The Apology of Socrates; as written by his friend and pupil, Plato. [Translated into English by Henry Cary

UGtr

The

APOLOGY

of

SOCRATES

as written by

bis friend and

-pupil, Plato.

ALWILSHOP,
Ridgewood, New "Jersey

B

COPYRIGHT 1901, by FRAI\K B. RAE, JR,

OF this book there were printed four hundred
and seventy-five copies upon Van Gelder hand
made paper and twenty-five upon an imperial
Japan vellum, and the types then distributed.

T h e FOREWORD.

The FOREWORD to the

APOLOGY of SOCRATES.

MONG all the great char-
alters of antiquity who have
come down in history not
one is more familiar to us
today than the figure of Soc
rates — he of the fat body,
the thick lips, the bulging
eyes and upturned nose- Socrates the moralist,
educator, philosopher — the man who died for
his principles - a martyr who died without hero
ics, tragic or otherwise, but with serene calm.
"We owe a cock to ^sculapius. Do not%fail
to pay the debt."

Socrates was the son of a sculptor whose pro
fession, and not without success, he is said in
the early years of his manhood to have followed.
His mother was a midwife whose art he later,
humorously, also professed to practice. He did
not long however carve marble statues, but fol
lowing his bent of ethical speculation, he turned
himself loose upon his fellow man as a moralist
& a teacher. He never after the manner of the
professional philosophers of his day established
a school nor did he undertake to teach or instruct
in any formal or methodical manner — he just
met those who sought his wisdom and discussed
with them matters of interest. He served as an
hoplite in several campaigns. In his dress he
was plain to an extreme - one set of clothing an
swering for summer & winter - and as to foot

The FOREWORD to the

covering that he rejected altogether.

His fortitude in bearing heat and cold was
proverbial. Later in life he was a member of the
senate of five hundred and there distinguished
himself, in spite of personal danger, by his un
wavering stand for what he felt was right. The
little soul within him, his D^MON which spoke
only to warn him of wrong, but never was
heard when his actions were right, kept him on
in the right way, and from the right way once
seen no power could turn him. This sturdy
making for right was his undoing; he would
not, he could not, do the evil bidding of un
scrupulous polititions. The enmity which he so
aroused became one of the factors which made
for his impeachment and trial. Another factor
we can find in the untiring pursuit of the Soph
ist. The philosophers and poets, or some of
them, whom he had run down and convicted out
of their own mouths of ignorance were also
quite ready to undo this man whom they had
much and just cause to fear. And so it came
that in the seventieth year of his life he was im
peached by an orator, a poet and a demagogue
on a charge of corrupting the Athenian Youth,
of denying the Gods which the state recogniz
ed and seeking to supplant them by Gods of
his own. On this charge Socrates appears before
his judges to plead for his life, for that is de
manded by his accusers as the penalty of his

APOLOGY 0/ SOCRATES.

crime. His defence, his APOLOGIA or the APOL
OGY as it is generally called, is the subjecl: of the
little book which here follows. This book was
written by Plato, his friend and pupil, who was
present at the trial; but as it was not written until
many years later, from the memories which he
had carried away, it cannot well be taken as a
literal report of what then took place; still, that
in the main it is correct, may be taken with
reasonable certainty. As a rule the Platonic writ
ings, which are held in the dialogue form, make
use of the mouth of Socrates for the Expression
and development of Plato's own system of philo
sophy, and are not at all, what they might
appear to be, reports of conversations and dis
cussions which actually took place. But in the
Apology we find a true picture of Socrates the
man, as his friend remembered him at his trial;
his manner, his adions, his living ways and so
through the few short pages of the Apology, the
sympathetic character of Socrates moves in clear
outline. The gentle Godliness of his soul, the
purity of his purpose and unswerving directness
for right, take warm hold of the reader's convic
tions. The old man speaking to his judges, to
all of whom he was known, never descends to
beg for his life; with much humor even he ar
gues with them. The cross examination of one
of his accusers he develops according to the so-
called Socratic Method. In this method it is that

The FOREWORD to the

he practices his mother's art, he delivers his labor
ing subject of strange aborted contradictions,
makes truth clear & his accusers, as well as their
accusations, ridiculous. Having finished his re
futation of the charges he addresses his judges
on the subject of his service to the state. He
does not defend himself for his own sake -no - his
killing would be an injury to the state; all with
a calm assurance through which a gentle breeze
of humorous irony seems to flow - perhaps even
a bit of condescension. He was however convict
ed of the charges, though by a relatively small
majority. After the conviction it was his right
to speak on the punishment which should be
meted out to him. This he suggests should
be a nominal fine, though at the suggestion of
Plato who was there present, he says he is will
ing it should be larger. But the flippancy of his
argument so aroused the feeling of the judges
that he was condemned to death without much
ado. The book now closes with a beautiful con
sideration of the meaning of death. The book
Krito follows Socrates to prison: Phaedo, with
the discussion of immortality, follows him to
the cup of hemlock.

L. A. Z.

NEWARK, N. J.,
July, 1901.

16

APOLOGY of S oc R AT ES

e A P o i, o G Y of S o c R A T K s .

KNOW not, O Athenians, how
tar you have been influenced by
my accusers: for my part, in
listening to them I almost forgot
myself, so plausible were their
arguments: however, so to speak,
they have said nothing true. But
of the many falsehoods which
they uttered I wondered at one
of them especially, that in which
they said that you ought to be on your guard
lest you should be deceived by me, as being
eloquent in speech. For that they are not
ashamed of being forthwith convicted by me in
fact, when I shall shew that I am not by any
means eloquent, this seemed to me the most
shameless thing in them, unless indeed they call
him eloquent who speaks the truth. For, if they
mean this, then I would allow that 1 am an or
ator, but not after their fashion: for they, as I
affirm, have said nothing true; but from me you
shall hear the whole truth. Not indeed, Athen
ians, arguments highly wrought, a%theirs were,
with choice phrases and^expressions, nor adorn
ed, but you shall hear a speech uttered without
premeditation, in such words as first present
themselves. For I am confident that what I say
will be just, & let none of you expect otherwise:
for surely it would not become my time of life

21

Th £ APOLOGY of SOCRATES.

to come before you like a youth with a got up
speech. Above all things therefore I beg and
implore this of you, O Athenians, if you hear
me defending myself in the same language as
that in which I am accustomed to speak both
in the forum at the counters, where many of
you have heard me, and elsewhere, not to be
surprised or disturbed on this account. For the
case is this: I now for the first time come before
a court of justice, though more than seventy
years old; I am therefore utterly a stranger to
the language here. As, then, if I were really a
stranger, you would have pardoned me if I
spoke in the language and the manner in which
1 had been educated, so now I ask this of you.
as an act of justice, as it appears to me, to dis
regard the manner of my speech, for perhaps it
may be somewhat worse, and perhaps better, and
to consider this only, and to give your attention
to this, whether I speak what is just or not; for
this is the virtue of a judge, but of an orator to
speak the truth.

THIRST then, O Athenians, I am right in
defending myself against the first false ac
cusations alleged against me, and my first
accusers, and then against the latest accusations,
and the latest accusers. For many have been
accusers of me to you, and for many years, who
have asserted nothing true, of whom I am more

22

TV/ ^APOLOGY 0/" S o c R A T E s .

afraid than of Anytus and his party, although
they too are formidable; but those are still more
formidable, Athenians, who laying hold of many
of you from childhood, have persuaded you, and
accused me of what is not true: - " that there is
one Socrates, a wise man, who occupies himself
about celestial matters, and has explored every
thing under the earth, and makes the worse ap
pear the better reason." Those, O Athenians,
who have spread abroad this report are my for
midable accusers: for they who ^arjb^m_think ,
that^such as search into these things donot be- /
neve that there are gods. In the next place, these (
accusers are numerous, and have accused me /
^ripw for_a long time; moreover they said these
things to you at that time of life in which you :
were most credulous, when you were boys and
some of you youths, and they accused me alto-'
gether in my absence, when there was no one
to defend me. But the most unreasonable thing
of all is, that it is not possible to learn and
mention their names, except that one of them
happens to be a comic poet. Such, however, as
influenced by envy and calumny have persuad
ed you, and those who, being themselves
persuaded, have persuaded others, all these are
most difficult to deal with; for it is not possible
to bring any of them forward here, nor to con
fute any; but it is altogether necessary, to fight
as it were with a shadow, in making my defence,

23

Th £ APOLOGY ^SOCRATES.

and to convict when there is no one to answer.

x Consider, therefore, as I have said, that my ac-

) cusers are twofold, some who have lately accused

j me, and others long since, whom I have made

" mention of; and believe that I ought to defend

myself against these first; for you heard them

accusing me first, and much more than these

last.

Well. I must make my defence then, O
Athenians, and endeavour in this so short a
space of time to remove from your minds the
calumny which you have long entertained. I
wish, indeed, it might be so, if it were at all
better both for you and me, and that in making
my defence I could effect something more ad
vantageous still: I think however that it will be
difficult, and I am not entirely ignorant what
the difficulty is. Nevertheless let this turn out
as may be pleasing to God, I must obey the
the law, and make my defence, f

Let us then repeat from the beginning what
the accusation is from which the calumny
against me has arisen, and relying on which

-$ Melitus_has preferred this indictment against
*me. Well. What then do they who charge me
say in their charge? For it is necessary to read
their deposition as of public accusers. ^J^ocrattes
acts wickedly, and is criminally, curious in
searching into things under the earth, and in the
heavens, arid in making the worse appear the

24

Th ^APOLOGY of S o c R A T K s .

Better cause, and in teaching these same things
.to others." Such is the accusation: for such
things you have yourselves seen in the comedy
of Aristophanes, one Socrates there carried about,
saying that he walks in the air, and acting many
other buffooneries, of which I understand noth
ing whatever. Nor do I say this as disparaging
such a science, if there be any one skilled in
such things, only let me not be prosecuted by
Melitus on a charge of this kind; but 1 say it,
O Athenians, because I have nothing to do with
such matters. And I call upon most of you as
witnesses of this, and require you to inform and
tell each other, as many of you as have ever
heard me conversing; and there are many such
among you. Therefore tell each other, if any one
one of you has ever heard me conversing little
or much on such ^subj eels. And from this you
will know that otlier things also^which the mul
titude assert of me,r are of a similar nature.

TLJowEVER not one of these things is true; nor,
if you have heard from any one that I at
tempt to teach men, and require payment, is this
true. Though this indeed appears to me to be an
honorable thing, if one should be able to instruct
men, like Gorgias the Leontine, Prodicus the
Cean, and Hippias the Elean. For each of these,
O Athenians, is able, by going through the sev
eral cities, to persuade the young men, who can

Th <? APOLOGY <?~ SOCRATES.

attach themselves gratuitously to such of their
own fellow citizens as they please, to abandon
their fellow citizens and associate with them,
giving them money and thanks besides. There
is also another wise man here, a Parian, who J
hear is staying in the city. For I happened to
visit a person who spends more money on the
sophists than all others together, I mean Callias,
son of Hipponicus. I therefore asked him, for
lie has two sons, " Callias," I said, " if your
two sons were colts or calves, we should have
had to choose a master for them and hire a per
son who would make them excel in such qualities
as belong to their nature: and he would have
been a groom or an agricultural labourer. But now,
since your sons are men, what master do you
intend to choose for them? Who is there skilled
in the qualities that become a man and a citizen ?
For I suppose you must have considered this,
since you have sons. Is there any one/' I said,
" or not?" "Certainly," he answered. "Who is
he?" said I, "and whence does he come? and
on what terms does he teach?" He replied,
"Evenus the Parian, Socrates, for five minae."
And I deemed Evenus happy, if he really pos
sesses this art, and teaches so admirably. And
I too should think highly of myself and be very
proud, if I possessed this knowledge; but I pos
sess it not, O Athenians. \

Perhaps, one of you may now object: " But,

26

The APOLOGY of So CRATES.

Socrates, what have you done then ? Whena
have these calumnies against you arisen ? For
surely if you had not busied yourself more than
others such a report and story would never havt
got abroad, unless you had done something
different from what most men do. Tell us,
therefore, what it is, that we may not pass a hasty
judgment on you." He who speaks thus ap
pears to me to speak justly, and I will endeavoT
to shew you what it is that has occasioned rm
this character and imputation. Listen then: to
sorne of you perhaps I shall appear to jest, yet
be assured that I shall tell you the whole truth.
For I, () Athenians, have acquired this character
through nothing else than a certain^ wisdom. Of
what kind, then, is this wisdom ? T^Perhaps it is
merely human wisdom. For in this, iTTTflTth 1
appear to be wise. They probably, whom I just
now Rationed, possessed a wisdom more thai
human, o>t»erwise I know not what to say about
it ; for I am^ot acquainted with it, and whoso
ever says 1 am, speaks falsely and for
purpose of calumniating mej But, O Athenians,
do not cry out against me, even though I shoulc
seem to you to speak somewhat arrogantly .»' For
the account which I am going to give you, is
not my own, but I shall refer to an authority
whom you will deem worthy of credit. For I
shall adduce to you the god at Delphi as a wit
ness of mv wisdom, if I have*any, and of wha:

T'he APOLOGY of SOCRATES.
~^£

it is. v You doubtless know Chaerepho: he was
my associate from youth, and the' associate of
most of you; he accompanied you in your late
exile and returned with you. You know, then,
what kind of a man Ch^erepho was, how. earnest
in whatever he undertook. Having once gone
to Delphi, he ventured to make the following
inquiry of the oracle, (and, as I said, O Athen
ians, do not cry out,) for he asked if there was
any one wiser than me. The Pythian thereupon
answered that there was not one wiser: and of
this, his brother here will give you proofs, since
he himself is dead.

Consider then why I mention these things:
it is because I am going to shew you whence the
calumny against me arose. For when I heard
this, I reasoned thus with myself, What does
the god mean? What enigma is this? \ For I am
not conscious to myself that I am wise, either
much or little, f What then does he mean by
saying that I am the wisest? For assuredly he
does not speak falsely: that he cannot do. And
for a long time, I was in doubt what he meant;
afterwards with considerable difficulty I had re^
course to the following method of searching out
his meaning. I went to one of those who have
the character of being wise, thinking that there,
if any where, I should confute the oracle, and
shew in answer to the response that This man
is. wiser than I,. though you affirmed that I was

28

Th ^APOLOGY 0~ SOCRATES.

the wisest. Having then examined this man,
(for there *is no occasion to mention his name,
he was howQve«tfi£ of our great politicians, in
examining wrterri Kfelt as I proceed to describe,

0 Athenians,) having fallen into conversation
with him, this man appeared to me to be wise
in the opinion of most other men, and especial
ly in his own opinion, though in facl he was
not so. I thereupon endeavoured to shew him
that he fancied himself to be wise, but really
was;not. Hence I became odious both to him,
and to many others who were present. When

1 left him, I reasoned thus with myself,"! am
wiser than this man, for neither of us appear to
know anything great and good: but he fancies
he knows something, although he knows noth
ing, whereas I, as I do not know any thing, so
I do not fancy I do. In this trifling particular,
then, I appear to be wiser than him, because I
do not fancy I know what I do not know.^After
that I went to another who was thought to be
wiser than the forme/, and formed the very same
opinion. Hence I became odious to him and to
many others.

After this I went to others in turn, perceiving
indeed and grieving and alarmed that I was
making myself odious; however it appeared
necessary to regard the oracle of the god as of
the greatest moment, and that in order to dis
cover its meaning, I mu£go to all who had the

29

The APOLOGY of SOCRATES.

reputation of possessing any knowledge. And by
the dog, O Athenians, for I must tell you the
cruth, I came to some such conclusion as this:
whose who bore the highest reputation appeared
ro me to be most deficient, in my researches in
obedience to the god, and others who were
considered inferior, more nearly approaching to
rhe possession of understanding. But I must re
late to you my wandering, & the labours which J
underwent, in order that the oracle might prove
incontrovertible./For after the politicians I went
to the poets as well the tragic as the dithyrambic
and others, expecting that here I should in very
tact find myself more ignorant than them. -'Tak-
ng up, therefore, some of their poems, which
appeared to me most elaborately finished, I ques
tioned them as to their meaning, that at the same
rime I might learn something from them. 1 am
ashamed, O Athenians, to tell you the truth;
liowever it must be told. For, in a word, almost
all who were present could have given a better
account of them than those by whom they had
been composed. I soon discovered this, therefore,
with regard to the poets, that they do not effect
their object by wisdom, but by a certain natural
inspiration and under the influence of enthusi
asm like prophets and seers; for these also say
many fine things, but the|r understand nothing
that they say. The P^fs appeared to me to be
affected in a similar jrfT^Beri^ftd at the same time

Th £ APOLOGY # SOCRATES.

I perceived that they considered themselves, on
account of their poetry, to be the wisest of men
in other things, in which they were not. I left
them, therefore, under the persuasion that I was
superior to them, in the same way that I was to
the politicians.

At last, therefore, I went to the artizans. For
I was conscious to myself that I knew scarcely
any thing, but I was sure that I should find
them possessed of much beautiful knowledge.
And in this I was not deceived; for they knew
things which I did not, and in this respedl they
were wiser than me. But, O Athenians, even the
best workmen appeared to me to have fallen in
to the same error as the poets: for each, because
he excelled in the pradice of his art, thought
that he was very wise in other most important
matters, and this mistake of theirs obscured the
wisdom that they really possessed. I therefore
asked myself in behalf of the oracle, whether I
should prefer to continue as I am, possessing
none either of their wisdom or their ignorance,
or to have both as they have. I answered, there
fore, to myself and to the oracle, that it was
better for me to continue as I am.

From this investigation, then, O Athenians,
many enmities have arisen against me, and those
the most grievous and severe, so that many cal
umnies have sprung from them and amongst
them this appellation of being wise. For those

Th £ APOLOGY <?' SOCRATES.

who are from time to time present think that 1
am wise in those things, with respect to which
I expose the ignorance of others. The god how-
/ ever, O Athenians, appears to be really wise,
and to mean this by his oracle, that human wis
dom is worth little or nothing; and it is clear -
that he did not say this of Socrates, but made
use of my name, putting me forward as an ex
ample, as if he had said, that man is the wisest
among you, who, like Socrates, knows that he
is in reality worth nothing with respect to wis
dom. Still therefore 1 go about and search and
inquire into these things, in obedience to the
god, both among citizens & strangers, if I think
any one of them is wise; and when he appears
to me not to be so, I take the part of the god,
and shew that he is not wise. And in consequence
of this occupation I have no leisure to attend in
any considerable degree to the affairs of the state
or my own; but I am in the greatest poverty
^^ through my devotion to the service of the god.)
IT In addition to this, young men, who have
much leisure and belong to the wealthiest fam
ilies, following me. of their own accord, take
great delight in hearing men put to the test, and
often imitate me, and themselves attempt to put
others to the test: and then, I think, they find
a great abundance of men who fancy they know
something, although they know little or nothing.
Hence those who are put to the test by them are

The APOLOGY # SOCRATES.

angry with me, and not with theni^na say that
u there is one Socrates, a most pestilent fellow,
who corrupts the youth." And when any one
asks them by doing or teaching what, they have
nothing to say, for they do not know: but that
they may not seem to be at a loss, they say such
things as are ready at hand against all philoso
phers; " that he searches into things in heaven
and things under the earth, that he does not be
lieve there are gods, & that he makes the worse
appear the better reasoji." For they would not,
I think, be willing to tell the truth, that they
have been detected in pretending to possess
knowledge, whereas they know nothing. There
fore, I think, being ambitious & vehement and
numerous, and speaking systematically and per
suasively about me, they have filled your ears,
for a long time and diligently.calumniating me.
From amongst these, Melitus, Anytus, and
Lycon, have attacked me; Melitus being angry
on account of the poets, Anytus on account of
the artizans and politicians, and Lycon on ac
count of the rhetoricians. So that as I said in
the beginning, I should wonder if I were able
in so short a time to remove from your minds
a calumny that has prevailed so long. This, O
Athenians, is the truth; and I speak it without
concealing or disguising anything from you,
much or little; though I very well know that
by so doing 1 shall expose myself to odium.

Th £ APOLOGY <?/ SOCRATES.

«y

This however is a proof that I speak the truth,
and that this is the nature of the calumny against
me, and that these are its causes. And if you
will investigate the matter, either now or here
after, you will find it to be so. /

Y\/TTH resped then to the charges which
my first accusers have alleged against me,
let this be a sufficient apology to you. To
Melitus, that good and patriotic man, as he says,
and to my later accusers, I will next endeavor
to give an answer; and here again, as there are
different accusers let us take up their deposition.
It is pretty mudi as follows: "Socrates," it says,
"acls unjustly in corrupting the youth, and in
not believing in those gods in whom the city
believes, but in other strange divinities." Such
is the accusation; let us examine each particular
of it. It says that I ad unjustly in corrupting
the youth. But I, O Athenians, say that Melitus
acls unjustly, because he jests on serious sub-
jecls, rashly putting men upon trial, under
pretence of being zealous and solicitous about
things in which he never at any time took any
concern. But that this is the case I will endeav
or to prove to you.

Come then, Melitus, tell me; do you not
consider it of the greatest importance that the
youth should be made as virtuous as possible?
Melitus. I do.

34

Th e APOLOGY of S o c R A r E s .

Socrates. Well now, tell the judges who it is

that makes them better, for it is evident that

you know, since it concerns you so much: for,

having detected me in corrupting them, as you

say, you have cited me here and accused me;

come then, say, and inform the judges who it is

that makes them better. Do you see, Melitus,

that you are silent, and have nqthing to say? But

does it not appear tp you to be disgrace/ul and

z sufficient proof of what I say, that you never

took any concern about the matter? But tell me,

friend, who makes them better?

Melitus. The laws.

Socrates. I do not ask this, most excellent sir,

but what man, who surely must first know this

very thing, the laws?

Melitus. These, Socrates, the judges.

Socrates. How say you, Melitus? Are these

able to instruct the youth, & make them better?

Melitus. Certainly.

Socrates. Whether all, or some of them, and

others not?

Meiitus. All.

Socrates. You say well, by Juno, and have

found a great abundance of those that confer

benefit. But what further? Can these hearers

make them better, or not?

Melitus. They too can.

Socrates. And what of the senators?

Melitus. The senators also.

Th e APOLOGY of SOCRATES.

Socrates. But, Melitus, do those who attend
the public assemblies corrupt the younger men?
or do they all make them better?
Melitus. They too.

Socrates. All the Athenians therefore, as it
seems, make them honourable and good, except
me, but 1 alone corrupt them. Do you say so?
Melitus. I do assert this very thing.
Socrates. You charge me with great ill-fortune.
But answer me: does it appear to you to be the
same with respecl: to horses? do all men make
them better, and is there only some one that
spoils them? or does quite the contrary of this
take place?,, is there some one person who can
make them better, or very few, that is the train
ers? but if the generality of men should meddle
with and make use of horses, do they spoil them?
Is not this the case, Melitus, both with resped
co horses and all other animals? It certainly is
so, whether you and Anytus deny it or not.
For it would be a great good-fortune for the
youth if only one person corrupted, and the rest
benefited them. However, Melitus, you have
sufficiently shewn that you never bestowed any
care upon youth; and you clearly evince your
own negligence, in that you have never paid any
attention to the things with respecl: to which you
accuse me.

Tell us further, Melitus, in the name of Jup
iter, whether is it better to dwell with good or

36

The APOLOGY 0 SOCRATES.

bad citizens? Answer, my friend: for I ask you

nothing difficult. Do not the bad work some

evil to those that are continually near them, but

the good some good?

Melitus. Certainly.

Socrates. Is there any one that wishes to be

injured rather than benefited by his associates?

Answer, good man: for the law requires you to

answer. Is there any one who wishes to be in

jured?

Melitus. No, surely.

Socrates. Come then, whether do you accuse

me here, as one that corrupts the youth, and

makes them more depraved, designedly or un-

designedly?

Melitus. Designedly, I say.

Socrates. What then, Melitus, are you at your

time of life so much wiser than me at my time

of life, as to know that the evil are always work

ing some evil to those -that are most near to

them, and the good some good; but I have ar

rived at such a pitch of ignorance as not to know,

that if I make any one of my associates deprav

ed, I shall be in danger of receiving some evil

from him, and yet I designedly bring about this

so great evil, as you say? In this I cannot be

lieve you, Melitus, nor do I think would any

other man in the world: but either I do not cor

rupt the youth, or if I do corrupt them, I do

it undesignedly: so that in both cases you speak

37

T h £ APOLOGY tf/^ SOCRATES.

falsely. But if I corrupt them undisignedly, for
such involuntary offences it is not usual to ac
cuse one here, but to take one apart and teach
and admonish one. For it is evident that it I am
taught, I shall cease doing what I do undesign-
edly. But you shunned me, and were not willing
to associate with and instruct me, but you accuse
me here, where it is usual to accuse those who
need punishment and not instruction.

"'HUS, then, O Athenians, this now is clear
that I have said, that Melitus never paid
any attention to these matters, much or little.
However tell us, Melitus, how you say I cor
rupt the youth? Is it not evidently, according
to the indictment which you have preferred, by
teaching them not to believe in the gods in
whom the city believes, but in other strange
deities? Do you not say that by teaching these
things, I corrupt the youth?
Melitus. Certainly I do say so.
Socrates. By those very gods, therefore, Mel
itus, of whom the discussion now is, speak still
more clearly both to me and to these men. For
I cannot understand whether you say that I
teach them to believe that there are certain gods,
[and in that case I do believe that there are
gods, and am not altogether an atheist, nor in
this respedt to blame,] not however those which
the city believes in, but others, and this it is

38

TA £ APOLOGY of So CRATES.

that you accuse me of, that I introduce others;
or do you say outright that I do not myself be
lieve that there are gods, & that 1 teach others
the same?

Melitus. I say this, that you do not believe
in any gods at all.

Socrates. O wonderful Melitus, how come you
to say this? Do I not then like the rest of man
kind, believe that the sun and moon are gods?
Melitus. No, by Jupiter, O judges: for he
says that the sun is a stone, and the moon an
earth.

Socrates. You fancy that you are accusing
Anaxagoras, my dear Melitus, and thus you put
a slight on these men, and suppose them to be
so illiterate, as not to know that the books of
Anaxagoras of Clazomene are full of such asser
tions. And the young, moreover, learn these
things from me, which they might purchase for
a drachma, at most, in the orchestra, and so
ridicule Socrates, if he pretended they were his
own, especially since they are so absurd? I ask
then, by Jupiter, do I appear to you to believe
that there is no god?

Melitus. No, by Jupiter, none whatever.
Socrates. You say what is incredible, Melitus,
and that, as appears to me, even to yourself.
For this man, O Athenians, appears to me to
be very insolent and intemperate, and to have
preferred this indictment through downright

39

Th £ APOLOGY of SOCRATES.

insolence, intemperance and wantonness. For
he seems, as it were, to have composed an enig
ma for the purpose of making an experiment.
Whether will Socrates the wise know that I am
jesting, and contradict myself, or shall I deceive
him and all who hear me?, For in my opinion
he clearly contradicts himself in the indictment,
as if he should say, Socrates is guilty of wrong
in not believing that there are gods, and in be
lieving that there are gods. And this, surely, is
the ad: cf one who is trifling.

Consider with me now, Athenians, in what
respedt he appears to me to say so. And do you,
Melitus, answer me; and do ye, as I besought
you at the outset, remember not to make an
uproar if I speak after my usual manner.

Is there any man, Melitus, who believes that
there are human affairs, but does not believe
that there are men? Let him answer, judges,
and not make so much noise. Is there any one
who does not believe that there are horses, but
that there are things pertaining to horses? or who
does not believe that there are pipers, but that
there are things pertaining to pipes? There is
not, O best of men: for since you are not will
ing to answer, I say it to you and to all
present. But answer to this at least: is there any
one who believes that there are things relating
to demons, but does not believe that there are
demons?

40

The APOLOGY 0 SOCRATES.

Melitus. There is not.

Socrates. How obliging you are in having
hardly answered, though compelled by these
judges. You assert then that 1 do believe and
teach things relating to demons, whether they
be new or old; therefore, according to your ad
mission, I do believe in things relating to
demons, and this you have sworn in the bill of
indictment. If then I believe in things relating
to demons, there is surely an absolute necessity
that I should believe that there are demons. Is
it not sop It is. For I suppose you to assent,
since you do not answer. But with respecl to
demons, do we not allow that they are gods, or
the children of gods? Do you admit this or not?
Melitus. Certainly.

Socrates. Since then I allow that there are de
mons as you admit, if demons are a kind of
gods, this is the point in which I say you speak
enigmatically and divert yourself in saying that
I do not allow there are gods, and again that I
do allow there are, since I allow that there are
demons? But if demons are the children of gods,
spurious ones, either from nymphs or any
others, of whom they are reported to be, what
man can think that there are sons of gods, and
yet that there are not gods? For it would be
just as absurd, as if any one should think that
there are mules the offspring of horses & asses,
but should not think that there are horses and

Th £ APOLOGY 0* SOCRATES.

asses. However, Melitus, it Cannot he other
wise than that you have preferred this indict-
ment for the purpose of trying me, or because
you were at a loss what real crime to allege
against rrie: for that you should persuade any
man who has the smallest degree of sense, that
the same person can think that there are things
relating to demons and to gods, and yet that
there are neither demons, nor gods, nor heroes,
is utterly impossible.

„., That I am not guilty then, O Athenians, ac
cording to the indictment of Melitus, appears
to me not to require a lengthened defence; but
what I have said is sufficient. And as to what
I said at the beginning, that there is a great en
mity towards me among the multitude, be
assured it is true. And this it is which will con
demn me, if 1 am condemned, not Melitus,
nor Anytus, but the calumny and envy of
the multitude, which have already condemned
many others, and those good men, and will
I think condemn others also; for there is no
danger that it will stop with me, »

Perhaps, however, some one may say, "Are
you not ashamed, Socrates, to have pursued a
study, from which you are now in danger of
dying?" To such a person I should answer with
good reason: you do not say well, friend, if you
think that a man, who is even of the least value,
ought to take into the account the risk of life

T/i £ APOLOGY ^SOCRATES.

or death, and ought not to consider that alone
when he performs any adion, whether he is
ading justly or unjustly, and the part of a good
man or bad man. For according to your reason
ing, all those demi-gods that d^ed-at Troy
would be vile characters, as well all the rest as
the son of Thetis, who so far despised danger
in comparison of submitting to disgrace, that
when his mother, who was a goddess, spoke to
him, in his impatience to kill Hedor, something
to this effed, as I think, "My son, if you re
venge the death t>f your friend Patroclus, and
slay Hedor, you will yourself die, for," she
said, "death awaits you immediately after Hec
tor." But he, on hearing this, despised death
and danger, and dreading much more to live as
a coward, & not avenge his friends said; "May
I die immediately, when I have inflicted pun
ishment on the guilty, that I may not stay here
an objed of ridicule, by the curved ships, a
burden to the ground." Do you think that
he cared for death and danger? For thus it
is, O Athenians, in truth; wherever any one
has posted himself, either thinking it to be bet
ter, or has been posted by his chief, there, as it
appears to me, he ought to remain and meet
danger taking no account either of death or any
hing else in comparison with disgrace.

I then should be acting strangely, O Athen
ians, if, when the generals whom you chose to

43

T h £ APOLOGY of SOCRATES.

command me assigned me my post at Potidaea,
at Amphipolis, and at Delium, I theh remained
where they posted me, like any other person,
and encountered the danger of death, but when
the deity as I thought and believed, assigned it
as my duty to pass my life in the study of ,
philosophy, and in examining myself & others, «
I should on that occasion, through fear of death
or any thing else whatsoever, desert my post.
Strange indeed would it be, and then in truth
any one might justly bring me to trial, and ac
cuse me of not believing in the gods, from dis
obeying the oracle, fearing death, and thinking
myself to be wise when I am not. For to fear
death, O Athenians, is nothing else than to ap
pear to be wise, without being so; for it is to
appear to know what one does not know. For
/ no one knows but that death is the greatest of
I all goods to man; but men fear it, as if they well ,
knew that it is the greatest of evils. And how
is not this the most reprehensible ignorance, to
think that one knows what one does not know?
But I, O Athenians, in this perhaps differ from
most men; and if I should say that I am in any
thing wiser than another, it would be in this,
that not having a competent knowledge of the
things in Hades, I also think that I have not
such knowledge. But to act unjustly, and to
disobey my superior, whether God or man, I
know is evil and base. I shall never, therefore,

44

7 h e A P o L o G Y of SOCRATES.

fear or shun things which, for aught I know,
may be good, before evils which I know to be
evils. So that even if you should now dismiss
me, not yielding to the instances of Anytus,
who said that either I should not appear here
at all, or that, if I did appear, it was impossible
,iot to put me to death, telling you that if 1 es
caped, your sons, studying what Socrates teach
es, would all be utterly corrupted; if you should
address me thus, "Socrates, we shall not now
yield to Anytus, but dismiss you, on this con
dition however, that you no longer persevere
in your researches nor study philosophy, and if
hereafter you are detected in so doing, you shall
die,"-if, as I said, you should dismiss me on
these terms, I shall say to you: "O Athenians,
I honour and love you: but I shall obey God
rather than you; and as long as I breathe and
am able, I shall not cease studying philosophy,
and exhorting you & warning any one of you J
may happen to meet, saying as I have been ac
customed to do: *O best of men, seeing you are
an Athenian, of a city the most powerful & most
icnowned for wisdom and strength, are you not
aj hamed of being careful for riches, how you
n ay acquire them in greatest abundance, and
ft r glory & honour, but care not nor take any
thought for wisdpm and truth, and for your
soul, how it may be made most perfect?' " And
if any one of you should question my assertion,

45

e APOLOGY, 0" SOCRATES.

and affirm that he does care for these things, I
shall not at once let him go, nor depart, but I
shall question him, sift and prove him. And if
he should appear to me not to possess virtue,
but to pretend he does, I shall reproach him
for that he sets the least value on things of the ,
greatest worth, but the highest on things that
are worthless. Thus I shall act to all whom I
meet, both young and old, stranger and citizen,
but rather to you my fellow citizens, because
ye are more nearly allied to me. For be well
assured, this the deity commands. And 1 think
that no greater good has ever befallen you in
the city, than my zeal for the service of the god.
For I go about doing nothing else than per
suading you, both young & old, to take no care
either for the body, or for riches, prior to or so
much as for the soul, how it may be made most
perfect, telling you that virtue does not spring
from riches but riches and all other human bless
ings, both private and public, from virtue. / If,
then, by saying these things, I corrupt the
youth, these things must be mischievous; but if
any one says that I speak other things than
these, he misleads you. Therefore I must say,
O Athenians, either yield to Anytus or do not,
either dismiss me or not, since I shall not act
otherwise, even though I must die many deaths.

The APOLOGY of So CRATES.

JV/TURMUR no^, O Athenians, but con
tinue to attend to my request, not to
murmur at what I say, but to listen, for as I
think, you will derive benefit from listening.
For I am going to say other things to you, at
which perhaps you will raise a clamour; but on
no account do so. Be well assured, then, if you
put me to death, being such a man as I say 1
am, you will not injure me more than yourselves.
For neither will Melitus* nor. Anytus harm me;
nor have they the power: for I do not think
chat it is possible for a better man to be injured
by a worse. He may perhaps have me condemn
ed to death, or banished or deprived of civil
rights; and he or others may perhaps consider
these as mighty evils: I however do not consider
them so, but that it is much more so to do what
he is now doing, to endeavour to put a man to
death unjustly. Now, therefore, O Athenians,
I am far from making a defence on my own be
half, as any one might think, but I do so on
your behalf, lest by condemning me you should
offend at all with respect to the gift of the deity
to you. For, if you should put me to death,
you will not easily find such another, though it
may be ridiculous to say so, altogether attached
by the deity to this city as to a powerful and
generous horse, somewhat sluggish from his size,
and requiring to be roused by a gad-fly; so the
deity appears to have united me, being such a

47

The APOLOGY ^SOCRATES.

person as I am, to the city, that I may rouse
you, and persuade & reprove every one of you,
nor ever cease besetting you throughout the
wholq day. Such another man, O Athenians,
will not easily be found, therefore, if you will
take my advice, you will spare me. But you,
perhaps, being irritated, like drowsy persons
who are roused from sleep, will strike me, and,
yielding to Anytus, will unthinkingly condemn
me to death; and then you will pass the rest of
your life in sleep, unless the deity, caring for
you, should send some one else to you. (T$ut
that I am a person who has been given by the
deity to this city, you may discern from hence;
for it is not like the ordinary conduct of men,
that 1 should have neglected all my own affairs
and suffered my private interest to be neglected
for so many years, and that I should constantly
attend to your concerns, addressing myself to
each of you separately, like a father, or elder
brother, persuading you to the pursuit of virtue.
And if I had derived any profit from this
course, & had received pay for my exhortations,
there would have been some reason for my con-
duel; but now you see yourselves, that my ac
cusers, who have so shamelessly calumniated me
in everything else, have not had the impudence
to charge me with this, and to bring witnesses
to prove that I ever either exacted or demanded
any reward. And I think I produce a sufficient

Th ^APOLOGY 0/~ S o c R A T E s .

proof that 1 speak the truth, namely, my pover
ty-

Perhaps, however, it may appear absurd, that

I, going about, thus advise you in private and
make myself busy, but never venture to pre
sent myself in public before your assemblies
and give advice to the city. The cause of this
is that which you have often & in many places
heard me mention: because ^J_3PQ moved by a
certain divine and spiritual influence, which also
IvTeTitus, through mockery, has set out in the
indictment. This began with me from child
hood, being a kind of voice which, when pre
sent, always diverts me from what I am about
to do, but never urges me on. This it is which
opposed my meddling in public politics; and it
appears to me to have opposed me very proper
ly. For be well assured, () Athenians, if I had
long since attempted to intermeddle with poli
tics, I should have perished long ago, and
should not have at all benefitted you or myself.
And be not angry with me for speaking the
truth. For it is not possible that any man should
be safe, who sincerely opposes either you, or
any other multitude, and who prevents many
unjust and illegal actions from being committed
in a city; but it is necessary that he who in
earnest contends for justice, if he will be safe for
but a short time, should live privately, and take
no part in public affairs.

49

Th £ APOLOGY ^SOCRATES.

1 will give you strong proofs of this, not
words, but, what you value, facts. Hear then what
has happened to me, that you may know that I
would not yield to any one contrary to what is
just, through fear of death, at the same time
that, by not yielding, I must perish. I shall tell
you what will be displeasing and wearisome, yet
true. For I, O Athenians, never bore any other
magisterial office in this city, but have been a
senator: and our Antiochean tribe happened to
supply the Prytanes when you chose to con-**^
demn in a body the ten generals, who had not
taken off those that perished in the sea-fight, in
violation of the law, as you afterwards all
thought/ At that time I alone of the Prytanes
opposed your doing any thing contrary to the
laws, and I voted against you; and when the
orators were ready to denounce me, & to carry
me before a magistrate, and you urged and
cheered them on, I thought I ought rather to
meet the danger with law and justice on my
side, than through fear of imprisonment or death
to take part with you in your unjust designs.
And this happened while the city was governed
by a democracy. But when it became an olig
archy the Thirty, having sent for me with four
others to the Tholus, ordered us to bring Leon
the Salaminian from Salamis, that he might be
put to death; and they gave many similar orders
to many others, wishing to involve as many as

5°

T h ^APOLOGY of SOCRATES.

they could in guilt. Then however, I shewed,
not in word hut in deed, that I did not care tor
death, if the expression be not too rude, in the
smallest degree, but that all my care was to do
nothing unjust or unholy. For that govern
ment, strong as it was, did not so overawe me
as to make me commit an unjust action; but
when we came out from the Tholus, the four
went to Salamis, and brought back Leon; but I
went away home. And perhaps for this 1 should
have been put to death, if that government had
not been speedily broken up. And of this you
can have many witnesses.

BDo you think, then, that 1 should have sur
vived so many years, if I had engaged in public
affairs, and, adting as becomes a good man, had
aided the cause of justice, and, as I ought, had
deemed this of the highest importance? Far
frojTi it, O Athenians: nor would any other man
have done so. But I, through the whole of my
life, if I have done anything in public, shall be
found to be a man, & the very same in private,
who has never made a concession to any one
contrary to justice, neither to any other, nor to
any one of these whom my calumniators say
are my disciples. I however was never the pre
ceptor of any one; but if any one desired to hear
me speaking and to see me busied about my
own mission, whether he were young or old, I
never refused him. Nor do I discourse when I

Th e APOLOGY of SOCRATES.

receive money, and not when I do not receive
any, but I allow both rich and poor alike to
question me, and, if any one wishes it, to ans
wer me and hear what I have to say. And for
these, whether any one proves to be a good man
or not, I cannot justly be responsible, because
I never either promised them any instructions
or taught them at all. But if any one says that
he has ever learnt or heard any thing from me
in private, which all others have not, be well
assured that he does not speak the truth.

But why do some delight to spend so long a
/time with me? Ye have heard, O Athenians.
I have told you the whole truth, that they de
light to hear those closely questioned who
think that they are wise but are not: for this is
by no means disagreeable. But this duty, as 1
say, has been enjoined me by the deity, by ora
cles, by dreams, & by every mode by which any
other divine decree has ever enjoined any thing
to man to do. These things, O Athenians, are
both true, and easily confuted if not true. For
if 1 am now corrupting some of the youths, and
have already corrupted others, it were fitting,
surely, that if any of them, having become ad
vanced in life, had discovered that 1 gave them
bad advice when they were young, they should
now rise up against me, accuse me, and have me
punished; or if they were themselves unwilling
to do this, some of their kindred, their fathers,

Th £ APOLOGY of SOCRATES.

or brothers, or other relatives, if their kinsmen
have ever sustained any damage from me, should
now call it to mind. Many of them however
are here present, whom I see: first, Crito, my
contemporary and fellow-burgher, father of this
Critobulus; then, Lysanias of Sphettus, father
of this ^schines; again, Antiphon of Cephisus,
father of Epigenes; there are those others too, ^x
whose brothers maintained the same intimacy
with me, namely, Nicostratus, son of Theos-
dotidus, brother of Theodotus — Theodotus in
deed is dead, so that he could not deprecate
his brother's proceedings, and Paralus here, son
of Demodocus, whose brother was Theages;
and Adimantus son of Ariston, whose brother ./:.

~-^L^ — * MF--^-^*~/£-*~-

is this^aPlato; and .^Eantodorus, whose brother -f J^

is trujTApollodorus. I could also mention many

others to you, some one of whom certainly Meli- _~/£5,

tus ought to have adduced in his speech as a^

witness. If how ever he then forgot to do so, let

him now adduce them, I give him leave to do

so, and let him say it, if he has any thing of the

kind to allege. But quite contrary to this, you

will find, O Athenians, all ready to assist me,

who have corrupted and injured their relatives,

as Melitus & Anytus say. For those who have

been themselves corrupted might perhaps have

some reason for assisting me; but those who

have not been corrupted, men now advanced in

life, their relatives, what other reason can they

53

Th £ APOLOGY 0/" SOCRATES.

have for assisting me, except that right and just
one, that they know that Melitus speaks falsely,
and that I speak the truth.

then, Athenians; these are pretty
much the things I have to say in my de
fence, and others perhaps -of the same kind.
Perhaps, however, some among you will be in
dignant on recollecting his own case, if he, when
engaged in a cause far less than this, implored
and besought the judges with many tears,
bringing forward his children in order that he
might excite their utmost compassion, and many
others of his relatives and friends, whereas I do
none of these things, although I may appear to
be incurring the extremity of danger. Perhaps,
therefore, some one, taking notice of this, may
become more determined against me, and, being
enraged at this very conduct of mine, may give
his vote under the influence of anger/ If then
any one of you is thus affected, — I do not
however suppose that there is, — but if there
should be, I think I may reasonably say to him;
" I too, O best of men, have relatives; for to
make use of that saying of Homer, 'I am not
sprung from an oak, nor from a rock,' but from
men/' so that I too, O Athenians, have relatives,
and three sons, one now grown up, & two boys:
I shall not however bring any one of them for
ward and implore you to acquit me.^Why then

54

T/i £ APOLOGY tf/^ SOCRATES.

shall 1 not do thisP Not from contumacy, O
Athenians, nor disrespect towards you. Whether
or not I am undaunted at the prosped: of death,
is another question, but out of regard to my
own character, and yours, and that of the whole
city, it does not appear to me to be honourable
that I should do any thing of this kind at my
age, & with the reputation I have, whether true
or false. For it is commonly agreed that Socrates
in some respects excels the generality of men.
If, then, those among you who appear to excel
either in wisdom, or fortitude, or any other vir
tue whatsoever, should aft in such a manner as
I have often seen some when they have been
brought to trial, it would be shameful, who ap
pearing indeed to be something, have conducted
themselves in a surprising manner, as thinking
they should suffer something dreadful by dying,
and as if they would be immortal if you did
not put them to death. Such men appear to me
to bring disgrace on the city, so that any stran
ger might suppose that such of the Athenians as
excel in virtue, and whom they themselves
choose in preference to themselves for magis- •
tracies and other honours, are in no respect
superior to women. For these things, O Athen
ians, neither ought we to do who have attained
to any height of reputation, nor, should we do
them, ought you to suffer us; but you should
make this manifest, that you will much rather

55

Th £ APOLOGY of SOCRATES.

condemn him who introduces these piteous
dramas, and makes the city ridiculous, than him
awaits your decision.

But reputation apart, O Athenians, it does
not appear to me to be right to entreat a judge,
or to escape by entreaty, but one ought to in-
| form and persuade him. For a judge does not
^-sit for the purpose of administering justice out
of favour, but that he may judge rightly, and
he is sworn not to shew favour to whom he
pleases, but that he will decide according to the
laws. It is therefore right that neither shouki
. we accustom you, nor should you accustom
yourselves to violate your oaths; for in so do
ing neither of us would ad righteously. Think
not then, O Athenians, that I ought to adopt
such a course towards you as I neither consid
er honourable, nor just, nor holy, as well, by
Jupiter, on any other occasion, & now especial
ly when I am accused of impiety by this Melitus.
For clearly, if I should persuade you, and by
my entreaties should put a constraint on you
who are bound by an oath, I should teach you
to think that there are no gods, and in reality,
while making my defence, should accuse myself
of not believing in the gods. This, however, is
far from being the case: for I believe, O Athen
ians, as none of my accusers do, and I leave it
to you and to the deity to judge concerning me
in such way as will be best for me and for you.

56

APOLOGY 0/ So CRATES.

/' Socrates here concludes his defence, & the votes
/ being taken^ he is declared guilty by a majority of
voices. He thereupon resumes his address.

"'HAT I should not be grieved, O Athen
ians, at what has happened, namely, that
you have condemned me^a^wcrl many other
circumstances concur in bringing to pass, and
moreover this, that what has happened has not
happened contrary to my expectation; but I
much rather wonder at the number of votes on
either side. For I did not expert that I should
be condemned by so small a number, but by a
large majority; but now, as it seems, if only
-ftaee more votes had changed sides, I should
have been acquitted. As far as Melitus is con
cerned, as it appears to me, I have been already
acquitted, and not only have I been acquitted,
but it is clear to every one that had not Anytus
and Lycon come forward to accuse me, he would
have been fined a thousand drachmes, for not
having obtained a fifth part of the votes.

The man then awards me the penalty of
death. Well. But what shall I, on my part, O
Athenians, award myself? Is it not clear that it
will be such as I deserve? What then is that?
do I deserve to suffer or to pay a fine, for that
have purposely during my life not remained
quiet, but neglerting what most men seek after,
money-making, domestic concerns, military

57

The APOLOGY of SOCRATES.

command, popular oratory, and moreover all
the magistracies, conspiracies and cabals that are
met with in the city, thinking that I was in
reality too upright a man to be safe if I took
part in such things, I therefore did not apply
myself to those pursuits, by attending to which
I should have been of no service either to you
or to myself; but in order to confer the greatest
benefit on each of you privately, as I affirm, I
thereupon applied myself to that object, endeav
ouring to persuade every one of you, not to take
any care of his own affairs, before he had taken
care of himself, in what way he may become the
best and wisest, nor of the affairs of the city be
fore he took care of the city itself; and that he
should attend to other things in the same man
ner. What treatment then do I deserve, seeing
I am such a man? Some reward, O Athenians,
IFat least 1 anTto be estimated according to my
teal deserts; and moreover such a reward as
would be suitable to me. What then is suitable
to a poor man, a benefador, and who has need
of leisure in order to give you good advice?
There is nothing so suitable, O Athenians, as
that such a man should be maintained in the
Prytaneum, and this much more than if one of
you had been viftorious at the Olympic games
in a horse race, or in the two or four-horsed
chariot race: for such a one makes you appear
to be happy, but I, to be so: and he does not

5*

T h ^APOLOGY ^SOCRATES.

need support, but I do. If, therefore, 1 must
award a sentence according to my just deserts,
I award this, maintenance in the Prytaneum.

Perhaps, however, in speaking to you thus,
I appear to you to speak in the same presump
tuous manner as I did respecting commiseration
and entreaties: but such is not the case, O
Athenians, it is rather this. I am persuaded that
I never designedly injured any man, though I
cannot persuade you of this, for we have con
versed with each other but for a short time. For
if there was the same law with you as with
other men, that in capital cases the trial
last not only one day but many, I think you
would be persuaded; but it is not easy in a
short time to do jiway with great calumnies.
Being persuaded then that I have injured no
one, I am far from intending to injure myself,
and of pronouncing against myself that I am
deserving of punishment, and from awarding
myself anything of the kind. Through fear of
what? lest I should suffer that which Melitus
awards me, of which I say I know not whether
it be good or evil? instead of this, shall I choose
what I well know to be evil, and award that?
Shall I choose imprisonment? And why should
I live in prison, a slave to the established mag
istracy, the Eleven? Shall I choose a fine, and
to be imprisoned until I have paid it? But this
is the same as that which I just now mentioned,

59

Th £ APOLOGY of SOCRATES.

for I have not money to pay it. Shall I then
award myself exile? For perhaps you would
consent to this award. I should indeed be very
fond of life, O Athenians, if I were so devoid
of reason as not to be able to reflect that you,
who are my fellow citizens, have been unable to
endure my manner of life and discourses, but
they have become so burdensome and odious
to you, that you now seek to be rid of them:
others however will easily bear them: far from
it, O Athenians. A fine life it would be for me
at my age to go out wandering and driven from
city to city, and so to live. For I well know
that, wherever I may go, the youth will listen
to me when I speak, as they do here. And if I
repulse them, they will themselves drive me out,
persuading the elders; and if I do not repulse

them, their fathers and kindred will banish me

7

on their account. ^

Perhaps however some one will say, Can you
not, Socrates, when you have gone from us, live
a silent and quiet life? This is the most difficult
thing of all to persuade some of you. For if I
say that j that would seojSJgkbe to disobey the
deity, and that therefore it is impossible for me
to live quietly, you would not believe me, think
ing I spoke ironically. If, on the other hand, I
/ say that this is the greatest good to man, to dis-
// course daily on virtue, & other things which you
f jF have heard me discussing, examining both my-

60

The APOLOGY of So CRATES.

self and others, but that a life without investiga
tion is not worth living for, still less would you
believe me if I said this. Such however is the
case, as I affirm, O Athenians, though it is not
easy to persuade you. And at the same time I
am not accustomed to think myself deserving
of any ill. If indeed I were rich, I would amerce
myself in such a sum as I should be able to pay;
for then I should have suffered no harm, but
now — for I cannot, unless you are willing to
amerce me in such a sum as I am able to pay.
But perhaps I could pay you a mina of silver:
in that sum then I amerce myself. But Plato
here, O Athenians, and Crito Critobulus, and
Apollodorus bid me amerce myself in thirty
minae, and they offer to be sureties. I amerce
myself then to you in that sum; and they will
be sufficient sureties for the money.

The judges now proceeded to pass the sentence,
and condemned Socrates to death; whereupon he
continued:

JT O R the sake of no Jong space of time, O
Athenians, you will incur the characler and
reproach at the hands of those who wish to de
fame the city, of having put that wise man, Soc
rates, to death. For those who wish to defame
you will assert that I am wise, though I am not.
If, then, you had waited for a short time, this

61

Th £ APOLOGY of SOCRATES.

would have happened of its own accord; for ob
serve my age, that it is far advanced in life, and
near death. But I say this not to you all, but
to those only who have condemned me to die.
And I say this too to the same persons. Perhaps
you think, O Athenians, that I have been con-
vicled through the want of arguments, by which
I might have persuaded you, had I thought it
right to do and say any thing, so that I might
escape punishment. Far otherwise: I have been
convicted through want indeed, yet not of argu
ments, but of audacity and impudence, and of
the inclination to say such things to you as
would have been most agreeable for you to hear,
had I lamented and bewailed & done and said
many other things unworthy of me, as I affirm,
hut such as you are accustomed to hear from
others. But neither did I then think that I
ought, for the sake of avoiding danger, to do
any thing unworthy of a freeman, nor do I now
repent of having so defended myself; but 1
should much rather . choose to die, having so
defended myself, than to live in that way. For
neither in a trial nor in battle, is it right that I
or any one else should employ every possible
means whereby he may avoid death; tor in bat
tle it is frequently evident that a man might
escape death by laying down his arms, and
throwing himself on the mercy of his pursuers.
And there are many other devices in every dan-

62

Th £ APOLOGY 0/^80 CRATES.

ger, by which to avoid death, if a man dares to
do and say everything. But this is not difficult,
O Athenians, to escape^ death, but it is much
more difficult to avoid depravity, for it runs
swifter than death. And now I, being slow and >
aged, am overtaken by the slower of the two;
but my accusers, being strong and active, have
been overtaken by the swifter, wickedness. And \
now I depart, condemned by you to death; but
they condemned by truthj as guilty of iniquity /
and injustice: and I abide my sentence and so >/
do they. These things, perhaps, ought so to be,
and I think that they are for the best.

In the next place, I desire to predict to you
who have condemned me, what will be your
fate: for I am now in that condition in which
men most frequently prophecy, namely, when
they are about to die. I say then to you, O
Athenians, who have condemned me to death,
that immediately after my death a punishment
will overtake you, far more severe, by Jupiter,
than that which you have inflicted on me. For
you have done this, thinking you should be freed
from the necessity of giving an account of your
life. The very contrary however, as I affirm,
will happen to you.' Your accusers will be more
numerous, whom I have now restrained, though
you did not perceive it; and they will be more
severe, inasmuch as they are younger, and you ;
will be more indignant. For, if you think thar

63

y

The APOLOGY <? SOCRATES.

by putting men to death you will restrain any
one from upbraiding you because you do not
live well, you are much mistaken; for this meth
od of escape is neither possible nor honourable,
but that other is most honourable & most easy,
not to put a check upon others, but for a man
to take heed to himself, how he may be most
perfect. Having predicted thus much to those of
you who have condemned me, I take my leave
of you.

But with you who have voted for my acquit
tal, I would gladly hold converse on what has
now taken place, while the magistrates are busy
and I am not yet carried to the place where I
must die. Stay with me then, so long, O Athen
ians, for nothing hinders our conversing with each
other, whilst we are permitted to do so; for 1 wish
to make known to you, as being my friends, the
meaning of that which has just now befallen me.
To me then, O my judges, — and in calling you -
judges 1 call you rightly, — a strange thing has
happened. For the wonted prophetic voice of
my guardian deity, on every former occasion
even in the most trifling affairs opposed me, if
I was about to do any thing wrong; but now,
that has befallen me which ye yourselves behold,
and which any one would think and which is
supposed to be the extremity of evil, yet neither
when I departed from home in the morning
did the warning of the god oppose me, nor

64

Th £ APOLOGY ^SOCRATES.

when I came up here to the place of trial, nor
in my address when I was about to say any thing;
yet on other occasions it has frequently restrain
ed me in the midst of speaking. But now, it
has never throughout this proceeding opposed
me, either in what I did or said. What then do
I suppose to be the cause of this? I will tell
you: what has befallen me appears to be a bless
ing; and it is impossible that we think rightly
who suppose that death is an evil. A great
proof of this to me is the fad: that it is imposs
ible but that the accustomed signal should have
opposed me, unless I had been about to meet
with some good.

Moreover we may hence conclude that there
is great hope that death is a blessing. For to
die is one of two things: for either the dead
may be annihilated and have no sensation of
any thing whatever; or, as it is said, there is a
certain change and passage of the soul from one
place to another. And if it is a privation of all
sensation, as it were a sleep in which the sleep
er has no dream, death would be a wonderful gain.
For I think that if any one, having seleded a
night, in which he slept so soundly as not to have
had a dream, and having compared this night
with all the other nights and days of his life,
should be required on consideration to say how
many days and nights he had passed better and
more pleasantly than this night throughout his

65

Th £ APOLOGY of SOCRATES.

life, 1 think that not only a private person, but
even the great king himself would find them
easy to number in comparison with other days
and nights. If, therefore, death is a thing of this
kind, I say it is a gain; for thus all futurity ap
pears to be nothing more than one night. But
if, on the other hand, deajh is a removal from
hence to another place, and what is said be true,
that all the dead are there, what greater bless
ing can there be than this, my judges? For if,
on arriving at Hades, released from these who
• pretend to be judges, one shall find those who
are true judges, and who are said to judge there,
Minos and Rhadamanthus, ./Eacus and Tripto-
lermas, and such others of the demigods as were
just during their own life, woyld this be a sad
removal? At what price would you not estimate
a conference with Orpheus and Musseus, Hesiod
and Homer? I indeed should be willing to die
often, if this be true. For to me the sojourn
there would be admirable, when 1 should meet
with Palamedes, and Ajax son of Telamon, and
any other of the ancients who has died by an
unjust sentence. The comparing my sufferings
with theirs would, I think, be no unpleasing
occupation. B.ut the greatest pleasure would be
to spend my time in questioning and examining
the people there as I have done those here, and
discovering who among them is wise, and who
fancies himself to be so but is not. At what

66

Th e APOLOGY of SOCRATES.

price, my judges, would not any one estimate
the opportunity of questioning him who led that
mighty army against Troy, or Ulysses, or Sis
yphus, or ten thousand others, whom one might
mention, both men and women? with whom to
converse and associate, and to question them,
would be an inconceivable happiness. Surely for
that the judges there do not condemn to death;
for in other respecls those who live there art-
more happy than those that are here, and are
henceforth immortal, if at least what is said be
true.

, therefore, O my judges, ought to en
tertain good hopes with respect to death,
and to meditate on this one truth, that to a good
man nothing is evil, neither while living nor
when dead, nor are his concerns neglected by
the gods. And what has befallen me is not the
effect of chance; but this_is_clear to me, that now
to die, and be freed from my carets tetter for
me-. On this account the warning in no way
turned me aside; and I bear no resentment to
wards those who condemned me, or against my
accusers, although they did not condemn and
accuse me with this intention, but thinking to
injure me: in this they deserve to be blamed.

Thus much however I beg of them. Punish
my sons, when they grow up, O judges, pain
ing them as I have pained you, if they appear

Th £ APOLOGY ^SOCRATES.

to you to care for riches or any thing else be
fore virtue, and if they think themselves to be
something when they are nothing, reproach
them as I have done you, for not attending to
what they ought, and for conceiving themselves
to be something when they are worth nothing.
If ye do this, both I and my sons shall have
met with just treatment at your hands.
^ But it is now time to depart, — for me to die,
y for you to live. But which of us is going to a
\better state is unknown to every one but God.

68

J^FRF ENDS The APOLOGY of SOCRA
TES AS WRITTEN BY HIS FRIEND & PUPIL,
PLATO, AND TRANSLATED INTO ENGLISH BY
HENRY GARY, M.A. ARRANGED & PRINTED AT
ALWIL SHOP, RIDGEWOOD, NEW JERSEY BY THE
FOLLOWING: — FRANK B. RAE, JR., DESIGNER,
FRANCIS A. BOWEN, PRINTER, FLGIE F. BOWEN,

ILLUMINATOR. NOVEMBER, MCMI.

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