|
That I should not be grieved, O Athenians, at what has happened-namely, that you have condemned me- as well many other circumstances concur in bringing to pass; and, moreover, this, that what has happened has not happened contrary to my expectation; but I much rather wonder at the number of votes on either side. For I did not expect that I should be condemned by so small a number, but by a large majority; but now, as it seems, if only three more votes had changed sides, I should have been acquitted . . .
For the sake of no long space of time, O Athenians, you will incur the character and reproach at the hands of those who wish to defame the city, of having put that wise man Socrates to death. For those who wish to defame you will assert that I am wise, though I am not. If, then, you had waited for a short time, this would have happened of its own accord; for observe my age, that it is far advanced in life and near death. But I say this not to you all but to those only who have condemned me to die. And I say this, too, to the same persons. Perhaps you think, O Athenians, that I have been convicted through the want of arguments, by which I might have persuaded you, had I thought it right to do and say anything, so that I might escape punishment. Far otherwise: I have been convicted through want indeed, yet not of arguments but of audacity and imprudence, and of the inclination to say such things to you as would have been most agreeable for you to hear, had I lamented and bewailed and done and said many other things unworthy of me, as I affirm, but such as you are accustomed to hear from others. But neither did I then think that I ought, for sake of avoiding danger, to do anything unworthy of a freeman, nor do I now repent of having so defended myself; but I should much rather choose to die, having so defended myself, than to live in that way. For neither in a trial nor in battle is it right that I or anyone else should employ every possible means whereby he may avoid death; for in battle it is frequently evident that a man might escape death by laying down his arms and throwing himself on the mercy of his pursuers. And there are many other devices in every danger, by which to avoid death, if a man dares to do and say everything. But this is not difficult, O Athenians, to escape death; but it is much more difficult to avoid depravity, for it runs swifter than death. And now I, being slow and aged, am overtaken by the slower of the two; but my accusers, being strong and active, have been overtaken by the swifter, wickedness. And now I depart, condemned by you to death; but they condemned by truth, as guilty of iniquity and justice: And I abide my sentence, and so do they. These things, perharps, ought so to be, and I think that they are for the best . . .
I say, then, to you, O Athenians, who have condemned me to death, that immediately after my death a punishment will overtake you far more severe, by Jupiter! than that which you have inflicted on me. For you have done this, thinking you should be freed from the necessity of giving an account of your lives. The very contrary, however, as I affirm, will happen to you. Your accuser will be more numerous, whom I have now restrained, though you did not perceive it; and they will be more severe, in as much as they are younger, and you will be more indignant. For if you think that by putting men to death you will restrain anyone from upbraiding you because you did not live well, you are much mistaken; for this method of escape is neither possible nor honorable; but that other is most honorable and most easy, not to put a check upon others, but for a man to take heed to himself how he may be most perfect. Having predicted thus much to those of you who have condemned me, I take my leave of you . . . . Continued
|
|
