60) Suppose, therefore,
that you pay no heed to Anytus, but are prepared to let me go. He said I
need never have been brought to court in the first place; but that once
I had been, your only option was to put me to death. He declared before
you that, if I got away from you this time, your sons would all be
utterly corrupted by practising Socrates' teachings. Suppose, in the
face of that, you were to say to me:
60) 그러므로 가정해 보십시오, 여러분께서 아뉘토스에게 전혀 주의를 기울이시지 않고, 저를 놓아주실 준비가 되셨다고 말씀입니다. 그는 제가 애초부터 결코 법정으로 끌려오지 않았어야 한다고, 그러나 일단 제가 나온 이상은, 여러분들의 유일한 선택은 저에게 사형을 선고하는 것뿐이라고 말했습니다. 그는 여러분들 앞에 공언하였습니다, 만일 제가 이번에 여러분들로부터 빠져나온다면, 여러분들의 자제분들께서 소크라테스의 가르침들을 행함으로써 모두가 완전히 타락되어 버릴 것이라고 말입니다. 생각해 보십시오, 그 이야기에 직면하여서, 여러분들께서 저에게 말씀하시는 것을 말입니다:
61) "Socrates, we will not listen to Anytus this time. We are prepared to let you go - but only on this condition: you are to pursue that quest of yours and practise philosophy no longer; and if you are caught doing it any more, you shall be put to death."
61) "소크라테스, 이번은 우리가 아뉘토스의 말을 듣지 않을 것입니다. 우리는 당신을 놓아줄 준비가 되었습니다 - 그러나 오직 이러한 조건 하에서만 입니다. 당신은 더 이상 당신의 저 탐구를 추구하는 것도 지혜를 사랑하는 일을 행하는 것도 그만둬야 합니다. 그리고 만일 당신이 그 이상 그 일을 행하여 잡힌다면, 당신은 사형을 선고받을 것입니다."
62) Well, as I just said, if you were prepared to let me go on those terms, I should reply to you as follows:
62) 좋습니다, 제가 방금 말했듯이, 만일 여러분들께서 그러한 조건들로 저를 풀어주실 준비가 되어 계시다면, 저는 여러분들께 다음과 같이 대답해 드릴 것입니다:
63) "I have the greatest fondness and affection for you, fellow Athenians, but I will obey my god rather than you; and so long as I draw breath and am able, I shall never give up practising philosophy, or exhorting and showing the way to any of you whom I ever encounter, by giving my usual sort of message. 'Excellent friend,' I shall say; 'You are an Athenian. Your city is the most important and renowned for its wisdom and power; so are you not ashamed that, while you take care to acquire as much wealth as possible, with honour and glory as well, yet you take no care or thought for understanding or truth, or for the best possible state of your soul?'
63) "저는 여러분들께 대단한 친애와 감사를 품고 있습니다, 아테네인 여러분, 그러나 저는 여러분들 보다는 저의 신께 순종할 것입니다. 그리고 제가 숨이 붙어있고 가능한 동안에는, 전 결코 지혜를 사랑하기를, 또는 여러분들 중 제가 마주치는 그 어떤 분께든 그 길을 권하고 보여주기를 포기하지 않을 것입니다, 저의 늘상 하던데로의 뜻을 전함으로써 말씀입니다. '훌륭한 친구여,' 저는 말할 테지요; '당신은 아테네인이오. 당신의 도시는 그 지혜와 힘으로 가장 중요하고 또 이름난 도시라오. 그래서 당신은 가능한 한 많은 부를 얻는 일에 주의를 기울이면서도 명성과 영광도 또한 얻고자 하지만, 그런데도 지혜나 진리, 또는 당신의 영혼에 있어서 가능한한 가장 훌륭한 상태에는 주의를 기울이지 않는다는 것이 부끄럽지 않소?'
64) "And should any of you dispute that, and claim that he does take such care, I will not let him go straight away nor leave him, but I will question and examine and put him to the test; and if I do not think he has acquired goodness, though he says he has, I shall say, 'Shame on you, for setting the lowest inferior ones more highly?' That I shall do for anyone I encounter, young or old, alien or fellow citizen; but all the more for the latter, since your kinship with me is closer."
64) "그리고 여러분들 중 누구시든 그것에 반발하시고, 그분께서 그러한 주의를 기울이셨다 주장하신다면, 저는 그분을 곧장 놓아드리거나 제가 떠나지 않을 것이고, 묻고 또 검토하며 그분을 검증받도록 할 것입니다. 그리고 만일 제가 그분이 탁월함을 얻은 것으로 생각되지 않는다면, 그분이 자신은 가졌다고 말씀하실지라도, 저는 말할 것입니다, '당신에 대해 가장 최하의 열등한 것을 더욱 높게 치는 것이 부끄럽지 않습니까?' 그것이 젊은이든 노인이든, 외지인이든 동료 시민들이든 누구라도 제가 마주치는 사람에게 제가 행할 일입니다. 그러나 동료 시민 여러분께 훨씬 더 그러할 것인즉, 여러분들의 혈통이 저와 더욱 가깝기 때문입니다."
65) Those are my orders from my god, I do assure you. Indeed, I believe that no greater good has ever befallen you in our city than my service to my god; because all I do is to go about presuading you, young and old alike, not to care for your bodies or for your wealth so intensely as for the greatest possible wellbeing of your souls. "It is not wealth," I tell you, "that produces goodness; rather, it is from goodness that wealth, and all other benefits for human beings, accrue to them in their private and public life."
65) 그러한 것들이 저의 신으로부터 제게 내려진 명령이라고, 저는 여러분께 장담합니다. 더욱이, 저는 우리의 폴리스에서 여러분께 내려졌던 그 어떤 것도 저의 신께 올리는 저의 봉사보다 더 대단히 좋은 것은 없다고 믿습니다. 왜냐하면 제가 하는 모든 일은 여러분들을 젊은이도 노인들도 마찬가지로 여러분들의 일신이나 부를 돌보는 것이 아니라 매우 강력하게, 말하자면 여러분의 영혼들이 가능한 한 가장 좋은 상태이도록 하는 일에 주의를 기울이도록 설득하는 일을 계속하는 것이기 때문입니다. 저는 여러분께 말씀드립니다. "탁월함을 낳는 것, 그것은 부가 아닙니다. 오히려, 부유함, 그리고 인간에게 유익한 다른 모든 것들이, 인간들의 사적인 삶과 공적인 삶 모두에 있어서 그들에게 축적되는 것은 탁월함으로부터입니다."
66) If, in fact, I am corrupting the young by those assertions, you may call them harmful. But if anyone claims that I say anything different, he is talking nonsense. In the face of that I should like to say: "Fellow Athenians, you may listen to Anytus or not, as you please; and you may let me go or not, as you please, because there is no chance of my acting otherwise, even if I have to die many times over-"
66) 만일, 사실로 제가 그러한 주장들로 젊은 사람들을 타락시키고 있다면, 여러분들께서는 그것들을 해롭다고 말씀하실 테지요. 그러나 만일 누구라도 제가 이와 다른 것들을 말한다고 주장한다면, 그는 말도 안 되는 소리를 떠들고 있는 것입니다. 그러한 이야기들을 마주하여 저는 이야기할 것 같습니다. "아테네 시민여러분, 여러분들께서는 아뉘토스의 말을 들으시든 그렇지 않으시든, 여러분들의 뜻대로 하십시오. 그리고 여러분들께서 저를 놓아주시든 그렇지 않든, 또한 여러분 뜻대로 하십시오. 왜냐하면 제가 다른 식으로 행동할 어떠한 경우도 없을 것이기 때문입니다. 설령 제가 여러 번을 죽어야 한다 할지라도 말씀입니다-"
67) Stop protesting, fellow Athenians! Please abide by my request that you not protest against what I say, but hear me out; in fact, it will be in your interest, so I believe, to do so. You see, I am going to say some further things to you which may make you shout out - although I beg you not to.
67) 소란을 멈춰 주십시오, 아테네인 여러분! 여러분들께서 제가 하는 말에 반대하여 항의하지는 말아 주십사 하였던 제 청에 따라 기다려 주시고, 그러나 제 이야기를 끝까지 들어 주십시오. 사실, 제가 믿기로, 그렇게 하시는 것은 여러분들의 관심에 달려있을 것입니다. 아시다시피, 저는 여러분들을 더욱 고함치시게끔 만들 얼마간 더한 것들을 계속해서 말씀드릴 것입니다. - 비록 제가 그러지 말아 주십사 간청하였을지라도 말입니다.
68) You may be assured that if you put to death the sort of man I just said I was, you will not harm me more than you harm yourselves. Meletus or Anytus would not harm me at all; nor, in fact, could they do so, since I believe it is out of the question for a better man to be harmed by his inferior. The latter may, of course, inflict death or banishment or disenfranchisement; and my accuser here, along with others no doubt, believes those to be great evils. But I do not. Rather, I believe it a far greater evil to try to kill a man unjustly, as he does now.
68) 만일 여러분들께서 제가 방금 저 자신이 그러하다 말씀드린 그런 종류의 사람에게 사형을 선고하신다면, 여러분들께서 여러분들 자신에게 해를 끼치는 것보다 더욱 저에게 해를 입히시지 못하시리란 것을 여러분들께서는 확신하시게 될 것입니다. 멜레토스나 아뉘토스는 전혀 저를 해할 수 없을 것입니다. 사실 그들이 그러할 수도 없을 것인데, 더 나은 사람이 그보다 열등한 자에 의해 해를 입는다는 것은 전혀 불가능한 일이라 제가 믿기 때문입니다. 뒤엣 사람들(멜레토스와 아뉘토스)은 물론, 아마도 사형이나 추방형 또는 권리박탈을 부과할 것입니다. 그리고 다른 사람들은 의심할 것도 없이 마찬가지로 여기 나를 고발한 자도 그런 것들이 대단히 안 좋은 것들이라 믿습니다. 그러나 저는 아닙니다. 오히려, 저는 한 사람을 부정의하게 죽이려고 드는 것이 훨씬 더 대단히 사악한 짓이라 믿습니다, 그가 지금 하고 있는 일처럼 말씀입니다.
69) At this point, fellow Athenians, so far from pleading on my own behalf, as might be supposed, I am pleading on yours, in case by condemning me you should mistreat the gift which God has bestowed upon you - because if you put me to death, you will not easily find another like me. The fact is, if I may put the point in a somewhat comical way, that I have been literally attached by God to our city, as if to a horse - a large thoroughbred, which is a bit sluggish because of its size, and needs to be aroused by some sort of gadfly. Yes, in me, I believe, God has attached to our city just such a creature - the kind which is constantly alighting everywhere on you, all day long, arousing, cjoling, or reproaching each and every one of you. You will not easily acquire another such gadfly, gentlemen; rather, if you take my advice, you will spare my life. I dare say, though, that you will get angry, like people who are awakened from their doze. Perhaps you will heed Anytus, and give me a swat: you could happily finish me off, and then spend the rest of your life asleep - unless God, in his compassion for you, were to send you someone else.
69) 이 시점에서, 아테네 시민여러분, 저는 제 자신의 이익에 대해서라기 보다는, 추측되건데, 여러분들의 이익에 대해서 변호하고 있는데, 여러분들께서 저를 비난하심으로써 신께서 여러분들께 내리신 선물을 잘못 다룰 것을 대비하여서 - 왜냐하면 만일 여러분들께서 저에게 사형을 내리신다면, 여러분들께서는 저와 같은 다른 사람을 쉽사리 찾지 못하실 것이기 때문입니다. 사실은, 만일 제가 그 점을 어떤 우스운 방식으로 내놓자면, 저는 말 그대로 신에 의해 우리의 폴리스에 들러붙여졌습니다. 마치 한 마리 말, 커다란 순종 말, 그 덩치 때문에 다소 둔한, 그리고 일종의 쇠파리에 의해 자극받는 것이 필요한 그러한 말에 붙여지듯 말씀입니다. 네, 제게 있어서는, 저는 믿습니다, 신께서 우리의 폴리스에 바로 그러한 벌레를 - 끊임없이 여러분들의 어디에나 내려 앉아, 온종일, 여러분 각기 모두를 자극하고, 회유하거나, 또는 힐난하고 있는 그런 종류의 벌레를 붙여 놓으셨습니다. 여러분들께서는 그러한 또 다른 쇠파리를 쉽사리 얻지 못하실 것입니다, 여러분; 오히려, 만일 여러분들께서 저의 충고를 받아들이신다면, 여러분들께서는 제 삶을 아껴두시게 될 것입니다. 그렇다 할지라도 저는 여러분들께서 마치 졸다가 잠이 깬 사람들마냥 화를 내시리란 것을 장담합니다. 아마도 여러분들께서는 아뉘토스의 말을 들으실 것이고, 파리 잡듯 저를 때리실 것입니다: 여러분들께서는 저를 행복하게 끝장내실 수 있을 것이고, 여러분들의 남은 여생을 잠든 채로 허비하실 겁니다 - 신께서 여러분들에 대한 연민에서 다른 누군가를 여러분께 보내주시지 않는 한 말씀입니다.
70) That I am, in fact, just the sort of gift that God would send to our city, you may recognize from this: it would not seem to be in human nature for me to have neglected all my own affairs, and put up with the neglect of my family for all these years, but constantly minded your interests, by visiting each of you in private like a father or an elder brother, urging you to be concerned about goodness. Of course, if I were gaining anything from that, or were being paid to urge that course upon you, my actions could be explained. But in fact you can see for yourselves that my accusers, who so shamelessly level all those other charges against me, could not muster the impudence to call evidence that I ever once obtained payment, or asked for any. It is I who can call evidence sufficient, I think, to show that I am speaking the truth - namely, my poverty.
70) 사실, 제가 신께서 우리의 폴리스에 보내주신 바로 그러한 종류의 선물이라는 것을, 여러분들께서는 이로부터 알게 되실 겁니다: 제가 저 자신의 모든 일들을 내팽개쳤다는 것, 제 가족에 대해 이 모든 세월 동안 소홀함을 감수하였다는 것, 그러나, 여러분들께 탁월함에 대해 관심을 가지시라 주장하면서, 여러분 각자를 아버지나 형처럼 개인적으로 방문함으로써, 끊임없이 여러분들의 이익을 신경썼다는 것은 평범한 사람의 일로 보이지 않을 것이기 때문입니다. 물론, 만일 제가 그로부터 뭔가를 얻고 있다면, 또는 여러분들께 그러한 가르침을 권하기 우해 값을 받고 있다면, 제 행동들이 설명될 수 있을 것입니다.
71) Now it may perhaps seem peculiar that, as some say, I give this counsel by going around and dealing with others' concerns in private, yet do not venture to appear before the Assembly, and counsel the city about your business in public. But the reason for that is one you have frequently heard me give in many places: it is a certain divine or spiritual sign which comes to me, the very thing to which Meletus made mocking allusion in his indictment. It has been happening to me ever since childhood: a voice of some sort which comes, and which always - whenever it does come - restrains me from what I am about to do, yet never gives positive direction. That is what opposes my engaging in politics - and its opposition is an excellent thing, to my mind; because you may be quite sure, fellow Athenians, that if I had tried to engage in politics, I should have perished long since, and should have been of no use either to you or to myself.
72) And please do not get angry if I tell you the truth. The fact is that there is no person on earth whose life will be spared by you or by any other majority, if he is genuinely opposed to many injustices and unlawful acts, and tries to prevent their occurrence in our city. Rather, anyone who truly fights for what is just, if he is going to survive for even a short time, must act in a private capacity rather than a public one.
73) I will offer you conclusive eivdence of that - not just words, but the sort of evidence that you respect, namely, actions. Just hear me tell my experiences, so that you may know that I would not submit to a single person for fear of death, contrary to what is just; nor would I do, even if I were to lose my life on the spot. I shall mention things to you which are vulgar commonplaces of the courts; yet they are true.
74) Although I have never held any other public office in our city, fellow Athenians, I have served on its Council. My own tribe, Antiochis, happend to be the presiding commission on the occasion when you wanted a collective trial for the ten generals who had failed to rescue the survivors from the naval battle. That was illegal, as you all later recognized. At the time I was the only commissioner opposed to your acting illegally, and I voted against the motion. And though its advocates were prepared to lay information against me and have me arrested, while you were urging them on by shouting, I believed that I should face danger in siding with law and justice, rather than take your side for fear of imprisonment or death, when your proposals were contrary to justice.
75) Those events took place while our city was still under democratic rule. But on a subsequent occasion, after the oligarchy had come to power, the Thirty summoned me and four others to the round chamber, with orders to arrest Leon the Salaminian, and fetch him from Salamis for execution; they were constantly issuing such orders, of course, to many others, in their wish to implicate as many as possible in their crimes. On that occasion, however, I showed, once again not just by words, but by my actions, that I couldn't care less about death - if that would not be putting it rather crudely - but that my one and only care was to avoid doing anything sinful or unjust. Thus, powerful as it was, that regime did not frighten me into unjust action: when we emerged from the round chamber, the other four went off to Salamis and arrested Leon, whereas I left them and went off home. For that I might easily have been put to death, had the regime not colapsed shortly afterwards. There are many witnesses who will testify before you about those events.
76) Do you imagine, then, that I would have survived all these years if I had been regularly active in public life, and had championed what was right in a manner worthy of a brave man, and valued that above all else, as was my duty? Far from it, fellow Athenians: I would not, and nor would any other of person that I, for my part, shall prove to have been throughout my life; and likewise in my private life, because I have never been guilty of unjust association with anyone, including those whom my slanderers allege to have been my students.
77) I never, in fact, was anyone's instructor at any time. But if a person wanted to hear me talking, while I was engaging in my own business, I never grudged that to anyone, young or old; nor do I hold conversation only when I receive payment, and not otherwise. Rather, I offer myself for questioning to wealthy and poor alike, and to anyone who may wish to answer in response to questions from me. Whether any of those people acquires a good character or not, I cannot fairly be held responsible, when I never at any time promised any of them that they would learn anything from me, nor gave them instruction. And if anyone claims that he ever learnt anything from me, or has heard privately something that everyone else did not hear as well, you may be sure that what he says is untrue.
78) Why then, you may ask, do some people enjoy spending so much time in my company? You have already heard, fellow Athenians: I have told you the whole truth - which is that my listeners enjoy the examination of those who think themselves wise but are not, since the process is not unamusing. But for me, I must tell you, it is a mission which I have been bidden to undertake by the god, through oracles and dreams, and through every means whereby a divine injunction to perform any task has ever been laid upon a human being.
79) That is not only true, fellow Athenians, but is easily verified - because if I do corrupt any of our young people, or have corrupted others in the past, then presumably, when they grew older, should any of them have realized that I had at any time given them bad advice in their youth, they ought now to have appeared here themselves to accuse me and obtain redress. Or else, if they were unwilling to come in person, members of their families - fathers, brothers, or other relations - had their relatives suffered any harm at my hands, ought now to put it on record and obtain redress.
80) In any case, many of those people are present, whom I can see: first there is Crito, my contemporary and fellow demesman, father of Critobulus here; then Lysanias of Sphettus, father of Aeschines here; next, Epigenes' father, Antiphon from Cephisia, is present; then again, there are others here whose brothers have spent time with me in these studies: Nicostratus, son of Theozotides, brother of Theodotus - Theodotus himself, incidentally, is deceased, so Nicostratus could not have come at his brother's urging; and Paralius here, son of Demodocus, whose brother was Theages; also present is Ariston's son, Adimantus, whose brother is Plato here, and Aeantodorus, whose brother is Apollodorus here.
81) There are many others I could mention to you, from whom Meletus should surely have called some testimony during his own speech. However, if he forgot to do so then, let him call it now - I yield the floor to him - and if he has any such evidence, let him produce it. But quite the opposite is true, gentlemen: you will find that they are all prepared to support me, their corruptor, the one who is, according to Meletus and Anytus, doing their relatives mischief. Support for me from the actual victims of corruption might perhaps be explained; but what of the uncorrupted - older men by now, and relatives of my victims? What reason would they have to support me, apart from their right and proper one, which is that they know very well that Meletus is lying, whereas I am telling the truth?
-작성중-
60) 그러므로 가정해 보십시오, 여러분께서 아뉘토스에게 전혀 주의를 기울이시지 않고, 저를 놓아주실 준비가 되셨다고 말씀입니다. 그는 제가 애초부터 결코 법정으로 끌려오지 않았어야 한다고, 그러나 일단 제가 나온 이상은, 여러분들의 유일한 선택은 저에게 사형을 선고하는 것뿐이라고 말했습니다. 그는 여러분들 앞에 공언하였습니다, 만일 제가 이번에 여러분들로부터 빠져나온다면, 여러분들의 자제분들께서 소크라테스의 가르침들을 행함으로써 모두가 완전히 타락되어 버릴 것이라고 말입니다. 생각해 보십시오, 그 이야기에 직면하여서, 여러분들께서 저에게 말씀하시는 것을 말입니다:
61) "Socrates, we will not listen to Anytus this time. We are prepared to let you go - but only on this condition: you are to pursue that quest of yours and practise philosophy no longer; and if you are caught doing it any more, you shall be put to death."
61) "소크라테스, 이번은 우리가 아뉘토스의 말을 듣지 않을 것입니다. 우리는 당신을 놓아줄 준비가 되었습니다 - 그러나 오직 이러한 조건 하에서만 입니다. 당신은 더 이상 당신의 저 탐구를 추구하는 것도 지혜를 사랑하는 일을 행하는 것도 그만둬야 합니다. 그리고 만일 당신이 그 이상 그 일을 행하여 잡힌다면, 당신은 사형을 선고받을 것입니다."
62) Well, as I just said, if you were prepared to let me go on those terms, I should reply to you as follows:
62) 좋습니다, 제가 방금 말했듯이, 만일 여러분들께서 그러한 조건들로 저를 풀어주실 준비가 되어 계시다면, 저는 여러분들께 다음과 같이 대답해 드릴 것입니다:
63) "I have the greatest fondness and affection for you, fellow Athenians, but I will obey my god rather than you; and so long as I draw breath and am able, I shall never give up practising philosophy, or exhorting and showing the way to any of you whom I ever encounter, by giving my usual sort of message. 'Excellent friend,' I shall say; 'You are an Athenian. Your city is the most important and renowned for its wisdom and power; so are you not ashamed that, while you take care to acquire as much wealth as possible, with honour and glory as well, yet you take no care or thought for understanding or truth, or for the best possible state of your soul?'
63) "저는 여러분들께 대단한 친애와 감사를 품고 있습니다, 아테네인 여러분, 그러나 저는 여러분들 보다는 저의 신께 순종할 것입니다. 그리고 제가 숨이 붙어있고 가능한 동안에는, 전 결코 지혜를 사랑하기를, 또는 여러분들 중 제가 마주치는 그 어떤 분께든 그 길을 권하고 보여주기를 포기하지 않을 것입니다, 저의 늘상 하던데로의 뜻을 전함으로써 말씀입니다. '훌륭한 친구여,' 저는 말할 테지요; '당신은 아테네인이오. 당신의 도시는 그 지혜와 힘으로 가장 중요하고 또 이름난 도시라오. 그래서 당신은 가능한 한 많은 부를 얻는 일에 주의를 기울이면서도 명성과 영광도 또한 얻고자 하지만, 그런데도 지혜나 진리, 또는 당신의 영혼에 있어서 가능한한 가장 훌륭한 상태에는 주의를 기울이지 않는다는 것이 부끄럽지 않소?'
64) "And should any of you dispute that, and claim that he does take such care, I will not let him go straight away nor leave him, but I will question and examine and put him to the test; and if I do not think he has acquired goodness, though he says he has, I shall say, 'Shame on you, for setting the lowest inferior ones more highly?' That I shall do for anyone I encounter, young or old, alien or fellow citizen; but all the more for the latter, since your kinship with me is closer."
64) "그리고 여러분들 중 누구시든 그것에 반발하시고, 그분께서 그러한 주의를 기울이셨다 주장하신다면, 저는 그분을 곧장 놓아드리거나 제가 떠나지 않을 것이고, 묻고 또 검토하며 그분을 검증받도록 할 것입니다. 그리고 만일 제가 그분이 탁월함을 얻은 것으로 생각되지 않는다면, 그분이 자신은 가졌다고 말씀하실지라도, 저는 말할 것입니다, '당신에 대해 가장 최하의 열등한 것을 더욱 높게 치는 것이 부끄럽지 않습니까?' 그것이 젊은이든 노인이든, 외지인이든 동료 시민들이든 누구라도 제가 마주치는 사람에게 제가 행할 일입니다. 그러나 동료 시민 여러분께 훨씬 더 그러할 것인즉, 여러분들의 혈통이 저와 더욱 가깝기 때문입니다."
65) Those are my orders from my god, I do assure you. Indeed, I believe that no greater good has ever befallen you in our city than my service to my god; because all I do is to go about presuading you, young and old alike, not to care for your bodies or for your wealth so intensely as for the greatest possible wellbeing of your souls. "It is not wealth," I tell you, "that produces goodness; rather, it is from goodness that wealth, and all other benefits for human beings, accrue to them in their private and public life."
65) 그러한 것들이 저의 신으로부터 제게 내려진 명령이라고, 저는 여러분께 장담합니다. 더욱이, 저는 우리의 폴리스에서 여러분께 내려졌던 그 어떤 것도 저의 신께 올리는 저의 봉사보다 더 대단히 좋은 것은 없다고 믿습니다. 왜냐하면 제가 하는 모든 일은 여러분들을 젊은이도 노인들도 마찬가지로 여러분들의 일신이나 부를 돌보는 것이 아니라 매우 강력하게, 말하자면 여러분의 영혼들이 가능한 한 가장 좋은 상태이도록 하는 일에 주의를 기울이도록 설득하는 일을 계속하는 것이기 때문입니다. 저는 여러분께 말씀드립니다. "탁월함을 낳는 것, 그것은 부가 아닙니다. 오히려, 부유함, 그리고 인간에게 유익한 다른 모든 것들이, 인간들의 사적인 삶과 공적인 삶 모두에 있어서 그들에게 축적되는 것은 탁월함으로부터입니다."
66) If, in fact, I am corrupting the young by those assertions, you may call them harmful. But if anyone claims that I say anything different, he is talking nonsense. In the face of that I should like to say: "Fellow Athenians, you may listen to Anytus or not, as you please; and you may let me go or not, as you please, because there is no chance of my acting otherwise, even if I have to die many times over-"
66) 만일, 사실로 제가 그러한 주장들로 젊은 사람들을 타락시키고 있다면, 여러분들께서는 그것들을 해롭다고 말씀하실 테지요. 그러나 만일 누구라도 제가 이와 다른 것들을 말한다고 주장한다면, 그는 말도 안 되는 소리를 떠들고 있는 것입니다. 그러한 이야기들을 마주하여 저는 이야기할 것 같습니다. "아테네 시민여러분, 여러분들께서는 아뉘토스의 말을 들으시든 그렇지 않으시든, 여러분들의 뜻대로 하십시오. 그리고 여러분들께서 저를 놓아주시든 그렇지 않든, 또한 여러분 뜻대로 하십시오. 왜냐하면 제가 다른 식으로 행동할 어떠한 경우도 없을 것이기 때문입니다. 설령 제가 여러 번을 죽어야 한다 할지라도 말씀입니다-"
67) Stop protesting, fellow Athenians! Please abide by my request that you not protest against what I say, but hear me out; in fact, it will be in your interest, so I believe, to do so. You see, I am going to say some further things to you which may make you shout out - although I beg you not to.
67) 소란을 멈춰 주십시오, 아테네인 여러분! 여러분들께서 제가 하는 말에 반대하여 항의하지는 말아 주십사 하였던 제 청에 따라 기다려 주시고, 그러나 제 이야기를 끝까지 들어 주십시오. 사실, 제가 믿기로, 그렇게 하시는 것은 여러분들의 관심에 달려있을 것입니다. 아시다시피, 저는 여러분들을 더욱 고함치시게끔 만들 얼마간 더한 것들을 계속해서 말씀드릴 것입니다. - 비록 제가 그러지 말아 주십사 간청하였을지라도 말입니다.
68) You may be assured that if you put to death the sort of man I just said I was, you will not harm me more than you harm yourselves. Meletus or Anytus would not harm me at all; nor, in fact, could they do so, since I believe it is out of the question for a better man to be harmed by his inferior. The latter may, of course, inflict death or banishment or disenfranchisement; and my accuser here, along with others no doubt, believes those to be great evils. But I do not. Rather, I believe it a far greater evil to try to kill a man unjustly, as he does now.
68) 만일 여러분들께서 제가 방금 저 자신이 그러하다 말씀드린 그런 종류의 사람에게 사형을 선고하신다면, 여러분들께서 여러분들 자신에게 해를 끼치는 것보다 더욱 저에게 해를 입히시지 못하시리란 것을 여러분들께서는 확신하시게 될 것입니다. 멜레토스나 아뉘토스는 전혀 저를 해할 수 없을 것입니다. 사실 그들이 그러할 수도 없을 것인데, 더 나은 사람이 그보다 열등한 자에 의해 해를 입는다는 것은 전혀 불가능한 일이라 제가 믿기 때문입니다. 뒤엣 사람들(멜레토스와 아뉘토스)은 물론, 아마도 사형이나 추방형 또는 권리박탈을 부과할 것입니다. 그리고 다른 사람들은 의심할 것도 없이 마찬가지로 여기 나를 고발한 자도 그런 것들이 대단히 안 좋은 것들이라 믿습니다. 그러나 저는 아닙니다. 오히려, 저는 한 사람을 부정의하게 죽이려고 드는 것이 훨씬 더 대단히 사악한 짓이라 믿습니다, 그가 지금 하고 있는 일처럼 말씀입니다.
69) At this point, fellow Athenians, so far from pleading on my own behalf, as might be supposed, I am pleading on yours, in case by condemning me you should mistreat the gift which God has bestowed upon you - because if you put me to death, you will not easily find another like me. The fact is, if I may put the point in a somewhat comical way, that I have been literally attached by God to our city, as if to a horse - a large thoroughbred, which is a bit sluggish because of its size, and needs to be aroused by some sort of gadfly. Yes, in me, I believe, God has attached to our city just such a creature - the kind which is constantly alighting everywhere on you, all day long, arousing, cjoling, or reproaching each and every one of you. You will not easily acquire another such gadfly, gentlemen; rather, if you take my advice, you will spare my life. I dare say, though, that you will get angry, like people who are awakened from their doze. Perhaps you will heed Anytus, and give me a swat: you could happily finish me off, and then spend the rest of your life asleep - unless God, in his compassion for you, were to send you someone else.
69) 이 시점에서, 아테네 시민여러분, 저는 제 자신의 이익에 대해서라기 보다는, 추측되건데, 여러분들의 이익에 대해서 변호하고 있는데, 여러분들께서 저를 비난하심으로써 신께서 여러분들께 내리신 선물을 잘못 다룰 것을 대비하여서 - 왜냐하면 만일 여러분들께서 저에게 사형을 내리신다면, 여러분들께서는 저와 같은 다른 사람을 쉽사리 찾지 못하실 것이기 때문입니다. 사실은, 만일 제가 그 점을 어떤 우스운 방식으로 내놓자면, 저는 말 그대로 신에 의해 우리의 폴리스에 들러붙여졌습니다. 마치 한 마리 말, 커다란 순종 말, 그 덩치 때문에 다소 둔한, 그리고 일종의 쇠파리에 의해 자극받는 것이 필요한 그러한 말에 붙여지듯 말씀입니다. 네, 제게 있어서는, 저는 믿습니다, 신께서 우리의 폴리스에 바로 그러한 벌레를 - 끊임없이 여러분들의 어디에나 내려 앉아, 온종일, 여러분 각기 모두를 자극하고, 회유하거나, 또는 힐난하고 있는 그런 종류의 벌레를 붙여 놓으셨습니다. 여러분들께서는 그러한 또 다른 쇠파리를 쉽사리 얻지 못하실 것입니다, 여러분; 오히려, 만일 여러분들께서 저의 충고를 받아들이신다면, 여러분들께서는 제 삶을 아껴두시게 될 것입니다. 그렇다 할지라도 저는 여러분들께서 마치 졸다가 잠이 깬 사람들마냥 화를 내시리란 것을 장담합니다. 아마도 여러분들께서는 아뉘토스의 말을 들으실 것이고, 파리 잡듯 저를 때리실 것입니다: 여러분들께서는 저를 행복하게 끝장내실 수 있을 것이고, 여러분들의 남은 여생을 잠든 채로 허비하실 겁니다 - 신께서 여러분들에 대한 연민에서 다른 누군가를 여러분께 보내주시지 않는 한 말씀입니다.
70) That I am, in fact, just the sort of gift that God would send to our city, you may recognize from this: it would not seem to be in human nature for me to have neglected all my own affairs, and put up with the neglect of my family for all these years, but constantly minded your interests, by visiting each of you in private like a father or an elder brother, urging you to be concerned about goodness. Of course, if I were gaining anything from that, or were being paid to urge that course upon you, my actions could be explained. But in fact you can see for yourselves that my accusers, who so shamelessly level all those other charges against me, could not muster the impudence to call evidence that I ever once obtained payment, or asked for any. It is I who can call evidence sufficient, I think, to show that I am speaking the truth - namely, my poverty.
70) 사실, 제가 신께서 우리의 폴리스에 보내주신 바로 그러한 종류의 선물이라는 것을, 여러분들께서는 이로부터 알게 되실 겁니다: 제가 저 자신의 모든 일들을 내팽개쳤다는 것, 제 가족에 대해 이 모든 세월 동안 소홀함을 감수하였다는 것, 그러나, 여러분들께 탁월함에 대해 관심을 가지시라 주장하면서, 여러분 각자를 아버지나 형처럼 개인적으로 방문함으로써, 끊임없이 여러분들의 이익을 신경썼다는 것은 평범한 사람의 일로 보이지 않을 것이기 때문입니다. 물론, 만일 제가 그로부터 뭔가를 얻고 있다면, 또는 여러분들께 그러한 가르침을 권하기 우해 값을 받고 있다면, 제 행동들이 설명될 수 있을 것입니다.
71) Now it may perhaps seem peculiar that, as some say, I give this counsel by going around and dealing with others' concerns in private, yet do not venture to appear before the Assembly, and counsel the city about your business in public. But the reason for that is one you have frequently heard me give in many places: it is a certain divine or spiritual sign which comes to me, the very thing to which Meletus made mocking allusion in his indictment. It has been happening to me ever since childhood: a voice of some sort which comes, and which always - whenever it does come - restrains me from what I am about to do, yet never gives positive direction. That is what opposes my engaging in politics - and its opposition is an excellent thing, to my mind; because you may be quite sure, fellow Athenians, that if I had tried to engage in politics, I should have perished long since, and should have been of no use either to you or to myself.
72) And please do not get angry if I tell you the truth. The fact is that there is no person on earth whose life will be spared by you or by any other majority, if he is genuinely opposed to many injustices and unlawful acts, and tries to prevent their occurrence in our city. Rather, anyone who truly fights for what is just, if he is going to survive for even a short time, must act in a private capacity rather than a public one.
73) I will offer you conclusive eivdence of that - not just words, but the sort of evidence that you respect, namely, actions. Just hear me tell my experiences, so that you may know that I would not submit to a single person for fear of death, contrary to what is just; nor would I do, even if I were to lose my life on the spot. I shall mention things to you which are vulgar commonplaces of the courts; yet they are true.
74) Although I have never held any other public office in our city, fellow Athenians, I have served on its Council. My own tribe, Antiochis, happend to be the presiding commission on the occasion when you wanted a collective trial for the ten generals who had failed to rescue the survivors from the naval battle. That was illegal, as you all later recognized. At the time I was the only commissioner opposed to your acting illegally, and I voted against the motion. And though its advocates were prepared to lay information against me and have me arrested, while you were urging them on by shouting, I believed that I should face danger in siding with law and justice, rather than take your side for fear of imprisonment or death, when your proposals were contrary to justice.
75) Those events took place while our city was still under democratic rule. But on a subsequent occasion, after the oligarchy had come to power, the Thirty summoned me and four others to the round chamber, with orders to arrest Leon the Salaminian, and fetch him from Salamis for execution; they were constantly issuing such orders, of course, to many others, in their wish to implicate as many as possible in their crimes. On that occasion, however, I showed, once again not just by words, but by my actions, that I couldn't care less about death - if that would not be putting it rather crudely - but that my one and only care was to avoid doing anything sinful or unjust. Thus, powerful as it was, that regime did not frighten me into unjust action: when we emerged from the round chamber, the other four went off to Salamis and arrested Leon, whereas I left them and went off home. For that I might easily have been put to death, had the regime not colapsed shortly afterwards. There are many witnesses who will testify before you about those events.
76) Do you imagine, then, that I would have survived all these years if I had been regularly active in public life, and had championed what was right in a manner worthy of a brave man, and valued that above all else, as was my duty? Far from it, fellow Athenians: I would not, and nor would any other of person that I, for my part, shall prove to have been throughout my life; and likewise in my private life, because I have never been guilty of unjust association with anyone, including those whom my slanderers allege to have been my students.
77) I never, in fact, was anyone's instructor at any time. But if a person wanted to hear me talking, while I was engaging in my own business, I never grudged that to anyone, young or old; nor do I hold conversation only when I receive payment, and not otherwise. Rather, I offer myself for questioning to wealthy and poor alike, and to anyone who may wish to answer in response to questions from me. Whether any of those people acquires a good character or not, I cannot fairly be held responsible, when I never at any time promised any of them that they would learn anything from me, nor gave them instruction. And if anyone claims that he ever learnt anything from me, or has heard privately something that everyone else did not hear as well, you may be sure that what he says is untrue.
78) Why then, you may ask, do some people enjoy spending so much time in my company? You have already heard, fellow Athenians: I have told you the whole truth - which is that my listeners enjoy the examination of those who think themselves wise but are not, since the process is not unamusing. But for me, I must tell you, it is a mission which I have been bidden to undertake by the god, through oracles and dreams, and through every means whereby a divine injunction to perform any task has ever been laid upon a human being.
79) That is not only true, fellow Athenians, but is easily verified - because if I do corrupt any of our young people, or have corrupted others in the past, then presumably, when they grew older, should any of them have realized that I had at any time given them bad advice in their youth, they ought now to have appeared here themselves to accuse me and obtain redress. Or else, if they were unwilling to come in person, members of their families - fathers, brothers, or other relations - had their relatives suffered any harm at my hands, ought now to put it on record and obtain redress.
80) In any case, many of those people are present, whom I can see: first there is Crito, my contemporary and fellow demesman, father of Critobulus here; then Lysanias of Sphettus, father of Aeschines here; next, Epigenes' father, Antiphon from Cephisia, is present; then again, there are others here whose brothers have spent time with me in these studies: Nicostratus, son of Theozotides, brother of Theodotus - Theodotus himself, incidentally, is deceased, so Nicostratus could not have come at his brother's urging; and Paralius here, son of Demodocus, whose brother was Theages; also present is Ariston's son, Adimantus, whose brother is Plato here, and Aeantodorus, whose brother is Apollodorus here.
81) There are many others I could mention to you, from whom Meletus should surely have called some testimony during his own speech. However, if he forgot to do so then, let him call it now - I yield the floor to him - and if he has any such evidence, let him produce it. But quite the opposite is true, gentlemen: you will find that they are all prepared to support me, their corruptor, the one who is, according to Meletus and Anytus, doing their relatives mischief. Support for me from the actual victims of corruption might perhaps be explained; but what of the uncorrupted - older men by now, and relatives of my victims? What reason would they have to support me, apart from their right and proper one, which is that they know very well that Meletus is lying, whereas I am telling the truth?
-작성중-