THE APOLOGY

By Xenophon

Translation by H. G. Dakyns

 Xenophon the Athenian was born 431 B. C. He was a pupil of Socrates. He marched with the Spartans, and was exiled from Athens. Sparta gave him land and property in Scillus, where he lived for many years before having to move once more, to settle in Corinth. He died in 354 B. C. 

 The Apology describes Socrates' state of mind at his trial and execution, and especially his view that it was better to die before senility set in than to escape execution by humbling himself be- fore an unjust persecution. Xenophon was away at the time, involved in the events of the march of the ten thousand. 

PREPARER'S NOTE

This was typed from Dakyns' series, "The Works of Xenophon, " afour-volume set. The complete list of Xenophon's works (thoughthere is doubt about some of these) is:

 Work Number of books

 The Anabasis 7 The Hellenica 7 The Cyropaedia 8 The Memorabilia 4 The Symposium 1 The Economist 1 On Horsemanship 1 The Sportsman 1 The Cavalry General 1 The Apology 1 On Revenues 1 The Hiero 1 The Agesilaus 1 The Polity of the Athenians and the Lacedaemonians 2

Text in brackets "{}" is my transliteration of Greek text intoEnglish using an Oxford English Dictionary alphabet table. Thediacritical marks have been lost. 

THE APOLOGY OF SOCRATES [1]

Among the reminiscences of Socrates, none, as it seems to me, is moredeserving of record than the counsel he took with himself [2] (afterbeing cited to appear before the court), not only with regard to hisdefence, but also as to the ending of his life. Others have written onthis theme, and all without exception have touched upon [3] the loftystyle of the philosopher, [4] which may be taken as a proof that thelanguage used by Socrates was really of that type. But none of thesewriters has brought out clearly the fact that Socrates had come toregard death as for himself preferable to life; and consequently thereis just a suspicion of foolhardiness in the arrogancy of hisaddress. [5] We have, however, from the lips of one of his intimateacquaintances, Hermogenes, [6] the son of Hipponicus, an account of himwhich shows the high demeanour in question to have been altogether inkeeping with the master's rational purpose. [7] Hermogenes says that, seeing Socrates discoursing on every topic rather than that of hisimpending trial, he roundly put it to him whether he ought not to bedebating the line of his defence, to which Socrates in the firstinstance answered: "What! do I not seem to you to have spent my wholelife in meditating my defence?" And when Hermogenes asked him, "How?"he added: "By a lifelong persistence in doing nothing wrong, and thatI take to be the finest practice for his defence which a man coulddevise. " Presently reverting to the topic, Hermogenes demanded: "Doyou not see, Socrates, how often Athenian juries [8] are constrained byarguments to put quite innocent people to death, and not less often toacquit the guilty, either through some touch of pity excited by thepleadings, or that the defendant had skill to turn some charmingphrase?" Thus appealed to, Socrates replied: "Nay, solemnly I tellyou, twice already I have essayed to consider my defence, and twicethe divinity [9] hinders me"; and to the remark of Hermogenes, "That isstrange!" he answered again: "Strange, do you call it, that to God itshould seem better for me to die at once? Do you not know that up tothis moment I will not concede to any man to have lived a better lifethan I have; since what can exceed the pleasure, which has been mine, of knowing [10] that my whole life has been spent holily and justly?And indeed this verdict of self-approval I found re-echoed in theopinion which my friends and intimates have formed concerning me. [11]And now if my age is still to be prolonged, [12] I know that I cannotescape paying [13] the penalty of old age, in increasing dimness ofsight and dulness of hearing. I shall find myself slower to learn newlessons, and apter to forget the lessons I have learnt. And if tothese be added the consciousness of failing powers, the sting ofself-reproach, what prospect have I of any further joy in living? Itmay be, you know, " he added, "that God out of his great kindness isintervening in my behalf [14] to suffer me to close my life in theripeness of age, and by the gentlest of deaths. For if at this timesentence of death be passed upon me, it is plain I shall be allowed tomeet an end which, in the opinion of those who have studied thematter, is not only the easiest in itself, but one which will causethe least trouble to one's friends, [15] while engendering the deepestlonging for the departed. For of necessity he will only be thought ofwith regret and longing who leaves nothing behind unseemly ordiscomfortable to haunt the imagination of those beside him, but, sound of body, and his soul still capable of friendly repose, fadestranquilly away. "

"No doubt, " he added, "the gods were right in opposing me at that time(touching the inquiry, what I was to say in my defence), [16] when youall thought the great thing was to discover some means ofacquittal; [17] since, had I effected that, it is clear I should haveprepared for myself, not that surcease from life which is in store forme anon, but to end my days wasted by disease, or by old age, on whicha confluent stream of evil things most alien to joyousnessconverges. " [18]

"No, " he added, "God knows I shall display no ardent zeal to bringthat about. [19] On the contrary, if by proclaiming all the blessingswhich I owe to god and men; if, by blazoning forth the opinion which Ientertain with regard to myself, I end by wearying the court, even sowill I choose death rather than supplicate in servile sort for leaveto live a little longer merely to gain a life impoverished in place ofdeath. "

It was in this determination, Hermogenes states, that, when theprosecution accused him of not recognising the gods recognised by thestate, but introducing novel divinities and corrupting the young, Socrates stepped forward and said: "In the first place, sirs, I am ata loss to imagine on what ground [20] Meletus asserts that I do notrecognise the gods which are recognised by the state, since, as far assacrificing goes, the rest of the world who have chanced to be presenthave been in the habit of seeing me so engaged at common festivals, and on the public altars; and so might Meletus himself, if he hadwished. And as to novel divinities, how, pray, am I supposed tointroduce them by stating that I have a voice [21] from God whichclearly signifies to me what I ought do do? Why, what else do thosewho make use of the cries of birds or utterances of men draw theirconclusions from if not from voices? Who will deny that the thunderhas a voice and is a very mighty omen; [22] and the priestess on hertripod at Pytho, [23] does not she also proclaim by voice the messagesfrom the god? The god, at any rate, has foreknowledge, and premonishesthose whom he will of what is about to be. That is a thing which allthe world believes and asserts even as I do. Only, when they describethese premonitions under the name of birds and utterances, tokens [24]and soothsayers, I speak of a divinity, and in using that designationI claim to speak at once more exactly and more reverentially than theydo who ascribe the power of the gods to birds. And that I am not lyingagainst the Godhead I have this as a proof: although I have reportedto numbers of friends the counsels of heaven, I have never at any timebeen shown to be a deceiver or deceived. "

As they listened to these words the judges murmured their dissent, some as disbelieving what was said, and others out of simple envy thatSocrates should actually receive from heaven more than theythemselves; whereupon Socrates returned to the charge. "Come, " hesaid, "lend me your ears while I tell you something more, so thatthose of you who choose may go to a still greater length in refusingto believe that I am thus highly honoured by the divine powers. Chaerephon [25] once, in the presence of many witnesses, put a questionat Delhi concerning me, and Apollo answered that there was no humanbeing more liberal, or more upright, or more temperate than myself. "And when once more on hearing these words the judges gave vent, as wasonly natural, to a fiercer murmur of dissent, Socrates once againspoke: "Yet, sirs, they were still greater words which the god spakein oracle concerning Lycurgus, [26] the great lawgiver of Lacedaemon, than those concerning me. It is said that as he entered the temple thegod addressed him with the words: 'I am considering whether to callthee god or man. ' Me he likened not indeed to a god, but inexcellence [27] preferred me far beyond other men. "

"Still I would not have you accept this even on the faith of the godtoo rashly; rather I would have you investigate, point by point, whatthe god has said. I ask you, is there any one [28] else, you know of, less enslaved than myself to the appetites [29] of the body? Can youname another man of more independent spirit than myself, seeing that Iaccept from no one either gifts or pay? Whom have you any right tobelieve to be more just [30] than one so suited with what he has, thatthe things of others excite no craving in him? [31] Whom would onereasonably deem wise, rather than such a one as myself, who, from themoment I began to understand things spoken, [32] have never omitted toinquire into and learn every good thing in my power? And that Ilaboured not in vain, what more conclusive evidence than the fact thatso many of my fellow-citizens who make virtue their pursuit, and manystrangers also, choose my society in preference to that of others? [33]And how are we to explain the fact that though all know well enoughthat I am wholly unable to repay them in money, so many are eager topresent me with some gift? [34] And what do you make of this--while noone dreams of dunning me for benefits conferred, hosts of peopleacknowledge debts of gratitude to myself? And what of this, thatduring the siege, [35] while others were pitying themselves [36] I livedin no greater straits than when the city was at the height of herprosperity? and of this, that while others provide themselves withdelicacies [37] of the market at great cost, mine are the dainties ofthe soul more sweet than theirs, [38] procured without expense? If inall I have said about myself no one can convict me of lying, is it notobvious that the praise I get from gods and men is justly earned? Andyet in spite of all, Meletus, you will have it that by such habits Icorrupt the young. We know, I fancy, what such corrupting influencesare; and perhaps you will tell us if you know of any one who, under myinfluence, has been changed from a religious into an irreligious man;who, from being sober-minded, has become prodigal; from being amoderate drinker has become a wine-bibber and a drunkard; from being alover of healthy honest toil has become effeminate, or under thethrall of some other wicked pleasure. "

"Nay, bless my soul, " exclaimed Meletus, "I know those whom youpersuaded to obey yourself rather than the fathers who begatthem. " [39]

"I admit it, " Socrates replied, "in the case of education, for theyknow that I have made the matter a study; and with regard to health aman prefers to obey his doctor rather than his parents; in the publicassembly the citizens of Athens, I presume, obey those whose argumentsexhibit the soundest wisdom rather than their own relations. And is itnot the case that, in your choice of generals, you set your fathersand brothers, and, bless me! your own selves aside, by comparison withthose whom you believe to be the wisest authorities on militarymatters?"

"No doubt, Socrates, " replied Meletus, "because it is expedient andcustomary so to do. "

"Well then, " rejoined Socrates, "does it not strike even you, Meletus, as wonderful when in all ordinary concerns the best people shouldobtain, I do not say only an equal share, but an exclusive preference;but in my case, simply because I am selected by certain people as anadept in respect of the greatest treasure men possess--education, I amon that account to be prosecuted by you, sir, on the capital charge?"

Much more than this, it stands to reason, was urged, whether byhimself or by the friends who advocated his cause. [40] But my objecthas not been to mention everything that arose out of the suit. Itsuffices me to have shown on the one hand that Socrates, beyondeverything, desired not to display impiety to heaven, [41] andinjustice to men; and on the other, that escape from death was not athing, in his opinion, to be clamoured for importunately--on thecontrary, he believed that the time was already come for him to die. That such was the conclusion to which he had come was made still moreevident later when the case had been decided against him. In the firstplace, when called upon to suggest a counter-penalty, [42] he wouldneither do so himself nor suffer his friends to do so for him, butwent so far as to say that to propose a counter-penalty was like aconfession of guilt. And afterwards, when his companions wished tosteal him out of prison, [43] he would not follow their lead, but wouldseem to have treated the idea as a jest, by asking "whether theyhappened to know of some place outside Attica where death wasforbidden to set foot?"

When the trial drew to an end, we are told, the master said: [44]"Sirs, those who instructed the witnesses that they ought to perjurethemselves and bear false witness against me, alike with those wholistened to their instruction, must be conscious to themselves of adeep impiety and injustice. [45] But for myself, what reason have I atthe present time to hold my head less high than I did before sentencewas passed against me, if I have not been convicted of having done anyof those things whereof my accusers accused me? It has not been provedagainst me that I have sacrificed to novel divinities in place of Zeusand Hera and the gods who form their company. I have not taken oath byany other gods, nor named their name. 

"And then the young--how could I corrupt them by habituating them tomanliness and frugality? since not even my accusers themselves allegeagainst me that I have committed any of those deeds [46] of which deathis the penalty, such as robbery of temples, [47] breaking into houses, selling freemen into slavery, or betrayal of the state; so that I muststill ask myself in wonderment how it has been proved to you that Ihave done a deed worthy of death. Nor yet again because I dieinnocently is that a reason why I should lower my crest, for that is ablot not upon me but upon those who condemned me. 

"For me, I find a certain consolation in the case of Palamedes, [48]whose end was not unlike my own; who still even to-day furnishes a farnobler theme of song than Odysseus who unjustly slew him; and I knowthat testimony will be borne to me also by time future and time pastthat I never wronged another at any time or ever made a worse man ofhim, [49] but ever tried to benefit those who practised discussion withme, teaching them gratuitously every good thing in my power. "

Having so said he turned and went in a manner quite in conformity [50]with the words which he had spoken--so bright an air was discerniblealike in the glance of his eye, his gesture, and his step. 

And when he perceived those who followed by his side in tears, "Whatis this?" he asked. "Why do you weep now? [51] Do you not know that formany a long day, ever since I was born, sentence of death was passedupon me by nature? If so be I perish prematurely while the tide oflife's blessings flows free and fast, certainly I and my well-wishersshould feel pained; but if it be that I am bringing my life to a closeon the eve of troubles, for my part I think you ought all of you totake heart of grace and rejoice in my good fortune. "

Now there was a certain Apollodorus, [52] who was an enthusiastic loverof the master, but for the rest a simple-minded man. He exclaimed veryinnocently, "But the hardest thing of all to bear, Socrates, is to seeyou put to death unjustly. " [53]

Whereupon Socrates, it is said, gently stroked the young man's head:"Would you have been better pleased, my dear one, to see me put todeath for some just reason rather than unjustly?" and as he spoke hesmiled tenderly. [54]

It is also said that, seeing Anytus [55] pass by, Socrates remarked:"How proudly the great man steps; he thinks, no doubt, he hasperformed some great and noble deed in putting me to death, and allbecause, seeing him deemed worthy of the highest honours of the state, I told him it ill became him to bring up his so in a tan-yard. [56]What a scamp the fellow is! he appears not to know that of us twowhichever has achieved what is best and noblest for all future time isthe real victor in this suit. Well! well!" he added, "Homer [57] hasascribed to some at the point of death a power of forecasting thingsto be, and I too am minded to utter a prophecy. Once, for a briefspace, I associated with the son of Anytus, and he seemed to me notlacking in strength of soul; and what I say is, he will not adherelong to the slavish employment which his father has prepared for him, but, in the absence of any earnest friend and guardian, he is like tobe led into some base passion and go to great lengths in depravity. "

The prophecy proved true. The young man fell a victim to the pleasuresof wine; night and day he never ceased drinking, and at last became amere good-for-nothing, worthless alike to his city, his friends, andhimself. As to Anytus, even though the grave has closed upon him, hisevil reputation still survives him, due alike to his son's basebringing-up and his own want of human feeling. 

Socrates did, it is true, by his self-laudation draw down upon him thejealousy of the court and caused his judges all the more to recordtheir votes against him. Yet even so I look upon the lot of destinywhich he obtained as providential, [58] chancing as he did upon theeasiest amidst the many shapes of death, [59] and escaping as he didthe one grievous portion of existence. And what a glorious chance, moreover, he had to display the full strength of his soul, for whenonce he had decided that death was better for him than life, just asin the old days he had never harshly opposed himself to the goodthings of life morosely, [60] so even in face of death he showed notouch of weakness, but with gaiety welcomed death's embrace, anddischarged life's debt. 

For myself indeed, as I lay to mind the wisdom of the man and hisnobility, I can neither forget him nor, remembering him, forbear topraise him. But if any of those who make virtue their pursuit haveever met a more helpful friend than Socrates, I tender such an one mycongratulations as a most enviable man. 

Footnotes:[Footnote 1: Or, "Socrates' Defence before the Dicasts. " For the titleof the work see Grote, "H. G. " viii. 641; Schneid. Ap. L. Dindorf's note{pros tous dikastas}, ed. Ox. 1862, and Dindorf's own note; L. Schmitz, "On the Apology of Socrates, commonly attributed to Xenophon, " "Class. Mus. " v. 222 foll. ; G. Sauppe, "Praef. " vol. Iii. P. 117, ed. Ster. ; J. J. Hartman, "An. Xen. " p. 111 foll. ; E. Richter, "Xen. Stud. " pp. 61-96;M. Schanz, "Platos Apologia. "]

[Footnote 2: Or possibly, "his deliberate behaviour. "]

[Footnote 3: Or, "have succeeded in hitting off"; "done full justiceto. "]

[Footnote 4: Or, "the magniloquence of the master. "]

[Footnote 5: Or, "so that according to them his lofty speech seemsrather foolhardy. "]

[Footnote 6: See "Mem. " IV. Viii. 4 foll. , a passage of which this iseither an "ebauchement" or a "rechauffe. "]

[Footnote 7: Or, "the philosopher's cast of thought. "]

[Footnote 8: Dikasteries. ]

[Footnote 9: {to daimonion}. ]

[Footnote 10: {edein}, i. E. At any moment. ]

[Footnote 11: For the phrase {iskhuros agamenos emauton}, cf. "Mem. " II. I. 19. ]

[Footnote 12: L. Dindorf cf. Dio Chrys. "Or. " 28, {anagke gar auto enprobainonti anti men kallistou aiskhrotero gignesthai k. T. L. }]

[Footnote 13: {apoteleisthai}. In "Mem. " IV. Viii. 8, {epiteleisthai}. ]

[Footnote 14: Or, "God of his good favour vouchsafes as my protectorthat I should, " etc. For {proxenei} cf. "Anab. " VI. V. 14; Soph. "O. C. "465, and "O. T. " 1483; and Prof. Jebb's notes ad loc. "the god's kindlyoffices grant to me that I should lose my life. "]

[Footnote 15: Cf. Plat. "Phaed. " 66. ]

[Footnote 16: {te tou logou episkepsei}. Cf. Plat. "Rep. " 456 C. ]

[Footnote 17: Or, if {emin}, transl. "we all were for thinking that themain thing was. "]

[Footnote 18: Or, "that sink into which a confluent stream of evilhumours discharge most incompatible with gaiety of mind. " Schneid. Conj. {eremon} sc. {geras}. ]

[Footnote 19: Or, "I will give no helping hand to that. "]

[Footnote 20: Cf. "Mem. " I. I. 2. ]

[Footnote 21: Cf. Plat. "Apol. " 19. ]

[Footnote 22: Cf. "Anab. " III. Ii. 11; Aristoph. "Birds, " 720. ]

[Footnote 23: Delphi. ]

[Footnote 24: Or, "the objects that meet us. " See Prof. Jebb ad Theophr. "Ch. " xxviii. 5. ]

[Footnote 25: L. Dindorf cf. Athen. V. 218 E; Hermesianax ap. Athen. Xiii. 599 A; Liban. Vol. Iii. Pp. 34, 35; Plat. "Apol. " 21 A; Paus. I. 22. 8; Schol. Ad Aristoph. "Clouds, " 144; Grote, "H. G. " viii. 567foll. ]

[Footnote 26: See Herod. I. 65:

 {ekeis, o Lukoorge, emon pori piona neon, Zeni philos kai pasin 'Olumpia domat' ekhousi dizo e se theon manteusomai e anthropon. All' eti kai mallon theon elpomai, o Lukoorge. }

 Cf. Plut. "Lyc. " 5 (Clough, i. 89). ][Footnote 27: Or, "gave judgment beforehand that I far excelled. "]

[Footnote 28: Lit. "whom do you know, " and so throughout. ]

[Footnote 29: Cf. Plat. "Phaed. " 66 C. ]

[Footnote 30: Or, "so attempered and adjusted. " The phrase savours of"cynic. " theory. ]

[Footnote 31: Or, "present no temptation to him"; lit. "that he standsin no further need of what belongs to his neighbours. "]

[Footnote 32: {ta legomena}, "the meaning of words and the force ofargument. "]

[Footnote 33: {ek panton}. Cf. Thuc. I. 120, {osper kai en allois ekpanton protimontai (oi egemones)}, "as they (leaders) are first inhonour, they should be first in the fulfilment of their duties"(Jowett). ]

[Footnote 34: The commentators quote Libanius, "Apol. " vol. Iii. P. 39, {kai dia touto ekalei men Eurulokhos o Kharistios, ekalei de Skopas kKranonios, oukh ekista lontes, upiskhnoumenoi}. Cf. Diog. Laert. Ii. 31, {Kharmidou oiketas auto didontos, in' ap' auton prosodeuoito, oukheileto}. Cf. Id. 65, 74. ]

[Footnote 35: See "Hell. " II. Ii. 10. ]

[Footnote 36: {oikteirein eautous}. See L. Dind. Ad loc. For an incidentin point see "Mem. " II. Vii. ]

[Footnote 37: Plat. "Rep. " iii. 404 D, "refinements of Atticconfectionery. "]

[Footnote 38: {ek tes psukhes}, possibly "by a healthy appetite. " Cf. "Symp. " iv. 41. The same sentiment "ex ore Antisthenis. " See Joel, op. Cit. I. 382; Schanz, Plat. "Apol. " p. 88, S. 26. ]

[Footnote 39: Cf. "Mem. " I. Ii. 49. ]

[Footnote 44: {eipein auton [autos(?)]}, i. E. "according toHermiogenes. "]

[Footnote 45: Or, "must have a heavy load on their minds in theconsciousness of their impiety and injustice. "]

[Footnote 40: {sunagoreuein}, L. And S. Cf Thuc. Vi. 6, "partisans, "viii. 84, "pleaded the case of" (Jowett). ]

[Footnote 41: Or, "laid the greatest stress of not being guilty ofimpiety"; "attached the greatest importance to the fact that he wasnever guilty of impiety. "]

[Footnote 42: {upotimasthai}. See L. Dind. Cf. Cic. "Orat. " i. 54; thetechnical word is {antitimasthai}. Cf. Plat. "Apol. " 36 D; Diog. Laert. Ii. 41. These authorities tell a different story. Why should thesestories, if true, as no doubt they were, be omitted?]

[Footnote 43: Cf. Plat. "Crit. " 44 B. ]

[Footnote 46: Cf. "Mem. " I. Ii. 62. ]

[Footnote 47: See Plat. "Rep. " iii. 413 A. ]

[Footnote 48: Cf. "Mem. " IV. Viii. 9, 10; ib. IV. Ii. 3. See Plat. "Rep. " v. 476 D, {exomen ti paramutheisthai auton}; and "Hunting, " i. 11. The story of Palamedes is told by Ovid, "Met. " xiii. 5. ]

[Footnote 49: Cf. Plat. "Apol. " 25 D, {poteron eme eisageis deuro osdiaphtheironta tous neous kai poneroterous poiounta ekonta e akonta}. ]

[Footnote 50: {omologoumenos}. For the use of the word L. Dind. Cf. Diog. Laert. Vii. 87, {dioper protos o Zenon en to peri anthropouphuseos telos eipe to omologoumenos te phusei zen} (Cicero's "naturaeconvenienter vivere, " L. And S. ), whereas the regular Attic use isdifferent. Cf. "Oec. " i. 11, {kai omologoumenos ge o logos emin khorei}= "consentanea ratione. " "Our argument runs on all-fours. " Plat. "Symp. "186 B, {to nasoun omologoumenos eteron te kai anomoion esti}, "ut interomnes convenit. "]

[Footnote 51: "Why precisely now?"]

[Footnote 52: Cf. "Mem. " III. Xi. 17; Plut. "Cato min. " 46 (Clough, iv. 417). See Cobet, "Pros. Xen. " s. N. ; cf. Plat. "Symp. " 173; "Phaed. " 54A, 117 D; Aelian, "V. H. " i. 16; Heges. "Delph. " ap. Athen. Xi. 507. ]

[Footnote 53: Diog. Laert. Ii. 5. 35, ascribes the remark to Xanthippe, and so Val. Max. 7. 2, Ext. 1. ]

[Footnote 54: See Plat. "Phaed. " 89 B, where a similar action isattributed to Socrates in the case of Phaedo (his beloved disciple). "Hestroked my head and pressed the hair upon my neck--he had a way ofplaying with my air; and then he said: 'To-morrow, Phaedo, I supposethat these fair locks of yours will be severed. '"]

[Footnote 55: Son of Anthemion. See Plat. "Men. " 90 B, {airountai gounauton epi tas megistas arkhas}, Plut. "Alc. " 4; id. "Coriol. " 14;Aristot. "Ath. Pol. " 27, 25, re {to dekazein}; 34, 23. A moderateoligarch; cf. Xen. "Hell. " II. Iii. 42, 44; Schol. Cod. Clarkiani adPlat. "Apol. " 18 B ap. L. Dind. Ad loc. ; cf. Diod. Xiii. 64. ]

[Footnote 56: Cf. Plat. "Apol. " 23 E. ]

[Footnote 57: e. G. Patroclus dying predicts the death of Hector who hadslain him, "Il. " xvi. 851 foll. ; and Hector that of Achilles, "Il. "xxii. 358 foll. Cf. Cic. "de Div. " 1, 30. Plato, "Apol. " 39 C, makingSocrates thus address his judges: {to de de meta touto epithumo uminkhresmodesai, o katapsephisamenoi mou' kai gar eimi ede entautha, en omalist' anthropoi khresmodousin, otan mellosin apothaneisthai}. "Andnow, O men who have condemned me, I would fain prophesy to you, for I amabout to die, and that is the hour at which all men are gifted withprophetic power" (Jowett). ]

[Footnote 58: Lit. "dear to the gods"; "highly favoured. "]

[Footnote 59: Cf. Hom. "Od. " xii. 341, {pantes men stugeroi thanatoideiloisi brotoisin}. ]

[Footnote 60: {prosantes}, i. E. "he faced death boldly as he hadencountered life's blessings blandly. " "As he had been no stoic torepudiate life's blessings, so he was no coward to, " etc. ]