For my final project, I created a manuscript for a Socratic dialogue that would serve as an alternative chapter to The Trial and Death of Socrates that we examined in the course. Though it includes fantastical future technology, namely time travel, it serves as a minor detail in a dialogue between Socrates and Alex, a made up character who tries to convince Socrates to escape from prison.

Alexios

In the future, Alex is an archaeologist and time traveler who goes back in time to save Socrates using his own logic. So as not to alarm Socrates, Alex steals a set of clothes and adopts the name Alexios of Crete. Sneaking into the prison where Socrates is kept, Alexios proclaims to Socrates that he is his nephew in-law through his wife, Xanthippe’s, sister, though Socrates easily sees through this guise. Nevertheless, Socrates is willing to listen to the stranger’s reasoning, though slightly irritated he can not have his final moments in peace. With little time to spare as the state galley sails closer, Alexios tries to convince Socrates to leave.

SOCRATES: Crito, is that you? I have told you already that I am not escaping from what is inevitable and just. Now, let me sleep.

ALEXIOS: No, it is not Crito. I am Alexios of Crete, your nephew in-law by your wife’s sister. I have come to convince you to leave with me to my homeland of Crete.

SOCRATES: Very well Alexios of Crete, since you have awoken me with your loud entrance, you may speak. I see now why my dear friend Crito before you had waited till I had awaken to speak.

ALEXIOS: Yes, I spoke to him before, though I think I will do a better job at convincing you to leave than him.

SOCRATES: Well, you have already started on the wrong foot.

ALEXIOS: How so?

SOCRATES: My wife is an only child. She has no sister.

ALEXIOS: Then you have read through my guise.

SOCRATES: It matters not, Alexios, or whoever you may be. You have my attention. 

ALEXIOS: Alright. To begin, recall when you told Crito of your contract to Athens. You claimed that because Athens had birthed you, raised you, and made you who you are, you are in an obedient position to the city as a child is to a parent.

SOCRATES: Yes I recall this.

ALEXIOS: Recall also, in your appeal to the jury, how you revealed the inherent flaws within the Athenian government as it allows its citizens to exploit it for their own personal interest to destroy you, rather than serve the best interest of Athens. 

SOCRATES: Yes, I recall this also.

ALEXIOS: Would you not say then, that because Athens birthed you, raised you, and made you who you are, that you are under obligation to serve its best interest?

SOCRATES: Yes, I would say so.

ALEXIOS: Then realize that when you die, you would be leaving Athens still with a flawed system that the very same citizens who put you to death and generations thereafter will continue to exploit. This could mean the eventual fall of Athens and thus your failure to serve its best interest as part of your contract to the city.

SOCRATES: That is only partially true. Though I admittedly leave Athens with a flawed system, there will certainly be those who will take my place to prevent the fall of Athens, as you say. Take the youth I have supposedly “corrupted,” for example.

ALEXIOS: But did you not conclude in your appeal to the jury that there was no wise man in Athens other than yourself? The youth would think themselves wise having received your teachings, but surely they still could not be as wise as you?

SOCRATES: I suppose that is true, yes. 

ALEXIOS: In that case, it can not possibly be expected for unwise youth to somehow resolve the issues within Athenian society, at least not without having completed their education. 

SOCRATES: That still leaves us with the dilemma of it being unjust to leave. Despite your argument, the laws of Athens nevertheless bind me to this prison cell. It would be wrong to break out, and my obligations to the city still do not justify committing a wrong to make a right.

ALEXIOS: I propose this then: The laws of Athens are flawed, and therefore it would be just to break them if it is in the best interest of Athens.

SOCRATES: Explain. 

ALEXIOS: The laws of Athens had allowed Meletus and the other wretched citizens of Athens to throw you in this prison, though you and I both are very much aware that this was done out of personal grievance and unjust.

SOCRATES: They certainly did not have the best interest of Athens when putting me in this cell.

ALEXIOS: Would you not say that laws that put innocent men to death are unjust and thus not in the best interest of Athens?

SOCRATES: No, I would not say so. 

ALEXIOS: Since such laws are unjust and not in the best interest of Athens, you could say then that they are wrong, and so breaking them could not be considered wrong. In addition, by keeping you alive, we are doing what is best for Athens.

SOCRATES: If then I were to leave with you to Crete, how could I assist Athens from so far away? Messages would certainly be insufficient. 

ALEXIOS: I did not really intend for you to come back with me to Crete, for as you may know I am not really from there. However, I have sent a messenger to the city notifying all of your followers that you have escaped from prison to Crete. They are devoted to you and your teachings, Socrates, and the city will face the dilemmas of much of its youth threatening to abandon it and follow you.

SOCRATES: Your plan certainly depended on you convincing me to leave, did it not?

ALEXIOS: Admittedly so, and I am surprised myself that I was able to convince the great Socrates himself.

SOCRATES: Do not be so hasty, Alexios. You still have not explained the rest of your plan, assuming there is one.

ALEXIOS: Do not be so hasty yourself. Remember how the vote on whether or not you were guilty was lost by a very fine margine, meaning the city is still split on their feelings towards you. The threat of all the youth abandoning the city could be the tipping point in public opinion going in your favor.

SOCRATES: Or it could have the opposite effect, and resentment for me would only grow.

ALEXIOS: That is also true, but it is worth taking the chance if it is for the sake of Athens.

SOCRATES: Your name means defender of man does it not?

ALEXIOS: It does, yes.

SOCRATES: You certainly should have proved your name in my trial, for you certainly were able to convince me here to leave. I am sure you would have fared well against the citizens of Athens.

ALEXIOS: Let us be off then, before the next start of the next shift of guards.

References:

Ancient Greek Names – Behind the Name. https://www.behindthename.com/names/usage/ancient-greek.

Plato, et al. The Trial and Death of Socrates: Euthyphro, Apology, Crito, Death Scene from Phaedo. 3rd ed, Hackett Pub, 2000.

Tomlinson, Laura. “Plato(Crito) Lecture.” Ensemble Video – Publish, Share and Archive Internet Video, 2020, medialibrary.colgate.edu/hapi/v1/contents/permalinks/m3E2Qar9/view?idn_content=43ea534b-889c-411c-b702-2ac03236ba82. 

Who Was Socrates? Everything You Need to Know. https://www.thefamouspeople.com/profiles/socrates-259.php. Accessed 14 Dec. 2020.

Woods, Cathal, and Ryan Pack. “Crito.” SSRN Electronic Journal, 2012. DOI.org (Crossref), doi:10.2139/ssrn.1023145.

Matt Salonich is a freshman at Colgate University from White Plains, NY. He intends to major in Classical Studies.