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Plato: Phaedo · 3 of 44 · tr. Benjamin Jowett

Section 1c

They are two, and yet they grow together out of one head or stem; and I cannot help thinking that if Aesop had noticed them, he would have made a fable about God trying to reconcile their strife, and when he could not, he fastened their heads together; and this is the reason why when one comes the other follows, as I find in my own case pleasure comes following after the pain in my leg, which was caused by the chain." Upon this Cebes said: I am very glad indeed, Socrates, that you mentioned the name of Aesop. For that reminds me of a question which has been asked by others, and was asked of me only the day before yesterday by Evenus the poet, and as he will be sure to ask again, you may as well tell me what I should say to him, if you would like him to have an answer. He wanted to know why you who never before wrote a line of poetry, now that you are in prison are putting Aesop into verse, and also composing that hymn in honor of Apollo. Tell him, Cebes, he replied, that I had no idea of rivalling him or his poems; which is the truth, for I knew that I could not do that. But I wanted to see whether I could purge away a scruple which I felt about certain dreams. In the course of my life I have often had intimations in dreams "that I should make music." The same dream came to me sometimes in one form, and sometimes in another, but always saying the same or nearly the same words: Make and cultivate music, said the dream. And hitherto I had imagined that this was only intended to exhort and encourage me in the study of philosophy, which has always been the pursuit of my life, and is the noblest and best of music. The dream was bidding me to do what I was already doing, in the same way that the competitor in a race is bidden by the spectators to run when he is already running. But I was not certain of this, as the dream might have meant music in the popular sense of the word, and being under sentence of death, and the festival giving me a respite, I thought that I should be safer if I satisfied the scruple, and, in obedience to the dream, composed a few verses before I departed. And first I made a hymn in honor of the god of the festival, and then considering that a poet, if he is really to be a poet or maker, should not only put words together but make stories, and as I have no invention, I took some fables of esop, which I had ready at hand and knew, and turned them into verse. Tell Evenus this, and bid him be of good cheer; that I would have him come after me if he be a wise man, and not tarry; and that to-day I am likely to be going, for the Athenians say that I must. Simmias said: What a message for such a man! having been a frequent companion of his, I should say that, as far as I know him, he will never take your advice unless he is obliged. Why, said Socrates,-is not Evenus a philosopher? I think that he is, said Simmias. Then he, or any man who has the spirit of philosophy, will be willing to die, though he will not take his own life, for that is held not to be right. Here he changed his position, and put his legs off the couch on to the ground, and during the rest of the conversation he remained sitting. Why do you say, inquired Cebes, that a man ought not to take his own life, but that the philosopher will be ready to follow the dying?
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The passage describes God as trying to reconcile the strife of two principles by fastening their heads together.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

The reference to Apollo and the god of the festival implies an active divine presence in the narrative.

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Paradox As Teachingethics

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

Socrates uses the metaphor of dreams biding a competitor to run when he is already running to explain the nature of his exhortation.

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Prayerpraxis

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

Socrates composes a hymn in honor of Apollo as an act of worship and devotion.

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Self Knowledgesoteriology

The recognition of one's own true divine nature as the primary path to liberation; 'know thyself' as soteriology.

Socrates emphasizes that the noblest music is philosophy, which has always been his life's pursuit.

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Related passages · 2 parallels
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Second Dialoguec
I can very well conceive, from what you have said, the condition of that heroic enthusiast, who says, "My hopes are ice and my desires are glowing," because he is not in the temperance of mediocrity, but, in the excess of contradictions, hi…”
Both passages explore the theme of internal conflict and the struggle between opposing forces within the self. Passage A discusses the discord within the soul, while Passage B touches on the duality of pleasure and pain, and the philosophical acceptance of death.
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Second Dialogued
So that, finding himself thus ascending and descending, he feels within his soul the greatest dissension that is possible to be felt, and he remains in a state of confusion through this rebellion of the senses, which urge him thither where…”
Both passages explore the internal conflict and the struggle between different aspects of the self or between reason and emotion. They both depict a dialogue format to illustrate the tension and the philosophical inquiry into the nature of human experience and the pursuit of higher truths.