The Apology
by Xenophon
Translation by H. G. Dakyns
Xenophon the Athenian was born 431 B.C. He was a pupil of Socrates. He marched with the Spartans, and was exiled from Athens. Sparta gave him land and property in Scillus, where he lived for many years before having to move once more, to settle in Corinth. He died in 354 B.C.
The Apology describes Socrates' state of mind at his trial and execution, and especially his view that it was better to die before senility set in than to escape execution by humbling himself be- fore an unjust persecution. Xenophon was away at the time, involved in the events of the march of the ten thousand.
THE APOLOGY OF SOCRATES[1]
Among the reminiscences of Socrates, none, as it seems to me, is more deserving of record than the counsel he took with himself[2] (after being cited to appear before the court), not only with regard to his defence, but also as to the ending of his life. Others have written on this theme, and all without exception have touched upon[3] the lofty style of the philosopher,[4] which may be taken as a proof that the langua
ge used by Socrates was really of that type. But none of these writers has brought out clearly the fact that Socrates had come to regard death as for himself preferable to life; and consequently there is just a suspicion of foolhardiness in the arrogancy of his address.[5] We have, however, from the lips of one of his intimate acquaintances, Hermogenes,[6] the son of Hipponicus, an account of him which shows the high demeanour in question to have been altogether in keeping with the master's rational purpose.[7] Hermogenes says that, seeing Socrates discoursing on every topic rather than that of his impending trial, he roundly put it to him whether he ought not to be debating the line of his defence, to which Socrates in the first instance answered: "What! do I not seem to you to have spent my whole life in meditating my defence?" And when Hermogenes asked him, "How?" he added: "By a lifelong persistence in doing nothing wrong, and that I take to be the finest practice for his defence which a man could devise." Presently reverting to the topic, Hermogenes demanded: "Do you not see, SOcrates, how often Athenian juries[8] are constrained by arguments to put quite innocent people to death, and not less often to acquit the guilty, either through some touch of pity excited by the pleadings, or that the defendant had skill to turn some charming phrase?" Thus appealed to, Socrates replied: "Nay, solemnly I tell you, twice already I have essayed to consider my defence, and twice the divinity[9] hinders me"; and to the remark of Hermogenes, "That is strange!" he answered again: "Strange, do you call it, that to God it should seem better for me to die at once? Do you not know that
up to this moment I will not concede to any man to have lived a better life than I have; since what can exceed the pleasure, which has been mine, of knowing[10] that my w
hole life has been spent holily and justly? And indeed this verdict of self-approval I found re-echoed in the opinion which my friends and intimates have formed concerning me.[11] And now if my age is still to be prolonged,[12] I know that I cannot escape paying[13] the penalty of old age, in increasing dimness of sight and dulness of hearing. I shall find myself slower to learn new lessons, and apter to forget the lessons I have learnt. And if to these be added the consciousness of failing powers, the sting of self- reproach, what prospect have I of any further joy in living? It may be, you know," he added, "that God out of his great kindness is intervening in my behalf[14] to suffer me to close my life in the ripeness of age, and by the gentlest of deaths. For if at this time sentence of death be passed upon me, it is plain I shall be allowed to meet an end which, in the opinion of those who have studied the matter, is not only the easiest in itself, but one which will cause the least trouble to one's friends,[15] while engendering the deepest longing for the departed. For of necessity he will only be thought of with regret and longing who leaves nothing behind unseemly or discomfortable to haunt the imagination of those beside him, but, sound of body, and his soul still capable of friendly repose, fades tranquilly away."
[1] Or, "Socrates' Defence before the Dicasts." For the title of the    work see Grote, "H. G." viii. 641; Schneid. ap. L. Dindorf's note    {pros tous dikastas}, ed. Ox. 1862, and Dindorf's own note; L.    Schmitz, "On the Apology of Socrates, commonly attributed to    Xenophon," "Class. Mus." v. 222 foll.; G. Sauppe, "Praef." vol.    iii. p. 117, ed. ster.; J. J. Hartman, "An. Xen." p. 111 foll.; E.    Richter, "Xen. Stud." pp. 61-96; M. Schanz, "Platos Apologia."
[2] Or possibly, "his deliberate behaviour."
[3] Or, "have succeeded in hitting off"; "done full justice to."
[4] Or, "the magniloquence of the master."
[5] Or, "so that according to them his lofty speech seems rather    foolhardy."
defendant
[6] See "Mem." IV. viii. 4 foll.), a passage of which this is either    an "ebauchement" or a "rechauffe."
[7] Or, "the philosopher's cast of thought."
[8] Dikasteries.
[9] {to daimonion}.
[10] {edein}, i.e. at any moment.
[11] For the phrase {iskhuros agamenos emauton}, cf. "Mem." II. i. 19.
[12] L. Dindorf cf. Dio Chrys. "Or." 28, {anagke gar auto en    probainonti anti men kallistou aiskhrotero l.}
[13] {apoteleisthai}. In "Mem." IV. viii. 8, {epiteleisthai}.
[14] Or, "God of his good favour vouchsafes as my protector that I    should," etc. For {proxenei} cf. "Anab." VI. v. 14; Soph. "O. C."    465, and "O. T." 1483; and Prof. Jebb's notes ad loc. "the god's    kindly offices grant to me that I should lose my life."
[15] Cf. Plat. "Phaed." 66.
"No doubt," he added, "the gods were right in opposing me at that time (touching the inquiry, what I was to say in my
defence),[16] when you all thought the great thing was to discover some means of acquittal;[17] since, had I effected that, it is clear I should have prepared for myself, not that surcease from life which is in s
tore for me anon, but to end my days wasted by disease, or by old age, on which a confluent stream of evil things most alien to joyousness converges."[18]
[16] {te tou logou episkepsei}. Cf. Plat. "Rep." 456 C.
[17] Or, if {emin}, transl. "we all were for thinking that the main    thing was."
[18] Or, "that sink into which a confluent stream of evil humours    discharge most incompatible with gaiety of mind." Schneid. conj.    {eremon} sc. {geras}.
"No," he added, "God knows I shall display no ardent zeal to bring that about.[19] On the contrary, if by proclaiming all the blessings which I owe to god and men; if, by blazoning forth the opinion which I entertain with regard to myself, I end by wearying the court, even so will I choose death rather than supplicate in servile sort for leave to live a little longer merely to gain a life impoverished in place of death."
[19] Or, "I will give no helping hand to that."
It was in this determination, Hermogenes states, that, when the prosecution accused him of not recognising the gods recognised by the state, but introducing novel divinities and corrupting the young,
Socrates stepped forward and said: "In the first place, sirs, I am at a loss to imagine on what ground[20] Meletus asserts that I do not recognise the gods which are recognised by the state, since, as far as sacrificing goes, the rest of the world who have chanced to be present have been in the habit of seeing me so engaged at common festivals, and on the public altars; and so might Meletus himself, if he had wished. And as to novel divinities, how, pray, am I supposed to introduce them by stating that I have a voice[21] from God which clearly signifies to me what I ought do do? Why, what else do those who make use of the cries of birds or utterences of men draw their conclusions from if not from voices? Who will deny that the thunder has a voice and is a very mighty omen;[22] and the priestess on her tripod at Pytho,[23] does not she also proclaim by voice the messages from the god? The god, at any rate, has foreknowledge, and premonishes those whom he will of what is about to be. That is a thing which all the world believes and asserts even as I do. Only, when they describe these premonitions under the name of birds and utterances, tokens[24] and soothsayers, I speak of a divinity, and in using that designation I claim to speak at once more exactly and more reverentially than they do who ascribe the power of the gods to birds. And that I am not lying against the Godhead I have this as a proof: although I have reported to numbers of friends the counsels of heaven, I have never at any time been shown to be a deceiver or deceived."
[20] Cf. "Mem." I. i. 2.
[21] Cf. Plat. "Apol." 19.
[22] Cf. "Anab." III.
ii. 11; Aristoph. "Birds," 720.
[23] Delphi.
[24] Or, "the objects that meet us." See Prof. Jebb ad Theophr. "Ch."    xxviii. 5.
As they listened to these words the judges murmured their dissent, some as disbelieving what was said, and others out of simple envy that Socrates should actually receive from heaven more than they themselves; whereupon Socrates returned to the charge. "Come," he said, "lend me your ears while I tell you something more, so that those of you who choose may go to a still greater length in refusing to believe that I am thus highly honoured by the divine powers. Chaerephon[25] once, in the presence of many witnesses, put a question at Delhi concerning me, and Apollo answered that there was no human being more liberal, or more upright, or more temperate than myself." And when once more on hearing these words the judges gave vent, as was only natural, to a fiercer murmur of dissent, Socrates once again spoke: "Yet, sirs, they were still greater words which the god spake in oracle conc
erning Lycurgus,[26] the great lawgiver of Lacedaemon, than those concerning me. It is said that as he entered the temple the god addressed him with the words: 'I am considering whether to call thee god or man.' Me he likened not indeed to a god, but in excellence[27] preferred me far beyond other men."
[25] L. Dindorf cf. Athen. v. 218 E; Hermesianax ap. Athen. xiii. 599    A; Liban. vol. iii. pp. 34, 35; Plat. "Apol." 21 A; Paus. i. 22.    8; Schol. ad Aristoph. "Clouds," 144; Grote, "H. G." viii. 567    foll.
[26] See Herod. i. 65:
{ekeis, o Lukoorge, emon pori piona neon,        Zeni philos kai pasin 'Olumpia domat' ekhousi        dizo e se theon manteusomai e anthropon.        all' eti kai mallon theon elpomai, o Lukoorge.}
Cf. Plut. "Lyc." 5 (Clough, i. 89).
[27] Or, "gave judgment beforehand that I far excelled."
"Still I would not have you accept this even on the faith of the god too rashly; rather I would have you investigate, point by point, what the god has said. I ask you, is there any one[28] else, you know of, less enslaved than myself to the appetites[29] of the body? Can you name another man of more independent spirit than myself, seeing that I accept from no one either gifts or pay? Whom have you a
ny right to believe to be more just[30] than one so suited with what he has, that the things of others excite no craving in him?[31] Whom would one reasonably deem wise, rather than such a one as myself, who, from the moment I began to understand things spoken,[32] have never omitted to inquire into and learn every good thing in my power? And that I laboured not in vain, what more conclusive evidence than the fact that so many of my fellow-citizens who make virtue their pursuit, and many strangers also, choose my society in preference to that of others?[33] And how are we to explain the fact that though all know well enough that I am wholly unable to repay them in money, so many are eager to
present me with some gift?[34] And what do you make of this--while no one dreams of dunning me for benefits conferred, hosts of people acknowledge debts of gratitude to myself? And what of this, that during the siege,[35] while others were pitying themselves[36] I lived in no greater straits than when the city was at the height of her prosperity? and of this, that while others provide themselves with delicacies[37] of the market at great cost, mine are the dainties of the soul more sweet than theirs,[38] procured without expense? If in all I have said about myself no one can convict me of lying, is it not obvious that the praise I get from gods and men is justly earned? And yet in spite of all, Meletus, you will have it that by such habits I corrupt the young. We know, I fancy, what such corrupting influences a
re; and perhaps you will tell us if you know of any one who, under my influence, has been changed from a religous into an irreligious man; who, from being sober-minded, has become prodigal; from being a moderate drinker has become a wine-bibber and a drunkard; from being a lover of healthy honest toil has become effeminate, or under the thrall of some other wicked pleasure."
[28] Lit. "whom do you know," and so throughout.
[29] Cf. Plat. "Phaed." 66 C.
[30] Or, "so attempered and adjusted." The phrase savours of "cynic."    theory.
[31] Or, "present no temptation to him"; lit. "that he stands in no    further need of what belongs to his neighbours."
[32] {ta legomena}, "the meaning of words and the force of argument."
[33] {ek panton}. Cf. Thuc. i. 120, {osper kai en allois ek panton    protimontai (oi egemones)}, "as they (leaders) are first in    honour, they should be first in the fulfilment of their duties"    (Jowett).
[34] The commentators quote Libanius, "Apol." vol. iii. p. 39, {kai    dia touto ekalei men Eurulokhos o K
haristios, ekalei de Skopas k    Kranonios, oukh ekista lontes, upiskhnoumenoi}. Cf. Diog. Laert.    ii. 31, {Kharmidou oiketas auto didontos, in' ap' auton    prosodeuoito, oukh eileto}. Cf. id. 65, 74.
[35] See "Hell." II. ii. 10.
[36] {oikteirein eautous}. See L. Dind. ad loc. For an incident in    point see "Mem." II. vii.
[37] Plat. "Rep." iii. 404 D, "refinements of Attic confectionery."
[38] {ek tes psukhes}, possibly "by a healthy appetite." Cf. "Symp."    iv. 41. The same sentiment "ex ore Antisthenis." See Joel, op.    cit. i. 382; Schanz, Plat. "Apol." p. 88, S. 26.
"Nay, bless my soul," exclaimed Meletus, "I know those whom you persuaded to obey yourself rather than the fathers who begat them."[39]
[39] Cf. "Mem." I. ii. 49.
"I admit it," Socrates replied, "in the case of education, for they know that I have made the matter a study; and with regard to health a man prefers to obey his doctor rather than his parents; in the public assembly the citizens of Athens, I presume, obey those whose arguments exhibit the soundest wisdom rather than their own rel

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