountry,byVirtueof the Treaty made between 'em.
ought
? ? Cfito:Or,Ofvehatrseoitghtt&do. . 6j
ought to honour your Country, yield to it,and hu mour it more than an angry Father ? That you must either reclaim it by your Counsel, or obey itsIn junctions, and suffer without grumbling all that it imposes upon you ? If it orders you to be whipp'd or laid in Irons, if it sends you to the Wars, there to spend your Blood, you ought to do it without d e m u r r i n g -, y o u m u s t n o t s h a k e o f f t h e Y o a k , n o r flinchorquityourPost* butintheArmy, inPrison, and every where else, ought equally to obey the OrdersofyourCountry,or elseassistitwith whol- somCounsel. For,ifofferingViolencetoaFather oraMother isapiece ofgrandImpiety, toputa forceupon one'sCountry isamuch greater. What shallweanswer toallthis,Crito? Shallwe acknow ledgetheTruthofwhattheLawsadvance?
Crit. Howcanweavoidit?
Soc. Do you lee then, Socrates, continue they, what reason we have to brand your Enterprise a- gainst usas unjust? Of usyou holdyour Birth, yourMaintenance,yourEducation;infine,we have doneyoualltheGoodwearecapableof,aswellas to the other Citizens. Indeed, we do not fail to make publickProclamation,that'tislawfulforeve ry private Man, ifhe does not find his Account in, the Laws and Customs of our Republick, aftera mature examination, to retire with all his Effects whither he pleases. And if any of you carmot comply with our Customs, and desires to remove and live elsewhere, not one ofus shall hinder him, hemaygowherehepleases. Butontheotherhand, if any one of you continues to live here, after he has confider'd our way of administring Justice, and
t h e P o l i c y o b s e r v ' d i n t h e S t a t e -, t h e n w e f a y h e i s in effect oblig'd to obey all our Commands, and we maintainthathisDisobedienceisunjustona three fold account, for not obeying thole to which he o w e s his Birth, for trampling under foot thole that
educated him, and for violating his Faith after he engag'd to obey us, and not taking the Pains to
make
? ? 'fail
Crito: Ot,,Ofwhatmoiigktfod&
makeRemonstrances tous,ifwehappentodoan unjust thing. For riot-withstanding that we only propose things without using any Violence to pro cureObedience,andgive. everyMan hischoiceei ther to, obey us or reclaim us by his -Counsel and Remonstrances, yet he does neither the one nor the Other. 4ndwe maintain^Socrates,thatifyou ex^ ecute what you are now about, you will stand charg'd with, all these Crimes, and that in a much higher degree than if another,private Man had com mitted. thefameInjustice* IfIask'd'em. therea son, without ,doubt they'd stop my Mouth by tel lingme that1submittedmy selfinadistinguishing manner to all these Conditions j and we, continue they, have great Evidence that -you were always p l e a s ' d w i t h u s a n d t h e R e p u b l i c k -, f o r , i f t h i s C i t y had not been more agreeable to you than any other, you jiad never continued in it, no more than the other Athenians. None of the Shows could, eves tempt you to go out of the City, except once that; youwenttoseethe*GamesattheIsthmus:You never went any where else, excepting your Military
Expeditions, and never undertook a Voyage, as o<
thersarewonttodo. YouneverhadtheCuriosity i. e. Soiu x. 0vifit0therCities,oreno,uire,afterotherLaws,as tofifim beingalwayscontentedwithusandourRepublick:
You always made a distinguishing choice ofus,and on alloccasions testified that you submitted with all yourHearttoliveaccordingtoourMaxims. Be sides, your having had Children in this City is an
vorifhthtAinfallibleEvidencethatyoulik'difc Infine,inthis
sentene'd verylastjunctureyoumighthavebeensentene'dto himself to Banishment ifyou would, and might then have done hZAthT'withtheConsentoftheRepublick,whatyounow
nians bad attempt without their Permission. But you were tonfirm'dit. so stately, so unconcern'd at Death, that in your own Terms youpreferr'd Death to Banishment. But
* These Games were celebrated at the Isthmus of Corinth to the Honour of "Heftme every three Years, after they were re^ eeiv'd by Theftm,
you
? ? Crito:Or,Ofwhatweoughttodo. 6?
now youhavenoregardtothesefineWords,you
are not further concern'd for the Laws, since you mi >><<*?
aregoingtooverturn'em;Youdojustwhat apiti-Mhe*s, fulslavewould offertodo,by endeavouringtomake c? >>firmal/e
your Escape, contrary to the Laws of the Treaty l}*1^"*
you have fign'd, by which you oblig'd your selfto tjy>>t"jb
liveaccording toourRules. Prayanswerus^didmJtyfat-;
notwe layrightinaffirmingthatyouagreedtothis/<<*>>'>><<>>f
Treaty, and submitted your self to these Terms, '%Jj"? l notonlyinWordsbutinDeeds? Whatshallwesayitemt
toallthis,Crito? Andwhatcanwedoelsebutac knowledge that'tisso>
Gif. H o w can w e avoid % Socrates?
Soil W h a t else then, continue they, is this Action of yours, but a violation of that Treaty and all its Terms ? That Treaty that you Were not made to sign eitherby force or surprise, nor without time to think on't : For you had the whole course of your 70 Years to have remov'd in, ifyou had been dis satisfied with us, or unconvinc'd of the Justice of our Proposals. You neither pitch'd upon Lacedemon hor Greet, notwithstanding that you always cry'd up their Laws ; nor any of the Other Grecian Ci tiesorstrangeCountries. Youhavebeenlessout Of Athens than the Lame and the Blind, which is an invincible Proof that the City pleas'd you in a distinguishing manner, and consequently that w e did, ' since a City can never be agreeable if its Laws are notsuch. Andyetatthistimeyoucounter-actthe Treaty. But,ifyou'lltakeourAdvice,Socrates^ We would have you to stand to your Treaty, and not expose your self to be ridicul'd by the Citizens, bystealingoutftomhence. Prayconsiderwhatad vantage can redeund either to you or your Friends, by persisting in that goodly Design. Your Friends Will infallibly be either expos'd to Danger, or ba* nifh'd their Country, or have their Estates forfeited. And as for your self, if you retire to any neigh
bouring City, such as Thebes or Megara, which are admirably well govein'd,-you'll there be look'd Ee upon
? ? 66
Crito : Or, O s what toe ought to <fe
uponasanEnemy. . AUthathaveanylovefortheir Country, will look upon you as a Corrupter of the Laws. Besides,you'lliortifieinthemthegoodOpi nion they have of your Judges, and move 'em to approve the Sentence given against you: For a Cor> rupteroftheLawwillatanytimepalsfora De- baucheroftheYouthand ofthevulgarPeople. What, will you keep out of these well-govern'd Cities, and these AssembliesofjustMen? But,praywillyou have enoughto live. uponinthatCondition? Or,
will you have the face to go and live with them > And pray what willyou fay to 'em,Socrqtes? Will you preach to them, as you did here, that Ver- tue, Justice, the Laws, and Ordinances, ought to be reverenc'd by Men >Do not you think,that this will found very ridiculous in their Ears ? You ought tothinkso. Butperhapsyou'llquicklyleavethese well-govern'd Cities, and go to * Tbeffaly to Critd$ Friends, where there is left Order and more Licen tiousness ? , and doubtless in that Country they'll . take,a singular Pleasure in hearing you relate inwhat Equipage you made your Escape from this Prison, that is cover'd with some old Rags, or a Beasts Skin, or diiguis'd some other way, as Fugitives are wonttobe. EveryBodywillfay,ThisoldFellow, that has scarce any time to live, had such a strong Passion for living, that he did not stand to purchase his Life by trampling under foot the most sacred Laws. SuchStorieswillbebandy'daboutofyou, atatimewhenyouoffendnoMan5but uponthe least occasion of Complaint, they'll tease you with
a thousand other Reproaches, unworthy of you. You'll spend your time in sneaking and insinuating your selfinto the Favour of all Men, one after ano ther, and owning an equal subjection to 'em all. For, what can you do ? Will you feast perpetually
*Tbeffalywas theCountrywhere Licentiousness and De bauchery reign'd. And accordingly Xenoflxin observes that 'twas there that Critic was ruin'd.
Ib
? ? ? ritb: Or,Ofwhattt>eoughttodo. 6f
inThejsaly,asifthegood Cheerhad drawnyouthi ther ? But what will become then of all your fine Discourses upon Justiceand Vertue? Besides, ifyou design to preserve your Life for the sake of your Children ; that cannot be in order to bring 'em up inThejsaly^ as ifyou could do 'em no other Ser vice but make them strangers. Or, if you design to leave 'em here, do you imagine that during your Lifethey'llbe betterbrought up here,inyourab sence, under the Care of your Friends ? But will not your Friends take the fame Care of 'em after your death, that they'd do in your absence ? You ought to be persuaded, that all those who call themselves your Friends, will at all times do them all the Service they can. To conclude, Socrates^
submit your self to our Reasons, follow the Advice
of those who brought you up ; and do not put
your Children, your Life, or any thing whatsoever^
intheBalancewith Justice$totheend, thatwhen
you arrive before the Tribunal of P/uto, you may beabletoclearyourselfbeforeyourJudges. For7l'e&***j
do not you deceive your selfj if you perform what *"^> you now design , you'll neither better your own c7mes'frahi Cause nor that of your Pasty ; you will neitherMia, enlarge itsJustice nor Sanctity, either here or in
the Regions below. But, if you die bravely, you
Owe your death. totheInjustice,notoftheLaws, butofMen-,whereasifyoumakeyourEscape,by repulsing so shamefully, the Injustice ofyour Ene
mies, by violating at once both your own Faith
and our Treaty , and injuring so many innocent Persons, as your self, your Friends, and your Coun try together with us ; we will still be your Ene mies as long as you live. And when you are dead, our Sisters,the Laws inthe other World, will certainly afford you no joyful reception , as knowing that you endeavoured to ruine us. Where fore do not prefer Crito's Councel to ours.
B? 2 Ms-
? ? $8 Grito:Or,Oftobatm^ughttodok
Methinks,my dearCrito,IhearwhatIhavenow spoke, just as * the Priests of Cybele fansie they hear the Cornets and Flutes : And the found of these Words makes so strongan impressioninmyEars, thatitstopsmefromhearinganythingelse.
These are the Sentiments I like* and all you can fay to takemeoffofthem,willbetonopurpose. How ever, if you think to succeed, I do not hinder you tospeak. '
Crh. 1havenothingtosay,Sotrates.
Soc. Then be easie, and let us bravely run this Course, since G o d calls and Conducts us to it.
* Socrates means that all these Truths make no flightIm- preslion upon him, but pierce him , and inspire him with an Arbour, or rather a holy Fury, that flops his Ears from hearinganythingtothecontrary. ThefoundoftheCor netsand Flutes ofthePriestsofCybeleinsoir'dthe Audience withFury,andwhyshouldthesoundofDivineTruthsfall short of the fame Vertue, and leave their Hearers in a luke warm indifferency? ThisTemper ofSocratesjustifiesandex plains what Diogenes said of him ; when some Body ask'd Dhgenes, what he flicught of Socrates? He answer'd. That In w a s a m o d M a n ? , f o r S o c r a t e s s h e w ' d a n i n c r e d i b l e W a r m t h i n pursuing whatever he took to be just.
THE
? ? THE
INTRODUCTION TO
PH? D0N. '
SOcrates inhisApologyandinhisG7/0 teachesus, howweoughttoformourLives;andherehe
instructs us how to die, and what Thoughts to en tertain at 'the hour of death. By explaining his own Views and Designs, which were the Springs of all his Actions, he furnishes us with a Proof of the m o s t i m p o r t a n t o f all T r u t h s , a n d o f t h a t w h i c h o u g h t to regulate our Life. For the Immortality of the Soul is a Point of such importance that itincludes all the Truths of Religion, and all the Motives that
oughttoexciteanddirectus. SothatourfirstDu ty is to satisfie ourselves in this Point : Self-Love, and meer human Interest ought to spur us up to understand it* not to speak, that there is not a more fatalConditionthantobe ignorantofthenatureof Death, which appears as terrible as unavoidable : ForaccordingtotheNotionwehaveofit,wemiy draw Consequences directly opposite, for managing the Conduct of our Lives and the Choice of our Pleasures.
Socrates spends the last day of his Life in discour sing with his Friends upon this great Subject : He unfolds all the Reasons that require the belief or the Immortality of the Soul,and refutes alltheOb jections they mov'd to the contrary, which are the veryfamethataremadeuseofatthisday. Hesi. - monstrates the Hope they ought to have of a hap
Ee3 pier
69
? ? 7P
the fatrodu? lhn to Phedon. ' ,
pier Life ; and lays before them, all that this blefc fed Hope requires, to make itsolid and lasting, t<j prevent their being deluded by a vain Hope, and aP ter all meeting with the Punishment allotted to the Wicked, instead of the Rewards provided for the Good.
This Conference was occasion'd by a Truth that was casually started, viz. That a true Philosopher ought to desire to die, and to endeavour it. This Position taken literally, seem'd to insinuate that a Philosopher might lay. violent Hands oh himself. But Socrates makes it out, that there's nothing more unjust; and that, for so much as Man is God's Creature and Property, he ought not not to remove
outofthisLifewithouthisOrders. What should
it be then that made the Philosopher have such a *n could iove for Death * ? What is the Ground of this
L"? 'ftLH? Pe-? Here we are Presented w"n the Grounds cftixgood assigns by a -Heathen Philosopher, viz. M a n is born
thingshe to know the Truth, but he can never attain to a existed in perfect Knowledge of it in this Life, by reason that
TM r
hisBody isan Obstacle;Perfect Knowledgeisre-
ierv'diortheLifetocome. ThentheSoulmust be Immortal , since after death it operates and knows. As for Man's being born for'the Know
ledge of Truth, that cannot be call'd in question, since he was born to know God,
From thence itfollows, that a true Philosopher hatesand contemnsthisBody,whichstandsinthe way of his Union to God, that he wishes to b& rid of it, and looks upon Death as a Passage to a better Life. This solid Hope gives Being to that true Temperance and Valour which is the Lot of true Philosophers;forotherMen areonly valiant through Fear, and temperate through Intemperance j theirVertueisonlyaSlavetoVice,? ? <? ' ? ? ?
They object to Socrates, That the Soul is nothing butaVapour,that vanishesand disperses itselfat death. SocratescombatsthatOpinionwithanAr
gument that has a great deal of strength in his ? . . ? . Mouth,
? ? The Introduction tq Phedoiu 71
Mouth, but becomes much stronger when supported by the true Religion, which alone can set it in its full Light. "The Argument is this : In Nature, contraries produce their contraries. <So that Death being an Operation of Nature, ought to produce Life,thatbeingitscontrary. AndbyConsequence theDeadmustbebornagain;theSoulthenisnot dead, since it must revive the Body.
Before we proceed further, 'tisfit to take notice of an Error, that is couch'd under this Principle, which only the Christian Religion can at once dis coverandrefute. 'Tis,thatSocratesandallother Philosophers are infinitely,mistaken in making Death anaturalthing. There'snothingmorefalse. Death issofar frombeingNatural,thatNatureabhorsit,
and it was far from the Design ofGod in the state in
whichManwas firstcreated. Forhecreatedhim
Holy, Innocent, and by consequence Immortal ; ' t w a s o n l y S i n t h a t b r o u g h t D e a t h i n t o t h e W o r l d ? ,
but this fatal League betwixt Sin and Death could not triumph over the Designs of God, who had created Man for Immortality : He knew how to ftatch the Victory out of their Hands, by bringing Man toLifeagain,evenintheShadesandHor rorsofDeathitself. ThusshalltheDeadrevive at the Resurrection, pursuant to the Doctrine os the Christians,which teaches that Death must give uptholewhomithasiwallow'ddown. Sothat the Principle that Socrates did not fully compre hend, isanunshaken Truth,which bearstheMarks of the ancient Tradition that the Heathens had al- ter'dand corrupted.
The third Argument alledg'd by Socrates^s a Proof o f t h e I m m o r t a l i t y o f t h e S o u l , is t h a t o f R e m e m brance5which. likewise bears theMarks of that ancientTradition corrupted bytheHeathens. To find out the Truth couch'd under this Argument, I advance the following Conjectures.
It seems the Philosophers grounded this Opinion of Remembrance upon some Texts of the Prophets Ee4 that
? ? ya
Ike Introduction to Phedonu
thatthey did notwell understand, such asthatof Jeremiah,BeforeIfornfdtheeinthe BellyIknew thee. And perhaps theirOpinion was fortifiedby the Idea's and Instinct we have of several things thatwereneverlearn'dinthisWorld. Inshort,we meet with unquestionable Marks of certain Resent ments that revive some Lights within our Minds,
prtheRemains ofapastGrandeurthatwelostby Sin. And from whence do those proceed > That inexplicable Cypher has no other l? ey but the K n o w ledgeofOriginalSin. OurSoulwascreatedse as to be adorn'd with all manner ofKnowledge suita bleto itsNature5andnow issensibleofitsbeing
depriv'd of the fame. The Philosophers felt this Misery , and were not admitted to know the true Causes in order to unriddle the Mystery,they invented thiscreation ofSouls before the Body,and a remem brancethat isthe Consequence thereof. But we w h o are guided by a surer Light, know, that if M a n
were not degenerate, he would still enjoy the full knowledge of the Truths he formerly knew j and ifhe. had neverbeen anyotherthancorrupted,he would have had no Idea's of these Truths. This untyes the Knot. Man had knowledge before he was corrupted, and after his Corruption forgot it. He can recover nothing but confus'd Idea's,and stands in need of a new Light to illuminate them. No human Reason could have fathom'd this. It faint ly unravell'd part of the Mystery as well as it could, and the Explication itgave discovers sorqe
footstepsoftheancientTruth. Foritpointsboth to the first state of Happiness and Knowledge, arid tothesecondofMiseryandObscurity. Thusmay we make an useful Application of the Doctrine of Remembrance, and the Errors of Philosophers may oftentimes serve to establish the most incomprehen sible Truths of the- Christian Religion, and shew that the Heathens did not want Traditions relating jo 'em.
The
? ? The Introduction to Phedon. *j
T h e f o u r t h A r g u m e n t is t a k e n f t o m t h e n a t u r e o f the Soul. Destruction reaches only compounded Bodies. Butwemayclearlyperceive,thattheSoul, issimpleandimmaterial, and bearsaresemblance of something divine,immortal and intelligent: for; it imbraces the fpure Essence of Things, it measures all by Idea's which are eternal Patterns, and unites itselftothemwhentheBodydoesnothinderit: So that'tisSpiritual,Indissoluble,and consequently Immortal, asbeingnotcapableordissolutionbyany o t h e r m e a n s t h a n t h e W i l l o f h i m w h o c r e a t e d it.
Notwithstanding the force of these Proofs, and theirtendencytokeepup thishopeintheSoul, So crates and his Friends o w n that 'tis almost impossible towardoffDoubtsandUncertainties. ForourRea sonistoo weakanddegeneratetoarriveatthefull knowledgeoftruthin thisWorld. Sothat'tisa wise Man's business, to chuse from amongst those
Arguments of the Philosophers, for the Immortality
of the Soul, that which to him seems best; and most
forcible, and capable to conduct him safely through
the dangerous Shelves of this Life, till he obtain a
full Assurance either of some Promise, or by some Divine Revelation? forthatistheonlyVesselthat's
securefromdanger. By thisthe mostrefin'dPaga nism pays Homage to the Christian Religion, and aUcolourorexcuseforIncredulityistookoff. For
the Christian Religion affords Promises,' Revelati
ons,and which isyet more considerable,the Accom
plishment of 'em.
T h e y m o v ' d t w o O b j e c t i o n s t o S o c r a t e s ? , o n e , t h a t
. the Soul is only the Harmony resulting from the just proportion of the qualities of the Body j the other, that tho' the Soul be more durable than the Body,yetitdiesatlastafterhavingmadeuseof severalBodies-,justasaMan diesafterhehas
worn severalSuitsofClothes.
Socrates, before he makes any Answer, stops a
little, and deplores the misfortune of Men, who by Rearing the Disputes of the Ignorant, that con
tradict
? ? 7 4
%! &. InttoAuttion to P h e d o m
,
tradicteverything, persuadethemselves,thatthere's no such thing as clear, solid and sensible Reasons, butthateverythingisuncertain. Likeasthose who being cheated by Men become Men-hatersj so they being imposed upon by Arguments, become ha t e r s o f R e a s o n -, t h a t i s , t h e y t a k e u p a n a b s o l u t e
hatred against all Reason in general, and will not hearanyArgument. SocratesmakesouttheInju sticeofthisProcedure. Heshewsthat,whentwo Things are equally uncertain, Wisdom directsusto chusethat which ismost advantageous with the leastdanger. Now,beyondalldispute,suchisthe Immortality of the Soul ; and therefore ought to beembrac'd. ForifthisOpinionprovetrueafter our Death, are not we considerable Gainers ? And ifit prove false, what do we lose ?
Then he attacks that Objection which represents the Soul as a Harmony, and refutesit by solid and convincing Arguments, which at the lame time prove the Immortality ofthe Soul.
His Arguments are these. Harmony always de pends upon the Parts that conspire together, and is never opposite to them ; but the Soul has no dc- pendance upon the Body, and always stands on the opposite fide. Harmony admits of less and more, buttheSouldoesnot:Fromwhence itwouldfol
low, that all Souls should be equal, that none of *em are vicious, and that the Souls of Beasts are equally good, and of the fame natute with those olMen: Which iscontrarytoallReason.
InMuficktheBodycommands theHarmony;but
inNaturetheSoulcommandstheBody. InMu fick, the Harmony can never give a sound contra-A
ry to the particular Sounds of the Parts that bend or unbend, or move ; but in Nature the Soul has a contrary sound to that of the Body : It attacks all its Passions and Desires, it checks, curbs and punishes theBody. So thatitmust needsbeofavery dif ferent and opposite nature ; which proves its Spiri tualityandDivinity. FornothingbutwhatisSpi-
' ritual
? ? 'the Introduction to Phedqh. ^
fual and Divine can be vyholly opposite to what is Material and Earthly.
The Second Objection was, That tho' the Soul might outlive the Body, yet that does not conclude itsImmortality:Sincewe know nothingtothecon trary, but that it dies at last, after having animated the Body several times.
In answer to this Objection, Socrates fays w e must tracethefirstOriginal ofthe Being andCorruption of Entities. If that be once agreed upon, we shall find no difficulty in determining what Things are corruptibleandwhatnot. ButwhatPathshallwe follow inthisEnquiryI Must itbethatofPhyficks? These Phyficks are so uncertain, that instead of be ing instructive , they only blind and mislead us. This he makes out from his own Experience. So that there's a necessity of going beyond this Sci ence, and having recourse to Metaphyficks, which alone can afford us the certain Knowledge of the Reasons and Causes of Beings, and of that which constitutestheirEssences. ForEffectsmay bedisco-
ver'dby theirCauses;buttheCausescanneverbe knownbytheirEffects. And uponthisaccountwe must have recourse to the Divine Knowledge, which Anaxagoras was so sensible of, that he ufher'd in his Treatise of Phyficks by this great Principle, ThatKnowledgeistheCauseofBeing. Butinstead
of keeping up to that Principle, he fell in again
with that of second Causes, and by that means de ceived the Expectation of his Hearers.
'<<? I n o r d e r t o m a k e o u t t h e I m m o r t a l i t y o f t h e S o u l ,
we mustcorrectthisorderofAnaxagoras,andsound to the bottom of the above-mention'd Principle: Which ifwe do,we shall besatisfied thatGod placed every Thing in the most convenient State. N o w this best and most suitable State must be the Object ofour Enquiry, vTo which purpose we must knowwherein theparticularGoodofeveryparticu lar Thing consists, and what the general Good of all Things is. This discovery will make out the Iitn mortality of the Soul. In
? ? the lntiodnSlioh to Phedon.
In this view Socrates raiseshisThoughts to imma terialQualities,and eternal Idea's;that is,he af firms thatthere'ssomething that isinitselfgood, fine, just and great, which is the first Cause : And that all Things in this World that are good, fine,
just, or great, are only such by the communication of that first Cause : Since there is no other Cause of the Existence of Things, but the participation of the Essence proper to each Subject.
This Participation is so contriv'd, that Contraries
areneverfoundinthefameSubject:From which
Principle it follows by a necessary Consequence, That"
the Soul,which gives Life to the Body, not as an acci
dental F o r m that adheres to it, but as a substantial
Form, subsisting in its self, and living formally by it
self, as the corporeal Idea, and effectually enlivening
the Body, can never be subject to Death, that being
the Opposite of Life : And that the Soul being unca-
pable of dying, cannot be worsted by any attack of
ihis E n e m y ; 'and is in effect imperishable, like the
immaterial Qualities, Justice, Fortitude and Tempe r a n c e ? , b u t w i t h t h i s d i f f e r e n c e , t h a t t h e s e i m m a
terial Qualities subsist independently and of them selves, as being the fame Thing with God himself; whereas the Soul is a created Being, that may be dissolv'dbytheWillofitsCreator. Inaword,the Soul stands in the fame relation to the Life of the Body, that the Idea of God does to the Soul.
The only Objection they could invent upon this Head,was,that the greatness of the Subject,and Man's natural Infirmity, are the two Sources of Man's di strustand incredulityupon thisHead. Whereupon Socrates endeavours to dry up those two Sources.
He attacks their Distrust by shewing that the
Opinion of the Soul's Mortality,suits all the Idea's of
God. For,bythisMortality,Vertuewouldbepre
judicialtoMen ofProbity,andVicebeneficialto the Wicked ? ,which cannot be imagin'd. So that
there's a necessity of another Life for rewarding the
g6o&- and punishing the bad. And the Soul being "? . . jut
? ? the lntrodu&ion to Phedcai;
7 7
Immortal, carries along with it into the other World, itsgood and bad Actions,itsVertues and Vices, whichare. the occasionofitseternalHappinessor Misery. ,From whence, by a necessary Consequence wemaygather,whatcareweoughttohaveofitin thisLifei
To put. astopto the torrentofIncredulity,he has recourse to two Things,which naturallydemand a great deference from Man, and cannot be denied withoutavisibleAuthority. Thefirstis*theGere- monies and Sacrifices of Religion itself,- which are only Representations of what would be put in ex ecution in Hell, The other is, the Authority of Antiquity, which maintain'd thb Immortality of the Soul : In pursuit of which, he mentions some anci ent Traditions, that point to the Truth published by Moses and the Prophets, notwithstanding the Fa blesthatoverwhelm"em. Thuswesee,aPagan, supplies the want of Proof, which is too natural to Man, and silences the most obstinate Prejudices, by having recourse to the Oracles of God, which they were in some measure acquainted with y and by so doing makes answer to Simmias, who had ob
jected that the Doctrine of the Immortality of the Soul,stoodinneedofsomePromiseorDivineRe velationtoprocureitsreception. Tho'someblin ded Christians reject the Authority of our Holy Writ,andrefusetosubmittoit;yetweseeaPa ganhadsomuchLightastomakeuseofittosup port his Faith, if I may so speak, and to strengthen his sweet Hope of a blessed Eternity. He shews, thatheknew how todistinguishthe fabulousPart ofaTraditionfromtheTruth,andaffirmsnothing . but what is conformable to the Scriptures, parti
c u l a r l y , t h e last J u d g m e n t o f t h e G o o d a n d t h e B a d ; the necessary Purgationofthose who departthis Life under a load of Sin ; the eternal Torments of those who committed mortal Sins in thisLife5the Pardon of Venial Sins after Satisfaction and Repen tance;theHappinessofthosewho duringthewhole
course
? ? *g
, . "JbeIntroductiontoPhedon.
Course of their Lives renounc'd the Pleasures of the Body, and Only courted the Pleasure oftrue Know ledgesthatis,theknowledgeofGod;andbeauti
fied their Souls with proper Ornaments, such as Temperance, Justice, Fortitude, Liberty and Truth:
He doesnotjokeupon thegroundlessMetempsychosis, or return of Souls to animate Bodies in this Life ?
but speaks seriously, and shews that after Death all's over, the Wicked are thrown for ever into the bottomless Abyss, and the Righteous convey'd to the MansionsofBliss:Thosewho areneitherrighteous nor wicked, butcommittedSinsin thisLife,which they always repented of, are committed to Places of torment, till they be sufficiently purified.
When Socratesmade anend ofhisDiscourse,his 'Friends ask'd what Orders he would give concerning hisAffairs. TheonlyOrdersIgiveyou,reply'dhe, is to take Care of your selves, and to make your
selves as like to God as possible. Then they ask'd him,hoW hewouldbeinterr'd? ThisQuestionof fended him. He would not have himselfconfounded withhisCorps,whichwasonlytobeinterr'd. And tho' the Expression seems to import little, he shew'd that such false Expressions gave very dangerous
Wounds to the Souls of Men.
Hegoesandbathes. HisWifeandChildrenare
broughttohim* Hetalksto'emaminute,andthen dismisses'em. UponhiscomingoutoftheBath, theCupispresentedto'him. Hetakesit,recollects his Thoughts within himself, prays, and drinks it OffwithanadmirabletranquillityofMind. Find ing that he approach'd his End, he gave 'em to k n o w thathe resign'dhisSoul into the Hands ofhim who gave it, and of the true Physician who was coming to heal it. This was the exit of Socrates. Paga nism never afforded such an admirable Example: AndyetacertainmodernAuthorissoignorantof itsBeauty, that he places itinfinitely below that of tetronius, the famous Disciple of Epicurus, He did not emplcy the last Hours of bis Lrfe^ says that
Author,
? ? the Introduction to Phedori
7* Author , in discoursing of the Immortality of the
Saul, &c. but having chosen a more pleasurable and
naturalsortofDeath,imitatedthesweetness ofthe
Swans, and causedfome^agreeable and touching Verf a
toberecitedtohim. Thiswasa fineimitation:It
seemsPetroniusfungwhattheyreadtohim. But
thiswasnotall. Neverthelesscontinueshe,here servedsomeMinutesforthinking ofhisAffairs,and
distributedRewards tosome ofhis Slaves,andpmifRd ethers.
Letthem talk0/Socrates,fayshe, andboastof his Constancy and Bravery in drinking up the Pay- s o n . '. P e t r o n i u s i s n o t b e h i n d h i m ; n a y , h e i s j u s t l y entitledto a preference upon thescore of hisforsaking
a U s e infinitely more delightful than that of the Sage Grecian, and that too with thesame Tranquillity of Mind, andEvenness ofTemper.
WehavenoneedoflongComments,tomakeout the vast difference between the death of Socrates, and that of thisEpicurean, whom Tacitus himself,not withstanding hisPaganism, did not dare to applaud. On one side, we are presented with the view of a. Man , that spent his last Minutes in making his* Friends better, recommending to them the hopes of a blesled Eternity, and shewing what that Hope re- requiresofthem:A ManthatdiedwithhisEyes intent upon God, praying to him, and blessing him, without any reflections upon his Enemies who con demnedhimsounjustly. Ontheotherfidewemeet with a voluptuous Person, in w h o m all Sentiments of Vertue are quite extinguished ; who, to be rid of his own Fears, occasions his own Death, and in his exit would admit of no other Entertainment but agreeable Poems and pleasant Verses;who spent the last Minutes of his Time in rewarding those of his Slaves, who doubtless had been the Ministers and Accomplices of his Sensualities,and leeing those punish'd, who perhaps had shewn an aversion to his Vices,anddiflerv'dhimintheway ofhisPleasures. A good Death ought to be usher'd in by a good
Life
? ? the Introduction to Phedon*
Life. Now,aLifespent;inVice,Effeminacyand Debauchery, ismuch shortofone entirelytakenup in the Exercise of Vertue, and the solid Pleasures pf true Knowledge, and adorn'd with the venerable Ornaments of Temperance, Justice, Fortitude, Liber ty,andTruth. OneofSocrates'sdyingwordswas, that/ thole who entertain'd bad Discourses upon Death, wounded the Soul very dangerously.
ry satisfie you, and do your utmost to make answer to my Questions,
Grin
? ? * f *t.
o u r F o r t u n e b e n e v e r s o g o o d o r b a d ? ? Crit. That*s certain.
Soc. Then we must avoid the least measure of Injustice. :
; Crit. Most certainly.
Soc Since we aretoavoidtheleast degreeofit,
then we ought not to do itto those who are unjust to us, notwithstanding that this People thinks it lawful. .
1 Crit. So I think.
S o c . B u t w h a t ! O u g h t w e t o d o E v i l o r n o t >. Crit. Without doubt we ought not.
Soc. But is it Justice, to repay Evil with Evil,
6a Crito:Or,Ofwhatwewighttodol
Crit. I will.
Difference Soc. Isit;true,thatweoughtnottodoanunjust
^J5*' thingtoanyMan? Or,isitlawfulinanymeasure ? BiUHrtji! -t0dout0oneownen weareforbidtodoittoano- stifithedo-ther? Gr,isitnotabsolutely true, thatallmanner
*<<ginjusticeof Injustice isneither good nor honest, as we were uanjMw. fayingbutnow >Or,infine,arealltheseSentiments
which we formerly entertain'd, vanifh'd in a few days? Andisitpossible,Crito,that thoseof years, our most serious Conferences, should resemble those ofChildren,and we atthe fame time not be sensible
injusticeitthat'tisso? Oughtwe hot rathertostandtowhat /w*k/<>>"we^6 said,asbeingacertainTruth,thatallIn-
jtfefriLJustice is scandalous and fetal to the PeriOn that krmitj commitsit-,letMenfaywhattheywill,andlet
toiT^i pwft13111^0theOpinionofthePeople,orisitun-
fertyu. just?
? Crit. 'Tishighly unjust.
Soc: Then there's no difference between doing Evil and being Unjust ?
' Crit. sown it.
Soc. Then weought nottodotheleastEvilor
InjusticetoanyMan,lethim do by usashewill. But take heed, Crito, that by thisConcession you do not speakagainstyourownSentiments. ForIknow Very well, there are few that will go this length :
And 'tisimpossibleFor those who vary in theirSen- "? ; ments
? ? iwer ?
Crito: Or,Ofwhatm oughttodo] 6x
timents upon this Points to agree well together. Nay,-onthecontrary;,thecontempt ofpneanother'sSocrates
Opinions, leads 'em to a reciprocal contempt of one 2 ^ * ^ anothersPersons. Considerwellthen,ifyouareof^J^
t h e . l a m e O p i n i o n w i t h m e -, a n d . l e t u s g r o u n d o u r T n x h ^ t t m Reasonipgs upon this Principle, That we. ought not <<? <*? *
to d o Evil for Evil, or treat those unjustly w h o are J S * * * ^ . unjuix10us. Formypart,Ineverdid,norneverrqw&Ji' will entertainany other Principle. Tellme then/orEviL if you have chang'd your Mind* ifnot, give ear to
what follows.
Crit. Igiveear. t . ? . >>.
Soc. Wellj a M a n that has rnade a just Proiflisej
ought he to keep it or to break it >
Crit. He ought to keep it.
Soc. If I go from hence then, without the Con- itisa>ifi-
sentofthe Athenians,shallnotIinjure'somePeo-UeWrcS
pie,and especiallythose who do not deserve itt^jj? " Or, shall we inthis follow what we thinkequallyStat('e
just to every Body >
Crit. I cannot answer you, for Ido not under
standyou.
Soc. Pray take notice:When we put our selves
in a way or making our Escape, or going from hence,
or h o w you please to call it, suppose the L a w and
the Republick should present themselves in a Body beforeus,and accostus inthismanner:Socrates,Socrates what are you going to do ? to put in execution what *j? *^Jc"
you now design,werewhbl/ytoruinetheLawsanda? j,^
the State : Do you think a City cansubsist when Ju- Statespcak- slicehas not only lostitsforce,butislikewiseper-iaSt0*"*?
verted, overturned, and trampled under foot bypri
vate Persons ? What Answer could we make to
such and many otherQuestions? For,whatisit,7*^^**r
that an Orator cannot fay upon the overturning oiZt^js^JO
that Law, which. provides that Sentences once pro-tramp4c>>n-
nounc'd shall not beinfring'd>Shallwe answer,^M^*-'
that the Republick hasjudg'd amiss, and passed- f ^ an unjust Sentence upon us? Shall that be our An-"e AWS'
Crit
? ? $i Crito:Or,Ofwhatweoughttodo.
Crit. Ay, without any/scruple, Socrates.
Soc. What will theirLaws fay then ? Socrates, it itnot true, thatyouagreedwithus tosubmityour
self to apublick Trial? And ifwe should seem to Kj? e/>>tet? -be surpris'd at such Language, they'll continue per- onofthat hapS. Be not surprised, Socrates, but make answer,
for you yourself us'd to insist upon Question and A n swer. Tellthen whatoccasionyou havetocomplain
oftheRepublicsandofus? thatyou aresoeagerup
ondestroyingit? *Are notwe theAuthorsofyour
Birth? Isnotitbyourmeansthatyourleathermar
ried her who broughtyouforth ? What fault can you findwith the Taws we establishedasto Marriage?
Nothingatall,shouldIanswer. Astothenourish ing andbringing upofChildren, andthemanner of your Education, are not the Tawsjufl that we enabled
upon that Head, by which we oblig'dyour father to bring you up to Mufick and the Exercises ? Very just,I'dlay. Sinceyouwereborn,broughtup,and educated under our Influence, durst you maintain that you are not our Nurse-Child,and subject: as well as your Father ? And if you are, do you think to have equal Power with us, as if it were lawful foi:
youtoinflictuponusallthatweenjoynyoutoun dergo ? But since you cannot lay claim to any such
Right against your Father or your Master, so as to r e p a y E v i l f o r E v i l , I n j u r y f o r I n j u r y ? , h o w c a n y o u
think to obtain that Privilege against your Country and the Laws, in so much that ifwe endeavour to put you to death, you'll counter-act us, by endea vouring to prevent us, and to ruine your Country and its Laws ? Can you callsuch an Action'just, you that are an inseparable follower of true Ver-
rteRegard tue ? Are you ignorant that your Country is more weoughttoconsiderable,andmore worthy ofRespectandVene-
ctZtry "'""ration before God and Man, than your Father, M o ther, and all your Relations together ? That you
*ThisisanadmirablewayofmakingouttheObligation ofallMentoobeytheLawsoftheirCountry,byVirtueof the Treaty made between 'em.
ought
? ? Cfito:Or,Ofvehatrseoitghtt&do. . 6j
ought to honour your Country, yield to it,and hu mour it more than an angry Father ? That you must either reclaim it by your Counsel, or obey itsIn junctions, and suffer without grumbling all that it imposes upon you ? If it orders you to be whipp'd or laid in Irons, if it sends you to the Wars, there to spend your Blood, you ought to do it without d e m u r r i n g -, y o u m u s t n o t s h a k e o f f t h e Y o a k , n o r flinchorquityourPost* butintheArmy, inPrison, and every where else, ought equally to obey the OrdersofyourCountry,or elseassistitwith whol- somCounsel. For,ifofferingViolencetoaFather oraMother isapiece ofgrandImpiety, toputa forceupon one'sCountry isamuch greater. What shallweanswer toallthis,Crito? Shallwe acknow ledgetheTruthofwhattheLawsadvance?
Crit. Howcanweavoidit?
Soc. Do you lee then, Socrates, continue they, what reason we have to brand your Enterprise a- gainst usas unjust? Of usyou holdyour Birth, yourMaintenance,yourEducation;infine,we have doneyoualltheGoodwearecapableof,aswellas to the other Citizens. Indeed, we do not fail to make publickProclamation,that'tislawfulforeve ry private Man, ifhe does not find his Account in, the Laws and Customs of our Republick, aftera mature examination, to retire with all his Effects whither he pleases. And if any of you carmot comply with our Customs, and desires to remove and live elsewhere, not one ofus shall hinder him, hemaygowherehepleases. Butontheotherhand, if any one of you continues to live here, after he has confider'd our way of administring Justice, and
t h e P o l i c y o b s e r v ' d i n t h e S t a t e -, t h e n w e f a y h e i s in effect oblig'd to obey all our Commands, and we maintainthathisDisobedienceisunjustona three fold account, for not obeying thole to which he o w e s his Birth, for trampling under foot thole that
educated him, and for violating his Faith after he engag'd to obey us, and not taking the Pains to
make
? ? 'fail
Crito: Ot,,Ofwhatmoiigktfod&
makeRemonstrances tous,ifwehappentodoan unjust thing. For riot-withstanding that we only propose things without using any Violence to pro cureObedience,andgive. everyMan hischoiceei ther to, obey us or reclaim us by his -Counsel and Remonstrances, yet he does neither the one nor the Other. 4ndwe maintain^Socrates,thatifyou ex^ ecute what you are now about, you will stand charg'd with, all these Crimes, and that in a much higher degree than if another,private Man had com mitted. thefameInjustice* IfIask'd'em. therea son, without ,doubt they'd stop my Mouth by tel lingme that1submittedmy selfinadistinguishing manner to all these Conditions j and we, continue they, have great Evidence that -you were always p l e a s ' d w i t h u s a n d t h e R e p u b l i c k -, f o r , i f t h i s C i t y had not been more agreeable to you than any other, you jiad never continued in it, no more than the other Athenians. None of the Shows could, eves tempt you to go out of the City, except once that; youwenttoseethe*GamesattheIsthmus:You never went any where else, excepting your Military
Expeditions, and never undertook a Voyage, as o<
thersarewonttodo. YouneverhadtheCuriosity i. e. Soiu x. 0vifit0therCities,oreno,uire,afterotherLaws,as tofifim beingalwayscontentedwithusandourRepublick:
You always made a distinguishing choice ofus,and on alloccasions testified that you submitted with all yourHearttoliveaccordingtoourMaxims. Be sides, your having had Children in this City is an
vorifhthtAinfallibleEvidencethatyoulik'difc Infine,inthis
sentene'd verylastjunctureyoumighthavebeensentene'dto himself to Banishment ifyou would, and might then have done hZAthT'withtheConsentoftheRepublick,whatyounow
nians bad attempt without their Permission. But you were tonfirm'dit. so stately, so unconcern'd at Death, that in your own Terms youpreferr'd Death to Banishment. But
* These Games were celebrated at the Isthmus of Corinth to the Honour of "Heftme every three Years, after they were re^ eeiv'd by Theftm,
you
? ? Crito:Or,Ofwhatweoughttodo. 6?
now youhavenoregardtothesefineWords,you
are not further concern'd for the Laws, since you mi >><<*?
aregoingtooverturn'em;Youdojustwhat apiti-Mhe*s, fulslavewould offertodo,by endeavouringtomake c? >>firmal/e
your Escape, contrary to the Laws of the Treaty l}*1^"*
you have fign'd, by which you oblig'd your selfto tjy>>t"jb
liveaccording toourRules. Prayanswerus^didmJtyfat-;
notwe layrightinaffirmingthatyouagreedtothis/<<*>>'>><<>>f
Treaty, and submitted your self to these Terms, '%Jj"? l notonlyinWordsbutinDeeds? Whatshallwesayitemt
toallthis,Crito? Andwhatcanwedoelsebutac knowledge that'tisso>
Gif. H o w can w e avoid % Socrates?
Soil W h a t else then, continue they, is this Action of yours, but a violation of that Treaty and all its Terms ? That Treaty that you Were not made to sign eitherby force or surprise, nor without time to think on't : For you had the whole course of your 70 Years to have remov'd in, ifyou had been dis satisfied with us, or unconvinc'd of the Justice of our Proposals. You neither pitch'd upon Lacedemon hor Greet, notwithstanding that you always cry'd up their Laws ; nor any of the Other Grecian Ci tiesorstrangeCountries. Youhavebeenlessout Of Athens than the Lame and the Blind, which is an invincible Proof that the City pleas'd you in a distinguishing manner, and consequently that w e did, ' since a City can never be agreeable if its Laws are notsuch. Andyetatthistimeyoucounter-actthe Treaty. But,ifyou'lltakeourAdvice,Socrates^ We would have you to stand to your Treaty, and not expose your self to be ridicul'd by the Citizens, bystealingoutftomhence. Prayconsiderwhatad vantage can redeund either to you or your Friends, by persisting in that goodly Design. Your Friends Will infallibly be either expos'd to Danger, or ba* nifh'd their Country, or have their Estates forfeited. And as for your self, if you retire to any neigh
bouring City, such as Thebes or Megara, which are admirably well govein'd,-you'll there be look'd Ee upon
? ? 66
Crito : Or, O s what toe ought to <fe
uponasanEnemy. . AUthathaveanylovefortheir Country, will look upon you as a Corrupter of the Laws. Besides,you'lliortifieinthemthegoodOpi nion they have of your Judges, and move 'em to approve the Sentence given against you: For a Cor> rupteroftheLawwillatanytimepalsfora De- baucheroftheYouthand ofthevulgarPeople. What, will you keep out of these well-govern'd Cities, and these AssembliesofjustMen? But,praywillyou have enoughto live. uponinthatCondition? Or,
will you have the face to go and live with them > And pray what willyou fay to 'em,Socrqtes? Will you preach to them, as you did here, that Ver- tue, Justice, the Laws, and Ordinances, ought to be reverenc'd by Men >Do not you think,that this will found very ridiculous in their Ears ? You ought tothinkso. Butperhapsyou'llquicklyleavethese well-govern'd Cities, and go to * Tbeffaly to Critd$ Friends, where there is left Order and more Licen tiousness ? , and doubtless in that Country they'll . take,a singular Pleasure in hearing you relate inwhat Equipage you made your Escape from this Prison, that is cover'd with some old Rags, or a Beasts Skin, or diiguis'd some other way, as Fugitives are wonttobe. EveryBodywillfay,ThisoldFellow, that has scarce any time to live, had such a strong Passion for living, that he did not stand to purchase his Life by trampling under foot the most sacred Laws. SuchStorieswillbebandy'daboutofyou, atatimewhenyouoffendnoMan5but uponthe least occasion of Complaint, they'll tease you with
a thousand other Reproaches, unworthy of you. You'll spend your time in sneaking and insinuating your selfinto the Favour of all Men, one after ano ther, and owning an equal subjection to 'em all. For, what can you do ? Will you feast perpetually
*Tbeffalywas theCountrywhere Licentiousness and De bauchery reign'd. And accordingly Xenoflxin observes that 'twas there that Critic was ruin'd.
Ib
? ? ? ritb: Or,Ofwhattt>eoughttodo. 6f
inThejsaly,asifthegood Cheerhad drawnyouthi ther ? But what will become then of all your fine Discourses upon Justiceand Vertue? Besides, ifyou design to preserve your Life for the sake of your Children ; that cannot be in order to bring 'em up inThejsaly^ as ifyou could do 'em no other Ser vice but make them strangers. Or, if you design to leave 'em here, do you imagine that during your Lifethey'llbe betterbrought up here,inyourab sence, under the Care of your Friends ? But will not your Friends take the fame Care of 'em after your death, that they'd do in your absence ? You ought to be persuaded, that all those who call themselves your Friends, will at all times do them all the Service they can. To conclude, Socrates^
submit your self to our Reasons, follow the Advice
of those who brought you up ; and do not put
your Children, your Life, or any thing whatsoever^
intheBalancewith Justice$totheend, thatwhen
you arrive before the Tribunal of P/uto, you may beabletoclearyourselfbeforeyourJudges. For7l'e&***j
do not you deceive your selfj if you perform what *"^> you now design , you'll neither better your own c7mes'frahi Cause nor that of your Pasty ; you will neitherMia, enlarge itsJustice nor Sanctity, either here or in
the Regions below. But, if you die bravely, you
Owe your death. totheInjustice,notoftheLaws, butofMen-,whereasifyoumakeyourEscape,by repulsing so shamefully, the Injustice ofyour Ene
mies, by violating at once both your own Faith
and our Treaty , and injuring so many innocent Persons, as your self, your Friends, and your Coun try together with us ; we will still be your Ene mies as long as you live. And when you are dead, our Sisters,the Laws inthe other World, will certainly afford you no joyful reception , as knowing that you endeavoured to ruine us. Where fore do not prefer Crito's Councel to ours.
B? 2 Ms-
? ? $8 Grito:Or,Oftobatm^ughttodok
Methinks,my dearCrito,IhearwhatIhavenow spoke, just as * the Priests of Cybele fansie they hear the Cornets and Flutes : And the found of these Words makes so strongan impressioninmyEars, thatitstopsmefromhearinganythingelse.
These are the Sentiments I like* and all you can fay to takemeoffofthem,willbetonopurpose. How ever, if you think to succeed, I do not hinder you tospeak. '
Crh. 1havenothingtosay,Sotrates.
Soc. Then be easie, and let us bravely run this Course, since G o d calls and Conducts us to it.
* Socrates means that all these Truths make no flightIm- preslion upon him, but pierce him , and inspire him with an Arbour, or rather a holy Fury, that flops his Ears from hearinganythingtothecontrary. ThefoundoftheCor netsand Flutes ofthePriestsofCybeleinsoir'dthe Audience withFury,andwhyshouldthesoundofDivineTruthsfall short of the fame Vertue, and leave their Hearers in a luke warm indifferency? ThisTemper ofSocratesjustifiesandex plains what Diogenes said of him ; when some Body ask'd Dhgenes, what he flicught of Socrates? He answer'd. That In w a s a m o d M a n ? , f o r S o c r a t e s s h e w ' d a n i n c r e d i b l e W a r m t h i n pursuing whatever he took to be just.
THE
? ? THE
INTRODUCTION TO
PH? D0N. '
SOcrates inhisApologyandinhisG7/0 teachesus, howweoughttoformourLives;andherehe
instructs us how to die, and what Thoughts to en tertain at 'the hour of death. By explaining his own Views and Designs, which were the Springs of all his Actions, he furnishes us with a Proof of the m o s t i m p o r t a n t o f all T r u t h s , a n d o f t h a t w h i c h o u g h t to regulate our Life. For the Immortality of the Soul is a Point of such importance that itincludes all the Truths of Religion, and all the Motives that
oughttoexciteanddirectus. SothatourfirstDu ty is to satisfie ourselves in this Point : Self-Love, and meer human Interest ought to spur us up to understand it* not to speak, that there is not a more fatalConditionthantobe ignorantofthenatureof Death, which appears as terrible as unavoidable : ForaccordingtotheNotionwehaveofit,wemiy draw Consequences directly opposite, for managing the Conduct of our Lives and the Choice of our Pleasures.
Socrates spends the last day of his Life in discour sing with his Friends upon this great Subject : He unfolds all the Reasons that require the belief or the Immortality of the Soul,and refutes alltheOb jections they mov'd to the contrary, which are the veryfamethataremadeuseofatthisday. Hesi. - monstrates the Hope they ought to have of a hap
Ee3 pier
69
? ? 7P
the fatrodu? lhn to Phedon. ' ,
pier Life ; and lays before them, all that this blefc fed Hope requires, to make itsolid and lasting, t<j prevent their being deluded by a vain Hope, and aP ter all meeting with the Punishment allotted to the Wicked, instead of the Rewards provided for the Good.
This Conference was occasion'd by a Truth that was casually started, viz. That a true Philosopher ought to desire to die, and to endeavour it. This Position taken literally, seem'd to insinuate that a Philosopher might lay. violent Hands oh himself. But Socrates makes it out, that there's nothing more unjust; and that, for so much as Man is God's Creature and Property, he ought not not to remove
outofthisLifewithouthisOrders. What should
it be then that made the Philosopher have such a *n could iove for Death * ? What is the Ground of this
L"? 'ftLH? Pe-? Here we are Presented w"n the Grounds cftixgood assigns by a -Heathen Philosopher, viz. M a n is born
thingshe to know the Truth, but he can never attain to a existed in perfect Knowledge of it in this Life, by reason that
TM r
hisBody isan Obstacle;Perfect Knowledgeisre-
ierv'diortheLifetocome. ThentheSoulmust be Immortal , since after death it operates and knows. As for Man's being born for'the Know
ledge of Truth, that cannot be call'd in question, since he was born to know God,
From thence itfollows, that a true Philosopher hatesand contemnsthisBody,whichstandsinthe way of his Union to God, that he wishes to b& rid of it, and looks upon Death as a Passage to a better Life. This solid Hope gives Being to that true Temperance and Valour which is the Lot of true Philosophers;forotherMen areonly valiant through Fear, and temperate through Intemperance j theirVertueisonlyaSlavetoVice,? ? <? ' ? ? ?
They object to Socrates, That the Soul is nothing butaVapour,that vanishesand disperses itselfat death. SocratescombatsthatOpinionwithanAr
gument that has a great deal of strength in his ? . . ? . Mouth,
? ? The Introduction tq Phedoiu 71
Mouth, but becomes much stronger when supported by the true Religion, which alone can set it in its full Light. "The Argument is this : In Nature, contraries produce their contraries. <So that Death being an Operation of Nature, ought to produce Life,thatbeingitscontrary. AndbyConsequence theDeadmustbebornagain;theSoulthenisnot dead, since it must revive the Body.
Before we proceed further, 'tisfit to take notice of an Error, that is couch'd under this Principle, which only the Christian Religion can at once dis coverandrefute. 'Tis,thatSocratesandallother Philosophers are infinitely,mistaken in making Death anaturalthing. There'snothingmorefalse. Death issofar frombeingNatural,thatNatureabhorsit,
and it was far from the Design ofGod in the state in
whichManwas firstcreated. Forhecreatedhim
Holy, Innocent, and by consequence Immortal ; ' t w a s o n l y S i n t h a t b r o u g h t D e a t h i n t o t h e W o r l d ? ,
but this fatal League betwixt Sin and Death could not triumph over the Designs of God, who had created Man for Immortality : He knew how to ftatch the Victory out of their Hands, by bringing Man toLifeagain,evenintheShadesandHor rorsofDeathitself. ThusshalltheDeadrevive at the Resurrection, pursuant to the Doctrine os the Christians,which teaches that Death must give uptholewhomithasiwallow'ddown. Sothat the Principle that Socrates did not fully compre hend, isanunshaken Truth,which bearstheMarks of the ancient Tradition that the Heathens had al- ter'dand corrupted.
The third Argument alledg'd by Socrates^s a Proof o f t h e I m m o r t a l i t y o f t h e S o u l , is t h a t o f R e m e m brance5which. likewise bears theMarks of that ancientTradition corrupted bytheHeathens. To find out the Truth couch'd under this Argument, I advance the following Conjectures.
It seems the Philosophers grounded this Opinion of Remembrance upon some Texts of the Prophets Ee4 that
? ? ya
Ike Introduction to Phedonu
thatthey did notwell understand, such asthatof Jeremiah,BeforeIfornfdtheeinthe BellyIknew thee. And perhaps theirOpinion was fortifiedby the Idea's and Instinct we have of several things thatwereneverlearn'dinthisWorld. Inshort,we meet with unquestionable Marks of certain Resent ments that revive some Lights within our Minds,
prtheRemains ofapastGrandeurthatwelostby Sin. And from whence do those proceed > That inexplicable Cypher has no other l? ey but the K n o w ledgeofOriginalSin. OurSoulwascreatedse as to be adorn'd with all manner ofKnowledge suita bleto itsNature5andnow issensibleofitsbeing
depriv'd of the fame. The Philosophers felt this Misery , and were not admitted to know the true Causes in order to unriddle the Mystery,they invented thiscreation ofSouls before the Body,and a remem brancethat isthe Consequence thereof. But we w h o are guided by a surer Light, know, that if M a n
were not degenerate, he would still enjoy the full knowledge of the Truths he formerly knew j and ifhe. had neverbeen anyotherthancorrupted,he would have had no Idea's of these Truths. This untyes the Knot. Man had knowledge before he was corrupted, and after his Corruption forgot it. He can recover nothing but confus'd Idea's,and stands in need of a new Light to illuminate them. No human Reason could have fathom'd this. It faint ly unravell'd part of the Mystery as well as it could, and the Explication itgave discovers sorqe
footstepsoftheancientTruth. Foritpointsboth to the first state of Happiness and Knowledge, arid tothesecondofMiseryandObscurity. Thusmay we make an useful Application of the Doctrine of Remembrance, and the Errors of Philosophers may oftentimes serve to establish the most incomprehen sible Truths of the- Christian Religion, and shew that the Heathens did not want Traditions relating jo 'em.
The
? ? The Introduction to Phedon. *j
T h e f o u r t h A r g u m e n t is t a k e n f t o m t h e n a t u r e o f the Soul. Destruction reaches only compounded Bodies. Butwemayclearlyperceive,thattheSoul, issimpleandimmaterial, and bearsaresemblance of something divine,immortal and intelligent: for; it imbraces the fpure Essence of Things, it measures all by Idea's which are eternal Patterns, and unites itselftothemwhentheBodydoesnothinderit: So that'tisSpiritual,Indissoluble,and consequently Immortal, asbeingnotcapableordissolutionbyany o t h e r m e a n s t h a n t h e W i l l o f h i m w h o c r e a t e d it.
Notwithstanding the force of these Proofs, and theirtendencytokeepup thishopeintheSoul, So crates and his Friends o w n that 'tis almost impossible towardoffDoubtsandUncertainties. ForourRea sonistoo weakanddegeneratetoarriveatthefull knowledgeoftruthin thisWorld. Sothat'tisa wise Man's business, to chuse from amongst those
Arguments of the Philosophers, for the Immortality
of the Soul, that which to him seems best; and most
forcible, and capable to conduct him safely through
the dangerous Shelves of this Life, till he obtain a
full Assurance either of some Promise, or by some Divine Revelation? forthatistheonlyVesselthat's
securefromdanger. By thisthe mostrefin'dPaga nism pays Homage to the Christian Religion, and aUcolourorexcuseforIncredulityistookoff. For
the Christian Religion affords Promises,' Revelati
ons,and which isyet more considerable,the Accom
plishment of 'em.
T h e y m o v ' d t w o O b j e c t i o n s t o S o c r a t e s ? , o n e , t h a t
. the Soul is only the Harmony resulting from the just proportion of the qualities of the Body j the other, that tho' the Soul be more durable than the Body,yetitdiesatlastafterhavingmadeuseof severalBodies-,justasaMan diesafterhehas
worn severalSuitsofClothes.
Socrates, before he makes any Answer, stops a
little, and deplores the misfortune of Men, who by Rearing the Disputes of the Ignorant, that con
tradict
? ? 7 4
%! &. InttoAuttion to P h e d o m
,
tradicteverything, persuadethemselves,thatthere's no such thing as clear, solid and sensible Reasons, butthateverythingisuncertain. Likeasthose who being cheated by Men become Men-hatersj so they being imposed upon by Arguments, become ha t e r s o f R e a s o n -, t h a t i s , t h e y t a k e u p a n a b s o l u t e
hatred against all Reason in general, and will not hearanyArgument. SocratesmakesouttheInju sticeofthisProcedure. Heshewsthat,whentwo Things are equally uncertain, Wisdom directsusto chusethat which ismost advantageous with the leastdanger. Now,beyondalldispute,suchisthe Immortality of the Soul ; and therefore ought to beembrac'd. ForifthisOpinionprovetrueafter our Death, are not we considerable Gainers ? And ifit prove false, what do we lose ?
Then he attacks that Objection which represents the Soul as a Harmony, and refutesit by solid and convincing Arguments, which at the lame time prove the Immortality ofthe Soul.
His Arguments are these. Harmony always de pends upon the Parts that conspire together, and is never opposite to them ; but the Soul has no dc- pendance upon the Body, and always stands on the opposite fide. Harmony admits of less and more, buttheSouldoesnot:Fromwhence itwouldfol
low, that all Souls should be equal, that none of *em are vicious, and that the Souls of Beasts are equally good, and of the fame natute with those olMen: Which iscontrarytoallReason.
InMuficktheBodycommands theHarmony;but
inNaturetheSoulcommandstheBody. InMu fick, the Harmony can never give a sound contra-A
ry to the particular Sounds of the Parts that bend or unbend, or move ; but in Nature the Soul has a contrary sound to that of the Body : It attacks all its Passions and Desires, it checks, curbs and punishes theBody. So thatitmust needsbeofavery dif ferent and opposite nature ; which proves its Spiri tualityandDivinity. FornothingbutwhatisSpi-
' ritual
? ? 'the Introduction to Phedqh. ^
fual and Divine can be vyholly opposite to what is Material and Earthly.
The Second Objection was, That tho' the Soul might outlive the Body, yet that does not conclude itsImmortality:Sincewe know nothingtothecon trary, but that it dies at last, after having animated the Body several times.
In answer to this Objection, Socrates fays w e must tracethefirstOriginal ofthe Being andCorruption of Entities. If that be once agreed upon, we shall find no difficulty in determining what Things are corruptibleandwhatnot. ButwhatPathshallwe follow inthisEnquiryI Must itbethatofPhyficks? These Phyficks are so uncertain, that instead of be ing instructive , they only blind and mislead us. This he makes out from his own Experience. So that there's a necessity of going beyond this Sci ence, and having recourse to Metaphyficks, which alone can afford us the certain Knowledge of the Reasons and Causes of Beings, and of that which constitutestheirEssences. ForEffectsmay bedisco-
ver'dby theirCauses;buttheCausescanneverbe knownbytheirEffects. And uponthisaccountwe must have recourse to the Divine Knowledge, which Anaxagoras was so sensible of, that he ufher'd in his Treatise of Phyficks by this great Principle, ThatKnowledgeistheCauseofBeing. Butinstead
of keeping up to that Principle, he fell in again
with that of second Causes, and by that means de ceived the Expectation of his Hearers.
'<<? I n o r d e r t o m a k e o u t t h e I m m o r t a l i t y o f t h e S o u l ,
we mustcorrectthisorderofAnaxagoras,andsound to the bottom of the above-mention'd Principle: Which ifwe do,we shall besatisfied thatGod placed every Thing in the most convenient State. N o w this best and most suitable State must be the Object ofour Enquiry, vTo which purpose we must knowwherein theparticularGoodofeveryparticu lar Thing consists, and what the general Good of all Things is. This discovery will make out the Iitn mortality of the Soul. In
? ? the lntiodnSlioh to Phedon.
In this view Socrates raiseshisThoughts to imma terialQualities,and eternal Idea's;that is,he af firms thatthere'ssomething that isinitselfgood, fine, just and great, which is the first Cause : And that all Things in this World that are good, fine,
just, or great, are only such by the communication of that first Cause : Since there is no other Cause of the Existence of Things, but the participation of the Essence proper to each Subject.
This Participation is so contriv'd, that Contraries
areneverfoundinthefameSubject:From which
Principle it follows by a necessary Consequence, That"
the Soul,which gives Life to the Body, not as an acci
dental F o r m that adheres to it, but as a substantial
Form, subsisting in its self, and living formally by it
self, as the corporeal Idea, and effectually enlivening
the Body, can never be subject to Death, that being
the Opposite of Life : And that the Soul being unca-
pable of dying, cannot be worsted by any attack of
ihis E n e m y ; 'and is in effect imperishable, like the
immaterial Qualities, Justice, Fortitude and Tempe r a n c e ? , b u t w i t h t h i s d i f f e r e n c e , t h a t t h e s e i m m a
terial Qualities subsist independently and of them selves, as being the fame Thing with God himself; whereas the Soul is a created Being, that may be dissolv'dbytheWillofitsCreator. Inaword,the Soul stands in the fame relation to the Life of the Body, that the Idea of God does to the Soul.
The only Objection they could invent upon this Head,was,that the greatness of the Subject,and Man's natural Infirmity, are the two Sources of Man's di strustand incredulityupon thisHead. Whereupon Socrates endeavours to dry up those two Sources.
He attacks their Distrust by shewing that the
Opinion of the Soul's Mortality,suits all the Idea's of
God. For,bythisMortality,Vertuewouldbepre
judicialtoMen ofProbity,andVicebeneficialto the Wicked ? ,which cannot be imagin'd. So that
there's a necessity of another Life for rewarding the
g6o&- and punishing the bad. And the Soul being "? . . jut
? ? the lntrodu&ion to Phedcai;
7 7
Immortal, carries along with it into the other World, itsgood and bad Actions,itsVertues and Vices, whichare. the occasionofitseternalHappinessor Misery. ,From whence, by a necessary Consequence wemaygather,whatcareweoughttohaveofitin thisLifei
To put. astopto the torrentofIncredulity,he has recourse to two Things,which naturallydemand a great deference from Man, and cannot be denied withoutavisibleAuthority. Thefirstis*theGere- monies and Sacrifices of Religion itself,- which are only Representations of what would be put in ex ecution in Hell, The other is, the Authority of Antiquity, which maintain'd thb Immortality of the Soul : In pursuit of which, he mentions some anci ent Traditions, that point to the Truth published by Moses and the Prophets, notwithstanding the Fa blesthatoverwhelm"em. Thuswesee,aPagan, supplies the want of Proof, which is too natural to Man, and silences the most obstinate Prejudices, by having recourse to the Oracles of God, which they were in some measure acquainted with y and by so doing makes answer to Simmias, who had ob
jected that the Doctrine of the Immortality of the Soul,stoodinneedofsomePromiseorDivineRe velationtoprocureitsreception. Tho'someblin ded Christians reject the Authority of our Holy Writ,andrefusetosubmittoit;yetweseeaPa ganhadsomuchLightastomakeuseofittosup port his Faith, if I may so speak, and to strengthen his sweet Hope of a blessed Eternity. He shews, thatheknew how todistinguishthe fabulousPart ofaTraditionfromtheTruth,andaffirmsnothing . but what is conformable to the Scriptures, parti
c u l a r l y , t h e last J u d g m e n t o f t h e G o o d a n d t h e B a d ; the necessary Purgationofthose who departthis Life under a load of Sin ; the eternal Torments of those who committed mortal Sins in thisLife5the Pardon of Venial Sins after Satisfaction and Repen tance;theHappinessofthosewho duringthewhole
course
? ? *g
, . "JbeIntroductiontoPhedon.
Course of their Lives renounc'd the Pleasures of the Body, and Only courted the Pleasure oftrue Know ledgesthatis,theknowledgeofGod;andbeauti
fied their Souls with proper Ornaments, such as Temperance, Justice, Fortitude, Liberty and Truth:
He doesnotjokeupon thegroundlessMetempsychosis, or return of Souls to animate Bodies in this Life ?
but speaks seriously, and shews that after Death all's over, the Wicked are thrown for ever into the bottomless Abyss, and the Righteous convey'd to the MansionsofBliss:Thosewho areneitherrighteous nor wicked, butcommittedSinsin thisLife,which they always repented of, are committed to Places of torment, till they be sufficiently purified.
When Socratesmade anend ofhisDiscourse,his 'Friends ask'd what Orders he would give concerning hisAffairs. TheonlyOrdersIgiveyou,reply'dhe, is to take Care of your selves, and to make your
selves as like to God as possible. Then they ask'd him,hoW hewouldbeinterr'd? ThisQuestionof fended him. He would not have himselfconfounded withhisCorps,whichwasonlytobeinterr'd. And tho' the Expression seems to import little, he shew'd that such false Expressions gave very dangerous
Wounds to the Souls of Men.
Hegoesandbathes. HisWifeandChildrenare
broughttohim* Hetalksto'emaminute,andthen dismisses'em. UponhiscomingoutoftheBath, theCupispresentedto'him. Hetakesit,recollects his Thoughts within himself, prays, and drinks it OffwithanadmirabletranquillityofMind. Find ing that he approach'd his End, he gave 'em to k n o w thathe resign'dhisSoul into the Hands ofhim who gave it, and of the true Physician who was coming to heal it. This was the exit of Socrates. Paga nism never afforded such an admirable Example: AndyetacertainmodernAuthorissoignorantof itsBeauty, that he places itinfinitely below that of tetronius, the famous Disciple of Epicurus, He did not emplcy the last Hours of bis Lrfe^ says that
Author,
? ? the Introduction to Phedori
7* Author , in discoursing of the Immortality of the
Saul, &c. but having chosen a more pleasurable and
naturalsortofDeath,imitatedthesweetness ofthe
Swans, and causedfome^agreeable and touching Verf a
toberecitedtohim. Thiswasa fineimitation:It
seemsPetroniusfungwhattheyreadtohim. But
thiswasnotall. Neverthelesscontinueshe,here servedsomeMinutesforthinking ofhisAffairs,and
distributedRewards tosome ofhis Slaves,andpmifRd ethers.
Letthem talk0/Socrates,fayshe, andboastof his Constancy and Bravery in drinking up the Pay- s o n . '. P e t r o n i u s i s n o t b e h i n d h i m ; n a y , h e i s j u s t l y entitledto a preference upon thescore of hisforsaking
a U s e infinitely more delightful than that of the Sage Grecian, and that too with thesame Tranquillity of Mind, andEvenness ofTemper.
WehavenoneedoflongComments,tomakeout the vast difference between the death of Socrates, and that of thisEpicurean, whom Tacitus himself,not withstanding hisPaganism, did not dare to applaud. On one side, we are presented with the view of a. Man , that spent his last Minutes in making his* Friends better, recommending to them the hopes of a blesled Eternity, and shewing what that Hope re- requiresofthem:A ManthatdiedwithhisEyes intent upon God, praying to him, and blessing him, without any reflections upon his Enemies who con demnedhimsounjustly. Ontheotherfidewemeet with a voluptuous Person, in w h o m all Sentiments of Vertue are quite extinguished ; who, to be rid of his own Fears, occasions his own Death, and in his exit would admit of no other Entertainment but agreeable Poems and pleasant Verses;who spent the last Minutes of his Time in rewarding those of his Slaves, who doubtless had been the Ministers and Accomplices of his Sensualities,and leeing those punish'd, who perhaps had shewn an aversion to his Vices,anddiflerv'dhimintheway ofhisPleasures. A good Death ought to be usher'd in by a good
Life
? ? the Introduction to Phedon*
Life. Now,aLifespent;inVice,Effeminacyand Debauchery, ismuch shortofone entirelytakenup in the Exercise of Vertue, and the solid Pleasures pf true Knowledge, and adorn'd with the venerable Ornaments of Temperance, Justice, Fortitude, Liber ty,andTruth. OneofSocrates'sdyingwordswas, that/ thole who entertain'd bad Discourses upon Death, wounded the Soul very dangerously.
