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

CHAP. XII.

THe time and manner of his death.

The time of Socrates death, is formerly touch'd; the Marble at Arundell-House saith, he died when Laches was Archon, aged seventy yeers, which (according to Plato) were compleat, for he saith 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.1 Demetrus Phalerius saith, he dyed the first year of the nintie fifth Olympiad, having lived seven∣ty years.* 1.2 Dioclorus Siculus averres, it was done in that yeare Baches being Archon.

Although there be not any thing in the Greek story settled by better authority, then the years of Socrates; Leo Ailaius with much confidence, and little reason, controverts the re∣ceived Chronology of his life and death, the occasion is this; the fourteenth of the Socratick Epistles publisht by him, menti∣oneth an oration of Polycrates, as spoken at the arraignment of Socraes; but the Walls of Athens repaired by Conon six years after the death of Socrates, being spoken of in that Oration, the Epistle is thereby rendred suspicious, the truth seems to be this: After the death of Socrates, it became an ordinary Theme in the Schooles of Rhetorick (which was at that time much studied at Athens) to speak for and against Socrates: Poly∣craes, a Sophister, to exercise his wit, wrote an invective: Ly••ias, a famous Oratour, who died about the 100 Olympiad, had written (as we have already said) an Apologetick, which is by the Scholiast of Aristides cited in answer to Polycrates. Apologies were in like manner written by Plato,* 1.3 Xenophon, and (long af∣ter by) Libanius; although Isocrates admonished Polycrates of certain errors in his Oration against Socrates, yet the Anachro∣nism continued, for Chronology was not yet studied in Athens; and thence it is that Plato himself is in that respect so much re∣prehended by A••henaeus, Aristides, Macrobius, and other: the

writer of the Socraticall Epistle admits ••olycrates as the accuser at the triall, and oration as then, and there spoken, so also doth Hermippus whom Laertius cites to the same effect; But Phavorinus a Critick of later times, when Chronology was more exact, detects the errour by computation of times: Allatius will by no means have the criticism of Phavortnus allowed, and labours to introduce an uncertainty of the time, to the end hee may perswade that Socrates lived beyond the repa∣ration of the walls of Athens: the great Engine where with he labours to demolish all that hath been afferted by the antients, is the testimony of Suidas, who (I know not upon what autho∣rity) saith he lived 80. years: his smaller artillery are the groundlesse emendation of Meursius, and the mistake of Scal••ger before noted; the absurd Metachronism of the Chronicum A∣lexandrinum, which makes Socrates die in the 104th Olympiad, and in the 90th year of his age; the anistoresie of the unknown writer of Aristoles life, who supposeth him in the 17th. year of his age to have heard Socrates three years, and which is most ridiculous, the notorious anachronisms of Plato must serve asirrefragable arguments to impugne the truth. With these proofes in the sophisticall disguise of a Dialogue, hee endea∣vours to puzzle the unwary reader.

The manner of his death receive from Plato in the person of Phaedo an Eye-witnesse;

Every day (saith he) I went with o∣ther friends of his to visit him; we met in the Court where he was tried, it being near the prison; where we entertain'd our selves with discourse till the prison was open'd, then went in unto him and spent many times the whole day with him: But that day we met sooner then ordinary, for the evening be∣fore as we came out of the Prison, we heard the ship was come from Delos, and thereupon we appointed to meet early the next morning at the usuall place, where being come, the Porter came out to us, and told us that that we must stay a while before we could be admitted, for the eleven Officers were there taking off his fetters, having brought him word that he must die to day: not long after he came out again, and told us we might go in, where when we came, we found Socrates his fetters newly taken off, and Xantippe sitting by him with a child in her armes: She as soon as she saw us burst forth into tears, and cried out ah, Socrates, this is the last time thy friends shall ever speak to thee, or thou to them, Crito (saith Socrates, addressing himself to him) let some body ca∣ry her home; whereupon some of Crito's servants lead her a∣way exclaiming, and beating her brest. Socrates who was sit∣ting upon the bed, drew up his leg and rubb'd it, saying the whilst, How strange a thing, friends, is that which men call

pleasure, how near a kin to pain to which it seems so contrary? they arrive not indeed together, but hee that takes one, is immediately overtaken by the other, as if they were tied together▪ If Aesop had observ'd this, certainly hee would have made some fable of it, as if God willing to compose their difference, had joined them by the end, not being able to make them absolutely one; so that whosoever hath one, must strait have the other also; As it happens to me at this time, the pain my ••etters even now gave me, is now turned to a kind of pleasure, and tickles me. You have opportunely (said Cebes) put me in mind to ask, why since your imprisonment (which you never did before) you have writ Poems, a hymnne to Apollo, and Aesops Fables render'd into verse; ma∣ny have question'd me about it, particularly E••••nus, if hee repeat this demand, what answer shall I give him? Tell him (answers Socrates that truly I did it not to to contend with him and his verses, but to comply with a dream (which I have had more then once) enjoyning me to practise Musick; in obedience whereunto I first made verses in honour of the God whose feast this was; Then, conceiving it essential to a Poet to write sictions, which of my self, I use not, I made use of some of Aesops which I had in memory, as they first came into my fancy; Tell Euenus this, and bid him from me farewell, and if he be wise, follow me, for it seems I must go hence to day, the Athenians have so order'd it. What is that said Stmmtas which you bid Euemus do, I have often conversed with him, but as far as I understand him, hee will not be at all ready to be rul'd by you; what, saith he, is he not a Philosopher? he seem so, answers S••mmias, then he will (replyed Socrates) and so will all who deserve that name; but perhaps he will not lay violent hands upon himself, that is not lawfull: and as he was speaking thus, he set down his leg again to the ground, and sitting so, continued all the rest of the dispute. Then Ce••es asking why, how it could be that it should be prohibited to ones self, yet that a Philosopher ought to desire to follow a dying person? he answered, men are the possessions of God, would you not be angry if your slave should kill himself against your will, and if it were in your power punish him? we must expect a suinmons from God, an inevitable necessity (such as I have at this time) to take us hence. This is truth, replied Ceb••s, but what you asser∣ted even now is inconsistent with it; God taking care of us as his possessions, can a wise man desire to be out of his pro∣tection? he cannot think to mend his condition by freeing himself from so excellent a government Socrates seemed much pleased with the subtlety of Ceb••s, and turning to us said, Ce∣bes is alwaies inquisitive, nor will easily admit any thing; to

me said Simmtas what he hath said seem••, reason, how can wise men endure, much lesse endeavour to part with those that are so much better then themselves? but Co••es herein reflects upon you, who are so ready to leave us, and the Gods whom you acknowledge good Governours▪ you say well, answers Socrates, I suppose your would have me answer as in a Court of Judicature; by all meanes saith Simmias••▪ well then replies he, I will endeavour to defend my self better a∣gainst you then I did before the Judges: Truly did I not be∣lieve I should go to just Gods, and to men better then any li∣ving, I were inexcusable for contemning death; but I am sure to go to the Gods, very good Masters, and hope to meet with good men, and am of good courage, hoping that something of man subsists after death, and that it is then much better with the good then with the bad. Here Crito interrupting him, told him that he who was to administer the poison, advis'd him to speak little, & not heat himself with dispute; for it agreed not with that kind of poison, which some neglecting, had bin con∣strained to take it two or three times: mind him not said So∣crates, let him provide as much as may serve twice or thrice if need be;

Then he proceeded in a large discourse to declare that the chief office of a Philosopher is to meditate on death; therefore he ought not to fear the approach of it; That as death is the solution of the Soul from the Body, so is it the office of a Philosopher to free the soul from corporeall affections; That if we understand the better, the more the soul is disengaged from sense, we shall understand most perfectly when she is wholly freed from the body by death, which perfection of knowledge is the sole end of Philosophy.

This part of the discourse ended, Cebes occasions the renew∣ing of it by the desiring him to prove the immortality of the soule, which he doth first from the necessary succession of gene∣ration & corruption as contraries, the ground of the Pythagorean transmigration; next from the Soules manner of reasoning, which being only by reminiscence argues it had a being before the body (when it had perfect knowledge of those Ideas which upon occasion of sensible objects it recovers) and consequently shall subsist after it; much more is spoken by Plato under his name, whereof almost all is manisestly Plato owne, nor is it possible to select that which is not from the rest; the conclusi∣on of his discourse (as contracted by Cicero was,* 1.4

That there are two waies, and a twofold course of Soules when they goe out of the body: for such as have defiled themselves with hu∣mane vices given over to pleasures where with they are blin∣ded, according as they are polluted with domestick sins, or have used inexpiable deceits to wrong the publike, take a by

way secluded from the Councell of the Gods: But they who have preserved themselves intire & chast from the least con∣tagion of their bodyies, having alwaies withdrawne them∣selves from them, and in humane slesh imitated the lives of Gods, find a ready way open for them, leading them to those from whom they came: and as swans are (not without rea∣son) sacred to Apollo, because they seeme to have learnt di∣vination from him, whereby foreseeing the good that is in death they dye with songs and delight, so ought all good and knowing persons to doe:* 1.5 Let every one therefore prepare for this journey against the time that fate shall call him away; You Simmtas, Cebes and the rest here present shall goe at your appointed hower, me sate now summons (as the Fragedian saith) and perhaps it is time that I goe into the Bath, for I think it best to wash before I take the poison, that I may save the women the labour of washing me when I am dead.

When hee had made an end of speaking 〈◊〉〈◊〉 asked him what directions he would leave concerning his Sonnes and other affaires, and if they could doe any thing that might bee acceptable to him? I desire no more (saith he) then what I have often told you, if you take care of your selves, whatsoe∣ver you doe will be acceptable to me and mine, though you promise nothing, if you neglect yourselves and vertue, you can doe nothing acceptable to us though you promise never so much; that answered Crito we shall observe; but how will you be buried? as you think good saith he, if you can catch me, and that I give you not the slip then with a smile apply∣ing himselfe to us, I cannot perswade Crito saith he, that I am any thing more then the carkasse you will anon behold, and therefore he takes this care for my enterment; it seems that what even no I told him that as soon as I have taken the poyson I shall go to the joyes of the blessed, hath been to little purpose; He was my bail, bound to the Iudges for my appearance, you must now be my sureties to him that I am departed; let him not say that Socrates is carried to the grave, or laid underground, for know dear Crito such a mistake were a wrong to my soul; be not dejected; tell the world my body onely is buried, and that after what manner thou pleasest. This said, heearose and retir'd into an inner room, taking Crito with him, leaving us discoursing upon our own misery, shortly to be deprived like Orphans of so dear a Father. After his bathing, came his wife and the other women of his Family with his Sons, two of them children, one a youth; when he had taken order with these about his do∣mestick affairs, hee dismist them and came out to us.

It was now Sun-set (for he 〈◊〉〈◊〉 staid long within) when the officer entrid, and after a little pause 〈…〉〈…〉 not So∣crates observ••d that carriage in you which I have found in o∣thers, but as I thought you the most genero••s over the 〈◊〉〈◊〉 and best of all men that ever came into this 〈◊〉〈◊〉 so I how see you hate me▪ not for that wh•••• of other are the cause▪ you know the message I bring, farewell, bear what you cannot remedy, with that he departed weeping; and fare the•• well. (said Socrates) I will: How civil is this man? 〈◊〉〈◊〉 found him the same all the time of my imprisonment, hee would often 〈◊〉〈◊〉 me, discourse with me, used me alwaies curt cously, and now see how kindly he weeps for me: but come Cri••o, let us do as he bids us, if the poison be ready, let it be brought in The Sun is yet scarce set answers Crito▪ others take it late after a plen∣tifull supper and full cups▪ make not so much hast, there is time enough; he replies, they who do so think they gain time, but what shall I gain by drinking it late, onely deceive my self as covetous of life, and sparing of that which is no longer mine; pray let it be as I say; Then Crito sent one of the atten∣dants, who immediately returned, and with him the man that was to administer the poison, bringing a cup in his hand, to whom Socrates, prethee honest friend (for thou art well verst in these businesses) what must I do? nothing said hee, but as soon as you have drunk, walk till you find your leggs begin to fail? then lie down, and in so saying, he gave him the Cup; Socrates took it cheerfully, not changing either counte∣nance, or colour; and looking pleasantly upon him, deman∣ded whether he might spill any of it in libation, who answe∣red, he had made no more then would just serve; yet saith Socrates I may pray to God, and will, that my passage hence may be happy, which I beseech him to grant, and in the same instant drank it off easily without any disturbance; many of us who till now had refrained from tears, when we saw him put the cup to his mouth and drink off the poison, were not able to contain any longer; which Socrates observing, friends (saith he) what mean you? for this reason I sent away the wo∣men left they should be so unquiet: I have heard we should die with gra∣tulation and applause, be quiet then and take it patiently; These words made us with shame suppresse our tears; when he had walked a while, perceiving his leggs to fail, he lay down on his back as the Executioner directed him; who looking on his feet pinched them hard, asking him if he felt it, he answered no; he did the like to his leggs, and showing us how every part successively grew cold and sti••••e, told us when that chil∣nesse came at his heart he would die; not long after liee spake these his last words, O Crito I owe Aesculapius a Cock, pay it, neg∣glect

it not. It shall be done, said Crito; will you have any thing else? He made no answer, lay still a while, then stretched himselfe forth; with that the executioner uncovered him, his eyes were set, Crito closed them. This (saith Plato) was the end of the best, the wisest, and most just of men: A story, which Cicero professeth, he never read without tears.

Aristole saith, that a Magus comming from Syria to Athens, not only reprehended Socrates for many things, but foretold him also that he should die a violent death. Laertius closeth his life with this Epigram,

Drink Socrates with Jove, next whom enthron'd, By Gods and wisdom's selfe as wisest own'd. Thee, the Athenians gave a pois' nous draught, But first same they from thy lips had quast.

Notes

• * 1.1

  Leart
• * 1.2

  Lib. 14.
• * 1.3

  Memorab. lib. 1.
• * 1.4

  Tusc. quast. pag. 127.
• * 1.5

  Plat.