The history of philosophy, in eight parts by Thomas Stanley.

CHAP. X.

His Triall.

* 1.1 MAny years past since the first falling out betwixt Socra∣tes and Anyt••us, during which time one continued open∣ly reproving the other, secretly undermining, untill at length Anytus seeing the time sute with his design, procur'd Melitus to prefer a bill against him to the Senate, in these termes.

Melitus Son of Melitus, a Pythean, accuseth Socrates Son of So∣phroniscus an Alopecian. Socrates violates the Law, not believing the ••••••ities which this City beliveth, but introducing other new Gods. He violates the law likewise in corrupting youth; the punishment death.

This bill being preferr'd upon oath (Plato* 1.2 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Crito be∣came bound to the Judges for his appearance at the day of tri∣all. * 1.3 Soon after Anytus sent privately to him, desiring him to forbear the mention of his Trade, and assuring him that he would thereupon withdraw his action; but Socrates return'd him answer, that he would never forbear speaking truth as long as he lived, that he would alwaies use the same speeches concerning him; that his accusation was not of force enough to make him refrain from speaking those things which he thought himself before obliged to say.

* 1.4 The intervall of time betwixt his accusation and triall, he imploi'd in his usual Philosophical exercises, not taking any care to provide his defence, for which being observ'd & questioned by Hermogenes son of Hipponicus,

I provide apology enough (saith he) in considering & pursuing the constant course of my life; Hermogenes demanding how that could be? because (saith he) I never did any unjust act, which I conceive the best apologie: but we often see Judges (saith Hermogenes) over∣swai'd by Rhetorick, to condemne the innocent and acquit the guilty: the truth is, (replyed Socrates) going about to make my apology, I was twice withheld by the Daemon, whereat Hermogenes wondring, is it strange (continues hee) that God should think it fit for me to dy at this time? hither∣to no man hath lived more uprightly, which as it is now my greatest comfort, so it was the greatest delight to my selfe

and friends; if I live longer, I know I mustundergoe what is proper to old age, defects of hearing and sight, slownesse to apprehend, aptness to forget, how can I then be pleased to live longer and grow worse: It is likely God in his love to mee hath ordained that I should die in the most convenient age, and by the gentlest meanes, for if I die by sentence, I am al∣lowed the benefit of the most easie kind of death; I shall give my friends the least trouble, I shall doe nothing unseemely before those that are present, and shall depart sound in body and soule; is not this very desirable? God with much reason forbids me to make any defence; If I could effect it, I should onely stay longer to be taken away by the torment of diseases and imperfections of age, which truly Hermogenes I desire not; If when I give an accompt of my actions towards God and men, the Judges think fit to condemne me, I will rather chufe to die then to beg of them a life worse then death.

Other friends used the same perswasions to him with assurance of victory, * 1.5 Lycias an excellent Oratour offered him an Oration, which he had written in his defence, desiring him if he thought good to make use of it at his tryall; Socrates perused it, and told him,

that it was a good one, but not fit for him. Lysias asking how that could be? why (saith he) may not a garment or shooes be rich, yet not fit for me? if you should bring me Sicyoni∣an shooes, I would not weare them though they were fit for my feet, because they are effeminate: he conceived the Oration to be ingenious and eloquent, but not stout and manly,* 1.6 for though it were very bitter against the Judges, yet* 1.7 was it more rhetoricall then became a Philosopher.

The day of tryall being come,* 1.8 Anytus, Lyco, and Melitus pre∣pared to accuse him, one in behalfe of the people, the second of the Oratours, the last of the Poets: Melitus first went up into the chaire proper for that purpose, and there spoke an Oration which was in it felt mean enough, but withall deliver'd so un∣happily and school-boy-like, that sometimes he was out with fear, and turned about to be prompted like a player, enough to beget laughter, even in those that were most concern'd in so serious a caufe: Part of the effect whereof seems to be the same which is thus by Xenophon dispersedly deliver'd, some par∣ticulars whereof are confirmed by Libanius.

That Socrates perswaded his auditors to contemn the re∣ceived Lawes, saying, it was sit onely for fooles to bee govern'd by a bean, (meaning the suffrages of the Senate so gather'd.)

That he was intimately conversant with Critias and Alcibi∣ades, one most covetous and violent in the Oligarchy, the o∣ther ambitious of Tyranny.

That he taught direspect and obedience to Parents, telling his scholers hee would make them wiser than their Fathers, and that it was lawfull for any one to bind his Father if hee were mad, and for those that were the more wise to do as much to those that were lesse wise.

That he taught also direspect of all other kinsmen, saying they were not usefull to the sick, or to the accused, the first be∣ing in more need of a Physician, the latter of an Oratour; that the good will of unable friends was nothing worth: that one∣ly the most knowing persons were most worthy of ho∣nour, by which means he would arrogate all respect to himself.

That he selected out of the Poets some ill places, and per∣verted others that were not so, to excite his friends to impi∣ous actions; as that of Hesiod, There is no work pursued shame; 'Tis idleness, hat merits blame. He expounded, as if the Poet meant all acts might be commit∣ted for gain.

That he often repeated and misinterpreted tese words of Homer, as if the poet allowed the poor to be beaten.

When he a Prince or some great person meets, Such with soft language kindly thus he greets; Happy above the reach of fear are you; Sit down, and bid your followers do so too. But of the lower fort when any speaks, Forth these words with blows his anger breaks: Be quiet; to shy betters wretch submit; For action and advice alike unsit.

Melitus (his oration ended) came down;* 1.9 next him came Anytus with a long malicious speech, and last of all Lyco with all the artisice of Rhetorick concluded the accusation.

Socrates* 1.10 would not (as was the custom) procure an Ad∣vocate to plead for him; all the while his accusers were speaking, he seemed to employ his mind about nothing lesse: as soon as they had done,* 1.11 he went up into the chair, (* 1.12 in which action he observed that the Daemon did, not withhold him) an•• with* 1.13 an angry smile begun this* 1.14 unpremeditated answer, * 1.15 not as a suppliant or guilty person, but as if Master of the Judges themselves, with a free contumacy proceeding not from pride, but the greatnesse of his mind.

* 1.16 But I wonder first (Athenians) how Melitus came by

this knowledge, that (as he saith) I do not worship those Gods the City worships? Others have seen me (and to might Melitus if he had pleas'd) sacrifice at common festivalls on the publick Altars; How do I introduce new deities when I professe to be directed in all my actions by the voice of God? they who observe the notes of birds, or answers of men, are guided by the voice: none doubts of thunder whether it bee loud or oraculous; Doth not the Priestesse on the Tripod con∣vey to us by voice what the God delivers to her▪ and that he foreknowes events, communicating them to whom plea∣seth him, all men (as well as I) believe and professe: others call those that foretell events, Augurs, Soothsayers and Divi∣ners, I the Daemon, and (I conceive) more religiously then they who ascribe a Divine power to birds: That I am no im∣postor, herein many can attest, who have asked my advice, and never found it fail.

(Here there arose a murmur in the Senate, some not believing, others envying what he said, that he should surpasse them in such a particular favour of the de∣ity;)

Let such as are incredulous hear this also to confirm their opinion that I am not favour'd of the Gods; when Chae∣rephon in the presence of many witnesses question'd the Del∣phian Oracle concerning me, Apollo answered, that no man was more free, more just, or more wise;

(here another mur∣mur arose amongst the Judges: he proceeded)

Yet the same God faid more of Lycurgus the Lacedaemonian Lawgiver, that he knew not whether to call him a God or a man; me he com∣pared not with the Gods, though he gave me the priority a∣mongst men. But trust not the God herein, consider me ex∣actly your selves; whom know you lesse a servant to corpo∣reall pleasures? whom more free? I accept not either rewards or gifts? who more just then he who so conformes himself to the present time, as he needs not help of any other? who will say he deserves not the title of wife, who since he was able, never desisted to learn by enquiry all good possible▪ and that I took not this pains in vain, is evident in that, many Citizens and strangers studious of virtue, prefer my conver∣sation above all others: what is the reason that though all men know I have no wealth to require them, so many desire to oblige me by gifts? that I require no return from any, yet engage so many? that when the City being besieged, every one lamented his condition, I was no more mov'd then when It was most flourishing? That whilst others lay out money on outward things to please themselves, I furnish my self from within, my self with things that please me better? If none can disprove what I have said, deserve I not the commendati∣ons both of Gods and men? and yet you Melitus pretend that

with these instructions I corrupt youth; Every one knowes what it is to corrupt youth; Can you name but one that I of religious have made impious, of modest impu∣dent, of frugal, prodigall, of sober, debauch'd, of hardy effe∣minate, or the like? But I know those answer'd Melitus whom you have perswaded to be more obedient to you then to their own Parents. That as far as concernes instruction, re∣plied Socrates, I confesse; this they know to be my proper care; for their health men obey Physicians before their Pa∣rents, in Law-suits Counsellors before their kindred; do you not in war prefer the most experienced souldiers to com∣mand before your own allies? yes answers Melitus, 'tis fit we should; and do you think it reason then, replies Socrates, if others are preferr'd for such things as they are excellent in, that, because in in the opinion of some, I have an advantage beyond others in educating youth, which is the greatest be∣nefit amongst men, I ought therefore to die?* 1.17 Anytus and Melitus (saith he, addressing himself to the Judges) may pro∣cure my death, hurt me they cannot:* 1.18 To fear death is to seem wise, and not to be so; for it is to pretend to understand that which we understand not: no man knows what death is, whether it be not the greatest happinesse that can arrive to a man, and yet all fear, and shun it as if they were sure it were the greatest misfortune.

This and more (saith Xenophon) was said both by himselfe and his friends, but the Judges were so little pleased with his unusuall manner of pleading, that* 1.19 as Plato went up into the Chair and began a speech in these words; Though I Athenians am the youngest of those that come up in this place, they all cried out, of those that go down, which he thereupon was constrained to do, and they proceeding to vote, Socrates was cast by 281▪ voices; It was the custom of Athens, as Cicero observes, when any one was cast, if the fault were not capitall, to impose a pecuniary muict; when the Judges had voted in that manner, the guilty person was asked the highest rate whereat he aestimated his offence; The Judges willing to favour Socrates, propounded that demand to him, Hee answered 25. (or as Eubulides saith, 100.) drachmes, nor would he suffer* 1.20 his friends,* 1.21 Plato, Crito, Critobulus, and Apollodorus (who desired him to aestimate it at 50. minae, promising to undertake the sum) to pay any thing for him, saying, that to pay a penalty was to own an offence, and telling the Judges that (for what he stood accused) hee deserved the highest honours and rewards, and daily suste∣nance at the publick charge out of the Prytanaeum, which was the greatest honour that was amongst the Graecians; with this answer, the Iudges were so exasperated, that they condemned him to death by 80. votes more.

* 1.22 The sentence being past, he could not forbear smiling, and turning to his friends, said thus, they who have suborned false witnesses against me, and they who have born such testi∣monies, are, doubtlesse conscious to themselves of great impi∣ety and injustice; but as for me, what should more deject me now then before I was condemned, being nothing the more guilty: They could not prove I named any new Gods for Iupi∣tr, Iuno, and the rest, or swore by such: How did I corrupt young men by inuring them to sufferance and frugality? of ca∣pitall offences, as Sacriledge, Theft, and Treason, my very adversaries acquit me; which makes me wonder how I come to be condemned to dye; yet that I dey unjustly will not trou∣ble me, it is not a reproach to me, but to those who condem∣ned me; I am much satisfied with the example of Palamedes, who suffered death in the like manner; he is much more com∣mended then vlysses the procurer of his death; I know, both future and past times will witnesse, I never hurt, or injur'd a∣ny, but on the contrary have advantaged all that coversed with me to my utmost ability, communicating what good I could, gratis. This said, he went away, his carriage answera∣ble to his words, his eyes, gesture, and gate expressing much cheerfulnesse.

Notes

• * 1.1

  Plat. Apul. Liban. Apol.
• * 1.2

  See Suidas upon that word.
• * 1.3

  Liban. Apol. p. 644.
• * 1.4

  Xenoph. Apol▪ & memor. 4.
• * 1.5

  Cicer. de Oral. 1. Laeart.
• * 1.6

  Plut.
• * 1.7

  Laert.
• * 1.8

  Plat. Apol.
• * 1.9

  Liban. Apol.
• * 1.10

  Cic. T••••c.
• * 1.11

  quest. 1.
• * 1.12

  Cic. de divi∣nat. 1.
• * 1.13

  Socratic. Epist. 14.
• * 1.14

  Plat. Apol.
• * 1.15

  Cic. Tusc. quest. 1.
• * 1.16

  Xenoph.
• * 1.17

  Plut de tranqu. anim.
• * 1.18

  Plut. de consol. ad Apol.
• * 1.19

  Leart:
• * 1.20

  Xenoph.
• * 1.21

  Plat Apol.
• * 1.22

  Xenoph. Apol.