BOOK II. II. 4-13
If you wish not to be hindered nor compelled, what man will compel you to desire what does not seem to you to be desirable, to avoid what you do not feel should be avoided? Well, what then? 5The judge will do some things to you which are thought to be terrifying; but how can he make you try to avoid what you suffer? When, therefore, desire and aversion are under your own control, what more do you care for? This is your introduction, this the setting forth of your case, this your proof, this your victory, this your peroration, this your approbation.
That is why Socrates, in reply to the man who was reminding him to make preparation for his trial, said, "Do you not feel, then, that with my whole life I am making preparation for this?"—"What kind of preparation?"—"I have maintained," says he, "that which is under my control."—"How then?"—"I have never done anything that was wrong either in my private or in my public life."[1] 10But if you wish to maintain also what is external, your paltry body and your petty estate and your small reputation, I have this to say to you: Begin this very moment to make all possible preparation, and furthermore study the character of your judge and your antagonist. If you must clasp men's knees, clasp them; if you must wail, then wail; if you must groan, then groan. For when you subject what is your own to externals, then from henceforth be a slave, and stop letting yourself be drawn this way and that, at one moment wishing to be a slave, at another not, but be either this or that simply and with all your mind, either a free man or a slave, either educated or uneducated, either a spirited fighting cock or a spiritless one,
- ↑ A somewhat free version of what Xenophon records in his Apology, 2 f.
