Yes, Socrates, said Cebes, there is surely reason in that. And yet how can you reconcile this seemingly true belief that God is our guardian and we his possessions, with that willingness to die which we were attributing to the philosopher ? That the wisest of men should be willing to leave this service in which they are ruled by the gods who are the best of rulers is not reasonable, for surely no wise man thinks that when set at liberty he can take better care of himself than the gods take of him. A fool may perhaps think this — he may argue that he had better run away from his master, not considering that his duty is to remain to the end, and not to run away from the good, and that there is no sense in his running away. But the wise man will want to be ever with him who is better than himself. Now this, Socrates, is the reverse of what was just now said ; for upon this view the wise man should sorrow and the fool rejoice at passing out of life.
The earnestness of Cebes seemed to please Socrates. Here, said he, turning to us, is a man who is always inquiring, and is not to be convinced all in a moment, nor by every argument.
And in this case, added Simmias, his objection does appear to me to have some force. For what can be the meaning of a truly wise man wanting to fly away and lightly leave a master who is better than himself ? And I rather imagine that Cebes is referring to you ; he thinks that you are too ready to leave us, and too ready to leave the gods who, as you acknowledge, are our good rulers.
Yes, replied Socrates ; there is reason in that. And this indictment you think that I ought to answer as if I were in court ?
That is what we should like, said Simmias.
Then I must try to make a better impression upon you than I did when defending myself before the judges. For I am quite ready to acknowledge, Simmias and Cebes, that I ought to be grieved at death, if I were not persuaded that I am going to other gods who are wise and good (of this I am as certain as I can be of anything of the sort) and to men departed (though I am not so certain of this), who are better than those whom I leave behind ; and therefore I do not grieve as I might have done, for I have good hope that there is yet something remaining for the dead, and, as has been said of old, some far better thing for the good than for the evil.
But do you mean to take away your thoughts with you, Socrates ? said Simmias. Will you not communicate them to us ? — the benefit is one in which we too may hope to share. Moreover, if you succeed in convincing us, that will be an answer to the charge against yourself.
I will do my best, replied Socrates. But you must first let me hear what Crito wants ; he was going to say something to me.
Only this, Socrates, replied Crito : the attendant who is to give you the poison has been telling me that you are not to talk much, and he wants me to let you know this ; for that by talking heat is increased, and this interferes with the action of the poison ; those who excite themselves are sometimes obliged to drink the poison two or three times.
Then, said Socrates, let him mind his business and be prepared to give the poison two or three times, if necessary ; that is all.
I was almost certain that you would say that, replied Crito ; but I was obliged to satisfy him.
Never mind him, he said.