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+The Project Gutenberg EBook of Apology, by Plato
+
+This eBook is for the use of anyone anywhere in the United States and most
+other parts of the world at no cost and with almost no restrictions
+whatsoever.  You may copy it, give it away or re-use it under the terms of
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+
+Title: Apology
+       Also known as “The Death of Socrates”
+       
+Author: Plato
+
+Translator: Benjamin Jowett
+
+Release Date: February, 1999 [EBook #1656]
+[Most recently updated: October 4, 2020]
+
+Language: English
+
+Character set encoding: UTF-8
+
+*** START OF THIS PROJECT GUTENBERG EBOOK APOLOGY ***
+
+
+
+
+Produced by Sue Asscher, and David Widger
+
+
+
+
+Apology
+
+by Plato
+
+Translated by Benjamin Jowett
+
+
+Contents
+
+ INTRODUCTION
+ APOLOGY
+
+
+
+
+INTRODUCTION.
+
+
+In what relation the “Apology” of Plato stands to the real defence of
+Socrates, there are no means of determining. It certainly agrees in
+tone and character with the description of Xenophon, who says in the
+“Memorabilia” that Socrates might have been acquitted “if in any
+moderate degree he would have conciliated the favour of the dicasts;”
+and who informs us in another passage, on the testimony of Hermogenes,
+the friend of Socrates, that he had no wish to live; and that the
+divine sign refused to allow him to prepare a defence, and also that
+Socrates himself declared this to be unnecessary, on the ground that
+all his life long he had been preparing against that hour. For the
+speech breathes throughout a spirit of defiance, “_ut non supplex aut
+reus sed magister aut dominus videretur esse judicum_” (Cic. “de Orat.”
+i. 54); and the loose and desultory style is an imitation of the
+“accustomed manner” in which Socrates spoke in “the _agora_ and among
+the tables of the money-changers.” The allusion in the “Crito” (45 B)
+may, perhaps, be adduced as a further evidence of the literal accuracy
+of some parts (37 C, D). But in the main it must be regarded as the
+ideal of Socrates, according to Plato’s conception of him, appearing in
+the greatest and most public scene of his life, and in the height of
+his triumph, when he is weakest, and yet his mastery over mankind is
+greatest, and his habitual irony acquires a new meaning and a sort of
+tragic pathos in the face of death. The facts of his life are summed
+up, and the features of his character are brought out as if by accident
+in the course of the defence. The conversational manner, the seeming
+want of arrangement, the ironical simplicity, are found to result in a
+perfect work of art, which is the portrait of Socrates.
+
+Yet some of the topics may have been actually used by Socrates; and the
+recollection of his very words may have rung in the ears of his
+disciple. The “Apology” of Plato may be compared generally with those
+speeches of Thucydides in which he has embodied his conception of the
+lofty character and policy of the great Pericles, and which at the same
+time furnish a commentary on the situation of affairs from the point of
+view of the historian. So in the “Apology” there is an ideal rather
+than a literal truth; much is said which was not said, and is only
+Plato’s view of the situation. Plato was not, like Xenophon, a
+chronicler of facts; he does not appear in any of his writings to have
+aimed at literal accuracy. He is not therefore to be supplemented from
+the Memorabilia and Symposium of Xenophon, who belongs to an entirely
+different class of writers. The Apology of Plato is not the report of
+what Socrates said, but an elaborate composition, quite as much so in
+fact as one of the Dialogues. And we may perhaps even indulge in the
+fancy that the actual defence of Socrates was as much greater than the
+Platonic defence as the master was greater than the disciple. But in
+any case, some of the words used by him must have been remembered, and
+some of the facts recorded must have actually occurred. It is
+significant that Plato is said to have been present at the defence
+(Apol.), as he is also said to have been absent at the last scene in
+the “Phædo”. Is it fanciful to suppose that he meant to give the stamp
+of authenticity to the one and not to the other?—especially when we
+consider that these two passages are the only ones in which Plato makes
+mention of himself. The circumstance that Plato was to be one of his
+sureties for the payment of the fine which he proposed has the
+appearance of truth. More suspicious is the statement that Socrates
+received the first impulse to his favourite calling of cross-examining
+the world from the Oracle of Delphi; for he must already have been
+famous before Chaerephon went to consult the Oracle (Riddell), and the
+story is of a kind which is very likely to have been invented. On the
+whole we arrive at the conclusion that the “Apology” is true to the
+character of Socrates, but we cannot show that any single sentence in
+it was actually spoken by him. It breathes the spirit of Socrates, but
+has been cast anew in the mould of Plato.
+
+There is not much in the other Dialogues which can be compared with the
+“Apology”. The same recollection of his master may have been present to
+the mind of Plato when depicting the sufferings of the Just in the
+“Republic”. The “Crito” may also be regarded as a sort of appendage to
+the “Apology”, in which Socrates, who has defied the judges, is
+nevertheless represented as scrupulously obedient to the laws. The
+idealization of the sufferer is carried still further in the
+“Georgias”, in which the thesis is maintained, that “to suffer is
+better than to do evil;” and the art of rhetoric is described as only
+useful for the purpose of self-accusation. The parallelisms which occur
+in the so-called “Apology” of Xenophon are not worth noticing, because
+the writing in which they are contained is manifestly spurious. The
+statements of the “Memorabilia” respecting the trial and death of
+Socrates agree generally with Plato; but they have lost the flavour of
+Socratic irony in the narrative of Xenophon.
+
+The “Apology” or Platonic defence of Socrates is divided into three
+parts: 1st. The defence properly so called; 2nd. The shorter address in
+mitigation of the penalty; 3rd. The last words of prophetic rebuke and
+exhortation.
+
+The first part commences with an apology for his colloquial style; he
+is, as he has always been, the enemy of rhetoric, and knows of no
+rhetoric but truth; he will not falsify his character by making a
+speech. Then he proceeds to divide his accusers into two classes;
+first, there is the nameless accuser—public opinion. All the world from
+their earliest years had heard that he was a corrupter of youth, and
+had seen him caricatured in the “Clouds” of Aristophanes. Secondly,
+there are the professed accusers, who are but the mouth-piece of the
+others. The accusations of both might be summed up in a formula. The
+first say, “Socrates is an evil-doer and a curious person, searching
+into things under the earth and above the heaven; and making the worse
+appear the better cause, and teaching all this to others.” The second,
+“Socrates is an evil-doer and corrupter of the youth, who does not
+receive the gods whom the state receives, but introduces other new
+divinities.” These last words appear to have been the actual indictment
+(compare Xen. Mem.); and the previous formula, which is a summary of
+public opinion, assumes the same legal style.
+
+The answer begins by clearing up a confusion. In the representations of
+the Comic poets, and in the opinion of the multitude, he had been
+identified with the teachers of physical science and with the Sophists.
+But this was an error. For both of them he professes a respect in the
+open court, which contrasts with his manner of speaking about them in
+other places. (Compare for Anaxagoras, Phædo, Laws; for the Sophists,
+Meno, Republic, Tim., Theaet., Soph., etc.) But at the same time he
+shows that he is not one of them. Of natural philosophy he knows
+nothing; not that he despises such pursuits, but the fact is that he is
+ignorant of them, and never says a word about them. Nor is he paid for
+giving instruction—that is another mistaken notion:—he has nothing to
+teach. But he commends Evenus for teaching virtue at such a “moderate”
+rate as five minæ. Something of the “accustomed irony,” which may
+perhaps be expected to sleep in the ear of the multitude, is lurking
+here.
+
+He then goes on to explain the reason why he is in such an evil name.
+That had arisen out of a peculiar mission which he had taken upon
+himself. The enthusiastic Chaerephon (probably in anticipation of the
+answer which he received) had gone to Delphi and asked the oracle if
+there was any man wiser than Socrates; and the answer was, that there
+was no man wiser. What could be the meaning of this—that he who knew
+nothing, and knew that he knew nothing, should be declared by the
+oracle to be the wisest of men? Reflecting upon the answer, he
+determined to refute it by finding “a wiser;” and first he went to the
+politicians, and then to the poets, and then to the craftsmen, but
+always with the same result—he found that they knew nothing, or hardly
+anything more than himself; and that the little advantage which in some
+cases they possessed was more than counter-balanced by their conceit of
+knowledge. He knew nothing, and knew that he knew nothing: they knew
+little or nothing, and imagined that they knew all things. Thus he had
+passed his life as a sort of missionary in detecting the pretended
+wisdom of mankind; and this occupation had quite absorbed him and taken
+him away both from public and private affairs. Young men of the richer
+sort had made a pastime of the same pursuit, “which was not unamusing.”
+And hence bitter enmities had arisen; the professors of knowledge had
+revenged themselves by calling him a villainous corrupter of youth, and
+by repeating the commonplaces about atheism and materialism and
+sophistry, which are the stock-accusations against all philosophers
+when there is nothing else to be said of them.
+
+The second accusation he meets by interrogating Meletus, who is present
+and can be interrogated. “If he is the corrupter, who is the improver
+of the citizens?” (Compare Meno.) “All men everywhere.” But how absurd,
+how contrary to analogy is this! How inconceivable too, that he should
+make the citizens worse when he has to live with them. This surely
+cannot be intentional; and if unintentional, he ought to have been
+instructed by Meletus, and not accused in the court.
+
+But there is another part of the indictment which says that he teaches
+men not to receive the gods whom the city receives, and has other new
+gods. “Is that the way in which he is supposed to corrupt the youth?”
+“Yes, it is.” “Has he only new gods, or none at all?” “None at all.”
+“What, not even the sun and moon?” “No; why, he says that the sun is a
+stone, and the moon earth.” That, replies Socrates, is the old
+confusion about Anaxagoras; the Athenian people are not so ignorant as
+to attribute to the influence of Socrates notions which have found
+their way into the drama, and may be learned at the theatre. Socrates
+undertakes to show that Meletus (rather unjustifiably) has been
+compounding a riddle in this part of the indictment: “There are no
+gods, but Socrates believes in the existence of the sons of gods, which
+is absurd.”
+
+Leaving Meletus, who has had enough words spent upon him, he returns to
+the original accusation. The question may be asked, Why will he persist
+in following a profession which leads him to death? Why?—because he
+must remain at his post where the god has placed him, as he remained at
+Potidaea, and Amphipolis, and Delium, where the generals placed him.
+Besides, he is not so overwise as to imagine that he knows whether
+death is a good or an evil; and he is certain that desertion of his
+duty is an evil. Anytus is quite right in saying that they should never
+have indicted him if they meant to let him go. For he will certainly
+obey God rather than man; and will continue to preach to all men of all
+ages the necessity of virtue and improvement; and if they refuse to
+listen to him he will still persevere and reprove them. This is his way
+of corrupting the youth, which he will not cease to follow in obedience
+to the god, even if a thousand deaths await him.
+
+He is desirous that they should let him live—not for his own sake, but
+for theirs; because he is their heaven-sent friend (and they will never
+have such another), or, as he may be ludicrously described, he is the
+gadfly who stirs the generous steed into motion. Why then has he never
+taken part in public affairs? Because the familiar divine voice has
+hindered him; if he had been a public man, and had fought for the
+right, as he would certainly have fought against the many, he would not
+have lived, and could therefore have done no good. Twice in public
+matters he has risked his life for the sake of justice—once at the
+trial of the generals; and again in resistance to the tyrannical
+commands of the Thirty.
+
+But, though not a public man, he has passed his days in instructing the
+citizens without fee or reward—this was his mission. Whether his
+disciples have turned out well or ill, he cannot justly be charged with
+the result, for he never promised to teach them anything. They might
+come if they liked, and they might stay away if they liked: and they
+did come, because they found an amusement in hearing the pretenders to
+wisdom detected. If they have been corrupted, their elder relatives (if
+not themselves) might surely come into court and witness against him,
+and there is an opportunity still for them to appear. But their fathers
+and brothers all appear in court (including “this” Plato), to witness
+on his behalf; and if their relatives are corrupted, at least they are
+uncorrupted; “and they are my witnesses. For they know that I am
+speaking the truth, and that Meletus is lying.”
+
+This is about all that he has to say. He will not entreat the judges to
+spare his life; neither will he present a spectacle of weeping
+children, although he, too, is not made of “rock or oak.” Some of the
+judges themselves may have complied with this practice on similar
+occasions, and he trusts that they will not be angry with him for not
+following their example. But he feels that such conduct brings
+discredit on the name of Athens: he feels too, that the judge has sworn
+not to give away justice; and he cannot be guilty of the impiety of
+asking the judge to break his oath, when he is himself being tried for
+impiety.
+
+As he expected, and probably intended, he is convicted. And now the
+tone of the speech, instead of being more conciliatory, becomes more
+lofty and commanding. Anytus proposes death as the penalty: and what
+counter-proposition shall he make? He, the benefactor of the Athenian
+people, whose whole life has been spent in doing them good, should at
+least have the Olympic victor’s reward of maintenance in the Prytaneum.
+Or why should he propose any counter-penalty when he does not know
+whether death, which Anytus proposes, is a good or an evil? And he is
+certain that imprisonment is an evil, exile is an evil. Loss of money
+might be an evil, but then he has none to give; perhaps he can make up
+a mina. Let that be the penalty, or, if his friends wish, thirty minæ;
+for which they will be excellent securities.
+
+
+           [_He is condemned to death._]
+
+
+He is an old man already, and the Athenians will gain nothing but
+disgrace by depriving him of a few years of life. Perhaps he could have
+escaped, if he had chosen to throw down his arms and entreat for his
+life. But he does not at all repent of the manner of his defence; he
+would rather die in his own fashion than live in theirs. For the
+penalty of unrighteousness is swifter than death; that penalty has
+already overtaken his accusers as death will soon overtake him.
+
+And now, as one who is about to die, he will prophesy to them. They
+have put him to death in order to escape the necessity of giving an
+account of their lives. But his death “will be the seed” of many
+disciples who will convince them of their evil ways, and will come
+forth to reprove them in harsher terms, because they are younger and
+more inconsiderate.
+
+He would like to say a few words, while there is time, to those who
+would have acquitted him. He wishes them to know that the divine sign
+never interrupted him in the course of his defence; the reason of
+which, as he conjectures, is that the death to which he is going is a
+good and not an evil. For either death is a long sleep, the best of
+sleeps, or a journey to another world in which the souls of the dead
+are gathered together, and in which there may be a hope of seeing the
+heroes of old—in which, too, there are just judges; and as all are
+immortal, there can be no fear of any one suffering death for his
+opinions.
+
+Nothing evil can happen to the good man either in life or death, and
+his own death has been permitted by the gods, because it was better for
+him to depart; and therefore he forgives his judges because they have
+done him no harm, although they never meant to do him any good.
+
+He has a last request to make to them—that they will trouble his sons
+as he has troubled them, if they appear to prefer riches to virtue, or
+to think themselves something when they are nothing.
+
+
+“Few persons will be found to wish that Socrates should have defended
+himself otherwise,”—if, as we must add, his defence was that with which
+Plato has provided him. But leaving this question, which does not admit
+of a precise solution, we may go on to ask what was the impression
+which Plato in the “Apology” intended to give of the character and
+conduct of his master in the last great scene? Did he intend to
+represent him (1) as employing sophistries; (2) as designedly
+irritating the judges? Or are these sophistries to be regarded as
+belonging to the age in which he lived and to his personal character,
+and this apparent haughtiness as flowing from the natural elevation of
+his position?
+
+For example, when he says that it is absurd to suppose that one man is
+the corrupter and all the rest of the world the improvers of the youth;
+or, when he argues that he never could have corrupted the men with whom
+he had to live; or, when he proves his belief in the gods because he
+believes in the sons of gods, is he serious or jesting? It may be
+observed that these sophisms all occur in his cross-examination of
+Meletus, who is easily foiled and mastered in the hands of the great
+dialectician. Perhaps he regarded these answers as good enough for his
+accuser, of whom he makes very light. Also there is a touch of irony in
+them, which takes them out of the category of sophistry. (Compare
+Euthyph.)
+
+That the manner in which he defends himself about the lives of his
+disciples is not satisfactory, can hardly be denied. Fresh in the
+memory of the Athenians, and detestable as they deserved to be to the
+newly restored democracy, were the names of Alcibiades, Critias,
+Charmides. It is obviously not a sufficient answer that Socrates had
+never professed to teach them anything, and is therefore not justly
+chargeable with their crimes. Yet the defence, when taken out of this
+ironical form, is doubtless sound: that his teaching had nothing to do
+with their evil lives. Here, then, the sophistry is rather in form than
+in substance, though we might desire that to such a serious charge
+Socrates had given a more serious answer.
+
+Truly characteristic of Socrates is another point in his answer, which
+may also be regarded as sophistical. He says that “if he has corrupted
+the youth, he must have corrupted them involuntarily.” But if, as
+Socrates argues, all evil is involuntary, then all criminals ought to
+be admonished and not punished. In these words the Socratic doctrine of
+the involuntariness of evil is clearly intended to be conveyed. Here
+again, as in the former instance, the defence of Socrates is untrue
+practically, but may be true in some ideal or transcendental sense. The
+commonplace reply, that if he had been guilty of corrupting the youth
+their relations would surely have witnessed against him, with which he
+concludes this part of his defence, is more satisfactory.
+
+Again, when Socrates argues that he must believe in the gods because he
+believes in the sons of gods, we must remember that this is a
+refutation not of the original indictment, which is consistent
+enough—“Socrates does not receive the gods whom the city receives, and
+has other new divinities”—but of the interpretation put upon the words
+by Meletus, who has affirmed that he is a downright atheist. To this
+Socrates fairly answers, in accordance with the ideas of the time, that
+a downright atheist cannot believe in the sons of gods or in divine
+things. The notion that demons or lesser divinities are the sons of
+gods is not to be regarded as ironical or sceptical. He is arguing “ad
+hominem” according to the notions of mythology current in his age. Yet
+he abstains from saying that he believed in the gods whom the State
+approved. He does not defend himself, as Xenophon has defended him, by
+appealing to his practice of religion. Probably he neither wholly
+believed, nor disbelieved, in the existence of the popular gods; he had
+no means of knowing about them. According to Plato (compare Phædo;
+Symp.), as well as Xenophon (Memor.), he was punctual in the
+performance of the least religious duties; and he must have believed in
+his own oracular sign, of which he seemed to have an internal witness.
+But the existence of Apollo or Zeus, or the other gods whom the State
+approves, would have appeared to him both uncertain and unimportant in
+comparison of the duty of self-examination, and of those principles of
+truth and right which he deemed to be the foundation of religion.
+(Compare Phaedr.; Euthyph.; Republic.)
+
+The second question, whether Plato meant to represent Socrates as
+braving or irritating his judges, must also be answered in the
+negative. His irony, his superiority, his audacity, “regarding not the
+person of man,” necessarily flow out of the loftiness of his situation.
+He is not acting a part upon a great occasion, but he is what he has
+been all his life long, “a king of men.” He would rather not appear
+insolent, if he could avoid it (ouch os authadizomenos touto lego).
+Neither is he desirous of hastening his own end, for life and death are
+simply indifferent to him. But such a defence as would be acceptable to
+his judges and might procure an acquittal, it is not in his nature to
+make. He will not say or do anything that might pervert the course of
+justice; he cannot have his tongue bound even “in the throat of death.”
+With his accusers he will only fence and play, as he had fenced with
+other “improvers of youth,” answering the Sophist according to his
+sophistry all his life long. He is serious when he is speaking of his
+own mission, which seems to distinguish him from all other reformers of
+mankind, and originates in an accident. The dedication of himself to
+the improvement of his fellow-citizens is not so remarkable as the
+ironical spirit in which he goes about doing good only in vindication
+of the credit of the oracle, and in the vain hope of finding a wiser
+man than himself. Yet this singular and almost accidental character of
+his mission agrees with the divine sign which, according to our
+notions, is equally accidental and irrational, and is nevertheless
+accepted by him as the guiding principle of his life. Socrates is
+nowhere represented to us as a freethinker or sceptic. There is no
+reason to doubt his sincerity when he speculates on the possibility of
+seeing and knowing the heroes of the Trojan war in another world. On
+the other hand, his hope of immortality is uncertain;—he also conceives
+of death as a long sleep (in this respect differing from the Phædo),
+and at last falls back on resignation to the divine will, and the
+certainty that no evil can happen to the good man either in life or
+death. His absolute truthfulness seems to hinder him from asserting
+positively more than this; and he makes no attempt to veil his
+ignorance in mythology and figures of speech. The gentleness of the
+first part of the speech contrasts with the aggravated, almost
+threatening, tone of the conclusion. He characteristically remarks that
+he will not speak as a rhetorician, that is to say, he will not make a
+regular defence such as Lysias or one of the orators might have
+composed for him, or, according to some accounts, did compose for him.
+But he first procures himself a hearing by conciliatory words. He does
+not attack the Sophists; for they were open to the same charges as
+himself; they were equally ridiculed by the Comic poets, and almost
+equally hateful to Anytus and Meletus. Yet incidentally the antagonism
+between Socrates and the Sophists is allowed to appear. He is poor and
+they are rich; his profession that he teaches nothing is opposed to
+their readiness to teach all things; his talking in the marketplace to
+their private instructions; his tarry-at-home life to their wandering
+from city to city. The tone which he assumes towards them is one of
+real friendliness, but also of concealed irony. Towards Anaxagoras, who
+had disappointed him in his hopes of learning about mind and nature, he
+shows a less kindly feeling, which is also the feeling of Plato in
+other passages (Laws). But Anaxagoras had been dead thirty years, and
+was beyond the reach of persecution.
+
+It has been remarked that the prophecy of a new generation of teachers
+who would rebuke and exhort the Athenian people in harsher and more
+violent terms was, as far as we know, never fulfilled. No inference can
+be drawn from this circumstance as to the probability of the words
+attributed to him having been actually uttered. They express the
+aspiration of the first martyr of philosophy, that he would leave
+behind him many followers, accompanied by the not unnatural feeling
+that they would be fiercer and more inconsiderate in their words when
+emancipated from his control.
+
+The above remarks must be understood as applying with any degree of
+certainty to the Platonic Socrates only. For, although these or similar
+words may have been spoken by Socrates himself, we cannot exclude the
+possibility, that like so much else, _e.g._ the wisdom of Critias, the
+poem of Solon, the virtues of Charmides, they may have been due only to
+the imagination of Plato. The arguments of those who maintain that the
+Apology was composed during the process, resting on no evidence, do not
+require a serious refutation. Nor are the reasonings of Schleiermacher,
+who argues that the Platonic defence is an exact or nearly exact
+reproduction of the words of Socrates, partly because Plato would not
+have been guilty of the impiety of altering them, and also because many
+points of the defence might have been improved and strengthened, at all
+more conclusive. (See English Translation.) What effect the death of
+Socrates produced on the mind of Plato, we cannot certainly determine;
+nor can we say how he would or must have written under the
+circumstances. We observe that the enmity of Aristophanes to Socrates
+does not prevent Plato from introducing them together in the Symposium
+engaged in friendly intercourse. Nor is there any trace in the
+Dialogues of an attempt to make Anytus or Meletus personally odious in
+the eyes of the Athenian public.
+
+
+
+
+APOLOGY
+
+
+How you, O Athenians, have been affected by my accusers, I cannot tell;
+but I know that they almost made me forget who I was—so persuasively
+did they speak; and yet they have hardly uttered a word of truth. But
+of the many falsehoods told by them, there was one which quite amazed
+me;—I mean when they said that you should be upon your guard and not
+allow yourselves to be deceived by the force of my eloquence. To say
+this, when they were certain to be detected as soon as I opened my lips
+and proved myself to be anything but a great speaker, did indeed appear
+to me most shameless—unless by the force of eloquence they mean the
+force of truth; for if such is their meaning, I admit that I am
+eloquent. But in how different a way from theirs! Well, as I was
+saying, they have scarcely spoken the truth at all; but from me you
+shall hear the whole truth: not, however, delivered after their manner
+in a set oration duly ornamented with words and phrases. No, by heaven!
+but I shall use the words and arguments which occur to me at the
+moment; for I am confident in the justice of my cause (Or, I am certain
+that I am right in taking this course.): at my time of life I ought not
+to be appearing before you, O men of Athens, in the character of a
+juvenile orator—let no one expect it of me. And I must beg of you to
+grant me a favour:—If I defend myself in my accustomed manner, and you
+hear me using the words which I have been in the habit of using in the
+agora, at the tables of the money-changers, or anywhere else, I would
+ask you not to be surprised, and not to interrupt me on this account.
+For I am more than seventy years of age, and appearing now for the
+first time in a court of law, I am quite a stranger to the language of
+the place; and therefore I would have you regard me as if I were really
+a stranger, whom you would excuse if he spoke in his native tongue, and
+after the fashion of his country:—Am I making an unfair request of you?
+Never mind the manner, which may or may not be good; but think only of
+the truth of my words, and give heed to that: let the speaker speak
+truly and the judge decide justly.
+
+And first, I have to reply to the older charges and to my first
+accusers, and then I will go on to the later ones. For of old I have
+had many accusers, who have accused me falsely to you during many
+years; and I am more afraid of them than of Anytus and his associates,
+who are dangerous, too, in their own way. But far more dangerous are
+the others, who began when you were children, and took possession of
+your minds with their falsehoods, telling of one Socrates, a wise man,
+who speculated about the heaven above, and searched into the earth
+beneath, and made the worse appear the better cause. The disseminators
+of this tale are the accusers whom I dread; for their hearers are apt
+to fancy that such enquirers do not believe in the existence of the
+gods. And they are many, and their charges against me are of ancient
+date, and they were made by them in the days when you were more
+impressible than you are now—in childhood, or it may have been in
+youth—and the cause when heard went by default, for there was none to
+answer. And hardest of all, I do not know and cannot tell the names of
+my accusers; unless in the chance case of a Comic poet. All who from
+envy and malice have persuaded you—some of them having first convinced
+themselves—all this class of men are most difficult to deal with; for I
+cannot have them up here, and cross-examine them, and therefore I must
+simply fight with shadows in my own defence, and argue when there is no
+one who answers. I will ask you then to assume with me, as I was
+saying, that my opponents are of two kinds; one recent, the other
+ancient: and I hope that you will see the propriety of my answering the
+latter first, for these accusations you heard long before the others,
+and much oftener.
+
+Well, then, I must make my defence, and endeavour to clear away in a
+short time, a slander which has lasted a long time. May I succeed, if
+to succeed be for my good and yours, or likely to avail me in my cause!
+The task is not an easy one; I quite understand the nature of it. And
+so leaving the event with God, in obedience to the law I will now make
+my defence.
+
+I will begin at the beginning, and ask what is the accusation which has
+given rise to the slander of me, and in fact has encouraged Meletus to
+proof this charge against me. Well, what do the slanderers say? They
+shall be my prosecutors, and I will sum up their words in an affidavit:
+“Socrates is an evil-doer, and a curious person, who searches into
+things under the earth and in heaven, and he makes the worse appear the
+better cause; and he teaches the aforesaid doctrines to others.” Such
+is the nature of the accusation: it is just what you have yourselves
+seen in the comedy of Aristophanes (Aristoph., Clouds.), who has
+introduced a man whom he calls Socrates, going about and saying that he
+walks in air, and talking a deal of nonsense concerning matters of
+which I do not pretend to know either much or little—not that I mean to
+speak disparagingly of any one who is a student of natural philosophy.
+I should be very sorry if Meletus could bring so grave a charge against
+me. But the simple truth is, O Athenians, that I have nothing to do
+with physical speculations. Very many of those here present are
+witnesses to the truth of this, and to them I appeal. Speak then, you
+who have heard me, and tell your neighbours whether any of you have
+ever known me hold forth in few words or in many upon such
+matters...You hear their answer. And from what they say of this part of
+the charge you will be able to judge of the truth of the rest.
+
+As little foundation is there for the report that I am a teacher, and
+take money; this accusation has no more truth in it than the other.
+Although, if a man were really able to instruct mankind, to receive
+money for giving instruction would, in my opinion, be an honour to him.
+There is Gorgias of Leontium, and Prodicus of Ceos, and Hippias of
+Elis, who go the round of the cities, and are able to persuade the
+young men to leave their own citizens by whom they might be taught for
+nothing, and come to them whom they not only pay, but are thankful if
+they may be allowed to pay them. There is at this time a Parian
+philosopher residing in Athens, of whom I have heard; and I came to
+hear of him in this way:—I came across a man who has spent a world of
+money on the Sophists, Callias, the son of Hipponicus, and knowing that
+he had sons, I asked him: “Callias,” I said, “if your two sons were
+foals or calves, there would be no difficulty in finding some one to
+put over them; we should hire a trainer of horses, or a farmer
+probably, who would improve and perfect them in their own proper virtue
+and excellence; but as they are human beings, whom are you thinking of
+placing over them? Is there any one who understands human and political
+virtue? You must have thought about the matter, for you have sons; is
+there any one?” “There is,” he said. “Who is he?” said I; “and of what
+country? and what does he charge?” “Evenus the Parian,” he replied; “he
+is the man, and his charge is five minæ.” Happy is Evenus, I said to
+myself, if he really has this wisdom, and teaches at such a moderate
+charge. Had I the same, I should have been very proud and conceited;
+but the truth is that I have no knowledge of the kind.
+
+I dare say, Athenians, that some one among you will reply, “Yes,
+Socrates, but what is the origin of these accusations which are brought
+against you; there must have been something strange which you have been
+doing? All these rumours and this talk about you would never have
+arisen if you had been like other men: tell us, then, what is the cause
+of them, for we should be sorry to judge hastily of you.” Now I regard
+this as a fair challenge, and I will endeavour to explain to you the
+reason why I am called wise and have such an evil fame. Please to
+attend then. And although some of you may think that I am joking, I
+declare that I will tell you the entire truth. Men of Athens, this
+reputation of mine has come of a certain sort of wisdom which I
+possess. If you ask me what kind of wisdom, I reply, wisdom such as may
+perhaps be attained by man, for to that extent I am inclined to believe
+that I am wise; whereas the persons of whom I was speaking have a
+superhuman wisdom which I may fail to describe, because I have it not
+myself; and he who says that I have, speaks falsely, and is taking away
+my character. And here, O men of Athens, I must beg you not to
+interrupt me, even if I seem to say something extravagant. For the word
+which I will speak is not mine. I will refer you to a witness who is
+worthy of credit; that witness shall be the God of Delphi—he will tell
+you about my wisdom, if I have any, and of what sort it is. You must
+have known Chaerephon; he was early a friend of mine, and also a friend
+of yours, for he shared in the recent exile of the people, and returned
+with you. Well, Chaerephon, as you know, was very impetuous in all his
+doings, and he went to Delphi and boldly asked the oracle to tell him
+whether—as I was saying, I must beg you not to interrupt—he asked the
+oracle to tell him whether anyone was wiser than I was, and the Pythian
+prophetess answered, that there was no man wiser. Chaerephon is dead
+himself; but his brother, who is in court, will confirm the truth of
+what I am saying.
+
+Why do I mention this? Because I am going to explain to you why I have
+such an evil name. When I heard the answer, I said to myself, What can
+the god mean? and what is the interpretation of his riddle? for I know
+that I have no wisdom, small or great. What then can he mean when he
+says that I am the wisest of men? And yet he is a god, and cannot lie;
+that would be against his nature. After long consideration, I thought
+of a method of trying the question. I reflected that if I could only
+find a man wiser than myself, then I might go to the god with a
+refutation in my hand. I should say to him, “Here is a man who is wiser
+than I am; but you said that I was the wisest.” Accordingly I went to
+one who had the reputation of wisdom, and observed him—his name I need
+not mention; he was a politician whom I selected for examination—and
+the result was as follows: When I began to talk with him, I could not
+help thinking that he was not really wise, although he was thought wise
+by many, and still wiser by himself; and thereupon I tried to explain
+to him that he thought himself wise, but was not really wise; and the
+consequence was that he hated me, and his enmity was shared by several
+who were present and heard me. So I left him, saying to myself, as I
+went away: Well, although I do not suppose that either of us knows
+anything really beautiful and good, I am better off than he is,—for he
+knows nothing, and thinks that he knows; I neither know nor think that
+I know. In this latter particular, then, I seem to have slightly the
+advantage of him. Then I went to another who had still higher
+pretensions to wisdom, and my conclusion was exactly the same.
+Whereupon I made another enemy of him, and of many others besides him.
+
+Then I went to one man after another, being not unconscious of the
+enmity which I provoked, and I lamented and feared this: but necessity
+was laid upon me,—the word of God, I thought, ought to be considered
+first. And I said to myself, Go I must to all who appear to know, and
+find out the meaning of the oracle. And I swear to you, Athenians, by
+the dog I swear!—for I must tell you the truth—the result of my mission
+was just this: I found that the men most in repute were all but the
+most foolish; and that others less esteemed were really wiser and
+better. I will tell you the tale of my wanderings and of the
+“Herculean” labours, as I may call them, which I endured only to find
+at last the oracle irrefutable. After the politicians, I went to the
+poets; tragic, dithyrambic, and all sorts. And there, I said to myself,
+you will be instantly detected; now you will find out that you are more
+ignorant than they are. Accordingly, I took them some of the most
+elaborate passages in their own writings, and asked what was the
+meaning of them—thinking that they would teach me something. Will you
+believe me? I am almost ashamed to confess the truth, but I must say
+that there is hardly a person present who would not have talked better
+about their poetry than they did themselves. Then I knew that not by
+wisdom do poets write poetry, but by a sort of genius and inspiration;
+they are like diviners or soothsayers who also say many fine things,
+but do not understand the meaning of them. The poets appeared to me to
+be much in the same case; and I further observed that upon the strength
+of their poetry they believed themselves to be the wisest of men in
+other things in which they were not wise. So I departed, conceiving
+myself to be superior to them for the same reason that I was superior
+to the politicians.
+
+At last I went to the artisans. I was conscious that I knew nothing at
+all, as I may say, and I was sure that they knew many fine things; and
+here I was not mistaken, for they did know many things of which I was
+ignorant, and in this they certainly were wiser than I was. But I
+observed that even the good artisans fell into the same error as the
+poets;—because they were good workmen they thought that they also knew
+all sorts of high matters, and this defect in them overshadowed their
+wisdom; and therefore I asked myself on behalf of the oracle, whether I
+would like to be as I was, neither having their knowledge nor their
+ignorance, or like them in both; and I made answer to myself and to the
+oracle that I was better off as I was.
+
+This inquisition has led to my having many enemies of the worst and
+most dangerous kind, and has given occasion also to many calumnies. And
+I am called wise, for my hearers always imagine that I myself possess
+the wisdom which I find wanting in others: but the truth is, O men of
+Athens, that God only is wise; and by his answer he intends to show
+that the wisdom of men is worth little or nothing; he is not speaking
+of Socrates, he is only using my name by way of illustration, as if he
+said, He, O men, is the wisest, who, like Socrates, knows that his
+wisdom is in truth worth nothing. And so I go about the world, obedient
+to the god, and search and make enquiry into the wisdom of any one,
+whether citizen or stranger, who appears to be wise; and if he is not
+wise, then in vindication of the oracle I show him that he is not wise;
+and my occupation quite absorbs me, and I have no time to give either
+to any public matter of interest or to any concern of my own, but I am
+in utter poverty by reason of my devotion to the god.
+
+There is another thing:—young men of the richer classes, who have not
+much to do, come about me of their own accord; they like to hear the
+pretenders examined, and they often imitate me, and proceed to examine
+others; there are plenty of persons, as they quickly discover, who
+think that they know something, but really know little or nothing; and
+then those who are examined by them instead of being angry with
+themselves are angry with me: This confounded Socrates, they say; this
+villainous misleader of youth!—and then if somebody asks them, Why,
+what evil does he practise or teach? they do not know, and cannot tell;
+but in order that they may not appear to be at a loss, they repeat the
+ready-made charges which are used against all philosophers about
+teaching things up in the clouds and under the earth, and having no
+gods, and making the worse appear the better cause; for they do not
+like to confess that their pretence of knowledge has been
+detected—which is the truth; and as they are numerous and ambitious and
+energetic, and are drawn up in battle array and have persuasive
+tongues, they have filled your ears with their loud and inveterate
+calumnies. And this is the reason why my three accusers, Meletus and
+Anytus and Lycon, have set upon me; Meletus, who has a quarrel with me
+on behalf of the poets; Anytus, on behalf of the craftsmen and
+politicians; Lycon, on behalf of the rhetoricians: and as I said at the
+beginning, I cannot expect to get rid of such a mass of calumny all in
+a moment. And this, O men of Athens, is the truth and the whole truth;
+I have concealed nothing, I have dissembled nothing. And yet, I know
+that my plainness of speech makes them hate me, and what is their
+hatred but a proof that I am speaking the truth?—Hence has arisen the
+prejudice against me; and this is the reason of it, as you will find
+out either in this or in any future enquiry.
+
+I have said enough in my defence against the first class of my
+accusers; I turn to the second class. They are headed by Meletus, that
+good man and true lover of his country, as he calls himself. Against
+these, too, I must try to make a defence:—Let their affidavit be read:
+it contains something of this kind: It says that Socrates is a doer of
+evil, who corrupts the youth; and who does not believe in the gods of
+the state, but has other new divinities of his own. Such is the charge;
+and now let us examine the particular counts. He says that I am a doer
+of evil, and corrupt the youth; but I say, O men of Athens, that
+Meletus is a doer of evil, in that he pretends to be in earnest when he
+is only in jest, and is so eager to bring men to trial from a pretended
+zeal and interest about matters in which he really never had the
+smallest interest. And the truth of this I will endeavour to prove to
+you.
+
+Come hither, Meletus, and let me ask a question of you. You think a
+great deal about the improvement of youth?
+
+Yes, I do.
+
+Tell the judges, then, who is their improver; for you must know, as you
+have taken the pains to discover their corrupter, and are citing and
+accusing me before them. Speak, then, and tell the judges who their
+improver is.—Observe, Meletus, that you are silent, and have nothing to
+say. But is not this rather disgraceful, and a very considerable proof
+of what I was saying, that you have no interest in the matter? Speak
+up, friend, and tell us who their improver is.
+
+The laws.
+
+But that, my good sir, is not my meaning. I want to know who the person
+is, who, in the first place, knows the laws.
+
+The judges, Socrates, who are present in court.
+
+What, do you mean to say, Meletus, that they are able to instruct and
+improve youth?
+
+Certainly they are.
+
+What, all of them, or some only and not others?
+
+All of them.
+
+By the goddess Here, that is good news! There are plenty of improvers,
+then. And what do you say of the audience,—do they improve them?
+
+Yes, they do.
+
+And the senators?
+
+Yes, the senators improve them.
+
+But perhaps the members of the assembly corrupt them?—or do they too
+improve them?
+
+They improve them.
+
+Then every Athenian improves and elevates them; all with the exception
+of myself; and I alone am their corrupter? Is that what you affirm?
+
+That is what I stoutly affirm.
+
+I am very unfortunate if you are right. But suppose I ask you a
+question: How about horses? Does one man do them harm and all the world
+good? Is not the exact opposite the truth? One man is able to do them
+good, or at least not many;—the trainer of horses, that is to say, does
+them good, and others who have to do with them rather injure them? Is
+not that true, Meletus, of horses, or of any other animals? Most
+assuredly it is; whether you and Anytus say yes or no. Happy indeed
+would be the condition of youth if they had one corrupter only, and all
+the rest of the world were their improvers. But you, Meletus, have
+sufficiently shown that you never had a thought about the young: your
+carelessness is seen in your not caring about the very things which you
+bring against me.
+
+And now, Meletus, I will ask you another question—by Zeus I will: Which
+is better, to live among bad citizens, or among good ones? Answer,
+friend, I say; the question is one which may be easily answered. Do not
+the good do their neighbours good, and the bad do them evil?
+
+Certainly.
+
+And is there anyone who would rather be injured than benefited by those
+who live with him? Answer, my good friend, the law requires you to
+answer—does any one like to be injured?
+
+Certainly not.
+
+And when you accuse me of corrupting and deteriorating the youth, do
+you allege that I corrupt them intentionally or unintentionally?
+
+Intentionally, I say.
+
+But you have just admitted that the good do their neighbours good, and
+the evil do them evil. Now, is that a truth which your superior wisdom
+has recognized thus early in life, and am I, at my age, in such
+darkness and ignorance as not to know that if a man with whom I have to
+live is corrupted by me, I am very likely to be harmed by him; and yet
+I corrupt him, and intentionally, too—so you say, although neither I
+nor any other human being is ever likely to be convinced by you. But
+either I do not corrupt them, or I corrupt them unintentionally; and on
+either view of the case you lie. If my offence is unintentional, the
+law has no cognizance of unintentional offences: you ought to have
+taken me privately, and warned and admonished me; for if I had been
+better advised, I should have left off doing what I only did
+unintentionally—no doubt I should; but you would have nothing to say to
+me and refused to teach me. And now you bring me up in this court,
+which is a place not of instruction, but of punishment.
+
+It will be very clear to you, Athenians, as I was saying, that Meletus
+has no care at all, great or small, about the matter. But still I
+should like to know, Meletus, in what I am affirmed to corrupt the
+young. I suppose you mean, as I infer from your indictment, that I
+teach them not to acknowledge the gods which the state acknowledges,
+but some other new divinities or spiritual agencies in their stead.
+These are the lessons by which I corrupt the youth, as you say.
+
+Yes, that I say emphatically.
+
+Then, by the gods, Meletus, of whom we are speaking, tell me and the
+court, in somewhat plainer terms, what you mean! for I do not as yet
+understand whether you affirm that I teach other men to acknowledge
+some gods, and therefore that I do believe in gods, and am not an
+entire atheist—this you do not lay to my charge,—but only you say that
+they are not the same gods which the city recognizes—the charge is that
+they are different gods. Or, do you mean that I am an atheist simply,
+and a teacher of atheism?
+
+I mean the latter—that you are a complete atheist.
+
+What an extraordinary statement! Why do you think so, Meletus? Do you
+mean that I do not believe in the godhead of the sun or moon, like
+other men?
+
+I assure you, judges, that he does not: for he says that the sun is
+stone, and the moon earth.
+
+Friend Meletus, you think that you are accusing Anaxagoras: and you
+have but a bad opinion of the judges, if you fancy them illiterate to
+such a degree as not to know that these doctrines are found in the
+books of Anaxagoras the Clazomenian, which are full of them. And so,
+forsooth, the youth are said to be taught them by Socrates, when there
+are not unfrequently exhibitions of them at the theatre (Probably in
+allusion to Aristophanes who caricatured, and to Euripides who borrowed
+the notions of Anaxagoras, as well as to other dramatic poets.) (price
+of admission one drachma at the most); and they might pay their money,
+and laugh at Socrates if he pretends to father these extraordinary
+views. And so, Meletus, you really think that I do not believe in any
+god?
+
+I swear by Zeus that you believe absolutely in none at all.
+
+Nobody will believe you, Meletus, and I am pretty sure that you do not
+believe yourself. I cannot help thinking, men of Athens, that Meletus
+is reckless and impudent, and that he has written this indictment in a
+spirit of mere wantonness and youthful bravado. Has he not compounded a
+riddle, thinking to try me? He said to himself:—I shall see whether the
+wise Socrates will discover my facetious contradiction, or whether I
+shall be able to deceive him and the rest of them. For he certainly
+does appear to me to contradict himself in the indictment as much as if
+he said that Socrates is guilty of not believing in the gods, and yet
+of believing in them—but this is not like a person who is in earnest.
+
+I should like you, O men of Athens, to join me in examining what I
+conceive to be his inconsistency; and do you, Meletus, answer. And I
+must remind the audience of my request that they would not make a
+disturbance if I speak in my accustomed manner:
+
+Did ever man, Meletus, believe in the existence of human things, and
+not of human beings?...I wish, men of Athens, that he would answer, and
+not be always trying to get up an interruption. Did ever any man
+believe in horsemanship, and not in horses? or in flute-playing, and
+not in flute-players? No, my friend; I will answer to you and to the
+court, as you refuse to answer for yourself. There is no man who ever
+did. But now please to answer the next question: Can a man believe in
+spiritual and divine agencies, and not in spirits or demigods?
+
+He cannot.
+
+How lucky I am to have extracted that answer, by the assistance of the
+court! But then you swear in the indictment that I teach and believe in
+divine or spiritual agencies (new or old, no matter for that); at any
+rate, I believe in spiritual agencies,—so you say and swear in the
+affidavit; and yet if I believe in divine beings, how can I help
+believing in spirits or demigods;—must I not? To be sure I must; and
+therefore I may assume that your silence gives consent. Now what are
+spirits or demigods? Are they not either gods or the sons of gods?
+
+Certainly they are.
+
+But this is what I call the facetious riddle invented by you: the
+demigods or spirits are gods, and you say first that I do not believe
+in gods, and then again that I do believe in gods; that is, if I
+believe in demigods. For if the demigods are the illegitimate sons of
+gods, whether by the nymphs or by any other mothers, of whom they are
+said to be the sons—what human being will ever believe that there are
+no gods if they are the sons of gods? You might as well affirm the
+existence of mules, and deny that of horses and asses. Such nonsense,
+Meletus, could only have been intended by you to make trial of me. You
+have put this into the indictment because you had nothing real of which
+to accuse me. But no one who has a particle of understanding will ever
+be convinced by you that the same men can believe in divine and
+superhuman things, and yet not believe that there are gods and demigods
+and heroes.
+
+I have said enough in answer to the charge of Meletus: any elaborate
+defence is unnecessary, but I know only too well how many are the
+enmities which I have incurred, and this is what will be my destruction
+if I am destroyed;—not Meletus, nor yet Anytus, but the envy and
+detraction of the world, which has been the death of many good men, and
+will probably be the death of many more; there is no danger of my being
+the last of them.
+
+Some one will say: And are you not ashamed, Socrates, of a course of
+life which is likely to bring you to an untimely end? To him I may
+fairly answer: There you are mistaken: a man who is good for anything
+ought not to calculate the chance of living or dying; he ought only to
+consider whether in doing anything he is doing right or wrong—acting
+the part of a good man or of a bad. Whereas, upon your view, the heroes
+who fell at Troy were not good for much, and the son of Thetis above
+all, who altogether despised danger in comparison with disgrace; and
+when he was so eager to slay Hector, his goddess mother said to him,
+that if he avenged his companion Patroclus, and slew Hector, he would
+die himself—“Fate,” she said, in these or the like words, “waits for
+you next after Hector;” he, receiving this warning, utterly despised
+danger and death, and instead of fearing them, feared rather to live in
+dishonour, and not to avenge his friend. “Let me die forthwith,” he
+replies, “and be avenged of my enemy, rather than abide here by the
+beaked ships, a laughing-stock and a burden of the earth.” Had Achilles
+any thought of death and danger? For wherever a man’s place is, whether
+the place which he has chosen or that in which he has been placed by a
+commander, there he ought to remain in the hour of danger; he should
+not think of death or of anything but of disgrace. And this, O men of
+Athens, is a true saying.
+
+Strange, indeed, would be my conduct, O men of Athens, if I who, when I
+was ordered by the generals whom you chose to command me at Potidaea
+and Amphipolis and Delium, remained where they placed me, like any
+other man, facing death—if now, when, as I conceive and imagine, God
+orders me to fulfil the philosopher’s mission of searching into myself
+and other men, I were to desert my post through fear of death, or any
+other fear; that would indeed be strange, and I might justly be
+arraigned in court for denying the existence of the gods, if I
+disobeyed the oracle because I was afraid of death, fancying that I was
+wise when I was not wise. For the fear of death is indeed the pretence
+of wisdom, and not real wisdom, being a pretence of knowing the
+unknown; and no one knows whether death, which men in their fear
+apprehend to be the greatest evil, may not be the greatest good. Is not
+this ignorance of a disgraceful sort, the ignorance which is the
+conceit that a man knows what he does not know? And in this respect
+only I believe myself to differ from men in general, and may perhaps
+claim to be wiser than they are:—that whereas I know but little of the
+world below, I do not suppose that I know: but I do know that injustice
+and disobedience to a better, whether God or man, is evil and
+dishonourable, and I will never fear or avoid a possible good rather
+than a certain evil. And therefore if you let me go now, and are not
+convinced by Anytus, who said that since I had been prosecuted I must
+be put to death; (or if not that I ought never to have been prosecuted
+at all); and that if I escape now, your sons will all be utterly ruined
+by listening to my words—if you say to me, Socrates, this time we will
+not mind Anytus, and you shall be let off, but upon one condition, that
+you are not to enquire and speculate in this way any more, and that if
+you are caught doing so again you shall die;—if this was the condition
+on which you let me go, I should reply: Men of Athens, I honour and
+love you; but I shall obey God rather than you, and while I have life
+and strength I shall never cease from the practice and teaching of
+philosophy, exhorting any one whom I meet and saying to him after my
+manner: You, my friend,—a citizen of the great and mighty and wise city
+of Athens,—are you not ashamed of heaping up the greatest amount of
+money and honour and reputation, and caring so little about wisdom and
+truth and the greatest improvement of the soul, which you never regard
+or heed at all? And if the person with whom I am arguing, says: Yes,
+but I do care; then I do not leave him or let him go at once; but I
+proceed to interrogate and examine and cross-examine him, and if I
+think that he has no virtue in him, but only says that he has, I
+reproach him with undervaluing the greater, and overvaluing the less.
+And I shall repeat the same words to every one whom I meet, young and
+old, citizen and alien, but especially to the citizens, inasmuch as
+they are my brethren. For know that this is the command of God; and I
+believe that no greater good has ever happened in the state than my
+service to the God. For I do nothing but go about persuading you all,
+old and young alike, not to take thought for your persons or your
+properties, but first and chiefly to care about the greatest
+improvement of the soul. I tell you that virtue is not given by money,
+but that from virtue comes money and every other good of man, public as
+well as private. This is my teaching, and if this is the doctrine which
+corrupts the youth, I am a mischievous person. But if any one says that
+this is not my teaching, he is speaking an untruth. Wherefore, O men of
+Athens, I say to you, do as Anytus bids or not as Anytus bids, and
+either acquit me or not; but whichever you do, understand that I shall
+never alter my ways, not even if I have to die many times.
+
+Men of Athens, do not interrupt, but hear me; there was an
+understanding between us that you should hear me to the end: I have
+something more to say, at which you may be inclined to cry out; but I
+believe that to hear me will be good for you, and therefore I beg that
+you will not cry out. I would have you know, that if you kill such an
+one as I am, you will injure yourselves more than you will injure me.
+Nothing will injure me, not Meletus nor yet Anytus—they cannot, for a
+bad man is not permitted to injure a better than himself. I do not deny
+that Anytus may, perhaps, kill him, or drive him into exile, or deprive
+him of civil rights; and he may imagine, and others may imagine, that
+he is inflicting a great injury upon him: but there I do not agree. For
+the evil of doing as he is doing—the evil of unjustly taking away the
+life of another—is greater far.
+
+And now, Athenians, I am not going to argue for my own sake, as you may
+think, but for yours, that you may not sin against the God by
+condemning me, who am his gift to you. For if you kill me you will not
+easily find a successor to me, who, if I may use such a ludicrous
+figure of speech, am a sort of gadfly, given to the state by God; and
+the state is a great and noble steed who is tardy in his motions owing
+to his very size, and requires to be stirred into life. I am that
+gadfly which God has attached to the state, and all day long and in all
+places am always fastening upon you, arousing and persuading and
+reproaching you. You will not easily find another like me, and
+therefore I would advise you to spare me. I dare say that you may feel
+out of temper (like a person who is suddenly awakened from sleep), and
+you think that you might easily strike me dead as Anytus advises, and
+then you would sleep on for the remainder of your lives, unless God in
+his care of you sent you another gadfly. When I say that I am given to
+you by God, the proof of my mission is this:—if I had been like other
+men, I should not have neglected all my own concerns or patiently seen
+the neglect of them during all these years, and have been doing yours,
+coming to you individually like a father or elder brother, exhorting
+you to regard virtue; such conduct, I say, would be unlike human
+nature. If I had gained anything, or if my exhortations had been paid,
+there would have been some sense in my doing so; but now, as you will
+perceive, not even the impudence of my accusers dares to say that I
+have ever exacted or sought pay of any one; of that they have no
+witness. And I have a sufficient witness to the truth of what I say—my
+poverty.
+
+Some one may wonder why I go about in private giving advice and busying
+myself with the concerns of others, but do not venture to come forward
+in public and advise the state. I will tell you why. You have heard me
+speak at sundry times and in divers places of an oracle or sign which
+comes to me, and is the divinity which Meletus ridicules in the
+indictment. This sign, which is a kind of voice, first began to come to
+me when I was a child; it always forbids but never commands me to do
+anything which I am going to do. This is what deters me from being a
+politician. And rightly, as I think. For I am certain, O men of Athens,
+that if I had engaged in politics, I should have perished long ago, and
+done no good either to you or to myself. And do not be offended at my
+telling you the truth: for the truth is, that no man who goes to war
+with you or any other multitude, honestly striving against the many
+lawless and unrighteous deeds which are done in a state, will save his
+life; he who will fight for the right, if he would live even for a
+brief space, must have a private station and not a public one.
+
+I can give you convincing evidence of what I say, not words only, but
+what you value far more—actions. Let me relate to you a passage of my
+own life which will prove to you that I should never have yielded to
+injustice from any fear of death, and that “as I should have refused to
+yield” I must have died at once. I will tell you a tale of the courts,
+not very interesting perhaps, but nevertheless true. The only office of
+state which I ever held, O men of Athens, was that of senator: the
+tribe Antiochis, which is my tribe, had the presidency at the trial of
+the generals who had not taken up the bodies of the slain after the
+battle of Arginusae; and you proposed to try them in a body, contrary
+to law, as you all thought afterwards; but at the time I was the only
+one of the Prytanes who was opposed to the illegality, and I gave my
+vote against you; and when the orators threatened to impeach and arrest
+me, and you called and shouted, I made up my mind that I would run the
+risk, having law and justice with me, rather than take part in your
+injustice because I feared imprisonment and death. This happened in the
+days of the democracy. But when the oligarchy of the Thirty was in
+power, they sent for me and four others into the rotunda, and bade us
+bring Leon the Salaminian from Salamis, as they wanted to put him to
+death. This was a specimen of the sort of commands which they were
+always giving with the view of implicating as many as possible in their
+crimes; and then I showed, not in word only but in deed, that, if I may
+be allowed to use such an expression, I cared not a straw for death,
+and that my great and only care was lest I should do an unrighteous or
+unholy thing. For the strong arm of that oppressive power did not
+frighten me into doing wrong; and when we came out of the rotunda the
+other four went to Salamis and fetched Leon, but I went quietly home.
+For which I might have lost my life, had not the power of the Thirty
+shortly afterwards come to an end. And many will witness to my words.
+
+Now do you really imagine that I could have survived all these years,
+if I had led a public life, supposing that like a good man I had always
+maintained the right and had made justice, as I ought, the first thing?
+No indeed, men of Athens, neither I nor any other man. But I have been
+always the same in all my actions, public as well as private, and never
+have I yielded any base compliance to those who are slanderously termed
+my disciples, or to any other. Not that I have any regular disciples.
+But if any one likes to come and hear me while I am pursuing my
+mission, whether he be young or old, he is not excluded. Nor do I
+converse only with those who pay; but any one, whether he be rich or
+poor, may ask and answer me and listen to my words; and whether he
+turns out to be a bad man or a good one, neither result can be justly
+imputed to me; for I never taught or professed to teach him anything.
+And if any one says that he has ever learned or heard anything from me
+in private which all the world has not heard, let me tell you that he
+is lying.
+
+But I shall be asked, Why do people delight in continually conversing
+with you? I have told you already, Athenians, the whole truth about
+this matter: they like to hear the cross-examination of the pretenders
+to wisdom; there is amusement in it. Now this duty of cross-examining
+other men has been imposed upon me by God; and has been signified to me
+by oracles, visions, and in every way in which the will of divine power
+was ever intimated to any one. This is true, O Athenians, or, if not
+true, would be soon refuted. If I am or have been corrupting the youth,
+those of them who are now grown up and have become sensible that I gave
+them bad advice in the days of their youth should come forward as
+accusers, and take their revenge; or if they do not like to come
+themselves, some of their relatives, fathers, brothers, or other
+kinsmen, should say what evil their families have suffered at my hands.
+Now is their time. Many of them I see in the court. There is Crito, who
+is of the same age and of the same deme with myself, and there is
+Critobulus his son, whom I also see. Then again there is Lysanias of
+Sphettus, who is the father of Aeschines—he is present; and also there
+is Antiphon of Cephisus, who is the father of Epigenes; and there are
+the brothers of several who have associated with me. There is
+Nicostratus the son of Theosdotides, and the brother of Theodotus (now
+Theodotus himself is dead, and therefore he, at any rate, will not seek
+to stop him); and there is Paralus the son of Demodocus, who had a
+brother Theages; and Adeimantus the son of Ariston, whose brother Plato
+is present; and Aeantodorus, who is the brother of Apollodorus, whom I
+also see. I might mention a great many others, some of whom Meletus
+should have produced as witnesses in the course of his speech; and let
+him still produce them, if he has forgotten—I will make way for him.
+And let him say, if he has any testimony of the sort which he can
+produce. Nay, Athenians, the very opposite is the truth. For all these
+are ready to witness on behalf of the corrupter, of the injurer of
+their kindred, as Meletus and Anytus call me; not the corrupted youth
+only—there might have been a motive for that—but their uncorrupted
+elder relatives. Why should they too support me with their testimony?
+Why, indeed, except for the sake of truth and justice, and because they
+know that I am speaking the truth, and that Meletus is a liar.
+
+Well, Athenians, this and the like of this is all the defence which I
+have to offer. Yet a word more. Perhaps there may be some one who is
+offended at me, when he calls to mind how he himself on a similar, or
+even a less serious occasion, prayed and entreated the judges with many
+tears, and how he produced his children in court, which was a moving
+spectacle, together with a host of relations and friends; whereas I,
+who am probably in danger of my life, will do none of these things. The
+contrast may occur to his mind, and he may be set against me, and vote
+in anger because he is displeased at me on this account. Now if there
+be such a person among you,—mind, I do not say that there is,—to him I
+may fairly reply: My friend, I am a man, and like other men, a creature
+of flesh and blood, and not “of wood or stone,” as Homer says; and I
+have a family, yes, and sons, O Athenians, three in number, one almost
+a man, and two others who are still young; and yet I will not bring any
+of them hither in order to petition you for an acquittal. And why not?
+Not from any self-assertion or want of respect for you. Whether I am or
+am not afraid of death is another question, of which I will not now
+speak. But, having regard to public opinion, I feel that such conduct
+would be discreditable to myself, and to you, and to the whole state.
+One who has reached my years, and who has a name for wisdom, ought not
+to demean himself. Whether this opinion of me be deserved or not, at
+any rate the world has decided that Socrates is in some way superior to
+other men. And if those among you who are said to be superior in wisdom
+and courage, and any other virtue, demean themselves in this way, how
+shameful is their conduct! I have seen men of reputation, when they
+have been condemned, behaving in the strangest manner: they seemed to
+fancy that they were going to suffer something dreadful if they died,
+and that they could be immortal if you only allowed them to live; and I
+think that such are a dishonour to the state, and that any stranger
+coming in would have said of them that the most eminent men of Athens,
+to whom the Athenians themselves give honour and command, are no better
+than women. And I say that these things ought not to be done by those
+of us who have a reputation; and if they are done, you ought not to
+permit them; you ought rather to show that you are far more disposed to
+condemn the man who gets up a doleful scene and makes the city
+ridiculous, than him who holds his peace.
+
+But, setting aside the question of public opinion, there seems to be
+something wrong in asking a favour of a judge, and thus procuring an
+acquittal, instead of informing and convincing him. For his duty is,
+not to make a present of justice, but to give judgment; and he has
+sworn that he will judge according to the laws, and not according to
+his own good pleasure; and we ought not to encourage you, nor should
+you allow yourselves to be encouraged, in this habit of perjury—there
+can be no piety in that. Do not then require me to do what I consider
+dishonourable and impious and wrong, especially now, when I am being
+tried for impiety on the indictment of Meletus. For if, O men of
+Athens, by force of persuasion and entreaty I could overpower your
+oaths, then I should be teaching you to believe that there are no gods,
+and in defending should simply convict myself of the charge of not
+believing in them. But that is not so—far otherwise. For I do believe
+that there are gods, and in a sense higher than that in which any of my
+accusers believe in them. And to you and to God I commit my cause, to
+be determined by you as is best for you and me.
+
+
+There are many reasons why I am not grieved, O men of Athens, at the
+vote of condemnation. I expected it, and am only surprised that the
+votes are so nearly equal; for I had thought that the majority against
+me would have been far larger; but now, had thirty votes gone over to
+the other side, I should have been acquitted. And I may say, I think,
+that I have escaped Meletus. I may say more; for without the assistance
+of Anytus and Lycon, any one may see that he would not have had a fifth
+part of the votes, as the law requires, in which case he would have
+incurred a fine of a thousand drachmae.
+
+And so he proposes death as the penalty. And what shall I propose on my
+part, O men of Athens? Clearly that which is my due. And what is my
+due? What return shall be made to the man who has never had the wit to
+be idle during his whole life; but has been careless of what the many
+care for—wealth, and family interests, and military offices, and
+speaking in the assembly, and magistracies, and plots, and parties.
+Reflecting that I was really too honest a man to be a politician and
+live, I did not go where I could do no good to you or to myself; but
+where I could do the greatest good privately to every one of you,
+thither I went, and sought to persuade every man among you that he must
+look to himself, and seek virtue and wisdom before he looks to his
+private interests, and look to the state before he looks to the
+interests of the state; and that this should be the order which he
+observes in all his actions. What shall be done to such an one?
+Doubtless some good thing, O men of Athens, if he has his reward; and
+the good should be of a kind suitable to him. What would be a reward
+suitable to a poor man who is your benefactor, and who desires leisure
+that he may instruct you? There can be no reward so fitting as
+maintenance in the Prytaneum, O men of Athens, a reward which he
+deserves far more than the citizen who has won the prize at Olympia in
+the horse or chariot race, whether the chariots were drawn by two
+horses or by many. For I am in want, and he has enough; and he only
+gives you the appearance of happiness, and I give you the reality. And
+if I am to estimate the penalty fairly, I should say that maintenance
+in the Prytaneum is the just return.
+
+Perhaps you think that I am braving you in what I am saying now, as in
+what I said before about the tears and prayers. But this is not so. I
+speak rather because I am convinced that I never intentionally wronged
+any one, although I cannot convince you—the time has been too short; if
+there were a law at Athens, as there is in other cities, that a capital
+cause should not be decided in one day, then I believe that I should
+have convinced you. But I cannot in a moment refute great slanders;
+and, as I am convinced that I never wronged another, I will assuredly
+not wrong myself. I will not say of myself that I deserve any evil, or
+propose any penalty. Why should I? because I am afraid of the penalty
+of death which Meletus proposes? When I do not know whether death is a
+good or an evil, why should I propose a penalty which would certainly
+be an evil? Shall I say imprisonment? And why should I live in prison,
+and be the slave of the magistrates of the year—of the Eleven? Or shall
+the penalty be a fine, and imprisonment until the fine is paid? There
+is the same objection. I should have to lie in prison, for money I have
+none, and cannot pay. And if I say exile (and this may possibly be the
+penalty which you will affix), I must indeed be blinded by the love of
+life, if I am so irrational as to expect that when you, who are my own
+citizens, cannot endure my discourses and words, and have found them so
+grievous and odious that you will have no more of them, others are
+likely to endure me. No indeed, men of Athens, that is not very likely.
+And what a life should I lead, at my age, wandering from city to city,
+ever changing my place of exile, and always being driven out! For I am
+quite sure that wherever I go, there, as here, the young men will flock
+to me; and if I drive them away, their elders will drive me out at
+their request; and if I let them come, their fathers and friends will
+drive me out for their sakes.
+
+Some one will say: Yes, Socrates, but cannot you hold your tongue, and
+then you may go into a foreign city, and no one will interfere with
+you? Now I have great difficulty in making you understand my answer to
+this. For if I tell you that to do as you say would be a disobedience
+to the God, and therefore that I cannot hold my tongue, you will not
+believe that I am serious; and if I say again that daily to discourse
+about virtue, and of those other things about which you hear me
+examining myself and others, is the greatest good of man, and that the
+unexamined life is not worth living, you are still less likely to
+believe me. Yet I say what is true, although a thing of which it is
+hard for me to persuade you. Also, I have never been accustomed to
+think that I deserve to suffer any harm. Had I money I might have
+estimated the offence at what I was able to pay, and not have been much
+the worse. But I have none, and therefore I must ask you to proportion
+the fine to my means. Well, perhaps I could afford a mina, and
+therefore I propose that penalty: Plato, Crito, Critobulus, and
+Apollodorus, my friends here, bid me say thirty minæ, and they will be
+the sureties. Let thirty minæ be the penalty; for which sum they will
+be ample security to you.
+
+
+Not much time will be gained, O Athenians, in return for the evil name
+which you will get from the detractors of the city, who will say that
+you killed Socrates, a wise man; for they will call me wise, even
+although I am not wise, when they want to reproach you. If you had
+waited a little while, your desire would have been fulfilled in the
+course of nature. For I am far advanced in years, as you may perceive,
+and not far from death. I am speaking now not to all of you, but only
+to those who have condemned me to death. And I have another thing to
+say to them: you think that I was convicted because I had no words of
+the sort which would have procured my acquittal—I mean, if I had
+thought fit to leave nothing undone or unsaid. Not so; the deficiency
+which led to my conviction was not of words—certainly not. But I had
+not the boldness or impudence or inclination to address you as you
+would have liked me to do, weeping and wailing and lamenting, and
+saying and doing many things which you have been accustomed to hear
+from others, and which, as I maintain, are unworthy of me. I thought at
+the time that I ought not to do anything common or mean when in danger:
+nor do I now repent of the style of my defence; I would rather die
+having spoken after my manner, than speak in your manner and live. For
+neither in war nor yet at law ought I or any man to use every way of
+escaping death. Often in battle there can be no doubt that if a man
+will throw away his arms, and fall on his knees before his pursuers, he
+may escape death; and in other dangers there are other ways of escaping
+death, if a man is willing to say and do anything. The difficulty, my
+friends, is not to avoid death, but to avoid unrighteousness; for that
+runs faster than death. I am old and move slowly, and the slower runner
+has overtaken me, and my accusers are keen and quick, and the faster
+runner, who is unrighteousness, has overtaken them. And now I depart
+hence condemned by you to suffer the penalty of death,—they too go
+their ways condemned by the truth to suffer the penalty of villainy and
+wrong; and I must abide by my award—let them abide by theirs. I suppose
+that these things may be regarded as fated,—and I think that they are
+well.
+
+And now, O men who have condemned me, I would fain prophesy to you; for
+I am about to die, and in the hour of death men are gifted with
+prophetic power. And I prophesy to you who are my murderers, that
+immediately after my departure punishment far heavier than you have
+inflicted on me will surely await you. Me you have killed because you
+wanted to escape the accuser, and not to give an account of your lives.
+But that will not be as you suppose: far otherwise. For I say that
+there will be more accusers of you than there are now; accusers whom
+hitherto I have restrained: and as they are younger they will be more
+inconsiderate with you, and you will be more offended at them. If you
+think that by killing men you can prevent some one from censuring your
+evil lives, you are mistaken; that is not a way of escape which is
+either possible or honourable; the easiest and the noblest way is not
+to be disabling others, but to be improving yourselves. This is the
+prophecy which I utter before my departure to the judges who have
+condemned me.
+
+Friends, who would have acquitted me, I would like also to talk with
+you about the thing which has come to pass, while the magistrates are
+busy, and before I go to the place at which I must die. Stay then a
+little, for we may as well talk with one another while there is time.
+You are my friends, and I should like to show you the meaning of this
+event which has happened to me. O my judges—for you I may truly call
+judges—I should like to tell you of a wonderful circumstance. Hitherto
+the divine faculty of which the internal oracle is the source has
+constantly been in the habit of opposing me even about trifles, if I
+was going to make a slip or error in any matter; and now as you see
+there has come upon me that which may be thought, and is generally
+believed to be, the last and worst evil. But the oracle made no sign of
+opposition, either when I was leaving my house in the morning, or when
+I was on my way to the court, or while I was speaking, at anything
+which I was going to say; and yet I have often been stopped in the
+middle of a speech, but now in nothing I either said or did touching
+the matter in hand has the oracle opposed me. What do I take to be the
+explanation of this silence? I will tell you. It is an intimation that
+what has happened to me is a good, and that those of us who think that
+death is an evil are in error. For the customary sign would surely have
+opposed me had I been going to evil and not to good.
+
+Let us reflect in another way, and we shall see that there is great
+reason to hope that death is a good; for one of two things—either death
+is a state of nothingness and utter unconsciousness, or, as men say,
+there is a change and migration of the soul from this world to another.
+Now if you suppose that there is no consciousness, but a sleep like the
+sleep of him who is undisturbed even by dreams, death will be an
+unspeakable gain. For if a person were to select the night in which his
+sleep was undisturbed even by dreams, and were to compare with this the
+other days and nights of his life, and then were to tell us how many
+days and nights he had passed in the course of his life better and more
+pleasantly than this one, I think that any man, I will not say a
+private man, but even the great king will not find many such days or
+nights, when compared with the others. Now if death be of such a
+nature, I say that to die is gain; for eternity is then only a single
+night. But if death is the journey to another place, and there, as men
+say, all the dead abide, what good, O my friends and judges, can be
+greater than this? If indeed when the pilgrim arrives in the world
+below, he is delivered from the professors of justice in this world,
+and finds the true judges who are said to give judgment there, Minos
+and Rhadamanthus and Aeacus and Triptolemus, and other sons of God who
+were righteous in their own life, that pilgrimage will be worth making.
+What would not a man give if he might converse with Orpheus and Musaeus
+and Hesiod and Homer? Nay, if this be true, let me die again and again.
+I myself, too, shall have a wonderful interest in there meeting and
+conversing with Palamedes, and Ajax the son of Telamon, and any other
+ancient hero who has suffered death through an unjust judgment; and
+there will be no small pleasure, as I think, in comparing my own
+sufferings with theirs. Above all, I shall then be able to continue my
+search into true and false knowledge; as in this world, so also in the
+next; and I shall find out who is wise, and who pretends to be wise,
+and is not. What would not a man give, O judges, to be able to examine
+the leader of the great Trojan expedition; or Odysseus or Sisyphus, or
+numberless others, men and women too! What infinite delight would there
+be in conversing with them and asking them questions! In another world
+they do not put a man to death for asking questions: assuredly not. For
+besides being happier than we are, they will be immortal, if what is
+said is true.
+
+Wherefore, O judges, be of good cheer about death, and know of a
+certainty, that no evil can happen to a good man, either in life or
+after death. He and his are not neglected by the gods; nor has my own
+approaching end happened by mere chance. But I see clearly that the
+time had arrived when it was better for me to die and be released from
+trouble; wherefore the oracle gave no sign. For which reason, also, I
+am not angry with my condemners, or with my accusers; they have done me
+no harm, although they did not mean to do me any good; and for this I
+may gently blame them.
+
+Still I have a favour to ask of them. When my sons are grown up, I
+would ask you, O my friends, to punish them; and I would have you
+trouble them, as I have troubled you, if they seem to care about
+riches, or anything, more than about virtue; or if they pretend to be
+something when they are really nothing,—then reprove them, as I have
+reproved you, for not caring about that for which they ought to care,
+and thinking that they are something when they are really nothing. And
+if you do this, both I and my sons will have received justice at your
+hands.
+
+The hour of departure has arrived, and we go our ways—I to die, and you
+to live. Which is better God only knows.
+
+
+
+
+End of the Project Gutenberg EBook of Apology, by Plato
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