[Let us pause and ask how could man die more nobly and more beautifully than in the way described? or put it thus: dying so, then was his death most noble and most beautiful; and being the most beautiful, then was it also the most fortunate and heaven-blest; and being most blessed of heaven, then was it also most precious in the sight of God.]663
And now I will mention further certain things which I have heard from Hermogenes, the son of Hipponicus,664 concerning him. He said that even after Meletus665 had drawn13 up the indictment14, he himself used to hear Socrates conversing15 and discussing everything rather than the suit impending16, and had ventured to suggest that he ought to be considering the line of his defence, to which, in the first instance, the master answered: “Do I not seem to you to have been practising that my whole life long?” And upon his asking “How?” added in explanation that he had passed his days in nothing else save in distinguishing between what is just and what is unjust (right and wrong), and in doing what is right and abstaining17 from what is wrong; “which conduct” (he added) “I hold to be the finest possible practice for my defence”; and when he (Hermogenes), returning to the point again, pleaded with Socrates: “Do you not see, Socrates, how commonly it happens that an Athenian jury, under the influence of argument, condemns18 innocent people to death and acquits19 real criminals?”— Socrates replied, “I assure you, Hermogenes, that each time I have essayed to give my thoughts to the defence which I am to make before the court, the divinity666 has opposed me.” And when he (Hermogenes) exclaimed, “How strange!”—“Do you find it strange” (he continued), “that to the Godhead it should appear better for me to close my life at once? Do you not know that up to the present moment there is no man whom I can admit to have spent a better or happier life than mine. Since theirs I regard as the best of lives who study best to become as good as may be, and theirs the happiest who have the liveliest sense of growth in goodness; and such, hitherto, is the happy fortune which I perceive to have fallen to my lot. To such conclusion I have come, not only in accidental intercourse20 with others, but by a strict comparison drawn between myself and others, and in this faith I continue to this day; and not I only, but my friends continue in a like persuasion21 with regard to me, not for the lame22 reason that they are my friends and love me (or else would others have been in like case as regards their friends), but because they are persuaded that by being with me they will attain23 to their full height of goodness. But, if I am destined24 to prolong my days, maybe I shall be enforced to pay in full the penalties of old age — to see and hear less keenly, to fail in intellectual force, and to leave school, as it were, more of a dunce than when I came, less learned and more forgetful — in a word, I shall fall from my high estate, and daily grow worse in that wherein aforetime I excelled. But indeed, were it possible to remain unconscious of the change, the life left would scarcely be worth living; but given that there is a consciousness of the change, then must the existence left to live be found by comparison insipid25, joyless, a death in life, devoid26 of life’s charm. But indeed, if it is reserved for me to die unjustly, then on those who unjustly slay27 me lies the shame [since, given injustice28 is base, how can any unjust action whatsoever29 fail of baseness?]667 But for me what disgrace is it that others should fail of a just decision and right acts concerning me? . . . I see before me a long line of predecessors30 on this road, and I mark the reputation also among posterity31 which they have left.668 I note how it varies according as they did or suffered wrong, and for myself I know that I too, although I die today, shall obtain from mankind a consideration far different from that which will be accorded to those who put me to death. I know that undying witness will be borne me to this effect, that I never at any time did wrong to any man, or made him a worse man, but ever tried to make those better who were with me.”
Such are the words which he spoke32 in conversation with Hermogenes and the rest. But amongst those who knew Socrates and recognised what manner of man he was, all who make virtue33 and perfection their pursuit still to this day cease not to lament34 his loss with bitterest regret, as for one who helped them in the pursuit of virtue as none else could.
To me, personally, he was what I have myself endeavoured to describe: so pious35 and devoutly36 religious669 that he would take no step apart from the will of heaven; so just and upright that he never did even a trifling37 injury to any living soul; so self-controlled, so temperate38, that he never at any time chose the sweeter in place of the better; so sensible, and wise, and prudent39 that in distinguishing the better from the worse he never erred40; nor had he need of any helper, but for the knowledge of these matters, his judgment41 was at once infallible and self-sufficing. Capable of reasonably setting forth42 and defining moral questions,670 he was also able to test others, and where they erred, to cross-examine and convict them, and so to impel43 and guide them in the path of virtue and noble manhood. With these characteristics, he seemed to be the very impersonation of human perfection and happiness.671
Such is our estimate. If the verdict fail to satisfy I would ask those who disagree with it to place the character of any other side by side with this delineation44, and then pass sentence.
657 Or, “the words of Socrates with regard to a divine something which warned him,” etc.
658 The phraseology is poetical45.
659 Or, “in a manner which redounded46 to his glory.”
660 Or, “marvellous alike for the sincerity47 of its language, the free unbroken spirit of its delivery, and the absolute rectitude of the speaker.”
661 i.e. the lesser48 “Delian” solemnities, an annual festival instituted, it was said, by Theseus. See Plut. “Theseus,” 23 (Clough, i. 19); and for the whole matter see Plat. “Phaed.” 58 foll.
662 Cf. Arist. “Frogs,” 82; of Sophocles, o d’ eukolos men enthad’, eukolos d’ ekei.
663 This is bracketed as spurious by Sauppe and other commentators49. But see “Cyrop.” VIII. ii. 7, 8, for similar ineptitude50 of style. R. Kuhner defends the passage as genuine.
664 See above, II. x. 3; “Symp.” i. 3; iii. 14; iv. 47 foll.; vi. 2; “Apol.” 2; Plat. “Crat.” 384.
665 See above, I. i. 1.
666 to daimonion —“the divine (voice).”
667 This passage also may, perhaps, be regarded as spurious.
668 Or, “There floats before my eyes a vision of the many who have gone this same gate. I note their legacies51 of fame among posterity.”
669 Or, “of such piety52 and religious devotedness53 . . . of such rectitude . . . of such sobreity and self-control . . . of such sound sense and wisdom . . .”
670 Or, “gifted with an ability logically to set forth and to define moral subtleties54.”
671 Or, “I look upon him as at once the best and happiest of men.”
The End
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1 touching | |
adj.动人的,使人感伤的 | |
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2 thereby | |
adv.因此,从而 | |
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3 delusion | |
n.谬见,欺骗,幻觉,迷惑 | |
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4 secondly | |
adv.第二,其次 | |
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5 diminution | |
n.减少;变小 | |
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6 robustness | |
坚固性,健壮性;鲁棒性 | |
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7 felicitous | |
adj.恰当的,巧妙的;n.恰当,贴切 | |
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8 truthfulness | |
n. 符合实际 | |
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9 condemnation | |
n.谴责; 定罪 | |
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10 manliness | |
刚毅 | |
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11 formerly | |
adv.从前,以前 | |
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12 marvel | |
vi.(at)惊叹vt.感到惊异;n.令人惊异的事 | |
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13 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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14 indictment | |
n.起诉;诉状 | |
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15 conversing | |
v.交谈,谈话( converse的现在分词 ) | |
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16 impending | |
a.imminent, about to come or happen | |
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17 abstaining | |
戒(尤指酒),戒除( abstain的现在分词 ); 弃权(不投票) | |
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18 condemns | |
v.(通常因道义上的原因而)谴责( condemn的第三人称单数 );宣判;宣布…不能使用;迫使…陷于不幸的境地 | |
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19 acquits | |
宣判…无罪( acquit的第三人称单数 ); 使(自己)作出某种表现 | |
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20 intercourse | |
n.性交;交流,交往,交际 | |
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21 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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22 lame | |
adj.跛的,(辩解、论据等)无说服力的 | |
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23 attain | |
vt.达到,获得,完成 | |
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24 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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25 insipid | |
adj.无味的,枯燥乏味的,单调的 | |
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26 devoid | |
adj.全无的,缺乏的 | |
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27 slay | |
v.杀死,宰杀,杀戮 | |
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28 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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29 whatsoever | |
adv.(用于否定句中以加强语气)任何;pron.无论什么 | |
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30 predecessors | |
n.前任( predecessor的名词复数 );前辈;(被取代的)原有事物;前身 | |
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31 posterity | |
n.后裔,子孙,后代 | |
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32 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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33 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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34 lament | |
n.悲叹,悔恨,恸哭;v.哀悼,悔恨,悲叹 | |
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35 pious | |
adj.虔诚的;道貌岸然的 | |
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36 devoutly | |
adv.虔诚地,虔敬地,衷心地 | |
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37 trifling | |
adj.微不足道的;没什么价值的 | |
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38 temperate | |
adj.温和的,温带的,自我克制的,不过分的 | |
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39 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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40 erred | |
犯错误,做错事( err的过去式和过去分词 ) | |
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41 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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42 forth | |
adv.向前;向外,往外 | |
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43 impel | |
v.推动;激励,迫使 | |
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44 delineation | |
n.记述;描写 | |
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45 poetical | |
adj.似诗人的;诗一般的;韵文的;富有诗意的 | |
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46 redounded | |
v.有助益( redound的过去式和过去分词 );及于;报偿;报应 | |
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47 sincerity | |
n.真诚,诚意;真实 | |
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48 lesser | |
adj.次要的,较小的;adv.较小地,较少地 | |
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49 commentators | |
n.评论员( commentator的名词复数 );时事评论员;注释者;实况广播员 | |
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50 ineptitude | |
n.不适当;愚笨,愚昧的言行 | |
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51 legacies | |
n.遗产( legacy的名词复数 );遗留之物;遗留问题;后遗症 | |
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52 piety | |
n.虔诚,虔敬 | |
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53 devotedness | |
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54 subtleties | |
细微( subtlety的名词复数 ); 精细; 巧妙; 细微的差别等 | |
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