Socrates' Life

I. Socrates was the son of Sophroniscus, a statuary, and of Phænarete, a midwife; as Plato records in his Theætetus, he was a citizen of Athens, of the borough of Alopece.

I. Socrates was the son of Sophroniscus, a sculptor, and Phænarete, a midwife. As Plato records in his Theætetus, Socrates was an Athenian citizen from the borough of Alopece.

II. Some people believed that he assisted Euripides in his poems; in reference to which idea, Mnesimachus speaks as follows:—

II. Some people believed that he helped Euripides write his poems. Mnesimachus refers to this belief as follows:

And again he says:—

And he also says:

And Callias, in his Captives, says:—

And Callias says in his Captives:

And Aristophanes says, in his Clouds:—

And Aristophanes says in his Clouds:

III. But, having been a pupil of Anaxagoras, as some people say, but of Damon as the other story goes, related by Alexander in his Successions, after the condemnation of Anaxagoras, he became a disciple of Archelaus, the natural philosopher. And, indeed, Aristoxenus says that he was very intimate with him.

III. But some say he was a student of Anaxagoras. Another account, given by Alexander in his Successions, says he studied under Damon. After Anaxagoras was condemned, he became a student of Archelaus, the natural philosopher. Aristoxenus says that he was very close to Archelaus.

IV. But Duris says that he was a slave, and employed in carving stones. And some say that the Graces in the Acropolis are his work; and they are clothed figures. And that it is in reference to this that Timon says, in his Silli:—

IV. But Duris says that he was a slave who carved stone. Some say that he made the statues of the Graces in the Acropolis. The figures are clothed. They also say that Timon refers to this in his Silli:

V. For he was very clever in all rhetorical exercises, as Idomeneus also assures us. But the thirty tyrants forbade him to give lessons in the art of speaking and arguing, as Xenophon tells us. And Aristophanes turns him into ridicule in his Comedies, as making the worse appear the better reason. For he was the first man, as Phavorinus says in his Universal History, who, in conjunction with his disciple Æschines, taught men how to become orators. And Idomeneus makes the same assertion in his essay on the Socratic School. He, likewise, was the first person who conversed about human life; and was also the first philosopher who was condemned to death and executed. And Aristoxenus, the son of Spintharas, says that he lent money in usury; and that he collected the interest and principal together, and then, when he had got the interest, he lent it out again. And Demetrius, of Byzantium, says that it was Criton who made him leave his workshop and instruct men, out of the admiration which he conceived for his abilities.

V. For he was very skilled in all rhetorical exercises, as Idomeneus also tells us. But Xenophon says that the thirty tyrants forbade him to teach speaking and arguing. Aristophanes also mocks him in his comedies for making the weaker argument appear stronger. Phavorinus says in his Universal History that he was the first to teach men how to become orators, together with his student Æschines. Idomeneus makes the same claim in his essay on the Socratic School. He was also the first person to discuss human life, and the first philosopher to be condemned to death and executed. Aristoxenus, the son of Spintharas, says that he lent money at interest. He collected the interest and principal together, then lent out the interest again. Demetrius of Byzantium says that Criton admired his abilities and persuaded him to leave his workshop and teach others.

VI. He then, perceiving that natural philosophy had no immediate bearing on our interests, began to enter upon moral speculations, both in his workshop and in the market-place. And he said that the objects of his search were—

VI. He then realized that natural philosophy had no immediate bearing on our interests. So he began to explore moral questions in his workshop and in the marketplace. He said that what he sought was:

And very often, while arguing and discussing points that arose, he was treated with great violence and beaten, and pulled about, and laughed at and ridiculed by the multitude. But he bore all this with great equanimity. So that once, when he had been kicked and buffeted about, and had borne it all patiently, and some one expressed his surprise, he said, “Suppose an ass had kicked me, would you have had me bring an action against him?” And this is the account of Demetrius.

While arguing and discussing points that came up, he was often treated violently, beaten, and shoved around. The crowd also laughed at and ridiculed him. But he bore it all calmly. Once, after he had been kicked and shoved around, he bore it all patiently. When someone expressed surprise, he said, “Suppose a donkey had kicked me. Would you have wanted me to sue it?” This is Demetrius’s account.

VII. But he had no need of travelling (though most philosophers did travel), except when he was bound to serve in the army. But all the rest of his life he remained in the same place, and in an argumentative spirit he used to dispute with all who would converse with him, not with the purpose of taking away their opinions from them, so much as of learning the truth, as far as he could do so, himself. And they say that Euripides gave him a small work of Heraclitus to read, and asked him afterwards what he thought of it, and he replied, “What I have understood is good; and so, I think, what I have not understood is; only the book requires a Delian diver to get at the meaning of it.” He paid great attention also to the training of the body, and was always in excellent condition himself. Accordingly, he joined in the expedition to Amphipolis, and he it was who took up and saved Xenophon in the battle of Delium, when he had fallen from his horse; for when all the Athenians had fled, he retreated quietly, turning round slowly, and watching to repel any one who attacked him. He also joined in the expedition to Potidæa, which was undertaken by sea; for it was impossible to get there by land, as the war impeded the communication. And they say that on this occasion he remained the whole night in one place; and that though he had deserved the prize of pre-eminent valour, he yielded it to Alcibiades, to whom Aristippus, in the fourth book of his treatise on the Luxury of the Ancients, says that he was greatly attached. But Ion, of Chios, says, that while he was a very young man he left Athens, and went to Samos with Archelaus. And Aristotle says, that he went to Delphi; and Phavorinus also, in the first book of his Commentaries, says that he went to the Isthmus.

VII. But he had no need to travel, though most philosophers did, except when he had to serve in the army. For the rest of his life, he stayed in the same place. He liked to argue and debated with everyone who would talk with him. His aim was not so much to change their opinions as to learn the truth himself, as far as he could. They say that Euripides gave him a short work by Heraclitus to read and later asked what he thought of it. He replied, “What I understood is good, and I think what I did not understand is good too. But the book takes a Delian diver to reach its meaning.” He also paid close attention to physical training and was always in excellent condition. He joined the expedition to Amphipolis, and at the battle of Delium he picked up and saved Xenophon, who had fallen from his horse. When all the Athenians had fled, he retreated calmly, slowly turning around to watch for attackers and fend them off. He also joined the expedition to Potidæa, which went by sea because the war made travel by land impossible. They say that on this occasion he stayed in one place all night. Although he deserved the prize for outstanding bravery, he gave it up to Alcibiades. In the fourth book of his treatise on the Luxury of the Ancients, Aristippus says he was greatly attached to Alcibiades. But Ion of Chios says that, while he was still very young, he left Athens and went to Samos with Archelaus. Aristotle says that he went to Delphi. Phavorinus also says, in the first book of his Commentaries, that he went to the Isthmus.

VIII. He was a man of great firmness of mind, and very much attached to the democracy, as was plain from his not submitting to Critias, when he ordered him to bring Leon of Salamis, a very rich man, before the thirty, for the purpose of being murdered. And he alone voted for the acquittal of the ten generals;²⁰ and when it was in his power to escape out of prison he would not do it; and he reproved those who bewailed his fate, and even while in prison, he delivered those beautiful discourses which we still possess.

VIII. He was a man of great resolve and deeply devoted to democracy. This was clear when he refused to obey Critias. Critias had ordered him to bring Leon of Salamis, a very rich man, before the thirty to be murdered. He alone voted to acquit the ten generals.²⁰ When he had a chance to escape from prison, he refused. He rebuked those who mourned his fate. Even in prison, he gave those beautiful discourses that we still have.

IX. He was a contented and venerable man. And once, as Pamphila says, in the seventh book of her Commentaries, when Alcibiades offered him a large piece of ground to build a house upon, he said, “But if I wanted shoes, and you had given me a piece of leather to make myself shoes, I should be laughed at if I took it.” And often, when he beheld the multitude of things which were being sold, he would say to himself, “How many things are there which I do not want.” And he was continually repeating these iambics:—

IX. He was a contented and respected man. Once, Alcibiades offered him a large plot of land on which to build a house. Pamphila tells the story in the seventh book of her Commentaries. He replied, “But if I needed shoes and you gave me leather to make them, people would laugh if I accepted it.” Often, when he saw the many things for sale, he would say to himself, “How many things there are that I do not need.” He constantly repeated these lines of verse:

And he showed his scorn of Archelaus the Macedonian, and Scopas the Cranonian, and Eurylochus of Larissa, when he refused to accept their money, and to go and visit them. And he was so regular in his way of living, that it happened more than once when there was a plague at Athens, that he was the only person who did not catch it.

He showed his contempt for Archelaus the Macedonian, Scopas the Cranonian, and Eurylochus of Larissa by refusing their money and invitations to visit. He lived so regularly that, more than once when plague struck Athens, he was the only person who did not catch it.

X. Aristotle says, that he had two wives. The first was Xanthippe, by whom he had a son named Lamprocles; the second was Myrto, the daughter of Aristides the Just; and he took her without any dowry, and by her he had two sons, Sophroniscus and Menexenus. But some say that Myrto was his first wife. And some, among whom are Satyrus, and Hieronymus, of Rhodes, say that he had them both at the same time. For they say that the Athenians, on account of the scarcity of men, passed a vote, with the view of increasing the population, that a man might marry one citizen, and might also have children by another who should be legitimate; on which account Socrates did so.

X. Aristotle says that Socrates had two wives. The first was Xanthippe, with whom he had a son named Lamprocles. The second was Myrto, the daughter of Aristides the Just. Socrates married her without a dowry, and they had two sons, Sophroniscus and Menexenus. But some say that Myrto was his first wife. Others, including Satyrus and Hieronymus of Rhodes, say that he had both wives at the same time. They say that Athens had too few men, so the Athenians voted to increase the population. They allowed a man to marry one citizen and have legitimate children with another. They say that Socrates had two wives because of this law.

XI. And he was a man able to look down upon any who mocked him. And he prided himself upon the simplicity of his way of life; and never exacted any pay from his pupils. And he used to say, that the man who ate with the greatest appetite, had the least need of delicacies; and that he who drank with the greatest appetite, was the least inclined to look for a draught which is not at hand; and that those who want fewest things are nearest to the Gods. And thus much, indeed, one may learn from the comic poets; who, without perceiving it, praise him in the very matters for which they ridicule him. Aristophanes speaks thus:—

XI. He could look down on anyone who mocked him. He took pride in his simple way of life and never charged his pupils. He used to say that those who ate with the greatest appetite had the least need for delicacies. Those who drank with the greatest thirst were least likely to seek a drink that was not at hand. And those who needed the fewest things were closest to the gods. Indeed, one can learn this much from the comic poets. Without realizing it, they praise him for the very things they ridicule. Aristophanes says:

And Ameipsias introduces him on the stage in a cloak, and speaks thus of him:—

And Ameipsias presents him on stage wearing a cloak, and says this about him:

Aristophanes too, exposes his contemptuous and arrogant disposition, speaking thus:—

Aristophanes also reveals his scornful and arrogant character, saying:

And yet, sometimes he adapted himself to the occasion and dressed handsomely. As, for instance, in the banquet of Plato, where he is represented as going to find Agathon.

And yet, he sometimes dressed well to suit the occasion. For example, in Plato’s banquet, he is shown going to find Agathon.

XII. He was a man of great ability, both in exhorting men to, and dissuading them from, any course; as, for instance having discoursed with Theætetus on the subject of knowledge, he sent him away almost inspired, as Plato says. And when Euthyphron had commenced a prosecution against his father for having killed a foreigner, he conversed with him on the subject of piety, and turned him from his purpose: and by his exhortations he made Lysis a most moral man. For he was very ingenious at deriving arguments from existing circumstances. And so he mollified his son Lamprocles when he was very angry with his mother, as Xenophon mentions somewhere in his works; and he wrought upon Glaucon, the brother of Plato, who was desirous to meddle with affairs of state, and induced him to abandon his purpose, because of his want of experience in such matters, as Xenophon relates. And, on the contrary, he persuaded Charmidas to devote himself to politics, because he was a man very well calculated for such business. He also inspired Iphicrates, the general, with courage, by showing him the gamecocks of Midias the barber, pluming themselves against those of Callias; and Glauconides said, that the state ought to keep him carefully, as if he were a pheasant or a peacock. He used also to say, that it was a strange thing that every one could easily tell what property he had, but was not able to name all his friends, or even to tell their number; so careless were men on that subject. Once when he saw Euclid exceedingly anxious about some dialectic arguments, he said to him, “O Euclid, you will acquire a power of managing sophists, but not of governing men.” For he thought that subtle hair-splitting on those subjects was quite useless; as Plato also records in the Euthydemus.

XII. He was highly skilled at persuading people to follow or abandon a course of action. For example, after discussing knowledge with Theætetus, he sent him away almost inspired, as Plato says. Euthyphron had begun prosecuting his father for killing a foreigner. He discussed piety with Euthyphron and persuaded him to drop the case. Through his encouragement, he also made Lysis a very moral man. He was very clever at drawing arguments from the circumstances at hand. As Xenophon mentions in his works, he calmed his son Lamprocles when he was very angry with his mother. Glaucon, Plato’s brother, wanted to take part in government. But, as Xenophon relates, he persuaded Glaucon to abandon the idea because he lacked experience in such matters. On the other hand, he persuaded Charmidas to enter politics because he was well suited to it. He also inspired the general Iphicrates with courage. He did this by showing him the gamecocks of Midias the barber as they strutted defiantly before those of Callias. Glauconides said that the state should look after him carefully, as if he were a pheasant or a peacock. He also said it was strange that everyone could easily say what property he owned. Yet no one could name all his friends or even say how many he had. People paid so little attention to friendship. Once, he saw Euclid worrying a great deal about arguments concerning reasoning. He said to him, “O Euclid, you will learn to handle sophists, but not to govern men.” He thought that making fine distinctions about such subjects was quite useless, as Plato also records in the Euthydemus.

XIII. And when Charmidas offered him some slaves, with the view to his making a profit of them, he would not have them; and, as some people say, he paid no regard to the beauty of Alcibiades.

XIII. When Charmidas offered him some slaves so he could profit from them, he refused. Some people also say he paid no attention to Alcibiades’ beauty.

XIV. He used to praise leisure as the most valuable of possessions, as Xenophon tells us in his Banquet. And it was a saying of his that there was one only good, namely, knowledge; and one only evil, namely, ignorance; that riches and high birth had nothing estimable in them, but that, on the contrary, they were wholly evil. Accordingly, when some one told him that the mother of Antisthenes was a Thracian woman, “Did you suppose,” said he, “that so noble a man must be born of two Athenians?” And when Phædo was reduced to a state of slavery, he ordered Crito to ransom him, and taught him, and made him a philosopher.

XIV. He praised leisure as the most valuable possession, as Xenophon tells us in his Banquet. He also said that knowledge was the only good and ignorance the only evil. Riches and high birth, he said, had no value. On the contrary, they were wholly evil. So when someone told him that the mother of Antisthenes was a Thracian woman, he replied, “Did you suppose that such a noble man had to be born of two Athenians?” And when Phædo was enslaved, he ordered Crito to ransom him. He then taught Phædo and made him a philosopher.

XV. And, moreover, he used to learn to play on the lyre when he had time, saying, that it was not absurd to learn anything that one did not know; and further, he used frequently to dance, thinking such an exercise good for the health of the body, as Xenophon relates in his Banquet.

XV. He also learned to play the lyre when he had time. He said it was not absurd to learn something one did not know. He also danced often, believing that dancing was good for the body, as Xenophon relates in his Banquet.

XVI. He used also to say that the dæmon foretold the future to him;²¹ and that to begin well was not a trifling thing, but yet not far from a trifling thing; and that he knew nothing, except the fact of his ignorance. Another saying of his was, that those who bought things out of season, at an extravagant price, expected never to live till the proper season for them. Once, when he was asked what was the virtue of a young man, he said, “To avoid excess in everything.” And he used to say, that it was necessary to learn geometry only so far as might enable a man to measure land for the purposes of buying and selling. And when Euripides, in his Auge, had spoken thus of virtue:—

XVI. He also said that the dæmon foretold the future to him.²¹ He said that beginning well was not a small thing, though it was not far from one. He also said that he knew nothing except that he was ignorant. Another saying of his was that people who paid extravagant prices for things out of season expected never to live until the proper season for them. Once, when asked what virtue a young man should have, he said, “To avoid excess in everything.” He also said that a person only needed to learn enough geometry to measure land when buying or selling it. And when Euripides, in his Auge, spoke of virtue in these words:

he rose up and left the theatre, saying that it was an absurdity to think it right to seek for a slave if one could not find him, but to let virtue be altogether disregarded. The question was once put to him by a man whether he would advise him to marry or not? And he replied, “Whichever you do, you will repent it.” He often said, that he wondered at those who made stone statues, when he saw how careful they were that the stone should be like the man it was intended to represent, but how careless they were of themselves, as to guarding against being like the stone. He used also to recommend young men to be constantly looking in the glass, in order that, if they were handsome, they might be worthy of their beauty; and if they were ugly, they might conceal their unsightly appearance by their accomplishments. He once invited some rich men to dinner, and when Xanthippe was ashamed of their insufficient appointments, he said, “Be of good cheer; for if our guests are sensible men, they will bear with us; and if they are not, we need not care about them.” He used to say, “That other men lived to eat, but that he ate to live.” Another saying of his was, “That to have a regard for the worthless multitude, was like the case of a man who refused to take one piece of money of four drachmas as if it were bad, and then took a heap of such coins and admitted them to be good.” When Æschines said, “I am a poor man, and have nothing else, but I give you myself;” “Do you not,” he replied, “perceive that you are giving me what is of the greatest value?” He said to some one, who was expressing indignation at being overlooked when the thirty had seized on the supreme power, “Do you, then, repent of not being a tyrant too?” A man said to him, “The Athenians have condemned you to death.” “And nature,” he replied, “has condemned them.” But some attribute this answer to Anaxagoras. When his wife said to him, “You die undeservedly.” “Would you, then,” he rejoined, “have had me deserve death?” He thought once that some one appeared to him in a dream, and said:—

He got up and left the theater, saying it was absurd to search for a missing slave while completely neglecting virtue. A man once asked him whether he should marry. He replied, “Whichever you do, you will regret it.” He often said that he wondered at sculptors. They took great care to make the stone resemble the person it was meant to portray. Yet they took no care to keep themselves from becoming like the stone. He also advised young men to look in the mirror often. If they were handsome, they should make themselves worthy of their beauty. If they were ugly, they should conceal their unattractive appearance through their accomplishments. He once invited some rich men to dinner. Xanthippe was ashamed that they had so little to offer, but he said, “Take heart. If our guests are sensible, they will put up with it. If they are not, we need not care about them.” He used to say, “Other men live to eat, but I eat to live.” He also said, “Respecting the worthless multitude is like rejecting a single four-drachma coin as bad, then accepting a pile of such coins as good.” When Æschines said, “I am a poor man and have nothing else, but I give you myself,” he replied, “Don't you realize that you are giving me something of the greatest value?” Someone complained to him about being overlooked when the Thirty seized supreme power. He said, “Do you regret not becoming a tyrant too?” A man said to him, “The Athenians have condemned you to death.” He replied, “And nature has condemned them.” But some attribute this answer to Anaxagoras. When his wife said to him, “You do not deserve to die,” he replied, “Would you rather I deserved death?” He once dreamed that someone appeared to him and said:

And so he said to Æschines, “In three days I shall die.” And when he was about to drink the hemlock, Apollodorus presented him with a handsome robe, that he might expire in it; and he said, “Why was my own dress good enough to live in, and not good enough to die in?” When a person said to him, “Such an one speaks ill of you;” “To be sure,” said he, “for he has never learnt to speak well.” When Antisthenes turned the ragged side of his cloak to the light, he said, “I see your silly vanity through the holes in your cloak.” When some one said to him, “Does not that man abuse you?” “No,” said he, “for that does not apply to me.” It was a saying of his, too, “That it is a good thing for a man to offer himself cheerfully to the attacks of the comic writers; for then, if they say anything worth hearing, one will be able to mend; and if they do not, then all they say is unimportant.”

And so he said to Æschines, “I shall die in three days.” When he was about to drink the hemlock, Apollodorus offered him a handsome robe to die in. He said, “Why was my own clothing good enough to live in, but not good enough to die in?” Someone said to him, “Such and such a person speaks ill of you.” “Of course,” he said, “he has never learned to speak well.” When Antisthenes turned the ragged side of his cloak toward the light, he said, “I can see your silly vanity through the holes in your cloak.” Someone asked him, “Doesn't that man insult you?” “No,” he said, “his words don't apply to me.” He also used to say that a man should cheerfully allow comic writers to attack him. For if they said anything worth hearing, he could improve himself. If they did not, then everything they said was unimportant.

XVII. He said once to Xanthippe, who first abused him and then threw water at him, “Did I not say that Xanthippe was thundering now, and would soon rain?” When Alcibiades said to him, “The abusive temper of Xanthippe is intolerable;” “But I,” he rejoined, “am used to it, just as I should be if I were always hearing the noise of a pulley; and you yourself endure to hear geese cackling.” To which Alcibiades answered, “Yes, but they bring me eggs and goslings.” “Well,” rejoined Socrates, “and Xanthippe brings me children.” Once, she attacked him in the market-place, and tore his cloak off; his friends advised him to keep her off with his hands; “Yes, by Jove,” said he, “that while we are boxing you may all cry out, ‘Well done, Socrates, well done, Xanthippe.’” And he used to say, that one ought to live with a restive woman, just as horsemen manage violent-tempered horses; “and as they,” said he, “when they have once mastered them, are easily able to manage all others; so I, after managing Xanthippe, can easily live with any one else whatever.”

XVII. Once, Xanthippe insulted Socrates and then threw water at him. He said, “Didn’t I say Xanthippe was thundering and would soon rain?” Alcibiades said to him, “Xanthippe’s abusive temper is unbearable.” Socrates replied, “But I’m used to it, just as I would be if I constantly heard a pulley squeaking. And you put up with the sound of geese cackling.” Alcibiades answered, “Yes, but they give me eggs and goslings.” Socrates replied, “Well, Xanthippe gives me children.” Once, Xanthippe attacked him in the marketplace and tore off his cloak. His friends advised him to fend her off with his hands. “Yes, by Jove,” he said, “so that while we’re boxing, you can all shout, ‘Well done, Socrates, well done, Xanthippe.’” He used to say that one should live with a difficult woman just as horsemen handle unruly horses. “Once they have mastered those horses,” he said, “they can easily handle all others. In the same way, after managing Xanthippe, I can easily live with anyone else at all.”

XVIII. And it was in consequence of such sayings and actions as these, that the priestess at Delphi was witness in his favour, when she gave Chærephon this answer, which is so universally known:—

XVIII. Because of sayings and actions like these, the priestess at Delphi spoke in his favor. She gave Chærephon this universally known answer:

In consequence of which answer, he incurred great envy; and he brought envy also on himself, by convicting men who gave themselves airs of folly and ignorance, as undoubtedly he did to Anytus; and as is shown in Plato’s Meno. For he, not being able to bear Socrates’ jesting, first of all set Aristophanes to attack him, and then persuaded Meletus to institute a prosecution against him, on the ground of impiety and of corrupting the youth of the city. Accordingly Meletus did institute the prosecution; and Polyeuctus pronounced the sentence, as Phavorinus records in his Universal History. And Polycrates, the sophist, wrote the speech which was delivered, as Hermippus says, not Anytus, as others say. And Lycon, the demagogue, prepared everything necessary to support the impeachment; but Antisthenes in his Successions of the Philosophers, and Plato in his Apology, say that these men brought the accusation:—Anytus, and Lycon, and Meletus; Anytus, acting against him on behalf of the magistrates, and because of his political principles; Lycon, on behalf of the orators; and Meletus on behalf of the poets, all of whom Socrates used to pull to pieces. But Phavorinus, in the first book of his Commentaries, says, that the speech of Polycrates against Socrates is not the genuine one; for in it there is mention made of the walls having been restored by Conon, which took place six years after the death of Socrates; and certainly this is true.

As a result of that answer, Socrates aroused great envy. He also aroused envy by exposing the folly and ignorance of men who put on airs. He certainly did this to Anytus, as Plato’s Meno shows. Anytus could not bear Socrates’ joking. So he first prompted Aristophanes to attack him. Then he persuaded Meletus to prosecute Socrates for impiety and for corrupting the city’s youth. Meletus brought the prosecution, and Polyeuctus pronounced the sentence, as Phavorinus records in his Universal History. Hermippus says that Polycrates the sophist wrote the speech that was delivered, not Anytus, as others say. Lycon the demagogue prepared everything needed to support the prosecution. But Antisthenes, in his Successions of the Philosophers, and Plato, in his Apology, say that Anytus, Lycon, and Meletus brought the accusation. Anytus acted on behalf of the magistrates and because of Socrates’ political principles. Lycon acted on behalf of the orators, and Meletus on behalf of the poets. Socrates used to tear all of them to pieces. But Phavorinus says, in the first book of his Commentaries, that Polycrates’ speech against Socrates is not genuine. The speech mentions the restoration of the walls by Conon, which happened six years after Socrates’ death. This is certainly true.

XIX. But the sworn informations, on which the trial proceeded, were drawn up in this fashion; for they are preserved to this day, says Phavorinus, in the temple of Cybele:—“Meletus, the son of Meletus, of Pithus, impeaches Socrates, the son of Sophroniscus, of Alopece: Socrates is guilty, inasmuch as he does not believe in the Gods whom the city worships, but introduces other strange deities; he is also guilty, inasmuch as he corrupts the young men, and the punishment he has incurred is death.”

XIX. But the sworn charges on which the trial was based were written as follows. Phavorinus says they are still preserved in the temple of Cybele: “Meletus, son of Meletus, of Pithus, accuses Socrates, son of Sophroniscus, of Alopece. Socrates is guilty because he does not believe in the gods whom the city worships, but introduces strange new deities. He is also guilty of corrupting the young men. The penalty for his offenses is death.”

XX. But the philosopher, after Lysias had prepared a defence for him, read it through, and said—“It is a very fine speech, Lysias, but is not suitable for me; for it was manifestly the speech of a lawyer, rather than of a philosopher.” And when Lysias replied, “How is it possible, that if it is a good speech, it should not be suitable to you?” he said, “Just as fine clothes and handsome shoes would not be suitable to me.” And when the trial was proceeding, Justus, of Tiberias, in his Garland, says that Plato ascended the tribune and said, “I, men of Athens, being the youngest of all those who have mounted the tribune …” and that he was interrupted by the judges, who cried out καταβάντων, that is to say, ‘Come down.’

XX. But after Lysias prepared a defense for the philosopher, the philosopher read it and said, “It is a very fine speech, Lysias, but it is not suitable for me. It is plainly the speech of a lawyer, rather than a philosopher.” Lysias replied, “How can it be a good speech but not suitable for you?” The philosopher said, “Just as fine clothes and handsome shoes would not be suitable for me.” Justus of Tiberias says in his Garland that, during the trial, Plato stepped up to the platform and said, “Men of Athens, I am the youngest of all those who have stepped up to the platform …” The judges interrupted him, crying out καταβάντων, that is, “Come down.”

XXI. So when he had been condemned by two hundred and eighty-one votes, being six more than were given in his favour, and when the judges were making an estimate of what punishment or fine should be inflicted on him, he said that he ought to be fined five and twenty drachmas; but Eubulides says that he admitted that he deserved a fine of one hundred. And when the judges raised an outcry at this proposition, he said, “My real opinion is, that as a return for what has been done by me, I deserve a maintenance in the Prytaneum for the rest of my life.” So they condemned him to death, by eighty votes more than they had originally found him guilty. And he was put into prison, and a few days afterwards he drank the hemlock, having held many admirable conversations in the meantime, which Plato has recorded in the Phædo.

XXI. He was found guilty by 281 votes, six more than the number cast in his favor. The judges then considered what punishment or fine to impose. He said he should be fined 25 drachmas. But Eubulides says he admitted that he deserved a fine of 100 drachmas. When the judges protested at this proposal, he said, “My real opinion is that, in return for what I have done, I deserve to be maintained in the Prytaneum for the rest of my life.” So they sentenced him to death, with 80 more votes than had originally been cast to find him guilty. He was put in prison, and a few days later he drank the hemlock. In the meantime, he had held many admirable conversations, which Plato recorded in the Phædo.

XXII. He also, according to some accounts, composed a pæan which begins—

XXII. According to some accounts, he also wrote a paean that begins:

But Dionysidorus says that this pæan is not his. He also composed a fable, in the style of Æsop, not very artistically, and it begins—

But Dionysidorus says that he did not write this paean. He also wrote a fable in the style of Æsop, though not very skillfully. It begins:

XXIII. So he died; but the Athenians immediately repented²² of their action, so that they closed all the palæstræ and gymnasia; and they banished his accusers, and condemned Meletus to death; but they honoured Socrates with a brazen statue, which they erected in the place where the sacred vessels are kept; and it was the work of Lysippus. But Anytus had already left Athens; and the people of Heraclea banished him from that city the day of his arrival. But Socrates was not the only person who met with this treatment at the hands of the Athenians, but many other men received the same: for, as Heraclides says, they fined Homer fifty drachmas as a madman, and they said that Tyrtæus was out of his wits. But they honoured Astydamas, before Æschylus, with a brazen statue. And Euripides reproaches them for their conduct in his Palamedes, saying—

XXIII. So he died, but the Athenians immediately regretted²² what they had done. They closed all the palæstræ and gymnasia, banished his accusers, and sentenced Meletus to death. They honored Socrates with a bronze statue by Lysippus, which they erected where the sacred vessels were kept. But Anytus had already left Athens, and the people of Heraclea banished him on the day he arrived. Socrates was not the only person the Athenians treated this way. Many others received the same treatment. As Heraclides says, they fined Homer fifty drachmas for being mad, and they said Tyrtæus was out of his mind. But they honored Astydamas with a bronze statue before they honored Æschylus. Euripides criticizes them for their conduct in his Palamedes, saying:

And enough has been said on this head.

And enough has been said on this subject.

But Philochorus says that Euripides died before Socrates; and he was born, as Apollodorus in his Chronicles asserts, in the archonship of Apsephion, in the fourth year of the seventy-seventh Olympiad, on the sixth day of the month Thargelion, when the Athenians purify their city, and when the citizens of Delos say that Diana was born. And he died in the first year of the ninety-fifth Olympiad, being seventy years of age. And this is the calculation of Demetrius Phalereus, for some say that he was but sixty years old when he died.

But Philochorus says that Euripides died before Socrates. According to Apollodorus in his Chronicles, Euripides was born during Apsephion's term as archon, in the fourth year of the seventy-seventh Olympiad. He was born on the sixth day of Thargelion, when the Athenians purify their city. The citizens of Delos also say that Diana was born on that day. Euripides died in the first year of the ninety-fifth Olympiad, at the age of seventy. This is the age calculated by Demetrius Phalereus, though some say Euripides was only sixty when he died.

XXIV. Both he and Euripides were pupils of Anaxagoras; and Euripides was born in the first year of the seventy-fifth Olympiad, in the archonship of Calliades. But Socrates appears to me to have also discussed occasionally subjects of natural philosophy, since he very often disputes about prudence and foresight, as Xenophon tells us; although he at the same time asserts that all his conversations were about moral philosophy. And Plato, in his Apology, mentions the principles of Anaxagoras and other natural philosophers, which Socrates denies; and he is in reality expressing his own sentiments about them, though he attributes them all to Socrates. And Aristotle tells us that a certain one of the Magi came from Syria to Athens, and blamed Socrates for many parts of his conduct, and also foretold that he would come to a violent death. And we ourselves have written this epigram on him—

XXIV. Both Socrates and Euripides studied under Anaxagoras. Euripides was born in the first year of the seventy-fifth Olympiad, when Calliades was archon. But I think Socrates also occasionally discussed natural philosophy. Xenophon tells us that Socrates often debated prudence and foresight. Yet Xenophon also says that all his conversations were about moral philosophy. In his Apology, Plato mentions the principles of Anaxagoras and other natural philosophers, which Socrates denies. In fact, Plato is expressing his own views about them, though he attributes them all to Socrates. Aristotle tells us that one of the Magi came from Syria to Athens. He criticized many aspects of Socrates' conduct and predicted that Socrates would die a violent death. We ourselves have written this epigram about Socrates:

XXV. He had, as Aristotle tells us in the third book of his Poetics, a contest with a man of the name of Antiolochus of Lemnos, and with Antipho, an interpreter of prodigies, as Pythagoras had with Cylon of Crotona; and Homer while alive with Sagaris, and after his death with Xenophanes the Colophonian; and Hesiod, too, in his lifetime with Cercops, and after his death with the same Xenophanes; and Pindar with Amphimenes of Cos; and Thales with Pherecydes; and Bias with Salarus of Priene; and Pittacus with Antimenides; and Alcæus and Anaxagoras with Sosibius; and Simonides with Timocreon.

XXV. Aristotle tells us in the third book of his Poetics that he had a contest with Antiolochus of Lemnos and Antipho, an interpreter of prodigies. Similarly, Pythagoras had a contest with Cylon of Crotona. Homer had a contest with Sagaris during his lifetime and with Xenophanes the Colophonian after his death. Hesiod, too, had a contest with Cercops during his lifetime and with the same Xenophanes after his death. Pindar had a contest with Amphimenes of Cos, Thales with Pherecydes, Bias with Salarus of Priene, and Pittacus with Antimenides. Alcæus and Anaxagoras had a contest with Sosibius, and Simonides with Timocreon.

XXVI. Of those who succeeded him, and who are called the Socratic school, the chiefs were Plato, Xenophon, and Antisthenes: and of the ten, as they are often called, the four most eminent were Æschines, Phædo, Euclides, and Aristippus. But we must first speak of Xenophon, and after him of Antisthenes among the Cynics. Then of the Socratic school, and so about Plato, since he is the chief of the ten sects, and the founder of the first Academy. And the regular series of them shall proceed in this manner.

XXVI. The leading figures among his successors, known as the Socratic school, were Plato, Xenophon, and Antisthenes. Of those often called the ten, the four most eminent were Æschines, Phædo, Euclides, and Aristippus. But we must first discuss Xenophon, then Antisthenes among the Cynics. After that, we will discuss the Socratic school, and then Plato, since he is the chief of the ten sects and the founder of the first Academy. The rest will follow in this order.

XXVII. There was also another Socrates, a historian, who wrote a description of Argos; and another, a peripatetic philosopher, a native of Bithynia; and another a writer of epigrams; and another a native of Cos, who wrote invocations to the Gods.

XXVII. Another Socrates was a historian who wrote a description of Argos. Another was a Peripatetic philosopher from Bithynia. Another wrote epigrams. And another was from Cos and wrote invocations to the gods.