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INTRODUCTION.
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 life, for that is held to be
unlawful.'
