be divine. If, therefore, in the progress of my speech I should be frequently entranced by the genius of the spot, you must not be surprised. For what I utter now is not very far removed from inspiration. 17 It is not right, therefore, to say, that where fear is there also is shame; but, on the contrary, where shame is, there also is fear. For I think that fear is more extensive than shame; shame is a part of 13 In the matter I am speaking fear. about, with respect to what is just and unjust, holy and unholy, men will persist that none of these have by nature an essence of their own, but that what appears to the community to be true, that becomes true at the time when it so appears, and so long as it appears. 18 I ask you then, whether where the just is, there also is the holy, or where the holy is there also is the just. But wherever the just is, there is not always the holy for the holy is a part of the just. If the holy is a part of the just, it is necessary, as it seems, that we should find out what part of the just the holy is. 14 But is not Holiness itself the same with itself in every action? and 19 But, my good friend, consider again, is not Impiety, which is con- whether that which is noble and trary to all Holiness, in every case good is not something else than similar to itself; and has not every merely to save and be saved; and thing that is impious some one whether that principle, that one character with respect to Impiety? should live as long as one can, is not 15 Remember, then, that I did not to be given up by one who is truly beg this of you, to teach me some a man. Life should not be too fondone or two from among many holy ly loved, but leaving these things things; but the particular character to the care of the Deity, and believitself by which all holy things are ing the women, who say that no man holy. Teach me this very character, can avoid his fate, one should conwhat it is; in order that looking to sider this, by what means he may it, and using it as a model, I may say pass the remainder of his life in the that such a thing of all that you or best possible manner. any one else does is holy, and that what is not such is not holy. 20 For there is a law that those who have already set out in the heavenward path should never again enter on darkness and the paths beneath the earth; but that, passing a splendid life, they should be happy walking with each other; and that, for their love's sake, whenever they become winged, they should be winged together. 16 For I mean the contrary to what the poet said, who wrote: "You are unwilling to mention the Creator who made this universe, for where fear is there is also shame." It does not appear to me that where fear is there is also shame; but wherever shame is there is fear. For is there any one who is ashamed of and blushes at any thing, that is not afraid of and does not fear the reputation of baseness? lead them to a well-regulated mode 21 If, then, the better parts of their mind having prevailed so as to of living and to Wisdom, they pass 2 But if we should tell them, that their life here in bliss and concord; unless they abandon this unjust having obtained the mastery over manner of living, that place which themselves, and being being orderly, is free from all evil will not rethrough having brought into subjec- ceive them when dead; but that tion that part of the soul in which as here they lead a life resemvice was engendered; and having bling themselves, so in like manner set free that in which was virtue; there, they will associate with evil,— such as these, when they depart this these things, as being altogether life, becoming winged and light, deep and wise, they will listen to shall be declared victorious in one of as the extravagances of foolish men. the three truly Olympic contests: a greater good than which, neither human prudence nor divine inspiration can possibly bestow on man. 22 O beloved Omnipresence, and all ye other divinities of this place, grant me to become beautiful in the inner man, and that whatever outward things I have may be at peace with those within. May I deem the wise man rich, and may I have such a portion of gold as none but a prudent man can either bear or employ. SELECTION IV. 3 But let us describe the truth as follows: God is never in any respect unjust, but as just as possible, and there is not any thing that resembles him more than the man amongst us who has likewise become as just as possible. And on this depends the true excellence of a man, and his nothingness and worthlessness. For the knowledge of this is wisdom and true virtue, but the not knowing it is manifest ignorance and vice. 4 It is therefore by far the best not to allow him who acts unjustly, or who speaks or acts impiously, to succeed by reason of his wickedness; for they delight in commendations, and think they hear that they are not valueless, mere burdens on the earth, but men such as they ought to be who will be useful in a city. Fragments gathered from the writings of Plato, in which are taught the principle held by Socrates, that while to act unjustly is a great evil, the greatest and chief of all evils is seeking or desiring to escape from merited punishment. SINCE there are two models in The truth, therefore, must be spoken, the nature of things, one divine that they are so much the more and most happy, the other ungodly what they think they are not, from and most miserable, they who do not thinking that they are such. not perceive that this is the case, through stupidity and extreme folly, unconsciously to themselves become similar to the one by unjust actions, and dissimilar to the other. Where- have managed much the same as one fore they are punished, by leading a life suited to that to which they are assimilated. For they are ignorant of the punish- who being afflicted with the worst diseases should contrive not to have his bodily maladies corrected or sub jected to medical treatment; fear- not conceal the crime, but bring it ing, as if he were a child, to be to light, in order that he may be burnt and cut, because these opera- punished, and restored to health. tions are painful. Being ignorant, Moreover, he should compel both as it seems, of what health is, and himself and the others to lay aside a good habit of the body. fear, and with his eyes shut, and in 6 Now, from what we have just a manly way, deliver himself up, as said, those who flee from punish- to a physician, to be cut and cauterment appear to do something of ized, pursuing the good and the this kind; they look to the pain beautiful, without paying any regard attending it, but are blind to its to what is painful; if he has comutility, and are ignorant how much mitted a wrong worthy of stripes, more miserable than an unhealthy delivering himself up to be beaten; body it is to dwell with an unhealthy if of bonds, to be bound; if of a fine, soul, that is corrupt, unjust, and to pay it; if of exile, to be banished; impious. Whence they do every if of death, to die; being himself the thing that they may not be pun- first accuser of himself, and others ished, nor freed from the greatest his relatives, not sparing either himevil. 7 And do not physicians generally allow a man in health to satisfy his desires; as, for instance, when hungry to eat as much as he pleases, or when thirsty to drink; but when ill, is it not true that they scarcely ever allow him to satisfy himself with what he desires? 8 And should not the same method be adopted with respect to the soul? So long as it is depraved, as being without understanding, intemperate, unjust, and unholy, one ought to restrain it from the indulgence of its desires, and not permit it to do any thing except what will render it better? And is not to restrain any one from what he desires, to punish him? To be punished, therefore, is better for the soul than to permit it to be intemperate, unjust, and unholy. 9 Therefore ought every man to accuse himself, and afterward his relatives, and any other of his friends, who may have acted unjustly; and self or them, but employing argument for this very purpose, that, the crimes being exposed, they may be freed from the greatest of evils, injustice. IO If a man has committed injustice, either himself, or any one else for whom he has regard, he ought of his own accord to betake himself thither, where as soon as possible he will be punished; going to a judge as to a physician, taking every pains lest the disease of injustice becoming inveterate should render the soul corrupt and incurable. II I say, then, that that is holy, to prosecute any one who acts unjustly either with respect to murder or sacrilege, or who commits any similar offence; whether he be one's father or mother, or whoever else he may be; and not to prosecute him is impious. 12 Will not, then, that good instructor who follows the rules of art, looking to these things, address the SELECTION V. Fragmentary selections from Socrates' defence before the Athenian tribunal, in which he explains in what true wisdom consists; and repels the charge that his teachings against the established religion had been the means of corrupting the youth. I arguments he uses and all his actions to souls? And if he should bestow a gift, will he not bestow it, and, if he should take any thing away, will he not take it away with the same end, always directing his attention to this, that justice may be produced in the souls of his fellow-citizens, and injustice banished; that temperance MUST make my defence then, O may be produced in them, and in- Athenians, and endeavor in this temperance banished; and, in short, so short a space of time to remove that every virtue may be planted in from your minds the calumny which them, but vice driven out. you have long entertained. I wish, 13 Remember, then, that we said indeed, it might be so (if it were at there were two methods for the cul- all better both for you and me), and tivation of each, both the body and that in making my defence I could the soul; and that one had reference effect something more advantageous to pleasure, but the other to that still. I think, however, that it will be which is best, that is, not to gratify, difficult; and I am not entirely igbut to oppose, the inclinations. The norant what the difficulty is. Neverfirst method, then, that looks to theless, let this turn out as may be pleasure is ignoble; but the second pleasing to God, I must obey the law, endeavors that that which we culti- and make my defence. vate may be made as excellent as possible, whether it be the body or the soul. 2 Let us, then, repeat from the beginning what the accusation is from which the calumny against me has 14 But it is proper that every one arisen, and relying on which Melitus who is punished, if he is rightly pun- has preferred this indictment against ished by another, should either him- me. Well, what then do they who self become better, and be benefited charge me say in their charge? For by it, or should be an example to it is necessary to read their deposiothers; that they, beholding his tion as of public accusers. "Socrates sufferings, may be made better acts wickedly and is criminally curithrough fear. But those that are ous in searching into things under benefited, at the same time that the earth, and in the heavens, and they suffer punishment both from in making the worse appear the betthe Immortals and from men, are ter reason, and in teaching these such as have been guilty of curable same things to others." Such is the offences; their benefit, however, both accusation. here and in the World of the De- 3 I will endeavor to show you parted, accrues to them by means of pain and torments; for it is not possible to be freed from injustice in any other way. what it is that has occasioned me this character and imputation. Listen then: to some of you, perhaps, I shall appear to jest, yet be assured that I shall tell you the whole truth. that I am the wisest? For assuredFor I, O Athenians, have acquired ly it does not speak falsely: that this character through nothing else it cannot do. than a certain wisdom. 7 And for a long time, I was in 4 Of what kind, then, is this wis-doubt what it meant; afterward, dom? Perhaps it is merely human with considerable difficulty, I had wisdom. For in this, in truth, I ap- recourse to the following method pear to be wise. But, O Athenians, of searching out its meaning: I do not cry out against me, even went to one of those who have the though I should seem to you to character of being wise, thinking speak somewhat arrogantly. For the that there, if anywhere, I should account which I am going to give confute the oracle, and show, in you is not my own, but I shall refer answer to the response, that this to an authority whom you will deem man is wiser than I, though it had worthy of credit. For I shall adduce been affirmed that I was the wisest. to you the oracle at Delphi as a witness of my wisdom, if I have any, and of what it is. 8 Having then examined this man, (there is no occasion to mention his name; he was, however, one 5 You doubtless know Chærepho: of our great politicians, in examinhe was my associate from youth, and ing whom I felt as I proceed to dethe associate of most of you; he ac- scribe, O Athenians!) having fallen companied you in your late exile, and into conversation with him, this returned with you. You know, then, man appeared to me to be wise in what kind of a man he was, how ear- the opinion of most other men, and nest in whatever he undertook. Hav- especially in his own opinion, though ing once gone to Delphi, he ventured in fact he was not so. I thereupon to make the following inquiry of the endeavored to show him that he oracle, (and as I said, O Athenians, fancied himself to be wise, but really do not cry out,) for he asked if there was not. Hence I became odious was any one wiser than I. The both to him, and to many others Pythian thereupon answered that who were present. there was not one wiser; and of this, his brother here will give you proofs, since he himself is dead. 6 Consider, then, why I mention to know any thing great and good: these things it is because I am but he fancies he knows something, going to show you whence the although he knows nothing, whereas calumny against me arose. For I, as I do not know any thing, so I when I heard this, I reasoned thus do not fancy I do. In this trifling with myself: What does the oracle particular, then, I appear to be wiser mean? What enigma is this? For than he, because I do not fancy I I am not conscious to myself that know what I do not know. I am wise, either much or little. 9 When I left him, I reasoned thus with myself, I am wiser than this man, for neither of us appear IO After this I went to others in What, then, does he mean by saying turn, perceiving, indeed, and grieving |