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Well, Athenians, this and the like of this is all the defence which I have
to offer. Yet a word more. Perhaps there may be some one who is offended
at me, when he calls to mind how he himself on a similar, or even a less
serious occasion, prayed and entreated the judges with many tears, and how
he produced his children in court, which was a moving spectacle, together
with a host of relations and friends; whereas I, who am probably in danger
of my life, will do none of these things. The contrast may occur to his
mind, and he may be set against me, and vote in anger because he is
displeased at me on this account. Now if there be such a person among
you,--mind, I do not say that there is,--to him I may fairly reply: My
friend, I am a man, and like other men, a creature of flesh and blood, and
not 'of wood or stone,' as Homer says; and I have a family, yes, and sons,
O Athenians, three in number, one almost a man, and two others who are
still young; and yet I will not bring any of them hither in order to
petition you for an acquittal. And why not? Not from any self-assertion
or want of respect for you. Whether I am or am not afraid of death is
another question, of which I will not now speak. But, having regard to
public opinion, I feel that such conduct would be discreditable to myself,
and to you, and to the whole state. One who has reached my years, and who
has a name for wisdom, ought not to demean himself. Whether this opinion
of me be deserved or not, at any rate the world has decided that Socrates
is in some way superior to other men. And if those among you who are said
to be superior in wisdom and courage, and any other virtue, demean
themselves in this way, how shameful is their conduct! I have seen men of
reputation, when they have been condemned, behaving in the strangest
manner: they seemed to fancy that they were going to suffer something
dreadful if they died, and that they could be immortal if you only allowed
them to live; and I think that such are a dishonour to the state, and that
any stranger coming in would have said of them that the most eminent men of
Athens, to whom the Athenians themselves give honour and command, are no
better than women. And I say that these things ought not to be done by
those of us who have a reputation; and if they are done, you ought not to
permit them; you ought rather to show that you are far more disposed to
condemn the man who gets up a doleful scene and makes the city ridiculous,
than him who holds his peace.
But, setting aside the question of public opinion, there seems to be
something wrong in asking a favour of a judge, and thus procuring an
acquittal, instead of informing and convincing him. For his duty is, not
to make a present of justice, but to give judgment; and he has sworn that
he will judge according to the laws, and not according to his own good
pleasure; and we ought not to encourage you, nor should you allow
yourselves to be encouraged, in this habit of perjury--there can be no
piety in that. Do not then require me to do what I consider dishonourable
and impious and wrong, especially now, when I am being tried for impiety on
the indictment of Meletus. For if, O men of Athens, by force of persuasion
and entreaty I could overpower your oaths, then I should be teaching you to
believe that there are no gods, and in defending should simply convict
myself of the charge of not believing in them. But that is not so--far
otherwise. For I do believe that there are gods, and in a sense higher
than that in which any of my accusers believe in them. And to you and to
God I commit my cause, to be determined by you as is best for you and me.
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