[7] This is bracketed as spurious by Sauppe and other commentators. But see "Cyrop." VIII. ii. 7, 8, for similar ineptitude of style. R. Kuhner defends the passage as genuine.
And now I will mention further certain things which I have heard from Hermogenes, the son of Hipponicus,[8] concerning him. He said that even after Meletus[9] had drawn up the indictment, he himself used to hear Socrates conversing and discussing everything rather than the suit impending, 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 abstaining 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, condemns innocent people to death and acquits 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 divinity[10] 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 intercourse 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 persuasion with regard to me, not for the lame 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 attain to their full height of goodness. But, if I am destined 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 insipid, joyless, a death in life, devoid of life's charm. But indeed, if it is reserved for me to die unjustly, then on those who unjustly slay me lies the shame [since, given injustice is base, how can any unjust action whatsoever fail of baseness?][11] 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 predecessors on this road, and I mark the reputation also among posterity which they have left.[12] I note how it varies according as they did or suffered wrong, and for myself I know that I too, although I die to-day, 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."
[8] See above, II. x. 3; "Symp." i. 3; iii. 14; iv. 47 foll.; vi. 2; "Apol." 2; Plat. "Crat." 384.
[9] See above, I. i. 1.
[10] {to daimonion}--"the divine (voice)."
[11] This passage also may, perhaps, be regarded as spurious.
[12] Or, "There floats before my eyes a vision of the many who have gone this same gate. I note their legacies of fame among posterity."
Such are the words which he spoke in conversation with Hermogenes and the rest. But amongst those who knew Socrates and recognised what manner of man he was, all who make virtue and perfection their pursuit still to this day cease not to lament 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 pious and devoutly religious[13] that he would take no step apart from the will of heaven; so just and upright that he never did even a trifling injury to any living soul; so self-controlled, so temperate, that he never at any time chose the sweeter in place of the better; so sensible, and wise, and prudent that in distinguishing the better from the worse he never erred; nor had he need of any helper, but for the knowledge of these matters, his judgment was at once infallible and self-sufficing. Capable of reasonably setting forth and defining moral questions,[14] he was also able to test others, and where they erred, to cross-examine and convict them, and so to impel 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.[15]
[13] Or, "of such piety and religious devotedness . . . of such rectitude . . . of such sobreity and self-control . . . of such sound sense and wisdom . . ."
[14] Or, "gifted with an ability logically to set forth and to define moral subtleties."
[15] Or, "I look upon him as at once the best and happiest of men."
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 delineation, and then pass sentence.