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Plato: Phaedo · 2 of 44 · tr. Benjamin Jowett

Section 1b

I thought that in going to the other world he could not be without a divine call, and that he would be happy, if any man ever was, when he arrived there, and therefore I did not pity him as might seem natural at such a time. But neither could I feel the pleasure which I usually felt in philosophical discourse (for philosophy was the theme of which we spoke). I was pleased, and I was also pained, because I knew that he was soon to die, and this strange mixture of feeling was shared by us all; we were laughing and weeping by turns, especially the excitable Apollodorus-you know the sort of man? Ech. Yes. Phaed. He was quite overcome; and I myself and all of us were greatly moved. Ech. Who were present? Phaed. Of native Athenians there were, besides Apollodorus, Critobulus and his father Crito, Hermogenes, Epigenes, Aeschines, and Antisthenes; likewise Ctesippus of the deme of Paeania, Menexenus, and some others; but Plato, if I am not mistaken, was ill. Ech. Were there any strangers? Phaed. Yes, there were; Simmias the Theban, and Cebes, and Phaedondes; Euclid and Terpison, who came from Megara. Ech. And was Aristippus there, and Cleombrotus? Phaed. No, they were said to be in Aegina. Ech. Anyone else? Phaed. I think that these were about all. Ech. And what was the discourse of which you spoke? Phaed. I will begin at the beginning, and endeavor to repeat the entire conversation. You must understand that we had been previously in the habit of assembling early in the morning at the court in which the trial was held, and which is not far from the prison. There we remained talking with one another until the opening of the prison doors (for they were not opened very early), and then went in and generally passed the day with Socrates. On the last morning the meeting was earlier than usual; this was owing to our having heard on the previous evening that the sacred ship had arrived from Delos, and therefore we agreed to meet very early at the accustomed place. On our going to the prison, the jailer who answered the door, instead of admitting us, came out and bade us wait and he would call us. "For the Eleven," he said, "are now with Socrates; they are taking off his chains, and giving orders that he is to die to-day." He soon returned and said that we might come in. On entering we found Socrates just released from chains, and Xanthippe, whom you know, sitting by him, and holding his child in her arms. When she saw us she uttered a cry and said, as women will: "O Socrates, this is the last time that either you will converse with your friends, or they with you." Socrates turned to Crito and said: "Crito, let someone take her home." Some of Crito's people accordingly led her away, crying out and beating herself. And when she was gone, Socrates, sitting up on the couch, began to bend and rub his leg, saying, as he rubbed: "How singular is the thing called pleasure, and how curiously related to pain, which might be thought to be the opposite of it; for they never come to a man together, and yet he who pursues either of them is generally compelled to take the other.
Themes
Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

Socrates uses the paradoxical statement that pleasure and pain are curiously related opposites to illustrate his philosophical point about human nature.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The passage explicitly mentions Socrates' journey to the 'other world' where he will be happy, implying a movement back to his divine origin.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The movement from the earthly prison to the 'other world' represents an upward journey toward a higher state of being.

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Related passages · 1 parallel
greek_mystery|Orphic Hymns|Hymn LXXXVI. DEATH (part 1)
LXXXVI. TO DEATH. The FUMIGATION from MANNA. HEAR me, O Death, whose empire unconfin'd, Extends to mortal tribes of ev'ry kind. On thee, the portion of our time depends, Whose absence lengthens life, whose presence ends. p. 225 Thy sl…”
Both passages explore the theme of death and the soul's separation from the body. Plato's passage discusses the philosophical discourse around death and the nature of the soul, while the Orphic hymn delves into the concept of death as a release of the soul from the body, highlighting a similar mystical insight into the afterlife and the soul's journey.