which I have incurred, and this is what will be my destruction if I am
destroyed;--not Meletus, nor yet Anytus, but the envy and detraction of the
world, which has been the death of many good men, and will probably be the
death of many more; there is no danger of my being the last of them.
Some one will say: And are you not ashamed, Socrates, of a course of life
which is likely to bring you to an untimely end? To him I may fairly
answer: There you are mistaken: a man who is good for anything ought not
to calculate the chance of living or dying; he ought only to consider
whether in doing anything he is doing right or wrong--acting the part of a
good man or of a bad. Whereas, upon your view, the heroes who fell at Troy
were not good for much, and the son of Thetis above all, who altogether
despised danger in comparison with disgrace; and when he was so eager to
slay Hector, his goddess mother said to him, that if he avenged his
companion Patroclus, and slew Hector, he would die himself--'Fate,' she
said, in these or the like words, 'waits for you next after Hector;' he,
receiving this warning, utterly despised danger and death, and instead of
fearing them, feared rather to live in dishonour, and not to avenge his
friend. 'Let me die forthwith,' he replies, 'and be avenged of my enemy,
rather than abide here by the beaked ships, a laughing-stock and a burden
of the earth.' Had Achilles any thought of death and danger? For wherever
a man's place is, whether the place which he has chosen or that in which he
has been placed by a commander, there he ought to remain in the hour of
danger; he should not think of death or of anything but of disgrace. And
this, O men of Athens, is a true saying.
Strange, indeed, would be my conduct, O men of Athens, if I who, when I was
ordered by the generals whom you chose to command me at Potidaea and
Amphipolis and Delium, remained where they placed me, like any other man,
facing death--if now, when, as I conceive and imagine, God orders me to
fulfil the philosopher's mission of searching into myself and other men, I
were to desert my post through fear of death, or any other fear; that would
indeed be strange, and I might justly be arraigned in court for denying the
existence of the gods, if I disobeyed the oracle because I was afraid of
death, fancying that I was wise when I was not wise. For the fear of death
is indeed the pretence of wisdom, and not real wisdom, being a pretence of
knowing the unknown; and no one knows whether death, which men in their
fear apprehend to be the greatest evil, may not be the greatest good. Is
not this ignorance of a disgraceful sort, the ignorance which is the
conceit that a man knows what he does not know? And in this respect only I
believe myself to differ from men in general, and may perhaps claim to be
wiser than they are:--that whereas I know but little of the world below, I
do not suppose that I know: but I do know that injustice and disobedience
to a better, whether God or man, is evil and dishonourable, and I will
never fear or avoid a possible good rather than a certain evil. And
therefore if you let me go now, and are not convinced by Anytus, who said
that since I had been prosecuted I must be put to death; (or if not that I
ought never to have been prosecuted at all); and that if I escape now, your
sons will all be utterly ruined by listening to my words--if you say to me,
Socrates, this time we will not mind Anytus, and you shall be let off, but
upon one condition, that you are not to enquire and speculate in this way
any more, and that if you are caught doing so again you shall die;--if this
was the condition on which you let me go, I should reply: Men of Athens, I
honour and love you; but I shall obey God rather than you, and while I have
life and strength I shall never cease from the practice and teaching of
philosophy, exhorting any one whom I meet and saying to him after my
manner: You, my friend,--a citizen of the great and mighty and wise city
of Athens,--are you not ashamed of heaping up the greatest amount of money
and honour and reputation, and caring so little about wisdom and truth and
the greatest improvement of the soul, which you never regard or heed at
all? And if the person with whom I am arguing, says: Yes, but I do care;
then I do not leave him or let him go at once; but I proceed to interrogate
and examine and cross-examine him, and if I think that he has no virtue in
him, but only says that he has, I reproach him with undervaluing the
greater, and overvaluing the less. And I shall repeat the same words to
every one whom I meet, young and old, citizen and alien, but especially to
the citizens, inasmuch as they are my brethren. For know that this is the
command of God; and I believe that no greater good has ever happened in the
state than my service to the God. For I do nothing but go about persuading
you all, old and young alike, not to take thought for your persons or your
properties, but first and chiefly to care about the greatest improvement of
the soul. I tell you that virtue is not given by money, but that from
virtue comes money and every other good of man, public as well as private.
This is my teaching, and if this is the doctrine which corrupts the youth,
I am a mischievous person. But if any one says that this is not my
teaching, he is speaking an untruth. Wherefore, O men of Athens, I say to
you, do as Anytus bids or not as Anytus bids, and either acquit me or not;
but whichever you do, understand that I shall never alter my ways, not even
if I have to die many times.
Men of Athens, do not interrupt, but hear me; there was an understanding
between us that you should hear me to the end: I have something more to
say, at which you may be inclined to cry out; but I believe that to hear me
will be good for you, and therefore I beg that you will not cry out. I
would have you know, that if you kill such an one as I am, you will injure
yourselves more than you will injure me. Nothing will injure me, not
Meletus nor yet Anytus--they cannot, for a bad man is not permitted to
injure a better than himself. I do not deny that Anytus may, perhaps, kill
him, or drive him into exile, or deprive him of civil rights; and he may
imagine, and others may imagine, that he is inflicting a great injury upon
him: but there I do not agree. For the evil of doing as he is doing--the
evil of unjustly taking away the life of another--is greater far.
And now, Athenians, I am not going to argue for my own sake, as you may
think, but for yours, that you may not sin against the God by condemning
me, who am his gift to you. For if you kill me you will not easily find a
successor to me, who, if I may use such a ludicrous figure of speech, am a
sort of gadfly, given to the state by God; and the state is a great and
noble steed who is tardy in his motions owing to his very size, and
requires to be stirred into life. I am that gadfly which God has attached
to the state, and all day long and in all places am always fastening upon
you, arousing and persuading and reproaching you. You will not easily find
another like me, and therefore I would advise you to spare me. I dare say
that you may feel out of temper (like a person who is suddenly awakened
from sleep), and you think that you might easily strike me dead as Anytus
advises, and then you would sleep on for the remainder of your lives,
unless God in his care of you sent you another gadfly. When I say that I
am given to you by God, the proof of my mission is this:--if I had been
like other men, I should not have neglected all my own concerns or
patiently seen the neglect of them during all these years, and have been
doing yours, coming to you individually like a father or elder brother,
exhorting you to regard virtue; such conduct, I say, would be unlike human
nature. If I had gained anything, or if my exhortations had been paid,
there would have been some sense in my doing so; but now, as you will
perceive, not even the impudence of my accusers dares to say that I have
ever exacted or sought pay of any one; of that they have no witness. And I
have a sufficient witness to the truth of what I say--my poverty.
Some one may wonder why I go about in private giving advice and busying
myself with the concerns of others, but do not venture to come forward in
public and advise the state. I will tell you why. You have heard me speak
at sundry times and in divers places of an oracle or sign which comes to
me, and is the divinity which Meletus ridicules in the indictment. This
sign, which is a kind of voice, first began to come to me when I was a
child; it always forbids but never commands me to do anything which I am
going to do. This is what deters me from being a politician. And rightly,
as I think. For I am certain, O men of Athens, that if I had engaged in
politics, I should have perished long ago, and done no good either to you
or to myself. And do not be offended at my telling you the truth: for the
truth is, that no man who goes to war with you or any other multitude,
honestly striving against the many lawless and unrighteous deeds which are
done in a state, will save his life; he who will fight for the right, if he
would live even for a brief space, must have a private station and not a
public one.
I can give you convincing evidence of what I say, not words only, but what
you value far more--actions. Let me relate to you a passage of my own life
which will prove to you that I should never have yielded to injustice from
any fear of death, and that 'as I should have refused to yield' I must have
died at once. I will tell you a tale of the courts, not very interesting
perhaps, but nevertheless true. The only office of state which I ever
held, O men of Athens, was that of senator: the tribe Antiochis, which is
my tribe, had the presidency at the trial of the generals who had not taken
up the bodies of the slain after the battle of Arginusae; and you proposed
to try them in a body, contrary to law, as you all thought afterwards; but
at the time I was the only one of the Prytanes who was opposed to the
illegality, and I gave my vote against you; and when the orators threatened
to impeach and arrest me, and you called and shouted, I made up my mind
that I would run the risk, having law and justice with me, rather than take
part in your injustice because I feared imprisonment and death. This
happened in the days of the democracy. But when the oligarchy of the
Thirty was in power, they sent for me and four others into the rotunda, and
bade us bring Leon the Salaminian from Salamis, as they wanted to put him
to death. This was a specimen of the sort of commands which they were
always giving with the view of implicating as many as possible in their
crimes; and then I showed, not in word only but in deed, that, if I may be
allowed to use such an expression, I cared not a straw for death, and that
my great and only care was lest I should do an unrighteous or unholy thing.
For the strong arm of that oppressive power did not frighten me into doing
wrong; and when we came out of the rotunda the other four went to Salamis
and fetched Leon, but I went quietly home. For which I might have lost my
life, had not the power of the Thirty shortly afterwards come to an end.
And many will witness to my words.
Now do you really imagine that I could have survived all these years, if I
had led a public life, supposing that like a good man I had always
maintained the right and had made justice, as I ought, the first thing? No
indeed, men of Athens, neither I nor any other man. But I have been always
the same in all my actions, public as well as private, and never have I
yielded any base compliance to those who are slanderously termed my
disciples, or to any other. Not that I have any regular disciples. But if
any one likes to come and hear me while I am pursuing my mission, whether
he be young or old, he is not excluded. Nor do I converse only with those
who pay; but any one, whether he be rich or poor, may ask and answer me and
listen to my words; and whether he turns out to be a bad man or a good one,
neither result can be justly imputed to me; for I never taught or professed
to teach him anything. And if any one says that he has ever learned or
heard anything from me in private which all the world has not heard, let me
tell you that he is lying.
But I shall be asked, Why do people delight in continually conversing with
you? I have told you already, Athenians, the whole truth about this
matter: they like to hear the cross-examination of the pretenders to
wisdom; there is amusement in it. Now this duty of cross-examining other
men has been imposed upon me by God; and has been signified to me by
oracles, visions, and in every way in which the will of divine power was
ever intimated to any one. This is true, O Athenians, or, if not true,
would be soon refuted. If I am or have been corrupting the youth, those of
them who are now grown up and have become sensible that I gave them bad
advice in the days of their youth should come forward as accusers, and take
their revenge; or if they do not like to come themselves, some of their
relatives, fathers, brothers, or other kinsmen, should say what evil their
families have suffered at my hands. Now is their time. Many of them I see
in the court. There is Crito, who is of the same age and of the same deme
with myself, and there is Critobulus his son, whom I also see. Then again
there is Lysanias of Sphettus, who is the father of Aeschines--he is
present; and also there is Antiphon of Cephisus, who is the father of
Epigenes; and there are the brothers of several who have associated with
me. There is Nicostratus the son of Theosdotides, and the brother of
Theodotus (now Theodotus himself is dead, and therefore he, at any rate,
will not seek to stop him); and there is Paralus the son of Demodocus, who
had a brother Theages; and Adeimantus the son of Ariston, whose brother
Plato is present; and Aeantodorus, who is the brother of Apollodorus, whom
I also see. I might mention a great many others, some of whom Meletus
