Apology by Plato. - HTML preview

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Apology

I can give you as proofs of this, not words only, but deeds, men of the sort of commands which they were always giving which you value more than words. Let me tell you a passage with the view of implicating as many as possible in their of my own life, which will prove to you that I should never crimes; and then I showed, not in words only, but in deed, have yielded to injustice from any fear of death, and that if that, if I may be allowed to use such an expression, I cared I had not yielded I should have died at once. I will tell you not a straw for death, and that my only fear was the fear of a story - tasteless, perhaps, and commonplace, but never-doing an unrighteous or unholy thing. For the strong arm of theless true. The only office of state which I ever held, O

that oppressive power did not frighten me into doing wrong; men of Athens, was that of senator; the tribe Antiochis, and when we came out of the rotunda the other four went which is my tribe, had the presidency at the trial of the to Salamis and fetched Leon, but I went quietly home. For generals who had not taken up the bodies of the slain after which I might have lost my life, had not the power of the the battle of Arginusae; and you proposed to try them all Thirty shortly afterwards come to an end. And to this many together, which was illegal, as you all thought afterwards; will witness.

but at the time I was the only one of the Prytanes who was Now do you really imagine that I could have survived all opposed to the illegality, and I gave my vote against you; these years, if I had led a public life, supposing that like a and when the orators threatened to impeach and arrest me, good man I had always supported the right and had made and have me taken away, and you called and shouted, I justice, as I ought, the first thing? No, indeed, men of Ath-made up my mind that I would run the risk, having law and ens, neither I nor any other. But I have been always the justice with me, rather than take part in your injustice be-same in all my actions, public as well as private, and never cause I feared imprisonment and death. This happened in have I yielded any base compliance to those who are slan-the days of the democracy. But when the oligarchy of the derously termed my disciples or to any other. For the truth Thirty was in power, they sent for me and four others into is that I have no regular disciples: but if anyone likes to the rotunda, and bade us bring Leon the Salaminian from come and hear me while I am pursuing my mission, whether Salamis, as they wanted to execute him. This was a speci-he be young or old, he may freely come. Nor do I converse 17

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with those who pay only, and not with those who do not fered at my hands. Now is their time. Many of them I see in pay; but anyone, whether he be rich or poor, may ask and the court. There is Crito, who is of the same age and of the answer me and listen to my words; and whether he turns same deme with myself; and there is Critobulus his son, out to be a bad man or a good one, that cannot be justly laid whom I also see. Then again there is Lysanias of Sphettus, to my charge, as I never taught him anything. And if anyone who is the father of Aeschines - he is present; and also there says that he has ever learned or heard anything from me in is Antiphon of Cephisus, who is the father of Epignes; and private which all the world has not heard, I should like you there are the brothers of several who have associated with to know that he is speaking an untruth.

me. There is Nicostratus the son of Theosdotides, and the But I shall be asked, Why do people delight in continually brother of Theodotus (now Theodotus himself is dead, and conversing with you? I have told you already, Athenians, therefore he, at any rate, will not seek to stop him); and the whole truth about this: they like to hear the cross-ex-there is Paralus the son of Demodocus, who had a brother amination of the pretenders to wisdom; there is amusement Theages; and Adeimantus the son of Ariston, whose brother in this. And this is a duty which the God has imposed upon Plato is present; and Aeantodorus, who is the brother of me, as I am assured by oracles, visions, and in every sort of Apollodorus, whom I also see. I might mention a great many way in which the will of divine power was ever signified to others, any of whom Meletus should have produced as wit-anyone. This is true, O Athenians; or, if not true, would be nesses in the course of his speech; and let him still produce soon refuted. For if I am really corrupting the youth, and them, if he has forgotten - I will make way for him. And let have corrupted some of them already, those of them who him say, if he has any testimony of the sort which he can have grown up and have become sensible that I gave them produce. Nay, Athenians, the very opposite is the truth. For bad advice in the days of their youth should come forward all these are ready to witness on behalf of the corrupter, of as accusers and take their revenge; and if they do not like to the destroyer of their kindred, as Meletus and Anytus call come themselves, some of their relatives, fathers, brothers, me; not the corrupted youth only - there might have been a or other kinsmen, should say what evil their families suf-motive for that - but their uncorrupted elder relatives. Why 18

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should they too support me with their testimony? Why, in-I am or am not afraid of death is another question, of which deed, except for the sake of truth and justice, and because I will not now speak. But my reason simply is that I feel they know that I am speaking the truth, and that Meletus is such conduct to be discreditable to myself, and you, and the lying.

whole state. One who has reached my years, and who has a Well, Athenians, this and the like of this is nearly all the name for wisdom, whether deserved or not, ought not to defence which I have to offer. Yet a word more. Perhaps debase himself. At any rate, the world has decided that there may be someone who is offended at me, when he calls Socrates is in some way superior to other men. And if those to mind how he himself, on a similar or even a less serious among you who are said to be superior in wisdom and cour-occasion, had recourse to prayers and supplications with age, and any other virtue, demean themselves in this way, many tears, and how he produced his children in court, which how shameful is their conduct! I have seen men of reputa-was a moving spectacle, together with a posse of his rela-tion, when they have been condemned, behaving in the tions and friends; whereas I, who am probably in danger of strangest manner: they seemed to fancy that they were go-my life, will do none of these things. Perhaps this may come ing to suffer something dreadful if they died, and that they into his mind, and he may be set against me, and vote in could be immortal if you only allowed them to live; and I anger because he is displeased at this. Now if there be such think that they were a dishonor to the state, and that any a person among you, which I am far from affirming, I may stranger coming in would say of them that the most emi-fairly reply to him: My friend, I am a man, and like other nent men of Athens, to whom the Athenians themselves men, a creature of flesh and blood, and not of wood or stone, give honor and command, are no better than women. And I as Homer says; and I have a family, yes, and sons. O Athe-say that these things ought not to be done by those of us nians, three in number, one of whom is growing up, and the who are of reputation; and if they are done, you ought not two others are still young; and yet I will not bring any of to permit them; you ought rather to show that you are more them hither in order to petition you for an acquittal. And inclined to condemn, not the man who is quiet, but the why not? Not from any self-will or disregard of you. Whether man who gets up a doleful scene, and makes the city ridicu-19

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lous.

Athens, at the vote of condemnation. I expected it, and am But, setting aside the question of dishonor, there seems only surprised that the votes are so nearly equal; for I had to be something wrong in petitioning a judge, and thus pro-thought that the majority against me would have been far curing an acquittal instead of informing and convincing him.

larger; but now, had thirty votes gone over to the other side, For his duty is, not to make a present of justice, but to give I should have been acquitted. And I may say that I have judgment; and he has sworn that he will judge according to escaped Meletus. And I may say more; for without the assis-the laws, and not according to his own good pleasure; and tance of Anytus and Lycon, he would not have had a fifth neither he nor we should get into the habit of perjuring part of the votes, as the law requires, in which case he would ourselves - there can be no piety in that. Do not then re-have incurred a fine of a thousand drachmae, as is evident.

quire me to do what I consider dishonorable and impious And so he proposes death as the penalty. And what shall and wrong, especially now, when I am being tried for impi-I propose on my part, O men of Athens? Clearly that which ety on the indictment of Meletus. For if, O men of Athens, is my due. And what is that which I ought to pay or to by force of persuasion and entreaty, I could overpower your receive? What shall be done to the man who has never had oaths, then I should be teaching you to believe that there the wit to be idle during his whole life; but has been care-are no gods, and convict myself, in my own defence, of not less of what the many care about - wealth, and family inter-believing in them. But that is not the case; for I do believe ests, and military offices, and speaking in the assembly, and that there are gods, and in a far higher sense than that in magistracies, and plots, and parties. Reflecting that I was which any of my accusers believe in them. And to you and really too honest a man to follow in this way and live, I did to God I commit my cause, to be determined by you as is not go where I could do no good to you or to myself; but best for you and me.

where I could do the greatest good privately to everyone of you, thither I went, and sought to persuade every man among THE JURY FINDS SOCRATES GUILTY.

you that he must look to himself, and seek virtue and wis-SOCRATES’ PROPOSAL FOR HIS SENTENCE

dom before he looks to his private interests, and look to the There are many reasons why I am not grieved, O men of 20

Apology

state before he looks to the interests of the state; and that vinced you; but now the time is too short. I cannot in a this should be the order which he observes in all his actions.

moment refute great slanders; and, as I am convinced that I What shall be done to such a one? Doubtless some good never wronged another, I will assuredly not wrong myself. I thing, O men of Athens, if he has his reward; and the good will not say of myself that I deserve any evil, or propose any should be of a kind suitable to him. What would be a reward penalty. Why should I? Because I am afraid of the penalty of suitable to a poor man who is your benefactor, who desires death which Meletus proposes? When I do not know whether leisure that he may instruct you? There can be no more death is a good or an evil, why should I propose a penalty fitting reward than maintenance in the Prytaneum, O men which would certainly be an evil? Shall I say imprisonment?

of Athens, a reward which he deserves far more than the And why should I live in prison, and be the slave of the citizen who has won the prize at Olympia in the horse or magistrates of the year - of the Eleven? Or shall the penalty chariot race, whether the chariots were drawn by two horses be a fine, and imprisonment until the fine is paid? There is or by many. For I am in want, and he has enough; and he the same objection. I should have to lie in prison, for money only gives you the appearance of happiness, and I give you I have none, and I cannot pay. And if I say exile (and this the reality. And if I am to estimate the penalty justly, I say may possibly be the penalty which you will affix), I must that maintenance in the Prytaneum is the just return.

indeed be blinded by the love of life if I were to consider Perhaps you may think that I am braving you in saying that when you, who are my own citizens, cannot endure my this, as in what I said before about the tears and prayers.

discourses and words, and have found them so grievous and But that is not the case. I speak rather because I am con-odious that you would fain have done with them, others are vinced that I never intentionally wronged anyone, although likely to endure me. No, indeed, men of Athens, that is not I cannot convince you of that - for we have had a short very likely. And what a life should I lead, at my age, wander-conversation only; but if there were a law at Athens, such as ing from city to city, living in ever-changing exile, and al-there is in other cities, that a capital cause should not be ways being driven out! For I am quite sure that into what-decided in one day, then I believe that I should have con-ever place I go, as here so also there, the young men will 21

Apology

come to me; and if I drive them away, their elders will drive thirty minae, let that be the penalty; for that they will be me out at their desire: and if I let them come, their fathers ample security to you.

and friends will drive me out for their sakes.

THE JURY CONDEMNS SOCRATES TO DEATH.

Someone will say: Yes, Socrates, but cannot you hold your SOCRATES’ COMMENTS ON HIS SENTENCE

tongue, and then you may go into a foreign city, and no one will interfere with you? Now I have great difficulty in mak-Not much time will be gained, O Athenians, in return for ing you understand my answer to this. For if I tell you that the evil name which you will get from the detractors of the this would be a disobedience to a divine command, and there-city, who will say that you killed Socrates, a wise man; for fore that I cannot hold my tongue, you will not believe that they will call me wise even although I am not wise when I am serious; and if I say again that the greatest good of they want to reproach you. If you had waited a little while, man is daily to converse about virtue, and all that concern-your desire would have been fulfilled in the course of na-ing which you hear me examining myself and others, and ture. For I am far advanced in years, as you may perceive, that the life which is unexamined is not worth living - that and not far from death. I am speaking now only to those of you are still less likely to believe. And yet what I say is true, you who have condemned me to death. And I have another although a thing of which it is hard for me to persuade you.

thing to say to them: You think that I was convicted through Moreover, I am not accustomed to think that I deserve any deficiency of words - I mean, that if I had thought fit to punishment. Had I money I might have proposed to give leave nothing undone, nothing unsaid, I might have gained you what I had, and have been none the worse. But you see an acquittal. Not so; the deficiency which led to my convic-that I have none, and can only ask you to proportion the tion was not of words - certainly not. But I had not the fine to my means. However, I think that I could afford a boldness or impudence or inclination to address you as you minae, and therefore I propose that penalty; Plato, Crito, would have liked me to address you, weeping and wailing Critobulus, and Apollodorus, my friends here, bid me say and lamenting, and saying and doing many things which thirty minae, and they will be the sureties. Well then, say you have been accustomed to hear from others, and which, 22

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as I say, are unworthy of me. But I thought that I ought not in which men are gifted with prophetic power. And I proph-to do anything common or mean in the hour of danger: nor esy to you who are my murderers, that immediately after my do I now repent of the manner of my defence, and I would death punishment far heavier than you have inflicted on me rather die having spoken after my manner, than speak in will surely await you. Me you have killed because you wanted your manner and live. For neither in war nor yet at law to escape the accuser, and not to give an account of your ought any man to use every way of escaping death. For of-lives. But that will not be as you suppose: far otherwise. For ten in battle there is no doubt that if a man will throw away I say that there will be more accusers of you than there are his arms, and fall on his knees before his pursuers, he may now; accusers whom hitherto I have restrained: and as they escape death; and in other dangers there are other ways of are younger they will be more severe with you, and you will escaping death, if a man is willing to say and do anything.

be more offended at them. For if you think that by killing The difficulty, my friends, is not in avoiding death, but in men you can avoid the accuser censuring your lives, you are avoiding unrighteousness; for that runs faster than death. I mistaken; that is not a way of escape which is either pos-am old and move slowly, and the slower runner has over-sible or honorable; the easiest and noblest way is not to be taken me, and my accusers are keen and quick, and the crushing others, but to be improving yourselves. This is the faster runner, who is unrighteousness, has overtaken them.

prophecy which I utter before my departure, to the judges And now I depart hence condemned by you to suffer the who have condemned me.

penalty of death, and they, too, go their ways condemned Friends, who would have acquitted me, I would like also to by the truth to suffer the penalty of villainy and wrong; and talk with you about this thing which has happened, while I must abide by my award - let them abide by theirs. I sup-the magistrates are busy, and before I go to the place at pose that these things may be regarded as fated, - and I which I must die. Stay then awhile, for we may as well talk think that they are well.

with one another while there is time. You are my friends, And now, O men who have condemned me, I would fain and I should like to show you the meaning of this event prophesy to you; for I am about to die, and that is the hour which has happened to me. O my judges - for you I may 23

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truly call judges - I should like to tell you of a wonderful suppose that there is no consciousness, but a sleep like the circumstance. Hitherto the familiar oracle within me has sleep of him who is undisturbed even by the sight of dreams, constantly been in the habit of opposing me even about death will be an unspeakable gain. For if a person were to trifles, if I was going to make a slip or error about anything; select the night in which his sleep was undisturbed even by and now as you see there has come upon me that which may dreams, and were to compare with this the other days and be thought, and is generally believed to be, the last and nights of his life, and then were to tell us how many days worst evil. But the oracle made no sign of opposition, either and nights he had passed in the course of his life better and as I was leaving my house and going out in the morning, or more pleasantly than this one, I think that any man, I will when I was going up into this court, or while I was speak-not say a private man, but even the great king, will not find ing, at anything which I was going to say; and yet I have many such days or nights, when compared with the others.

often been stopped in the middle of a speech; but now in Now if death is like this, I say that to die is gain; for eter-nothing I either said or did touching this matter has the nity is then only a single night. But if death is the journey oracle opposed me. What do I take to be the explanation of to another place, and there, as men say, all the dead are, this? I will tell you. I regard this as a proof that what has what good, O my friends and judges, can be greater than happened to me is a good, and that those of us who think this? If indeed when the pilgrim arrives in the world below, that death is an evil are in error. This is a great proof to me he is delivered from the professors of justice in this world, of what I am saying, for the customary sign would surely and finds the true judges who are said to give judgment have opposed me had I been going to evil and not to good.

there, Minos and Rhadamanthus and Aeacus and Triptolemus, Let us reflect in another way, and we shall see that there and other sons of God who were righteous in their own life, is great reason to hope that death is a good, for one of two that pilgrimage will be worth making. What would not a things: - either death is a state of nothingness and utter man give if he might converse with Orpheus and Musaeus unconsciousness, or, as men say, there is a change and mi-and Hesiod and Homer? Nay, if this be true, let me die again gration of the soul from this world to another. Now if you and again. I, too, shall have a wonderful interest in a place 24

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where I can converse with Palamedes, and Ajax the son of though neither of them meant to do me any good; and for Telamon, and other heroes of old, who have suffered death this I may gently blame them.

through an unjust judgment; and there will be no small Still I have a favor to ask of them. When my sons are pleasure, as I think, in comparing my own sufferings with grown up, I would ask you, O my friends, to punish them; theirs. Above all, I shall be able to continue my search into and I would have you trouble them, as I have troubled you, true and false knowledge; as in this world, so also in that; I if they seem to care about riches, or anything, more than shall find out who is wise, and who pretends to be wise, and about virtue; or if they pretend to be something when they is not. What would not a man give, O judges, to be able to are really nothing, - then reprove them, as I have reproved examine the leader of the great Trojan expedition; or Odysseus you, for not caring about that for which they ought to care, or Sisyphus, or numberless others, men and women too! What and thinking that they are something when they are really infinite delight would there be in conversing with them and nothing. And if you do this, I and my sons will have re-asking them questions! For in that world they do not put a ceived justice at your hands.

man to death for this; certainly not. For besides being hap-The hour of departure has arrived, and we go our ways - I pier in that world than in this, they will be immortal, if to die, and you to live. Which is better God only knows.

what is said is true.

Wherefore, O judges, be of good cheer about death, and If you would like to read more of Platos Dialogues, go know this of a truth - that no evil can happen to a good to http://www2.hn.psu.edu/faculty/jmanis/plato.htm.

man, either in life or after death. He and his are not neglected by the gods; nor has my own approaching end hap-If you would like to return to the Electronic Classics pened by mere chance. But I see clearly that to die and be Site, go to http://www2.hn.psu.edu/faculty/jmanis/

released was better for me; and therefore the oracle gave no

jimspdf.htm.

sign. For which reason also, I am not angry with my accusers, or my condemners; they have done me no harm, al-25