I

A month and two days had elapsed since the judges, amid the loud acclaim of the Athenian people, had pronounced the death sentence against the philosopher Socrates because he had sought to destroy faith in the gods. What the gadfly is to the horse Socrates was to Athens. The gadfly stings the horse in order to prevent it from dozing off and to keep it moving briskly on its course. The philosopher said to the people of Athens:

“I am your gadfly. My sting pricks your conscience and arouses you when you are caught napping. Sleep not, sleep not, people of Athens; awake and seek the truth!”

The people arose in their exasperation and cruelly demanded to be rid of their gadfly.

“Perchance both of his accusers, Meletus and Anytus, are wrong,” said the citizens, on leaving the court after sentence had been pronounced.

“But after all whither do his doctrines tend? What would he do? He has wrought confusion, he overthrows beliefs that have existed since the beginning, he speaks of new virtues which must be recognised and sought for, he speaks of a Divinity hitherto unknown to us. The blasphemer, he deems himself wiser than the gods! No, ‘twere better we remain true to the old gods whom we know. They may not always be just, sometimes they may flare up in unjust wrath, and they may also be seized with a wanton lust for the wives of mortals; but did not our ancestors live with them in the peace of their souls, did not our forefathers accomplish their heroic deeds with the help of these very gods? And now the faces of the Olympians have paled and the old virtue is out of joint. What does it all lead to? Should not an end be put to this impious wisdom once for all?”

Thus the citizens of Athens spoke to one another as they left the place, and the blue twilight was falling. They had determined to kill the restless gadfly in the hope that the countenances of the gods would shine again. And yet—before their souls arose the mild figure of the singular philosopher. There were some citizens who recalled how courageously he had shared their troubles and dangers at Potid?a; how he alone had prevented them from committing the sin of unjustly executing the generals after the victory over the Arginus?e; how he alone had dared to raise his voice against the tyrants who had had fifteen hundred people put to death, speaking to the people on the market-place concerning shepherds and their sheep.

“Is not he a good shepherd,” he asked, “who guards his flock and watches over its increase? Or is it the work of the good shepherd to reduce the number of his sheep and disperse them, and of the good ruler to do the same with his people? Men of Athens, let us investigate this question!”

And at this question of the solitary, undefended philosopher, the faces of the tyrants paled, while the eyes of the youths kindled with the fire of just wrath and indignation.

Thus, when on dispersing after the sentence the Athenians recalled all these things of Socrates, their hearts were oppressed with heavy doubt.

“Have we not done a cruel wrong to the son of Sophroniscus?”

But then the good Athenians looked upon the harbour and the sea, and in the red glow of the dying day they saw the purple sails of the sharp-keeled ship, sent to the Delian festival, shimmering in the distance on the blue Pontus. The ship would not return until the expiration of a month, and the Athenians recollected that during this time no blood might be shed in Athens, whether the blood of the innocent or the guilty. A month, moreover, has many days and still more hours. Supposing the son of Sophroniscus had been unjustly condemned, who would hinder his escaping from the prison, especially since he had numerous friends to help him? Was it so difficult for the rich Plato, for ?schines and others to bribe the guards? Then the restless gadfly would flee from Athens to the barbarians in Thessaly, or to the Peloponnesus, or, still farther, to Egypt; Athens would no longer hear his blasphemous speeches; his death would not weigh upon the conscience of the worthy citizens, and so everything would end for the best of all.

Thus said many to themselves that evening, while aloud they praised the wisdom of the demos and the heliasts. In secret, however, they cherished the hope that the restless philosopher would leave Athens, fly from the hemlock to the barbarians, and so free the Athenians of his troublesome presence and of the pangs of consciences that smote them for inflicting death upon an innocent man.

Two and thirty times since that evening had the sun risen from the ocean and dipped down into it again. The ship had returned from Delos and lay in the harbour with sadly drooping sails, as if ashamed of its native city. The moon did not shine in the heavens, the sea heaved under a heavy fog, and on the hills lights peered through the obscurity like the eyes of men gripped by a sense of guilt.

The stubborn Socrates did not spare the conscience of the good Athenians.

“We part! You go home and I go to death,” he said to the judges after the sentence had been pronounced. “I know not, my friends, which of us chooses the better lot!”

As the time had approached for the return of the ship, many of the citizens had begun to feel uneasy. Must that obstinate fellow really die? And they began to appeal to the consciences of ?schines, Ph?do, and other pupils of Socrates, trying to urge them on to further efforts for their master.

“Will you permit your teacher to die?” they asked reproachfully in biting tones. “Or do you grudge the few coins it would take to bribe the guard?”

In vain Crito besought Socrates to take to flight, and complained that the public, was upbraiding his disciples with lack of friendship and with avarice. The self-willed philosopher refused to gratify his pupils or the good people of Athens.

“Let us investigate.” he said. “If it turns out that I must flee, I will flee; but if I must die, I will die. Let us remember what we once said—the wise man need not fear death, he need fear nothing but falsehood. Is it right to abide by the laws we ourselves have made so long as they are agreeable to us, and refuse to obey those which are disagreeable? If my memory does not deceive me I believe we once spoke of these things, did we not?”

“Yes, we did,” answered his pupil.

“And I think all were agreed as to the answer?”

“Yes.”

“But perhaps what is true for others is not true for us?”

“No, truth is alike for all, including ourselves.”

“But perhaps when we must die and not some one else, truth becomes untruth?”

“No, Socrates, truth remains the truth under all circumstances.”

After his pupil had thus agreed to each premise of Socrates in turn, he smiled and drew his conclusion.

“If that is so, my friend, mustn’t I die? Or has my head already become so weak that I am no longer in a condition to draw a logical conclusion? Then correct me, my friend and show my erring brain the right way.”

His pupil covered his face with his mantle and turned aside.

“Yes,” he said, “now I see you must die.”

And on that evening when the sea tossed hither and thither and roared dully under the load of fog, and the whimsical wind in mournful astonishment gently stirred the sails of the ships; when the citizens meeting on the streets asked one another: “Is he dead?” and their voices timidly betrayed the hope that he was not dead; when the first breath of awakened conscience, touched the hearts of the Athenians like the first messenger of the storm; and when, it seemed the very faces of the gods were darkened with shame—on that evening at the sinking of the sun the self-willed man drank the cup of death!

The wind increased in violence and shrouded the city more closely in the veil of mist, angrily tugging at the sails of the vessels delayed in the harbour. And the Erinyes sang their gloomy songs to the hearts of the citizens and whipped up in their breasts that tempest which was later, to overwhelm the denouncers of Socrates.

But in that hour the first stirrings of regret were still uncertain and confused. The citizens found more fault with Socrates than ever because he had not given them the satisfaction of fleeing to Thessaly; they were annoyed with his pupils because in the last days they had walked about in sombre mourning attire, a living reproach to the Athenians; they were vexed with the judges because they had not had the sense and the courage to resist the blind rage of the excited people; they bore even the gods resentment.

“To you, ye gods, have we brought this sacrifice,” spoke many. “Rejoice, ye unsatiable!”

“I know not which of us chooses the better lot!”

Those words of Socrates came back to their memory, those his last words to the judges and to the people gathered in the court. Now he lay in the prison quiet and motionless under his cloak, while over the city hovered mourning, horror, and shame.

Again he became the tormentor of the city, he who was himself no longer accessible to torment. The gadfly had been killed, but it stung the people more sharply than ever—sleep not, sleep not this night, O men of Athens! Sleep not! You have committed an injustice, a cruel injustice, which can never be erased!
II

During those sad days Xenophon, the general, a pupil of Socrates, was marching with his Ten Thousand in a distant land, amid dangers, seeking a way of return to his beloved fatherland.

?schines, Crito, Critobulus, Ph?do, and Apollodorus were now occupied with the preparations for the modest funeral.

Plato was burning his lamp and bending over a parchment; the best disciple of the philosopher was busy inscribing the deeds, words, and teachings that marked the end of the sage’s life. A thought is never lost, and the truth discovered by a great intellect illumines the way for future generations like a torch in the dark.

There was one other disciple of Socrates. Not long before, the impetuous Ctesippus had been one of the most frivolous and pleasure-seeking of the Athenian youths. He had set up beauty as his sole god, and had bowed before Clinias as its highest exemplar. But since he had become acquainted with Socrates, all desire for pleasure and all light-mindedness had gone from him. He looked on indifferently while others took his place with Clinias. The grace of thought and the harmony of spirit that he found in Socrates seemed a hundred times more attractive than the graceful form and the harmonious features of Clinias. With all the intensity of his stormy temperament he hung on the man who had disturbed the serenity of his virginal soul, which for the first time opened to doubts as the bud of a young oak opens to the fresh winds of spring.

Now that the master was dead, he could find peace neither at his own hearth nor in the oppressive stillness of the streets nor among his friends and fellow-disciples. The gods of hearth and home and the gods of the people inspired him with repugnance.

“I know not,” he said, “whether ye are the best of all the gods to whom numerous generations have burned incense and brought offerings; all I know is that for your sake the blind mob extinguished the clear torch of truth, and for your sake sacrificed the greatest and best of mortals!”

It almost seemed to Ctesippus as though the streets and market-places still echoed with the shrieking of that unjust sentence. And he remembered how it was here that the people clamoured for the execution of the generals who had led them to victory against the Argunis?, and how Socrates alone had opposed the savage sentence of the judges and the blind rage of the mob. But when Socrates himself needed a champion, no one had been found to defend him with equal strength. Ctesippus blamed himself and his friends, and for that reason he wanted to avoid everybody—even himself, if possible.

That evening he went to the sea. But his grief grew only the more violent. It seemed to him that the mourning daughters of Nereus were tossing hither and thither on the shore bewailing the death of the best of the Athenians and the folly of the frenzied city. The waves broke on the rocky coast with a growl of lament. Their booming sounded like a funeral dirge.

He turned away, left the shore, and went on further without looking before him. He forgot time and space and his own ego, filled only with the afflicting thought of Socrates!

“Yesterday he still was, yesterday his mild words still could be heard. How is it possible that to-day he no longer is? O night, O giant mountain shrouded in mist, O heaving sea moved by your own life, O restless winds that carry the breath of an immeasurable world on your wings, O starry vault flecked with flying clouds—take me to you, disclose to me the mystery of this death, if it is revealed to you! And if ye know not, then grant my ignorant soul your own lofty indifference. Remove from me these torturing questions. I no longer have strength to carry them in my bosom without an answer, without even the hope of an answer. For who shall answer them, now that the lips of Socrates are sealed in eternal silence, and eternal darkness is laid upon his lids?”

Thus Ctesippus cried out to the sea and the mountains, and to the dark night, which followed its invariable course, ceaselessly, invisibly, over the slumbering world. Many hours passed before Ctesippus glanced up and saw whither his steps had unconsciously led him. A dark horror seized his soul as he looked about him.
III

It seemed as if the unknown gods of eternal night had heard his impious prayer. Ctesippus looked about, without being able to recognise the place where he was. The lights of the city had long been extinguished by the darkness. The roaring of the sea had died away in the distance; his anxious soul had even lost the recollection of having heard it. No single sound—no mournful cry of nocturnal bird, nor whirr of wings, nor rustling of trees, nor murmur of a merry stream—broke the deep silence. Only the blind will-o’-the-wisps flickered here and there over rocks, and sheet-lightning, unaccompanied by any sound, flared up and died down against crag-peaks. This brief illumination merely emphasised the darkness; and the dead light disclosed the outlines of dead deserts crossed by gorges like crawling serpents, and rising into rocky heights in a wild chaos.

All the joyous gods that haunt green groves, purling brooks, and mountain valleys seemed to have fled forever from these deserts. Pan alone, the great and mysterious Pan, was hiding somewhere nearby in the chaos of nature, and with mocking glance seemed to be pursuing the tiny ant that a short time before had blasphemously asked to know the secret of the world and of death. Dark, senseless horror overwhelmed the soul of Ctesippus. It is thus that the sea in stormy floodtide overwhelms a rock on the shore.

Was it a dream, was it reality, or was it the revelation of the unknown divinity? Ctesippus felt that in an instant he would step across the threshold of life, and that his soul would melt into an ocean of unending, inconceivable horror like a drop of rain in the waves of the grey sea on a dark and stormy night. But at this moment he suddenly heard voices that seemed familiar to him, and in the glare of the sheet-lightning his eyes recognised human figures.
IV

On a rocky slope sat a man in deep despair. He had thrown a cloak over his head and was bowed to the ground. Another figure approached him softly, cautiously climbing upward and carefully feeling every step. The first man uncovered his face and exclaimed:

“Is that you I just now saw, my good Socrates? Is that you passing by me in this cheerless place? I have already spent many hours here without knowing when day will relieve the night. I have been waiting in vain for the dawn.”

“Yes, I am Socrates, my friend, and you, are you not Elpidias who died three days before me?”

“Yes, I am Elpidias, formerly the richest tanner in Athens, now the most miserable of slaves. For the first time I understand the words of the poet: ‘Better to be a slave in this world than a ruler in gloomy Hades.’”

“My friend, if it is disagreeable for you where you are, why don’t you move to another spot?”

“O Socrates, I marvel at you—how dare you wander about in this cheerless gloom? I—I sit here overcome with grief and bemoan the joys of a fleeting life.”

“Friend Elpidias, like you, I, too, was plunged in this gloom when the light of earthly life was removed from my eyes. But an inner voice told me: ‘Tread this new path without hesitation’, and I went.”

“But whither do you go, O son of Sophroniscus? Here there is no way, no path, not even a ray of light; nothing but a chaos of rocks, mist, and gloom.”

“True. But, my Elpidias, since you are aware of this sad truth, have you not asked yourself what is the most distressing thing in your present situation?”

“Undoubtedly the dismal darkness.”

“Then one should seek for light. Perchance you will find here the great law—that mortals must in darkness seek the source of life. Do you not think it is better so to seek than to remain sitting in one spot? I think it is, therefore I keep walking. Farewell!”

“Oh, good Socrates, abandon me not! You go with sure steps through the pathless chaos in Hades. Hold out to me but a fold of your mantle—”

“If you think it is better for you, too, then follow me, friend Elpidias.”

And the two shades walked on, while the soul of Ctesippus, released by sleep from its mortal envelop, flew after them, greedily absorbing the tones of the clear Socratic speech.

“Are you here, good Socrates?” the voice of the Athenian again was heard. “Why are you silent? Converse shortens the way, and I swear, by Hercules, never did I have to traverse such a horrid way.”

“Put questions, friend Elpidias! The question of one who seeks knowledge brings forth answers and produces conversation.”

Elpidias maintained silence for a moment, and then, after he had collected his thoughts, asked:

“Yes, this is what I wanted to say—tell me, my poor Socrates, did they at least give you a good burial?”

“I must confess, friend Elpidias, I cannot satisfy your curiosity.”

“I understand, my poor Socrates, it doesn’t help you cut a figure. Now with me it was so different! Oh, how they buried me, how magnificently they buried me, my poor fellow-Wanderer! I still think with great pleasure of those lovely moments after my death. First they washed me and sprinkled me with well-smelling balsam. Then my faithful Larissa dressed me in garments of the finest weave. The best mourning-women of the city tore their hair from their heads because they had been promised good pay, and in the family vault they placed an amphora—a crater with beautiful, decorated handles of bronze, and, besides, a vial.—”

“Stay, friend Elpidias. I am convinced that the faithful Larissa converted her love into several minas. Yet—”

“Exactly ten minas and four drachmas, not counting the drinks for the guests. I hardly think that the richest tanner can come before the souls of his ancestors and boast of such respect on the part of the living.”

“Friend Elpidias, don’t you think that money would have been of more use to the poor people who are still alive in Athens than to you at this moment?”

“Admit, Socrates, you are speaking in envy,” responded Elpidias, pained. “I am sorry for you, unfortunate Socrates, although, between ourselves, you really deserved your fate. I myself in the family circle said more than once that an end ought to be put to your impious doings, because—”

“Stay, friend, I thought you wanted to draw a conclusion, and I fear you are straying from the straight path. Tell me, my good friend, whither does your wavering thought tend?”

“I wanted to say that in my goodness I am sorry for you. A month ago I myself spoke against you in the assembly, but truly none of us who shouted so loud wanted such a great ill to befall you. Believe me, now I am all the sorrier for you, unhappy philosopher!”

“I thank you. But tell me, my friend, do you perceive a brightness before your eyes?”

“No, on the contrary such darkness lies before me that I must ask myself whether this is not the misty region of Orcus.”

“This way, therefore, is just as dark for you as for me?”

“Quite right.”

“If I am not mistaken, you are even holding on to the folds of my cloak?”

“Also true.”

“Then we are in the same position? You see your ancestors are not hastening to rejoice in the tale of your pompous burial. Where is the difference between us, my good friend?”

“But, Socrates, have the gods enveloped your reason in such obscurity that the difference is not clear to you?”

“Friend, if your situation is clearer to you, then give me your hand and lead me, for I swear, by the dog, you let me go ahead in this darkness.”

“Cease your scoffing, Socrates! Do not make sport, and do not compare yourself, your godless self, with a man who died in his own bed——“.

“Ah, I believe I am beginning to understand you. But tell me, Elpidias, do you hope ever again to rejoice in your bed?”

“Oh, I think not.”

“And was there ever a time when you did not sleep in it?”

“Yes. That was before I bought goods from Agesilaus at half their value. You see, that Agesilaus is really a deep-dyed rogue——”

“Ah, never mind about Agesilaus! Perhaps he is getting them back, from your widow at a quarter their value. Then wasn’t I right when I said that you were in possession of your bed only part of the time?”

“Yes, you were right.”

“Well, and I, too, was in possession of the bed in which I died part of the time. Proteus, the good guard of the prison, lent it to me for a period.”

“Oh, if I had known what you were aiming at with your talk, I wouldn’t have answered your wily questions. By Hercules, such profanation is unheard of—he compares himself with me! Why, I could put an end to you with two words, if it came to it——”

“Say them, Elpidias, without fear. Words can scarcely be more destructive to me than the hemlock.”

“Well, then, that is just what I wanted to say. You unfortunate man, you died by the sentence of the court and had to drink hemlock!”

“But I have known that since the day of my death, even long before. And you, unfortunate Elpidias, tell me what caused your death?”

“Oh, with me, it was different, entirely different! You see I got the dropsy in my abdomen. An expensive physician from Corinth was called who promised to cure me for two minas, and he was given half that amount in advance. I am afraid that Larissa in her lack of experience in such things gave him the other half, too——”

“Then the physician did not keep his promise?”

“That’s it.”

“And you died from dropsy?”

“Ah, Socrates, believe me, three times it wanted to vanquish me, and finally it quenched the flame of my life!”

“Then tell me—did death by dropsy give you great pleasure?”

“Oh, wicked Socrates, don’t make sport of me. I told you it wanted to vanquish me three times. I bellowed like a steer under the knife of the slaughterer, and begged the Parc? to cut the thread of my life as quickly as possible.”

“That doesn’t surprise me. But from what do you conclude that the dropsy was pleasanter to you than the hemlock to me? The hemlock made an end of me in a moment.”

“I see, I fell into your snare again, you crafty sinner! I won’t enrage the gods still more by speaking with you, you destroyer of sacred customs.”

Both were silent, and quiet reigned. But in a short while Elpidias was again the first to begin a conversation.

“Why are you silent, good Socrates?”

“My friend; didn’t you yourself ask for silence?”

“I am not proud, and I can treat men who are worse than I am considerately. Don’t let us quarrel.”

“I did not quarrel with you, friend Elpidias, and did not wish to say anything to insult you. I am merely accustomed to get at the truth of things by comparisons. My situation is not clear to me. You consider your situation better, and I should be glad to learn why. On the other hand, it would not hurt you to learn the truth, whatever shape it may take.”

“Well, no more of this.”

“Tell me, are you afraid? I don’t think that the feeling I now have can be called fear.”

“I am afraid, although I have less cause than you to be at odds with the gods. But don’t you think that the gods, in abandoning us to ourselves here in this chaos, have cheated us of our hopes?”

“That depends upon what sort of hopes they were. What did you expect from the gods, Elpidias?”

“Well, well, what did I expect from the gods! What curious questions you ask, Socrates! If a man throughout life brings offerings, and at his death passes away with a pious heart and with all that custom demands, the gods might at least send some one to meet him, at least one of the inferior gods, to show a man the way. ... But that reminds me. Many a time when I begged for good luck in traffic in hides, I promised Hermes calves——”

“And you didn’t have luck?”

“Oh, yes, I had luck, good Socrates, but——“.

“I understand, you had no calf.”

“Bah! Socrates, a rich tanner and not have calves?”

“Now I understand. You had luck, had calves, but you kept them for yourself, and Hermes received nothing.”

“You’re a clever man. I’ve often said so. I kept only three of my ten oaths, and I didn’t deal differently with the other gods. If the same is the case with you, isn’t that the reason, possibly, why we are now abandoned by the gods? To be sure, I ordered Larissa to sacrifice a whole hecatomb after my death.”

“But that is Larissa’s affair, whereas it was you, friend Elpidias, who made the promises.”

“That’s true, that’s true. But you, good Socrates, could you, godless as you are, deal better with the gods than I who was a god-fearing tanner?”

“My friend, I know not whether I dealt better or worse. At first I brought offerings without having made vows. Later I offered neither calves nor vows.”

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