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| Document | Max. Freq | Min. Freq | ||
|---|---|---|---|---|
| Thucydides, The Peloponnesian War | 762 | 0 | Browse | Search |
| Pausanias, Description of Greece | 376 | 0 | Browse | Search |
| Diodorus Siculus, Library | 356 | 0 | Browse | Search |
| Herodotus, The Histories (ed. A. D. Godley) | 296 | 0 | Browse | Search |
| Demosthenes, Speeches 11-20 | 228 | 0 | Browse | Search |
| Demosthenes, Speeches 11-20 | 222 | 0 | Browse | Search |
| Demosthenes, Exordia (ed. Norman W. DeWitt, Norman J. DeWitt) | 178 | 0 | Browse | Search |
| Demosthenes, Speeches 21-30 | 158 | 0 | Browse | Search |
| Apollodorus, Library and Epitome (ed. Sir James George Frazer) | 138 | 0 | Browse | Search |
| Andocides, Speeches | 122 | 0 | Browse | Search |
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Browsing named entities in Plato, Euthyphro, Apology, Crito, Phaedo. You can also browse the collection for Athens (Greece) or search for Athens (Greece) in all documents.
Your search returned 38 results in 36 document sections:
EchecratesWere you with Socrates yourself, Phaedo, on the day when he drank the poison in prison, or did you hear about it from someone else?PhaedoI was there myself, Echecrates.EchecratesThen what did he say before his death? and how did he die? I should like to hear, for nowadays none of the Phliasians go to Athens at all, and no stranger has come from there for a long time,
It is no long time, men of Athens, which you gain, and for that those who wish to cast a slur upon the state will give you the name and blame of having killed Socrates, a wise man; for, you know, those who wish to revile you will say I am wise, even though I am not. Now if you had waited a little while, what you desire would have come to you of its own accord; for you see how old I am, how far advanced in life and how near death. I say this not to all of you,
as large as I could pay; for that would have done me no harm. But as it is—I have no money, unless you are willing to impose a fine which I could pay. I might perhaps pay a mina of silver. So I propose that penalty; but Plato here, men of Athens, and Crito and Critobulus, and Aristobulus tell me to propose a fine of thirty minas, saying that they are sureties for it. So I propose a fine of that amount, and these men, who are amply sufficient, will be my sureties
endure my conversation and my words, but found them too irksome and disagreeable, so that you are now seeking to be rid of them, others will not be willing to endure them. No, men of Athens, they certainly will not. A fine life I should lead if I went away at my time of life, wandering from city to city and always being driven out! For well I know that wherever I go, the young men will listen to my talk, as they do here; and if I drive them away, they will themselves persuade their elders to drive me out, and if
Some good thing, men of Athens, if I must propose something truly in accordance with my deserts; and the good thing should be such as is fitting for me. Now what is fitting for a poor man who is your benefactor, and who needs leisure to exhort you? There is nothing, men of Athens, so fitting as that such a man be given his meals in the prytaneum. That is much more appropriate for me than for any of you who has won a race at the Olympic games with a pair of horses or a four-in-hand. For he m in accordance with my deserts; and the good thing should be such as is fitting for me. Now what is fitting for a poor man who is your benefactor, and who needs leisure to exhort you? There is nothing, men of Athens, so fitting as that such a man be given his meals in the prytaneum. That is much more appropriate for me than for any of you who has won a race at the Olympic games with a pair of horses or a four-in-hand. For he makes you seem to be happy, whereas I make you happy in reality;
especially when impiety is the very thing for which Meletus here has brought me to trial. For it is plain that if by persuasion and supplication I forced you to break your oaths I should teach you to disbelieve in the existence of the gods and in making my defence should accuse myself of not believing in them. But that is far from the truth; for I do believe in them, men of Athens, more than any of my accusers, and I entrust my case to you and to God to decide it as shall be best for me and for you.
to implore the judge or to get acquitted by begging; we ought to inform and convince him. For the judge is not here to grant favors in matters of justice, but to give judgement; and his oath binds him not to do favors according to his pleasure, but to judge according to the laws; therefore, we ought not to get you into the habit of breaking your oaths, nor ought you to fall into that habit; for neither of us would be acting piously. Do not, therefore, men of Athens, demand of me that I act before you in a way which I consider neither honorable nor right nor pious,
in virtue, men whom they themselves honor with offices and other marks of esteem, are no better than women. Such acts, men of Athens, we who have any reputation at all ought not to commit, and if we commit them you ought not to allow it, but you should make it clear that you will be much more ready to condemn a man who puts before you such pitiable scenes and makes the city ridiculous than one who keeps quiet.But apart from the question of reputation, gentlemen, I think it is not right
—I do not believe there is such a person—but if there should be, I think I should be speaking fairly if I said to him, My friend, I too have relatives, for I am, as Homer has it, not born of an oak or a rock,Hom. Od. 19.163.but of human parents, so that I have relatives and, men of Athens, I have three sons, one nearly grown up, and two still children; but nevertheless I shall not bring any of them here and beg you to acquit me. And why shall I not do so? Not because I am stubborn, Athenia