Herald’s notes from the 6^th session [February 20, 2007]:

Today’s assembly began with a bang as the Herald [Tasha, the middling farmer] sacrificed the pig. Praying to Zeus, he began, “we give you, Zeus, king of gods, the head of this pig. Please show us wisdom in these proceedings. And to Athena, dear goddess who kindly watches over our beloved Athens, we give you the body, the heart, the meat of this pig. Allow passion to course through this trial. We will listen to your decision, for you are fair and just. Allow us to find your proper path, the middle path.”

Archon and president, Thrasybulus, called forth archon Christine to propose the punishment for the Socratic in question. Archon Christine proposes that Katie will be suspended from the jury/dikasterion for a minimum of two sessions from Athenian trials except as a defendant of his own person. After the short proposal, he retakes his seat amongst the radical democrats

Taking the podium, Katie, the Socratic, reiterates his apologies stating he had been “humbled at our last assembly meeting” and is “grateful for the experience because it has shown [him] the importance of constant study.” He continued with a Socratic air, thankful for his wisdom, not thankful for his unrefined tongue. After a lengthy speech, he finally proposes an alternate punishment: being that he broke the law, and that the same law states very clearly what the punishment should be, he will offer to pay the amount of money stated in the law. From this point, he justifies his logic by reminding the jury of Athens’ ever-constant need for money.

Before the jury may vote, someone must front the money for the intelligent, but lacking, Socratic.

Shannon, an oligarch, accepts paying the 200 drachma.

The vote turned out to be in favor of the prosecutor: 5-3

The jury recesses per the Gamemaster for preparation of the next trial.

Archon Christine, presiding over Socrates’ trial, allows Archon Thrasybulus, chief prosecutor, to begin: He begins a long diatribe with Socrates' history with the Oracle. Pointing out that he teaches Sophists who "train people in the art of rhetoric so that hungry political leaders are able to sway the assembly," he claims that Socrates is the one who has taught many people who have led Athens astray in the past. The General declares that Athenians ought to learn education, not rhetoric, in order to avoid situations such as Aristophanes. Ending his speech with a mention of the failed play Clouds, the General relinquishes the argument hoping that we will have attentive ears.

The General Thrasybulus passes off the podium to the esteemed Moderate Democrat Julianna.

Beginning with the obvious, our esteemed moderate reminds the jury that hope for the future Athens lies in our sons, however that particular future is insecure. There are those who would pervert the minds of our sons and have them believe lies about our glorious democracy. Using names such as a "smooth-tongued viper" that would corrupt our children, he states that Socrates has led the youth astray by coercing them to believe that undermining our democracy is acceptable. In several instances, our esteemed Moderate Democrat enunciates his lack of words to express the danger, the grievous affect upon our youth. Finding words once more, he says that some will say that Socrates is harmless, simply presenting ideas to our youth. He then continues with his belief that he is not a simpleton, and that it is has been a long time since he thought ideas weaker than the sword. If anything, he believes that they are far more insidious, for one knows an enemy when he thrusts a sword into one's heart. Not wishing for Socrates to become a martyr, our esteemed moderate speaks of exile as the proper punishment.

After finishing his speech, with a little more applause than Thrasybulus’ previous finish, the esteemed Moderate Democrat resumes his seat, while Thrasybulus again approaches the podium.

This time, the General speaks of the charges brought against Socrates regarding impiety. "What is Athens if she is not her traditions?" he asks. "Our gods have made their presence clear here in the city from the place where Poseidon struck his trident into the earth on the Acropolis to Athena smiling down on us from above." He accuses Socrates as comparing himself to a demi-god. Then, he continues to accuse Socrates of polluting our minds with impiety and ideas about what the gods are and are not, and accuses of teaching young people to question the very nature of our gods and to forget them. Maintaining his string of accusations, he includes arrogance towards the gods, comparing Mt Olympus to mysterious comments as to the existence, believing in gods other than those we hold dear [Zeus, Athena, Apollo, Helios], and creating floating spirits, which are watered down versions evaluated for propagandistic value to program our youth. He draws his speech to a close with questions that ought to be taken into consideration: do we want our children to forget work? Do we want them to disobey the gods? Do we desire disunity in the state? The General believes the answer is no.

With an abrupt “thank you,” Thrasybulus retakes his seat as the esteemed Moderate Democrat John takes the podium.

"Instead of reaffirming the superiority of Athenian democracy, he has proposed that we should all be led by a select few, who he refers to as 'philosopher kings.' Not only is he a dangerous opponent of our glorious democracy, he is a thoroughly impious man. Rest assured men of Athens, he is guilty of impiety. He is no doubt unaware of the definition of impiety by which we now hold him accountable. Impiety is a lack of reverence to the gods and religious practices of the polis. In light of this definition, we hold Socrates to be guilty. Socrates has suggested that our youth be taught only certain instances of the gods, as opposed to the entire story which all of us have been taught. Who does he think he is to teach that we should censor the encounters of the gods? What kind of message are we sending to the youth if we intercept the tales of the gods? Our youth must hear the entire detailed accounts of the gods in order to understand the true nature of our gods, in whom our destinies rely on their immortal favor." In his speech, he emphasizes Socrates’ addition of Love, an emotion, as a deity. "Socrates has no authority to deify an emotion. Absolutely not! I can see his defense to this charge forming in his head right now. We need to convict this man before he spreads any more of his venomous lies."

Radical Democrat, Kainien, resumes the argument against Socrates.

Trickery and deceit within our own ranks are to blame for our defeat. The Radical Democrat blames Socrates for the entire mess of unfortunate recent event. However, after this note, he states that Socrates seeks to replace our democratic government with that his idealized vision of rule by "intellectual" tyrants. Kainien continues with Socrates believing that the Athenian democracy is another form of an "imperfect society" and would dare to compare it to that of Sparta or rule by tyrants. Also, that equality of political opportunity within the citizenry is "flagrantly corrupt" and wasteful of a people's resources. "He has even claimed that the democratic character lacks principle—his philosophical principle no doubt! That we followers of democracy, we Athenians, desire what is 'unnecessary' in his eyes, while failing to meet the requirements of his own lofty pursuits!" The Radical Democrat radically claims that the followers of Socrates are tyrants trained his precious philosophy; they are not chosen by the people they would rule over, but by his cult of intellectuals. Socrates speaks of things like "self-control" and "shame", when he himself is creating a beast that will only end in tyrannical rule in Athens in the place of democracy. He would have us destroy our system of citizenship, render the Assembly impotent, and have power concentrated in a few "wise men" of his choosing, in the name of philosophical justice. Although the speech ends with some of the jury feeling uneasy towards the prosecution's case, all is not lost.

At this point, the Spirit of History deems it necessary that Brandon the Socratic take the podium. Apologizing for lacking oratory talent, he attempts to relate any truth given to back to the jury. He states that it is not for Socrates’ sake, but for Athens. He states that Socrates is only a man whom the gods have blessed Athens with by seating him here and has only ever sought out and followed the will of the gods. He has been placed on trial today for crimes which he has never committed. To carry out the will of the gods is what is just and appropriate for all Greeks to do, including Socrates. He reminds the jury that the Oracle says that no man is wiser than Socrates. Neither he nor the people he questioned knew anything. The only difference was that Socrates was able to admit that he did not know. He declares that anyone who says that what Socrates is doing is unjust is also declaring that the gods are unjust. Socrates never attempted to teach anyone other than himself. Socrates refused payment for knowledge and those who follow do of their own rapport. From this point, he claims that the impiety claim is outrageous. All have seen Socrates at the festivals held in honor of the gods, and Socrates always sacrifices as is appropriate for a mortal to do. Socrates is following the will of the god as we are currently speaking by continuing his life of inquiry, which the god Apollo has laid out before him. Socrates has served in the Athenian military and shown his patriotism and valor on more than one occasion. Socrates has only ever benefited Athens by asking his questions, which are pointed toward the truth of matters and are often difficult to answer of process. Brandon continues a longwinded speech reminding the jury that it is a great burden to go without the luxuries many enjoy.

From this point, an Oligarch, David, approaches the podium to speak on behalf of Socrates' defense.

Oligarch David begins by stating that the fathers are just as accountable as Socrates. He poses the question of who hasn’t enjoyed an afternoon with a boy. With much applause [and even more laughter], he continues. Mentioning the pure slander of Socrates being the cause of the previous horrors, he asks why we should hurt the city and waste our time with holding personal grudges. He points out that the point of reconciliation and the assembly is to not waste time and accomplish great things for Athens. The trial of Socrates is unjust and illegal. He argues that our esteemed Socrates has committed no crime against our youth, our city, or anyone of us. This trial for corrupting the youth is a farce, and proposals already passed by this assembly in fact make this trial illegal. Secondly, he states that it seems that certain accusers and slanderers of Socrates are angered by his practices with their sons. He accuses those who support the trial as hypocrites.

As the Oligarch David retakes his seat, the assembly is adjourned for further oratory in Socrates' defense.