Apology, Crito, and Phaedo of Socrates by Plato (best summer reads of all time txt) 📖

with regard to the poets, that they do not effect their object by wisdom, but by a certain natural inspiration, and under the influence of enthusiasm, like prophets and seers; for these also say many fine things, but they understand nothing that they say. The poets appeared to me to be affected in a similar manner; and at the same time I perceived that they considered themselves, on account of their poetry, to be the wisest of men in other things, in which they were not. I left them, therefore, under the persuasion that I was superior to them, in the same way that I was to the politicians.

8. At last, therefore, I went to the artisans. For I was conscious to myself that I knew scarcely anything, but I was sure that I should find them possessed of much beautiful knowledge. And in this I was not deceived; for they knew things which I did not, and in this respect they were wiser than I. But, O Athenians! even the best workmen appeared to me to have fallen into the same error as the poets; for each, because he excelled in the practice of his art, thought that he was very wise in other most important matters, and this mistake of theirs obscured the wisdom that they really possessed. I therefore asked myself, in behalf of the oracle, whether I should prefer to continue as I am, possessing none, either of their wisdom or their ignorance, or to have both as they have. I answered, therefore, to myself and to the oracle, that it was better for me to continue as I am.

9. From this investigation, then, O Athenians! many enmities have arisen against me, and those the most grievous and severe, so that many calumnies have sprung from them, and among them this appellation of being wise; for those who are from time to time present think that I am wise in those things, with respect to which I expose the ignorance of others. The god, however, O Athenians! appears to be really wise, and to mean this by his oracle: that human wisdom is worth little or nothing; and it is clear that he did not say this to Socrates, but made use of my name, putting me forward as an example, as if he had said, that man is the wisest among you, who, like Socrates, knows that he is in reality worth nothing with respect to wisdom. Still, therefore, I go about and search and inquire into these things, in obedience to the god, both among citizens and strangers, if I think any one of them is wise; and when he appears to me not to be so, I take the part of the god, and show that he is not wise. And, in consequence of this occupation, I have no leisure to attend in any considerable degree to the affairs of the state or my own; but I am in the greatest poverty through my devotion to the service of the god.

10. In addition to this, young men, who have much leisure and belong to the wealthiest families, following me of their own accord, take great delight in hearing men put to the test, and often imitate me, and themselves attempt to put others to the test; and then, I think, they find a great abundance of men who fancy they know something, although they know little or nothing. Hence those who are put to the test by them are angry with me, and not with them, and say that "there is one Socrates, a most pestilent fellow, who corrupts the youth." And when any one asks them by doing or teaching what, they have nothing to say, for they do not know; but, that they may not seem to be at a loss, they say such things as are ready at hand against all philosophers; "that he searches into things in heaven and things under the earth, that he does not believe there are gods, and that he makes the worse appear the better reason." For they would not, I think, be willing to tell the truth that they have been detected in pretending to possess knowledge, whereas they know nothing. Therefore, I think, being ambitions and vehement and numerous, and speaking systematically and persuasively about me, they have filled your ears, for a long time and diligently calumniating me. From among these, Melitus, Anytus and Lycon have attacked me; Melitus being angry on account of the poets, Anytus on account of the artisans and politicians, and Lycon on account of the rhetoricians. So that, as I said in the beginning, I should wonder if I were able in so short a time to remove from your minds a calumny that has prevailed so long. This, O Athenians! is the truth; and I speak it without concealing or disguising anything from you, much or little; though I very well know that by so doing I shall expose myself to odium. This, however, is a proof that I speak the truth, and that this is the nature of the calumny against me, and that these are its causes. And if you will investigate the matter, either now or hereafter, you will find it to be so.

11. With respect, then, to the charges which my first accusers have alleged against me, let this be a sufficient apology to you. To Melitus, that good and patriotic man, as he says, and to my later accusers, I will next endeavor to give an answer; and here, again, as there are different accusers, let us take up their deposition. It is pretty much as follows: "Socrates," it says, "acts unjustly in corrupting the youth, and in not believing in those gods in whom the city believes, but in other strange divinities." Such is the accusation; let us examine each particular of it. It says that I act unjustly in corrupting the youth. But I, O Athenians! say that Melitus acts unjustly, because he jests on serious subjects, rashly putting men upon trial, under pretense of being zealous and solicitous about things in which he never at any time took any concern. But that this is the case I will endeavor to prove to you.

12. Come, then, Melitus, tell me, do you not consider it of the greatest importance that the youth should be made as virtuous as possible?

Mel. I do.

Socr. Well, now, tell the judges who it is that makes them better, for it is evident that you know, since it concerns you so much; for, having detected me in corrupting them, as you say, you have cited me here, and accused me: come, then, say, and inform the judges who it is that makes them better. Do you see, Melitus, that you are silent, and have nothing to say? But does it not appear to you to be disgraceful, and a sufficient proof of what I say, that you never took any concern about the matter? But tell me, friend, who makes them better?

Mel. The laws.

Socr. I do not ask this, most excellent sir, but what man, who surely must first know this very thing, the laws?

Mel. These, Socrates, the judges.

Socr. How say you, Melitus? Are these able to instruct the youth, and make them better?

Mel. Certainly.

Socr. Whether all, or some of them, and others not?

Mel. All.

Socr. You say well, by Juno! and have found a great abundance of those that confer benefit. But what further? Can these hearers make them better, or not?

Mel. They, too, can.

Socr. And what of the senators?

Mel. The senators, also.

Socr. But, Melitus, do those who attend the public assemblies corrupt the younger men? or do they all make them better?

Mel. They too.

Socr. All the Athenians, therefore, as it seems, make them honorable and good, except me; but I alone corrupt them. Do you say so?

Mel. I do assert this very thing.

Socr. You charge me with great ill-fortune. But answer me: does it appear to you to be the same, with respect to horses? Do all men make them better, and is there only some one that spoils them? or does quite the contrary of this take place? Is there some one person who can make them better, or very few; that is, the trainers? But if the generality of men should meddle with and make use of horses, do they spoil them? Is not this the case, Melitus, both with respect to horses and all other animals? It certainly is so, whether you and Anytus deny it or not. For it would be a great good-fortune for the youth if only one person corrupted, and the rest benefited them. However, Melitus, you have sufficiently shown that you never bestowed any care upon youth; and you clearly evince your own negligence, in that you have never paid any attention to the things with respect to which you accuse me.

13. Tell us further, Melitus, in the name of Jupiter, whether is it better to dwell with good or bad citizens? Answer, my friend; for I ask you nothing difficult. Do not the bad work some evil to those that are continually near them, but the good some good?

Mel. Certainly.

Socr. Is there any one that wishes to be injured rather than benefited by his associates? Answer, good man; for the law requires you to answer. Is there any one who wishes to be injured?

Mel. No, surely.

Socr. Come, then, whether do you accuse me here, as one that corrupts the youth, and makes them more depraved, designedly or undesignedly?

Mel. Designedly, I say.

Socr. What, then, Melitus, are you at your time of life so much wiser than I at my time of life, as to know that the evil are always working some evil to those that are most near to them, and the good some good; but I have arrived at such a pitch of ignorance as not to know that if I make any one of my associates depraved, I shall be in danger of receiving some evil from him; and yet I designedly bring about this so great evil, as you say? In this I can not believe you, Melitus, nor do I think would any other man in the world. But either I do not corrupt the youth, or, if I do corrupt them, I do it undesignedly: so that in both cases you speak falsely. But if I corrupt them undesignedly, for such involuntary offenses it is not usual to accuse one here, but to take one apart, and teach and admonish one. For it is evident that if I am taught, I shall cease doing what I do undesignedly. But you shunned me, and were not willing to associate with and instruct me; but you accuse me here, where it is usual to accuse those who need punishment, and not instruction.

14. Thus, then, O Athenians! this now is clear that I have said; that Melitus never paid any attention to these matters, much or little. However, tell us, Melitus, how you say I corrupt the youth? Is it not evidently, according to the indictment which you have preferred, by teaching them not to believe in the gods in whom the city believes, but in other strange deities? Do you not say that, by teaching these things, I corrupt the youth?

Mel. Certainly I do say so.

Socr. By those very gods, therefore, Melitus, of whom the discussion now is, speak still more clearly both to me and to these men. For I can not understand whether you say that I teach them to believe that there are certain gods (and in that case I do believe that there are gods, and