"I therefore, O Athenians, should have acted in a dire manner, if, when those rulers which you had placed over me had assigned me a rank at Potidea, at Amphipolis, and at Delium, I should then have remained where they stationed me, like any other person, and should have encountered the danger of death; but that, when Divinity has ordered, as I think and apprehend, that I ought to live philosophizing, and exploring myself and others, I should here through fear of death or any other thing desert my rank. For this would be dire: and then in reality any one might justly bring me to a court of judicature, and accuse me of not believing in the Gods, in consequence of not obeying the oracle, fearing death, and thinking myself to be wise when I am not. For to dread death, O Athenians, is nothing else than to appear to be wise, without being so: since it is for a man to appear to know that which he does not know. For no one knows but that death may be to man the greatest of goods; but they dread it, as if they well knew that it is the greatest of evils. And how is it possible that this should not be a most disgraceful ignorance, I mean for a man to suspect that he has a knowledge of that of which he is ignorant? But I, O Athenians, differ perhaps in this from the multitude of men; and if I should say that I am wiser than some one in any thing, it would be in this, that not having a sufficient knowledge of the things in Hades, I also think that I have not this knowledge. But I know that to act unjustly, and to be disobedient to one more excellent, whether God or man, is evil and base. I shall never, therefore, fear and avoid things which for aught I know may be good, before those evils which I know to be evils. So that neither if you should now dismiss me, (being unpersuaded by Anytus, who said that either I ought not to have been brought hither at first, or that, when brought hither, it was impossible not to put me to death, telling you that if I escaped, all your sons studying what Socrates had taught them would be corrupted,) if besides these things you should say to me, O Socrates, we now indeed shall not be persuaded by Anytus, but we shall dismiss you, though on this condition, that afterwards you no longer busy yourself with this investigation, nor philosophise, and if hereafter you are detected in so doing, you shall die, - if, as I said, you should dismiss me on these terms, I should thus address you: O Athenians, I honour and love you: but I obey Divinity rather than you; and as long as I breathe and am able, I shall not cease to philosophise, and to exhort and indicate to any one of you I may happen to meet, such things as the following, after my usual manner. O best of men, since you are an Athenian, of a city the greatest and the most celebrated for wisdom and strength, are you not ashamed of being attentive to the means of acquiring riches, glory and honour, in great abundance, but to bestow no care nor any consideration upon prudence and truth, nor how your soul may subsist in the most excellent condition? And if any one of you should contend with me, and say that these things are the objects of his care, I should not immediately dismiss him, nor depart, but I should interrogate, explore, and reason with him. And if he should not appear to me to possess virtue, and yet pretend to the possession of it, I should reprove him as one who but little esteems things of the greatest worth, but considers things of a vile and abject nature as of great importance. In this manner I should act by any one I might happen to meet, whether younger or older, a stranger or a citizen; but rather to citizens, because ye are more allied to me. For be well assured that Divinity commands me thus to act. And I think that a greater good never happened to you in the city, than this my obedience to the will of Divinity. For I go about doing nothing else than persuading both the younger and older among you, neither to pay attention to the body, nor to riches, nor any thing else prior to the soul; nor to be so much concerned for any thing, as how the soul may subsist in the most excellent condition. I also say that virtue is not produced from riches, but riches from virtue, as likewise all other human goods, both privately and publicly. If, therefore, asserting these things, I corrupt the youth, these things will be noxious; but if any one says that I assert other things than these, he says nothing. In addition to this I shall say, O Athenians, that whether you are persuaded by Anytus or not, and whether you dismiss me or not, I shall not act otherwise, even though I should die often."
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