"They must of necessity continue the same and in the same state, Socrates," said Cebes.
63. "But what shall we say of the many beautiful things, such as men, horses, garments, or other things of the kind, whether equal or beautiful, or of all things synonymous with them? Do they continue the same, or, quite contrary to the former, are they never at any time, so to say, the same, either with respect to themselves or one another?"
"These, on the other hand," replied Cebes, "never continue the same."
"These, then, you can touch, or see, or perceive by the other senses; but those that continue the same, you can not apprehend in any other way than by the exercise of thought; for such things are invisible, and are not seen?"
"You say what is strictly true," replied Cebes.
64. "We may assume, then, if you please," he continued, "that there are two species of things; the one visible, the other invisible?"
"And the invisible always continuing the same, but the visible never the same?"
"Come, then," he asked, "is there anything else belonging to us than, on the one hand, body, and, on the other, soul?"
"To which species, then, shall we say the body is more like, and more nearly allied?"
"It is clear to everyone," he said, "that it is to the visible."
"But what of the soul? Is it visible or invisible?"
"It is not visible to men, Socrates," he replied.
"But we speak of things which are visible, or not so, to the nature of men; or to some other nature, think you?"
"What, then, shall we say of the soul--that it is visible, or not visible?"
"The soul, then, is more like the invisible than the body; and the body, the visible?"
65. "And did we not, some time since, say this too, that the soul, when it employs the body to examine any thing, either by means of the sight or hearing, or any other sense (for to examine any thing by means of the body is to do so by the senses), is then drawn by the body to things that never continue the same, and wanders and is confused, and reels as if intoxicated, through coming into contact with things of this kind?"
"But when it examines anything by itself, does it approach that which is pure, eternal, immortal, and unchangeable, and, as being allied to it, continue constantly with it, so long as it subsists by itself, and has the power, and does it cease from its wandering, and constantly continue the same with respect to those things, through coming into contact with things of this kind? And is this affection of the soul called wisdom?"