컴맹탈출과 영어정복

_③How _①you, O Athenians, _④have been affected _②by my accusers, _⑤I cannot tell. But _⑩I know that they _⑨almost made me forget _⑧who I was, _⑦so persuasively did _⑥they speak. And yet they have hardly uttered a word of truth.

 본문해석+문법분석+단어분석+동의어/반의어

- _①아테네 시민여러분들이 _②제 고소인들에 의해 _③얼마나 _④영향을 받아왔는지를 _⑤말할 수 없습니다(알 것 같습니다). 그러나 _⑥그들은 _⑦너무나 설득력이 있어서 _⑧제 과거의 본분을 _⑨거의 잃을 뻔했다는 것을 _⑩저는 압니다. 그렇지만 그들은 거의 한마디의 진실도 할한 적이 없습니다.

- [도치문] I cannot tell how you ~ / [도치문] But I know that they spoke so persuasively (that) they almost ~ / and yet[그럼에도 불구하고] / hardly[부분부정: 거의 ~ 않는]

- apology [əpɑ́lədʒi / əpɔ́l-] n. 사죄, 변명 / affect [əfékt] vt.~에게 영향을 주다. / accuser [əkjúːzər] n. (형사) 고소인. [cf.] plaintiff. / persuasive [pərswéisiv] a. 설득력 있는 / hardly [hɑ́ːrdli] ad. 거의 ~아니다[않다] / utter vt. (말 또는 글로) 발언하다, 말하다, 유포하다.

- apology n. confession[kənféʃən], repentance[ripéntəns], argument[ɑ́ːrgjəmənt], defense[diféns, dː́fens], excuse[ikskjúːz],  justification[dʒʌ̀stəfikéiʃən]

But of the many falsehoods told by them, there was one which quite amazed me; - I mean when they said that you should be upon your guard and not allow yourselves to be deceived by the force of my eloquence.

 본문해석+문법분석+단어분석+동의어/반의어

- 그러나 그들이 말한 많은 거짓말 중에 저를 아주 놀라게 한 것이 하나 있습니다. - 당신은 방심해선 안 되고 저의 능변에 속아서는 안 된다고 말할 때입니다.

- of[~중에] / many falsehoods (which were) told by them[=accusers] / [도치문] there was[~가 있었다] one which[관계대명사: amazed의 선행사는 one] / upon your guard[경계하는] / allow + 목적어[yourselves] + to부정사 / be deceived by[~의해 속는]

- falsehood [fɔ́ːlshùd] n. ① c 거짓말(lie), 거짓. / amaze [əméiz] vt. 깜짝 놀라게 하다. / eloquence [éləkwəns] n. U 웅변. 설득력

- eloquence n. effectiveness[iféktivnis], fluency[flúːənsi], persuasiveness[pərswéisivnis], style[stail]

To say this, when they were certain to be detected as soon as I opened my lips and proved myself to be anything but a great speaker, did indeed appear to me most shameless - unless by the force of eloquence they mean the force of truth; for such is their meaning, I admit that I am eloquent.

 본문해석+문법분석+단어분석+동의어/반의어

이것을 말씀드리자면, 제가 입을 열어 제 자신이 결코 굉장한 연설가가 아님을 입증하자마자 곧, 그들이 분명 간파당한 것 같았을 때, 실로 저에게는 아주 파렴치한 것 같았습니다. - 언변으로 그들이 진실을 의미하지 않으면; 왜냐하면 그런 것은 그들의 의미뿐이기 때문에, 저는 제가 설득력이 있다고 인정하는 봐 입니다.

when[부사절: ~일 때] / certain to be detected[분명히 간파당한] / as soon as[접속사: ~하자마자 곧] / opened my lips[입을 열다, 말하다] / proved myself to[~을 입증하다] / anything but[=never, 결코 ~가 아닌] / (they) did[강조용법] / unless[접속사: ~하지 않으면] / for[=because]

‡detect [ditékt] vt. ① 『+목+-ing』 (나쁜 짓 따위를) 발견하다, (┅하고 있는 것을) 보다. [SYN.] ⇨ FIND. ② 간파하다, ┅임을 발견하다. / †shameless [ʃéimlis] a. 부끄러움을 모르는, 파렴치한, 뻔뻔스러운; 추잡한, 음란한. / ⁂admit [ædmít, əd-] v. (-tt-) ―vt. ① 『∼+목 / +목+전+명』 들이다, ┅에게 입장[입회·입학·입국]을 허가하다((in; to; into)); ┅에게 신분[특권] 취득을 인정하다(to). / ‡eloquent [éləkwənt] a. ① 웅변의, 능변인. ② 설득력 있는; 감동적인.

shameless a. brashbræʃ], brazen[bréizən], immodest[imɑ́dist], unabashed[ʌ̀nəbǽʃt], unblushing[ʌnblʌ́ʃiŋ], appalling[əpɔ́ːliŋ], condemnable[kəndémnəbəl], disgraceful[disgréisfəl], shameful[ʃéimfəl]  ant.  bashful[bǽʃfəl],  laudable[lɔ́ːdəb-əl]

But in how different a way from theirs! Well, as I was saying, they have scarcely spoken the truth at all; but from me you shall hear the whole truth: not, however, delivered after their manner in a set oration duly ornamented with words and phrases.

 본문해석+문법분석+단어분석+동의어/반의어

- 그러나 제가 말씀드렸듯이 그들의 의미가 참으로 다른 방식일 때! 음, 그들은 전혀 진실을 말하지 않았습니다. 그러나 여러분들은 제에게서 모든 진실을 듣게 될 것입니다: 그러나 말과 말씨로 적당히 장식된 일련의 말 속에 그들의 방식과 저는 다릅니다.

- [감탄문 형식] how+형용사+주어+(동사)[그들이 의미한 것과 참으로 다르게] / as I was saying[제가 말씀드렸듯이] / at all[부정문: 전혀] / you shall[말하는 사람의 의지: ~하게 될 것이다] hear the whole truth from me / not delivered[그들의 말과 제 말은 다른] / a set oration (which was) duly ornamented

- scarcely [skɛ́əːrsli] ad. ① 간신히, 가까스로, 겨우. [cf.] hardly. ② 「can 따위를 수반하여」 거의 ┅아니다; 설마 ┅하는 일은 없다. ③ 단연 ┅아니다. / oration [ɔːréiʃən] n. ① 연설; 식사(式辭). / duly [djúːli] ad. ① 정식으로, 정당하게, 당연히; 적당하게. ② 충분히(sufficiently). ③ 제시간에, 지체 없이, 시간대로(punctually); 때에 알맞게. / ornament [ɔ́ːrnəmènt ] vt. 꾸미다, 장식하다(embellish); ┅의 장식이 되다. / phrase [freiz] n. ① 〖문법〗 구(句). ② 성구(成句), 관용구(idiom). ③ 말씨, 표현(법).

- ornament n. accessory[æksésəri], adornment[ədɔ́ːrnmənt], elaboration[ilæ̀bəréiʃən], embellishment[imbéliʃmənt], trimming[trímiŋ], bauble[bɔ́ːbəl], charm[tʃɑːrm], decoration[dèkəréiʃən], trinket[tríŋkit]자질구레한 장신구  v.  adorn[ədɔ́ːrn], decorate[dékərèit], embellish[imbéliiʃ], enhance[enhǽns], gild[gild], trim[trim]  ant.  simplify[símpləfài]단순화하다.

How you, O Athenians, have been affected by my accusers, I cannot tell. But I know that they almost made me forget who I was, so ①persuasively did they speak. And yet they have ②hardly uttered a word of truth. But of the many falsehoods told by them, there was one which ③quitely amazed me; - I mean when they said that you should be upon your guard and not allow yourselves to be deceived by the force of my eloquence. To say this, when they were certain to be detected as soon as I opened my lips and proved myself to be anything but a great speaker, did indeed appear to me most shameless - unless by the force of eloquence they mean the force of truth; for such is their meaning, I admit that I am eloquent. But in how different a way from theirs! Well, as I was saying, they have ④scarcely spoken the truth at all; but from me you shall hear the whole truth: not, however, delivered after their manner in a set oration ⑤duly ornamented with words and phrases.

No, by heaven! but I shall use the words and arguments which occur to me at the moment; for I am confident in the justice of my cause (Or, I am certain that I am right in taking this course.): at my time of life I ought not to be appearing before you, O men of Athens, in the character of a juvenile orator - let no one expect it of me.

 본문해석+문법분석+단어분석+동의어/반의어

- 그렇습니다, 하늘에 맹세코! 그러나 저는 지금 저에게 떠오르는 단어와 주장을 활용할 것입니다; 왜냐하면 저는 저의 대의가 정의롭다고 확신하기 때문입니다. (또는 이런 과정을 택하는 것이 옳다고 확신합니다.): 제 인생에서 제가 경험 없는 연설자의 인격이라면 아테네 시민 여러분 앞에 나타지 않아야만 합니다. - 아무도 저에게 그것을 바라지 않으시죠.

- No[위 문장에서 not delivered이므로: 해석은 ‘그렇습니다.’] / shall[결의의 객관적인 표현」 꼭 ┅한다.] / the words and arguments which[관계대명사: the words and arguments를 수식] ~ / confident in the justice of my cause[저의 동기[대의]가 정의롭다고 확신하는] / right in taking this course[앞의 내용을 일컬음: 이러한 과정을 택하는 것이 옳다는] / in the character of juvenile orator[경험 없는(어린) 연설자라면]

- cause [kɔːz] n. U,C 원인([opp.] effect), 대의, 큰 목적(object) / juvenile [dʒúːvənəl, -nàil] a. 젊은, 어린 / orator [ɔ́(ː)rətər, ɑ́r-] n. 연설자, 웅변가;

- juvenile a. adolescent[æ̀dəlésənt], young[jʌŋ], youthful[júːɵfəl], childish[tʃaíldiʃ], immature[ìmətjúə́r], infantile[ínfəntàil, -til]  n.  child[tʃaild], minor[máinər], youngster[jʌ́ŋstəːr], youth[juːɵ]  ant.  adult[ədʌ́lt, ǽdʌl], mature[mətjúəːr, -tʃúəːr]  grown-up[gróunʌ̀p]

And I must beg of you to grant me a favor: - If I defend myself in my accustomed manner, and you hear me using the words which I have been in the habit of using in the agora, at the tables of the money-changers, or anywhere else, I would ask you not to be surprised, and not to interrupt me on this account.

 본문해석+문법분석+단어분석+동의어/반의어

- 그리고 저에게 호의를 베풀어 달라고 여러분들에게 호소합니다.: - 만일 제가 익숙한 방식에서 제 자신을 옹호하거나 집회장에서나 환전상 탁자에서나 그 외의 다른 곳에서 사용하는 단어들에 제가 익숙해져 있다는 것을 들으시더라도, 놀라지 말 것과 이런 변명에서 저의 말을 중단시키지 말 것을 부탁드리고 싶습니다.

- must[주어의 주장, 강한 의지」 꼭 ┅하고 싶다[해야 한다], ┅않고는 못 배긴다(must가 강하게 발음됨).] / beg of[간청하다] / grant A[me:간접 목적어] B[a favor:직접 목적어] / If[=though로 해석: ~하더라도] / the words which I have been in the habit of using[의 목적어는 the words임: 제가 사용하는 단어에 습관에 배어 있는] / would[~하고 싶다] ask you[여러분들에게 부탁하고 싶다] / interrupt me on this account[이런 제 변명을 중단시키다]

- beg [beg] vt. ~에게 간절히 바라다. / grant [grænt, grɑːnt] vvt. 주다, 수여하다, 부여하다(bestow). / favor U 호의, 친절(good will). / accustomed [əkʌ́stəmd] a. 익숙한, 익숙해져서(to). / agora [ǽgərə] n. 시민의 정치집회; 집회장, 시장, 광장. / móney chànger 환전상 / interrupt[ìntərʌ́pt] vt. 저지하다, 중단시키다(in; during). / account [əkáunt] n. 계산, 계정, 설명

- interrupt v. break in[breikin], interfere[ìntərfíər], intrude[intrúːd], discontinue[dìskəntínjuː], leave off, stop[stɑp / stɔp]  suspend[səspénd]

For I am more than seventy years of age, and appearing now for the first time in a court of law, I am quite a stranger to the language of the place; and therefore I would have you regard me as if I were really a stranger, whom you would excuse if he spoke in his native tongue, and after the fashion of his country: - Am I making an unfair request of you?

 본문해석+문법분석+단어분석+동의어/반의어

- 왜냐하면 저는 70세가 넘은 노인이고, 법정에 처음 지금 나와, 법정용어에 아주 어색한 사람이기 때문입니다.; 그리하여 자신의 모국어나 습관에 따라 말하는 이방인을 여러분들이 너그러이 봐주는 것처럼 저도 그렇게 생각해 주시길 바랍니다. - 제가 여러분들에게 과한 부탁을 하는 건가요?

- For[=Because] / more than[~이상] / [분사구문] (as I appear = appearing) / quite a stranger[아주 낮선 이방인] / to the language of the place[이곳(법정) 용어에] / and therefore[그리하여] / would[~하고 싶다] / regard A[me] B[as if ~ ][마치~처럼] : A를 마치 B처럼 간주하다[생각하다] / a stranger, whom[목적격 관계대명사: excuse의 목적어는 a stranger] / if[=though, 양보절로 해석] he[=a stranger] spoke in his native tongue, and (spoke) after the fashion[그가 모국어나 습관에 따라 말할지라도] / an unfair request of you[여러분들에게 과한 요구]

- language [lǽŋgwidʒ] n. U 언어, 말. 술어, 전문어, 용어. / excuse [ikskjúːz] vt. 용서하다(forgive). 변명하다, 구실을 대다. / fashion [fǽʃən] n. U 양식, 형, 스타일(style, shape) / unfair [ʌnfɛ́ər] a. 공정치 못한, 부정직한.

- unfair a. inequitable[inékwətəbəl], unethical[ʌnéɵikəl], unjust[ʌndʒʌ́st], unsporting[ʌnspɔ́ːrtiŋ], biased[báiəst], partial[pɑ́ːrʃəl], prejudiced[prédʒədist]  ant.  just[dʒʌst], impartial[impɑ́ːrʃəl]

Never mind the manner, which may or may not be good; but think only of the truth of my words, and give heed to that: let the speaker speak truly and the judge decide justly.

 본문해석+문법분석+단어분석+동의어/반의어

- 이런 방식이 맘에 들든 아니든 신경 쓰지 마시고 제 말의 진실만을 생각해 주시고 그것에 유념해 주시길 바랍니다.: 연설자가 진실을 말하고 판사가 공정하게 판결하도록 (유념해 주시길 바랍니다.)

- the manner, which[주격 관계대명사] may or may not be good[맘에 들든 아니든] / think only of[단지 ~ 만을 생각하다] / give heed to that[=let the speaker ~ justly: 연설자가 진실을 말하고 판사가 공정하게 판결하는 일에 주의를 기울이다]

- mind [maind] vt. ~에 주의를 기울이다. / heed [hiːd] n. U 주의(attention), 유의(regard); 배려, 조심. give [pay] ∼ to ┅에 주의[유의]하다.

- heed v. follow[fɑ́lou / fɔ́lou], mind[maind], obey[oubéi], bear[bɛər] in mind, consider[kənsídər], listen[lísən], respect[rispékt] n.  attention[əténʃən], consideration[kənsìdəréiʃən], notice[nóutis], thought[ɵɔːt]  ant.  ignore[ignɔ́ːr], disregard[dìsrigɑ́ːrd  neglect[niglékt]

No, by heaven! but I shall use the words and arguments which occur to me at the moment; for I am confident/confidential in the justice of my cause (Or, I am certain that I am right in taking this course.): at my time of life I ought not to be appearing before you, O men of Athens, in the character of a ①juvenile orator - let no one expect it of me. And I must beg of you to grant me a fever/favor: - If I defend myself in my ②accustomed manner, and you hear me using the words which I have been in the habit of using in the agora, at the tables of the money-changers, or anywhere else, I would ask you not to be ③surprised, and not to interrupt me on this account. For I am more than seventy years of age, and appearing now for the first time in a court of law, I am quite a ④master to the language of the place; and therefore I would have you regard me ______________________, whom you would excuse if he spoke in his native tongue, and after the fashion/passion of his country: - Am I making an ⑤unfair request of you? Never mind the manner, which may or may not be good; but think only of the truth of my words, and give heed to that.

let the speaker speak   Ⓐ  and the judge decide    Ⓑ   .

And first, I have to reply to the older charges and to my first accusers, and then I will go on to the later ones.

 본문해석+문법분석+단어분석+동의어/반의어

- 그리고 우선, 제가 오래된 혐의에 대해 그리고 저의 첫 번째 고소인들에 대해, 그리고 나서 추후의 고소인들에 대해 답변 드리겠습니다.

- [자동사]reply to A1[the older charges], and A2[my first accusers], and ~ A3[the later ones=accusers] / go on[계속하다=reply]

- reply [riplái] vi. 대답하다(to). / charge [tʃɑːrdʒ] n. 짐, 화물. U,C 책임. 비난

- charge v. dictate[díkteit], assault[əsɔ́ːlt], attack[ətǽk], invade[invéid], lunge[lʌndʒ], storm[stɔːrm]  n. assessment[əsésmənt], duty[djúːti], onslaught[ɑ́nslɔ̀t], rush[rʌʃ], care[kɛər], control[kəntróul], command[kəmǽnd], direction[dirékʃən], injunction[indʒʌ́ŋkʃən  ant.  exonerate[igzɑ́nərèit], withdraw[wiðdrɔ́ː], retreat[ritríːt], acquittal[əkwítəl]

For of old I have had many accusers, who have accused me falsely to you during many years; and I am more afraid of them than of Anytus and his associates, who are dangerous, too, in their own way.

 본문해석+문법분석+단어분석+동의어/반의어

- 왜냐하면 오래된 고소인들 중에 수 년 동안 여러분들에게 제가 잘못했다고 비난하는 많은 고소인들이 있어 왔습니다.; 그래서 저는 그들 방식이 너무나 위험천만한 애니터스와 그의 공모자들 보다는 많은 제 고소인들이 더욱 두렵습니다.

- For[=Because] / of old (accusers) 오래된 고소인들 중에 / [비교급]more A[afraid of them=many accusers] than B[(afraid) of Aytus]

- accuse [əkjúːz] vt. 고발하다, ~을 비난하다, 힐난하다. / false [fɔːls] a. 잘못된, 거짓[허위]의

- accuse v. arraign[əréin], charge[tʃɑːrdʒ], impeach[impíːtʃ], indict[indáit], blame[bleim], denounce[dináuns], fault[fɔːlt], impute[impjúːt]  ant.  absolve[æbzɑ́lv],  defend[difénd]

But far more dangerous are the others, who began when you were children, and took possession of your minds with their falsehoods, telling of one Socrates, a wise man, who speculated about the heaven above, and searched into the earth beneath, and made the worse appear the better cause.

 본문해석+문법분석+단어분석+동의어/반의어

- 그러나 여러분들이 어렸을 때부터 저에게 비난을 시작한 다른 사람들이 훨씬 더 위험합니다. 그리고 위로는 하늘을 생각하고 아래로는 땅속을 찾는 그리고 더 나쁜 것들을 더 좋은 대의가 되도록 했던 현자인 한명의 소크라테스에 관해 거짓됨을 갖는 마음을 소유하는 사람들이 훨씬 더 위험합니다.

- far[비교급을 수식: 훨씬] / [도치문] the others are far more dangerous, who[삽입된 주격 관계대명사] / began telling of로 연결되는 구문임.

- possession [pəzéʃən] n. U 소유, 입수 / falsehood [fɔ́ːlshùd] n. 허위(성), 거짓, 기만. / †speculate [spékjəlèit] vi. 숙고하다(ponder), 사색하다(meditate); 추측하다(conjecture)(about; on, upon)

- speculate v. conjecture[kəndʒéktʃər], guess[ges], surmise[sərmáiz], theorize[ɵíːəràiz], consider[kənsídər], meditate[médətèit], ponder[pɑ́ndər], reflect[riflékt], ruminate[rúːmənèit], chance[tʃæns], gamble[gǽmbəl], hazard[hǽzərd], risk[risk], venture[véntʃər]  ant.  know[nou]

The disseminators of this tale are the accusers whom I dread; for their hearers are apt to fancy that such inquirers do not believe in the existence of the gods.

 본문해석+문법분석+단어분석+동의어/반의어

- 이런 소문의 유포자들을 제가 두려워하는 고소인들입니다.; 왜냐하면 그들의 청중들은 그런 질의자들이 신의 존재를 부정한다고 상상을 갖기 쉽기 때문입니다.

- this tale[소크라테스를 험담하는 이야기] / whom[목적격 관계대명사] I dread (the accusers) / are apt to[~하기 쉽다] / enquirers[=inquirers] / believe in[~ 존재를 믿다]

- disseminate [disémənèit] vt. 널리 퍼뜨리다, (사상 따위를) 유포하다. / dread [dred] vt. 무서워하다; 염려[걱정]하다. vi. 몹시 두려워하다; 걱정하다(feel dread). / apt [æpt] a. ~하는 경향이 있는. / fancy [fǽnsi] vt. ~공상[상상]하다. / ‡inquire [inkwáiər] vt. 묻다, 문의하다.

- disseminate v. dispel[dispél], disperse[dispə́ːrs], disseminate[disémənèit], distribute[distríbjuːt], rout[raut], cast[kæst], sow[sou], spread[spred], sprinkle[spríŋk-əl], strew[struː], throw[ɵrou]  ant.  assemble[əsémbəl]  gather[gǽðər]

And they are many, and their charges against me are of ancient date, and they were made by them in the days when you were more impressible than you are now - in childhood, or it may have been in youth - and the cause when heard went by default, for there was none to answer.

 본문해석+문법분석+단어분석+동의어/반의어

- 그리고 그들은 많은 수이고, 저에 대한 그들의 죄과는 너무 진부하고, 그것들은 여러분이 현재보다 더욱 예민할 때인 어린 시절이나 아마 청년 시절에 만들어진 것이어서 - 들었을 때 그 동기가 결여되었습니다, 왜냐하면 답변할 사람이 전혀 없기 때문입니다.

- they[=accusers] / of + 명사[형용사구] ancient date : 너무 오래된(진부한) / they[=their charges] were made by them[=accusers] / in the days when[부사절: ~인 때] / more impressible than you are now[지금보다 여러분들이 예민했을 때(성숙하지 않았을 때)] - 즉 어린 시절[in childhood], 또는[or] it may have been[과거를 긍정적으로 추측] in youth[이것은 혈기왕성한 청년기 때에 있었던 것 같다] / the cause when (they were) heard / for[=because] for there was none[=nobody] to answer.

- ancient [éinʃənt] a. 고대의(중세·근대에 대해) / impressible [imprésəbəl] a. 다감한, 감수성이 예민한. / ‡childhood [tʃáildhùd] n. 유년 시절. / youth [juːɵ] n. U 젊음, 원기; 혈기; 무분별 / default [difɔ́ːlt] n. U (의무·약속 따위의) 불이행, 태만; 채무 불이행. go by ∼ 결석[결장]하다.

- default n. delinquency[dilíŋkwənsi], dereliction[dèrəlíkʃən], negligence[négliʤəns], nonpayment[nɑnpéimənt]  v.  fail[feil], forfeit[fɔ́ːrfit]

And hardest of all, I do not know and cannot tell the names of my accusers; unless in the chance case of a Comic poet.

 본문해석+문법분석+단어분석+동의어/반의어

- 그리고 무엇보다도 가장 힘든 것은, 저는 제 고소인들의 이름을 알지도 말할 수도 없다는 것입니다.; 어떤 희극 시인의 우연한 경우가 없이는.

- unless[접속사: ~않으면] [생략] (there were names of my accusers) in the chance case ~

- chance [tʃæns, tʃɑːns] a. 우연한. / comic [kɑ́mik] a. 희극의, 우스운.

- comic a. amusing[əmjúːziŋ], droll[droul], funny[fʌ́ni], humorous[hjúːmərəs], laughable[lǽfəb-əl], farcical[fɑ́ːrsikəl], slapstick[slǽpstìk], vaudevillian[vɔ̀ːdəvíljən], absurd[æbsə́ːrd], ludicrous[lúːdəkrəs], ridiculous[ridíkjələs]  n.  comedian[kəmíːdiən], humorist[hjúːmərist], joker[dʒouk], wag[wæg], wit[wit]  ant.  serious[sí-əriəs], tragic[trǽdʒik], logical[lɑ́dʒikəl]

And first, I have to reply to the older charges and to my first Ⓐaccusers, and then I will go on to the later ones. For of old I have had many accusers, who have accused me ①falsely to you during many years; and I am more afraid of them than of Anytus and his associates, who are dangerous, too, in their own way. But far more dangerous are the others, who began when you were children, and took ②possession of your minds with their falsehoods, telling of one Socrates, a wise man, who speculated about     Ⓑ    , and searched into     Ⓒ    , and made the worse appear the better cause. The disseminators of this tale are the accusers whom I dread; for their hearers are ③apt to fancy that such inquirers do not believe in the existence of the gods. And they are many, and their charges against me are of ④recent date, and they were made by them in the days when you were more impressible/impressive than you are now - in childhood, or it may have been in youth - and the cause when heard went by default/defeat, for there was none to answer/question. And hardest of all, I do not know and cannot tell the names of my accusers; ⑤unless in the chance case of a Comic poet.

All who from envy and malice have persuaded you - some of them having first convinced themselves - all this class of men are most difficult to deal with; for I cannot have them up here, and cross-examine them, and therefore I must simply fight with shadows in my own defence, and argue when there is no one who answers.

 본문해석+문법분석+단어분석+동의어/반의어

질투와 악으로 여러분들을 설득했던 모든 사람들과 몇몇은 이미 알았듯이 모든 이러한 종류의 사람들은 다루기 가장 어렵다는 것을 인식했습니다.; 왜냐하면 저는 그들을 이곳으로 데려올 수도 없고 그들을 반대 신문을 할 수도 없기에, 저는 제 자신을 변론하기 위해 그림자와 단지 싸워야만 하고 답변할 수 없는 상황 하에서 홀로 논쟁을 벌여야하기 때문입니다.

All who from envy and malice have persuaded you[질투와 악으로 여러분들을 설득했던 모든 사람들] / some of them[그들 중 몇몇] (who had=having) first convinced themselves[이미 상황을 알았듯이] / all this class of men[이런 종류의 사람들] / to deal with[의 목적어는 all this class of men]; for[=because] / them[=all this class of men]

‡envy [énvi] n. ① U 질투, 부러움, 시기, 샘, 시샘. ② C 선망의 대상, 부러운 것. / ‡malice [mǽlis] n. U (적극적인) 악의, 해할 마음, 적의(敵意); 원한 / ‡convince [kənvíns] vt. +목+전+명/ +목+that절』 ┅에게 납득시키다, ┅에게 깨닫게 하다, ┅에게 확신시키다; (폐어) 논박하다, 압도하다(of; that). / cross-examine [-́igzǽmin] vt. 〖법률〗 반대 신문하다; 힐문하다.

convince v. induce[indjúːs], influence[ínfluːəns], persuade[pəːrswéid], sway[swei], assure[əʃúər], reassure[rìːəʃúəːr], satisfy[sǽtisfài]  ant.  dissuade[diswéid], discourage[diskə́ːridʒ]

I will ask you then to assume with me, as I was saying, that my opponents are of two kinds; one recent, the other ancient: and I hope that you will see the propriety of my answering the latter first, for these accusations you heard long before the others, and much oftener.

 본문해석+문법분석+단어분석+동의어/반의어

제가 말씀드렸듯이, 제 고소인들은 2종류의 사람들이라는 것을 저와 함께 여러분들이 추정할 수 있는지를 묻고 싶습니다.; 한쪽은 최근 사람들이고, 다른 쪽은 옛날 사람들입니다: 저는 여러분들이 제가 후자인 옛날 사람들에게 우선 답변을 할 타당성을 알 것을 바라는 봐 입니다, 왜냐하면 여러분들은 다른 것들에 앞서 오랫동안 너무나 자주 이러한 죄명을 들어왔기 때문입니다.

will[~하고 싶다] ask +목적어[you] then + to 부정사[assume] with me[저와 같이], [삽입절]as I was saying, that[assume의 목적어인 명사절] ~ ; one (who was) recent, the other (who was) ancient / the latter[후자: the other ancient] / [도치문]you heard long these accusations before the others, and (you heard) much oftener (these accusations)

‡assume [əsjúːm]v. ―vt. ① (태도·임무·책임 따위를) 취하다, 떠맡다. ② (습관 등을) 몸에 배게 하다; (모습·외관(外觀))을 띠다, 나타내다. / †propriety [prəpráiəti] n. ① U 타당, 적당; 적정, 적부; 정당. ② U 예의바름, 예모, 교양; (pl.) 예의 범절. / †accusation [æ̀kjuzéiʃən] n. ① U,C 비난, 규탄(against). ② 죄(과), 죄명. ③ U,C 고발(告發), 고소.

assume v. conjecture[kəndʒéktʃər], imagine[imǽdʒin], speculate[spékjəlèit], suspect[səspékt], believe[bilíːv], presume[prizúːm], suppose[səpóuz], accept[æksépt], shoulder[ʃóuldəːr], take[teik], appropriate[əpróuprièit], commandeer[kɑ̀məndíər], seize[siːz], usurp[juːsə́ːr], affect[əfékt], feign[fein], pretend[priténd], simulate[símjəlèit]

ant.  know, doubt, refuse  surrender

Well, then, I must make my defence, and endeavor to clear away in a short time, a slander which has lasted a long time. May I succeed, if to succeed be for my good and yours, or likely to avail me in my cause!

 본문해석+문법분석+단어분석+동의어/반의어

음, 그러면, 저는 제 자신을 변론해야만 하고, 짧은 시간 안에 오랫동안 지속되어온 중상을 말끔히 일소할 노력을 해야만 합니다. 잘 되기 위해선 저와 여러분의 덕망을 위한 것이 되어야만 하고, 제 대의 속에서 저에게 이롭도록 해 주소서!

(I must) endeavor / clear away의 목적어는 a slander which[주격 관계대명사] has lasted a long time[오랫동안 지속되어온 중상] / [기원문]May I succeed[성공하도록 해 주소서!] / [가정법 미래]if to succeed (should) be ~ [혹시라도 잘 되기 위해선 ~] / (should be) likely to

‡endeavor, 【영국】 ─our [endévər] v. ―vt. 『+to do』 ┅하려고 노력하다, 애쓰다, ┅을 시도하다. [SYN.] ⇨ TRY. ―vi. ① 『∼ / +전+명』 노력하다, 애쓰다(at doing; after). / ♣clear away (1) (구름·안개가) 걷히다, 개다. (2) 제거하다, (걷어) 치우다; 일소(一掃)하다. / †slander [slǽndəːr / slɑ́ːn-] n. U,C 중상, 비방; 〖법률〗 구두(口頭) 비난, 명예 훼손. [cf.] libel. ㉺∼er [-rer] ―n. 헐뜯는 사람. / ‡last [læst, lɑːst] v. ―vi. 『∼/ +부/ +전+명』 ① 계속[지속, 존속]하다, 끌다. [SYN.] ⇨ CONTINUE. ② 오래 가다[견디다], (튼튼하고 마디어) 오래 쓰다; (수량적으로) 오래 끌다, 족[충분]하다. / ‡avail [əvéil] v. ―vi. 「흔히 부정」 『∼/ +부/ +전+명』 소용에 닿다, 쓸모가 있다; 가치가 있다, 이(利)가 있다. ―vt. 「흔히 부정」 『+목+부』 ┅의 소용에 닿다, ┅에 효력이 있다, ┅을 이롭게 하다.

avail v. benefit[bénəfit] from, profit[prɑ́fit] from, take advantage[ædvǽntidʒ] of, use[juːz] n.  advantage, benefit, purpose[pə́ːrpəs], service[sə́ːrvis]  ant.  detriment[détrəmənt]손해, 손상

The task is not an easy one; I quite understand the nature of it. And so leaving the event with God, in obedience to the law I will now make my defence.

 본문해석+문법분석+단어분석+동의어/반의어

그 일은 쉽지 않습니다.; 저는 그 일의 특성을 너무나 잘 이해합니다. 그리하여 법을 복종하여, 신에게 그 사건을 맡기며 저는 지금부터 저의 변론을 시작하려 합니다.

The task[=my defense] / one[대명사: = the task] / quite[=very well] / it[=the task] / and so[그래서] / leave A[the event] with B[God] : 그 사건을 신에게 맡기다. / ‡nature [néitʃər] n. ① U (대)자연, 천지만물, 자연(현상); 자연계; 자연의 힘[법칙]; (종종 N-) 조화; 조물주. ② U (문명의 영향을 받지 않은) 인간의 자연의 모습; 미개 상태. ③ U,C 천성, 인간성, (사람·동물 따위의) 본성; 성질, 자질; ┅기질의 사람. [SYN.] ⇨ QUALITY. ④ (the ∼) (사물의) 본질, 특질; 특징. ⑤ 본래의 모습; 현실, 진짜. ⑥ (a ∼, the ∼) 종류; 성질. / ♣ in obedience to ┅에 복종[순종]하여.

obedience n. acceptance[ækséptəns], allegiance[əlíːdʒəns], compliance[kəmpláiəns], conformity[kənfɔ́ːrməti], submission[səbmíʃən]  ant.  disobedience[dìsəbíːdiəns]

I will begin at the beginning, and ask what is the accusation which has given rise to the slander of me, and in fact has encouraged Meletus to proof this charge against me. Well, what do the slanderers say?

 본문해석+문법분석+단어분석+동의어/반의어

저는 처음부터 시작하려 합니다, 그리고 저를 중상모략하고 사실 멜레터스가 저의 이 혐의를 입증시키도록 장려하는 죄명이 무엇인지를 묻고 싶습니다. 음, 중상가들은 뭐라 말합니까?

will[1인칭 주어; I [we] will』 ① 「의지미래」 a) 「의향·속셈」 ┅할 작정이다, ┅하겠다. b) 「강한 의지·결의」 ┅할 테다, 기어코[이] ┅할 작정이다. c) 「맹세·단언」 ┅해도 좋다.] / at the beginning[처음부터] / ask +  목적어[what is the accusation] which[주격 관계대명사] has given rise to[현재완료의 결과: ~을 일으킨] / and (which) has encouraged

⁂beginning [bigíniŋ] n. ① 처음, 최초; 시작(start), 발단; 기원(origin). [SYN.] ⇨ ORIGIN. ② (보통 pl.) 초기 (단계), 어린 시절. / ♣give rise to ┅을 일으키다, 생기게 하다, ┅의 근원이다. / †encourage [enkə́ːridʒ, -kʌ́r-] vt. ① 『∼ +목/ +목+to do/ +목+전+명』 용기를 돋우다, 격려하다, 고무하다; 권하다. ② 장려하다, 조장하다, 원조하다. [opp] discourage. / ‡proof [pruːf] n. (pl. ∼s) ① U 증명, 증거; C 증거(가 되는 것). ② (pl.) 〖법률〗 증거서류; 증언.

proof n. evidence[évidəns], testimony[téstəmòuni], witness[wítnis], confirmation[kɑ̀nfərméiʃən], documentation[dɑ̀kjəmentéiʃən], validation, verification[vèrəfikéiʃən], demonstration [dèmənstréiʃən], display[displéi], illustration[ìləstréiʃən], investigation[invèstəgéiʃən], scrutiny[skrúːtəni], test[test], trial[trái-əl]  ant. denial[dináiəl], refutation[rèfjutéiʃ-ən]

They shall be my prosecutors, and I will sum up their words in an affidavit: 'Socrates is an evil-doer, and a curious person, who searches into things under the earth and in heaven, and he makes the worse appear the better cause; and he teaches the aforesaid doctrines to others.'

 본문해석+문법분석+단어분석+동의어/반의어

그들은 저의 고발자가 될 것이고, 저는 ‘소크라테스는 악인이고 지하에서 하늘에서 무언가를 찾아다니는 별난 사람이다. 그리고 그는 나쁜 것을 더 좋은 대의로 보이게 하는 자라는 것과 그는 앞서 말한 교리를 다른 사람들에게 가르치고 있다는 것’을 선서 진술서 안에 요약해 넣을 것입니다.

shall[~하게 하겠다] / sum up A[their words=my prosecutors' words] in B[an affidavit] : A를 B 안에 요약해 넣다 / who[주격관계대명사, 선행사인 a curious person[괴상한 사람]을 수식] / searches into[자동사: ~을 조사하다] / makes[사역동사]+the worse[복수 보통명사: 더 나쁜 것들(목적어)]+appear[원형동사] / teaches A[the aforesaid doctrines] to B[others] : B[다른 사람들에게] A[앞서 말한 교리를] 가르치다

†prosecutor [prɑ́səkjùːtər / prɔ́-] n. 실행자, 수행자, 경영자; 〖법률〗 소추자, 기소자, 고발자; 검찰관. / affidavit [æ̀fədéivit] n. 〖법률〗 선서서(宣誓書), 선서 진술서. / evildoer [íːvəldùːər, -̀--́-] n. 악행을 저지르는 자, 악인. / ‡curious [kjúəriəs] a. ① 호기심 있는, 사물을 알고 싶어하는; 「나쁜 뜻으로」 꼬치꼬치 캐기 좋아하는. ② 진기한; 호기심을 끄는. ③ 기묘한; (구어) 별난. / ‡search [səːrtʃ]v. ―vi. 『+전+명』 ① 찾다(for; after). ② 조사하다, 파헤치다(through; into). / aforesaid [-sèd] a. 앞서 말한, 전술한. / ‡doctrine [dɑ́ktrin / dɔ́k-] n. ① 교의, 교리. ② 주의, (정치·종교·학문상의) 신조, 학설; 공식(외교)정책. [SYN.] ⇨ THEORY. ③ (고어) 가르침, 교훈.

doctrinal n. precept[príːsept], principle[prínsəpəl], rule[ruːl], teaching[tíːtʃiŋ], tenet[ténət], beliefs[bilíːfs], canon[kǽnən], creed[kriːd], dogma[dɔ́(ː)gmə]

All who from envy and malice have persuaded you - some of them having first ①convinced themselves - all this class of men are most difficult to deal with; for I cannot have them up here, and ②cross-examine them, and therefore I must simply fight with shadows in my own defence, and argue when there is no one who answers. I will ask you then to assume with me, as I was saying, that Ⓐmy opponents are of two kinds; one recent, the other ancient: and I hope that you will see the propriety/propulsion of my answering Ⓑthe latter first, for these accusations you heard long before the others, and much oftener. Well, then, I must make my defence, and endeavor to ③clear away in a short time, a slander which has lasted a long time. May I succeed, if to succeed be for my good and yours, or likely to avail me in my cause! The task is not an easy one; I quite understand the nature of it. And so leaving the event with God, in obedience/obeisance to the law ________________________. I will begin at the beginning, and ask what is the accusation which has ④given rise to the slander of me, and in fact has encouraged Meletus to proof this charge against me. Well, what do the slanderers say? They shall be my prosecutors, and I will ⑤sum up their words in an affidavit/affinity: 'Socrates is an evil-doer, and a curious person, who searches into things under the earth and in heaven, and he makes the worse appear the better cause; and he teaches the aforesaid doctrines to others.'

Such is the nature of the accusation: it is just what you have yourselves seen in the comedy of Aristophanes (Aristoph., Clouds.), who has introduced a man whom he calls Socrates, going about and saying that he walks in air, and talking a deal of nonsense concerning matters of which I do not pretend to know either much or little - not that I mean to speak disparagingly of any one who is a student of natural philosophy.

 본문해석+문법분석+단어분석+동의어/반의어

상기의 것이 죄명의 요지입니다.: 그것은 배회하면서 공중에 걸어 다닌다고 말하고, 많은 것을 아는 체하거나 거의 아는 것이 없는체하지 않는 문제에 관해 많은 허튼 소리를 지껄이는 사람을 소크라테스라 소개한 아리스토파네스의 희극에서 여러분들이 직접 보았던 것입니다. 저는 자연 철학을 공부하는 어떠한 학생도 깔보고자 말하는 것은 아닙니다.

it is just what you have yourselves[강조용법: 여러분 스스로] seen in ~ [그것은 단지 여러분 스스로 직접 ~에서 보았던 것입니다] / A[a man] whom[목적격 관계대명사] he calls B[Socrates] 그가 소크라테스라 부르는 한 남자 / Socrates, (who is) going ~ and saying ~, and talking ~ [배회하면서, ~을 말하고, ~을 지껄이는 소크라테스] / a (good[great]) deal[많은 (양), 상당량; 다량의] of / concerning[=about] / not pretend to know[아는 체하지 않다=솔직하다] / either A[much] or B[little] of matters[많은 문제를 알거나 거의 모르는] / not that I mean ~ [~을 의미하는 것은 아닙니다] / speak of ~[~에 관해 말하다] / any one who[주격 관계대명사]

⁂such [sʌtʃ, 약하게 sətʃ] a. (법률문 따위에서) 상기의, 저술한. / Aristophanes [æ̀ristɑ́fənìːz / -tɔ́f-] n. 아리스토파네스(아테네의 시인·희곡 작가(448-380 B.C.)). / disparagingly 깔보는, 얕보는, 헐뜯는 / ‡philosophy [filɑ́səfi / -lɔ́s-] n. U ① 철학; 지식애. ② C 철학 체계; 철학서.

disparaging v. abuse[əbjúːz], belittle[bilítl], decry[dikrái], deprecate[déprikèit], depreciate[dipríːʃièit], ridicule[rídikjùːl]  ant. praise[preiz]

I should be very sorry if Meletus could bring so grave a charge against me. But the simple truth is, O Athenians, that I have nothing to do with physical speculations. Very many of those here present are witnesses to the truth of this, and to them I appeal.

 본문해석+문법분석+단어분석+동의어/반의어

만일 멜레토스가 저에 대해 어마어마한 혐의를 씌울 수 있을지가 유감스럽습니다. 그러나 아테네 시민여러분, 분명한 진실은 저는 실질적인 억측과 전혀 관련이 없다는 것입니다. 이곳에 참석한 아주 많은 사람들이 이 진실에 대해 증인이고, 저는 그분들에게 호소하는 봐 입니다.

should[「강한 상상·기대·가능성·추측」 「should be / get」 ┅임[함]에 틀림없다, 틀림없이 ┅일 거다[일 것 같다]] / [가정법 과거] if / so + 형용사(grave) + a/an + 단수명사(charge): 너무나 중대한 혐의 / the simple truth is that[명사절로 보어] / have nothing to do with ~ [~와 관계가 없다] / those (who are) here present[여기에 참석한 사람들] / witnesses to [~에 대한 증인들] / [도치문]I appeal to them

Meletus was an ancient Athenian Greek from the Pihus deme known for his prosecuting role in the trial and eventual execution of the philosopher Socrates. - 메일리티는 철학자 소크라테스의 재판과 사형집행에서 기소역을 담당한 것으로 알려진 피허스 도시(그리스의 도시) 출신의 고대 그리스인이다. / ‡physical [fízikəl] a. ① 육체의, 신체의. ② 물질의, 물질적인 ([opp] spiritual, mental1, moral); 형이하(形而下)의([opp] metaphysical). ③ 물리학(상)의, 물리적인. ④ (비유적·추상적·관념적 따위에 대하여) 실제의, 눈에 보이는. ⑤ 자연의, 자연에 관한. / ‡speculation [spèkjəléiʃ-ən] n. ① U 사색, 숙고, 심사, 고찰. ② (사색에 의한) 결론, 의견. ③ 추측, 억측. ④ 이론; 공론(空論).

physical a. bodily[bɑ́dəli], carnal[kɑ́ːrnl], corporeal[kɔːrpɔ́ːriəl], fleshly[fléʃli], material[mətí-əriəl], solid[sɑ́lid], substantial[səbstǽnʃəl], tangible[tǽndʒəb-əl]  ant.  spiritual[spíritʃu-əl]

Speak then, you who have heard me, and tell your neighbours whether any of you have ever known me to hold forth in few words or in many upon such matters...You hear their answer. And from what they say of this part of the charge you will be able to judge of the truth of the rest.

 본문해석+문법분석+단어분석+동의어/반의어

그럼 제 말씀을 들으신 여러분들은 말씀해 주시고, 여러분들의 이웃에게 여러분들 중에 어느 분이 제가 그러한 문제들에 관해 몇 마디 또는 많은 말로 장황하게 지껄이는 것을 알게 되었는지 말씀해 주십시오. 여러분들은 그 문제에 관한 답변을 듣고 있습니다. 그리고 그들이 이 혐의 중 이 부분에 관해 말하는 것으로부터 여러분들은 그 나머지 진실을 판단할 수 있게 될 것입니다.

[도치문] You who have heard me speak then / tell your neighbours[간접 목적어] whether[직접 목적어] A or not[~인지 아닌지] / they say A[what] of B[this part of the charge] 혐의에 대한 일부분을 말하다

♣hold forth (1) 제시[공표]하다. (2) (경멸적) 장황하게 지껄이다(on). / ⁂judge [dʒʌdʒ] v. ―vt. ① 『∼+목 / +목+보』 (사건·사람을) 판가름하다, 재판하다, ┅에 판결을 내리다. ② ┅을 심리하다(try). ③ 심판하다, 심사하다, 감정하다. ④ 『∼+목 / +목+전+명』 판단하다, 비판[비난]하다. ⑤ 『+목+(to be) 보 / +that 절』 ┅라고 생각하다[판단하다].

judge n. chancellor[tʃǽnsələr], justice[dʒʌ́stis], justice of the peace, magistrate[mǽdʒəstrèit], adjudicator[ədʒúːdikèitər], arbitrator[ɑ́ːrbitrèitər], moderator[mɑ́dərèitəːr], authority[əɵɔ́ːriti], connoisseur[kɑ̀nəsə́ːr], critic[krítik], expert[ékspəːrt] v.  arbitrate[ɑ́ːrbitrèit], rule[ruːl], settle[sétl], conclude[kənklúːd], decide[disáid], surmise[sərmáiz], appraise[əpréiz], assess[əsés], consider[kənsídər], rate[reit], value[vǽljuː]

As little foundation is there for the report that I am a teacher, and take money; this accusation has no more truth in it than the other. Although, if a man were really able to instruct mankind, to receive money for giving instruction would, in my opinion, be an honour to him.

 본문해석+문법분석+단어분석+동의어/반의어

제가 교사[선동자]이고 돈을 받는지에 대한 소문의 근거가 거의 없듯; 이 혐의는 다른 혐의가 아니듯 거짓입니다. 가르침의 대가로 돈을 받기 위해, 만일 누군가가 사람을 가르칠 수 있다면, 제 견해로는, 그것은 그에게는 영광일 지라도.

As[접속사: ~와 같이] little[부분부정: 도치문을 유도, ~거의 않는] foundation[불가산 명사] / the report[소문] that[동격의 접속사] / and (I) take money / truth in it[=this accusation] / the other (accusation) / Although (it) / if[가정법 과거: 현재사실로 해석할 것] / to receive money[to 부정사의 부사적 용법, 목적: 돈을 받기 위해서] / Although (it) would be an honour to him.

‡foundation [faundéiʃ-ən] n. ① U  창설, 창립, 건설; (기금에 의한) 설립. ② C (종종 pl.) 기초, 토대. [SYN.] ⇨ BASE. ③ U  근거. / ♣no more ┅ than ┅이 아닌 것은 ┅이 아닌 것과 같다 / ‡mankind [mæ̀nkáind] n. U ① 「집합적; 보통단수취급, 앞에 형용사가 없으면 관사(冠詞)를 안붙임」 인류, 인간, 사람.

foundation n. groundwork[graund-́wə̀ːrk], infrastructure[ínfrəstrʌ̀ktʃə], substructure[sʌ́bstrʌ̀ktʃər], underpinning[ʌ́ndərpìniŋ], buttress[bʌ́tris], column[kɑ́ləm], shaft [ʃæft], support[səpɔ́ːrt], base [beis], basis[béisis], ground[graund], justification[dʒʌ̀stəfikéiʃən], creation[kriːéiʃən], establishment[istǽbliʃmənt], founding[faundiŋ] , institution[ìnstətjúːʃən], benefaction[bénəfæ̀kʃən], charity[tʃǽrəti], endowment[endáumənt],  fund[fʌnd]

There is Gorgias of Leontium, and Prodicus of Ceos, and Hippias of Elis, who go the round of the cities, and are able to persuade the young men to leave their own citizens by whom they might be taught for nothing, and come to them whom they not only pay, but are thankful if they may be allowed to pay them.

 본문해석+문법분석+단어분석+동의어/반의어

여러 도시를 배회하면서, 공짜로 가르쳐주는 사람에게 자신들의 시민권을 맡기라고 젊은이들을 설득하고, 만일 그들이 자신들에게 돈을 지불할 수 있다면 돈을 받는 사람, 뿐만 아니라 감사해하는 사람들은 자신들에게 오라고 하는 고르기아스, 프로디쿠스 그리고 히피아스가 있습니다.

There is A[Gorgias], and (there is) B[Prodicus], and (there is) C[Hippias] / who go the round ~, and (who) are able to ~, and (who) come to / leave A[their own citizens] by B[whom they might be taught for nothing: 그들이 공짜로 가르쳐주는 사람에게] / come to them whom they not only pay[그들이 돈을 지불하는 사람들에게 다가가다], but are thankful[뿐만 아니라, 감사해하는 사람들에게] / if they ~ pay them[만일 그들이 자신들에게 돈을 낼 수 있다면]

Gorgias of Leontium : 고르기아스(시칠리아의 매우 유명한 소피스트 철학자) / Prodicus of Ceos : 프로디쿠스(Ceos섬 출신의 희랍인 궤변철학자) / Hippias of Elis : 엘리스 출신의 히피아스 / ‡persuade [pəːrswéid] vt. ① 『+목+to do/ +목+전+명』 설득하다, 권유[재촉, 독촉]하여 ┅시키다. [opp.] dissuade. [SYN.] ⇨ URGE. ② 『+목+전+명/ +목+that절』 ┅을 납득시키다, ┅을 믿게 하다(of).

persuade v. affect[əfékt], induce[indjúːs], influence[ínfluːəns], sway[swei], allure[əlúər], coax [kouks], entice[entáis], tempt[tempt], wheedle[hwíːdl], convert[kənvə́ːrt], convince[kənvíns], enlist[enlíst], sell[sel] , win[win]  ant.  dissuade[diswéid], discourage[diskə́ːridʒ], deter[ditə́ːr]

So/Such is the nature of the accusation: it is just what you have yourselves seen in the comedy of Aristophanes (Aristoph., Clouds.), who has introduced a man whom he calls Socrates, going about and saying that he walks in air, and talking a deal of nonsense concerning matters of which ⒶI do not pretend to know either much or little - not that I mean to speak ①disparagingly of any one who is a student of natural philosophy. I should be very sorry if Meletus could bring so/such grave a charge against me. But the simple truth is, O Athenians, that I ②have nothing to do with physical speculations. Very many of those here present are witnesses to the truth of this, and for/to them I appeal. Speak then, you who have heard me, and tell your neighbours whether any of you have ever known me to ③hold forth in few words or in many upon such matters...You hear their answer. And Ⓑfrom what they say of this part of the charge you will be able to judge of the truth of the rest. As little foundation is there for the report that I am a teacher, and take money; this accusation has ④no more truth in it than the other. Although, if a man were really able to instruct mankind, to receive money for giving instruction would, in my opinion, be an honour to him. There is Gorgias of Leontium, and Prodicus of Ceos, and Hippias of Elis, who ⑤go the round of the cities, and are able to persuade the young men to leave their own citizens by whom ⒜they might be taught for nothing, and come to ⒝them whom ⒞they not only pay, but are thankful if ⒟they may be allowed to pay ⒠them.

There is at this time a Parian philosopher residing in Athens, of whom I have heard; and I came to hear of him in this way: - I came across a man who has spent a world of money on the Sophists, Callias, the son of Hipponicus, and knowing that he had sons, I asked him: 'Callias,' I said, 'if your two sons were foals or calves, there would be no difficulty in finding some one to put over them; we should hire a trainer of horses, or a farmer probably, who would improve and perfect them in their own proper virtue and excellence; but as they are human beings, whom are you thinking of placing over them?

 본문해석+문법분석+단어분석+동의어/반의어

지금 제가 듣기로는 아테네에 거주하고 있는 한 파로스 출신의 철학자가 있습니다.; 다음과 같이 그에 관해 것을 듣게 되었습니다.: - 저는 소피스트학파에게 막대한 돈을 쓰고 있는 한 남자를 우연히 만났습니다. 그는 히포니커스의 아들인 캘리어스였습니다. 그리고 그가 두 아들이 있다는 것을 알고 저는 그에게 물었죠. 캘리어스! 만일 당신의 두 아들이 말 새끼나 송아지 새끼라면, 그들을 저쪽으로 데려갈 사람을 찾기는 어렵지 않을 것입니다.; 왜냐하면 우리는 그들에게 올바른 덕망과 미덕을 개선시키고 완성시킬 말을 훈련시킬 사람이나 농부를 고용하면 되니까요. 그러나 그들은 인간이기 때문에, 당신은 누가 그들을 올바르게 인도할 사람이라 생각합니까?

a Parian philosopher (who is) residing in / I have heard of a Parian philosopher[=of whom:전치사+목적격 관계대명사] 내가 들은 한 파로스 출신의 철학자 / came to[알게 되었다] / in this way[다음과 같이, 이렇게 하여] / came across[우연히 만나다] / spent + 돈/시간[a world of money:막대한 자금] + in/on[the Sophists] 소피스트학파에게 막대한 돈을 쓰다. / a man과 Callias, the son of Hipponicus는 모두 동격임. / [분사구문] knowing that ~, I[~을 알게 된 나는] / if[가정법 과거: 현재 사실에 반대], there would[주절의 조동사: ~일 것이다] / no difficulty in ~ing[finding: 찾는 것은 어렵지 않은] / some one to put over them[그들(두 아들)을 저 쪽으로 데려갈 사람(올바르게 인도할 사람)] / (because) we should hire ~[~을 고용하면 됩니다] / improve and perfect A[them] in B[their ~ excellence] A[그들]를 B로 개선시키고 완성시키다 / are you thinking of someone[whom] placing over them?[그들을 인도할 사람이 누구라 생각하나요?]

Parian [pɛ́əriən] a. Paros 섬의 / ‡reside [rizáid] vi. +전+명』 ① 살다(at; in); 주재하다. [SYN.] ⇨ LIVE. ② 존재하다; (성질이) 있다; (권리 등이) ┅에 귀속하다, ┅으로 돌아가다(in). / ♣in this way 이렇게 하여. / foal [foul] n. (말·나귀 따위의) 새끼. / ‡calf [kæf, kɑːf] n. (pl. calves [-vz]) ① 송아지; (사슴·코끼리·고래 따위의) 새끼 / ♣put over ⑴ 건너편에 건네주다; 맞은편으로 건너가다. ⑵ 지체시키다, 연기하다. / ‡improve [imprúːv] v. ―vt.  ① 『∼+목 / +목+전+명』 (부족한 점을 고쳐) 개량하다, 개선하다; 향상시키다(in). [SYN.] ⇨ REFORM. ② (┅의 외관을) 좋게(보이게) 하다. ③ (기회·시간을) 이용[활용]하다, 보람있게 하다.  / ⁂perfect [pə(ː)rfékt] vt. ① 완성하다; 수행하다. ② 완전히 하다; 개선[개량]하다. ③ 숙달시키다.

reside v. dwell[dwel], inhabit[inhǽbit], live[liv], occupy[ɑ́kjəpài]

improve v. ameliorate[əmíːljərèit], better[bétər], correct[kərékt], cultivate[kʌ́ltəvèit], enhance[enhǽns], enrich[enrítʃ], convalesce[kɑ̀nvəlés]건강을 회복시키다, recover[rikʌ́vəːr], recuperate[rikjúːpərèit] ant.  worsen[wə́ːrs-ən], deteriorate[ditíəriərèit]

Is there any one who understands human and political virtue? You must have thought about the matter, for you have sons; is there any one?' 'There is,' he said. 'Who is he?' said I; 'and of what country? and what does he charge?' 'Evenus the Parian,' he replied; 'he is the man, and his charge is five minae.' Happy is Evenus, I said to myself, if he really has this wisdom, and teaches at such a moderate charge. Had I the same, I should have been very proud and conceited; but the truth is that I have no knowledge of the kind.

 본문해석+문법분석+단어분석+동의어/반의어

인간의 미덕과 정치적 미덕을 이해하는 아들은 있나요? 당신은 그 문제에 관해 분명 생각해 보셨겠죠, 왜냐하면 당신은 두 아들이 있기 때문입니다; 어느 아들이가요? ‘한 아들이 있습니다.’, 라고 그는 말했습니다. ‘그가 누군가요?’ 제가 말했습니다.; ‘어느 나라에서 왔죠?‘ 그리고 그는 얼마를 청구하나요? 파리언 출신의 에벤너스입니다. 라고 그는 대답했다.; ’그는 사내다운 아들이고 비용은 5마이너를 받습니다.’ 만일 그가 이 지혜를 진정 갖고 있다면, 그리고 그런 저렴한 비용으로 가르치고 있다면, 에벤너스는 행복한 사람입니다. 라고 저는 중얼거렸습니다. 만일 제가 그와 같다면, 저는 아주 자부심과 자만심을 느꼈을 것입니다.; 그러나 진실은 제가 그런 종류를 모른다는 것입니다.

[과거의 강한 추측]must have thought[~였음이 틀림없다] / for[=because] you have sons / of[=from] what country / what does he charge?[수강료를 얼마를 받나?] / I said to myself[혼자 중얼거렸다] / if[조건절] / at such a moderate charge[저렴한 비용] / [도치문]Had I the same[=If I had the same] / [과거의 유감, 후회]I should have been very proud[저였으면 아주 자부심을 느꼈을 것입니다: 느끼지 못함] / have no knowledge of[~을 모르다]

mina [máinə] n. (pl. -nae [-niː], ∼s) 고대 그리스의 금액의 단위(1/60 talent); 무게의 단위(약 1파운드). / ⁂man [mæn] n. (pl. men [men]) (the ∼) 사내다움; 뛰어난[어엿한] 인물. / ‡moderate [mɑ́-d-ərèit / mɔ́d-]a. ① 삼가는, 절제하는(temperate), 온건[온화]한. ② 알맞은, 적당한; (값이) 싼. ③ 웬만한, 보통의. / †conceited [kənsíːtid] a. ① 자만심이 강한, 젠체하는, 우쭐한. ② (고어) 변덕스러운.

conceited a. arrogant[ǽrəgənt], haughty[hɔ́ːti], narcissistic, self-important[sélfimpɔ́ːrtənt], snobbish[snɑ́biʃ], vain[vein]  ant. modest[mɑ́dist]

I dare say, Athenians, that some one among you will reply, 'Yes, Socrates, but what is the origin of these accusations which are brought against you; there must have been something strange which you have been doing? All these rumours and this talk about you would never have arisen if you had been like other men: tell us, then, what is the cause of them, for we should be sorry to judge hastily of you.'

 본문해석+문법분석+단어분석+동의어/반의어

저는 감히 아테네 시민 여러분들에게 말씀드립니다. 여러분 중 몇몇은 다음과 같이 답변할 것입니다, ‘맞아요. 소크라테스, 그러나 당신을 기소한 이런 혐의의 근원이 무엇인가요?; 당신이 행하고 있었던 것에는 분명 이상한 것이 있었죠? 당신에 관한 모든 이런 소문들과 이 얘기는 만일 당신이 다른 사람이었다면 일어나지 않았을 겁니다. 그렇다면 그것들의 원인은 무언가요, 왜냐하면 우리는 당신을 성급히 판단하는 것이 유감스럽게 때문입니다.’

some one among you[여러분 중 어느 분] / these accusations which[주격 관계대명사] are brought against you[당신을 기소한 이러한 혐의(죄목들)] / must have p.p[been][과거의 단정적인 추측: ~임에 틀림없었다] / something strange which[목적격 관계대명사] you have been doing[의 목적어는 something] / [가정법 과거완료]you would never have + p.p[arisen], if you had + p.p[been] 당신이 다른 사람이었더라면, 당신에게 ~는 일어나지 않았을 것이다. / for[=because] we should be sorry[우리는 참을 유감스럽습니다] / judge hastily of you[당신을 성급히 판단을 내리다]

‡dare [dɛər] aux. v. (p. ∼d, (고어) durst [dəːrst]) 감히 ┅하다, 대담하게[뻔뻔스럽게도] ┅하다. / ‡origin [ɔ́ːrədʒin, ɑ́rə- / ɔ́ri-] n. ① 기원, 발단, 원천; 유래; 원인. ② U (종종 pl.) 태생, 가문, 혈통. / ‡hastily [héistili] ad. ①바삐. ② 덤벙[허둥]대어; 성급히, 조급히.

hastily a. fast[fæst], quick[kwik], speedy[spíːdi], swift[swift], careless[kɛ́ərlis], foolhardy[fúːlhɑ̀ːrd], impetuous[impétʃuəs], rash[ræʃ], reckless[réklis]  ant.  methodical[məɵɑ́dikəl], cautious[kɔ́ːʃəs]

There is at this time a Parian philosopher residing in Athens, of whom I have heard; and I came to hear of him in this way: - I came across a man who has spent a world of money on the Sophists, ⒶCallias, the son of Hipponicus, and knowing that he had sons, I asked him: 'Callias,' I said, 'if your two sons were foals or calves, there would be no ease/difficulty in finding some one to put over them; we should hire a trainer of horses, or a farmer probably, who would improve and perfect them in their own proper virtue and excellence; but Ⓑas they are human beings, whom are you thinking of placing over them? Is there any one who understands human and political virtue? You must have thought about the matter, for you have sons; is there any one?' 'There is,' he said. 'Who is he?' said I; 'and of what country? and what does he charge?' 'Evenus the Parian,' he replied; 'he is the man, and his charge is five minae.' Happy is Evenus, I said to myself, if he really has this wisdom, and teaches at such an excessive/a moderate charge. Had I the same, I should have been very proud and conceited; but Ⓒthe truth is that I have no knowledge of the kind. I dare say, Athenians, that some one among you will reply, 'Yes, Socrates, but what is the origin of these accusations which are brought against you; there must have been something strange which you have been doing? All these rumours and this talk about you would never have arisen/raised if you had been like other men: tell us, then, what is the cause of Ⓓthem, for we should be sorry to judge hastily of you.'

Now I regard this as a fair challenge, and I will endeavor to explain to you the reason why I am called wise and have such an evil fame. Please to attend then. And although some of you may think that I am joking, I declare that I will tell you the entire truth. Men of Athens, this reputation of mine has come of a certain sort of wisdom which I possess.

 본문해석+문법분석+단어분석+동의어/반의어

지금 저는 이것을 공정한 도전이라 규정하고 저는 제가 현인으로 불리는 이유와 그런 악평을 갖는지를 여러분들에게 설명 드리고자 노력할 것입니다. 그럼 저에게 귀를 기울여 주세요. 그리고 비록 여러분 중 누군가는 제가 농담을 하고 있다고 생각할지도 모르나, 저는 여러분들에게 진실을 샅샅이 말씀드릴 것입니다. 아테네 남성 여러분, 저의 평판은 제가 소유한 어떠한 종류의 지혜로부터 왔습니다.

regard A[this] as B[a fair challenge] A를 B로 간주(규정)하다 / the reason (why) ~ [~라는 이유] / I am called wise[형용사] 5형식 / such + a/an + 형용사 + 명사[그러한 악평] / Please to attend[=Attention, please] / although[양보절: 비록 ~ 일지라도] / I declare[~을 분명히 밝히다] / this reputaton of mine[이중 소유격: 저의 이런 평판] / come of[=from] ~부터 기인하다 / a certain sort of wisdom[어떠한 종류의 지혜]

⁂regard [rigɑ́ːrd] v. ―vt. ① 『+목+as보』 ┅을 (―로) 생각하다[여기다] (as). ② 중시하다, 존중[존경]하다; 주의하다. / ‡challenge [tʃǽlindʒ] n. ① 도전, 시합의 신청; 도전장(to); 결투의 신청. ② 설명[증거]의 요구; 항의 / ‡fame [feim] n. U ① 명성, 명예, 성망. ② 평판, 풍문; (고어) 세평, 소문. / ‡declare [diklɛ́ər] v. ―vt. ① 『∼ +목/ +목+보/ +목+(to be)보+/ +목+전+명/ +that절』 선언[언명]하다, 발표[포고, 단언, 성명, 공언]하다; ┅을 밝히다, 분명히 하다, 표시하다. / ‡reputation [rèpjətéiʃ-ən] n. U,C ① 평판, 세평. ② 명성, 신망, 호평. / ‡possess [pəzés] vt. ① 소유하다, 가지고 있다(own)(재산·소유물로서). ② (자격·능력을) 지니다, 갖추다(have). ③ (마음·감정 등을) 억제하다. ④ (∼ oneself로) 자제하다, 인내하다.

possess v. control[kəntróul], have[hæv], hold[hould], maintain[meintéi], own[oun], boast[boust], enjoy[endʒɔ́i], exhibit[igzíbit], manifest[mǽnəfèst], consume[kənsúːm], fascinate[fǽsənèit], fixate[fíkseit]고착하다, obsess[əbsés], absorb[æbsɔ́ːrb], engross[engróus], preoccupy[priːɑ́kjəpai]

If you ask me what kind of wisdom, I reply, wisdom such as may perhaps be attained by man, for to that extent I am inclined to believe that I am wise; whereas the persons of whom I was speaking have a superhuman wisdom which I may fail to describe, because I have it not myself; and he who says that I have, speaks falsely, and is taking away my character.

 본문해석+문법분석+단어분석+동의어/반의어

만일 여러분이 저에게 무슨 종류의 지혜냐고 물으신다면, 인간이 획득할 수 있는 그러한 지혜라고 말씀드리겠습니다. 왜냐하면 그 정도로 저는 제가 현명하다고 믿고 싶기 때문입니다.; 제가 말씀드리고 있었던 사람들은 제가 설명할 수 없는 초인간적인 지혜를 가지고 있는 사람들입니다, 왜냐하면 저는 제 자신이 그것을 갖고 있지 않기 때문입니다; 그리고 제가 갖고 있다고 말하는 사람은 거짓말하는 것이고 저의 인격을 모독하고 있는 것입니다.

If[조건절: 만일 ~ 라면] / such as[이를테면] / be attained by man[인간에 의해 획득되어지다] / for[=because] / to that extent[그 정도로] / I am inclined to[~하고 싶다] / whereas[접속사: 반면에] / I was speaking of the persons[=whom] = the persons of whom I was speaking of[제가 말씀드리고 있었던 사람들] / wisdom which[주격 관계대명사] I may fail to[~하지 못할 수 있다] describe[의 목적어는 wisdom(선행사)] / because I have it not myself = because I don't have it myself / he (who says that I have) speaks falsely / and (he) is taking away my character[제 인격을 모독하다]

‡attain [ətéin] v. ―vt. ① (장소·위치 등에) 이르다, 도달하다. ② (목적·소원을) 달성하다, ┅에 달하다; (명성·부귀 따위를) 획득하다, 손에 넣다. ―vi. 『+전+명』 (노력이나 자연적인 경과로) (도)달하다, 이르다(to; unto). / ♣to the extent of [that]┅ ┅의 한도까지, ┅까지, ┅만큼. / ‡whereas [hwɛ-ərǽz] conj. ① ┅임에 반하여(while on the other hand┅). / superhuman [sùːpərhjúːmən] a. 초인적인, 사람의 일 이상의, 신의 일인, 신의(divine).

attain v. accomplish[əkɑ́mpliʃ], achieve[ətʃíːv], earn[əːrn], fulfill[fulfíl], realize[ríːəlàiz], acquire[əkwáiər], gain[gein], obtain[əbtéin], procure[proukjúər], reach[riːtʃ], secure[sikjúəːr]

ant.  fail[feil], lose[luːz]

And here, O men of Athens, I must beg you not to interrupt me, even if I seem to say something extravagant. For the word which I will speak is not mine. I will refer you to a witness who is worthy of credit; that witness shall be the God of Delphi - he will tell you about my wisdom, if I have any, and of what sort it is. You must have known Chaerephon; he was early a friend of mine, and also a friend of yours, for he shared in the recent exile of the people, and returned with you.

 본문해석+문법분석+단어분석+동의어/반의어

그리고 이곳에 계신 아테네 시민여러분, 비록 제가 터무니없는 말을 하는 것 같더라도 저를 제지하지 말아 주시길 부탁드립니다. 왜냐하면 제가 말씀드릴 것은 제 말이 아니기 때문입니다. 저는 여러분들에게 믿을 수 있는 한 증인을 언급할 것입니다.; 그 증인은 델파이의 신이 될 것 같습니다. - 혹시 제가 지혜가 있다면, 그는 여러분들에게 저의 지혜에 관한 것과 무슨 종류의 지혜인지를 말씀 드릴 것입니다. 여러분도 분명히 카이레폰 알 것입니다.; 일찍부터 저의 친구였고 또한 여러분들의 친구였습니다. 왜냐하면 그는 그 사람들과 최근까지 타향생활을 함께하고 여러분과 함께 돌아왔습니다.

even if[양보절: 비록 ~일지라도] / For[=because] the word which[목적격 관계대명사] I will speak[의 목적어는 the word] / mine[=my word] / refer A[you] to B[a witness] A를 B로 언급하다 / worthy of[~할 가치가 있는] / 「He, [She, It, They] shall ⑴ 문어적 문맥에서 운명적인 필연·예언을 나타냄」 ┅하리라, ┅이리라.」 / if I have any (wisdom)[혹시 제가 지혜를 갖고 있다면] / and (tell you) of what sort of it is[무슨 종류의 지혜인지]

‡beg [beg] v.  (-gg-) ―vt. ① 『∼+목/ +목+전+명』 (먹고 입을 것·돈·허가·은혜 따위를) 빌다, 구하다(ask for). ② 『+목+전+명/ +목+to do/ + to do/ +that 절』 ┅에게 간절히 바라다. / ‡interrupt [ìntərʌ́pt] v. ―vt. ① 가로막다, 저지하다, 훼방 놓다, (이야기 따위를) 중단시키다(in; during). / †extravagant [ikstrǽvəgənt] a. ① 돈을 함부로 쓰는, 낭비벽이 있는. ② 터무니없는, 지나친, 엄청난, 엉뚱한. / ‡refer [rifə́ːr]v. (-rr-) ―vt. ① 『+목+전+명』 (조력·정보·결정을 위해 아무를) 보내다, 조회하다(to); (아무에게) 참조시키다, 주목[유의]시키다(to). ② 『+목+전+명』 위탁하다, 맡기다, 회부하다(to). / ‡witness [wítnis]n. ① 증언. ② 증인, 목격자. / ‡worthy [wə́ːrði] a.  (-thier; -thiest) ① 훌륭한, 존경할 만한, 가치 있는, 유덕한. [cf.] worth. ② (┅에) 어울리는, (┅하기에) 족한 (of; to be done). / Delphi [délfai] n. 델포이(그리스의 옛 도시; 유명한 Apollo 신전이 있었음). / †exile [égzail, éks-] n. U ① (자의에 의한) 망명, 국외 생활[유랑], 타향살이. ② (자국·마을·집으로부터의) 추방, 유형, 유배. ③ C 망명[추방]자, 유배자; 타향 생활자, 유랑자.

extravagant a. abundant[əbʌ́ndənt], excessive[iksésiv], extreme[ikstríːm], lavish[lǽviʃ], liberal[líb-ərəl], improvident[imprɑ́vədənt], prodigal[prɑ́digəl], wasteful[wéistfəl], immoderate[imɑ́dərit], inordinate[inɔ́ːrdənət], unrestrained[ʌ̀nristréind], exorbitant[igzɔ́ːrbətəns], expensive[ikspénsiv], overpriced[òuvərpráisd], absurd[æbsə́ːrd], outrageous[autréidʒəs], unreasonable[ʌnríːzənəbəl]  ant. sparse[spɑːrs], frugal[frúːg-əl], moderate[mɑ́-d-ərèit], economical[ìːkənɑ́mikəl], reasonable[ríːz-ənəb-əl]

Well, Chaerephon, as you know, was very impetuous in all his doings, and he went to Delphi and boldly asked the oracle to tell him whether - as I was saying, I must beg you not to interrupt - he asked the oracle to tell him whether anyone was wiser than I was, and the Pythian prophetess answered, that there was no man wiser. Chaerephon is dead himself; but his brother, who is in court, will confirm the truth of what I am saying.

 본문해석+문법분석+단어분석+동의어/반의어

음, 카레이폰은, 여러분도 알듯이, 모든 그의 행동이 성급해서 그는 신전으로 가서 신탁에서 말해 달라 요청을 했습니다. - 제가 말씀드렸듯이, 조용히 해 주십시오. - 그는 신탁에게 저보다 더 현명한 자가 있는지를 물어 보았습니다. 그랬더니 아폴로 신전의 여제사장들은 답변했습니다. 더 현명한 자는 없다고. 카레이폰은 스스로 목숨을 끊었습니다. 그러나 법정이 있는 그의 동생은 제가 말하는 것이 진실이라고 입증할 것입니다.

in all his doings[그가 행동하는 모든 것이] / asked + 목적어[the oracle] + to부정사[tell] him whether[~인지 아닌지를 자신에게 알려달라고 신탁에게 요청했다] / - as I was ~ , I must ~ to interrupt[제가 말씀드렸듯이, 조용히 해 주십시오] - / [비교급]wiser than I was[나(소크라테스) 보다 더 현명한] / prophetess[여 제사장] / there was no man (who  was) wiser[더 현명한 사람은 없다. 소크라테스가 가장 현명하다 - 최상급 표현] / the truth of what I am saying[제가 말씀 드리고 있는 것의 진실]

†impetuous [impétʃuəs] a. ① (바람·속도 따위가) 격렬한, 맹렬한(violent). [SYN.] ⇨ WILD. ② 성급한, 충동적인(rash). / †boldly [bóuldli] ad. ① 대담하게; 뻔뻔스럽게. ② 뚜렷하게; 굵게. / †oracle [ɔ́(ː)rəkəl, ɑ́r-] n. ① 신탁(神託), 탁선(託宣); 탁선소(所) (고대 그리스의). ② 〖성서〗 신의 계시; 지성소(至聖所) (유대 신전의); (pl.) 성서. ③ 하느님의 사자; 사제(司祭); 신탁을 전하는 사람. / ‡interrupt [ìntərʌ́pt] v. ―vt. ① 가로막다, 저지하다, 훼방 놓다, (이야기 따위를) 중단시키다(in; during). / Pythian [píɵiən] a. 〖그리스신화〗 Delphi의; Delphi에 있는 아폴로 신전의; 아폴로의 무녀[무당]의; 아폴로의 신탁(神託)의. / ‡prophet [prɑ́fit / prɔ́-] n. (fem. ∼ess [-is]) ① 예언자; 신의(神意)를 전달하는 사람. ② (주의 따위의) 대변자, 제창자, 선각자. / ‡confirm [kənfə́ːrm] vt. ① 확실히 하다, 확증하다, ┅이 옳음[정확함]을 증명하다. ② 확인하다, ┅이 유효함을 확인하다.

confirm v. authenticate[ɔːɵéntikèit], corroborate[kərɑ́bərèit], prove[pruːv], substantiate[səbstǽnʃièit], verify[vérəfài], affirm[əfə́ːrm], ratify[rǽtəfài], sanction[sǽŋkʃən], settle[sétl]

ant.  deny[dinái], question[kwéstʃən]

Now I regard this as a fair challenge, and I will endeavor to explain to you the reason why I am called wise and have such an evil fame. Please to attend then. And although some of you may think that I am joking, I declare that I will tell you the entire truth. Men of Athens, this reputation of mine has come of Ⓐa certain sort of wisdom which I possess/possess with. If you ask me what kind of wisdom, I reply, wisdom such as may perhaps be attained by man, for to that extent I am inclined to believe that I am wise;    Ⓑ   the persons of whom I was speaking have a superhuman wisdom which I may fail to describe,    Ⓒ   I have it not myself; and he who says that I have, speaks falsely, and is Ⓓtaking away my character. And here, O men of Athens, I must beg you not to interrupt me, even if I seem to say something extravagant. For the word which I will speak is not mine. I will refer you to a witness who is worthy of credit; that witness shall be the God of Delphi - he will tell you about my wisdom, if I have any, and of what sort it is. You must have known/know Chaerephon; he was early a friend of mine, and also a friend of yours, for he shared in the recent exile of the people, and returned with you. Well, Chaerephon, as you know, was very impetuous in all his doings, and he went to Delphi and boldly asked the oracle to tell him whether - as I was saying, I must beg you not to interrupt - he asked the oracle to tell him what/whether anyone was wiser than I was, and the Pythian prophetess answered, that there was no man wiser. Chaerephon is dead himself; but his brother, who is in court, will confirm the truth of what I am saying.

Why do I mention this? Because I am going to explain to you why I have such an evil name. When I heard the answer, I said to myself, What can the god mean? and what is the interpretation of his riddle? for I know that I have no wisdom, small or great. What then can he mean when he says that I am the wisest of men? And yet he is a god, and cannot lie; that would be against his nature. After long consideration, I thought of a method of trying the question.

 본문해석+문법분석+단어분석+동의어/반의어

왜 제가 이것을 언급하는지요? 왜냐하면 저는 여러분들에게 왜 제가 그런 악의적인 이름을 갖게 되었는지를 설명 드리고자 하기 때문입니다. 제가 그 답을 들었을 때, 저는 제 자신에게 신이 의미한 것이 무얼까? 그리고 신이 주신 수수께기를 어떻게 해석할까?를 자문했습니다. 왜냐하면 저는 작건 크건 지혜가 없기 때문입니다. 그러면 제가 가장 현명한 자라고 말한 신의 의도는 무엇일까요? 그럼에도 불구하고 그는 신이시고, 거짓말을 하지 않습니다.; 그것(거짓)은 신의 본성에 역행하는 것이죠. 오랜 생각 끝에, 저는 그 질문을 해결할 방법을 고민했습니다.

explain to A[you] B[why ~] : A에게 B를 설명하다 / such a/an + 형용사[evil] + 명사[name] : 그러한 악의 이름 / when[시간의 부사절 : ~ 때] / said to myself[자문하다] / for[=because] / no wisdom, (which is) small or greate / the wisest of men[사람들 중에 가장 현명한 사람] / and yet[=nevertheless 그럼에도 불구하고] / that[=lie] would[~ 일 것이다]

‡mention [ménʃən] vt. 『∼+목/ +목+전+명/ +that절』 말하다, ┅에 언급하다, 얘기로 꺼내다, (┅의 이름을) 들다(흔히 수동태로 쓰임). / ‡riddle [rídl] n. ① 수수께끼, 알아맞히기. ② 난(難) 문제; 수수께끼 같은 사람[물건] / ⁂lie [lai] v. (p., pp. lied [laid]; lying [láiiŋ]) ―vi. ① 『+전+명』 거짓말을 하다. / ‡nature [néitʃər] n. ① U (대)자연, 천지만물, 자연(현상); 자연계; 자연의 힘[법칙]; (종종 N-) 조화; 조물주. ② U (문명의 영향을 받지 않은) 인간의 자연의 모습; 미개 상태. ③ U,C 천성, 인간성, (사람·동물 따위의) 본성; 성질, 자질; ┅기질의 사람. [SYN.] ⇨ QUALITY. ④ (the ∼) (사물의) 본질, 특질; 특징. ⑤ 본래의 모습; 현실, 진짜. ⑥ (a ∼, the ∼) 종류; 성질. / ‡method [méɵəd] n. ① C 방법, (특히) 조직적 방법, 방식. ② U (일을 하는) 순서, (생각 따위의) 조리; 순서[규율] 바름, 질서 정연함; 체계.

method n. fashion[fǽʃən], manner[mǽnəːr], mode[moud], style[stail], technique[tekníːk], means[miːnz], pattern[pǽtərn], plan[plæn], procedure[prəsíːdʒər], routine[ruːtíːn],  system[sístəm]

I reflected that if I could only find a man wiser than myself, then I might go to the god with a refutation in my hand. I should say to him, 'Here is a man who is wiser than I am; but you said that I was the wisest.'

 본문해석+문법분석+단어분석+동의어/반의어

만일 제가 저 보다 더 현명한 사람을 찾을 수만 있다면, 저는 손안에 반박하는 글자를 써서 신에게로 가겠습니다. 저는 신에게 ‘여기 이 사람이 저 보다 더 현명한 사람이다’라고 말 할 것입니다.; 그러나 당신은 제가 가장 현명한 사람이라고 말했죠.

if[가정법 과거: 현재사실로 해석] 주어+과거형조동사[could] / with a refutation[셀 수 있는 명사: 반박하는 글자] / I should say to him[저는 그에게 반드시 말하겠습니다] / Here[여기에] / wiser than[비교급] /but you[the god]

‡reflect [riflékt]v. ―vt. ① (빛·소리·열 따위를) 반사하다, 되튀기다; (거울 따위가 물건을) 비치다. ② 『+that절/ +wh.절』 반성하다, 생각이 미치다; 숙고하다. / refutation [rèfjutéiʃ-ən] n. U,C 남의 잘못을 논증[논파]함, 논박, 반박.

- refutation v. contradict[kɑ̀ntrədíkt / kɔ̀n-], discredit[diskrédit], disprove, rebut  ant.  support

Accordingly I went to one who had the reputation of wisdom, and observed him - his name I need not mention; he was a politician whom I selected for examination - and the result was as follows: When I began to talk with him, I could not help thinking that he was not really wise, although he was thought wise by many, and still wiser by himself; and thereupon I tried to explain to him that he thought himself wise, but was not really wise; and the consequence was that he hated me, and his enmity was shared by several who were present and heard me.

 본문해석+문법분석+단어분석+동의어/반의어

따라서 저는 지혜의 명성을 갖고 있는 한 사람에게 가서 그를 유심히 관찰해 보았습니다. - 그의 이름은 언급 않겠습니다.; 그는 시험 삼아 제가 선택한 한 정치인이었습니다. 그 결과는 다음과 같습니다.: 제가 그와 얘기를 시작했을 때, 비록 그가 많은 사람들에 의해 현명하고 여전히 스스로 현명하다고 생각될지 모르나, 저는 그가 진정 현명하지 않다고 생각지 않을 수가 없었습니다.; 그 결과 그는 저를 증오했고 그의 적개심은 참석해서 제 소식을 들은 사람들과 공감하게 되었습니다.

one who[주격 관계대명사: ~을 갖은 사람] had / I need[조동사] not mention[저는 언급하지 않겠습니다] / a politician whom[목적격 관계대명사] I selected (a politician[whom]) 내가 선택한 한 정치인 / as follows[다음과 같은] / began to/~ing[~을 시작했다] / can[could] not help ~ing[thinking] ~ 하지 않을 수 없었다. / although[양보절: 비록 ~ 일지라도] / he was thought wise[주격 보어로 형용사] 그는 현명하다고 생각되어졌다. / by himself[자기 스스로] / several (people) who[주격 관계대명사] were present and (who) heard me[참석해서 제의 관해 들은 여러 사람들]

observe [əbzə́ːrv] v. ―vt. ① (법률·풍습·규정·시간 따위를) 지키다, 준수하다. ② ┅을 보다, 인지(認知)하다; ┅을 알게 되다. / ‡mention [ménʃən] vt. 『∼+목/ +목+전+명/ +that절』 말하다, ┅에 언급하다, 얘기로 꺼내다. / ‡examination [igzæ̀mənéiʃən] n. U,C ① 조사, 검사, 심사(of; into); (학설·문제 등의) 고찰, 검토, 음미. / ‡thereupon [ðɛ̀-ərəpɑ́n, -pɔ́ːn / -pɔ́n] ad. 그래서, 그런 까닭에; 그 후 즉시; 게다가, 그 결과. / ‡consequence [kɑ́nsikwèns / kɔ́nsikwəns] n. ① 결과; 결말. [SYN.] ⇨ RESULT. ② 영향(력). ③ U (영향의) 중대성, 중요함 / †enmity [énməti] n. U 증오, 적의; 불화, 반목.

enmity n. animosity[æ̀nəmɑ́səti], bitterness[bítərnis], hatred[héitrid], hostility[hɑstíləti], rancor[rǽŋkəːr]  ant.  goodwill[gúdwíl]

Why do I mention this? Because I am going to explain to you ⒜what/why I have such an evil name. When I heard the answer, I said to myself, What can the god mean? and ⒝how/what is the interpretation of his riddle? for I know that I have no wisdom, small or great. What then can he mean when he says that I am the wisest of men? And yet he is a god, and cannot lie; that would be ⒞against/for his nature. After long consideration, I thought of a method of trying the question. I reflected that if I could only find a man wiser than myself, then I might go to the god with a ⒟refutation/repudiation in my hand. I should say to him, 'Here is a man who is wiser than I am; but you said that I was the wisest.' Accordingly I went to one who had the ⒠reputation/requisition of wisdom, and observed him - his name I need not mention; he was a politician whom I selected for ⒡examination/exasperation - and the result was as follows: When I began to talk with him, I could not help thinking that he was not really wise,    Ⓐ   he was thought wise by many, and still wiser by himself; and thereupon I tried to explain to him that he thought himself wise, but was not really wise; and the consequence was that he hated me, and his    Ⓑ   was shared by several who were present and heard me.

So I left him, saying to myself, as I went away: Well, although I do not suppose that either of us knows anything really beautiful and good, I am better off than he is, - for he knows nothing, and thinks that he knows; I neither know nor think that I know. In this latter particular, then, I seem to have slightly the advantage of him. Then I went to another who had still higher pretensions to wisdom, and my conclusion was exactly the same. Whereupon I made another enemy of him, and of many others besides him. Then I went to one man after another, being not unconscious of the enmity which I provoked, and I lamented and feared this: but necessity was laid upon me, - the word of God, I thought, ought to be considered first. And I said to myself, Go I must to all who appear to know, and find out the meaning of the oracle.

 본문해석+문법분석+단어분석+동의어/반의어

So I left him, saying to myself, as I went away: Well, although I do not suppose that either of us knows anything really beautiful and good, I am better off than he is, - for he knows nothing, and thinks that he knows; I neither know nor think that I know.

- 음, 비록 우리들 중 어느 하나가 진정 아름답고 훌륭한 어떤 것을 알고 있다고 제가 가정은 못할지라도, 제가 그 보다 형편이 났습니다. 왜냐하면 그는 전혀 아는 것이 없고 제가 전혀 알지 못한다고 생각하기 때문이라고 제 자신에게 말하면서 이전에 헤어진 것처럼 그와 헤어졌습니다.

- saying to myself[saying의 의미상의 주어는 I, 중얼거리면서] / as I went away[전에 헤어진 것처럼] / either of us[우리들 중 어느 하나가] / better off that he is (better off)[그 보다 형편이 나은] / for[=because] / he knows (that) I neither know ~[그는 내가 전혀 아는 것이 없다고 생각하다]

In this latter particular, then, I seem to have slightly the advantage of him. Then I went to another who had still higher pretensions to wisdom, and my conclusion was exactly the same.

- 후자의 경우에서 전 그 보다는 약간의 이점을 갖고 있는 것 같습니다. 그때 저는 지혜가 훨씬 많다고 자부하는 또 다른 사람에게 갔고 제 결론은 똑같았습니다.

- in this latter particular[후자의 경우 : 내가 무지하다고 그가 생각하는 것 / 전자 : 자신이 무지하다는 것]

- †pretension [priténʃən] n. ① a) 요구(claim), 주장, 권리; 진위가 모호한 주장. b) (종종 pl.) 암묵의 요구; 자임(自任), 자부. ② 구실. ③ U 가장, 허식.

Whereupon I made another enemy of him, and of many others besides him. Then I went to one man after another, being not unconscious of the enmity which I provoked, and I lamented and feared this: but necessity was laid upon me, - the word of God, I thought, ought to be considered first.

 본문해석+문법분석+단어분석+동의어/반의어

- 그 결과 저는 그를 또 다른 적으로 만들었고 그 주위의 많은 다른 사람들도 적으로 만들었습니다. 그때 저는 제가 일으킨 적대감을 의식하고 있던 사람들에게 차례로 다가갔고, 이런 사실을 슬퍼하고 염려했습니다. 그러나 필요성이 저를 엄습하였습니다. 제가 생각한 신의 계시를 우선 고려해야만 한다는 것을.

- make A[another enemy] of B[him] : A를 B로 만들다 / (made another enemies) of many others besides him[그 주위의 다른 사람들도 적으로 만들다. / one man after another[차례차례로, 잇따라서] / being not unconscious of[~을 인식하고 있는] / the enmity which I provoked[내가 일으킨 적대감] / necessity ~ upon me[필요성을 느끼다]

- †whereupon [hwɛ̀-ərəpɑ́n / -pɔ́n] ad. ① (고어) 「의문사」 =WHEREON. ② 「관계사」 a) 그래서, 그 때문에, 그 결과, 그 후에. b) 그 위에, 게다가. / †enmity [énməti] n. U 증오, 적의; 불화, 반목. / provoke [prəvóuk] vt. (감정 따위를) 일으키다, 일으키게 하다. / lament [ləmént] v. ―vt. 슬퍼하다, 비탄하다; 애도하다, 애석해 하다.

And I said to myself, Go I must to all who appear to know, and find out the meaning of the oracle.

- 그리하여 저는 계시를 알 것 같은 모든 사람들에게 가서 계시의 의미를 찾자고 제 스스로에게 말하였습니다.

- I must go to all ~ / I must find out

- †oracle [ɔ́(ː)rəkəl, ɑ́r-] n. ① 신탁(神託), 탁선(託宣); 탁선소(所) (고대 그리스의). ② 〖성서〗 신의 계시; 지성소(至聖所)

- provoke v. anger[ǽŋgər], inflame[infléim], irritate[írətèit], rile[rail], ruffle[rʌ́f-əl], arouse[əráuz], excite[iksáit], goad[goud], incite[insáit], kindle[kíndl], cause[kɔːz], generate[ʤénərèit], induce[indjúːs], motivate[móutəvèit], prompt[prɑmpt]  ant.  please[pliːz],  pacify[pǽsəfài]

And I swear to you, Athenians, by the dog I swear! - for I must tell you the truth - the result of my mission was just this: I found that the men most in repute were all but the most foolish; and that others less esteemed were really wiser and better. I will tell you the tale of my wanderings and of the 'Herculean' labours, as I may call them, which I endured only to find at last the oracle irrefutable. After the politicians, I went to the poets; tragic, dithyrambic, and all sorts. And there, I said to myself, you will be instantly detected; now you will find out that you are more ignorant than they are. Accordingly, I took them some of the most elaborate passages in their own writings, and asked what was the meaning of them - thinking that they would teach me something. Will you believe me? I am almost ashamed to confess the truth, but I must say that there is hardly a person present who would not have talked better about their poetry than they did themselves. Then I knew that not by wisdom do poets write poetry, but by a sort of genius and inspiration; they are like diviners or soothsayers who also say many fine things, but do not understand the meaning of them. The poets appeared to me to be much in the same case; and I further observed that upon the strength of their poetry they believed themselves to be the wisest of men in other things in which they were not wise. So I departed, conceiving myself to be superior to them for the same reason that I was superior to the politicians.

 본문해석+문법분석+단어분석+동의어/반의어

And I swear to you, Athenians, by the dog I swear! - for I must tell you the truth - the result of my mission was just this: I found that the men most in repute were all but the most foolish; and that others less esteemed were really wiser and better.

- 그리고 저는 아테네 시민 여러분께, 개에까지도 다짐합니다. 왜냐하면 저는 여러분들에게 제 임무의 결과는 단지 이것이었다는 진실을 말해야만 하니까요. 즉, 대부분 평판이 좋은 사람들은 거의 가장 어리석은 사람들 이었고; 덜 존경받는 사람들이 오히려 더욱 현명하고 훌륭한 사람들 이었다는 것을 알았습니다.

- by[전치사: ~까지도] / the truth와 the result ~ just this는 동격 / the men (who were) most[대부분] in (good/high) repute[대부분 평판이 좋은 사람들] / all but[almost, nearly 거의] / the most foolish[가장 어리석은 사람들] / others (who were) less esteemed[평판이 덜한 사람들]

- ‡swear [swɛər] v. (swore [swɔːr], (고어) sware [swɛər]; sworn [swɔːrn]) ―vi. ① 『∼/ +전+명』 맹세하다, 선서하다. / †repute [ripjúːt] n. U,C (좋은 또는 나쁜) 평판, 세평; 명성, 영명(令名); 신용. / ‡esteem [istíːm] vt. ① 『∼ +목/ +목+전+명』 존경하다(respect), 존중하다. [SYN.] ⇨ REGARD, RESPECT.

I will tell you the tale of my wanderings and of the 'Herculean' labours, as I may call them, which I endured only to find at last the oracle irrefutable.

- 저는 여러분들에게 마침내 신탁이 분명한 사실임을 알기 위해 제가 감당했던 이른바 방황과 초인적인 노동의 이야기를 들려줄까 합니다.

- tell A[you] B[the tale] : A에게 B를 들려주다 / as I may call them[=wanderings and of 'Herculean's labours] 이른바 / which I endured[의 목적어는 my wanderings and of the 'Herculean' labours] / only to find[단지 ~찾기 위해서] / find A[at last the oracle] B[irrefutable] : A가 B라를 것을 알다.[5형식]

- ‡wandering [wɑ́ndəriŋ / wɔ́n-] n. (종종 pl.) 산책, 방랑; (상궤) 일탈, 탈선; 혼란한 생각[말]. / Herculean [hə̀ːrkjəlíːən, həːrkjúːliən] a. Hercules의[와 같은]; (때로 h-) 괴력이 있는; 거대한; 큰 힘을 요하는, 초인적인, 매우 곤란한.┈┈•∼ efforts 대단한 노력. / irrefutable [iréfjuːtəbəl, ìrifjúːt-] a. 반박[논파]할 수 없는.

After the politicians, I went to the poets; tragic, dithyrambic, and all sorts. And there, I said to myself, you will be instantly detected; now you will find out that you are more ignorant than they are.

- 저는 정치인들을 만난 후, 비극적이고 주신 찬가풍의 모든 그러한 인품의 시인들에게로 갔습니다. 그리고 그곳에서 저는 제 자신에게 당신네들은 뻔한 사람들이야라고 말했습니다. 지금 당신네들은 자신들이 정치인들 보다 더 무지하다는 것을 알게 될 거라고.

- After (I met) the politicians / the poets (who were) tragic and dithyrambic / all sorts[그런 인품의 사람들] / you will be instantly detected[당신네들은 즉시 간파당할 것이다. 뻔한 사람들이 될 것이다] / they[=politicians]

- dithyrambic[diɵəræmbik] 주신 찬가(풍)의 / ‡detect [ditékt] vt. ① 『+목+-ing』 (나쁜 짓 따위를) 발견하다, (┅하고 있는 것을) 보다. [SYN.] ⇨ FIND. ② 간파하다, ┅임을 발견하다.

Accordingly, I took them some of the most elaborate passages in their own writings, and asked what was the meaning of them - thinking that they would teach me something.

- 따라서, 그들에게 자신들이 쓴 몇 가지의 가장 공들인 시문을 가져다주었습니다. 그리고 무언가를 배울 것을 기대하면서, 그것의 의미를 물어 보았습니다.

- took A[them=poets] B[some ~ passages] : A를 B에게로 가져갔다 / in their own writings[자신들이 쓴 작품] / thinking that ~ [배울 것을 기대하면서]

- ‡elaborate [ilǽbərit] a. 공들인, 정교한. / ‡passage [pǽsidʒ] C (인용·발췌된 시문의) 일절, 한 줄.

Will you believe me? I am almost ashamed to confess the truth, but I must say that there is hardly a person present who would not have talked better about their poetry than they did themselves.

- 여러분들은 제 말을 믿게 될까요? 저는 진실을 고백하는 것이 거의 부끄럽습니다. 그러나 그들이 자신들에게 하였던 것보다 자신들의 시에 관해 더 잘 말하지 못했을 것 같은 사람은 한 사람도 참석하지 않는다는 것을 말하고 싶습니다.

- almost「한정용법의 형용사처럼 쓰여」 거의 ┅라고 할 수 있는. / hardly[부분부정: ~않는] ~ who would not have talked better than[과거의 추측: ~보다 더 잘 말하지 못했을 것 같은] : 더 잘 말한 사람은 단지 한 명뿐이다.

- ‡confess [kənfés] v. ―vt. ① 『∼+목/ +목+전+명/ (+전+명)+that절』 (과실·죄를) 고백[자백]하다, 실토하다, 털어놓다.

Then I knew that not by wisdom do poets write poetry, but by a sort of genius and inspiration; they are like diviners or soothsayers who also say many fine things, but do not understand the meaning of them.

- 그때 저는 시인들은 시를 지혜가 아닌 재주와 영감으로 쓰다는 것을 알게 되었습니다. 그들은 많은 세련된 것을 말할 뿐, 의미를 이해하지 못하는 점쟁이나 예언자와 같은 사람들입니다.

- [도치문] not ~ poetry = poets do not write poetry by wisdom / not A[~ by wisdom], but B[by a sort of ~] : A가 아닌 B로

- ‡genius [ʤíːnjəs, -niəs] n.  (pl. ∼es) U 천재, 비상한 재주. / ‡inspiration [ìnspəréiʃən] n. 영감(靈感); C 영감에 의한 착상; (구어) (갑자기 떠오른) 신통한 생각, 명안. / diviner [diváinər] n. 점치는 사람, 점쟁이; 예언자; =DIVINING ROD; WATERFINDER. / soothsayer [súːɵsèiəːr] n. 예언자, 점쟁이

The poets appeared to me to be much in the same case; and I further observed that upon the strength of their poetry they believed themselves to be the wisest of men in other things in which they were not wise.

- 시인들도 저에게는 아주 똑같은 것 같았습니다. 저는 게다가 자신들의 시의 강력한 설득력을 바탕으로 자신들이 모르는 다른 면에서 가장 현명하다고 믿는 사람들 이라는 것을 알았습니다.

- The poets appeared[~인 것 같다] (to me) to be much in the same case[훨씬 같은 경우에 있는] / further[부사: far의 비교급] observed[알게 되었다] / upone the strength of[~의 이점(설득력)을 바탕에서] / believed A[themselves] to B[be the wisest of men 사람들 중에 가장 현명한 사람들] : A를 B로 믿다[5형식] / they were not wise in other things[그들이 몰랐던 것에서]

- ‡strength [streŋkɵ] n. U ① 세기, 힘.  [SYN.] ⇨ POWER. ② (의론 따위의) 효과, 설득력. ③ 정신력, 지력; 도의심, 용기. ④ 강한 점, 장점, 이점.

So I departed, conceiving myself to be superior to them for the same reason that I was superior to the politicians.

- 저는 제가 정치인들 보다 우월하다는 것과 같은 이유로 시인들 보다 더 뛰어나고 생각하면서 자리를 떴습니다.

- departed[left out: 자리를 뜨다] / conceiving[and conceived] myself to[~라 느끼다] / superior to them[비교급: 그들 보다 우월한] / for the same reason that[~라는 같은 이유로]

- ‡depart [dipɑ́ːrt] v. ―vi. ① 『∼ / +전+명』 (열차 따위가) 출발하다(start), 떠나다(from; for). ② 『+전+명』 (습관·원칙 등에서) 벗어나다, 이탈하다, 다르다(from). / †conceive [kənsíːv] v. ―vt. ① (감정·의견 따위를) 마음에 품다, 느끼다. ② 이해하다.

동의어/반의어

- esteem n. awe[ɔː]경외, 두려움, deference[défərəns]복종, 존경, honor[ɑ́nər], admiration[æ̀dməréiʃən], appreciation[əprìːʃiéiʃən]평가, 감상, 존중, regard[rigɑ́ːrd], respect[rispékt]  v.  honor[ɑ́nər], respect[rispékt], revere[rivíəːr], worship[wə́ːrʃip], cherish[tʃériʃ], prize[praiz], treasure[tréʒəːr], consider[kənsídər], deem[diːm], judge[dʒʌdʒ], regard[rigɑ́ːrd]  ant.  contempt[kəntémpt]멸시, scorn[skɔːrn], disdain[disdéin], loathe[louð]몹시 싫어하다.

At last I went to the artisans. I was conscious that I knew nothing at all, as I may say, and I was sure that they knew many fine things; and here I was not mistaken, for they did know many things of which I was ignorant, and in this they certainly were wiser than I was. But I observed that even the good artisans fell into the same error as the poets; - because they were good workmen they thought that they also knew all sorts of high matters, and this defect in them overshadowed their wisdom; and therefore I asked myself on behalf of the oracle, whether I would like to be as I was, neither having their knowledge nor their ignorance, or like them in both; and I made answer to myself and to the oracle that I was better off as I was. This inquisition has led to my having many enemies of the worst and most dangerous kind, and has given occasion also to many calumnies. And I am called wise, for my hearers always imagine that I myself possess the wisdom which I find wanting in others: but the truth is, O men of Athens, that God only is wise; and by his answer he intends to show that the wisdom of men is worth little or nothing; he is not speaking of Socrates, he is only using my name by way of illustration, as if he said, He, O men, is the wisest, who, like Socrates, knows that his wisdom is in truth worth nothing. And so I go about the world, obedient to the god, and search and make enquiry into the wisdom of any one, whether citizen or stranger, who appears to be wise; and if he is not wise, then in vindication of the oracle I show him that he is not wise; and my occupation quite absorbs me, and I have no time to give either to any public matter of interest or to any concern of my own, but I am in utter poverty by reason of my devotion to the god.

 본문해석+문법분석

At last I went to the artisans. I was conscious that I knew nothing at all, as I may say, and I was sure that they knew many fine things; and here I was not mistaken, for they did know many things of which I was ignorant, and in this they certainly were wiser than I was.

- 마침내 저는 예술가들에게로 갔습니다. 저는, 이를테면, 아는 것이 전혀 없다는 것을 깨달았고, 그들은 많은 미묘한 것들을 알고 있다고 저는 확신했습니다.; 그리고 이 점에서 저는 분명했습니다, 왜냐하면 그들은 제가 모르는 많은 것을 진정 알고 있었고, 이 점에서 그들은 저 보다 더 현명했기 때문입니다.

- I knew nothing at all[부정문: 전혀] / as I may say[제가 말하고 싶듯, 이를테면] / here[바로 이 점에서] / I was not mistaken[저는 분명했다] / for[=because] they did[강조용법: 진정, really] / I was ignorant (of many things) / in this[바로 이 점에서]

- artisan [ɑ́ːrtəzən]장인, 기능공, 예술가 / ‡conscious [kɑ́nʃəs / kɔ́n-] a. 의식[자각]하고 있는, 알고 있는(of; that). [opp.] unconscious. / ⁂fine [fain] a.  (finer; finest) ① 훌륭한, 뛰어난; 좋은, 굉장한, 멋진. ② (차이 따위가) 미묘한, 미세한.

But I observed that even the good artisans fell into the same error as the poets; - because they were good workmen they thought that they also knew all sorts of high matters, and this defect in them overshadowed their wisdom; and therefore I asked myself on behalf of the oracle, whether I would like to be as I was, neither having their knowledge nor their ignorance, or like them in both; and I made answer to myself and to the oracle that I was better off as I was.

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This inquisition has led to my having many enemies of the worst and most dangerous kind, and has given occasion also to many calumnies.

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And I am called wise, for my hearers always imagine that I myself possess the wisdom which I find wanting in others: but the truth is, O men of Athens, that God only is wise; and by his answer he intends to show that the wisdom of men is worth little or nothing; he is not speaking of Socrates, he is only using my name by way of illustration, as if he said, He, O men, is the wisest, who, like Socrates, knows that his wisdom is in truth worth nothing.

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And so I go about the world, obedient to the god, and search and make enquiry into the wisdom of any one, whether citizen or stranger, who appears to be wise; and if he is not wise, then in vindication of the oracle I show him that he is not wise; and my occupation quite absorbs me, and I have no time to give either to any public matter of interest or to any concern of my own, but I am in utter poverty by reason of my devotion to the god.

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There is another thing: - young men of the richer classes, who have not much to do, come about me of their own accord; they like to hear the pretenders examined, and they often imitate me, and proceed to examine others; there are plenty of persons, as they quickly discover, who think that they know something, but really know little or nothing; and then those who are examined by them instead of being angry with themselves are angry with me: This confounded Socrates, they say; this villainous misleader of youth! - and then if somebody asks them, Why, what evil does he practise or teach? they do not know, and cannot tell; but in order that they may not appear to be at a loss, they repeat the ready-made charges which are used against all philosophers about teaching things up in the clouds and under the earth, and having no gods, and making the worse appear the better cause; for they do not like to confess that their pretence of knowledge has been detected--which is the truth; and as they are numerous and ambitious and energetic, and are drawn up in battle array and have persuasive tongues, they have filled your ears with their loud and inveterate calumnies. And this is the reason why my three accusers, Meletus and Anytus and Lycon, have set upon me; Meletus, who has a quarrel with me on behalf of the poets; Anytus, on behalf of the craftsmen and politicians; Lycon, on behalf of the rhetoricians: and as I said at the beginning, I cannot expect to get rid of such a mass of calumny all in a moment.

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And this, O men of Athens, is the truth and the whole truth; I have concealed nothing, I have dissembled nothing. And yet, I know that my plainness of speech makes them hate me, and what is their hatred but a proof that I am speaking the truth?--Hence has arisen the prejudice against me; and this is the reason of it, as you will find out either in this or in any future enquiry. I have said enough in my defence against the first class of my accusers; I turn to the second class. They are headed by Meletus, that good man and true lover of his country, as he calls himself. Against these, too, I must try to make a defence:--Let their affidavit be read: it contains something of this kind: It says that Socrates is a doer of evil, who corrupts the youth; and who does not believe in the gods of the state, but has other new divinities of his own. Such is the charge; and now let us examine the particular counts. He says that I am a doer of evil, and corrupt the youth; but I say, O men of Athens, that Meletus is a doer of evil, in that he pretends to be in earnest when he is only in jest, and is so eager to bring men to trial from a pretended zeal and interest about matters in which he really never had the smallest interest. And the truth of this I will endeavor to prove to you.

Come hither, Meletus, and let me ask a question of you. You think a great deal about the improvement of youth?

Yes, I do.

Tell the judges, then, who is their improver; for you must know, as you have taken the pains to discover their corrupter, and are citing and accusing me before them.

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Speak, then, and tell the judges who their improver is.--Observe, Meletus, that you are silent, and have nothing to say. But is not this rather disgraceful, and a very considerable proof of what I was saying, that you have no interest in the matter? Speak up, friend, and tell us who their improver is.

The laws.

But that, my good sir, is not my meaning. I want to know who the person is, who, in the first place, knows the laws.

The judges, Socrates, who are present in court.

What, do you mean to say, Meletus, that they are able to instruct and improve youth?

Certainly they are.

What, all of them, or some only and not others?

All of them.

By the goddess Here, that is good news! There are plenty of improvers, then. And what do you say of the audience,--do they improve them?

Yes, they do.

And the senators?

Yes, the senators improve them.

But perhaps the members of the assembly corrupt them?--or do they too improve them?

They improve them.

Then every Athenian improves and elevates them; all with the exception of myself; and I alone am their corrupter? Is that what you affirm?

That is what I stoutly affirm.

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I am very unfortunate if you are right. But suppose I ask you a question: How about horses? Does one man do them harm and all the world good? Is not the exact opposite the truth? One man is able to do them good, or at least not many; - the trainer of horses, that is to say, does them good, and others who have to do with them rather injure them? Is not that true, Meletus, of horses, or of any other animals? Most assuredly it is; whether you and Anytus say yes or no. Happy indeed would be the condition of youth if they had one corrupter only, and all the rest of the world were their improvers. But you, Meletus, have sufficiently shown that you never had a thought about the young: your carelessness is seen in your not caring about the very things which you bring against me. And now, Meletus, I will ask you another question--by Zeus I will: Which is better, to live among bad citizens, or among good ones? Answer, friend, I say; the question is one which may be easily answered. Do not the good do their neighbours good, and the bad do them evil?

Certainly. 

And is there anyone who would rather be injured than benefited by those who live with him? Answer, my good friend, the law requires you to answer--does any one like to be injured?

Certainly not.

And when you accuse me of corrupting and deteriorating the youth, do you allege that I corrupt them intentionally or unintentionally?

Intentionally, I say.

But you have just admitted that the good do their neighbours good, and the evil do them evil. Now, is that a truth which your superior wisdom has recognized thus early in life, and am I, at my age, in such darkness and ignorance as not to know that if a man with whom I have to live is corrupted by me, I am very likely to be harmed by him; and yet I corrupt him, and intentionally, too--so you say, although neither I nor any other human being is ever likely to be convinced by you.

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But either I do not corrupt them, or I corrupt them unintentionally; and on either view of the case you lie. If my offence is unintentional, the law has no cognizance of unintentional offences: you ought to have taken me privately, and warned and admonished me; for if I had been better advised, I should have left off doing what I only did unintentionally - no doubt I should; but you would have nothing to say to me and refused to teach me. And now you bring me up in this court, which is a place not of instruction, but of punishment. It will be very clear to you, Athenians, as I was saying, that Meletus has no care at all, great or small, about the matter. But still I should like to know, Meletus, in what I am affirmed to corrupt the young. I suppose you mean, as I infer from your indictment, that I teach them not to acknowledge the gods which the state acknowledges, but some other new divinities or spiritual agencies in their stead. These are the lessons by which I corrupt the youth, as you say.

Yes, that I say emphatically. Then, by the gods, Meletus, of whom we are speaking, tell me and the court, in somewhat plainer terms, what you mean! for I do not as yet understand whether you affirm that I teach other men to acknowledge some gods, and therefore that I do believe in gods, and am not an entire atheist--this you do not lay to my charge, - but only you say that they are not the same gods which the city recognizes--the charge is that they are different gods. Or, do you mean that I am an atheist simply, and a teacher of atheism?

I mean the latter--that you are a complete atheist.

What an extraordinary statement! Why do you think so, Meletus? Do you mean that I do not believe in the godhead of the sun or moon, like other men?

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I assure you, judges, that he does not: for he says that the sun is stone, and the moon earth.

Friend Meletus, you think that you are accusing Anaxagoras: and you have but a bad opinion of the judges, if you fancy them illiterate to such a degree as not to know that these doctrines are found in the books of Anaxagoras the Clazomenian, which are full of them. And so, forsooth, the youth are said to be taught them by Socrates, when there are not unfrequently exhibitions of them at the theatre (Probably in allusion to Aristophanes who caricatured, and to Euripides who borrowed the notions of Anaxagoras, as well as to other dramatic poets.) (price of admission one drachma at the most); and they might pay their money, and laugh at Socrates if he pretends to father these extraordinary views. And so, Meletus, you really think that I do not believe in any god?

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I swear by Zeus that you believe absolutely in none at all.

Nobody will believe you, Meletus, and I am pretty sure that you do not believe yourself. I cannot help thinking, men of Athens, that Meletus is reckless and impudent, and that he has written this indictment in a spirit of mere wantonness and youthful bravado. Has he not compounded a riddle, thinking to try me? He said to himself: - I shall see whether the wise Socrates will discover my facetious contradiction, or whether I shall be able to deceive him and the rest of them.

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For he certainly does appear to me to contradict himself in the indictment as much as if he said that Socrates is guilty of not believing in the gods, and yet of believing in them--but this is not like a person who is in earnest.

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I should like you, O men of Athens, to join me in examining what I conceive to be his inconsistency; and do you, Meletus, answer. And I must remind the audience of my request that they would not make a disturbance if I speak in my accustomed manner: Did ever man, Meletus, believe in the existence of human things, and not of human beings?...I wish, men of Athens, that he would answer, and not be always trying to get up an interruption. Did ever any man believe in horsemanship, and not in horses? or in flute-playing, and not in flute-players? No, my friend; I will answer to you and to the court, as you refuse to answer for yourself. There is no man who ever did. But now please to answer the next question: Can a man believe in spiritual and divine agencies, and not in spirits or demigods?

He cannot.

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How lucky I am to have extracted that answer, by the assistance of the court! But then you swear in the indictment that I teach and believe in divine or spiritual agencies (new or old, no matter for that); at any rate, I believe in spiritual agencies,--so you say and swear in the affidavit; and yet if I believe in divine beings, how can I help believing in spirits or demigods;--must I not? To be sure I must; and therefore I may assume that your silence gives consent. Now what are spirits or demigods? Are they not either gods or the sons of gods?

Certainly they are.

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But this is what I call the facetious riddle invented by you: the demigods or spirits are gods, and you say first that I do not believe in gods, and then again that I do believe in gods; that is, if I believe in demigods.

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For if the demigods are the illegitimate sons of gods, whether by the nymphs or by any other mothers, of whom they are said to be the sons--what human being will ever believe that there are no gods if they are the sons of gods? You might as well affirm the existence of mules, and deny that of horses and asses.

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Such nonsense, Meletus, could only have been intended by you to make trial of me. You have put this into the indictment because you had nothing real of which to accuse me. But no one who has a particle of understanding will ever be convinced by you that the same men can believe in divine and superhuman things, and yet not believe that there are gods and demigods and heroes.

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I have said enough in answer to the charge of Meletus: any elaborate defence is unnecessary, but I know only too well how many are the enmities which I have incurred, and this is what will be my destruction if I am destroyed;--not Meletus, nor yet Anytus, but the envy and detraction of the world, which has been the death of many good men, and will probably be the death of many more; there is no danger of my being the last of them.

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Some one will say: And are you not ashamed, Socrates, of a course of life which is likely to bring you to an untimely end? To him I may fairly answer: There you are mistaken: a man who is good for anything ought not to calculate the chance of living or dying; he ought only to consider whether in doing anything he is doing right or wrong--acting the part of a good man or of a bad.

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Whereas, upon your view, the heroes who fell at Troy were not good for much, and the son of Thetis above all, who altogether despised danger in comparison with disgrace; and when he was so eager to slay Hector, his goddess mother said to him, that if he avenged his companion Patroclus, and slew Hector, he would die himself--'Fate,' she said, in these or the like words, 'waits for you next after Hector;' he, receiving this warning, utterly despised danger and death, and instead of fearing them, feared rather to live in dishonour, and not to avenge his friend.

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'Let me die forthwith,' he replies, 'and be avenged of my enemy, rather than abide here by the beaked ships, a laughing-stock and a burden of the earth.' Had Achilles any thought of death and danger? For wherever a man's place is, whether the place which he has chosen or that in which he has been placed by a commander, there he ought to remain in the hour of danger; he should not think of death or of anything but of disgrace. And this, O men of Athens, is a true saying.

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Strange, indeed, would be my conduct, O men of Athens, if I who, when I was ordered by the generals whom you chose to command me at Potidaea and Amphipolis and Delium, remained where they placed me, like any other man, facing death--if now, when, as I conceive and imagine, God orders me to fulfil the philosopher's mission of searching into myself and other men, I were to desert my post through fear of death, or any other fear; that would indeed be strange, and I might justly be arraigned in court for denying the existence of the gods, if I disobeyed the oracle because I was afraid of death, fancying that I was wise when I was not wise.

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For the fear of death is indeed the pretence of wisdom, and not real wisdom, being a pretence of knowing the unknown; and no one knows whether death, which men in their fear apprehend to be the greatest evil, may not be the greatest good. Is not this ignorance of a disgraceful sort, the ignorance which is the conceit that a man knows what he does not know?

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And in this respect only I believe myself to differ from men in general, and may perhaps claim to be wiser than they are:--that whereas I know but little of the world below, I do not suppose that I know: but I do know that injustice and disobedience to a better, whether God or man, is evil and dishonourable, and I will never fear or avoid a possible good rather than a certain evil.

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And therefore if you let me go now, and are not convinced by Anytus, who said that since I had been prosecuted I must be put to death; (or if not that I ought never to have been prosecuted at all); and that if I escape now, your sons will all be utterly ruined by listening to my words--if you say to me, Socrates, this time we will not mind Anytus, and you shall be let off, but upon one condition, that you are not to enquire and speculate in this way any more, and that if you are caught doing so again you shall die;

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--if this was the condition on which you let me go, I should reply: Men of Athens, I honour and love you; but I shall obey God rather than you, and while I have life and strength I shall never cease from the practice and teaching of philosophy, exhorting any one whom I meet and saying to him after my manner: You, my friend,--a citizen of the great and mighty and wise city of Athens,--are you not ashamed of heaping up the greatest amount of money and honour and reputation, and caring so little about wisdom and truth and the greatest improvement of the soul, which you never regard or heed at all?

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And if the person with whom I am arguing, says: Yes, but I do care; then I do not leave him or let him go at once; but I proceed to interrogate and examine and cross-examine him, and if I think that he has no virtue in him, but only says that he has, I reproach him with undervaluing the greater, and overvaluing the less.

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And I shall repeat the same words to every one whom I meet, young and old, citizen and alien, but especially to the citizens, inasmuch as they are my brethren. For know that this is the command of God; and I believe that no greater good has ever happened in the state than my service to the God.

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For I do nothing but go about persuading you all, old and young alike, not to take thought for your persons or your properties, but first and chiefly to care about the greatest improvement of the soul. I tell you that virtue is not given by money, but that from virtue comes money and every other good of man, public as well as private.

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This is my teaching, and if this is the doctrine which corrupts the youth, I am a mischievous person. But if any one says that this is not my teaching, he is speaking an untruth. Wherefore, O men of Athens, I say to you, do as Anytus bids or not as Anytus bids, and either acquit me or not; but whichever you do, understand that I shall never alter my ways, not even if I have to die many times.

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Men of Athens, do not interrupt, but hear me; there was an understanding between us that you should hear me to the end: I have something more to say, at which you may be inclined to cry out; but I believe that to hear me will be good for you, and therefore I beg that you will not cry out.

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I would have you know, that if you kill such an one as I am, you will injure yourselves more than you will injure me. Nothing will injure me, not Meletus nor yet Anytus--they cannot, for a bad man is not permitted to injure a better than himself. I do not deny that Anytus may, perhaps, kill him, or drive him into exile, or deprive him of civil rights; and he may imagine, and others may imagine, that he is inflicting a great injury upon him: but there I do not agree. For the evil of doing as he is doing--the evil of unjustly taking away the life of another--is greater far.

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And now, Athenians, I am not going to argue for my own sake, as you may think, but for yours, that you may not sin against the God by condemning me, who am his gift to you. For if you kill me you will not easily find a successor to me, who, if I may use such a ludicrous figure of speech, am a sort of gadfly, given to the state by God; and the state is a great and noble steed who is tardy in his motions owing to his very size, and requires to be stirred into life.

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I am that gadfly which God has attached to the state, and all day long and in all places am always fastening upon you, arousing and persuading and reproaching you. You will not easily find another like me, and therefore I would advise you to spare me.

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I dare say that you may feel out of temper (like a person who is suddenly awakened from sleep), and you think that you might easily strike me dead as Anytus advises, and then you would sleep on for the remainder of your lives, unless God in his care of you sent you another gadfly.

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When I say that I am given to you by God, the proof of my mission is this:--if I had been like other men, I should not have neglected all my own concerns or patiently seen the neglect of them during all these years, and have been doing yours, coming to you individually like a father or elder brother, exhorting you to regard virtue; such conduct, I say, would be unlike human nature.

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If I had gained anything, or if my exhortations had been paid, there would have been some sense in my doing so; but now, as you will perceive, not even the impudence of my accusers dares to say that I have ever exacted or sought pay of any one; of that they have no witness. And I have a sufficient witness to the truth of what I say--my poverty.

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Some one may wonder why I go about in private giving advice and busying myself with the concerns of others, but do not venture to come forward in public and advise the state. I will tell you why. You have heard me speak at sundry times and in divers places of an oracle or sign which comes to me, and is the divinity which Meletus ridicules in the indictment.

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This sign, which is a kind of voice, first began to come to me when I was a child; it always forbids but never commands me to do anything which I am going to do. This is what deters me from being a politician. And rightly, as I think. For I am certain, O men of Athens, that if I had engaged in politics, I should have perished long ago, and done no good either to you or to myself.

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And do not be offended at my telling you the truth: for the truth is, that no man who goes to war with you or any other multitude, honestly striving against the many lawless and unrighteous deeds which are done in a state, will save his life; he who will fight for the right, if he would live even for a brief space, must have a private station and not a public one.

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I can give you convincing evidence of what I say, not words only, but what you value far more--actions. Let me relate to you a passage of my own life which will prove to you that I should never have yielded to injustice from any fear of death, and that 'as I should have refused to yield' I must have died at once.

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I will tell you a tale of the courts, not very interesting perhaps, but nevertheless true. The only office of state which I ever held, O men of Athens, was that of senator: the tribe Antiochis, which is my tribe, had the presidency at the trial of the generals who had not taken up the bodies of the slain after the battle of Arginusae; and you proposed to try them in a body, contrary to law, as you all thought afterwards; but at the time I was the only one of the Prytanes who was opposed to the illegality, and I gave my vote against you; and when the orators threatened to impeach and arrest me, and you called and shouted, I made up my mind that I would run the risk, having law and justice with me, rather than take part in your injustice because I feared imprisonment and death.

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This happened in the days of the democracy. But when the oligarchy of the Thirty was in power, they sent for me and four others into the rotunda, and bade us bring Leon the Salaminian from Salamis, as they wanted to put him to death.

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This was a specimen of the sort of commands which they were always giving with the view of implicating as many as possible in their crimes; and then I showed, not in word only but in deed, that, if I may be allowed to use such an expression, I cared not a straw for death, and that my great and only care was lest I should do an unrighteous or unholy thing. For the strong arm of that oppressive power did not frighten me into doing wrong; and when we came out of the rotunda the other four went to Salamis and fetched Leon, but I went quietly home. For which I might have lost my life, had not the power of the Thirty shortly afterwards come to an end. And many will witness to my words.

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Now do you really imagine that I could have survived all these years, if I had led a public life, supposing that like a good man I had always maintained the right and had made justice, as I ought, the first thing? No indeed, men of Athens, neither I nor any other man.

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But I have been always the same in all my actions, public as well as private, and never have I yielded any base compliance to those who are slanderously termed my disciples, or to any other. Not that I have any regular disciples. But if any one likes to come and hear me while I am pursuing my mission, whether he be young or old, he is not excluded.

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Nor do I converse only with those who pay; but any one, whether he be rich or poor, may ask and answer me and listen to my words; and whether he turns out to be a bad man or a good one, neither result can be justly imputed to me; for I never taught or professed to teach him anything. And if any one says that he has ever learned or heard anything from me in private which all the world has not heard, let me tell you that he is lying.

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But I shall be asked, Why do people delight in continually conversing with you? I have told you already, Athenians, the whole truth about this matter: they like to hear the cross-examination of the pretenders to wisdom; there is amusement in it. Now this duty of cross-examining other men has been imposed upon me by God; and has been signified to me by oracles, visions, and in every way in which the will of divine power was ever intimated to any one.

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This is true, O Athenians, or, if not true, would be soon refuted. If I am or have been corrupting the youth, those of them who are now grown up and have become sensible that I gave them bad advice in the days of their youth should come forward as accusers, and take their revenge; or if they do not like to come themselves, some of their relatives, fathers, brothers, or other kinsmen, should say what evil their families have suffered at my hands.

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Now is their time. Many of them I see in the court. There is Crito, who is of the same age and of the same deme with myself, and there is Critobulus his son, whom I also see. Then again there is Lysanias of Sphettus, who is the father of Aeschines--he is present; and also there is Antiphon of Cephisus, who is the father of Epigenes; and there are the brothers of several who have associated with me.

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There is Nicostratus the son of Theosdotides, and the brother of Theodotus (now Theodotus himself is dead, and therefore he, at any rate, will not seek to stop him); and there is Paralus the son of Demodocus, who had a brother Theages; and Adeimantus the son of Ariston, whose brother Plato is present; and Aeantodorus, who is the brother of Apollodorus, whom I also see.

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 I might mention a great many others, some of whom Meletus should have produced as witnesses in the course of his speech; and let him still produce them, if he has forgotten--I will make way for him. And let him say, if he has any testimony of the sort which he can produce. Nay, Athenians, the very opposite is the truth. For all these are ready to witness on behalf of the corrupter, of the injurer of their kindred, as Meletus and Anytus call me; not the corrupted youth only--there might have been a motive for that--but their uncorrupted elder relatives. Why should they too support me with their testimony? Why, indeed, except for the sake of truth and justice, and because they know that I am speaking the truth, and that Meletus is a liar.

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Well, Athenians, this and the like of this is all the defence which I have to offer. Yet a word more. Perhaps there may be some one who is offended at me, when he calls to mind how he himself on a similar, or even a less serious occasion, prayed and entreated the judges with many tears, and how he produced his children in court, which was a moving spectacle, together with a host of relations and friends; whereas I, who am probably in danger of my life, will do none of these things.

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The contrast may occur to his mind, and he may be set against me, and vote in anger because he is displeased at me on this account. Now if there be such a person among you,--mind, I do not say that there is,--to him I may fairly reply: My friend, I am a man, and like other men, a creature of flesh and blood, and not 'of wood or stone,' as Homer says; and I have a family, yes, and sons, O Athenians, three in number, one almost a man, and two others who are still young; and yet I will not bring any of them hither in order to petition you for an acquittal. And why not? Not from any self-assertion or want of respect for you.

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Whether I am or am not afraid of death is another question, of which I will not now speak. But, having regard to public opinion, I feel that such conduct would be discreditable to myself, and to you, and to the whole state. One who has reached my years, and who has a name for wisdom, ought not to demean himself.

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Whether this opinion of me be deserved or not, at any rate the world has decided that Socrates is in some way superior to other men. And if those among you who are said to be superior in wisdom and courage, and any other virtue, demean themselves in this way, how shameful is their conduct!

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I have seen men of reputation, when they have been condemned, behaving in the strangest manner: they seemed to fancy that they were going to suffer something dreadful if they died, and that they could be immortal if you only allowed them to live; and I think that such are a dishonour to the state, and that any stranger coming in would have said of them that the most eminent men of Athens, to whom the Athenians themselves give honour and command, are no better than women.

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And I say that these things ought not to be done by those of us who have a reputation; and if they are done, you ought not to permit them; you ought rather to show that you are far more disposed to condemn the man who gets up a doleful scene and makes the city ridiculous, than him who holds his peace.

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But, setting aside the question of public opinion, there seems to be something wrong in asking a favour of a judge, and thus procuring an acquittal, instead of informing and convincing him. For his duty is, not to make a present of justice, but to give judgment; and he has sworn that he will judge according to the laws, and not according to his own good pleasure; and we ought not to encourage you, nor should you allow yourselves to be encouraged, in this habit of perjury--there can be no piety in that.

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Do not then require me to do what I consider dishonourable and impious and wrong, especially now, when I am being tried for impiety on the indictment of Meletus. For if, O men of Athens, by force of persuasion and entreaty I could overpower your oaths, then I should be teaching you to believe that there are no gods, and in defending should simply convict myself of the charge of not believing in them.

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But that is not so--far otherwise. For I do believe that there are gods, and in a sense higher than that in which any of my accusers believe in them. And to you and to God I commit my cause, to be determined by you as is best for you and me.

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There are many reasons why I am not grieved, O men of Athens, at the vote of condemnation. I expected it, and am only surprised that the votes are so nearly equal; for I had thought that the majority against me would have been far larger; but now, had thirty votes gone over to the other side, I should have been acquitted. And I may say, I think, that I have escaped Meletus. I may say more; for without the assistance of Anytus and Lycon, any one may see that he would not have had a fifth part of the votes, as the law requires, in which case he would have incurred a fine of a thousand drachmae.

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And so he proposes death as the penalty. And what shall I propose on my part, O men of Athens? Clearly that which is my due. And what is my due? What return shall be made to the man who has never had the wit to be idle during his whole life; but has been careless of what the many care for--wealth, and family interests, and military offices, and speaking in the assembly, and magistracies, and plots, and parties. Reflecting that I was really too honest a man to be a politician and live, I did not go where I could do no good to you or to myself; but where I could do the greatest good privately to every one of you, thither I went, and sought to persuade every man among you that he must look to himself, and seek virtue and wisdom before he looks to his private interests, and look to the state before he looks to the interests of the state; and that this should be the order which he observes in all his actions.

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What shall be done to such an one? Doubtless some good thing, O men of Athens, if he has his reward; and the good should be of a kind suitable to him. What would be a reward suitable to a poor man who is your benefactor, and who desires leisure that he may instruct you?

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There can be no reward so fitting as maintenance in the Prytaneum, O men of Athens, a reward which he deserves far more than the citizen who has won the prize at Olympia in the horse or chariot race, whether the chariots were drawn by two horses or by many. For I am in want, and he has enough; and he only gives you the appearance of happiness, and I give you the reality. And if I am to estimate the penalty fairly, I should say that maintenance in the Prytaneum is the just return.

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Perhaps you think that I am braving you in what I am saying now, as in what I said before about the tears and prayers. But this is not so. I speak rather because I am convinced that I never intentionally wronged any one, although I cannot convince you--the time has been too short; if there were a law at Athens, as there is in other cities, that a capital cause should not be decided in one day, then I believe that I should have convinced you.

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But I cannot in a moment refute great slanders; and, as I am convinced that I never wronged another, I will assuredly not wrong myself. I will not say of myself that I deserve any evil, or propose any penalty. Why should I? because I am afraid of the penalty of death which Meletus proposes? When I do not know whether death is a good or an evil, why should I propose a penalty which would certainly be an evil?

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Shall I say imprisonment? And why should I live in prison, and be the slave of the magistrates of the year--of the Eleven? Or shall the penalty be a fine, and imprisonment until the fine is paid? There is the same objection. I should have to lie in prison, for money I have none, and cannot pay. And if I say exile (and this may possibly be the penalty which you will affix), I must indeed be blinded by the love of life, if I am so irrational as to expect that when you, who are my own citizens, cannot endure my discourses and words, and have found them so grievous and odious that you will have no more of them, others are likely to endure me.

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No indeed, men of Athens, that is not very likely. And what a life should I lead, at my age, wandering from city to city, ever changing my place of exile, and always being driven out! For I am quite sure that wherever I go, there, as here, the young men will flock to me; and if I drive them away, their elders will drive me out at their request; and if I let them come, their fathers and friends will drive me out for their sakes.

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Some one will say: Yes, Socrates, but cannot you hold your tongue, and then you may go into a foreign city, and no one will interfere with you? Now I have great difficulty in making you understand my answer to this. For if I tell you that to do as you say would be a disobedience to the God, and therefore that I cannot hold my tongue, you will not believe that I am serious; and if I say again that daily to discourse about virtue, and of those other things about which you hear me examining myself and others, is the greatest good of man, and that the unexamined life is not worth living, you are still less likely to believe me. Yet I say what is true, although a thing of which it is hard for me to persuade you. Also, I have never been accustomed to think that I deserve to suffer any harm. Had I money I might have estimated the offence at what I was able to pay, and not have been much the worse. But I have none, and therefore I must ask you to proportion the fine to my means. Well, perhaps I could afford a mina, and therefore I propose that penalty: Plato, Crito, Critobulus, and Apollodorus, my friends here, bid me say thirty minae, and they will be the sureties. Let thirty minae be the penalty; for which sum they will be ample security to you.

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Not much time will be gained, O Athenians, in return for the evil name which you will get from the detractors of the city, who will say that you killed Socrates, a wise man; for they will call me wise, even although I am not wise, when they want to reproach you. If you had waited a little while, your desire would have been fulfilled in the course of nature. For I am far advanced in years, as you may perceive, and not far from death. I am speaking now not to all of you, but only to those who have condemned me to death. And I have another thing to say to them: you think that I was convicted because I had no words of the sort which would have procured my acquittal--I mean, if I had thought fit to leave nothing undone or unsaid. Not so; the deficiency which led to my conviction was not of words--certainly not. But I had not the boldness or impudence or inclination to address you as you would have liked me to do, weeping and wailing and lamenting, and saying and doing many things which you have been accustomed to hear from others, and which, as I maintain, are unworthy of me. I thought at the time that I ought not to do anything common or mean when in danger: nor do I now repent of the style of my defence; I would rather die having spoken after my manner, than speak in your manner and live. For neither in war nor yet at law ought I or any man to use every way of escaping death. Often in battle there can be no doubt that if a man will throw away his arms, and fall on his knees before his pursuers, he may escape death; and in other dangers there are other ways of escaping death, if a man is willing to say and do anything. The difficulty, my friends, is not to avoid death, but to avoid unrighteousness; for that runs faster than death. I am old and move slowly, and the slower runner has overtaken me, and my accusers are keen and quick, and the faster runner, who is unrighteousness, has overtaken them. And now I depart hence condemned by you to suffer the penalty of death,--they too go their ways condemned by the truth to suffer the penalty of villainy and wrong; and I must abide by my award--let them abide by theirs. I suppose that these things may be regarded as fated,--and I think that they are well.

And now, O men who have condemned me, I would fain prophesy to you; for I am about to die, and in the hour of death men are gifted with prophetic power. And I prophesy to you who are my murderers, that immediately after my departure punishment far heavier than you have inflicted on me will surely await you. Me you have killed because you wanted to escape the accuser, and not to give an account of your lives. But that will not be as you suppose: far otherwise. For I say that there will be more accusers of you than there are now; accusers whom hitherto I have restrained: and as they are younger they will be more inconsiderate with you, and you will be more offended at them. If you think that by killing men you can prevent some one from censuring your evil lives, you are mistaken; that is not a way of escape which is either possible or honourable; the easiest and the noblest way is not to be disabling others, but to be improving yourselves. This is the prophecy which I utter before my departure to the judges who have condemned me.

Friends, who would have acquitted me, I would like also to talk with you about the thing which has come to pass, while the magistrates are busy, and before I go to the place at which I must die. Stay then a little, for we may as well talk with one another while there is time. You are my friends, and I should like to show you the meaning of this event which has happened to me. O my judges--for you I may truly call judges--I should like to tell you of a wonderful circumstance. Hitherto the divine faculty of which the internal oracle is the source has constantly been in the habit of opposing me even about trifles, if I was going to make a slip or error in any matter; and now as you see there has come upon me that which may be thought, and is generally believed to be, the last and worst evil. But the oracle made no sign of opposition, either when I was leaving my house in the morning, or when I was on my way to the court, or while I was speaking, at anything which I was going to say; and yet I have often been stopped in the middle of a speech, but now in nothing I either said or did touching the matter in hand has the oracle opposed me. What do I take to be the explanation of this silence? I will tell you. It is an intimation that what has happened to me is a good, and that those of us who think that death is an evil are in error. For the customary sign would surely have opposed me had I been going to evil and not to good.

Let us reflect in another way, and we shall see that there is great reason to hope that death is a good; for one of two things--either death is a state of nothingness and utter unconsciousness, or, as men say, there is a change and migration of the soul from this world to another. Now if you suppose that there is no consciousness, but a sleep like the sleep of him who is undisturbed even by dreams, death will be an unspeakable gain. For if a person were to select the night in which his sleep was undisturbed even by dreams, and were to compare with this the other days and nights of his life, and then were to tell us how many days and nights he had passed in the course of his life better and more pleasantly than this one, I think that any man, I will not say a private man, but even the great king will not find many such days or nights, when compared with the others. Now if death be of such a nature, I say that to die is gain; for eternity is then only a single night. But if death is the journey to another place, and there, as men say, all the dead abide, what good, O my friends and judges, can be greater than this? If indeed when the pilgrim arrives in the world below, he is delivered from the professors of justice in this world, and finds the true judges who are said to give judgment there, Minos and Rhadamanthus and Aeacus and Triptolemus, and other sons of God who were righteous in their own life, that pilgrimage will be worth making. What would not a man give if he might converse with Orpheus and Musaeus and Hesiod and Homer? Nay, if this be true, let me die again and again. I myself, too, shall have a wonderful interest in there meeting and conversing with Palamedes, and Ajax the son of Telamon, and any other ancient hero who has suffered death through an unjust judgment; and there will be no small pleasure, as I think, in comparing my own sufferings with theirs. Above all, I shall then be able to continue my search into true and false knowledge; as in this world, so also in the next; and I shall find out who is wise, and who pretends to be wise, and is not. What would not a man give, O judges, to be able to examine the leader of the great Trojan expedition; or Odysseus or Sisyphus, or numberless others, men and women too! What infinite delight would there be in conversing with them and asking them questions! In another world they do not put a man to death for asking questions: assuredly not. For besides being happier than we are, they will be immortal, if what is said is true.

Wherefore, O judges, be of good cheer about death, and know of a certainty, that no evil can happen to a good man, either in life or after death. He and his are not neglected by the gods; nor has my own approaching end happened by mere chance. But I see clearly that the time had arrived when it was better for me to die and be released from trouble; wherefore the oracle gave no sign. For which reason, also, I am not angry with my condemners, or with my accusers; they have done me no harm, although they did not mean to do me any good; and for this I may gently blame them.

Still I have a favour to ask of them. When my sons are grown up, I would ask you, O my friends, to punish them; and I would have you trouble them, as I have troubled you, if they seem to care about riches, or anything, more than about virtue; or if they pretend to be something when they are really nothing,--then reprove them, as I have reproved you, for not caring about that for which they ought to care, and thinking that they are something when they are really nothing. And if you do this, both I and my sons will have received justice at your hands.

The hour of departure has arrived, and we go our ways--I to die, and you to live. Which is better God only knows.