the apology-第1部分

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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。



























THE　APOLOGY　OF　SOCRATES＇1＇







Among　the　reminiscences　of　Socrates；　none；　as　it　seems　to　me；　is　more



deserving　of　record　than　the　counsel　he　took　with　himself＇2＇　（after



being　cited　to　appear　before　the　court）；　not　only　with　regard　to　his



defence；　but　also　as　to　the　ending　of　his　life。　Others　have　written　on



this　theme；　and　all　without　exception　have　touched　upon＇3＇　the　lofty



style　of　the　philosopher；＇4＇　which　may　be　taken　as　a　proof　that　the



language　used　by　Socrates　was　really　of　that　type。　But　none　of　these



writers　has　brought　out　clearly　the　fact　that　Socrates　had　come　to



regard　death　as　for　himself　preferable　to　life；　and　consequently　there



is　just　a　suspicion　of　foolhardiness　in　the　arrogancy　of　his



address。＇5＇　We　have；　however；　from　the　lips　of　one　of　his　intimate



acquaintances；　Hermogenes；＇6＇　the　son　of　Hipponicus；　an　account　of　him



which　shows　the　high　demeanour　in　question　to　have　been　altogether　in



keeping　with　the　master's　rational　purpose。＇7＇　Hermogenes　says　that；



seeing　Socrates　discoursing　on　every　topic　rather　than　that　of　his



impending　trial；　he　roundly　put　it　to　him　whether　he　ought　not　to　be



debating　the　line　of　his　defence；　to　which　Socrates　in　the　first



instance　answered：　〃What！　do　I　not　seem　to　you　to　have　spent　my　whole



life　in　meditating　my　defence？〃　And　when　Hermogenes　asked　him；　〃How？〃



he　added：　〃By　a　lifelong　persistence　in　doing　nothing　wrong；　and　that



I　take　to　be　the　finest　practice　for　his　defence　which　a　man　could



devise。〃　Presently　reverting　to　the　topic；　Hermogenes　demanded：　〃Do



you　not　see；　SOcrates；　how　often　Athenian　juries＇8＇　are　constrained　by



arguments　to　put　quite　innocent　people　to　death；　and　not　less　often　to



acquit　the　guilty；　either　through　some　touch　of　pity　excited　by　the



pleadings；　or　that　the　defendant　had　skill　to　turn　some　charming



phrase？〃　Thus　appealed　to；　Socrates　replied：　〃Nay；　solemnly　I　tell



you；　twice　already　I　have　essayed　to　consider　my　defence；　and　twice



the　divinity＇9＇　hinders　me〃；　and　to　the　remark　of　Hermogenes；　〃That　is



strange！〃　he　answered　again：　〃Strange；　do　you　call　it；　that　to　God　it



should　seem　better　for　me　to　die　at　once？　Do　you　not　know　that　up　to



this　moment　I　will　not　concede　to　any　man　to　have　lived　a　better　life



than　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　the



opinion　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　cannot



escape　paying＇13＇　the　penalty　of　old　age；　in　increasing　dimness　of



sight　and　dulness　of　hearing。　I　shall　find　myself　slower　to　learn　new



lessons；　and　apter　to　forget　the　lessons　I　have　learnt。　And　if　to



these　be　added　the　consciousness　of　failing　powers；　the　sting　of　self…



reproach；　what　prospect　have　I　of　any　further　joy　in　living？　It　may



be；　you　know；〃　he　added；　〃that　God　out　of　his　great　kindness　is



intervening　in　my　behalf＇14＇　to　suffer　me　to　close　my　life　in　the



ripeness　of　age；　and　by　the　gentlest　of　deaths。　For　if　at　this　time



sentence　of　death　be　passed　upon　me；　it　is　plain　I　shall　be　allowed　to



meet　an　end　which；　in　the　opinion　of　those　who　have　studied　the



matter；　is　not　only　the　easiest　in　itself；　but　one　which　will　cause



the　least　trouble　to　one's　friends；＇15＇　while　engendering　the　deepest



longing　for　the　departed。　For　of　necessity　he　will　only　be　thought　of



with　regret　and　longing　who　leaves　nothing　behind　unseemly　or



discomfortable　to　haunt　the　imagination　of　those　beside　him；　but；



sound　of　body；　and　his　soul　still　capable　of　friendly　repose；　fades



tranquilly　away。〃







＇1＇　Or；　〃Socrates'　Defence　before　the　Dicasts。〃　For　the　title　of　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。〃







＇2＇　Or　possibly；　〃his　deliberate　behaviour。〃







＇3＇　Or；　〃have　succeeded　in　hitting　off〃；　〃done　full　justice　to。〃







＇4＇　Or；　〃the　magniloquence　of　the　master。〃







＇5＇　Or；　〃so　that　according　to　them　his　lofty　speech　seems　rather



　　　　foolhardy。〃







＇6＇　See　〃Mem。〃　IV。　viii。　4　foll。）；　a　passage　of　which　this　is　either



　　　　an　〃ebauchement〃　or　a　〃rechauffe。〃







＇7＇　Or；　〃the　philosopher's　cast　of　thought。〃







＇8＇　Dikasteries。







＇9＇　｛to　daimonion｝。







＇10＇　｛edein｝；　i。e。　at　any　moment。







＇11＇　For　the　phrase　｛iskhuros　agamenos　emauton｝；　cf。　〃Mem。〃　II。　i。　19。







＇12＇　L。　Dindorf　cf。　Dio　Chrys。　〃Or。〃　28；　｛anagke　gar　auto　en



　　　　probainonti　anti　men　kallistou　aiskhrotero　gignesthai　k。t。l。｝







＇13＇　｛apoteleisthai｝。　In　〃Mem。〃　IV。　viii。　8；　｛epiteleisthai｝。







＇14＇　Or；　〃God　of　his　good　favour　vouchsafes　as　my　protector　that　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



　　　　kindly　offices　grant　to　me　that　I　should　lose　my　life。〃







＇15＇　Cf。　Plat。　〃Phaed。〃　66。







〃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　you



all　thought　the　great　thing　was　to　discover　some　means　of



acquittal；＇17＇　since；　had　I　effected　that；　it　is　clear　I　should　have



prepared　for　myself；　not　that　surcease　from　life　which　is　in　store　for



me　anon；　but　to　end　my　days　wasted　by　disease；　or　by　old　age；　on　which



a　confluent　stream　of　evil　things　most　alien　to　joyousness



converges。〃＇18＇







＇16＇　｛te　tou　logou　episkepsei｝。　Cf。　Plat。　〃Rep。〃　456　C。







＇17＇　Or；　if　｛emin｝；　transl。　〃we　all　were　for　thinking　that　the　main



　　　　thing　was。〃







＇18＇　Or；　〃that　sink　into　which　a　confluent　stream　of　evil　humours



　　　　discharge　most　incompatible　with　gaiety　of　mind。〃　Schneid。　conj。



　　　　｛eremon｝　sc。　｛geras｝。







〃No；〃　he　added；　〃God　knows　I　shall　display　no　ardent　zeal　to　bring



that　about。＇19＇　On　the　contrary；　if　by　proclaiming　all　the　blessings



which　I　owe　to　god　and　men；　if；　by　blazoning　forth　the　opinion　which　I



entertain　with　regard　to　myself；　I　end　by　wearying　the　court；　even　so



will　I　choose　death　rather　than　supplicate　in　servile　sort　for　leave



to　live　a　little　longer　merely　to　gain　a　life　impoverished　in　place　of



death。〃







＇19＇　Or；　〃I　will　give　no　helping　hand　to　that。〃







It　was　in　this　determination；　Hermogenes　states；　that；　when　the



prosecution　accused　him　of　not　recognising　the　gods　recognised　by　the



state；　but　introducing　novel　divinities　and　corrupting　the　young；



Socrates　stepped　forward　and　said：　〃In　the　first　place；　sirs；　I　am　at



a　loss　to　imagine　on　what　ground＇20＇　Meletus　asserts　that　I　do　not



recognise　the　gods　which　are　recognised　by　the　state；　since；　as　far　as



sacrificing　goes；　the　rest　of　the　world　who　have　chanced　to　be　present



have　been　in　the　habit　of　seeing　me　so　engaged　at　common　festivals；



and　on　the　public　altars；　and　so　might　Meletus　himself；　if　he　had



wished。　And　as　to　novel　divinities；　how；　pray；　am　I　supposed　to



introduce　them　by　stating　that　I　have　a　voice＇21＇　from　God　which



clearly　signifies　to　me　what　I　ought　do　do？　Why；　what　else　do　those



who　make　use　of　the　cries　of　birds　or　utterences　of　men　draw　their



conclusions　from　if　not　from　voices？　Who　will　deny　that　the　thunder



has　a　voice　and　is　a　very　mighty　omen；＇22＇　and　the　priestess　on　her



tripod　at　Pytho；＇23＇　does　not　she　also　proclaim　by　voice　the　messages



from　the　god？　The　god；　at　any　rate；　has　foreknowledge；　and　premonishes



those　whom　he　will　of　what　is　about　to　be。　That　is　a　thing　which　all



the　world　believes　and　asserts　even　as　I　do。　Only；　when　they　describe



these　premonitions　under　the　name　of　birds　and　utterances；　tokens＇24＇



and　soothsayers；　I　speak　of　a　divinity；　and　in　using　that　designation



I　claim　to　speak　at　once　more　exactly　and　more　reverentially　than　they



do　who　ascribe　the　power　of　the　gods　to　birds。　And　that　I　am　not　lying



against　the　Godhead　I　have　this　as　a　proof：　although　I　have　reported



to　numbers　of　friends　the　counsels　of　heaven；　I　have　never　at　any　time



been　shown　to　be　a　deceiver　or　deceived。〃







＇20＇　Cf。　〃Mem。〃　I。　i。　2。







＇21＇　Cf。　Plat。　〃Apol。〃　19。







＇22＇　Cf。　〃Anab。〃　III。　ii。　11；　Aristoph。　〃Birds；〃　720。







＇23＇　Delphi。







＇24＇　Or；　〃th