APOLOGY
THE
Introduction: Socrates starts in rhetorical fashion, answering his
He promises
own conversa-
opponent's claim that he will try to mislead the jury.
and begs
the truth,
tional style, into
to be allowed to speak in his
which he
now slips.
my accusers have had upon you, gentlemen, I do not
my own part was almost carried away by them;
arguments were so convincing. On the other hand, scarcely a
What
effect
know, but
their
for
Ua
I
word of what they said was true. I was especially astonished at
their many misrepresentations: the point where they told
one of
you that you must be careful not
that
am
I
a skilful speaker.
to let
of them to have the nerve to
you
tell
must prove them wrong, when
as a speaker
it
speaker they
mean one who speaks
would agree
that
am
I
this,
was
peculiarly brazen
b
only just before events
unless, of course,
skill
I
deceive you, implying
it
becomes obvious that
-
the slightest
mean,
me
thought that
I
the truth.
If
that
I
have not
by a
is
skilful
what they
an orator, and quite out of their
class.
My
is
accusers, then, as
true, but
I
maintain, have said
from me you
shall hear the
little
whole
or nothing that
truth; not,
I
can
assure you, gentlemen, in flowery language like theirs, decked out
with
fine
words and phrases; no, what you
improvised thoughts
as
I
am
in the justice of
my
expect anything different.
for a
man
of
my
will
hear will be
words that occur to me, confident
cause; and I do not want any of you to
in the first
It
would hardly be
age to address you in the
One
suitable, gentlemen,
artificial
language of a
do most earnestly beg and
entreat of you: if you hear me defending myself in the same
language which it has been my habit to use, both around the
trading stalls of the market-place (where many of you have heard
student exercise.
thing, however,
I
me) and elsewhere, do not be surprised, and do not make a
fuss
c
PLATO
38
because of
it.
My
situation,
you
my first
am a
see, is as follows: this is
appearance in a court of law, at the age of seventy; and so
Now
complete stranger to the language of this place.
if
I
I
were
really from another country, you would assuredly excuse me if I
spoke in the manner and dialect in which I had been brought up;
and so in the present case I make this request of you, which I think
only reasonable: to disregard the manner of
is
doesn't matter
how
it
your attention upon
or not. That
is
the
speech -
my
it
compares - and to consider and concentrate
one question, whether
this
my
duty of the juryman, and
first
claims are just
it is
the pleader's
duty to speak the truth.
Section A: Ignoring the court charges for the
moment, Socrates
of the origins of his unpopularity in people's belief {i) that he
one of those who seek physical explanation rather than divine
talks
is
ones for everyday phenomena
and
pher),
(/";)
that he
is
powerfully than the better one
The proper course
{i.e.
a typical Presocratic philoso-
adept at pleading the poorer case more
[i.e.
a typical sophist).
for me, gentlemen of the jury,
is
to deal first
with the earliest charges that have been falsely brought against me,
and with
my
earliest accusers;
because
distinction
this
hearing by a great
many
and then with the
have already been accused
I
people for a great
without a word of truth; and
than
I
am
and
make
many
years,
your
though
afraid of those people
of Anytus and his colleagues,^ although they are formida-
But the others are
ble enough.
people
am more
I
I
in
later ones.
who
took hold of so
tried to
fill
saying, 'There
still
many
more formidable; I mean the
when you were children*
of you
your minds with untrue accusations against me,
is
a clever
man
called Socrates
who
has theories
about the heavens and has investigated everything below the earth,
and can make the weaker argument defeat the
stronger.'^
these people, gentlemen, the disseminators of these rumours,
It
is
who
dangerous accusers; because those who hear them suppose
anyone who inquires into such matters does not also believe
gods.* Besides, there are a great many of these accusers, and
are
my
that
in
they have been accusing
is
me now
for a great
many
years;
and what
more, they approached you at the most impressionable age,
when some
of you were children or adolescents; and they literally
THE
APOLOGY
39
won their case by default, because there was no one to defend me.
And the most problematic thing of all is that it is impossible for
me even to know and tell you their names, unless one of them
happens to be a playwright/ All these people, who have tried to
stir up convictions against me out of envy and love of slander -
d
and some too merely passing on what they have been told by
-
others
these are very difficult to deal with.
all
It is
impossible to
bring them here for cross-examination; one simply has to conduct
one's defence and argue one's case against an invisible opponent,
no one
because there
is
statement that
my
So
to answer.
two
critics fall into
I
ask you to accept
immediate accusers, and on the other those
earlier
have mentioned; and you must suppose that
myself against the
an
latter.
After
all,
on the one hand
classes:
have
I
ones
first
my
my
whom
I
e
to defend
you heard them accusing me
at
and much more vehemently than these more recent
earlier date
accusers.
Very
well, then;
impression which
be the
result,
my
task.
it
is
the
should
I
be
will
work
of
many
However,
law and make
my
to be for
it
and
I
am
quite
that turn out as
let
years.
I
must
God
should like
my
defence; but
wills;
I
must obey the
Let us go back to the beginning and consider what the charge
made people
Meletus to draw up this
my
so critical of me,
indictment. Very well;
character?
speak, as though they were
my
must read out
I
what did my
You have
where Socrates
air,
seen
is
and uttering
know
critics
legal accusers. 'Socrates
is
commit-
below the earth
his
example. '^*^
It
runs something like
I
knowledge,
if
lifted
around, proclaiming that he
a great deal of other
nothing whatsoever. ^^
anyone
c
for yourselves in the play by Aristophanes,
it
is
walking on
nonsense about things of
mean no disrespect for such
it - I do not want any
more lawsuits brought against me by Meletus ^^ - but the fact is,
gentlemen, that I take no interest in these things. What is more, I
which
b
their affidavit, so to
and makes the weaker argument defeat the stronger,
in the sky,
and teaches others to follow
that.
is
and has encouraged
ting an injustice, in that he inquires into things
and
I
aware of the nature of
defence.^
that has
say in attacking
i9a
this to
your advantage and
be successful in
like to
difficult,
I
have,^ to rid your minds of a false
I
gentlemen, assuming
my own; and
think that
must begin my defence, gentlemen, and
I
short time that
try, in the
really
is
I
versed in
d
PLATO
40
call
I
upon the greater part of you as witnesses to my statement, and
all of you who have ever listened to me talking (and
appeal to
many
there are a great
another on
to
me
has ever heard
whom
discuss such questions briefly or at length; and
then you will realize that the other popular reports about
equally unreliable.
fact
that there
is
is
a fee,^* there
is
fine thing
a
if
no truth
man
a professional teacher.
is
try to educate people
I
in that either
- though
I
is
perfectly capable of going into
persuading the young
20a
citizens,
with any of
men
to leave the
whom
think that
There
visit.
I
paid more in sophists' fees than
I
said,
company
for the privilege,
happened
city
a
Each
Elis.^^
and actually
of their fellow-
and be grateful
'if
to
meet a man
the rest put together
all
Callias, the son of Hipponicus;^^ so
see): 'Callias,'
any
who
who has
another expert too from Paros
is
discovered was here on a
you
it is
they can associate for nothing, attach
money
themselves to him, pay
into the bargain.
if
and charge
has the ability to teach, as in the case of
Gorgias of Leontini, Prodicus of Ceos and Hippias of
one of these
are
nothing in any of these charges; and
you have heard anyone say that
e
me
^^
Section B: Socrates denies that he
The
one
to reassure
this applies)
one another whether any one of you
this point. Tell
-
I
I
mean
asked him (he has two sons,
I
your sons had been colts or calves, we
should have had no difficulty in finding and engaging a trainer to
b
make them excel in the appropriate qualities; and this trainer
would have been some sort of horse-dealer or agriculturalist. But
seeing that they are
their instructor?
people in a society?
that
human
Who
I
is
beings,
from?' said
assume from the
I,
to be congratulated
taught
it
at such a
'Who
gentlemen,
I
do
if
fact of
is
he,
Is
your having sons
there such a person
and where does he come
figure
not.
is
500 drachmae.'
I
felt
he really was a master of
moderate
proud and gentlemanly
fact,
to get as
'and what does he charge?' 'Evenus of Paros, ^^
Socrates,' said he, 'and his fee
c
do you intend
you must have considered the question.
or not?' 'Certainly', said he.
was
whom
the expert in perfecting the virtues of
fee.^*
if
I
I
that Evenus
this art
and
should certainly become a
understood these things; but
in
THE
Section C: Socrates explains
what
own
his
oracle of Apollo has declared that he
APOLOGY
The
and he
activity has been.
the wisest of men,
is
41
has been trying to find
men
wiser than he
for the god's meaning.
The
section begins in Socrates' conversa-
tional manner, but the narrative
as part of his search
is
which follows
is
stylistically
very
of other Athenian speeches for the lawcourts.
like that
Here perhaps one of you might interrupt me and say, 'But what
that you do, Socrates? How is it that you have been misrepresented Hke this? Surely all this talk and gossip about you would
is it
never have arisen
ties,
but only
tion, if
me
you what
and
it is
that has given
me
assure you that
I
I
conclusions.' This
will think that
am
I
going to
I
am
not
you the
tell
wisdom, I suppose.
that
account for
is
it,
What kind of wisdom do I mean? Human
am wise in this limited sense.
just now are wise in a
human - do not know how else to
seems that I really
It
whom
Presumably the geniuses
wisdom
gentlemen, from nothing more or
this reputation,
than a kind of wisdom.
more than
because
anyone who says that
I
I
I
certainly
have
mentioned
is
do not have
lying
and
I
am
I
am
this
just saying
gentlemen, please do not interrupt
my own;
me
going to
even
tell
my wisdom
(such as
it is)
You know Chaerephon,"
from boyhood, and
rest of
you
know what
that he
knowledge, and
it
to slander me.
seem to make
if I
you
not a tale of
is
going to refer you to an unimpeachable authority.
shall call as witness to
a
the
I presume. He was
good democrat who played
in the recent expulsion
he was
like;
e
I
an extravagant claim; for what
how
and
god
his part
restoration.^^
enthusiastic he
I
at Delphi.^'
a friend of
mine
with the
And you
was over anything
had once undertaken. Well, one day he actually went to
Delphi and asked this question of the god - as
I
said before,
gentlemen, please do not interrupt - what he asked was whether
there
d
will try to explain to
truth.
have gained
Now,
to ordinary activi-
this false notoriety; so please give
your attention. Perhaps some of you
whole
less
draw our own
to
to be a reasonable request,
being serious; but
I
you had confined yourself
if
your behaviour was abnormal. Give us the explana-
you do not want us
seems to
me
if
was anyone wiser than myself. The Pythian priestess
was no one. As Chaerephon is dead, the evidence
that there
statement will be supplied by his brother here."
replied
for
my
21
o
PLATO
42
my
Please consider
to
how
you
object in telling you
my
on
the attack
reputation
heard about the oracle's answer,
and what
saying,
that
I
is
said to
I
first
started. ^^
I
am
asserting that
I
am
man
the wisest
considerable reluctance to check the truth of
way.
went
I
interview
to
I
a
man
that here
felt
world?
disproving the oracle and pointing out to
'You said that
wiser than
Well,
was
last
with
following
in the
should succeed in
I
my
divine authority,
the wisest of men, but here
a
is
man who
is
am.'
I
gave a thorough examination to
I
mention
I
it
He
with a high reputation for
anywhere
if
I
god
the
what can he
in the
cannot be telling a lie; that would not be right for him.'^*
After puzzling about it for some time, I set myself at
wisdom, because
When
is
only too conscious
have no claim to wisdom, great or small; so
mean by
to explain
I
myself, 'What
hidden meaning?
his
want
this.
name, but
his
it
this
person -
I
need not
was one of our politicians that I was
experience - and in conversation with
when I had this
formed the impression that although in many people's
opinion, and especially in his own, he appeared to be wise, in fact
studying
him
I
when
he was not. Then
I
began to
try to
show him
thought he was wise and was not really
him and by many of
resented both by
However,
reflected as
I
than this man.
knowledge
It
ignorance. At any rate
After this
I
reputation for
and here too
I
I
felt
it
seems that
knows something
I
the
same impression
incurred the resentment of the
I
man
again;
himself and a
interviewed one person after another.
compelled to put the
I
meaning of the
who had
I
was making myself unpopugod's business first; since I was
and alarm that
trying to find out the
interview everyone
certainly wiser
am quite conscious of my
am wiser than he is to this
know what I do not know.'
a man with an even greater
do not think that I
went on to interview
wisdom, and I formed
realized with distress
were
I
I
number of others.
From that time on
but
am
I
to boast of; but he thinks that he
small extent, that
that he only
efforts
the other people present.
walked away: 'Well,
I
my
only too likely that neither of us has any
is
which he does not know, whereas
lar,
so,
oracle,
a reputation for
I
was bound
knowledge.
to
And by
Dog," gentlemen (for I must be frank with you), my honest
impression was thus: it seemed to me, as pursued my investigation
I
APOLOGY
JHE
at the god's
command,
were almost
that the people with the greatest reputations
who were supposed to
much more noteworthy for their general
entirely deficient, while others
be their inferiors were
good sense.
I
want you
to think of
my
adventures as a cycle of labours"
undertaken to establish the truth of the oracle once for
had
finished with the politicians
lyric,
and
were some of
my own
enlarging
you the
tell
I
closely
the hope of
in
knowledge. Well, gentlemen,
truth, but
I
thought
most polished works and question them
their
After
should expose myself
I
used to pick up what
I
about the meaning of what they had written,
incidentally
all.
turned to the poets, dramatic,
I
the rest, in the belief that here
all
as a comparative ignoramus. ^^
hesitate to
43
it
must be
told. It
I
hardly an
is
exaggeration to say that any of the bystanders could have explained
those
poems
my mind
better than their actual authors. So
about the poets too:
that enabled
them
you
seemed
It
find in seers
same
case;
poets
made them
and
I
me
clear to
in the least
all
what they
much
that the poets were in
the
were
also observed that the very fact that they
think that they had a perfect understanding of
other subjects, of which they were
line of inquiry
I soon made up
was not wisdom
and prophets who deliver
messages without knowing
their sublime
it
to write their poetry, but a kind of instinct or
inspiration, such as
mean.^*
decided that
I
totally ignorant.
So
left
too with the same sense of advantage that
I
I
had
all
that
felt
in the case of the politicians.
Last of
that
I
I
had
all
I
turned to the skilled craftsmen."
should find them
full
knew
of impressive knowledge. In
disappointed; they understood things which
extent they were wiser than
I
mean
I
quite well
was sure that
this I was not
did not, and to that
I
was. However, gentlemen, these
I
professional experts seemed to share the
noticed in the poets;
I
no understanding myself, and
practically
that
same
failing
on the strength of
which
I
had
their technical
proficiency they claimed a perfect understanding of every other
subject,
however important; and
positive
wisdom. So
I
asked myself whether
I
felt
that this error eclipsed their
I
would rather be
as
with their wisdom nor ignorant with their
both quahties as they did.
that
it
was
best for
me
for the oracle, and
was - neither wise
ignorance - or possess
made myself spokesman
I
I
replied through myself to the oracle
to be as
I
was.
PLATO
44
The
Section D:
of Socrates' interrogations: odium, poverty,
results
who
wealthy youths
enjoy imitating him, and charges that he
is
responsible for corrupting them.
The
23a
gentlemen, has been
effect of these investigations of mine,
to arouse against
particularly bitter
me
and
a great deal of hostility,
hostility of a
and persistent kind, which has resulted
in various
malicious suggestions, and in having that term 'wise' applied to
me. This
due to the
is
whenever
fact that
another person's claim to wisdom
assume that
know
I
that he
is
my name
you men
is
human wisdom
not referring
is
he
is
who
has
little
or no value.
if
me
way
seems to
It
of
me
but has merely taken
he would say to us, 'The wisest of
I
still
go about seeking and searching
command,
if
think that anyone
I
and when
decide that he
I
to assist the god^* by proving that he
own
that real
his
is
has realized, like Socrates, that in respect of
citizen or stranger;
has kept
this:
really worthless.'
why
to the divine
c
be
to
literally to Socrates,
as an example, as
wisdom he
That
likely
is
the property of the god, and this oracle
is
telling us that
b
succeed in disproving
I
given subject, the bystanders
everything about that subject myself.^" But the
truth of the matter, gentlemen,
wisdom
in a
too busy to do
my
affairs; in fact,
is
is
is
in
obedience
wise, whether
not wise,
I
try
not. This occupation
much either in politics or in my
God has reduced me to extreme
service to
poverty.
Furthermore the young men - those with wealthy fathers and
plenty of leisure
to
me
- have
of their
These often take me
other persons;
as their
whereupon,
know
attached themselves
little
model, and go on to
I
number of people who think
d
own accord"
because they enjoy hearing other people cross-questioned.
suppose,
that they
they
know
try to question
an unlimited
find
something, but really
or nothing. Consequently their victims
become an-
noyed, not with themselves but with me; and they complain that
there
is
a
pestilential
people's heads with
busybody
wrong
called Socrates
ideas. If
and what he teaches that has
this effect, they
knowing what
to say; but as they
confusion, they
fall
after
who
young
fills
you ask them what he does,
have no answer, not
do not want
to
admit
their
back on the stock charges against any seeker
wisdom: that he teaches
his
pupils
about things
in
the
APOtOGV
THE
heavens and below the earth, and to disbeHeve
make
45
and to
in gods,
weaker argument defeat the stronger. They would be
very loath, I fancy, to admit the truth: which is that they are being
the
when
convicted of pretending to knowledge
They were
ignorant.
so jealous,
I
they
suppose, for their
are
own
entirely
reputation,
and also energetic and numerically strong, and spoke about
e
me
with such vigour and persuasiveness, that their harsh criticisms
have for a long time
now
been monopolizing your
ears.
Section E: Conclusion of the narrative concerned with Socrates'
and of Socrates'
activities
reply to the 'Old Accusers'.
me by
There you have the causes which led to the attack upon
Meletus^^ and Anytus^* and Lycon, Meletus being aggrieved on
behalf of the poets, Anytus on behalf of the professional
politicians,
and Lycon on behalf of the orators. ^^ So, as
the beginning,
time that
I
should be surprised
I
have,^^ to rid your
if
were
I
men and
I
said at
24o
able, in the short
minds of a misconception so deeply
implanted.
There, gentlemen, you have the true facts, which
I
present to
you without any concealment or suppression, great or small.
fairly certain that this plain
speaking of mine
unpopularity; and this really goes to prove that
and that
true,
I
is
I
the cause of
my
am
my
statements are
have described correctly the nature and the
grounds of the calumny which has been brought against me.
Whether you inquire
facts as
have
I
into
them now or
just described
later,
you
will find the
them.
The cross-examination, part I. Socrates here proceeds to
any sympathy which he may have gained in describing his
Section F:
lose
activity
by giving the jury a demonstration of
how
Meletus's lack of thought for the upbringing of young
it
works.
men
is
ex-
posed.
So much for
group of
my
my
defence against the charges brought by the
accusers.
I
shall
now
try to
first
defend myself against
Meletus - high-principled and patriotic as he claims to be - and
after that against the rest.
Let us
first
consider their affidavit again, as though
it
represented
fa
PLATO
46
a fresh prosecution.
runs something Hke
It
this:
'Socrates
guilty
is
of corrupting the minds of the young, and of beHeving in superc
own
natural things of his
State. '^^
by the
Such
invention instead of the gods recognized
the charge;
is
us examine
let
points one
its
by one.
Now
it
claims that
with
guilty of corrupting the young. But
people to stand their
matters to which he has never given the slightest attention.^*
try to
prove
this to
Come now,
on
trial
and professes concern and keen anxiety
frivolous grounds,
I
guilty of treating a serious matter
is
summons
he
since
levity,
am
I
Meletus
say, gentlemen, that
I
in
will
your satisfaction.
Meletus,
me
tell
You
this.
regard
it
as
supremely
important, do you not, that our young people should be exposed
d
to the best possible influence?
'I
do.'
Very
well, then;
young
much
say,
tell
You have
attention.
in
these gentlemen
who
tied
the
young - You
and cannot answer.
and a
proof in
sufficient
Do
see,
the
you pay
it
so
you not
of
itself
who
it
is
good
that has a
Meletus, that you are tonguefeel that this is discreditable,
what
paid attention to the subject? Tell me,
makes
if
you are now prosecuting me before these
myself, and
upon
that influences the
discovered the vicious influence, as you
gentlemen; speak up and inform them
influence
it is
Obviously you must know,
for the better.
I
said, that
my
friend,
you have not
who
is
it
that
young good?
'The laws.'
e
That
not what
is
the person
whose
mean,
I
first
my
business
dear
it is
to
I am asking you
know the laws.
sir;
'These gentlemen here, Socrates, the members of the
Do you
mean, Meletus, that they have the
ability to
to
name
jury.'
educate the
young, and to make them better?
'Certainly.'
Does
'To
this
all
apply to
all
jurymen, or only to some?
of them.'
Excellent! a generous supply of benefactors. Well, then,
spectators
25a
who
do these
are present in court have an improving influence,
or not?
'Yes, they do.'
And what about
the
members of
the Council?
APOLOGY
THE
47
'Yes, the Councillors too.'
But surely, Meletus, the members of the Assembly^' do not
corrupt the young?
Or do
all
of them too exert an improving influ-
ence?
'Yes, they do.'
Then
would seem that the whole population of Athens has a
upon the young, except myself; and I alone corrupt
it
refining effect
them.
Is
that your meaning?
'Most emphatically,
A
yes.'
damned me
great misfortune, indeed, you've
for!
Well,
let
me
put another question to you. Take the case of horses; do you
believe that those
who improve them make up the whole of
is only one person who has a bad effect
mankind, and that there
on them? Or
the truth just the opposite, that the abiHty to
is
improve them belongs to one person or to very few persons,
are horse-trainers, whereas
horses and
make
most people,
use of them, do them harm?
Meletus, both with horses and with
is,
whether you and Anytus deny
all
Is
effect.
who
corrupted them, while
all
Of
would be
It
dispensation of fortune for our young people
one person
not this the case,
other animals?
or not.
it
if
the rest
course
it
a singular
there were only
had a
beneficial
Well then, Meletus, you've given ample proof that you have
never bothered your head about the young; and you
perfectly clear that you have never paid the
Here
live in a
is
another point. Tell
good or
in a
fellow; there
is
me
seriously, Meletus,
bad community? Answer
nothing
difficult
wicked people do harm to those with
contact,
make
it
slightest attention to
which you are now indicting me.
the matters over
good
who
they have to do with
if
about
whom
and that good people have a good
it.
my
is it
better to
question, like a
Is it
not true that
they are in the closest
effect?
'Quite true.'
Is
by
there
anyone who prefers
his associates?
answer.
Is
there
'Of course
Answer me,
to be
harmed
please; the
anyone who prefers
to be
harmed?
not.'
when you summon me before this court for corruptyoung and making their characters worse, do you mean
Well, then,
ing the
that
'I
I
rather than benefited
law commands you to
do so intentionally or unintentionally?*"
mean
intentionally.'
PLATO
48
Why, Meletus,
e
you
are
mine?
You have
effect,
and good people
hours;
am
your age so much wiser than
at
I
at
discovered that bad people always have a bad
good
a
effect,
upon
their nearest neigh-
so hopelessly ignorant as not even to realize that by
I
my companions I shall run the risk
some harm from him? So ignorant as to commit this
grave offence intentionally, as you claim? No, I do not believe it,
Meletus, and I do not suppose that anyone else does. Either I have
not a bad influence, or it is unintentional; so in either case what
spoiling the character of one of
of getting
26a
you claim
false.
is
And
unintentionally have a bad influence,
if I
the correct procedure in cases of such involuntary
is
summon
not to
misdemeanours
the culprit before this court, but to take
him
aside privately for instruction and reproof; because obviously
my
eyes are opened,
I
shall stop
doing what
I
do not intend
if
to do.
my company in the past*^ and
now you bring me before this court,
for those who need punishment, not
But you deliberately avoided
refused to enlighten me, and
which
the place appointed
is
for those
who
need enlightenment.
The cross-examination, part II. With a suspicioustries to show that Meletus' s formal
Section G:
sounding argument Socrates
charge contradicts
Meletus
itself.
Anaxagoras,
finally
is
made
believed in by one
It
who
quite clear by
is
made
to claim that Socrates
assent to
to
'supernatural things' referred to
b
is
no gods whatever, and, after confusing Socrates with
believes in
in
the notion
that the
charge could only be
the
believed in gods.
now, gentlemen, that Meletus,
as
I
said
has never paid the slightest attention to this subject.
before,
However,
out that
I
I
invite
you
to
tell us,
Meletus, in what sense you
make
corrupt the minds of the young. Surely the terms of your
make it clear that you accuse me of teaching them to
new deities instead of the gods recognized by the state;
indictment
believe in
isn't that the
teaching of mine which you say has this demoralizing
effect?
'That
is
Then
I
about
c
precisely
what
I
maintain.'
appeal to you, Meletus,
whom we
clearly to myself
in the
name
of these same gods
are speaking, to explain yourself a
and to the
jury,
because
I
little
more
cannot make out what
THE
your point
Is
is.
it
that
(which impHes that
complete
I
and so not
atheist,
guilty
gods from those recognized by the
in
on that
am
and
gods,
your accusation
state, so that
upon the fact that they are different? Or do you assert
believe in no gods at all, and teach others to do the same?
'Yes;
suggest that
gods,*^ like other
I
what
do not
your object
is
a stone
is
Do you
in
I
saying that?
d
and moon are
believe that the sun
men do?
'He certainly does not, gentlemen of the
the sun
that
say that you disbelieve in gods altogether.'*^
I
surprise me, Meletus;
Do you
not a
score), but in different
rests
You
49
some gods
teach people to beheve in
myself believe
I
APOLOGY
and the moon
a
mass of
jury, since
he says that
earth.'
imagine that you are prosecuting Anaxagoras,
my
dear
Meletus? Have you so poor an opinion of these gentlemen, and do
you assume them to be so
as
illiterate
not to
know
that the
writings of Anaxagoras of Clazomenae** are full of theories like
these? And do you seriously suggest that it is from me that the
young get these ideas, when they can buy them on occasion in the
orchestra*^ for a drachma at most, and so have the laugh on
Socrates if he claims them for his own, especially when they are so
peculiar? Tell
me
Do
no god?
I
believe in
'No, none at
You
honestly, Meletus,
all;
are not at
suspect. In
my
is
that your opinion of
me?
not in the slightest degree.'
all
convincing, Meletus; not even to yourself,
opinion, gentlemen, this
and
restrain his insolence,
it is
me - a kind
aggression. He seems
man
is
I
quite unable to
simply this which makes him bring
this action against
of insolence or lack of restraint or
youthful
to be devising a sort of riddle for
infallible Socrates realize that I am
my own amusement, or shall succeed in
rest of my audience?' It certainly seems to
me, saying to himself, 'Will the
contradicting myself for
deceiving
me
him and
that he
is
the
27a
I
contradicting himself in this indictment, which might
just as well run: 'Socrates
believing in the gods.'
is
And
guilty of not believing in the gods, but
this
is
pure flippancy.
ask you to examine with me, gentlemen, the line of reasoning
I
which leads me
answer
as
e
I
my
to
questions.
this
And
conclusion.
You, Meletus,
will the rest of
you
all
requested at the beginning, not to interrupt
discussion in
my
customary way?
will
please
please remxcmber,
if
I
conduct the
fa
PLATO
50
Is
there anyone in the world, Meletus,
matters, and not in
and don't
human
who
there anyone
musical matters? No, there
want to answer,
c
him answer, gentlemen,
these continual objections.
Is
believe in musicians, but believes in
is
my worthy
not,
will supply
I
for
it
and not
believes in supernatural matters
you do not
friend. If
you and
But the next question you must answer:
too.
human
beheves in
does not believe in horses, but believes in equine
Or who does not
matters?
Make
beings?
him keep on making
let
who
for these
gentlemen
there anyone
Is
who
in supernatural beings?**
'No.'
How
good of you to give a bare answer under compulsion by
do you assert that I believe and teach others to
the court! Well,
believe in supernatural matters?
are
new
It
does not matter whether they
or old; the fact remains that
them according
believe in
I
your statement; indeed you solemnly swore as much
But
affidavit.
bly that
d
I
if I
believe in supernatural matters,
also believe in supernatural beings.
assume your
assent, since
you do not answer.
it
follows inevita-
not that so?
Is
to
your
in
Do we
It is;
I
not hold that
supernatural beings are either gods or the children of gods?*^
Do
you agree or not?
'Certainly.'
Then
if I
supernatural beings are gods in any
conclusion which
testing
that
I
me
I
mentioned
do not believe
we
and then again that
in gods,
If
gods and not
if
I
do, since
I
on the other hand these supernatu-
who
in the
in the
nymphs or other
world would believe
gods themselves?
It
would be
young of horses or donkeys and
horses and donkeys themselves. No, Meletus; there is no
as ridiculous as to believe in the
not in
avoiding the conclusion that you brought this charge against
try
me
out, or else in despair of finding a genuine offence of
to accuse me.
As
for your prospect of convincing
with even a smattering of intelligence that belief
does not imply belief
in the divine,
gods does not imply non-belief
28a
these
reach the
I
beings are bastard children of the gods by
in the children of
assert,
shall
now when said that you were
own amusement, by stating first
mothers, as they are reputed to be,
e
sense,
just
with riddles for your
believe in supernatural beings.
ral
you
believe in supernatural beings, as
it is
outside
all
the
in
any
in the
living
me
to
which
person
supernatural
and again that non-belief
in
supernatural beings and heroes,
bounds of possibility.**
THE
Section H: Socrates
committed
is
to
section
is
51
his activities as if to his
position in battle; he will not be prevailed
The
APOLOGY
upon
to give
them up.
important, in that Socrates puts his obligation to
Apollo {based on a dubious personal interpretation of the oracle)
ahead of a hypothetical
stop philosophizing.
becoming chatty
As
command from
This section
the city that he should
more
is
rhetorical at first
later.
a matter of fact, gentlemen,
do not
I
feel that it requires
defence to clear myself of Meletus's accusation; what
already
in
enough. But you
is
an earlier part of
bitter hostility;
*^
and
my
know
very well the truth of what
speech, that
this is
what
much
have said
I
said
I
have incurred a great deal of
I
will bring
my
about
destruction,
if
anything does; not Meletus or Anytus, but the slander and jealousy
of a very large section of the people.
great
many
other innocent men, and
no likelihood that they
so; there
is
someone
will
say,
'Do you
I
They have been
suppose
will stop at
if
I
might
you think that
man who
worth anything ought
is
time weighing up the prospects of
life
view the heroes
who
my
to
good man or
a
is,
whether he
bad one.
if
you remember, made so
of danger in comparison with incurring dishonour that
goddess mother warned him, eager as he was to
as these,
I
after
"My
fancy,
comrade Patroclus's death and
Next
On
is
your
died at Troy would be poor creatures,
especially the son of Thetis. ^° He,
some such words
friend,
spend his
and death. He has only one
thing to consider in performing any action; that
acting justly or unjustly, like a
at
danger of the death
in
him, 'You are mistaken,
fairly reply to
a
me. But perhaps
no compunction, Socrates,
feel
having pursued an activity which puts you
penalty?'
fatal to a
will continue to be
Hector
kill
is
son,
if
kill
light
when
his
Hector, in
you avenge your
Hector, you will die yourself;
thy fate prepared," ^^
- when he heard this warning, he made light of his death and
danger, being much more afraid of an ignoble life and of failing to
avenge his friends. "Let me die forthwith," said he, "when I have
requited the villain, rather than remain here by the beaked ships to
be mocked, a burden on the ground."
Do
you suppose that he
gave a thought to death and danger?'
The
truth of the matter
is
this,
gentlemen.
Where
a
man
has
PLATO
52
once taken up
his stand, either because
obedience to his orders, there
I
beheve he
is
bound
in
and
to remain
no account of death or anything
face the danger, taking
him or
seen>s best to
it
else before
dishonour.
This being
e
gentlemen,
if
so,
would be shocking inconsistency on my part,
whom you chose to command me
it
when
the officers
me my position at Potidaea and Amphipolis and Delium,^^
at my post like anyone else and faced death, and yet
supposed and believed,
afterwards, when God appointed me, as
assigned
I
remained
I
to the duty of leading the philosophic
examining myself and
were then through fear of death or of any other danger to
desert my post. That would indeed be shocking, and then I might
others,
29a
life,
really
I
summoned
with justice be
to court for not believing in the
gods, and disobeying the oracle, and being afraid of death, and
thinking that
am
I
when
wise
am
I
not.
gentlemen, that to be afraid of death
For
let
me
tell
you,
only another form of
is
thinking that one is wise when one is not; it is to think that one
knows what one does not know. No one knows with regard to
death whether
b
it is
not really the greatest blessing that can happen
man; but people dread
to a
the greatest
what
it
take
it,
evil;
and
as
it
though they were certain that
which thinks that
this ignorance,
it
it is
knows
does not, must surely be ignorance most culpable. This,
gentlemen,
the
is
and
extent,
superiority over the rest of mankind;
wiser than
my
neighbour
and
any respect,
in
the
this
if I
it
were to claim to be
would be
in this: that
not possessing any real knowledge of what awaits us in Hades,
am
also conscious that
do wrong and
do not possess
I
to disobey
my
and dishonourable; and so
for something which, for
for those evils
which
I
I
all
know
it.
I
my
nature of
But
I
do know that
I
to
god or man, is bad
more fear or aversion
superior, whether
shall
I
never
feel
know, may
really be a blessing
than
to be evils.
Suppose, then, that you acquit me, and pay no attention to
c
Anytus,
who
has said that either
before this court at
all,
put to death, because
or, since
if
I
I
I
should not have appeared
have appeared here,
I
must be
once escaped your sons would
all
immediately become utterly corrupted by putting the teaching of
Socrates into practice. Suppose that, in view of
me, 'Socrates, on
this
occasion
we
shall
this,
you said to
disregard Anytus and
APOLOGY
THE
53
acquit you, but only on one condition: that you give up spending
and stop philosophizing/^ If we catch you
same way, you shall be put to death.' Well,
your time on
this quest
going on
the
in
supposing, as
terms,
I
I
said, that
you should
should reply, 'Gentlemen,
devoted servant, but
you; and so long as
owe
I
I
I
me on
offer to acquit
am
these
d
your very grateful and
a greater obedience to
draw breath and have my
God
than to
faculties,
I
shall
never stop practising philosophy and exhorting you and indicating
the truth for everyone that
way,
city
"My
I
meet.
I
shall
go on saying,
in
my
usual
very good friend, you are an Athenian and belong to a
which
is
wisdom and
the greatest and most
strength.
famous
in the
world for
its
Are you not ashamed that you give your
attention to acquiring as
much money
as possible,
and similarly
with reputation and honour, and give no attention or thought to
truth and understanding and the perfection of your soul?"
And
and professes to care about these things, I
him go or leave him; no, I shall question him
and examine him and put him to the test; and if it appears that in
spite of his profession he has made no real progress towards
goodness, I shall reprove him for neglecting what is of supreme
importance, and giving his attention to trivialities. I shall do this
any of you disputes
shall not at
once
to everyone that
this
let
I
me
30a
meet, young or old, foreigner or fellow-citizen;
my
but especially to you
closer to
e
if
commands; and it
befallen you in this
is
my
city
inasmuch as you are
do assure you, is what my god
that no greater good has ever
fellow-citizens,
in kinship. This,
I
belief
than
my
service to
my
god; for
I
spend
all
time going about trying to persuade you, young and old, to
make your first and chief concern not for your bodies or for your
my
possessions, but for the highest welfare of your souls, proclaiming
b
"Wealth does not bring goodness, but goodness brings
wealth and every other blessing, both to the individual and to the
state." Now if I corrupt the young by this message, the message
as
I
go,
would seem to be harmful; but if anyone says that my message is
different from this he is talking nonsense. And so, gentlemen,' I
would say, 'You can please yourselves whether you listen to
Anytus or not, and whether you acquit me or not; you know that I
am
not going to alter
hundred deaths.'
my
conduct, not even
if
I
have to die a
^
PLATO
54
Section
city.
Socrates represents his activity as a benefaction to the
I:
This
is
presented more like an old
mans
story than as a piece
of court oratory.
my
Order, please, gentlemen! Abide by
hearing without interruption; besides,
your advantage to
listen.
I
am
I
going to
me
request to give
believe that
it
you something
tell
else
which may provoke
a clamour; but please restrain yourselves.
assure you that
am what
if I
harm
death, you will
nor Anytus can do
claim to be, and you put
I
yourselves
me any harm
a
be to
will
me
I
to
more than me. Neither Meletus
at all; they would not have the
I do not believe that the law of God permits a
man to be harmed by a worse.^* No doubt my accuser
might put me to death or have me banished or deprived of civic
power, because
d
better
rights;
but even
if
he thinks, as he probably does (and others too,
dare say), that these are great calamities,
believe that
put a
e
man
far
it is
worse to do what he
to death
is
reason, gentlemen, far
my place. To put it
God has assigned me to
anyone to take
sounds rather comical)
large thoroughbred horse
to
me
that
of such a
which because of
its
bluntly (even
God
fly;
has attached
and
all
me
day long
I
great size
is
inclined
fly. It
seems
to this city to perform the office
never cease to
settle here, there,
and everywhere, rousing, persuading, reproving every one of you.
You
will
take
my
not easily find another like me, gentlemen, and
advice you will spare
my
life.
if
may awake from your drowsing, and in your annoyance
me off thoughtlessly with a single
and then you could go on sleeping
God
If
till
you
But perhaps before long you
Anytus's advice and finish
take
slap;
the end of your days, unless
you sends someone to take my place.
you doubt whether I am really the sort of person who would
in his care for
have been sent to
fa
if it
this city, as if to a
and needs the stimulation of some stinging
to be lazy
o
this
from pleading on my own behalf, as might be supposed, I am
really pleading on yours, to save you from misusing the gift of
God by condemning me. If you put me to death, you will not
easily find
31
For
unjustly.
I
do not think so; I
doing now, trying to
I
this city as a gift
yourselves by looking at
should have neglected
of allowing
my
it
in this
my own
from God, you can convince
way. Does
affairs
it
seem human that
I
and endured the humiliation
family to be neglected for
all
these years, while
I
THE
APOLOGY
55
busied myself all the time on your behalf, going like a father or an elder
brother to see each one of you privately, and urging you to set your
thoughts on goodness?
If
had got any enjoyment from
I
it,
or
if
I
had
my good advice, there would have been some
explanation for my conduct; but as it is you can see for yourselves that
although my accusers unblushingly charge me with all sorts of other
been paid for
crimes, there
is
one thing that they have not had the impudence to
pretend on any testimony, and that
that
is
asked a fee from anyone. The witness that
truth of
my
statement
good enough,
is
I
have ever exacted or
I
I
can offer to prove the
think
- my
poverty.
Section J: Socrates' failure to participate in public affairs
attrib-
is
uted to the timely intervention of his supernatural sign. Euthyphro
(3^)
shows how the very existence of such a
sign could have been
held against Socrates, and he might have been better advised not
to introduce
it.
Similarly he
would have been
better advised not to
suggest in a fiercely democratic court that any person committed
to justice
could not survive
if
he played a
full
part in the political
of his city. He also reprovingly draws attention to the time
when he opposed unconstitutional action favoured by the people,
life
and
recalls a similar incident
when he was
given orders by the
notorious Thirty. Neither story could have improved his standing
with the jurors very much.
It
this
may seem
curious that
and busying myself
I
should go round giving advice
in people's private affairs,
like
and yet never
venture publicly to address you as a whole and advise on matters
The reason for this is what you have often heard me say
many other occasions: that I am subject to a divine or
supernatural experience, which Meletus saw fit to travesty in his
indictment. It began in my early childhood - a sort of voice which
of state.
before on
comes
to me;
and when
am proposing to
me from entering
I
it
comes
it
always dissuades
do, and never urges
public
opinion; because you
life,
may
and
me
a very
on.
It is
me from what
this that
good thing
debars
too, in
be quite sure, gentlemen, that
if
I
my
had
ago to engage in politics, I should long ago have lost my
without doing any good either to you or to myself. Please
tried long
life,
do not be offended
who
if
I
tell
you the
truth.
No man
on earth
conscientiously opposes either you or any other organized
PLATO
56
democracy, and
32a
flatly
many wrongs and
prevents a great
illegalities
from taking place in the state to which he belongs, can possibly
escape with his life. The true champion of justice, if he intends to
survive even for a short time, must necessarily confine himself to
private Hfe and leave politics alone.
I
you substantial proofs of what I have
will offer
said;
but what you better appreciate, facts. Listen while
I
not theories,
describe
my
you may know that I would never submit
any authority through fear of death, but would refuse at
actual experiences, so that
wrongly to
any cost - even that of
as
b
you often hear
The only
was when I
my
life. It
will
in the courts;^^ but
office
which
I
be a commonplace story, such
it is
true.
have ever held
served on the Council.
in
our
city,
gentlemen,
so happened that our tribe
It
when you decided that the ten commandrescue
the men who were lost in the naval
failed
to
had
ers who
engagements^ should be tried en bloc; which was illegal, as you all
Antiochis was presiding ^^
recognized
later.
On
this
occasion
who opposed your
executive
I
was
the only
acting in any
way
member
of the
unconstitutionally,
and voted against the proposal; and although the public speakers
all ready to denounce and arrest me, and you were all urging
were
c
them on
face
it
at the
top of your voices,
through fear of prison or death,
This happened while
came
the oligarchy
turn
I
thought that
it
was my duty
to
out on the side of law and justice rather than support you,
in
we were
your wrong decision.
under a democracy.
still
into power, the Thirty
summoned me and
Commissioners
When
in their
Round Chamber ^^ and
us to go and fetch Leon of Salamis from his home for
This was of course only one of many instances in which
instructed
execution.
four others to the
they issued such instructions, their object being to implicate as
d
many people as possible in their crimes. On this occasion, however,
I again made it clear, not by my words but by my actions, that the
attention
^^
I
paid to death was zero
claim); but that
I
gave
all
my
unjust or unholy. Powerful as
terrify
me
into doing a
Round Chamber
Leon,^° and
death for
e
I
it
wrong
the
I
that
is
not too unrefined a
was, that government did not
action;
the other four
went home.
this, if
(if
attention to avoiding doing anything
went
when we came out
off to Salamis
of the
and arrested
should probably have been put to
government had not
There are plenty of people who
fallen
soon afterwards.
will testify to these statements.
THE
A
Section K:
cal)
transitional passage
APOLOGY
{somewhat dogmatic and
57
rhetori-
leads into further consideration of the effect that Socrates has
had upon young men. Socrates explains why he has always made
himself freely available to them, and observes that Meletus has
any of his followers - or
failed to call
their relatives
-
as witnesses
to the corruption charge.
Do you
suppose that
had moved
that sphere like
should have lived as long as
I
You
if I
life,
of right, and conscientiously set this end above
Not by
have
I
and conducting myself in
an honourable man, had always upheld the cause
sphere of public
in the
will find that
throughout
public duties that
personal dealings:
other things?
all
way, gentlemen; neither would any other man.
a very long
I
my
life I
have been consistent
have performed, and the same also
I
in
any
in
my
33a
have never countenanced any action that was
incompatible with justice on the part of any person, including
whom some
those
set
up
as
me
to hear
people maliciously
any man's teacher; but
if
conversing and carrying out
never grudge him the opportunity; nor do
and refuse to
to him,
my
call
I
talk without one;
questions for rich and poor alike, and
prefers to listen to
what
I
I
am
my
cannot with
justice
have never
I
I
am
that he
have to say and answer
my
is
told
I
you quite frankly.
who
which has
obedience to
every
way
It is
amusing
when
side.^This duty
God's commands
bad one,
have never
if
anyone
else,
spending a great deal of
the reason, gentlemen;
I
I
me examine
they are not; an experience
have accepted, as
I
said, in
given in oracles and dreams and in
that any other divine dispensation has ever impressed a
duty upon man.^^ This
is
a true statement, gentlemen,
and easy to
verify.
If it is
b
If
me privately
you may be quite
because they enjoy hearing
think that they are wise
its
anyone
not telling the truth.
how is it that some people enjoy
in my company? You have heard
those
I
has ever learned or heard from
But
time
if
questions.
citizen or a
be held responsible, since
anything which was not open to everyone
sure that he
eager
ready to answer
equally ready
promised or imparted any teaching to anybody; and
asserts
is
private mission,
charge a fee for talking
any given one of these people becomes a good
I
pupils.
anyone, young or old,
a fact that
I
am
in process of corrupting
some of
the
c
PLATO
58
d
and
in corrupting others;
young, and have succeeded already
now grown
if it
up, had
some of the latter, being
had ever given them bad advice when they were
young, surely they ought now to be coming forward to denounce
and punish me; and if they did not like to do it themselves, you
were a
fact that
discovered that
e
I
would expect some of their famihes - their fathers and brothers
and other near relations - to remember it now, if their own flesh
and blood had suffered any harm from me. Certainly a great many
of them have found their way into this court, as I can see for
myself: first Crito^^ over there, my contemporary and near neighhour, the father of this young man Critobulus; and then Lysanias
of Sphettus, the father of Aeschines*^ here; and next Antiphon of
Then besides there are
members of our circle: Nicostratus the son of Theozotides, the brother of Theodotus - but
Theodotus is dead, so he cannot appeal to his brother - and
Parahus here, the son of Demodocus; his brother was Theages/*
And here is Adimantus^^ the son of Ariston, whose brother Plato
is over there; and Aeantodorus, whose brother Apollodorus*^ is
here on this side. I can name many more besides, some of whom
Cephisia, over there, the father of Epigenes.
all
34o
those whose brothers have been
Meletus most certainly ought to have produced as witnesses
course of his speech.
I'll
make
all
On
and dearest
actual victims of
for helping me;
my
him
let
him do
it
in the
now -
whether he has any such
state
the contrary, gentlemen, you will find that
prepared to help
their nearest
b
he forgot to do so then,
a concession; let
evidence to offer.
they are
If
me -
the corrupter
relatives, as
and
evil
genius of
Meletus and Anytus say. The
corrupting influence might perhaps be excused
but as for the uncorrupted, their relations of
mature age, what other reason can they have for helping
except the just and proper one, that they
and
I
am
know Meletus
me
lying
telling the truth?
Section L: Socrates excuses himself from the
making
is
pitiful
appeals to the jurors.
would be dishonourable,
He
common
practice of
does so on three grounds:
would be
that
it
and
that in inviting an unjust decision contrary to the juryman's
oath,
the
it
that
it
inviting injustice,
would be impious. Being impious, he observes,
way of one who does not
it
would be
believe in the gods. Socrates' tone
has become that of a moral campaigner, lecturing the Athenians
APOLOGY
THE
about
59
their discreditable court practices. Socrates,
on trial for his
condemning the de facto procedures of the Athe-
virtually
life, is
nian courts!
There, gentlemen: that, and perhaps a Httle more to the same
is the substance of what I can say in my defence. It may be
some one of you, remembering his own case, will be annoyed
whereas he, in standing his trial upon a less serious charge
effect,
that
that
than
had
made
this,
produced
many
the contrary intend to
am
appeals to the jury with floods of tears, and
pitiful
his infant children
of sympathy, and
facing (as
one of you,
me, and being
anger.
there
If
is
do nothing of the
on these
by
irritated
one of you
is
the possibility
I
have
-
-
I on
and that although I
It
may
sir,
it
of you, but
should be quite
I
of course
have some
I
I
am
am
I
d
justified in
relatives.
To
not sprung "from an
from human parents, and consequently
and sons too, gentlemen, three of them,^*
one almost grown up and the other two only children; but
same
be that
harden himself against
do not expect
I
think that
I
a rock",^^ but
relatives; yes,
maximum
his reflections, will give his vote in
quote the very words of Homer, even
oak or from
sort,
facts, will
so disposed
'My dear
saying to him,
in court to excite the
of his relatives and friends as well,
might appear) the utmost danger.
it
reflecting
c
all
the
not going to produce them here and beseech you to
acquit me.'
Why
do
not intend to do anything of this kind? Not out of
I
perversity, gentlemen, nor out of
brave or not in the face of death has nothing to do with
point
is
that for
state as a
whole,
my own
I
be true or
it
my
Now
guished for
in this
if
it
my
who
would be
it
when
they
a disgrace.
all their
come up
for
I
me
reputation
to use
- which
from the
common
is
run of
are supposed to be distinvirtue
were to behave
have often noticed that some
high standing, go to extraordinary
trial,
which shows that they think
though they would
will be a dreadful thing to lose their lives; as
be immortal
if
you did not put them
e
for the credit of the
honourable for
wisdom or courage or any other
way,
am
the
but at any rate the view
false,
different
those of you
people of this type, for
lengths
is
it is
age and with
may be
estabhshed that Socrates
mankind.
and yours and
do not think that
any of these methods at
may
credit
I
it;
contempt for you; whether
to death! In
my
opinion these
35a
PLATO
6o
people bring disgrace upon our
whom
hood,
Any
city.
of our visitors might be
specimens of Athenian mantheir fellow-citizens choose in preference to them-
excused for thinking that the
finest
and other high positions,^^ are no better
you have even the smallest reputation, gentlemen,
you ought not to descend to these methods; and if we do so, you
must not give us licence. On the contrary, you must make it clear
selves for archonships
than women.
that
If
anyone who stages these pathetic scenes and so brings
upon our
city
is
more
far
be condemned than
likely to
ridicule
he kept
if
perfectly quiet.
But apart from
think that
is
it
all
question of appearances, gentlemen,
man
just for a
do not
I
to appeal to the jury or to get
himself acquitted by doing so; he ought to inform them of the
and convince them by argument. The jury does not
facts
dispense justice as a favour, but to decide where justice
which they have sworn
the oath
we must not develop
a
my
I
verdict.
would be impious^"
you must not expect me, gentlemen,
way which
with
I
not to show favour at their
you, nor you allow to
in
the habit of perjury; that
fore
is
and lawful
discretion, but to return a just
to
It
grow
that
if
tried
and above
all
in yourselves,
behave towards you
you must not expect
and by
for religion;
virtually accusing myself of
very far from the truth.
than any of
me
in
my
have
I
my
now
is
it
when
should be teaching
belief.
I
should be
But that
is
sincere belief, gentlemen,
to
you and to God
me and
to judge
for yourselves.
'Guilty'
been convicted by a comparatively
sixty votes, has to
propose a penalty as an
alternative to the death penalty claimed
still
I
it
obvious
it is
very defence
more
leave
verdict
Socrates, having
narrow margin of
I
a
shall be best for
The
M:
in
upon you by my
prevail
having no religious
accusers; and
whatever way
Section
you and
to persuade
go against your solemn oath,
you contempt
own
follows that
consider neither reputable nor just nor consistent
religious duty;
I
to
and
for us both. There-
stand charged with impiety by Meletus here. Surely
entreaties to
sit
lies;
by the prosecution. He
adheres to some of the bolder theses of his defence speech,
something which Plato
is
able to use to
draw the threads of his
would probably have
picture of Socrates together. But the jurors
THE
APOLOGY
6l
been dismayed to see how little his attitude has changed. Socrates
argues that he deserves to be sentenced to dining at public expense
Games. After firmly rejecting prison or exile, he
one within his means, and secondly thirty
like victors at the
offers a fine, firstly
times that after his friends offer to help.
There are a great many reasons, gentlemen, why
distressed by this result
the chief reason
me
-
that the
is
am
I
not
mean your condemnation of me - but
result was not unexpected. What does
I
e
36o
number
of votes cast on the two sides. I should
would be such a close thing; but now it
seems that if a mere thirty votes ^^ had gone the other way, I
should have been acquitted. Even as it is, I feel that so far as
surprise
is
the
never have believed that
Meletus's part
is
it
concerned
have been acquitted; and not only
I
anyone can see that
that, but
if
Anytus and Lycon had not come
forward to accuse me, Meletus would actually have
drachmae
for not having obtained
However, we must
penalty. Very good.
I
I
fifth
demands
alternative penalty shall
it
thousand
b
the death
propose to
I
must be what's deserved. Well, what
deserve to pay or suffer, in view of what
have never lived an ordinary quiet
things that
lost a
of the votes. ^^
face the fact that he
What
you, gentlemen? Obviously
penalty do
one
life.
I
have done?
I
did not care for the
most people care about: making money, having
comfortable home, high military or
civil
rank, and
all
a
the other
- political appointments, secret societies, party organiza- which go on in our city; I thought that I was really too
activities
tions
fair-minded to survive
if I
went
in for this sort of thing.
So instead
c
of taking a course which would have done no good either to you
or to me,
I
set
myself to do you individually
to be the greatest possible service:
I
tried to
in private
what
you not to think more of practical advantages than of
and moral well-being, or
than of well-being,
What do
I
men,
am bound
if I
in general to think
to suggest
what
I
hold
his
mental
more of advantage
in the case of the state or of
deserve for behaving in this way?
I
persuade each one of
anything
Some reward,
really deserve;
else.
gentle-
and what
is
more, a reward which would be appropriate for myself. Well,
what
who
is
appropriate for a poor
man who
is
a public benefactor
requires leisure for the purpose of giving
and
you moral encourage-
ment? Nothing could be more appropriate for such
a
person than
d
PLATO
6Z
or a pair or a
Prytaneum/^ He deserves it much more than any
Olympia, whether he wins with a single horse
team of four. These people give you the semblance
of success, but
I
free dining in the
victor in the races at
e
but
37a
I
do. So
strictly in
give you the reality; they
if
am
I
do not need maintenance,
to suggest an appropriate penalty which
accordance with
justice,
is
suggest free maintenance by
I
the state.
Perhaps when
say this
I
may
I
appeals, that
am showing
I
wrong anyone
practice, as
this.
is
intentionally, but
we have had
because
stubborn perversity. That
a
gentlemen; the real position
so
little
am
I
do no wrong
in a short
to
beHeve that you might have been
I
it is
I
can hardly be expected to wrong
deserve something bad, or by proposing
I
a corresponding penalty.^*
Why
should
I?
For fear of suffering
penalty proposed by Meletus, when, as
a
it is
good thing or
something which
know
I
subjection
imprisonment
to
Why
the same, because
banishment?
I
I
it is
should
paid? In
my
I
expect
spend
my
case the effect
fine.
Or
I
am
A
in prison,
with
fine,
would be
shall
just
suggest
I
very likely accept the suggestion. ^^
should have to be desperately in love with
gentlemen.
me to choose
my counter-
days
office?^^
have no money to pay a
You would
this
do not know
I
bad by making
is
whichever Eleven hold
until
said,
I
Do you
a bad?
very well
proposal? Imprisonment?
in
not easy to dispose of
space of time. So being convinced that
anybody,
myself by asserting that
whether
this,
was your
If it
with other nations, to give not one day but several
it is
grave allegations
c
did
never
I
cannot convince you of
I
convinced; but under present conditions
I
I
not so,
is
convinced that
time for discussion.
to the hearing of capital trials,
fa
give you the impression, as
remarks about exciting sympathy and making passionate
my
in
not so blind that
I
life
cannot see that you,
to
do
my
that,
fellow-
have come to the end of your patience with my discussions
and conversations; you have found them too irksome and irritating,
and now you are trying to get rid of them. Will any other people
citizens,
d
find
them easy
fine life
rest of
I
to put
should have
my
every time!
if
I
left this
days trying one
I
will listen to
keep them
up with? That
is
most
unlikely, gentlemen.
country at
city after
my
another and being turned out
know very well that wherever I go the young
my conversation just as they do here; and if
off,
A
age and spent the
people
I
try to
they themselves will prevail upon their elders and
APOLOGY
THE
me thrown
have
out, while
me
relatives will drive
if
do
I
and other
not, the fathers
own
out of their
63
e
accord for the sake of the
young.
may
Perhaps someone
left
own
business.' This
understand.
that
is
me -
why
If
I
my own
cannot 'mind
let
your
life
make some
you
business',
of you
not believe
will
on the other hand
me
living,
you
will be
how
it is,
even
Besides,
it.
I
I
maintain; though
am
myself as deserving punishment.
suggested a fine that
it is,
fix
I
the
it is
man
can
not easy to
cannot, because
the penalty at
what
I
I
fa
would have
would not have
had money,
I
38o
not worth
is
not accustomed to think of
could afford, because that
I
done me any harm. As
of course you like to
If
tell
me. Nevertheless
less inclined to believe
gentlemen, as
convince you of
examination
this sort of
I
all
and examining
talking
really the very best thing that a
is
without
that
I
to
no day pass without discussing goodness and
both myself and others
is
all
leg.^^ If
other subjects about which you hear
do, and that
minding your
quietly
say that this would be disobedience to God, and
I
you'll think I'm pulling
you that to
life in
the hardest thing of
is
you have
say, 'But surely, Socrates, after
us you can spend the rest of your
I
have none; unless
could pay.
could probably afford a hundred drachmae and
I
I
suppose
suggest a fine
of that amount.^*
One moment,
gentlemen. Plato here, and Crito and Critobulus
and Apollodorus, want me to propose three thousand drachmae
on
their security.
upon
Very
well,
these gentlemen for
its
I
agree to this sum, and you can rely
payment.^'
The penalty
Section
death
is
N: Socrates converses with
the
jurymen
after being sen-
tenced by an increased majority of jurors {over two-thirds) to
death rather than a
fine.
Well, gentlemen, for the sake of a very small gain in time you
are going to earn the reputation
wish to disparage our
city
-
little
who want
while,
blame from those who
the
of having put Socrates to death, 'that
wise man', because they will say
people
- and
I
am
wise even
to find fault with you. If
you would have had your way
if
I
am
not, these
you had waited
in the
just a
course of nature.
c
PLATO
64
You can
see that
I
saying this not to
d
execution, and
No
am
on
well
have something
I
else to say to
doubt you think, gentlemen, that
which
lack of the arguments
is
my
e
me weep and
which
declare to be
to hearing
which
in
it
acquittal.
not a lack of arguments
have refused to address you
I
from other people. But
way
the
my
in the
wail, doing and saying all sorts of things
unworthy of myself, but which you are used
to stoop to servility because
now
It is
had thought
if I
to secure
you most pleasure. You would have liked
give
to hear
I
as well.
condemnation, but a lack of effrontery and
impudence, ^'^ and the fact that
way which would
them
am
my
I
voted for
have been condemned for
undone
very far from the truth.
that has caused
I
to death.
who
could have used
I
right to leave nothing unsaid or
But that
and near
in life
of you but to those
all
I
and
in danger,
my
pleaded
I
ought
do not
regret
did not think then that
I
was
I
case;
I
would much
I
rather die
as the result of this defence than Hve as the result of the other sort.
In a court of law, just as in warfare, neither
39a
to use his wits to escape death by
I
nor any other ought
any means. In battle
it is
often
obvious that you could escape being killed by giving up your arms
and throwing yourself upon the mercy of your pursuers; and
in
every kind of danger there are plenty of devices for avoiding death
you are unscrupulous enough
if
gentlemen, that the difficulty
real difficulty
b
to escape
is
is
to stop at nothing. But
much
not so
from wickedness, which
of foot. In this present instance
I,
the slow old
my
overtaken by the slower of the two, but
clever
and quick, have been overtaken by the
When
I
and
mine.
is
fair
And
injustice.
No
doubt
I
more
far
fleet
who
accusers,
faster:
are
by iniquity.
I shall go away condemned by you to
away convicted by Truth herself of deprav-
it
they accept their sentence even as
was bound
to be so,
said so
much,
I
feel
moved
given your vote against me; for
gift
is
man, have been
and
I
I
accept
think that the result
enough.
Having
c
suggest,
leave this court
death, but they will go
ity
I
to escape death; the
I
to prophesy to
am now
you
at that point
who
have
where the
of prophecy comes most readily to men: at the point of death.
tell
my
you,
killing of
through
executioners, that as soon as
upon you with
shall fall
me.
it
a
punishment
far
You have brought about my
you
will
I
am
more
death
dead, vengeance
painful than your
in the belief that
be delivered from submitting the conduct of
THE
your
but
lives to criticism;
APOLOGY
65
say that the result will be just the
I
critics, whom up till now I have
knowing it; and being younger they will
be harsher to you and will cause you more annoyance.
If you expect to stop denunciation of your wrong way of life by
You
opposite.
have more
will
restrained without your
putting people to
death,
way of
and easiest way
there
reasoning. This
escape
the best
is
make
As
something amiss with your
is
neither possible nor creditable;
is
not to stop the mouths of others, but to
yourselves as well behaved as possible. This
message
for
my condemnation.
my acquittal, should
you who voted
for
I
few words to reconcile you to
am
busy and
must
die.
ask you, gentlemen, to spare
there
is
I
I
this
my way
not yet on
officials are
me
the
look upon you as
I
my
very
result,
last
much
like
a
e
while the
to the place
these few
no reason why we should not exchange
the law permits.
show you
my
is
you who voted for
to
to say a
d
where
I
moments;
few words while
friends,
and
want
I
to
40a
meaning of what has now happened to me.
Gentlemen of the jury" -
for
you deserve to be so
called
-
I
have had a remarkable experience. In the past the prophetic voice
which
to
have become accustomed has always been
I
companion, opposing me even
to take the
you can
wrong
course.
in quite trivial things
Now
be a supreme calamity; yet neither
to
morning, nor when
any point
in
I
my
me
I
is
me
if
what
I
I
me in the middle of a
me in any part of this
suppose
done. What do
have said or
a blessing,
evil.
my accustomed
because
I
I
I
suspect that this thing that
and we are quite mistaken
in
have good grounds for thinking
sign could not have failed to
was doing had not been sure
to bring
oppose
some good
result.
We
result
it is
should
reflect that there is
or, as
we
much
reason to hope for a good
one of two things. Either
and the dead have no consciousness of anything;
on other grounds
annihilation,
are told,^^
it
b
at
speech, did the divine sign oppose me.
will tell you.
supposing death to be an
this,
nor
has never opposed
it
business in anything that
to be the explanation?
in the court,
has often checked
it
sentence; but this time
has happened to
commonly considered
when I left home this
is
was taking my place here
any part of
In other discussions
constant
was going
something has happened to me, as
which might be thought and
see,
my
if I
as well.
is
Death
is
really a change: a migration of the soul
c
PLATO
dG
from
d
Now
this place to another.
there
if
no consciousness but
is
only a dreamless sleep, death must be a marvellous gain.
that
if
suppose
I
anyone were told to pick out the night on which he
soundly as not even to dream, and then to compare
other nights and days of his
and then were told
life,
how many
due consideration,
it
better
slept so
with
all
the
to say, after
and happier days and nights
than this he had spent in the course of his
life
-
well,
think that
I
the Great King himself,*^ to say nothing of any private person,
e
would
find these
days and nights easy to count in comparison with
the rest.
If
death
of time,
if
you look
like this, then,
is
at
than one single night.
some other
here to
it
If
I
call
it
whole
gain; because the
way, can be regarded as no more
in this
on the other hand death is
and if what we are told
place,
a
removal from
is
true, that all
what greater blessing could there be than this,
gentlemen of the jury? If on arrival in the other world, beyond the
the dead are there,
41
o
reach of these so-called jurors here, one will find there the true
jurors
who
are said to preside in those courts,
Minos and Rhada-
manthys and Aeacus** and Triptolemus*^ and
who were
demi-gods
those other
that be an
how much would
settle?
one of you give
meet Orpheus and Musaeus, Hesiod and
For
me
join
them
I
am
to
Put
it
in this
willing to die ten times over
at least
it
there, to
would be
a
an unjust
trial,
that he
is.
account
is
true.
meet Palamedes and Ajax the son of Telamon*^
I
think
time there, as here,
to find out
this
who met
their death
and to compare m.y fortunes with
be rather amusing,
my
if
wonderful personal experience to
and any other heroes of the old days
c
way:
all
would
life,
unrewarding place to
Homer?*^
b
upright in their earthly
in
- and above
all
I
theirs
should
-
through
it
would
like to
spend
examining and searching people's minds,
who is really wise among them, and who only thinks
What would one not give, gentlemen, to be able to
scrutinize the leader of that great host against Troy, or Odysseus,
men and women whom
company and conversation - like the
or Sisyphus,^* or the thousands of other
one could mention,
their
chance to examine them - would be unimaginable happiness? At
any rate
I
presume that they do not put one
to death there for such
conduct; because apart from the other happiness
world surpasses ours, they are
if
what we are
You
told
is
now immortal
in
which
their
for the rest of time,
true.
too, gentlemen of the jury,
must look forward
to death
THE
with confidence, and
certain: that
fix
your minds on
nothing can harm a good
one behef, which
this
man
APOLOGY
6-y
is
either in Hfe or after
d
death, and his fortunes are not a matter of indifference to the
gods. This present experience of mine does not result from mere
earthly causes;
I
am
quite clear that the time had
come when
it
was better for me to die and be released from my distractions.
That is why my sign never turned me back. For my own part I
bear no grudge at all against those who condemned me and
accused me, although it was not with this kind intention that they
did so, but because they thought that they were hurting me; and
that
is
favour.
culpable of them. However,
When my
money
are putting
I
ask them to grant
sons grow up, gentlemen,
if
me one
e
you think that they
or anything else before goodness, take your
revenge by plaguing them as
I
plagued you; and
if
they fancy
themselves for no reason, you must scold them just as
I
scolded
you, for neglecting the important things and thinking that they are
good
this,
for something
I
shall
Well,
have had
now
it is
when
they are good for nothing.
justice at
time to be
your hands -
off,
of us has the happier prospect
is
If
you do
and my children.
I to die and you to live; but which
unknown to anyone but God.
I
42o