Gymnopaediae, see Paus. III. xi. 9; Athen. xiv. p. 631.

To no other conclusion, therefore, can I come but that, being so good
a man, Socrates was worthier to have received honour from the state
than death. And this I take to be the strictly legal view of the case,
for what does the law require?[37] "If a man be proved to be a thief,
a filcher of clothes, a cut-purse, a housebreaker, a man-stealer, a
robber of temples, the penalty is death." Even so; and of all men
Socrates stood most aloof from such crimes.

[37] See "Symp." iv. 36; Plat. "Rep." 575 B; "Gorg." 508 E.

To the state he was never the cause of any evil--neither disaster in
war, nor faction, nor treason, nor any other mischief whatsoever. And
if his public life was free from all offence, so was his private. He
never hurt a single soul either by deprivation of good or infliction
of evil, nor did he ever lie under the imputation of any of those
misdoings. WHere then is his liability to the indictment to be found?
Who, so far from disbelieving in the gods, as set forth in the
indictment, was conspicuous beyond all men for service to heaven; so
far from corrupting the young--a charge alleged with insistence by the
prosecutor--was notorious for the zeal with which he strove not only
to stay his associates from evil desires, but to foster in them a
passionate desire for that loveliest and queenliest of virtues without
which states and families crumble to decay.[38] Such being his
conduct, was he not worthy of high honour from the state of Athens?

[38] Or, "the noblest and proudest virtue by means of which states and
families are prosperously directed."