Plato

“ For be well assured, O Athenians! if I had long since attempted to intermeddle with politics, I should have perished long ago, and should not have at all benefited you or myself. And be not angry with me for speaking the truth. For it is not possible that any man should be safe who sincerely opposes either you, or any other multitude, and who prevents many unjust and illegal actions from being committed in a city; but it is necessary that he who in earnest contends for justice, if he will be safe for but a short time, should live privately, and take no part in public affairs. ”

“ But the soul of a philosopher would reason thus, and would not think that philosophy ought to set it free, and that when it is freed it should give itself up again to pleasures and pains, to bind it down again, and make her work void, weaving a kind of Penelope's web the reverse way. On the contrary, effecting a calm of the passions, and following the guidance of reason, and being always intent on this, contemplating that which is true and divine, and not subject to opinion ”

“ For it is commonly agreed that Socrates in some respects excels the generality of men. If, then, those among you who appear to excel either in wisdom, or fortitude, or any other virtue whatsoever, should act in such a manner as I have often seen some when they have been brought to trial, it would be shameful, who appearing indeed to be something, have conducted themselves in a surprising manner, as thinking they should suffer something dreadful by dying, and as if they would be immortal if you did not put them to death. ”

“ Whereupon Simmias replied, "But, indeed, Socrates, Cebes appears to me now to say something to the purpose; for with what design should men really wise fly from masters who are better than themselves, and so readily leave them? And Cebes appears to me to direct his argument against you, because you so easily endure to abandon both us and those good rulers, as you yourself confess, the gods." ”

“ Do we, then, admit this also, that when knowledge comes in a certain manner it is reminiscence? But the manner I mean is this: if any one, upon seeing or hearing, or perceiving through the medium of any other sense, some particular thing, should not only know that, but also form an idea of something else, of which the knowledge is not the same, but different, should we not justly say that he remembered that of which he received the idea? ”

“ Consider with me now, Athenians, in what respect he appears to me to say so. And do you, Melitus, answer me; and do ye, as I besought you at the outset, remember not to make an uproar if I speak after my usual manner.
Is there any man, Melitus, who believes that there are human affairs, but does not believe that there are men? Let him answer, judges, and not make so much noise. Is there any one who does not believe that there are horses, but that there are things pertaining to horses? or who does not believe that there are pipers, but that there are things pertaining to pipes? ”

“ The case is the same, too, Crito, with all other things, not to go through them all. With respect then, to things just and unjust, base and honorable, good and evil, about which we are now consulting, ought we to follow the opinion of the multitude, and to respect it, or that of one, if there is any one who understands, whom we ought to reverence and respect rather than all others together? And if we do not obey him, shall we not corrupt and injure that part of ourselves which becomes better by justice, but is ruined by injustice? ”

“ That we are ignorant, then, that we are dwelling in its hollows, and imagine that we inhabit the upper parts of the earth, just as if any one dwelling in the bottom of the sea should think that he dwelt on the sea, and, beholding the sun and the other stars through the water, should imagine that the sea was the heavens; but, through sloth and weakness, should never have reached the surface of the sea ”

“ For we have formed in our minds an idea of abstract equality, of the beautiful, the just, the good; in short, of every thing which we say exists without the aid of the senses, for we use them only in the perception of individual things; whence it follows that the mind did not acquire this knowledge in this life, but must have had it before, and therefore the soul must have existed before. ”

“ For be well assured, this the deity commands. And I think that no greater good has ever befallen you in the city than my zeal for the service of the god. For I go about doing nothing else than persuading you, both young and old, to take no care either for the body, or for riches, prior to or so much as for the soul, how it may be made most perfect, telling you that virtue does not spring from riches, but riches and all other human blessings, both private and public, from virtue. If, then, by saying these things, I corrupt the youth, these things must be mischievous ”

“ For many have been accusers of me to you, and for many years, who have asserted nothing true, of whom I am more afraid than of Anytus and his party, although they too are formidable; but those are still more formidable, Athenians, who, laying hold of many of you from childhood, have persuaded you, and accused me of what is not true: "that there is one Socrates, a wise man, who occupies himself about celestial matters, and has explored every thing under the earth, and makes the worse appear the better reason." ”

“ You, however, preferred neither Lacedæmon nor Crete, which you several times said are governed by good laws, nor any other of the Grecian or barbarian cities; but you have been less out of Athens than the lame and the blind, and other maimed persons. So much, it is evident, were you satisfied with the city and us, the laws, beyond the rest of the Athenians; for who can be satisfied with a city without laws? But now will you not abide by your compacts? You will, if you are persuaded by us, Socrates, and will not make yourself ridiculous by leaving the city. ”

“ He who grieves at the approach of death can not be a true lover of wisdom, but is a lover of his body. And, indeed, most men are temperate through intemperance; that is to say, they abstain from some pleasures that they may the more easily and permanently enjoy others. They embrace only a shadow of virtue, not virtue itself, since they estimate the value of all things by the pleasures they afford. Whereas the philosopher purifies his mind from all such things, and pursues virtue and wisdom for their own sakes. ”

“ Punish my sons when they grow up, O judges! paining them as I have pained you, if they appear to you to care for riches or anything else before virtue; and if they think themselves to be something when they are nothing, reproach them as I have done you, for not attending to what they ought, and for conceiving themselves to be something when they are worth nothing. ”

“ When I was a young man, Cebes, I was wonderfully desirous of that wisdom which they call a history of nature; for it appeared to me to be a very sublime thing to know the causes of every thing—why each thing is generated, why it perishes, and why it exists. And I often tossed myself upward and downward, considering first such things as these, whether when heat and cold have undergone a certain corruption, as some say, then animals are formed ”

“ For this argument, that our soul is a kind of harmony, produces a wonderful impression on me, both now and always, and in being mentioned, it has reminded me, as it were, that I, too, was formerly of the same opinion; so that I stand in need again, as if from the very beginning, of some other argument which may persuade me that the soul of one who dies does not die with the body. Tell me, therefore, by Jupiter! how Socrates followed up the argument; and whether he, too, as you confess was the case with yourselves, seemed disconcerted at all, or not, but calmly maintained his position ”

“ Who is there skilled in the qualities that become a man and a citizen? For I suppose you must have considered this, since you have sons. Is there any one," I said, "or not?" "Certainly," he answered. "Who is he?" said I, "and whence does he come? and on what terms does he teach?" He replied, "Evenus the Parian, Socrates, for five minæ." And I deemed Evenus happy, if he really possesses this art, and teaches admirably. And I too should think highly of myself, and be very proud, if I possessed this knowledge, but I possess it not, O Athenians. ”

“ But if, on the other hand, death is a removal from hence to another place, and what is said be true, that all the dead are there, what greater blessing can there be than this, my judges? For if, on arriving at Hades, released from these who pretend to be judges, one shall find those who are true judges, and who are said to judge there, Minos and Rhadamanthus, Æacus and Triptolemus, and such others of the demi-gods as were just during their own life, would this be a sad removal? At what price would you not estimate a conference with Orpheus and Musæus, Hesiod and Homer? ”

“ And will no one say that you, though an old man, with but a short time to live, in all probability, have dared to have such a base desire of life as to violate the most sacred laws? Perhaps not, should you not offend any one. But if you should, you will hear, Socrates, many things utterly unworthy of you. You will live, too, in a state of abject dependence on all men, and as their slave. But what will you do in Thessaly besides feasting, as if you had gone to Thessaly to a banquet? ”

“ Then, O Socrates! be persuaded by us who have nurtured you, and do not set a higher value on your children, or on life, or on any thing else than justice, that, when you arrive in Hades, you may have all this to say in your defense before those who have dominion there. For neither here in this life, if you do what is proposed, does it appear to be better, or more just, or more holy to yourself, or any of your friends; nor will it be better for you when you arrive there. But now you depart, if you do depart, unjustly treated, not by us, the laws, but by men ”

“ Do we admit, then, that when one, on beholding some particular thing, perceives that it aims, as that which I now see, at being like something else that exists, but falls short of it, and can not become such as that is, but is inferior to it—do we admit that he who perceives this must necessarily have had a previous knowledge of that which he says it resembles, though imperfectly? ”

“ At what price, my judges, would not any one estimate the opportunity of questioning him who led that mighty army against Troy, or Ulysses, or Sisyphus, or ten thousand others whom one might mention both men and women—with whom to converse and associate, and to question them, would be an inconceivable happiness? Surely for that the judges there do not condemn to death; for in other respects those who live there are more happy than those who are here, and are henceforth immortal, if, at least, what is said be true. ”

“ I, how ever, do not consider them so, but that it is much more so to do what he is now doing, to endeavor to put a man to death unjustly. Now, therefore, O Athenians! I am far from making a defense on my behalf, as any one might think, but I do so on your own behalf, lest by condemning me you should offend at all with respect to the gift of the deity to you. ”

“ Crito urges a little delay, as the sun had not yet set; but Socrates refuses to make himself ridiculous by showing such a fondness for life. The man who is to administer the poison is therefore sent for; and on his holding out the cup, Socrates, neither trembling nor changing color or countenance at all, but, as he was wont, looking steadfastly at the man, asked if he might make a libation to any one; and being told that no more poison than enough had been mixed, he simply prayed that his departure from this to another world might be happy, and then drank off the poison, readily and calmly. ”

“ I should indeed be very fond of life, O Athenians! if I were so devoid of reason as not to be able to reflect that you, who are my fellow-citizens, have been unable to endure my manner of life and discourses, but they have become so burdensome and odious to you that you now seek to be rid of them: others, however, will easily bear them. ”

“ The lovers of wisdom know that philosophy, receiving their soul plainly bound and glued to the body, and compelled to view things through this, as through a prison, and not directly by herself, and sunk in utter ignorance, and perceiving, too, the strength of the prison, that it arises from desire, so that he who is bound as much as possible assists in binding himself. ”

“ And among these, they who have sufficiently purified themselves by philosophy shall live without bodies, throughout all future time, and shall arrive at habitations yet more beautiful than these which it is neither easy to describe, nor at present is there sufficient time for the purpose."
"But, for the sake of these things which we have described, we should use every endeavor, Simmias, so as to acquire virtue and wisdom in this life, for the reward is noble, and the hope great." ”

“ For the generality of men will not be persuaded that you were unwilling to depart hence, when we urged you to it.
Socr. But why, my dear Crito, should we care so much for the opinion of the many? For the most worthy men, whom we ought rather to regard, will think that matters have transpired as they really have.
Cri. Yet you see, Socrates, that it is necessary to attend to the opinion of the many. For the very circumstances of the present case show that the multitude are able to effect not only the smallest evils, but even the greatest, if any one is calumniated to them. ”

“ And thus being pure, and freed from the folly of body, we shall in all likelihood be with others like ourselves, and shall of ourselves know the whole real essence, and that probably is truth; for it is not allowable for the impure to attain to the pure. Such things, I think, Simmias, all true lovers of wisdom must both think and say to one another. Does it not seem so to you?"
"Most assuredly, Socrates." ”

“ For I think, Socrates, that you yourself have arrived at this conclusion, that we consider the soul to be pretty much of this kind—namely, that our body being compacted and held together by heat and cold, dryness and moisture, and other such qualities, our soul is the fusion and harmony of these, when they are well and duly combined with each other. ”

“ I asked.
"That we do not become," he answered, "haters of reasoning, as some become haters of men; for no greater evil can happen to any one than to hate reasoning. 88. But hatred of reasoning and hatred of mankind both spring from the same source. For hatred of mankind is produced in us from having placed too great reliance on some one without sufficient knowledge of him, and from having considered him to be a man altogether true, sincere, and faithful, and then, after a little while, finding him depraved and unfaithful, and after him another. ”

“ For if death were a deliverance from every thing, it would be a great gain for the wicked, when they die, to be delivered at the same time from the body, and from their vices together with the soul; but now, since it appears to be immortal, it can have no other refuge from evils, nor safety, except by becoming as good and wise as possible. For the soul goes to Hades possessing nothing else than its discipline and education, which are said to be of the greatest advantage or detriment to the dead, on the very beginning of his journey thither. ”