Apology, Crito, Phaedo

Plato Plato

• Publisher: Books on Demand
• Year: 2019
• ISBN:
  9783749407835
• Edition: 1
• Topic: Philosophy
• Subtopic: Philosophy History & Theory

Of all writers of speculative philosophy, both ancient and modern, there is probably no one who has attained so eminent a position as Plato. What Homer was to Epic poetry, what Cicero and Demosthenes were to oratory, and what Shakespeare was to the drama of England, Plato was to ancient philosophy, not unapproachable nor unapproached, but possessing an inexplicable but unquestioned supremacy.

Phædo, the Immortality Of The Soul.

FIRST ECHECRATES, PHÆDO.
THEN SOCRATES, APOLLODORUS, CEBES, SIMMIAS, AND CRITO.
Ech. Were you personally present, Phædo, with Socrates on that day when he drank the poison in prison, or did you hear an account of it from some one else?
Phæd. I was there myself, Echecrates.
Ech. What, then, did he say before his death, and how did he die? for I should be glad to hear: for scarcely any citizen of Phlius ²⁵ever visits Athens now, nor has any stranger for a long time come from thence who was able to give us a clear account of the particulars, except that he had died from drinking poison; but he was unable to tell us any thing more.
2. Phæd. And did you not hear about the trial—how it went off?
Ech. Yes; some one told me this; and I wondered that, as it took place so long ago, he appears to have died long afterward. What was the reason of this, Phædo?
Phæd. An accidental circumstance happened in his favor, Echecrates; for the poop of the ship which the Athenians send to Delos chanced to be crowned on the day before the trial.
Ech. But what is this ship?
Phæd. It is the ship, as the Athenians say, in which Theseus formerly conveyed the fourteen boys and girls to Crete, and saved both them and himself. They, therefore, made a vow to Apollo on that occasion, as it is said, that if they were saved they would every year dispatch a solemn embassy to Delos; which, from that time to the present, they send yearly to the god. 3. When they begin the preparations for this solemn embassy, they have a law that the city shall be purified during this period, and that no public execution shall take place until the ship has reached Delos, and returned to Athens; and this occasionally takes a long time, when the winds happen to impede their passage. The commencement of the embassy is when the priest of Apollo has crowned the poop of the ship. And this was done, as I said, on the day before the trial: on this account Socrates had a long interval in prison between the trial and his death.
4. Ech. And what, Phædo, were the circumstances of his death? What was said and done? and who of his friends were with him? or would not the magistrates allow them to be present, but did he die destitute of friends?
Phæd. By no means; but some, indeed several, were present.
Ech. Take the trouble, then, to relate to me all the particulars as clearly as you can, unless you have any pressing business.
Phæd. I am at leisure, and will endeavor to give you a full account; for to call Socrates to mind, whether speaking myself or listening to some one else, is always most delightful to me.
5. Ech. And indeed, Phædo, you have others to listen to you who are of the same mind. However, endeavor to relate every thing as accurately as you can.
Phæd. I was, indeed, wonderfully affected by being present, for I was not impressed with a feeling of pity, like one present at the death of a friend; for the man appeared to me to be happy, Echecrates, both from his manner and discourse, so fearlessly and nobly did he meet his death: so much so, that it occurred to me that in going to Hades he was not going without a divine destiny, but that when he arrived there he would be happy, if any one ever was. For this reason I was entirely uninfluenced by any feeling of pity, as would seem likely to be the case with one present on so mournful an occasion; nor was I affected by pleasure from being engaged in philosophical discussions, as was our custom; for our conversation was of that kind. But an altogether unaccountable feeling possessed me, a kind of unusual mixture compounded of pleasure and pain together, when I considered that he was immediately about to die. And all of us who were present were affected in much the same manner, at one time laughing, at another weeping—one of us especially, Apollodorus, for you know the man and his manner.
Ech. How should I not?
6. Phæd. He, then, was entirely overcome by these emotions; and I, too, was troubled, as well as the others.
Ech. But who were present, Phædo?
Phæd. Of his fellow-countrymen, this Apollodorus was present, and Critobulus, and his father, Crito; moreover, Hermogenes, Epigenes, Æschines and Antisthenes; Ctesippus the Pæanian, Menexenus, and some others of his countrymen, were also there: Plato, I think, was sick.
Ech. Were any strangers present?
Phæd. Yes; Simmias, the Theban, Cebes and Phædondes; and from Megara, Euclides and Terpsion.
7. Ech. But what! were not Aristippus and Cleombrotus present?
Phæd. No, for they were said to be at Ægina.
Ech. Was any one else there?
Phæd. I think that these were nearly all who were present.
Ech. Well, now, what do you say was the subject of conversation?
Phæd. I will endeavor to relate the whole to you from the beginning. On the preceding days I and the others were constantly in the habit of visiting Socrates, meeting early in the morning at the court house where the trial took place, for it was near the prison. 8. Here, then, we waited every day till the prison was opened, conversing with each other, for it was not opened very early; but as soon as it was opened we went in to Socrates, and usually spent the day with him. On that occasion, however, we met earlier than usual; for on the preceding day, when we left the prison in the evening, we heard that the ship had arrived from Delos. We therefore urged each other to come as early as possible to the accustomed place. Accordingly we came; and the porter, who used to admit us, coming out, told us to wait, and not to enter until he had called us. "For," he said, "the Eleven are now freeing Socrates from his bonds, and announcing to him that he must die to-day." But in no long time he returned, and bade us enter.
9. When we entered, we found Socrates just freed from his bonds, and Xantippe, you know her, holding his little boy, and sitting by him. As soon as Xantippe saw us she wept aloud, and said such things as women usually do on such occasions—as, "Socrates, your friends will now converse with you for the last time, and you with them." But Socrates, looking towards Crito, said: "Crito, let some one take her home." Upon which some of Crito's attendants led her away, wailing and beating herself.
But Socrates, sitting up in bed, drew up his leg, and rubbed it with his hand, and as he rubbed it, said: "What an unaccountable thing, my friends, that seems to be, which men call pleasure! and how wonderfully is it related toward that which appears to be its contrary, pain, in that they will not both be present to a man at the same time! Yet if any one pursues and attains the one, he is almost always compelled to receive the other, as if they were both united together from one head."
10. "And it seems tome," he said, "that if Æsop had observed this he would have made a fable from it, how the deity, wishing to reconcile these warring principles, when he could not do so, united their heads together, and from hence whomsoever the one visits the other attends immediately after; as appears to be the case with me, since I suffered pain in my leg before from the chain, but now pleasure seems to have succeeded."
Hereupon Cebes, interrupting him, said: "By Jupiter! Socrates, you have done well in reminding me; with respect to the poems which you made, by putting into metre those Fables of Æsop and the hymn to Apollo, several other persons asked me, and especially Evenus recently, with what design you made them after you came here, whereas before you had never made any. 11. If therefore, you care at all that I should be able to answer Evenus, when he asks me again—for I am sure he will do so—tell me what I must say to him."
"Tell him the truth, then, Cebes," he replied, "that I did not make them from a wish to compete with him, or his poems, for I knew that this would be no easy matter; but that I might discover the meaning of certain dreams, and discharge my conscience, if this should happen to be the music which they have often ordered me to apply myself to. For they were to the following purport: often in my past life the same dream visited me, appearing at different times in different forms, yet always saying the same thing—'Socrates,' it said, 'apply yourself to and practice music.' 12. And I formerly supposed that it exhorted and encouraged me to continue the pursuit I was engaged in, as those who cheer on racers, so that the dream encouraged me to continue the pursuit I was engaged in—namely, to apply myself to music, since philosophy is the highest music, and I was devoted to it. But now since my trial took place, and the festival of the god retarded my death, it appeared to me that if by chance the dream so frequently enjoined me to apply myself to popular music, I ought not to disobey it, but do so, for that it would be safer for me not to depart hence before I had discharged my conscience by making some poems in obedience to the dream. Thus, then, I first of all composed a hymn to the god whose festival was present; and after the god, considering that a poet, if he means to be a poet, ought to make fables, and not discourses, and knowing that I was not skilled in making fables, I therefore put into verse those Fables of Æsop, which were at hand, and were known to me, and which first occurred to me."
13. "Tell this, then, to Evenus, Cebes, and bid him farewell, and if he is wise, to follow me as soon as he can. But I depart, as it seems, to-day; for so the Athenians order."
To this Simmias said, "What is this, Socrates, which you exhort Evenus to do? for I often meet with him; and, from what I know of him, I am pretty certain that he will not at all be willing to comply with your advice."
"What, then," said he, "is not Evenus a philosopher?"
"To me he seems to be so," said Simmias.
"Then he will be willing," rejoined Socrates, "and so will every one who worthily engages in this study. Perhaps, indeed, he will not commit violence on himself; for that, they say, is not allowable." And as he said this he let down his leg from the bed on the ground, and in this posture continued during the remainder of the discussion.
Cebes then asked him, "What do you mean, Socrates, by saying that it is not lawful to commit violence on one's self, but that a philosopher should be willing to follow one who is dying?"
14. "What, Cebes! have not you and Simmias, who have conversed familiarly with Philolaus ²⁶on this subject, heard?"
"Nothing very clearly, Socrates."
"I, however, speak only from hearsay; what, then, I have heard I have no scruple in telling. And perhaps it is most becoming for one who is about to travel there to inquire and speculate about the journey thither, what kind we think it is. What else can one do in the interval before sunset?"
"Why, then, Socrates, do they say that it is not allowable to kill one's self? for I, as you asked just now, have heard both Philolaus, when he lived with us, and several others, say that it was not right to do this; but I never heard any thing clear upon the subject from any one."
15. "Then, you should consider it attentively," said Socrates, "for perhaps you may hear. Probably, however, it will appear wonderful to you, if this alone, of all other things, is a universal truth, ²⁷and it never happens to a man, as is the case in all other things, that at some times and to some persons only it is better to die than to live; yet that these men for whom it is better to die—this probably will appear wonderful to you—may not without impiety do this good to themselves, but must await another benefactor."
16. Then Cebes, gently smiling, said, speaking in his own dialect, ²⁸"Jove be witness!"
"And, indeed," said Socrates, "it would appear to be unreasonable; yet still, perhaps, it has some reason on its side. The maxim, indeed, given on this subject in the mystical doctrines, ²⁹that we men are in a kind of prison, and that we ought not to free ourselves from it and escape, appears to me difficult to be understood, and not easy to penetrate. This, however, appears to me, Cebes, to be well said: that the gods take care of us, and that we men are one of their possessions. Does it not seem so to you?"
"It does," replied Cebes.
"Therefore," said he, "if one of your slaves were to kill himself, without your having intimated that you wished him to die, should you not be angry with him, and should you not punish him if you could?"
"Certainly," he replied.
"Perhaps, then, in this point of view, it is not unreasonable to assert that a man ought not to kill himself before the deity lays him under a necessity of doing so, such as that now laid on me."
17. "This, indeed," said Cebes, "appears to be probable. But what you said just now, Socrates, that philosophers should be very willing to die, appears to be an absurdity, if what we said just now is agreeable to reason—that it is God who takes care of us, and that we are his property. For that the wisest men should not be grieved at leaving that service in which they govern them who are the best of all masters—namely, the gods—is not consistent with reason; for surely he can not think that he will take better care of himself when he has become free. But a foolish man might perhaps think thus, that he should fly from his master, and would not reflect that he ought not to fly from a good one, but should cling to him as much as possible; therefore he would fly against all reason; but a man of sense would desire to be constantly with one better than himself. Thus, Socrates, the contrary of what you just now said is likely to be the case; for it becomes the wise to be grieved at dying, but the foolish to rejoice."
18. Socrates, on hearing this, appeared to me to be pleased with the pertinacity of Cebes, and, looking toward us, said, "Cebes, you see, always searches out arguments, and is not at all willing to admit at once any thing one has said."
Whereupon Simmias replied, "But, indeed, Socrates, Cebes appears to me now to say something to the purpose; for with what design should men really wise fly from masters who are better than themselves, and so readily leave them? And Cebes appears to me to direct his argument against you, because you so easily endure to abandon both us and those good rulers, as you yourself confess, the gods."
"You speak justly," said Socrates, "for I think you mean that I ought to make my defense to this charge, as if I were in a court of justice."
"Certainly," replied Simmias.
19. "Come, then," said he, "I will endeavor to defend myself more successfully before you than before the judges. For," he proceeded, "Simmias and Cebes, if I did not think that I should go, first of all, among other deities who are both wise and good, and, next, among men who have departed this life, better than any here, I should be wrong in not grieving at death; but now, be assured, I hope to go among good men, though I would not positively assert it. That, however, I shall go among gods who are perfectly good masters, be assured I can positively assert this, if I can any thing of the kind. So that, on this account, I am not so much troubled, but I entertain a good hope that something awaits those who die, and that, ...