§31δηλῶν μὲν ὅτι τοῖς τοιούτοις τὸν νοῦν προσέχω, σημεῖον δὲ ποιούμενος ὅτι τῶν αἰσχρῶν καὶ τῶν κακῶν ἔργων ἀπέχομαι· τὸ γὰρ ἐκείνοις τὸν νοῦν προσέχοντα τοῖς τοιούτοις προσέχειν ἀδύνατον.
showing that I pay attention to such things, and making it a sign that I keep away from shameful and bad deeds; for it is impossible for one who pays attention to those former things to pay attention to such things as these.
ἀξιῶ δ᾿, εἰ μηδὲν αὐτὸς ὑμᾶς ἀδικῶ, μηδ᾿ αὐτὸς ὑφ᾿ ὑμῶν ἀδικηθῆναι.
And I claim, if I myself do you no wrong, that I myself should not be wronged by you either.
§32καὶ γὰρ οὐδὲ τῶν ἄλλων ἐπιτηδευμάτων οὕνεκ᾿ ἄξιός εἰμι κακῶς πάσχειν, οὔθ᾿ ὑπὸ νεωτέρων οὔθ᾿ ὑπὸ πρεσβυτέρων.
For indeed, on account of my other practices, I do not deserve to suffer badly, either from the younger or from the older men.
τοῖς μὲν γὰρ πρεσβυτέροις ἄλυπός εἰμι, τοῖς δὲ νεωτέροις οὐκ ἀνωφελής· τοῖς εὐτυχοῦσιν οὐ φθονερός, τῶν δυστυχούντων οἰκτίρμων· οὔτε πενίας ὑπερορῶν, οὔτε πλοῦτον ἀρετῆς ἀλλ᾿ ἀρετὴν πλούτου προτιμῶν· οὔτ᾿ ἐν βουλαῖς ἄχρηστος οὔτ᾿ ἐν μάχαις ἀργός, ποιῶν τὸ τασσόμενον, πειθόμενος τοῖς ἄρχουσιν.
For to the older I am harmless, and to the younger not unprofitable; not envious of the fortunate, but compassionate toward the unfortunate; neither looking down on poverty, nor preferring wealth to virtue, but preferring virtue to wealth; neither useless in councils nor inactive in battles, doing what is commanded and obeying the rulers.
ἀλλὰ γὰρ οὐκ ἐμὸν ἐμαυτὸν ἐπαινεῖν· ὁ δὲ παρὼν καιρὸς ἠνάγκασε καὶ ταῦτα, κατηγορημένον πάντως ἀπολογήσασθαι.
But indeed, it is not my part to praise myself; yet the present occasion has forced even these words upon me, so that, having been accused, I must by all means make my defense.
§33Λοιπὸς δὲ περὶ ὑμῶν πρὸς ὑμᾶς ἐστί μοι λόγος, ὃν εἰπὼν παύσομαι τῆς ἀπολογίας.
There remains for me a speech concerning you to you, having spoken which I shall cease my defense.
οἶκτος μὲν οὖν καὶ λιταὶ καὶ φίλων παραίτησις ἐν ὄχλῳ μὲν οὔσης τῆς κρίσεως χρήσιμα· παρὰ δ᾿ ὑμῖν τοῖς πρώτοις οὖσι τῶν Ἑλλήνων καὶ δοκοῦσιν, οὐ φίλων βοηθείαις οὐδὲ λιταῖς οὐδ᾿ οἴκτοις δεῖ πείθειν ὑμᾶς, ἀλλὰ τῷ σαφεστάτῳ δικαίῳ, διδάξαντα τἀληθές, οὐκ ἀπατήσαντά με δεῖ διαφυγεῖν τὴν αἰτίαν ταύτην.
Now, pity and entreaties and the intercession of friends are useful when the trial is before a crowd; but before you, who are and are reputed to be the foremost of the Greeks, one must not persuade you by the aid of friends, nor by entreaties, nor by pity, but by the clearest justice, by teaching the truth and not deceiving, I must escape this charge.
§34ὑμᾶς δὲ χρὴ μὴ τοῖς λόγοις μᾶλλον ἢ τοῖς ἔργοις προσέχειν τὸν νοῦν, μηδὲ τὰς αἰτίας τῶν ἐλέγχων προκρίνειν, μηδὲ τὸν ὀλίγον χρόνον τοῦ πολλοῦ σοφώτερον ἡγεῖσθαι κριτήν, μηδὲ τὴν διαβολὴν τῆς πείρας πιστοτέραν νομίζειν.
And you must pay attention not to words rather than to deeds, nor prefer accusations to proofs, nor consider a short time a wiser judge than a long time, nor think slander more trustworthy than experience.
ἅπαντα μὲν γὰρ τοῖς ἀγαθοῖς ἀνδράσι μεγάλης εὐλαβείας ἁμαρτάνειν, τὰ δ᾿ ἀνήκεστα τῶν ἀκεστῶν ἔτι μᾶλλον· ταῦτα γὰρ προνοήσασι μὲν ἀδύνατα, μετανοήσασι δ᾿ ἀνίατα.
For indeed, committing any error is a matter of great caution for good men, and irreversible errors even more so than reversible ones; for these, to those who foresee them, are impossible to happen, but to those who repent, they are incurable.
τῶν δὲ τοιούτων ἐστίν, ὅταν ἄνδρες ἄνδρα περὶ θανάτου κρίνωσιν· ὅπερ ἐστὶ νῦν παρ᾿ ὑμῖν.
And of such a kind is it when men judge a man on a capital charge; which is now the case before you.
§35εἰ μὲν οὖν ἦν διὰ τῶν λόγων τὴν ἀλήθειαν τῶν ἔργων καθαρῶς γενέσθαι τοῖς ἀκούουσι φανεράν, εὔπορος ἂν ἡ κρίσις ἦν ἀπὸ τῶν εἰρημένων· ἐπειδὴ δ᾿ οὐχ οὕτως ἔχει, τὸ μὲν σῶμα τοὐμὸν φυλάξατε, τὸν δὲ πλείω χρόνον ἐπιμείνατε, μετὰ δὲ τῆς ἀληθείας τὴν κρίσιν ποιήσατε.
If, therefore, it were possible for the truth of deeds to become purely manifest to the hearers through words, the judgment would be easy from what has been said; but since this is not the case, guard my body, wait for a longer time, and make your judgment with the truth.
ὑμῖν μὲν γὰρ μέγας ὁ κίνδυνος ἀδίκοις φανεῖσι δόξαν τὴν μὲν καταβαλεῖν, τὴν δὲ κτήσασθαι.
For you face a great danger, if you appear unjust, of losing one reputation and acquiring another.
τοῖς δ᾿ ἀγαθοῖς ἀνδράσιν αἱρετώτερος θάνατος δόξης αἰσχρᾶς· §36τὸ μὲν γὰρ τοῦ βίου τέλος, ἡ δὲ τῷ βίῳ νόσος, ἐὰν δ᾿ ἀδίκως ἀποκτείνητέ με, πολλοῖς γενήσεται φανερόν·
And for good men, death is preferable to a shameful reputation; for the former is the end of life, but the latter is a disease for life.
ἐγώ τε γὰρ οὐκ ἀγνώς, ὑμῖν τε παρὰ πᾶσιν Ἕλλησι γνώριμος ἡ κακότης καὶ φανερά.
And if you kill me unjustly, it will become manifest to many; for I am not unknown, and your wickedness will be notorious and manifest among all Greeks.
καὶ τὴν αἰτίαν [φανερὰν] ἅπασαν ὑμεῖς ἕξετε τῆς ἀδικίας, οὐχ ὁ κατήγορος· ἐν ὑμῖν γὰρ τὸ τέλος ἐστὶ τῆς δίκης.
And you, not the accuser, will have the whole blame for the injustice; for the end of the trial is in your hands.
ἁμαρτία δ᾿ οὐκ ἂν γένοιτο μείζων ταύτης.
And there could be no greater error than this.
οὐ γὰρ μόνον εἰς ἐμὲ καὶ τοκέας τοὺς ἐμοὺς ἁμαρτήσεσθε δικάσαντες ἀδίκως, ἀλλ᾿ ὑμῖν αὐτοῖς δεινὸν ἄθεον ἄδικον ἄνομον ἔργον συνεπιστήσεσθε πεποιηκότες, ἀπεκτονότες ἄνδρα σύμμαχον, χρήσιμον ὑμῖν, εὐεργέτην τῆς Ἑλλάδος, Ἕλληνες Ἕλληνα, φανερὰν οὐδεμίαν ἀδικίαν οὐδὲ πιστὴν αἰτίαν ἀποδείξαντες.
For you will not only err against me and my parents by judging unjustly, but you will also be conscious within yourselves of having committed a terrible, impious, unjust, and lawless deed, having killed an allied man, useful to you, a benefactor of Greece, Greeks killing a Greek, without having demonstrated any manifest injustice or trustworthy accusation.
§37Εἴρηται τὰ παρ᾿ ἐμοῦ, καὶ παύομαι.
My words have been spoken, and I cease.
τὸ γὰρ ὑπομνῆσαι τὰ διὰ μακρῶν εἰρημένα συντόμως πρὸς μὲν φαύλους δικαστὰς ἔχει λόγον· τοὺς δὲ πρώτους τῶν πρώτων Ἕλληνας Ἑλλήνων οὐκ ἄξιον οὐδ᾿ ἀξιῶσαι μήτε προσέχειν τὸν νοῦν μήτε μεμνῆσθαι τὰ λεχθέντα.
For to remind briefly of things spoken at length makes sense to mediocre judges; but to think it fitting for the foremost Greeks of the foremost Greeks either to pay attention or to remember what has been said is not worthy, nor do I demand it.