Socrates

What do you say about making a libation out of this cup to any god? ...I may and I must pray to the gods to prosper my journey from this to that other world--may this, then, which is my prayer, be granted to me. [Then holding the cup to his lips, quite readily and cheerfully he drank off the poison. And hitherto most of us had been able to control their sorrow; but now, when we saw him drinking, and saw too, that he had finished the draft, we could no longer forbear, and in spite of myself my own tears were flowing fast; so that I covered my face and wept over myself, for certainly I was not weeping over him, but at my own calamity at having lost such a companion. Nor was I the first, for Crito, when he found himself unable to restrain his tears, had got up, and moved away, and I followed; and at that moment, Apollodorus, who had been weeping all the time, broke out in a loud cry which made cowards of us all. Socrates alone retained his calmness:] What is this strange outcry? ...I sent away the women mainly in order that they might not offend in this way, for I have heard that a man should die in peace. Be quiet then, and have patience.

I am not an Athenian or a Greek, but a citizen of the world.

You will know that the divine is so great and of such a nature that it sees and hears everything at once, is present everywhere, and is concerned with everything.

...let a man be of good cheer about his soul, who has cast away the pleasures and ornaments of the body as alien to him, and rather hurtful in their effects, and has followed after the pleasures of knowledge in this life; who has adorned the soul in her own proper jewels, which are temperance, and justice, and courage, and nobility, and truth--in these arrayed she is ready to go on her journey to the world below, when her time comes. You, Simmias and Cebes, and all other men, will depart at some time or other. Me already, as the tragic poet would say, the voice of fate calls.

So now, Athenian men, more than on my own behalf must I defend myself, as some may think, but on your behalf, so that you may not make a mistake concerning the gift of god by condemning me. For if you kill me, you will not easily find another such person at all, even if to say in a ludicrous way, attached on the city by the god, like on a large and well-bred horse, by its size and laziness both needing arousing by some gadfly; in this way the god seems to have fastened me on the city, some such one who arousing and persuading and reproaching each one of you I do not stop the whole day settling down all over. Thus such another will not easily come to you, men, but if you believe me, you will spare me; but perhaps you might possibly be offended, like the sleeping who are awakened, striking me, believing Anytus, you might easily kill, then the rest of your lives you might continue sleeping, unless the god caring for you should send you another.

And this, Cebes, is the reason why the true lovers of knowledge are temperate and brave; and not for the reason that the world gives. For not in that way does the soul of a philosopher reason. ...Never fear, Simmias and Cebes, that a soul which has been thus nurtured and has had these pursuits, will at her departure from the body be scattered and blown away by the winds and be nowhere and nothing.

...we shall see that there is great reason to hope that death is a good, for one of two things: either death is a state of nothingness and utter unconsciousness, or, as men say, there is a change and a migration of the soul from this world to another. Now if you suppose there is no consciousness, but a sleep like the sleep of him who is undisturbed even by the site of dreams, death will be an unspeakable gain. ...Now, if death is like this, I say that to die is gain; for eternity is then only a single night. But if death is the journey to another place, and there, as men say, all the dead are, what good, O friends and judges, can be greater than this? ...Above all, I shall be able to continue my search into true and false knowledge; as in this world, so also in that; I shall find out who is wise, and who pretends to be wise, and is not. ...What infinite delight would there be in conversing with them and asking them questions! For in that world they would not put a man to death for this; certainly not. For besides being happier in that world than in this, they will be immortal, if what is said is true.

In every one of us there are two ruling and directing principles, whose guidance we follow wherever they may lead; the one being an innate desire of pleasure; the other, an acquired judgment which aspires after excellence.

Bad men live that they may eat and drink, whereas good men eat and drink that they may live.

Seemeth it nothing to you, never to accuse, never to blame either God or Man? to wear ever the same countenance in going forth as in coming in? This was the secret of Socrates: yet he never said that he knew or taught anything... Who amongst you makes this his aim? Were it indeed so, you would gladly endure sickness, hunger, aye, death itself.

...upon the earth are animals and men, some in a middle region, others dwelling about the air as we dwell about the sea; others in islands which the air flows round, near the continent; and in a word, the air is used by them as the water and the sea are by us, and the ether is to them as the air is to us. Moreover, the temperament of their seasons is such that they have no disease, and live much longer than we do, and have sight and hearing and smell, and all the other senses, in far greater perfection, in the same degree that air is purer than water or the ether than air. Also they have temples and sacred places in which the gods really dwell, and they hear their voices and receive their answers and are conscious of them and hold converse with them, and they see the sun, moon, and stars as they really are, and their other blessedness is of a piece with this.

Education is the kindling of a flame, not the filling of a vessel.

...I did not go where I could do no good to you or to myself; but where I could do the greatest good privately to everyone of you, thither I went, and sought to persuade every man among you that he must look to himself, and seek virtue and wisdom before he looks to his private interests, and look to the State before he looks to the interests of the State; and that this should be the order which he observes in all his actions. What shall be done to such a one? Doubtless some good thing...

...if the immortal is also imperishable, the soul when attacked by death cannot perish; for the preceding argument shows that the soul will not admit of death, or even be dead, any more than three or the odd number will admit of the even...

False words are not only evil in themselves, but they infect the soul with evil.

In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible concern or interest in the body, and are not saturated with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away and we shall be pure and hold converse with othe pure souls, and know of ourselves the clear light everywhere; and this is surely the light of truth. For no impure thing is allowed to approach the pure. These are the sort of words, Simmias, which the true lovers of wisdom cannot help saying to one another, and thinking.

It is better to be a human being dissatisfied than a pig satisfied; better to be Socrates dissatisfied than a fool satisfied. And if the fool, or the pig, are of a different opinion, it is because they only know their own side of the question. The other party to the comparison knows both sides.

And so, from this day forth, we want all the more to let our thoughts revolve around and hover over Socrates and Christ at all times, openly taking pride that they are more alive for us than all those living today and that we listen to and love them as we do none of the living.

The more I read about him, the less I wonder that they poisoned him. If he had treated me as he is said to have treated Protagoras, Hippias, and Gorgias, I could never have forgiven him.

And are not the temperate exactly in the same case? They are temperate because they are intemperate--which may seem to be a contradiction, but is nevertheless the sort of thing which happens with this foolish temperance. For there are pleasures which they must have, and are afraid of losing; and therefore they abstain from one class of pleasures because they are overcome by another: and whereas intemperance is defined as "being under the domination of pleasure," they overcome only because they are overcome by pleasure.