Antidosis

But why speak of public affairs? For I have myself, in my own affairs, suffered not a little from this change. For when I was beginning to repair my own fortunes after I had lost in the Peloponnesian War the patrimony which remained to me from what my father had spent partly in rendering himself serviceable to the state and partly in educating me with such care that I was more conspicuous then and more distinguished among the youth of my own age and among my fellow-students than I am now among my fellow-citizens[*](See General Introd. p. xi.)—

when, as I have said, I began to attach pupils to myself, I thought that if I could acquire a greater competence and attain a higher position than others who had started in the same profession, I should be acclaimed both for the superiority of my teaching and for the excellence of my conduct.

But the result has been the very opposite; for if I had turned out to be worthless and had excelled in nothing, no one would have made trouble for me;[*](See 8, note.) nay, I might have been a flagrant offender and yet lived secure—from the sycophants, at any rate. But now, instead of the acclaim which I expected, I have been rewarded with trials and perils and envy and calumny.

For so much does the Athens of this day rejoice in repressing and humiliating honest men, while giving license to the depraved to say and do what they please, that Lysimachus, a man who has elected to live by practicing intrigue and by preying from day to day on his fellow-citizens, is here in court denouncing me; while I, who have never in my life injured any man, who have kept my hands clean from such spoils, and have provided my advantages from foreigners who feel that I have served them well, am charged with grave offenses and placed in very great peril by this trial.

And yet all sensible men would do well to pray the gods to endow as many of our people as possible with the power of getting means from abroad in order to make themselves serviceable to the city, even as I have done. But, though there are many anomalies in my situation, it would be the crowning absurdity of all if, when the men who have paid me money are so grateful to me that they are still even now devoted to me,

you on whom I have spent my means should desire to penalize me. It would be even more absurd if, whereas Pindar, the poet, was so highly honored by our forefathers because of a single line of his in which he praises Athens as “the bulwark of Hellas”[*](Of Pindar's encomium on Athens there is preserved a fragment (76 (46)): *)=W TAI\ LIPARAI\ KAI\ I)OSTE/FANOI KAI\ A)OI/DIMOI, *(ELLA/DOS E)/REISMA, KLEINAI\ *)AQA=NAI, DAIMO/NION PTOLI/EQRON “O splendid, violet-crowned, famed in song, glorious/ Athens, bulwark of Hellas, a wondrous city.”) that he was made ”proxenos“[*](”Friend of the city,“an honorary title conferred upon a foreigner by vote of the General Assembly, making him a sort of informal representative of Athens in his own country, and entitling him to special privileges and courtesies in Athens. See Gilbert, Greek Constitutional Antiquities pp. 181-182.) and given a present of ten thousand drachmas, I, on the other hand, who have glorified Athens and our ancestors with much ampler and nobler encomiums, should not even be privileged to end my days in peace.

With regard, then, to this as well as to the other charges of my accuser, I consider that the defense which I have made is a sufficient answer. Nevertheless, I am not going to hesitate to confide in you the truth as to how I now feel about the pending trial and how I felt about it at the first. I was very confident that for myself personally I could make out a good case;

for I relied upon the character of my life and conduct, and believed that I had no lack of arguments to justify them. But as I observed not only the intolerant feeling toward the teaching of eloquence on the part of those who are churlish toward everyone, but the truculent attitude towards it on the part of my fellow-citizens in general, I began to be afraid that the truth regarding me personally might be overlooked and that I might suffer some harm from the common prejudice against the sophists.

But as time went on, and I fell to thinking what I should do in the present circumstances, I ceased being fearful and disturbed on this account, not without good reason, but after having weighed the probabilities and reassured myself.

For I knew that the honest men among you—and it is to those that I shall address myself—do not remain fixed in opinions which they have formed unjustly, but are in quest of the truth and are ready to be convinced by those who plead a just cause; and I believed that I should have abundant grounds to show that philosophy has been unjustly slandered, and that it deserves much more to be held in favor than in contempt; and I am still of the same opinion.

However, it is not surprising that liberal pursuits have sometimes failed of recognition and regard, nor that some people have been utterly misled about them. In fact we find that this happens in regard to ourselves as well as to other things without number. For our city, which is now and has been in the past the author of so many blessings both to our own people and to the other Hellenes, and which abounds in so many charms, has, nevertheless, a most serious drawback.

For Athens is so large and the multitude of people living here is so great, that the city does not present to the mind an image easily grasped or sharply defined, but, like a turbid flood, whatever it catches up in its course, whether men or things, in each case it sweeps them along pell-mell, and in some cases it imbues them with a reputation which is the opposite of the true; and exactly that has been the fortune of this system of education.

You must bear these things in mind, and not pass judgement in any trial without the exercise of reason, nor be as careless when you sit in judgement as you are in your private occupations, but must examine thoroughly each point and search for the truth, mindful of your oaths and of the laws under which you have come together to dispense justice. It is no minor question which is under discussion and on trial here, but the most important in the world. For you are to determine by your votes, not my fate only, but that of a way of life to which many of our youths are devoting their minds.

I suppose that you are not unaware of the fact that the government of the state is handed on by the older men to the youth of the coming generation; and that since the succession goes on without end, it follows of necessity that as is the education of our youth so from generation to generation will be the fortune of the state. Therefore, you must not let the sycophants have control of a thing so momentous, nor punish those who refuse to pay them money, while permitting those from whom they have received it to do whatever they please.

But if philosophy has an influence which tends to corrupt our youth, you ought not merely to punish the occasional offender whom some sycophant hales into court but to banish all who are engaged in teaching it. If, however, it has the opposite effect and helps and improves and makes better men of its devotees, then you should call a halt on those who load this study with abuse; you should strip the sycophants of their rewards, and counsel our young men to occupy themselves with this pursuit above all others.

I would have given a good deal, assuming that I was doomed by fate to defend myself against this charge, if I could have faced this trial in the fullness of my vigor; for in that case I should have felt no misgiving but should have been better able both to protect myself from my accuser and to champion the cause of liberal education. Now, however, I am afraid that, although I have been enabled by this education to speak well enough on other themes, I may find that I have discoursed less ably upon this subject than upon matters which should have concerned me less.

And yet I would rather lay down my life this day—for you shall have the truth even though the words be inept[*](So Socrates (Plat. Apol. 32d) tones down an assertion which might otherwise have sounded over-heroic.)—after having spoken adequately upon this theme and persuaded you to look upon the study of eloquence in its true light, than live many times my allotted span and see it continue to fare among you as it now does.

My aspiration, then, is much greater than my power to do the subject justice; but yet I shall try as best I can to explain what is the nature of this education, what is its power, what of the other arts it is akin to, what benefit it is to its devotees, and what claims I make for it. For I think that when you know the truth about this you will be in a better position to deliberate and pronounce judgement upon it.

But I beg of you, if I appear to carry on the discussion in a manner far removed from that which is customary here, not to be impatient but to bear with me,[*](Cf. Plat. Apol. 17b ff.) remembering that when a man is defending himself on a charge unlike any other, he must resort to a kind of pleading which is out of the ordinary. Be patient, therefore, with the manner of my discourse and with my frankness of speech; permit me to use up the time allotted to my defense; and then cast your ballots as each of you thinks is right and in accordance with the law.

In my treatment of the art of discourse, I desire, like the genealogists, to start at the beginning.[*](Literally, I desire first to discuss the art of discourse after the manner of the genealogists.) It is acknowledged that the nature of man is compounded of two parts, the physical and the mental, and no one would deny that of these two the mind comes first and is of greater worth; for it is the function of the mind to decide both on personal and on public questions, and of the body to be servant to the judgements of the mind.