Great Throughts Treasury

"For I do nothing but go about persuading you all, old and young alike, not to take thought for your persons or your properties, but for the highest welfare of your souls, proclaiming as I go, ?Wealth does not bring goodness, but goodness brings wealth and every other blessing, both to the individual and to the State.? This is my teaching, and if this is the doctrine which corrupts the youth, I am a mischievous person. But if any one says that this is not my teaching, he is speaking an untruth."

"For I go about doing nothing else than urging you, young and old, not to care for your persons or your property more than for the perfection of your souls, or even so much; and I tell you that virtue does not come from money, but from virtue comes money and all other good things to man, both the individual and to the state."

"For the poet is a light and winged and holy thing, and there is no invention in him until he has been inspired and is out of his senses, and the mind is no longer in him: when he has not attained to this state, he is powerless and is unable to utter his oracles."

"Four things belong to a judge: to hear courteously, to answer wisely, to consider soberly, and to decide impartially."

"For the fear of death is indeed the pretense of wisdom, and not real wisdom, being a pretense of knowing the unknown; and no one know whether death, which men in their fear apprehend to be the greatest evil, may not be the greatest good. Is not this ignorance of a disgraceful sort, the ignorance which is the conceit that a man knows that he does not know? And in this respect only I believe myself to differ from men in general, and may perhaps claim to be wiser than they are: that whereas I know but little of the world below, I do not suppose that I know."

"Friends, who voted for my acquittal, I should very much like to say a few words to reconcile you to the result, while the magistrates are busy, and before I go to the place at which I must die. Stay then a little, for we may as well talk with one another while there is time. You are my friends, and I should like to show you the meaning of this event which has happened to me. O my judges--for you I may truly call judges--I should like to tell you of a wonderful circumstance. Hitherto the divine faculty of which the internal oracle is the source has constantly been in the habit of opposing me even about trifles, if I was going to make a slip or error in any matter; and now as you see there has come upon me that which may be thought, and is generally believed to be, the last and worst evil. But the oracle made no sign of opposition, either when I was leaving my house in the morning, or when I was on my way to the court, or while I was speaking, at anything which I was going to say; and yet I have often been stopped in the middle of a speech, but now in nothing I either said or did touching the matter in hand has the oracle opposed me. What do I take to be the explanation of this silence? I will tell you. It is an intimation that what has happened to me is a good, and that those of us who think that death is an evil are in error. For the customary sign would surely have opposed me had I been going to evil and not to good."

"Friends, why do you scrape every stone to gather wealth,"

"For who is there but you? Who not only claim to be a good man and a gentleman, for many are this, and yet have not the power of making others good. Whereas you are not only good yourself, but also the cause of goodness in others."

"From the deepest desires often come the deadliest hate."

"Give me beauty in the inward soul; may the outward and the inward man be at one."

"God is not the author of all things, but of good only."

"Get married, in any case. If you happen to get a good mate, you will be happy; if a bad one, you will become philosophical, which is a fine thing in itself."

"God takes away the minds of poets, and uses them as his ministers, as he also uses diviners and holy prophets, in order that we who hear them may know them to be speaking not of themselves who utter these priceless words in a state of unconsciousness, but that God himself is the speaker, and that through them he is conversing with us."

"God would seem to indicate to us and not allow us to doubt that these beautiful poems are not human, or the work of man, but divine and the work of God; and that the poets are only the interpreters of the Gods."

"Happiness is unrepentant pleasure."

"Happy indeed would be the condition of youth if they had one corrupter only, and all the rest of the world were their improvers."

"Has a philosopher like you failed to discover that our country is more to be valued and higher and holier far than mother or father or any ancestor, and more to be regarded in the eyes of the gods and of men of understanding?"

"Happiness is unrepented pleasure."

"Having the fewest wants, I am nearest to the gods."

"He is a man of courage who does not run away, but remains at his post and fights against the enemy."

"He who is a philosopher or lover of learning, and is entirely pure at departing, is alone permitted to reach the gods. And this is the reason, Simmias and Cebes, why the true votaries of philosophy abstain from all fleshly lusts, and endure and refuse to give themselves up to them?not because they fear poverty or ruin of their families, like the lovers of money, and the world in general; nor like the lovers of power and honor, because they dread the dishonor or disgrace of evil deeds."

"He who knows not and knows not that he knows not is an incorrigible fool."

"He who has lived as a true philosopher has reason to be of good cheer when he is about to die, and that after death he may hope to receive the greatest good in the other world."

"He who is unable to live in society, or who has no need because he is sufficient for himself, must be either a beast or a god."

"How can you wonder your travels do you no good, when you carry yourself around with you?"

"How singular is the thing called pleasure, and how curiously related to pain, which might be thought to be the opposite of it; for they never come to a man together, and yet he who pursues either of them is generally compelled to take the other. They are two, and yet they grow together out of one head or stem."

"How grievously I was disappointed!... I found my philosopher altogether forsaking mind and any other principle of order, but having recourse to air, and ether, and water, and other eccentricities. I might compare him to a person that began by maintaining generally that mind is the cause of the actions of Socrates, but who, when endeavored to explain the causes of my several actions in detail, went on to show that I sit here because my body is made up of bones and muscles; and the bones he would say, are hard and have ligaments which divide them, and the muscles are elastic, and they cover the bones, which also have a covering or environment of flesh and skin which contains them; and as the bones are lifted at their joints by the contraction or relaxation of the muscles, I am able to bend my limbs, and this is why I an sitting here in a curved posture... and he would have a similar explanation of my talking to you, which he would attribute to sound, and air, and hearing, and he would assign ten thousand other causes of the same sort, forgetting to mention the true cause, which is that Athenians have thought fit to condemn me, and accordingly I have thought it better and more right to remain here and undergo my sentence; for I am inclined to think that these muscles and bones of mine would have gone off to Megara or Boeotia... if they had been guided only by their idea of what was best, and if I had not chosen as the better and nobler part... to undergo any punishment that the State inflicts."

"Human nature will not easily find a better helper than eros."

"I am a citizen, not of Athens or Greece, but of the world."

"How many are the things I can do without!"

"I am confident in the belief that there truly is such a thing as living again, and that the living spring from the dead, and that the souls of the dead are in existence, and that the good souls have a better portion than the evil."

"I am called wise, for my hearers always imagine that I myself possess wisdom which I find wanting in others: but the truth is, O men of Athens, that God only is wise; and in this oracle he means to say that the wisdom of men is little or nothing... as if he said, He, O men, is the wisest, who like Socrates, knows that his wisdom is in truth worth nothing. And so I go on my way, obedient to the god, and make inquisition into anyone, whether citizen or stranger, who appears to be wise; and if he is not wise, then in vindication of the oracle I show him that he is not wise; and this occupation quite absorbs me, and I have no time to give either to any public matter of interest or to any concern of my own, but I am in utter poverty by reason of my devotion to the god."

"I am the wisest man alive, for I know one thing, and that is that I know nothing."

"I am quite ready to acknowledge . . . that I ought to be grieved at death, if I were not persuaded that I am going to other gods who are wise and good (of this I am as certain as I can be of any such matters), and to men departed who are better than those whom I leave behind. And therefore I do not grieve as I might have done, for I have good hope that there is yet something remaining for the dead."

"I cannot teach anybody anything I can only make them think"

"I believe that we cannot live better than in seeking to become better, nor more agreeably than having a clear conscience."

"I decided that it was not wisdom that enabled [poets] to write their poetry, but a kind of instinct or inspiration, such as you find in seers and prophets who deliver all their sublime messages without knowing in the least what they mean."

"I did not care for the things that most people care about? making money, having a comfortable home, high military or civil rank, and all the other activities, political appointments, secret societies, party organizations, which go on in our city . . . I set myself to do you? each one of you, individually and in private? what I hold to be the greatest possible service. I tried to persuade each one of you to concern himself less with what he has than with what he is, so as to render himself as excellent and as rational as possible."

"I conceive that the founders of the mysteries had a real meaning and were not mere triflers when they intimated in a figure long ago that he who passes unsanctified and uninitiated into the world below will live in a slough, but that he who arrives there after initiation and purification will dwell with the gods. For "many," as they say in the mysteries, "are the thyrsus bearers, but few are the mystics,"?meaning, as I interpret the words, the true philosophers."

"I do believe that there are gods, and in a far higher sense than that in which any of my accusers believe in them."

"I desire only to know the truth, and to live as well as I can... And, to the utmost of my power, I exhort all other men to do the same... I exhort you also to take part in the great combat, which is the combat of life, and greater than every other earthly conflict."

"I did not go where I could do no good to you or to myself; but where I could do the greatest good privately to every one of you, thither I went, and sought to persuade every man among you that he must look to himself, and seek virtue and wisdom before he looks to his private interests, and look to the State before he looks to the interests of the State; and that this should be the order which he observes in all his actions. What shall be done to such a one? Doubtless some good thing..."

"I do not know what effect my accusers have had upon you, gentlemen, but for my own part I was almost carried away by them; their arguments were so convincing. On the other hand, scarcely a word of what they said was true. But of the many falsehoods told by them, there was one which quite amazed me; I mean when they said that you should be upon your guard and not allow yourselves to be deceived by the force of my eloquence- the implication being that I am a skillful speaker. To say this, when they were certain to be detected as soon as I opened my lips and proved myself to be anything but a great speaker, did indeed appear to me most shameless--unless by the force of eloquence they mean the force of truth; for is such is their meaning, I admit that I am eloquent. But in how different a way from theirs! My accusers, then, as I maintain, have said little or nothing that is true, but from me you shall hear the whole truth: not, however, delivered after their manner in a set oration duly ornamented with words and phrases. No, by heaven! but I shall use the words and arguments which occur to me at the moment; for I am confident in the justice of my cause (Or, I am certain that I am right in taking this course.): at my time of life I ought not to be appearing before you, O men of Athens, in the character of a juvenile orator--let no one expect it of me. And I must beg of you to grant me a favor: If I defend myself in my accustomed manner, and you hear me using the words which I have been in the habit of using in the agora, at the tables of the money-changers, or anywhere else, I would ask you not to be surprised, and not to interrupt me on this account. For I am more than seventy years of age, and appearing now for the first time in a court of law, I am quite a stranger to the language of the place; and therefore I would have you regard me as if I were really a stranger, whom you would excuse if he spoke in his native tongue, and after the fashion of his country:--Am I making an unfair request of you? Never mind the manner, which may or may not be good; but think only of the truth of my words, and give heed to that: let the speaker speak truly and the judge decide justly."

"I do not think that it is right for a man to appeal to the jury or to get himself acquitted by doing so; he ought to inform them of the facts and convince them by argument. The jury does not sit to dispense justice as a favor, but to decide where justice lies; and he has sworn that he will judge according to the laws, and not according to his own good pleasure. It follows that we must not develop in you, nor you allow to grow in yourselves, the habit of perjury; that would be sinful to us both. Therefore you must not expect me, gentlemen, to behave towards you in a way which I consider neither reputable nor moral nor consistent with my religious duty; and above all you must not expect it when I am being tried for impiety on the indictment of Meletus. For if, O men of Athens, I tried to persuade you and prevail upon you by my entreaties to go against your solemn oath, I should be teaching you contempt for religion; and by my very defense I should be accusing myself of having no religious belief. But that is far from the truth. For I do believe that there are gods, and in a sense higher than that in which any of my accusers believe in them; and I leave it to you and to God to judge me as it shall be best for me and for yourselves. And to you and to God I commit my cause, to be determined by you as is best for you and me."

"I do nothing but go about persuading you all, old and young alike, not to take thought for your persons or your properties, but and chiefly to care about the greatest improvement of the soul. I tell you that virtue is not given by money, but that from virtue comes money and every other good of man, public as well as private. This is my teaching, and if this is the doctrine which corrupts the youth, I am a mischievous person."

"I do not mean to affirm that the description which I have given of the soul and her missions is exactly true?a man of sense ought hardly say that. But I do say that, inasmuch as the soul is shown to be immortal, he may venture to think, not improperly or unworthily, that something of this kind is true."

"I don't know why I did it, I don't know why I enjoyed it, and I don't know why I'll do it again."

"I have had 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."

"I examined the poets, and I look on them as people whose talent overawes both themselves and others, people who present themselves as wise men and are taken as such, when they are nothing of the sort."

"I have said enough in answer to the charge of Meletus: any elaborate defense is unnecessary; but as I was saying before, I certainly have many enemies, and this is what will be my destruction if I am destroyed; of that I am certain; not Meletus, nor yet Anytus, but the envy and detraction of the world, which has been the death of many a good men, and will probably be the death of many more; there is no danger of my being the last of them."