Apology Part 4 Text | Rejection of Politics

Apology Part 4 Text | Rejection of Politics


Someone may wonder why I go about in private,
giving advice and busying myself with the concerns of others, but do not venture to
come forward in public and advise the state. I will tell you the reason of this. You have often heard me speak of an oracle
or sign which comes to me, and is the divinity which Meletus ridicules in the indictment. This sign I have had ever since I was a child. The sign is a voice which comes to me and
always forbids me to do something which I am going to do, but never commands me to do
anything, and this is what stands in the way of my being a politician. And rightly, as I think. For I am certain, O men of Athens, that if
I had engaged in politics, I should have perished long ago and done no good either to you or
to myself. And don’t be offended at my telling you the
truth: for the truth is that no man who goes to war with you or any other multitude, honestly
struggling against the commission of unrighteousness and wrong in the state, will save his life;
he who will really fight for the right, if he would live even for a little while, must
have a private station and not a public one. I can give you as proofs of this, not words
only, but deeds, which you value more than words. Let me tell you a passage of my own life,
which will prove to you that I should never have yielded to injustice from any fear of
death, and that if I had not yielded I should have died at once. I will tell you a story – tasteless, perhaps,
and commonplace, but nevertheless true. The only office of state which I ever held,
O men of Athens, was that of senator; the tribe Antiochis, which is my tribe, had the
presidency at the trial of the generals who had not taken up the bodies of the slain after
the battle of Arginusae; and you proposed to try them all together, which was illegal,
as you all thought afterwards; but at the time I was the only one of the Prytanes who
was opposed to the illegality, and I gave my vote against you; and when the orators
threatened to impeach and arrest me, and have me taken away, and you called and shouted,
I made up my mind that I would run the risk, having law and justice with me, rather than
take part in your injustice because I feared imprisonment and death. This happened in the days of the democracy. But when the oligarchy of the Thirty was in
power, they sent for me and four others into the rotunda, and bade us bring Leon the Salaminian
from Salamis, as they wanted to execute him. This was a specimen of the sort of commands
which they were always giving with the view of implicating as many as possible in their
crimes; and then I showed, not in words only, but in deed, that, if I may be allowed to
use such an expression, I cared not a straw for death, and that my only fear was the fear
of doing an unrighteous or unholy thing. For the strong arm of that oppressive power
did not frighten me into doing wrong; and when we came out of the rotunda the other
four went to Salamis and fetched Leon, but I went quietly home. For which I might have lost my life, had not
the power of the Thirty shortly afterwards come to an end. And to this many will witness. Now do you really imagine that I could have
survived all these years, if I had led a public life, supposing that like a good man I had
always supported the right and had made justice, as I ought, the first thing? No, indeed, men of Athens, neither I nor any
other. But I have been always the same in all my
actions, public as well as private, and never have I yielded any base compliance to those
who are slanderously termed my disciples or to any other. For the truth is that I have no regular disciples:
but if anyone likes to come and hear me while I am pursuing my mission, whether he be young
or old, he may freely come. Nor do I converse with those who pay only,
and not with those who do not pay; but anyone, whether he be rich or poor, may ask and answer
me and listen to my words; and whether he turns out to be a bad man or a good one, that
cannot be justly laid to my charge, as I never taught him anything. And if anyone says that he has ever learned
or heard anything from me in private which all the world has not heard, I should like
you to know that he is speaking an untruth. But I shall be asked, Why do people delight
in continually conversing with you? I have told you already, Athenians, the whole truth about this: they like to hear the cross-examination of the pretenders to wisdom; there is amusement
in this. And this is a duty which the God has imposed
upon me, as I am assured by oracles, visions, and in every sort of way in which the will
of divine power was ever signified to anyone. This is true, O Athenians; or, if not true,
would be soon refuted. For if I am really corrupting the youth, and
have corrupted some of them already, those of them who have grown up and have become
sensible that I gave them bad advice in the days of their youth should come forward as
accusers and take their revenge; and if they do not like to come themselves, some of their
relatives, fathers, brothers, or other kinsmen, should say what evil their families suffered
at my hands. Now is their time. Many of them I see in the court. There is Crito, who is of the same age and
of the same deme with myself; and there is Critobulus his son, whom I also see. Then again there is Lysanias of Sphettus,
who is the father of Aeschines – he is present; and also there is Antiphon of Cephisus, who
is the father of Epignes; and there are the brothers of several who have associated with
me. There is Nicostratus the son of Theosdotides,
and the brother of Theodotus (now Theodotus himself is dead, and therefore he, at any
rate, will not seek to stop him); and there is Paralus the son of Demodocus, who had a
brother Theages; and Adeimantus the son of Ariston, whose brother Plato is present; and
Aeantodorus, who is the brother of Apollodorus, whom I also see. I might mention a great many others, any of
whom Meletus should have produced as witnesses in the course of his speech; and let him still
produce them, if he has forgotten – I will make way for him. And let him say, if he has any testimony of
the sort which he can produce. Nay, Athenians, the very opposite is the truth. For all these are ready to witness on behalf
of the corrupter, of the destroyer of their kindred, as Meletus and Anytus call me; not
the corrupted youth only – there might have been a motive for that – but their uncorrupted
elder relatives. Why should they too support me with their
testimony? Why, indeed, except for the sake of truth
and justice, and because they know that I am speaking the truth, and that Meletus is lying. Well, Athenians, this and the like of this
is nearly all the defence which I have to offer. Yet a word more. Perhaps there may be someone who is offended
at me, when he calls to mind how he himself, on a similar or even a less serious occasion,
had recourse to prayers and supplications with many tears, and how he produced his children
in court, which was a moving spectacle, together with a posse of his relations and friends;
whereas I, who am probably in danger of my life, will do none of these things. Perhaps this may come into his mind, and he
may be set against me, and vote in anger because he is displeased at this. Now if there be such a person among you, which
I am far from affirming, I may fairly reply to him: My friend, I am a man, and like other
men, a creature of flesh and blood, and not of wood or stone, as Homer says; and I have
a family, yes, and sons. O Athenians, three in number, one of whom
is growing up, and the two others are still young; and yet I will not bring any of them
hither in order to petition you for an acquittal. And why not? Not from any self-will or disregard of you. Whether I am or am not afraid of death is
another question, of which I will not now speak. But my reason simply is that I feel such conduct
to be discreditable to myself, and you, and the whole state. One who has reached my years, and who has
a name for wisdom, whether deserved or not, ought not to debase himself. At any rate, the world has decided that Socrates
is in some way superior to other men. And if those among you who are said to be
superior in wisdom and courage, and any other virtue, demean themselves in this way, how
shameful is their conduct! I have seen men of reputation, when they have
been condemned, behaving in the strangest manner: they seemed to fancy that they were
going to suffer something dreadful if they died, and that they could be immortal if you
only allowed them to live; and I think that they were a dishonor to the state, and that
any stranger coming in would say of them that the most eminent men of Athens, to whom the
Athenians themselves give honor and command, are no better than women. And I say that these things ought not to be
done by those of us who are of reputation; and if they are done, you ought not to permit
them; you ought rather to show that you are more inclined to condemn, not the man who
is quiet, but the man who gets up a doleful scene, and makes the city ridiculous. But, setting aside the question of dishonor,
there seems to be something wrong in petitioning a judge, and thus procuring an acquittal instead
of informing and convincing him. For his duty is, not to make a present of
justice, but to give judgment; and he has sworn that he will judge according to the
laws, and not according to his own good pleasure; and neither he nor we should get into the
habit of perjuring ourselves – there can be no piety in that. Do not then require me to do what I consider
dishonorable and impious and wrong, especially now, when I am being tried for impiety on
the indictment of Meletus. For if, O men of Athens, by force of persuasion
and entreaty, I could overpower your oaths, then I should be teaching you to believe that
there are no gods, and convict myself, in my own defence, of not believing in them. But that is not the case; for I do believe
that there are gods, and in a far higher sense than that in which any of my accusers believe
in them. And to you and to God I commit my cause, to
be determined by you as is best for you and me.