[41ξ] ἀλλὰ καὶ ὑμᾶς χρή, ὦ ἄνδρες δικασταί, εὐέλπιδας εἶναι πρὸς τὸν θάνατον, καὶ ἕν τι τοῦτο διανοεῖσθαι ἀληθές, ὅτι

But you must, O men of the jury, be cheerful with regard to death, and in this thing bear in mind the truth, that

[41δ] οὐκ ἔστιν ἀνδρὶ ἀγαθῷ κακὸν οὐδὲν οὔτε ζῶντι οὔτε τελευτήσαντι, οὐδὲ ἀμελεῖται ὑπὸ θεῶν τὰ τούτου πράγματα: οὐδὲ τὰ ἐμὰ νῦν ἀπὸ τοῦ αὐτομάτου γέγονεν, ἀλλά μοι δῆλόν ἐστι τοῦτο, ὅτι ἤδη τεθνάναι καὶ ἀπηλλάχθαι πραγμάτων βέλτιον ἦν μοι. διὰ τοῦτο καὶ ἐμὲ οὐδαμοῦ ἀπέτρεψεν τὸ σημεῖον, καὶ ἔγωγε τοῖς καταψηφισαμένοις μου καὶ τοῖς κατηγόροις οὐ πάνυ χαλεπαίνω. καίτοι οὐ ταύτῃ τῇ διανοίᾳ κατεψηφίζοντό μου καὶ κατηγόρουν, ἀλλ᾽ οἰόμενοι βλάπτειν:

there is nothing evil for a good man neither while he lives nor after he dies, unless the events of this are allowed by the gods: and my matters now have not happened from their own will, but this is clear to me, that already to die and to be delivered from these events were better for me. And because of this no sign turned me aside, and at least with those who condemn me and with those who accuse me I am not very angry. And yet they did not condemn me and accuse me with this thought, but thinking they would harm me:

[41ε] τοῦτο αὐτοῖς ἄξιον μέμφεσθαι. τοσόνδε μέντοι αὐτῶν δέομαι: τοὺς ὑεῖς μου, ἐπειδὰν ἡβήσωσι, τιμωρήσασθε, ὦ ἄνδρες, ταὐτὰ ταῦτα λυποῦντες ἅπερ ἐγὼ ὑμᾶς ἐλύπουν, ἐὰν ὑμῖν δοκῶσιν ἢ χρημάτων ἢ ἄλλου του πρότερον ἐπιμελεῖσθαι ἢ ἀρετῆς, καὶ ἐὰν δοκῶσί τι εἶναι μηδὲν ὄντες, ὀνειδίζετε αὐτοῖς ὥσπερ ἐγὼ ὑμῖν, ὅτι οὐκ ἐπιμελοῦνται ὧν δεῖ, καὶ οἴονταί τι εἶναι ὄντες οὐδενὸς ἄξιοι. καὶ ἐὰν

with respect to this, [it is] worthy to find fault with them. However, I ask so much of them: when my sons attain their prime, you will revenge yourselves, O men, afflicting them with respect to these things just as I afflicted you, if they seem to you to be concerned with property or anything else before virtue, and if they consider themselves to be something while not being so, reproach them just as I [reproached] you, because they do not care for what it is necessary [to care for], and think themselves to be something while they are worthy of nothing. And if

[42α] ταῦτα ποιῆτε, δίκαια πεπονθὼς ἐγὼ ἔσομαι ὑφ᾽ ὑμῶν αὐτός τε καὶ οἱ ὑεῖς. ἀλλὰ γὰρ ἤδη ὥρα ἀπιέναι, ἐμοὶ μὲν ἀποθανουμένῳ, ὑμῖν δὲ βιωσομένοις: ὁπότεροι δὲ ἡμῶν ἔρχονται ἐπὶ ἄμεινον πρᾶγμα, ἄδηλον παντὶ πλὴν ἢ τῷ θεῷ.

you do these things, I will have myself experience justice from you and my sons also. But already [it is] the hour to depart, me to my dying and you to your lives: which of us goes to the better thing, it's unclear to everyone except to the god.

---

And I have now badly translated a whole book of Plato. Onwards!

[39ξ] τὸ δὲ δὴ μετὰ τοῦτο ἐπιθυμῶ ὑμῖν χρησμῳδῆσαι, ὦ καταψηφισάμενοί μου: καὶ γάρ εἰμι ἤδη ἐνταῦθα ἐν ᾧ μάλιστα ἄνθρωποι χρησμῳδοῦσιν, ὅταν μέλλωσιν ἀποθανεῖσθαι. φημὶ γάρ, ὦ ἄνδρες οἳ ἐμὲ ἀπεκτόνατε, τιμωρίαν ὑμῖν ἥξειν εὐθὺς μετὰ τὸν ἐμὸν θάνατον πολὺ χαλεπωτέραν νὴ Δία ἢ οἵαν ἐμὲ ἀπεκτόνατε: νῦν γὰρ τοῦτο εἴργασθε οἰόμενοι μὲν ἀπαλλάξεσθαι τοῦ διδόναι ἔλεγχον τοῦ βίου, τὸ δὲ ὑμῖν πολὺ ἐναντίον ἀποβήσεται, ὡς ἐγώ φημι. πλείους ἔσονται ὑμᾶς

And indeed after this I desire to deliver an oracle to you, O my condemners: for I am already at the place in which indeed men deliver oracles, when they are about to die. For I say, O men who have killed me, a vengeance [is] to come to you immediately after my death, much harder, by Zeus, than that which you have killed me: for now you have accomplished this thinking you would be delivered from giving evidence of life, but the result for you will be very much the opposite, as I say.

[39δ] οἱ ἐλέγχοντες, οὓς νῦν ἐγὼ κατεῖχον, ὑμεῖς δὲ οὐκ ᾐσθάνεσθε: καὶ χαλεπώτεροι ἔσονται ὅσῳ νεώτεροί εἰσιν, καὶ ὑμεῖς μᾶλλον ἀγανακτήσετε. εἰ γὰρ οἴεσθε ἀποκτείνοντες ἀνθρώπους ἐπισχήσειν τοῦ ὀνειδίζειν τινὰ ὑμῖν ὅτι οὐκ ὀρθῶς ζῆτε, οὐ καλῶς διανοεῖσθε: οὐ γάρ ἐσθ᾽ αὕτη ἡ ἀπαλλαγὴ οὔτε πάνυ δυνατὴ οὔτε καλή, ἀλλ᾽ ἐκείνη καὶ καλλίστη καὶ ῥᾴστη, μὴ τοὺς ἄλλους κολούειν ἀλλ᾽ ἑαυτὸν παρασκευάζειν ὅπως ἔσται ὡς βέλτιστος. ταῦτα μὲν οὖν ὑμῖν τοῖς καταψηφισαμένοις μαντευσάμενος ἀπαλλάττομαι.

The ones cross-examining you will be more numerous, those now who I restrained, but you did not perceive it: and they will be harder, in as much as they are younger, and you indeed will be vexed. For if you think, killing men, you will keep shut someone who reproaches you for something, that you do not live rightly, you do not think well: for this deliverance is neither especially possible nor good, but that one is both better and easy, not to degrade others, but to make oneself as good as possible. So prophesying these things to you, my condemners, I am released.

[39ε] τοῖς δὲ ἀποψηφισαμένοις ἡδέως ἂν διαλεχθείην ὑπὲρ τοῦ γεγονότος τουτουῒ πράγματος, ἐν ᾧ οἱ ἄρχοντες ἀσχολίαν ἄγουσι καὶ οὔπω ἔρχομαι οἷ ἐλθόντα με δεῖ τεθνάναι. ἀλλά μοι, ὦ ἄνδρες, παραμείνατε τοσοῦτον χρόνον: οὐδὲν γὰρ κωλύει διαμυθολογῆσαι πρὸς ἀλλήλους ἕως ἔξεστιν. ὑμῖν

To those condemning me, I would gladly argue for this thing which has happened, in which the leaders lead without leisure and not yet do I go to where, upon going, it is necessary for me to die. But for me, O men, stand fast for so long a time: for nothing hinders our conversing with each other until it is permitted. For to you

[40α] γὰρ ὡς φίλοις οὖσιν ἐπιδεῖξαι ἐθέλω τὸ νυνί μοι συμβεβηκὸς τί ποτε νοεῖ. ἐμοὶ γάρ, ὦ ἄνδρες δικασταί—ὑμᾶς γὰρ δικαστὰς καλῶν ὀρθῶς ἂν καλοίην—θαυμάσιόν τι γέγονεν. ἡ γὰρ εἰωθυῖά μοι μαντικὴ ἡ τοῦ δαιμονίου ἐν μὲν τῷ πρόσθεν χρόνῳ παντὶ πάνυ πυκνὴ ἀεὶ ἦν καὶ πάνυ ἐπὶ σμικροῖς ἐναντιουμένη, εἴ τι μέλλοιμι μὴ ὀρθῶς πράξειν. νυνὶ δὲ συμβέβηκέ μοι ἅπερ ὁρᾶτε καὶ αὐτοί, ταυτὶ ἅ γε δὴ οἰηθείη ἄν τις καὶ νομίζεται ἔσχατα κακῶν εἶναι: ἐμοὶ δὲ

who are friends I wanted to show now this happening to me means something at this time. For to me, O men of the jury - for I'd call you jurors of nobility, rightly - some wonder has happened. For the prophetic custom of spirit to me in the previous time was always very close and always on account of small things opposed me, if I intended to do something not right. But now it has agreed with me, just as even you yourselves seen, these things which indeed someone may think and consider to be the utmost of evils: but

[40β] οὔτε ἐξιόντι ἕωθεν οἴκοθεν ἠναντιώθη τὸ τοῦ θεοῦ σημεῖον, οὔτε ἡνίκα ἀνέβαινον ἐνταυθοῖ ἐπὶ τὸ δικαστήριον, οὔτε ἐν τῷ λόγῳ οὐδαμοῦ μέλλοντί τι ἐρεῖν. καίτοι ἐν ἄλλοις λόγοις πολλαχοῦ δή με ἐπέσχε λέγοντα μεταξύ: νῦν δὲ οὐδαμοῦ περὶ ταύτην τὴν πρᾶξιν οὔτ᾽ ἐν ἔργῳ οὐδενὶ οὔτ᾽ ἐν λόγῳ ἠναντίωταί μοι. τί οὖν αἴτιον εἶναι ὑπολαμβάνω; ἐγὼ ὑμῖν ἐρῶ: κινδυνεύει γάρ μοι τὸ συμβεβηκὸς τοῦτο ἀγαθὸν γεγονέναι, καὶ οὐκ ἔσθ᾽ ὅπως ἡμεῖς ὀρθῶς ὑπολαμβάνομεν,

from early in the morning going out from home, the sign of the god did not oppose me, nor at the time when I came up here upon the court, nor in any place in my speech while I was intending to say something. And yet, in other arguments often it kept me shut in the midst of my speeches: but now in no way concerning this transaction nor in any deed or word has it opposed me. So for what reason do I suppose this to be? I will tell you. For this thing which happened to me runs the chance of having happened to be good, and it is not how we rightly suppose,

[40ξ] ὅσοι οἰόμεθα κακὸν εἶναι τὸ τεθνάναι. μέγα μοι τεκμήριον τούτου γέγονεν: οὐ γὰρ ἔσθ᾽ ὅπως οὐκ ἠναντιώθη ἄν μοι τὸ εἰωθὸς σημεῖον, εἰ μή τι ἔμελλον ἐγὼ ἀγαθὸν πράξειν.

so much as we think dying to be evil. To me great evidence of this has happened: for it is in such a way, the customary sign would oppose me, unless I was about to do something good.

[37d]καλὸς οὖν ἄν μοι ὁ βίος εἴη ἐξελθόντι τηλικῷδε ἀνθρώπῳ ἄλλην ἐξ ἄλλης πόλεως ἀμειβομένῳ καὶ ἐξελαυνομένῳ ζῆν. εὖ γὰρ οἶδ᾽ ὅτι ὅποι ἂν ἔλθω, λέγοντος ἐμοῦ ἀκροάσονται οἱ νέοι ὥσπερ ἐνθάδε: κἂν μὲν τούτους ἀπελαύνω, οὗτοί με αὐτοὶ ἐξελῶσι πείθοντες τοὺς πρεσβυτέρους:

So my life would be fine for me going away, a man at my time of life, to live exchanging one for another city and being driven out. For I know well that wherever I might go, the young me will listen to me speaking just like here, and if I drive them away, they themselves, persuading the elders, will drive me out:

[37ε] ἐὰν δὲ μὴ ἀπελαύνω, οἱ τούτων πατέρες δὲ καὶ οἰκεῖοι δι᾽ αὐτοὺς τούτους.

ἴσως οὖν ἄν τις εἴποι: ‘σιγῶν δὲ καὶ ἡσυχίαν ἄγων, ὦ Σώκρατες, οὐχ οἷός τ᾽ ἔσῃ ἡμῖν ἐξελθὼν ζῆν;’ τουτὶ δή ἐστι πάντων χαλεπώτατον πεῖσαί τινας ὑμῶν. ἐάντε γὰρ λέγω ὅτι τῷ θεῷ ἀπειθεῖν τοῦτ᾽ ἐστὶν καὶ διὰ τοῦτ᾽ ἀδύνατον

but if I should not drive them away, their fathers and relatives because of them these things [will do].

So perhaps someone might say: "But keeping silent and leading a quiet [life], O Socrates, are you not able to live, after going away from us?" Indeed this of all things is the hardest to persuade some of you [of]. For if I were to say that this is disobedience to the god and because of this [I am] unable


[38α] ἡσυχίαν ἄγειν, οὐ πείσεσθέ μοι ὡς εἰρωνευομένῳ: ἐάντ᾽ αὖ λέγω ὅτι καὶ τυγχάνει μέγιστον ἀγαθὸν ὂν ἀνθρώπῳ τοῦτο, ἑκάστης ἡμέρας περὶ ἀρετῆς τοὺς λόγους ποιεῖσθαι καὶ τῶν ἄλλων περὶ ὧν ὑμεῖς ἐμοῦ ἀκούετε διαλεγομένου καὶ ἐμαυτὸν καὶ ἄλλους ἐξετάζοντος, ὁ δὲ ἀνεξέταστος βίος οὐ βιωτὸς ἀνθρώπῳ, ταῦτα δ᾽ ἔτι ἧττον πείσεσθέ μοι λέγοντι. τὰ δὲ ἔχει μὲν οὕτως, ὡς ἐγώ φημι, ὦ ἄνδρες, πείθειν δὲ οὐ ῥᾴδιον. καὶ ἐγὼ ἅμα οὐκ εἴθισμαι ἐμαυτὸν ἀξιοῦν κακοῦ

to lead a quiet [life], you will not believe me, [thinking that] I am dissembling: if indeed I were to say that this happens to the the greatest good to man, to make arguments each day concerning excellence and the other things concerning which you hear me conversing with myself also and even examining others, but the unexamined life [is] not worth living for a human, and these things still less you will be persuaded by me speaking. But they hold in this way, as I say, O men, but to persuade [you is] not easy. And at the same time, I am not accustomed to consider myself worthy of

[38β] οὐδενός. εἰ μὲν γὰρ ἦν μοι χρήματα, ἐτιμησάμην ἂν χρημάτων ὅσα ἔμελλον ἐκτείσειν, οὐδὲν γὰρ ἂν ἐβλάβην: νῦν δὲ οὐ γὰρ ἔστιν, εἰ μὴ ἄρα ὅσον ἂν ἐγὼ δυναίμην ἐκτεῖσαι, τοσούτου βούλεσθέ μοι τιμῆσαι. ἴσως δ᾽ ἂν δυναίμην ἐκτεῖσαι ὑμῖν που μνᾶν ἀργυρίου: τοσούτου οὖν τιμῶμαι.

Πλάτων δὲ ὅδε, ὦ ἄνδρες Ἀθηναῖοι, καὶ Κρίτων καὶ Κριτόβουλος καὶ Ἀπολλόδωρος κελεύουσί με τριάκοντα μνῶν τιμήσασθαι, αὐτοὶ δ᾽ ἐγγυᾶσθαι: τιμῶμαι οὖν τοσούτου, ἐγγυηταὶ δὲ ὑμῖν ἔσονται τοῦ ἀργυρίου οὗτοι ἀξιόχρεῳ.

anything evil. For if I had money, I would propose money as much as I intended to pay, for that would not harm me: but now it is not so, lest as much as I am able to pay, of this you wish to propose for me. And perhaps I would be able to pay about a mina of silver: so I propose this thing.

Plato here, O Athenian men, and Krito and Kritoboulos and Apollodoros urge me to propose thirty mina, and they to give [it] as pledge: so I propose this, and they will be sureties to you of silver in sufficiency.

[35ε]

τὸ μὲν μὴ ἀγανακτεῖν, ὦ ἄνδρες Ἀθηναῖοι, ἐπὶ τούτῳ

One should not be irritated, O Athenian men, on account of this

[36α] τῷ γεγονότι, ὅτι μου κατεψηφίσασθε, ἄλλα τέ μοι πολλὰ συμβάλλεται, καὶ οὐκ ἀνέλπιστόν μοι γέγονεν τὸ γεγονὸς τοῦτο, ἀλλὰ πολὺ μᾶλλον θαυμάζω ἑκατέρων τῶν ψήφων τὸν γεγονότα ἀριθμόν. οὐ γὰρ ᾠόμην ἔγωγε οὕτω παρ᾽ ὀλίγον ἔσεσθαι ἀλλὰ παρὰ πολύ: νῦν δέ, ὡς ἔοικεν, εἰ τριάκοντα μόναι μετέπεσον τῶν ψήφων, ἀπεπεφεύγη ἄν. Μέλητον μὲν οὖν, ὡς ἐμοὶ δοκῶ, καὶ νῦν ἀποπέφευγα, καὶ οὐ μόνον ἀποπέφευγα, ἀλλὰ παντὶ δῆλον τοῦτό γε, ὅτι εἰ μὴ ἀνέβη Ἄνυτος καὶ Λύκων κατηγορήσοντες ἐμοῦ, κἂν ὦφλε

occurrence, that you voted to condemn me, but for me many things come together, and not unexpected by me this happening has happened, but indeed I marvel greatly at the number of votes for each. For I did not imagine in this way so few for it to be but a great many: and now, as it seems, if only thirty of the votes had fallen differently, I would be safe away. Therefore with respect to Meletos, as I think, even now I've got away free, and not only have I got away, but to all people this is clear, that if Anytos and Lykon did not come up accusing me, he'd even be liable to pay a fine

[36β] χιλίας δραχμάς, οὐ μεταλαβὼν τὸ πέμπτον μέρος τῶν ψήφων.

τιμᾶται δ᾽ οὖν μοι ὁ ἀνὴρ θανάτου. εἶεν: ἐγὼ δὲ δὴ τίνος ὑμῖν ἀντιτιμήσομαι, ὦ ἄνδρες Ἀθηναῖοι; ἢ δῆλον ὅτι τῆς ἀξίας; τί οὖν; τί ἄξιός εἰμι παθεῖν ἢ ἀποτεῖσαι, ὅτι μαθὼν ἐν τῷ βίῳ οὐχ ἡσυχίαν ἦγον, ἀλλ᾽ ἀμελήσας ὧνπερ οἱ πολλοί, χρηματισμοῦ τε καὶ οἰκονομίας καὶ στρατηγιῶν καὶ δημηγοριῶν καὶ τῶν ἄλλων ἀρχῶν καὶ συνωμοσιῶν καὶ στάσεων τῶν ἐν τῇ πόλει γιγνομένων, ἡγησάμενος ἐμαυτὸν

of a thousand drachma, not having the fifth share of the votes.

And therefore the man proposes for me the punishment of death. May it be so: I, indeed, can fix what as a counter-estimate for you, O Athenian men? Is it clear that it's my due? What am I worthy to suffer or to pay back, that because of learning in life, I did not pass quietly, but not caring about that which the many [care about], money and property and generalship and public speech and the other offices and conspiracies and factions which come to exist in the city, supposing myself

[36ξ] τῷ ὄντι ἐπιεικέστερον εἶναι ἢ ὥστε εἰς ταῦτ᾽ ἰόντα σῴζεσθαι, ἐνταῦθα μὲν οὐκ ᾖα οἷ ἐλθὼν μήτε ὑμῖν μήτε ἐμαυτῷ ἔμελλον μηδὲν ὄφελος εἶναι, ἐπὶ δὲ τὸ ἰδίᾳ ἕκαστον ἰὼν εὐεργετεῖν τὴν μεγίστην εὐεργεσίαν, ὡς ἐγώ φημι, ἐνταῦθα ᾖα, ἐπιχειρῶν ἕκαστον ὑμῶν πείθειν μὴ πρότερον μήτε τῶν ἑαυτοῦ μηδενὸς ἐπιμελεῖσθαι πρὶν ἑαυτοῦ ἐπιμεληθείη ὅπως ὡς βέλτιστος καὶ φρονιμώτατος ἔσοιτο, μήτε τῶν τῆς πόλεως, πρὶν αὐτῆς τῆς πόλεως, τῶν τε ἄλλων οὕτω κατὰ τὸν

to be in reality more gentle than to preserve myself, coming into these things, and from there I did not go, going, to the thing is which neither to you nor to myself I was destined to be of any use, but going to each in private, to perform the best good services, as I say, from there I went, putting my hand to persuade each of you not to care for any one of his own things before he would care for himself in such manner as he should be best in himself and in his mind, nor [to care for] the things of the city, before the city itself, and for other things thus following/after

[36δ] αὐτὸν τρόπον ἐπιμελεῖσθαι—τί οὖν εἰμι ἄξιος παθεῖν τοιοῦτος ὤν; ἀγαθόν τι, ὦ ἄνδρες Ἀθηναῖοι, εἰ δεῖ γε κατὰ τὴν ἀξίαν τῇ ἀληθείᾳ τιμᾶσθαι: καὶ ταῦτά γε ἀγαθὸν τοιοῦτον ὅτι ἂν πρέποι ἐμοί. τί οὖν πρέπει ἀνδρὶ πένητι εὐεργέτῃ δεομένῳ ἄγειν σχολὴν ἐπὶ τῇ ὑμετέρᾳ παρακελεύσει; οὐκ ἔσθ᾽ ὅτι μᾶλλον, ὦ ἄνδρες Ἀθηναῖοι, πρέπει οὕτως ὡς τὸν τοιοῦτον ἄνδρα ἐν πρυτανείῳ σιτεῖσθαι, πολύ γε μᾶλλον ἢ εἴ τις ὑμῶν ἵππῳ ἢ συνωρίδι ἢ ζεύγει νενίκηκεν Ὀλυμπίασιν: ὁ μὲν γὰρ ὑμᾶς ποιεῖ εὐδαίμονας δοκεῖν εἶναι, ἐγὼ δὲ

to care in the same way - so what am I worthy to suffer, since I'm of such kind? Something good, O Athenian men, if indeed it's necessary according to my desserts in truth to propose a punishment: and these things [ought to be] good of such kind that would be fitting for me. So what is fitting for a poor man who does good needing to bring leisure to exhort on your account? Would it not be that indeed, O Athenian men, it is fitting thus that a man of such kind should eat in the prytany, more [fitting] indded than if one of you in the horse or in the two-horse or in the yoke has had victory at Olympia: for he makes you to seem to be fortunate, while I

[36ε] εἶναι, καὶ ὁ μὲν τροφῆς οὐδὲν δεῖται, ἐγὼ δὲ δέομαι. εἰ οὖν δεῖ με κατὰ τὸ δίκαιον τῆς ἀξίας τιμᾶσθαι, τούτου

[make you fortunate] in fact, and he does not lack any nourishment, while I lack it. If therefore it is necessary for me according to the law to propose a worthy punishment,

[37α] τιμῶμαι, ἐν πρυτανείῳ σιτήσεως.

ἴσως οὖν ὑμῖν καὶ ταυτὶ λέγων παραπλησίως δοκῶ λέγειν ὥσπερ περὶ τοῦ οἴκτου καὶ τῆς ἀντιβολήσεως, ἀπαυθαδιζόμενος: τὸ δὲ οὐκ ἔστιν, ὦ ἄνδρες Ἀθηναῖοι, τοιοῦτον ἀλλὰ τοιόνδε μᾶλλον. πέπεισμαι ἐγὼ ἑκὼν εἶναι μηδένα ἀδικεῖν ἀνθρώπων, ἀλλὰ ὑμᾶς τοῦτο οὐ πείθω: ὀλίγον γὰρ χρόνον ἀλλήλοις διειλέγμεθα. ἐπεί, ὡς ἐγᾦμαι, εἰ ἦν ὑμῖν νόμος, ὥσπερ καὶ ἄλλοις ἀνθρώποις, περὶ θανάτου μὴ μίαν ἡμέραν

I propose this, public maintenance in the prytany.

Therefore perhaps to you even by saying suchlike these things I seem to speak just like concerning pity and entreaty, speaking boldly: this is not, O Athenian men, of such a kind but indeed a different kind. I have been persuaded willingly to have done wrong to no man, but I did not persuade you with regard to this: for we reckoned with each other for a little time. Since, as I believe, if you had a law, like some other men have, concerning death not in one day

[37β] μόνον κρίνειν ἀλλὰ πολλάς, ἐπείσθητε ἄν: νῦν δ᾽ οὐ ῥᾴδιον ἐν χρόνῳ ὀλίγῳ μεγάλας διαβολὰς ἀπολύεσθαι. πεπεισμένος δὴ ἐγὼ μηδένα ἀδικεῖν πολλοῦ δέω ἐμαυτόν γε ἀδικήσειν καὶ κατ᾽ ἐμαυτοῦ ἐρεῖν αὐτὸς ὡς ἄξιός εἰμί του κακοῦ καὶ τιμήσεσθαι τοιούτου τινὸς ἐμαυτῷ. τί δείσας; ἦ μὴ πάθω τοῦτο οὗ Μέλητός μοι τιμᾶται, ὅ φημι οὐκ εἰδέναι οὔτ᾽ εἰ ἀγαθὸν οὔτ᾽ εἰ κακόν ἐστιν; ἀντὶ τούτου δὴ ἕλωμαι ὧν εὖ οἶδά τι κακῶν ὄντων τούτου τιμησάμενος; πότερον δεσμοῦ;

only to judge, but several, you would be persuaded: but now it is not easy in a short time to dispel great slander. And I being convinced I did wrong to no one, I lack much indeed to intend to wrong myself and against myself say myself that I am worthy of something bad and propose some judgement of this kind for myself. Fearing what [should I]? Lest I suffer that which Meletos propose for me, which I say that I don't know whether it may be good or evil? Over against this should I choose that which I know well is something bad, intending to propose this? Or propose imprisonment?

[35α] εἰ οὖν ὑμῶν οἱ δοκοῦντες διαφέρειν εἴτε σοφίᾳ εἴτε ἀνδρείᾳ εἴτε ἄλλῃ ᾑτινιοῦν ἀρετῇ τοιοῦτοι ἔσονται, αἰσχρὸν ἂν εἴη: οἵουσπερ ἐγὼ πολλάκις ἑώρακά τινας ὅταν κρίνωνται, δοκοῦντας μέν τι εἶναι, θαυμάσια δὲ ἐργαζομένους, ὡς δεινόν τι οἰομένους πείσεσθαι εἰ ἀποθανοῦνται, ὥσπερ ἀθανάτων ἐσομένων ἂν ὑμεῖς αὐτοὺς μὴ ἀποκτείνητε: οἳ ἐμοὶ δοκοῦσιν αἰσχύνην τῇ πόλει περιάπτειν, ὥστ᾽ ἄν τινα καὶ τῶν ξένων

So if the ones of you seeming to be superior either in wisdom or in manliness or in any other excellence which [is] of this kind, were to be [like this], it would be shameful: such as if I had often seen certain ones, whenever they were being judged, while they seemed to be something [worthy], working strange things, as if they believed they would suffer something terrible if there were to die, as though they would be immortal if you did not kill them: they seem to me to attach shame to the city, so that also one of the foreigners might

[35β] ὑπολαβεῖν ὅτι οἱ διαφέροντες Ἀθηναίων εἰς ἀρετήν, οὓς αὐτοὶ ἑαυτῶν ἔν τε ταῖς ἀρχαῖς καὶ ταῖς ἄλλαις τιμαῖς προκρίνουσιν, οὗτοι γυναικῶν οὐδὲν διαφέρουσιν. ταῦτα γάρ, ὦ ἄνδρες Ἀθηναῖοι, οὔτε ὑμᾶς χρὴ ποιεῖν τοὺς δοκοῦντας καὶ ὁπῃοῦν τι εἶναι, οὔτ᾽, ἂν ἡμεῖς ποιῶμεν, ὑμᾶς ἐπιτρέπειν, ἀλλὰ τοῦτο αὐτὸ ἐνδείκνυσθαι, ὅτι πολὺ μᾶλλον καταψηφιεῖσθε τοῦ τὰ ἐλεινὰ ταῦτα δράματα εἰσάγοντος καὶ καταγέλαστον τὴν πόλιν ποιοῦντος ἢ τοῦ ἡσυχίαν ἄγοντος.

suppose that the superior ones among the Athenians, in excellence, who they themselves in the offices and the other honours prefer before others, they are not any superior to women. For with respect to these things, O Athenian men, it is necessary for you neither to make/do the ones seeming [good], and by which to be something, neither, if we do, to refer to you, but to demonstrate this itself, that more indeed you would vote down the one who brings these pitiable acts and who makes the city mockable than the one who comes in silence.

εἰ γὰρ δὴ ἔγωγε τῶν νέων [33δ] τοὺς μὲν διαφθείρω τοὺς δὲ διέφθαρκα, χρῆν δήπου, εἴτε τινὲς αὐτῶν πρεσβύτεροι γενόμενοι ἔγνωσαν ὅτι νέοις οὖσιν αὐτοῖς ἐγὼ κακὸν πώποτέ τι συνεβούλευσα, νυνὶ αὐτοὺς ἀναβαίνοντας ἐμοῦ κατηγορεῖν καὶ τιμωρεῖσθαι: εἰ δὲ μὴ αὐτοὶ ἤθελον, τῶν οἰκείων τινὰς τῶν ἐκείνων, πατέρας καὶ ἀδελφοὺς καὶ ἄλλους τοὺς προσήκοντας, εἴπερ ὑπ᾽ ἐμοῦ τι κακὸν ἐπεπόνθεσαν αὐτῶν οἱ οἰκεῖοι, νῦν μεμνῆσθαι καὶ τιμωρεῖσθαι. πάντως δὲ πάρεισιν αὐτῶν πολλοὶ ἐνταυθοῖ οὓς ἐγὼ ὁρῶ, πρῶτον μὲν Κρίτων οὑτοσί, ἐμὸς ἡλικιώτης

For if I for my part am destroying the young men, while I have destroyed others, it is necessary perhaps, if some of them who have become old men know that I ever advised them ill while they were young, now they, coming forwards, [should] accuse me and exact vengeance: and if they would not themselves come, somebody from their households, fathers or brothers or others who are present [should come], if ever by me their kinfolk have suffered something bad, now they should remember and exact vengeance. At all events, many of them are here present who I see, first this here Kritos, my age-mate

[33ε] καὶ δημότης, Κριτοβούλου τοῦδε πατήρ, ἔπειτα Λυσανίας ὁ Σφήττιος, Αἰσχίνου τοῦδε πατήρ, ἔτι δ᾽ Ἀντιφῶν ὁ Κηφισιεὺς οὑτοσί, Ἐπιγένους πατήρ, ἄλλοι τοίνυν οὗτοι ὧν οἱ ἀδελφοὶ ἐν ταύτῃ τῇ διατριβῇ γεγόνασιν, Νικόστρατος Θεοζοτίδου, ἀδελφὸς Θεοδότου—καὶ ὁ μὲν Θεόδοτος τετελεύτηκεν, ὥστε οὐκ ἂν ἐκεῖνός γε αὐτοῦ καταδεηθείη—καὶ Παράλιος ὅδε, ὁ Δημοδόκου, οὗ ἦν Θεάγης ἀδελφός: ὅδε δὲ

and my fellow-demesman, the father of Kritoboulos here, then Lysanias the Sphettian, the father of Aischinos here, and still Antiphon the Kephissian here, father of Epigenos, and these others here whose brothers were in this pasttime, Nikostratos son of Theozotidos, brother of Theodotos - and now Theodotos has met his end, so that he himself could not entreat him - and Paralios here, the son of Demodokos, who was the brother of Theagis: and this

[34α] Ἀδείμαντος, ὁ Ἀρίστωνος, οὗ ἀδελφὸς οὑτοσὶ Πλάτων, καὶ Αἰαντόδωρος, οὗ Ἀπολλόδωρος ὅδε ἀδελφός. καὶ ἄλλους πολλοὺς ἐγὼ ἔχω ὑμῖν εἰπεῖν, ὧν τινα ἐχρῆν μάλιστα μὲν ἐν τῷ ἑαυτοῦ λόγῳ παρασχέσθαι Μέλητον μάρτυρα: εἰ δὲ τότε ἐπελάθετο, νῦν παρασχέσθω—ἐγὼ παραχωρῶ—καὶ λεγέτω εἴ τι ἔχει τοιοῦτον. ἀλλὰ τούτου πᾶν τοὐναντίον εὑρήσετε, ὦ ἄνδρες, πάντας ἐμοὶ βοηθεῖν ἑτοίμους τῷ διαφθείροντι, τῷ κακὰ ἐργαζομένῳ τοὺς οἰκείους αὐτῶν, ὥς φασι Μέλητος καὶ

Adeimantos, the son of Ariston, who was brother to Plato here, and Aiantodoros, who was brother to Apollodoros here. And I have many others to tell you [about], a certain one of whom it was indeed necessary in his own argument for Meletos to present as witness: and if at that time it escaped his notice, now let him present one - I will step aside - and let him say if he has anyone of this kind. But you will find instead the very opposite of this, O men, and that they all are ready to give aid to the one who destroys, who does evil to their households, as Meletos says, and

[34β] Ἄνυτος. αὐτοὶ μὲν γὰρ οἱ διεφθαρμένοι τάχ᾽ ἂν λόγον ἔχοιεν βοηθοῦντες: οἱ δὲ ἀδιάφθαρτοι, πρεσβύτεροι ἤδη ἄνδρες, οἱ τούτων προσήκοντες, τίνα ἄλλον ἔχουσι λόγον βοηθοῦντες ἐμοὶ ἀλλ᾽ ἢ τὸν ὀρθόν τε καὶ δίκαιον, ὅτι συνίσασι Μελήτῳ μὲν ψευδομένῳ, ἐμοὶ δὲ ἀληθεύοντι;

εἶεν δή, ὦ ἄνδρες: ἃ μὲν ἐγὼ ἔχοιμ᾽ ἂν ἀπολογεῖσθαι, σχεδόν ἐστι ταῦτα καὶ ἄλλα ἴσως τοιαῦτα. τάχα δ᾽ ἄν τις

Anytos too. For the ones who are themselves ruined probably would have reason to be helping me: but the ones unruined, who are already old men, the ones belonging to them, what other reason do they have [to be] helping me but uprightness and justice, because they know that Meletos lies, while I speak truth?

Well then, O men: that which I may have to apologise for, it's hardly these things, but perhaps it is these kind of things. And maybe someone

[34ξ] ὑμῶν ἀγανακτήσειεν ἀναμνησθεὶς ἑαυτοῦ, εἰ ὁ μὲν καὶ ἐλάττω τουτουῒ τοῦ ἀγῶνος ἀγῶνα ἀγωνιζόμενος ἐδεήθη τε καὶ ἱκέτευσε τοὺς δικαστὰς μετὰ πολλῶν δακρύων, παιδία τε αὑτοῦ ἀναβιβασάμενος ἵνα ὅτι μάλιστα ἐλεηθείη, καὶ ἄλλους τῶν οἰκείων καὶ φίλων πολλούς, ἐγὼ δὲ οὐδὲν ἄρα τούτων ποιήσω, καὶ ταῦτα κινδυνεύων, ὡς ἂν δόξαιμι, τὸν ἔσχατον κίνδυνον. τάχ᾽ ἂν οὖν τις ταῦτα ἐννοήσας αὐθαδέστερον ἂν πρός με σχοίη καὶ ὀργισθεὶς αὐτοῖς τούτοις θεῖτο ἂν μετ᾽

of you may experience violent irritation recalling his own self, if he contending in regard also to a lesser case than this case, he had entreated and supplicated the jurors with many tears, having brought up his children in order that especially he might be let go free, and others of his households and many friends, while I will do none of these things, although running these risks, as it would appear to me, [I am in] the final danger. So perhaps someone, considering these things who may be more remorseless towards me and having been made angry by these things, he may place

[34δ] ὀργῆς τὴν ψῆφον.

the vote with anger.

[32β] καὶ ἔτυχεν ἡμῶν ἡ φυλὴ Ἀντιοχὶς πρυτανεύουσα ὅτε ὑμεῖς τοὺς δέκα στρατηγοὺς τοὺς οὐκ ἀνελομένους τοὺς ἐκ τῆς ναυμαχίας ἐβουλεύσασθε ἁθρόους κρίνειν, παρανόμως, ὡς ἐν τῷ ὑστέρῳ χρόνῳ πᾶσιν ὑμῖν ἔδοξεν. τότ᾽ ἐγὼ μόνος τῶν πρυτάνεων ἠναντιώθην ὑμῖν μηδὲν ποιεῖν παρὰ τοὺς νόμους καὶ ἐναντία ἐψηφισάμην: καὶ ἑτοίμων ὄντων ἐνδεικνύναι με καὶ ἀπάγειν τῶν ῥητόρων, καὶ ὑμῶν κελευόντων καὶ βοώντων, μετὰ τοῦ

And it happened our tribe Antiochis was prytany when you determined to judge the ten generals who did not take up the men from the naval battle all by a single vote, contrary to law, as in the latter time it seemed to all of you. Then I alone of the prytany-men set myself against you, to do nothing contrary to the laws and I voted opposite: and while the orators were ready to inform against me and to arrest me, as you also urged them and cried aloud, according to

[32ξ] νόμου καὶ τοῦ δικαίου ᾤμην μᾶλλόν με δεῖν διακινδυνεύειν ἢ μεθ᾽ ὑμῶν γενέσθαι μὴ δίκαια βουλευομένων, φοβηθέντα δεσμὸν ἢ θάνατον. καὶ ταῦτα μὲν ἦν ἔτι δημοκρατουμένης τῆς πόλεως: ἐπειδὴ δὲ ὀλιγαρχία ἐγένετο, οἱ τριάκοντα αὖ μεταπεμψάμενοί με πέμπτον αὐτὸν εἰς τὴν θόλον προσέταξαν ἀγαγεῖν ἐκ Σαλαμῖνος Λέοντα τὸν Σαλαμίνιον ἵνα ἀποθάνοι, οἷα δὴ καὶ ἄλλοις ἐκεῖνοι πολλοῖς πολλὰ προσέταττον, βουλόμενοι ὡς πλείστους ἀναπλῆσαι αἰτιῶν. τότε μέντοι ἐγὼ

custom and justice, I believed indeed it was necessary for me to hazard all instead of to become in common with you wishing [to be] not just, fearing neither bondage nor death. And these things existed while still having a democratic constitution of the city: afterwards the oligarchy came to be, the Thirty in turn sending for me - fifth of four others - prescribed us to bring to the Tholos from Salamis Leon the Salaminian, in order that he should die, which they prescribed often for many others, wanting to fill as many as possible with responsibility. Then however I

[32δ] οὐ λόγῳ ἀλλ᾽ ἔργῳ αὖ ἐνεδειξάμην ὅτι ἐμοὶ θανάτου μὲν μέλει, εἰ μὴ ἀγροικότερον ἦν εἰπεῖν, οὐδ᾽ ὁτιοῦν, τοῦ δὲ μηδὲν ἄδικον μηδ᾽ ἀνόσιον ἐργάζεσθαι, τούτου δὲ τὸ πᾶν μέλει. ἐμὲ γὰρ ἐκείνη ἡ ἀρχὴ οὐκ ἐξέπληξεν, οὕτως ἰσχυρὰ οὖσα, ὥστε ἄδικόν τι ἐργάσασθαι, ἀλλ᾽ ἐπειδὴ ἐκ τῆς θόλου ἐξήλθομεν, οἱ μὲν τέτταρες ᾤχοντο εἰς Σαλαμῖνα καὶ ἤγαγον Λέοντα, ἐγὼ δὲ ᾠχόμην ἀπιὼν οἴκαδε. καὶ ἴσως ἂν διὰ ταῦτα ἀπέθανον, εἰ μὴ ἡ ἀρχὴ διὰ ταχέων κατελύθη. καὶ

not with words but with deeds in turn I demonstrate that there is no care in me for death, if it is not very boorish to say, nothing whatsoever, but to work nothing unjust or profane, there is every care in me for this. For this rulership did not drive me away, though it was in this way strong, so that I would do something unjust, but when we went away from the tholos, the four departed to Salamis and brought Leon, while I went going away to me home. And perhaps because of these things I might have died, if the governent had not through swiftness been destroyed. And

32ε] τούτων ὑμῖν ἔσονται πολλοὶ μάρτυρες.

of these things for you there will be many witnesses.

[31β] οὐ γὰρ ἀνθρωπίνῳ ἔοικε τὸ ἐμὲ τῶν μὲν ἐμαυτοῦ πάντων ἠμεληκέναι καὶ ἀνέχεσθαι τῶν οἰκείων ἀμελουμένων τοσαῦτα ἤδη ἔτη, τὸ δὲ ὑμέτερον πράττειν ἀεί, ἰδίᾳ ἑκάστῳ προσιόντα ὥσπερ πατέρα ἢ ἀδελφὸν πρεσβύτερον πείθοντα ἐπιμελεῖσθαι ἀρετῆς. καὶ εἰ μέν τι ἀπὸ τούτων ἀπέλαυον καὶ μισθὸν λαμβάνων ταῦτα παρεκελευόμην, εἶχον ἄν τινα λόγον: νῦν δὲ ὁρᾶτε δὴ καὶ αὐτοὶ ὅτι οἱ κατήγοροι τἆλλα πάντα ἀναισχύντως οὕτω κατηγοροῦντες τοῦτό γε οὐχ οἷοί τε ἐγένοντο ἀπαναισχυντῆσαι

For not by human affairs it seems I have neglected all my own things and borne the neglect of my household concerns for so many years yet, while always I practiced on your affairs, coming up to each of you in private just like a father or an elder brother, persuading you to care about arete. And if I derived some advantage from these things and exhorted you with regard to these things while taking pay, it would have had some reason: but now you yourselves see that the prosecutors, while they accuse me shamefully in this way of everything else, this indeed they have not grown such to have the effrontery to do

[31ξ] παρασχόμενοι μάρτυρα, ὡς ἐγώ ποτέ τινα ἢ ἐπραξάμην μισθὸν ἢ ᾔτησα. ἱκανὸν γάρ, οἶμαι, ἐγὼ παρέχομαι τὸν μάρτυρα ὡς ἀληθῆ λέγω, τὴν πενίαν.

ἴσως ἂν οὖν δόξειεν ἄτοπον εἶναι, ὅτι δὴ ἐγὼ ἰδίᾳ μὲν ταῦτα συμβουλεύω περιιὼν καὶ πολυπραγμονῶ, δημοσίᾳ δὲ οὐ τολμῶ ἀναβαίνων εἰς τὸ πλῆθος τὸ ὑμέτερον συμβουλεύειν τῇ πόλει. τούτου δὲ αἴτιόν ἐστιν ὃ ὑμεῖς ἐμοῦ πολλάκις ἀκηκόατε πολλαχοῦ λέγοντος, ὅτι μοι θεῖόν τι καὶ

by furnishing witnesses, that I ever accomplished something for pay or that I asked for it. For I think it sufficient, that I hand over the witness that I speak truth: my poverty.

Perhaps, therefore, it might seem to be eccentric, that I as I go about, give advice in private and am busy about many things, but in public I do not dare to come up into your assembly to advise the city. But the reason for this is, which you have often heard me saying in many places, that to me some divine thing and

[31δ] δαιμόνιον γίγνεται φωνή, ὃ δὴ καὶ ἐν τῇ γραφῇ ἐπικωμῳδῶν Μέλητος ἐγράψατο.

some spiritual thing bears a sound, that indeed which in the charge that Meletos made, he mocked.

‘ [29ε] καὶ ἐάν τις ὑμῶν ἀμφισβητήσῃ καὶ φῇ ἐπιμελεῖσθαι, οὐκ εὐθὺς ἀφήσω αὐτὸν οὐδ᾽ ἄπειμι, ἀλλ᾽ ἐρήσομαι αὐτὸν καὶ ἐξετάσω καὶ ἐλέγξω, καὶ ἐάν μοι μὴ δοκῇ κεκτῆσθαι ἀρετήν, ’

And if one of you should dispute and say that he cares, I will not immediately leave him alone or go away, but I will ask him and examine him and accuse him, and if he shouldn't seem to me to have acquired arete,

‘ [30α] φάναι δέ, ὀνειδιῶ ὅτι τὰ πλείστου ἄξια περὶ ἐλαχίστου ποιεῖται, τὰ δὲ φαυλότερα περὶ πλείονος.

and he brings to light, I will reproach him that he does less of the worthy things of the most importance, and more of the base things.

---

A very brief Platonic interlude this evening. Now to dine, and make plans for getting more things done.

[28ξ] ‘ὦ παῖ, εἰ τιμωρήσεις Πατρόκλῳ τῷ ἑταίρῳ τὸν φόνον καὶ Ἕκτορα ἀποκτενεῖς, αὐτὸς ἀποθανῇ—αὐτίκα γάρ τοι,’ φησί, ‘μεθ᾽ Ἕκτορα πότμος ἑτοῖμος’ —ὁ δὲ τοῦτο ἀκούσας τοῦ μὲν θανάτου καὶ τοῦ κινδύνου ὠλιγώρησε, πολὺ δὲ μᾶλλον ’

"O child, if you avenge the murder of Patroclus your companion and kill Hector, yourself will die - immediately," she said, "after Hector your destiny is prepared." And he, hearing this, took no heed of death and of danger, and greatly indeed

‘ [28δ] δείσας τὸ ζῆν κακὸς ὢν καὶ τοῖς φίλοις μὴ τιμωρεῖν, ‘αὐτίκα,’ φησί, ‘τεθναίην, δίκην ἐπιθεὶς τῷ ἀδικοῦντι, ἵνα μὴ ἐνθάδε μένω καταγέλαστος παρὰ νηυσὶ κορωνίσιν ἄχθος ἀρούρης.’ μὴ αὐτὸν οἴει φροντίσαι θανάτου καὶ κινδύνου;’

οὕτω γὰρ ἔχει, ὦ ἄνδρες Ἀθηναῖοι, τῇ ἀληθείᾳ: οὗ ἄν τις ἑαυτὸν τάξῃ ἡγησάμενος βέλτιστον εἶναι ἢ ὑπ᾽ ἄρχοντος ταχθῇ, ἐνταῦθα δεῖ, ὡς ἐμοὶ δοκεῖ, μένοντα κινδυνεύειν, μηδὲν ὑπολογιζόμενον μήτε θάνατον μήτε ἄλλο μηδὲν πρὸ τοῦ αἰσχροῦ. ἐγὼ οὖν δεινὰ ἂν εἴην εἰργασμένος, ὦ ἄνδρες

fearing lest he live an unworthy life and not avenge his friends, he said, "Immediately I may die, after laying justice onto the wrong-doer, so that I don't stay here, absurd beside the crook-beaked ships, a burden of the land." You don't think he took thought for death and danger?

It's this way, O Athenian men, in truth: wherever someone would array himself, considering it best to be [there], or is arrayed by his leader, it necessary in that place, as it seems to me, to stay and face danger, no one taking account of either death or any other think more than shame. So I would have done something terrible, O men

[28ε] Ἀθηναῖοι, εἰ ὅτε μέν με οἱ ἄρχοντες ἔταττον, οὓς ὑμεῖς εἵλεσθε ἄρχειν μου, καὶ ἐν Ποτειδαίᾳ καὶ ἐν Ἀμφιπόλει καὶ ἐπὶ Δηλίῳ, τότε μὲν οὗ ἐκεῖνοι ἔταττον ἔμενον ὥσπερ καὶ ἄλλος τις καὶ ἐκινδύνευον ἀποθανεῖν, τοῦ δὲ θεοῦ τάττοντος, ὡς ἐγὼ ᾠήθην τε καὶ ὑπέλαβον, φιλοσοφοῦντά με δεῖν ζῆν καὶ ἐξετάζοντα ἐμαυτὸν καὶ τοὺς ἄλλους, ἐνταῦθα δὲ φοβηθεὶς ἢ θάνατον

of Athens, if when the commanders marshaled me, the ones you chose to command me, even in Potidaia and in Amphipolis and at Delion, at that time I remained where they marshaled me just like anyone else too and I ran the risk of dying, but when I was marshaled by the god, as I believed and assumed, that it was necessary for me to live loving wisdom and examining myself and others, from here because I feared either death

[29α] ἣ ἄλλ᾽ ὁτιοῦν πρᾶγμα λίποιμι τὴν τάξιν.

or any other thing whatsoever, I'd quit my station