Phaedo | Page 3

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This etext was prepared by Sue Asscher

PHAEDO
by Plato

Translated by Benjamin Jowett

INTRODUCTION.
After an interval of some months or years, and at Phlius, a town of
Peloponnesus, the tale of the last hours of Socrates is narrated to
Echecrates and other Phliasians by Phaedo the 'beloved disciple.' The
Dialogue necessarily takes the form of a narrative, because Socrates has
to be described acting as well as speaking. The minutest particulars of
the event are interesting to distant friends, and the narrator has an equal
interest in them.
During the voyage of the sacred ship to and from Delos, which has
occupied thirty days, the execution of Socrates has been deferred.
(Compare Xen. Mem.) The time has been passed by him in
conversation with a select company of disciples. But now the holy
season is over, and the disciples meet earlier than usual in order that
they may converse with Socrates for the last time. Those who were
present, and those who might have been expected to be present, are
mentioned by name. There are Simmias and Cebes (Crito), two
disciples of Philolaus whom Socrates 'by his enchantments has

attracted from Thebes' (Mem.), Crito the aged friend, the attendant of
the prison, who is as good as a friend--these take part in the
conversation. There are present also, Hermogenes, from whom
Xenophon derived his information about the trial of Socrates (Mem.),
the 'madman' Apollodorus (Symp.), Euclid and Terpsion from Megara
(compare Theaet.), Ctesippus, Antisthenes, Menexenus, and some other
less-known members of the Socratic circle, all of whom are silent
auditors. Aristippus, Cleombrotus, and Plato are noted as absent.
Almost as soon as the friends of Socrates enter the prison Xanthippe
and her children are sent home in the care of one of Crito's servants.
Socrates himself has just been released from chains, and is led by this
circumstance to make the natural remark that 'pleasure follows pain.'
(Observe that Plato is preparing the way for his doctrine of the
alternation of opposites.) 'Aesop would have represented them in a
fable as a two-headed creature of the gods.' The mention of Aesop
reminds Cebes of a question which had been asked by Evenus the poet
(compare Apol.): 'Why Socrates, who was not a poet, while in prison
had been putting Aesop into verse?'--'Because several times in his life
he had been warned in dreams that he should practise music; and as he
was about to die and was not certain of what was meant, he wished to
fulfil the admonition in the letter as well as in the spirit, by writing
verses as well as by cultivating philosophy. Tell this to Evenus; and say
that I would have him follow me in death.' 'He is not at all the sort of
man to comply with your request, Socrates.' 'Why, is he not a
philosopher?' 'Yes.' 'Then he will be willing to die, although he will not
take his own