Book 4, Chapter 8

Now if any one should be disposed to set the statement of Socrates touching the divinity ¹ which warned him what he ought to do or not to do, against the fact that he was sentenced to death by the board of judges, and argue that thereby Socrates stood convicted of lying and delusion in respect of this "divinity" of his, I would have him to note in the first place that, at the date of his trial, Socrates was already so far advanced in years that had he not died then his life would have reached its natural term soon afterwards; and secondly, as matters went, he escaped life's bitterest load ² in escaping those years which bring a diminution of intellectual force to all—instead of which he was called upon to exhibit the full robustness of his soul and acquire glory in addition, ³ partly by the style of his defence—felicitous alike in its truthfulness, its freedom, and its rectitude ⁴—and partly by the manner in which he bore the sentence of condemnation with infinite gentleness and manliness. Since no one within the memory of man, it is admitted, ever bowed his head to death more nobly. After the sentence he must needs live for thirty days, since it was the month of the "Delia," ⁵ and the law does not suffer any man to die by the hand of the public executioner until the sacred embassy return from Delos. During the whole of that period (as his acquaintances without exception can testify) his life proceeded as usual. There was nothing to mark the difference between now and formerly in the even tenour of its courage; and it was a life which at all times had been a marvel of cheerfulness and calm content. ⁶

Suppose someone compares Socrates’ account of the divine power ¹ that warned him what he should or should not do with the fact that the judges sentenced him to death. Suppose they then argue that Socrates was proven to be lying and deluded about his "divinity." I would first ask them to note that Socrates was already very old at the time of his trial. If he had not died then, his life would soon have ended naturally. Second, as things turned out, he escaped life’s bitterest burden ² by avoiding the years that diminish everyone’s intellectual strength. Instead, he was called upon to show the full strength of his soul and gain further glory. ³ He gained that glory partly through his defense, which was admirable for its truthfulness, freedom, and integrity. ⁴ He also gained it through the great gentleness and courage with which he bore his sentence. For it is generally agreed that no one in living memory has faced death more nobly. After his sentencing, he had to live for thirty days because it was the month of the "Delia." ⁵ The law forbids the public executioner to put anyone to death until the sacred embassy returns from Delos. Throughout that time, Socrates lived as usual, as all his acquaintances can testify. His steady courage showed no change from what it had been before. His life had always been a marvel of cheerfulness and calm contentment. ⁶

And now I will mention further certain things which I have heard from Hermogenes, the son of Hipponicus, ⁸ concerning him. He said that even after Meletus ⁹ had drawn up the indictment, he himself used to hear Socrates conversing and discussing everything rather than the suit impending, and had ventured to suggest that he ought to be considering the line of his defence, to which, in the first instance, the master answered: "Do I not seem to you to have been practising that my whole life long?" And upon his asking "How?" added in explanation that he had passed his days in nothing else save in distinguishing between what is just and what is unjust (right and wrong), and in doing what is right and abstaining from what is wrong; "which conduct" (he added) "I hold to be the finest possible practice for my defence"; and when he (Hermogenes), returning to the point again, pleaded with Socrates: "Do you not see, Socrates, how commonly it happens that an Athenian jury, under the influence of argument, condemns innocent people to death and acquits real criminals?"—Socrates replied, "I assure you, Hermogenes, that each time I have essayed to give my thoughts to the defence which I am to make before the court, the divinity ¹⁰ has opposed me." And when he (Hermogenes) exclaimed, "How strange!"—"Do you find it strange" (he continued), "that to the Godhead it should appear better for me to close my life at once? Do you not know that up to the present moment there is no man whom I can admit to have spent a better or happier life than mine. Since theirs I regard as the best of lives who study best to become as good as may be, and theirs the happiest who have the liveliest sense of growth in goodness; and such, hitherto, is the happy fortune which I perceive to have fallen to my lot. To such conclusion I have come, not only in accidental intercourse with others, but by a strict comparison drawn between myself and others, and in this faith I continue to this day; and not I only, but my friends continue in a like persuasion with regard to me, not for the lame reason that they are my friends and love me (or else would others have been in like case as regards their friends), but because they are persuaded that by being with me they will attain to their full height of goodness. But, if I am destined to prolong my days, maybe I shall be enforced to pay in full the penalties of old age—to see and hear less keenly, to fail in intellectual force, and to leave school, as it were, more of a dunce than when I came, less learned and more forgetful—in a word, I shall fall from my high estate, and daily grow worse in that wherein aforetime I excelled. But indeed, were it possible to remain unconscious of the change, the life left would scarcely be worth living; but given that there is a consciousness of the change, then must the existence left to live be found by comparison insipid, joyless, a death in life, devoid of life's charm. But indeed, if it is reserved for me to die unjustly, then on those who unjustly slay me lies the shame (since, given injustice is base, how can any unjust action whatsoever fail of baseness?) ¹¹ But for me what disgrace is it that others should fail of a just decision and right acts concerning me?... I see before me a long line of predecessors on this road, and I mark the reputation also among posterity which they have left. ¹² I note how it varies according as they did or suffered wrong, and for myself I know that I too, although I die to-day, shall obtain from mankind a consideration far different from that which will be accorded to those who put me to death. I know that undying witness will be borne me to this effect, that I never at any time did wrong to any man, or made him a worse man, but ever tried to make those better who were with me."

Now I will mention some other things I heard about Socrates from Hermogenes, the son of Hipponicus. ⁸ Hermogenes said that even after Meletus ⁹ had drawn up the indictment, he heard Socrates discussing everything except the coming trial. Hermogenes ventured to suggest that Socrates should be thinking about his defense. At first Socrates replied, "Doesn't it seem to you that I have been practicing my defense all my life?" When Hermogenes asked, "How?" Socrates explained that he had spent his days distinguishing right from wrong, doing what was right, and avoiding what was wrong. "I consider that conduct the best possible preparation for my defense," he added. Hermogenes returned to the subject and pleaded with him: "Don't you see, Socrates, how often an Athenian jury is persuaded by arguments to sentence innocent people to death and acquit real criminals?" Socrates replied, "I assure you, Hermogenes, that every time I have tried to think about my defense before the court, the divinity ¹⁰ has opposed me." Hermogenes exclaimed, "How strange!" Socrates continued, "Do you find it strange that the Godhead might think it better for me to end my life now? Don't you know that, so far, I cannot admit that anyone has lived a better or happier life than mine? I believe that those who try hardest to become as good as possible live the best lives. Those who feel most strongly that they are growing in goodness live the happiest lives. I see that, so far, I have been fortunate enough to do both. "I have reached this conclusion not only through casual contact with others, but also through a careful comparison of myself with them. I still believe it today. My friends share that belief about me too. Their belief is not based on the weak reason that they are my friends and love me. If it were, other people would feel the same way about their own friends. Rather, my friends believe that being with me will help them become as good as they can be. "But if I am destined to live longer, perhaps I shall have to pay the full price of old age. My sight and hearing may grow weaker, and my mind may lose its strength. It would be like leaving school more of a dunce than when I entered, less learned and more forgetful. In short, I would fall from my high position and grow worse each day at what I once did best. Even if I could remain unaware of the change, the life left to me would hardly be worth living. But if I were aware of it, the life left to me would seem dull and joyless by comparison. It would be a living death, without life's charm. "But if I am destined to die unjustly, the shame belongs to those who kill me unjustly. If injustice is shameful, how can any unjust act fail to be shameful? ¹¹ But what disgrace is it to me if others fail to judge and act justly toward me? ... I see a long line of people who have gone down this road before me. I also see what reputations they have left among later generations. ¹² Their reputations differ according to whether they did wrong or suffered it. As for me, I know that even if I die today, people will regard me very differently from those who put me to death. I know that people will always testify that I never wronged anyone or made anyone worse. Instead, I always tried to make those who spent time with me better."

Such are the words which he spoke in conversation with Hermogenes and the rest. But amongst those who knew Socrates and recognised what manner of man he was, all who make virtue and perfection their pursuit still to this day cease not to lament his loss with bitterest regret, as for one who helped them in the pursuit of virtue as none else could.

These are the words he spoke in conversation with Hermogenes and the others. Among those who knew Socrates and understood what kind of man he was, all who pursue virtue and perfection still mourn his loss with the deepest regret. They remember him as someone who helped them pursue virtue as no one else could.

To me, personally, he was what I have myself endeavoured to describe: so pious and devoutly religious ¹³ that he would take no step apart from the will of heaven; so just and upright that he never did even a trifling injury to any living soul; so self-controlled, so temperate, that he never at any time chose the sweeter in place of the better; so sensible, and wise, and prudent that in distinguishing the better from the worse he never erred; nor had he need of any helper, but for the knowledge of these matters, his judgment was at once infallible and self-sufficing. Capable of reasonably setting forth and defining moral questions, ¹⁴ he was also able to test others, and where they erred, to cross-examine and convict them, and so to impel and guide them in the path of virtue and noble manhood. With these characteristics, he seemed to be the very impersonation of human perfection and happiness. ¹⁵

To me personally, he was just as I have tried to describe him. He was so pious and devout ¹³ that he would do nothing against the will of heaven. He was so just and upright that he never caused even the slightest harm to any living soul. He was so self-controlled and moderate that he never chose pleasure over what was better. He was so sensible, wise, and prudent that he never made a mistake in distinguishing better from worse. He needed no one's help in understanding these matters. His judgment was both infallible and self-sufficient. He could explain and define moral questions clearly and logically. ¹⁴ He could also test others and, when they were wrong, question them and prove them wrong. In this way, he could lead and guide them toward virtue and noble manhood. With these qualities, he seemed to embody human perfection and happiness. ¹⁵

Such is our estimate. If the verdict fail to satisfy I would ask those who disagree with it to place the character of any other side by side with this delineation, and then pass sentence.

That is our assessment. If anyone disagrees, I ask them to compare someone else's character with this description, then judge for themselves.