masters--namely, the gods--is not consistent with reason; for surely he
can not think that he will take better care of himself when he has
become free. But a foolish man might perhaps think thus, that he should
fly from his master, and would not reflect that he ought not to fly from
a good one, but should cling to him as much as possible; therefore he
would fly against all reason; but a man of sense would desire to be
constantly with one better than himself. Thus, Socrates, the contrary of
what you just now said is likely to be the case; for it becomes the wise
to be grieved at dying, but the foolish to rejoice."

18. Socrates, on hearing this, appeared to me to be pleased with the
pertinacity of Cebes, and, looking toward us, said, "Cebes, you see,
always searches out arguments, and is not at all willing to admit at
once any thing one has said."

Whereupon Simmias replied, "But, indeed, Socrates, Cebes appears to me
now to say something to the purpose; for with what design should men
really wise fly from masters who are better than themselves, and so
readily leave them? And Cebes appears to me to direct his argument
against you, because you so easily endure to abandon both us and those
good rulers, as you yourself confess, the gods."

"You speak justly," said Socrates, "for I think you mean that I ought to
make my defense to this charge, as if I were in a court of justice."

"Certainly," replied Simmias.

19. "Come, then," said he, "I will endeavor to defend myself more
successfully before you than before the judges. For," he proceeded,
"Simmias and Cebes, if I did not think that I should go, first of all,