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Plato: Phaedo · 38 of 44 · tr. Benjamin Jowett

Section 1†

But we who live in these hollows are deceived into the notion that we are dwelling above on the surface of the earth; which is just as if a creature who was at the bottom of the sea were to fancy that he was on the surface of the water, and that the sea was the heaven through which he saw the sun and the other stars-he having never come to the surface by reason of his feebleness and sluggishness, and having never lifted up his head and seen, nor ever heard from one who had seen, this region which is so much purer and fairer than his own. Now this is exactly our case: for we are dwelling in a hollow of the earth, and fancy that we are on the surface; and the air we call the heaven, and in this we imagine that the stars move. But this is also owing to our feebleness and sluggishness, which prevent our reaching the surface of the air: for if any man could arrive at the exterior limit, or take the wings of a bird and fly upward, like a fish who puts his head out and sees this world, he would see a world beyond; and, if the nature of man could sustain the sight, he would acknowledge that this was the place of the true heaven and the true light and the true stars. For this earth, and the stones, and the entire region which surrounds us, are spoilt and corroded, like the things in the sea which are corroded by the brine; for in the sea too there is hardly any noble or perfect growth, but clefts only, and sand, and an endless slough of mud: and even the shore is not to be compared to the fairer sights of this world. And greater far is the superiority of the other. Now of that upper earth which is under the heaven, I can tell you a charming tale, Simmias, which is well worth hearing. And we, Socrates, replied Simmias, shall be charmed to listen. The tale, my friend, he said, is as follows: In the first place, the earth, when looked at from above, is like one of those balls which have leather coverings in twelve pieces, and is of divers colors, of which the colors which painters use on earth are only a sample. But there the whole earth is made up of them, and they are brighter far and clearer than ours; there is a purple of wonderful luster, also the radiance of gold, and the white which is in the earth is whiter than any chalk or snow. Of these and other colors the earth is made up, and they are more in number and fairer than the eye of man has ever seen; and the very hollows (of which I was speaking) filled with air and water are seen like light flashing amid the other colors, and have a color of their own, which gives a sort of unity to the variety of earth. And in this fair region everything that grows-trees, and flowers, and fruits-is in a like degree fairer than any here; and there are hills, and stones in them in a like degree smoother, and more transparent, and fairer in color than our highly valued emeralds and sardonyxes and jaspers, and other gems, which are but minute fragments of them: for there all the stones are like our precious stones, and fairer still. The reason of this is that they are pure, and not, like our precious stones, infected or corroded by the corrupt briny elements which coagulate among us, and which breed foulness and disease both in earth and stones, as well as in animals and plants. They are the jewels of the upper earth, which also shines with gold and silver and the like, and they are visible to sight and large and abundant and found in every region of the earth, and blessed is he who sees them.
Themes
Body As Obstacleanthropology

The material body viewed as a prison, tomb, or source of error that hinders spiritual knowledge and return.

The text describes the human body as a 'hollow' that prevents vision of the true heaven.

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Correspondencecosmology

The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.

The passage explicitly states that the earth from above is like leather balls with colors, mirroring the structure of the heavens.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

A clear distinction is drawn between the corrupt material world and the purer, fairer realm of the true heaven.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The passage repeatedly emphasizes the 'true light' and 'true stars' residing in the upper heaven compared to the dimness of the earthly sphere.

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Evil As Privationtheology

Augustinian and Plotinian doctrine that evil has no positive being of its own but is a lack, distortion, or absence of the good — denying ontological dualism while preserving moral seriousness.

Corruption is described as a lack of nobility caused by briny elements rather than positive evil.

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Gnosis Direct Knowledgesoteriology

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

The text contrasts the deceptive perception of those in the hollow with the direct knowledge that would be achieved by reaching the surface.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

The 'charming tale' is presented as esoteric knowledge reserved for those ready to hear it.

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Paradox As Teachingethics

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

The analogy of a fish seeing the world from the sea's surface uses reversal to illustrate truth.

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Pneumatic Electsoteriology

A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.

Those who reach the exterior limit are described as possessing a superior vision compared to ordinary mortals.

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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 narrative implies a journey back to the true heaven from which the soul has fallen into deception.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The text contrasts the 'corroded' and 'foulness' of the earthly region with the 'pure' stones of the upper earth.

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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 passage centrally describes the ascent of the soul from the 'hollows' of the earth to the 'exterior limit' of the air and heaven.

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Related passages · 3 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 1 (part 7)
It is well known that the light of the sun does .not shine upon the earth because we desire it to shine, neither can we attract the sunlight to us. All we do is to step out of the darkness, or climb to the top of. the mountain which rises…”
Both passages explore the idea of a higher, purer realm beyond the immediate physical world. Plato's passage describes a world above the earth's surface that is more perfect and beautiful, while the second passage discusses the divine wisdom that can be attained by rising above the mundane and entering a state of pure faith and humility.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter XXII (part 1)
XXII. Sheol, or the Underworld . CHAPTER XXII. 1. And thence I went to another place, and he showed me in the west ⌈ another ⌉ great and high mountain [ and ] of hard rock. E 2 And there was in it †four† hollow places, deep and wide an…”
Both passages describe a dualistic view of the afterlife or the otherworld, with one being a place of purity and brightness (Plato's upper earth) and the other being a place of separation and judgement (Sheol in the Ethiopian text). They share the theme of a higher, purer realm contrasted with a lower, corrupted one.
neoplatonism|Iamblichus: On the Mysteries|Chapter IXa
I consider you, therefore, as asking, for it is your inquiry, “ Why, since the Gods dwell in the heavens alone, there are invocations by theurgists of terrestrial and subterranean Gods? ” For 45 what you assert in the beginning is not true…”
Both passages explore the idea of a higher, purer realm beyond the physical world we perceive. Plato's passage describes a more perfect world above the earth's surface, while the theurgic passage discusses the divine nature that permeates all things, including the heavens and the earth.