APOLOGY

This work is universally known as Plato's 'Apology' of Socrates, in deference

to the word apologia that stands in its Greek title. Actually, the word means
not an apology but a defense speech in a legal proceeding, and that is what we
get-certainly, Socrates does not apologize for anything! This is not really a
dialogue. Except for an interlude when he engages one of his accusers in the
sort of question-and-answer discussion characteristic of Plato's 'Socratic' dia­
logues, we see Socrates delivering a speech before his)ury of 501 fellow male
Athenians. At the age of seventy he had been indicted for breaking the law
against 'impiety'-for offending the Olympian gods (Zeus, Apollo, and the
rest) recognized in the city's festivals and other official activities. The basis of
the charge, such as it was, lay in the way that, for many years, Socrates had
been carrying on his philosophical work in Athens. It has often been thought
that the real basis for it lay in 'guilt by association': several of Socrates' known
associates had been prominent malfeasants in Athens' defeat in the Peloponne­
sian War only a few years earlier and the oligarchic reign of terror that fol­
lowed; but an amnesty had forbidden suits based on political offenses during
that time. However much those associations may have been in the minds of his
accusers-and his jurors, too-Plato makes him respond sincerely to the
charges as lodged. After all, these would be the ultimate basis on which he
should or should not be found guilty of anything. So he takes the occasion to
explain and _defend his devotion to philosophy, and the particular ways he has
pursued that in discussions with select young men and with people prominent
in the city-discussions like those we see in Plato's other 'Socratic' works. He
argues that, so far from offending the gods through his philosophizing, or show­
ing disbelief in them, he has piously followed their lead (particularly that of
Apollo, through his oracle at Delphi) in making himself as good a person as he
can and encouraging (even goading) others to do the same. The gods want,
more than anything else, that we shall be good, and goodness depends princi­
pally upon the quality of our understanding of what 'to care about and how to
behave in our lives: philosophy, through Socratic discussion, is the pursuit of
that understanding.
This is, of course, no record of the actual defense Socrates mounted at his" trial
in 399 B.c., but a composition of Plato's own-we have no way of know­ing
how closely, if--at all, it conforms to Socrates' real speech. In it Plato gives
us the best, most serious, response to the charges that, on his own knowledge of
Socrates, Socrates was entitled to give. Was Socrates nonetheless guilty as
charged? In deciding this, readers should notice that, however sincere Plato's
 Apology Apology
Socrates may be in claiming a pious motivation for his philosophical work, he does set up
account . The position is this: this is my first appearance in a lawcourt, at
human reason in his own person as the final arbiter of what is right and wrong, and so of
the age of seventy; I am therefore simply a stranger to the manner of
that the gods want us to do: he interprets Apollo, through his oracle at Delphi, to have speaking here. Just as if I were really a stranger, you would certainly
told him to do that! As we see also from Euthyphro, he has no truck with the authority of excuse me if I spoke in that dialect and manner in which I had been 18
myths or ancient poets or religious traditions and ‘divination’ to tell us what to think brought up, so too my present requ est seems a j ust one, for you to pay no
about the gods and their commands or wishes as regards ourselves. attention to my manner of speech-be it better or worse-but to concentrate
your attention on whether what I say is just or not, for the excellence of
In democratic . Athens, juries were randomly selected subsets -representations- of the a j udge lies in this, as that of a speaker lies in telling the truth.
whole people. Hence, as Socrates makes clear, he is addressing the democratic people of It is right for me, gentlemen, to defend_ myself first against the first lying
Athens, and when the jury find him guilty and condemned him to death, they act as and accusations made against me and my ·first accusers, and then against the
for the Athenian people. Did Socrates bring on his own condemnation, whether wittingly later accusations and the later accusers. There have been many who have b
or not, by refusing to say the sorts of things and to comport himself in the sort of way that accused me to you for many years now, and_ none of their accusations are
true. These I fear much more than I fear Anytus and his friends, thou gh
would have won his acquittal? Perhaps. True to his philosophical calling, he requires that
they too are formidable. These earlier ones, however, are more so, gentle­
the Athenians think, honestly and dispassionately, and decide the truth of the charges by
reasoning from the facts as they actually were. This was his final challenge to them to care men; they got hold of most of you from childhood, persuaded you and
accused me quite falsely, saying that there is a- man called Socrates, a wise
more for their souls- their minds, their power of reason-than for their peace and comfort,
man, a student of all things in the sky and below the earth, who makes C
undisturbed by the likes of him. Seen in that light, as Plato wants us to see it, the failure the.worse argument the str onger. Those who spread that rumo r, gentlemen,
was theirs. are my dangerous accusers, for their hearers believe that those who study
J.M.C. these things do not even believe in the gods. M oreover, these accusers are
numerous, and have been at it a long time; also, they spoke to you at an
age when you would. most readily believe them, some of you being children
I do not know, men and adolescents, and they won their case by default, as there was no de-
7 _ of Ath�ns, �ow my accusers affected you; as for
me, I was almost earned awa� m spite of myself, so persuasively did they fense.
speak. And yet, h�rdly a�ythmg of what they said is true. Of the many What is most absurd in all this is that one cannot even know or mention
hes they told, one m particular surprised me, namely that you should be their names unless one of them is a writer of comedies. 1 Those who mali­ d
b careful not to be deceived by an accomplished speaker like me. That they ciously and slanderously persuaded you-who also, when persuaded
were not ashamed to be immediately proved wrong by the facts, when I themselves then persuaded others-all those are most difficult to deal
show myself not to be an accomplished speaker at all, that I thou ght was with: one cannot bring one of them into court or refute him; one must
most shameless on their part-unless indeed they call an accomplished simply fight with shadows, as it were, in making one's defense, and cross­
speaker the man who speaks the truth. If they mean that, I would agree examine whe11. no one answers. I want you to realize too that my accusers
that � am an o:ato r, but �ot after their manner, for indeed, as I say, are of two kinds: those who have accused me recently, and the old ones
C
practically nothmg they said was true. From me you will hear the whole I mention; and to think that I must first defend myself against the latter,
trut�, thou gh not, by Zeus, gentlemen, expressed in embroidered and for you have also heard their accusations first, and to a much greater extent e

�tyhze� phrases like theirs, but things spoken at random and expressed than the more recent.
m the first words that come to Illind, for I put my trust in the justice of Very well then, men of Athens. I must surely defend myself and attempt
what I say, and let 1:one of you expect anything else. It would not be fitting to uproot from your minds in so short a tim� the slander that has resided 19
_
at my age, as 1t might be for a young man, to toy with words when I there so long. I wish this may happen, if it is in any way better for you
appear before you. and me; and that my defense may be successful, but I think this is very·
One thing _I d o ask and beg of you , gentlemen: if you hear me making difficult and I am fully aware of ho w difficult it is. Even so, let the matter
my defense m the same kind of language as I q.m accustomed to use in proceed as the god may wish, but I must obey the law and make my defense.
the marketplace by the bankers' tables, where many of you have heard Let us the� take up the case from its beginning. What is the accusation
d me, and elsewhere, do not be surprised or create a disturbance o n that from which arose the slander in which Meletus trusted when he wrote b

Translated by G.M.A. Grube. 1. This is Aristophanes. Socrates refers below (19c) to the character Socrates in his
Clouds (225 ff.), first produced in 423 B.C.
 20 Apology Apology 21

out the charge against me? What did they say when they slandered me? has caused this reputation and slander. Listen then. Perhaps some of you
I must, as if they were my actual prosecutors, read the affidavit they would will think I am jesting, but be sure that all that I shall say is true. What
have sworn. It goes something like this: Socrates is guilty of wrongdoing has caused my reputation is none other than a certain kind of wisdom.
in that he busies himself studying things in the sky and below the earth; What kind of wisdom? Human wisdom, perhaps. It may be that I really
he makes the worse into the stronger argument, and he teaches these same possess this, while those whom I mentioned just now are wise with a e
C things to others. You have seen this yourself in the comedy of Aristophanes, wisdom more than human; else I cannot explain it, for I certainly do not
a Socrates swinging about there, saying he was walking on air and talking possess it, and whoever says I do is lying and speaks to slander me. Do
a lot of other nonsense about things of which I know nothing at all. I do not create a disturbance, gentlemen, even if you think I am boasting, for
not speak in contempt of such knowledge, if someone is wise in these the story I shall tell does not originate. with me, but I will refer you to a
things-lest Meletus bdng more cases against me-but, gentlemen, I have trustworthy source. I shall call upon: the god at Delphi as witness to the
no part in it, and on this point I call upon the majority of you as witnesses. existence and nature of my wisdom, if it be such. You know Chaerephon. 21
I think it right that all those of you who have heard me conversing, and He was my friend from youth, and the friep.d of most of you, as he shared
d many of you have, should tell each other if anyone of you has ever heard your exile and your return. You surely know the kind of man he was,
me discussing such subjects to any extent at all. From this you will learn how impulsive in any course of action. He went to Delphi at one time
that the other things said about me by the majority are of the same kind. and ventured to ask the oracle-as I say, gentlemen, do not create a
Not one of them is true. And if you have heard from anyone that I disturbance-he asked if any man was wiser than I, and the Pythian replied
undertake to teach people and charge a fee for it, that is not true either. that no one was wiser. Chaerephon is dead, but his brother will testify to
e Yet I think it a fine thing to be able to teach people as Gorgias of Leontini you about this.
does, and Prodicus of Ceos, and Hippias of Elis.2 Each of these men can Consider that I tell you this because I would inform you about the origin b
go to any city and persuade the young, who can keep company with of the slander. When I heard of this reply I asked myself: "Whatever does
20 anyone of their own fellow citizens they want without paying, to leave the god mean? What is his riddle? I am very conscious that I am not wise
the company of these, to join with themselves, pay them a fee, and be at all; what then does he mean by saying that I am the wisest? For surely
grateful to them besides. Indeed, I learned that there is another wise man he does not lie; it is not legitimate for him to do so." For a long time I
from Paros who is visiting us, for I met a man who has spent more was at a loss as to his meaning; then I very reluctantly turned to some
money on Sophists than everybody else put together, Callias, the son of such investigation as this; I went to one of those reputed wise, thinking C

Hipponicus. So I asked him-he has two sons-"Callias," I said, "if your that there, if anywhere, I could refute the oracle and say to it: "This man
sons were colts or calves, we could find and engage a supervisor for them is wiser than I, but you said I was." Then, when I examined this man­
b who would make them excel in their proper qualities, some horse breeder there is no need for me to tell you his name, he was one of our public
or farmer. Now since they are men, whom do you have in mind to supervise men-my experience was something like this: I thought that he appeared
them? Who is an expert in this kind of excellence, the human and social wise to many people and especially to himself, but he was not. I then tried
kind? I think you must have given thought to this since you have sons. to show him that he thought himself wise, but that he was not. As a result d
Is there such a person," I asked, "or is there not?" "Certainly there is," he he came to dislike me, and so did many of the bystanders. So I withdrew
said. "Who is he?" I asked, "What is his name, where is he from? and and thought to myself: "I am wiser than this man; it is likely that neither
what is his fee?" "His name, Socrates, is Evenus, he comes from Paros, of us knows anything worthwhile, bu� he thinks he knows something
C and his fee _is five minas." I thought Evenus a happy man, if he really when he does not, whereas when I do not know, neither do I think I know;
possesses this art, and teaches for so moderate a fee. Certainly I would pride so I am likely to be wiser than he to this small extent, that I do not think
and preen myself if I had this knowledge, but I do not have it, gentlemen. I know what I do not know." After this I �pproached another man, one
One of you might perhaps interrupt me and say: "But Socrates, what is of those thought to be wiser than he, and I thought the �ame thing, and e
Y?ur occupation? From where have these slanders come? For surely if you so I came to be disliked both by him and by many others.
did not busy yourself with something out of the common, all these rumors After that I proceeded systematically. I realized, to my sorrow and alarm,
and talk would not have arisen unless you did something other than most that I was getting unpopular, but I thought that I must attach the greatest
d people. Tell us what it is, that we may not speak inadvisedly about you." importance_ to the god's oracle, so I must go to all those who had any
Anyone who says that seems to be right, and I will try to show you what reputation for knowledge to examine its meaning. And by the dog, men 22
of Athens-for I must tell you the truth-I experienced something like
2. These were all well-known Sophists. For Gorgias and Hippias see Plato's dialogues this: in my investigation in the service of the god I found that those who
named after them; both Hippias and Prodicus appear in Protagoras. had the highest reputation were nearly the most deficient, while those
 22 Apology Apology 23
who were thought to be inferior were more knowledgeable. I must give in hearing people questioned; they themselves often imitate me and try
you an account of my journeyings as if they were labors I had undertaken to question others. I think they find an abundance of men who believe
to prove the oracle irrefutable. After the politicians, I went to the poets, they have some knowledge but know little or nothing. The result is that
b the writers of tragedies and dithyrambs and the others, intending in.their those whom they question are angry, not with themselves but with me. d
case to- catch myself being more ignorant than they. So I took up those They say: "That man Socrates is a pestilential fellow who corrupts the
poems with which they seemed to have taken most trouble and asked young." If one asks them what he does and what he teaches to corrupt
them what they meant, in order that I might at the same time learn some­ them, they are silent, as they do not know, but, so as not to appear at a loss,
thing from them. I am ashamed to tell you the truth, gentlemen, but I they mention those accusations that are available against all philosophers,
must. Almost all the bystanders might have explained the poems better about "things in the sky and things below the earth," about "not believing
c than their authors could. I soon realized that poets do not compose their in the gods" and "making the worse the stronger argument"; they would
poems with knowledge, but by some inborn talent and by inspiration, like not want to tell the truth, I'm sure, that they have been proved to lay claim
seers and prophets who also say many fine things without' any understand­ to knowledge when they know nothing. Toes� people are ambitious, violent
ing of what they say. The poets seemed to me to have had a similar and numerous; they are continually and convincingly talking about me; e
experience. At the same time I saw that, because of their poetry, they they have been filling your ears for a long time with vehement slanders
thought themselves very wise men in other respects, which they were not. against me. From them Meletus attacked me, and Anytus and Lycon,
So there again I withdrew, thinking that I had the same advantage over Meletus being vexed on behalf of the poets, Anytus on behalf of the
them as I had over the politicians. craftsmen and the politicians, Lycon on behalf of the orators, so that, as I
d Finally I went to the craftsmen, for I was conscious of knowing practically started out by saying, I should be surprised if I could rid you of so much 24
nothing, and I knew that I would find that they had knowledge of many slander in so short a time. That, men of Athens, is the truth for you. I have
fine things. In this I was not mistaken; they knew things I did not know, hidden or disguised nothing. I know well enough that this very conduct
and to that extent they were wiser than I. But, men of Athens, the good makes me unpopular, and this is proof that what I say is true, that such
craftsmen seemed to me to have the same fault as the poets: each of them, is the slander against me, and that such are its causes. If you look into b
because of his success at his craft, thought himself very wise in other most this either now or later, this is what you will find.
e important pursuits, and this error of theirs overshadowed the wisdom Let this suffice as a defense against the charges of my earlier accusers.
they had, so that I asked myself, on behalf of the oracle, whether I should After this I shall try to defend myself against Meletus, that good and
prefer to be as I am, with neither their wisdom nor their ignorance, or to patriotic man, as he says he is, and my later accusers. As these are a
have both. The answer I gave myself and the oracle was that it was to my different lot of accusers, let us again take up their sworn deposition. It
advantage to be as I am. goes something like this: Socrates is guilty of corrupting the young and
As a result of this investigation, men of Athens, !acquired much unpopu- of not believing in the gods in whom the city believes, but in other new
23 larity, of a kind that is hard to deal with and is a heavy burden; many spiritual things. Such is their charge. Let us examine it point by point. c
slanders came from these people and a reputation for wisdom, for in each He says that I am guilty of corrupting the young, but I say that Meletus is
case the bystanders thought that I myself possessed the wisdom that I guilty of dealing frivolously with serious matters, of irresponsibly bringing
proved that my interlocutor did not have. What is probable, gentlemen, people into court, and of professing to be seriously concerned with things
is that in fact the god is wise and that his oracular response meant that about none of which he has ever cared, and I shall try to prove that this
b human wisdom is worth little or nothing, and that when he says this man, is so. Come here and tell me, Meletus. Surely you consider it of the greatest d
Socrates, he is using my name as an example, as if he said: ''This man importance that our young men be as good as possible?-Indeed I do.
among you, mortals, is wisest who, like Socrates, understands that his Come then, tell these men who improves.them. You obviously know,
wisdom is worthless." So even now I continue this investigation as the in view of your concern. You say you have discovered the on� who corrupts
god bade me-and I go around seeking out anyone, citizen or stranger, them, namely me, and you bring me here and accuse me to these men. ·
whom I think wise. Then if I do not think he is, I come to the assistance Come, inform them and tell them who it is. You see, Meletus, that you
of the god and show him that he is not wise. Because of this occupation, are silent and know not what to say. Does this not seem shameful to you
I do not have the leisure to engage in public hffairs to any extent, nor and a suffici�nt proof of what I say, that you have not been concerned
indeed to look after my own, but I live in great poverty because of my with any of this? Tell me, my good sir, who improves our young men?- e
service to the god. The laws.
c Furthermore, the young men who follow me around of their own free That is not what I am asking, but what person who has knowledge of
will, those who have most leisure, the sons of the very rich, take pleasure the !aws to begin with?-These jurymen, Socrates.
 24 Apology Apology 25
How do you mean, Meletus? Axe these able to educate the young and the law requires one to bring those who are in need of punishment, not
improve them?-Certainly. of instruction.
All of them, or some but not others?-All of them. And so, men of Athens, what I said is clearly true: Meletus has never b
Z5 Very good, by Hera. You mention a great abundance of benefactors. But been at all concerned with these matters. Nonetheless tell us, Meletus, how
what about the audience? Do they improve the young or not?-They you say that I corrupt the young; or is it obvious from your deposition
do, too. that it is by teaching them not to believe in the gods in whom the city
What about the members of Council?-The Councillors, also. believes but in other new spiritual things? Is this not what you say I teach
But, Meletus, what about the assembly? Do members of the assembly and so corrupt them?-That is most certainly what I do say.
corrupt the young, or do they all improve them?-They improve them. Then by those very gods about whom we are talking, Meletus, make c
All the Athenians, it·seems, make the young into fine good men, except this clearer to me and to these men: I cannot be sure whether you mean
me, and I alone corrupt them. Is that what you mean?-That. is most that I teach the belief that there are some gods-and therefore I myself
definitely what I mean. believe that there are gods and am not altogether an athei.st, nor am I guilty
b You condemn me to a great misfortune. Tell me: does this also apply of that-not, however, the gods in whom the city believes, but others, and
to horses do you think? That all men improve them and one individual that this is the charge against me, that they are others. Or whether you
corrupts them? Or is quite the contrary true, one individual is able to mean that I do not believe in gods at all, and that this is what I teach to
improve them, or very few, namely, the horse breeders, whereas the major­ others.-This is what I mean, that you do not believe in gods at all.
ity, if they have horses and use them, corrupt them? Is that not the case, You are a strange fellow, Meletus. Why do you say this? Do I not d
Meletus,·both with horses and all other animals? Of course it is, whether believe, as .other men do, that the sun and the moon are gods?-No,
you and Anytus say so or not. It would be a very happy state of affairs by Zeus, gentlemen of the jury, for he says that the sun is stone, and the
if only one person corrupted our youth, while the others improved them. moon earth.
c You have made it sufficiently obvious, Meletus, that you have never My dear Meletus, do you think you are prosecuting Anaxagoras? Axe
had any concern for our youth; you show your indifference clearly; that you so contemptuous of these men and think them so ignorant of letters
you have given no thought to the subjects about which you bring me to trial. as not to know that the books of Anaxagoras of Clazomenae are full· of e
And by Zeus, Meletus, tell us also whether it is better for a man to those theories, and further, that the young men learn from me what they
live among good or wicked fellow citizens. Answer, my good man, for can buy from time to time for a drachma, at most, in the bookshops, and
I am not asking a difficult question. Do not the wicked do some harm ridicule Socrates if he pretends thatthese theories are his own, especially
to those who are ever closest to them, whereas good people benefit as they are so absurd? Is that, by Zeus, what you think of me, Meletus,
them?-Certainly. that I do not believe that there are any gods?-That is what I say, that
d And does the man exist wlio would rather be harmed than benefited you do not believe in the gods at all.
by his associates? Answer, my good sir, for the law orders you to answer. You cannot be believed, Meletus, even, I think, by yourself. The man
Is there any man who wants to be harmed?-Of course not. appears to me, men of Athens, highly insolent and uncontrolled. He 27
Come now, do you accuse me here of corrupting the young and making seems to have made this deposition out of insolence, violence and
them worse deliberately or unwillingly?-Deliberately. youthful zeal. He is like one who composed a riddle and is trying it out:
What follows, Meletus? Are you so much wiser at your age than I am "Will the wise Socrates realize that I am jesting and contradicting myself,
e at mine that you understand that wicked people always do some harm to or shall I deceive him an9- others?" I think he contradicts himself in the
their closest neighbors while good people do them good, but I have reached affidavit, as if he said: "Socrates is guilty of not believing in gods but
such a pitch of ignorance that I do not realize this, namely that if I make believing in gods," and surely that is the part of a jester! b
one of my associates wicked I run the risk of being harmed by him so that Examine with me, gentlemen, how he app�ars to contradict himself, and
I do such a great evil deliberately, as you say? I do not believe you, Meletus, you, Meletus, answer us. Remember, gentlemen, what I asked you when
26 and I do not think anyone else will. Either I do not corrupt the young or, I began, not to create a disturbance if I proceed in my usual manner.
if I do, it is unwillingly, and you are lying in e\ther case. Now if I corrupt Does any man, Meletus, believe in human activities who does not
them unwillingly, the law does not require you to bring people to court believe in humans? Make him answer, and not again and again create a
for such unwilling wrongdoings, but to get hold of them privately, to distur­bance. Does 1my man who does not believe in horses believe in
instruct them and ·exhort them; for clearly, if I learn better, I shall cease horsemen's activities? Or in flute-playing activities but not in c
to do what I am doing unwillingly. You, however, have avoided my flute-players? No, my good sir, no man could. If you are not willing to
company and were unwilling to instruct me, but you bring me here, where answer, I will tell you and these men. Answer the next question,
however. Does any man believe in spiritual activities who does not
believe in spirits?-No one.
 Apology
Then since I do believe in spirits, as you admit, if spirits are gods, this remain here, a laughingstock by the curved ships, a burden upon the earth.” Do
what I mean when I say you speak in riddles and in jest, as you state you think he gave thought to death and danger?
that I do not believe in gods and then again that I do, since I do believe This is the truth of the matter, men of Athens: wherever a man has taken a
in spirits. If on the other hand the spirits are children of the gods, position that he believes to be best, or has been placed by his commander, there
d bastard children of the gods or nymphs or some other mothers, as they he must I think remain and face danger, without a thought for death or e
are said to be, what man would believe children of the gods exist, but anything else, rather than disgrace. It would have been a dreadful way to behave,
not gods? men of Athens, if, at Potidaea, Amphipolis and Delium, I had, at the risk of
That would be just as absurd as to believe the young of horses and death, like anyone else, remained at my post where those you had elected to
asses, namely mules, to exist, but not to believe in the existence of command had ordered me, and then, when the god ordered me, as I thought
and believed, to live the life of a philosopher, to examine myself and others. I 29
horses and asses. You must have made this deposition, Meletus, either
to test us or because you were at a loss to find any true wrongdoing of had abandoned my post for fear of death or anything else. That would have
been a dreadful thing and then I might truly have justly been brought here for
e
which to accuse me. There is no way in which you could persuade
not believing that there are gods, disobeying the oracle, fearing death, and
anyone of even small intelligence that is possible for one and the same
thinking I was wise when I was not. To fear death, gentlemen, is no other than
man to believe in spiritual but not also in divine things, and then again to think oneself wise when one is not, to think one knows what one does not
for that same man to believe neither in spirits nor in gods nor in heroes. know. No one knows whether death may not be the greatest of all blessings for a
I do not think men of Athens, that it requires a prolonged defense to b
man, yet men fear it as if they knew that it is the greatest of evils. And surely it is
prove that I am not really guilty of the charges in Meletus' deposition, the most blameworthy ignorance to believe that one knows what one does not
28
but this is sufficient. On the other hand, you know that what I said know. It is perhaps on this point and in this respect, gentlemen, that I differ
earlier is true, that I am very unpopular with many people. This will be from the majority of men, and if I were to claim that I am wiser than anyone in
my undoing, if I am undone, not Meletus or Anytus but the slanders anything, it would be in this, that., as I have no adequate knowledge of things in
and envy of many people. This has destroyed many other good men and the underworld, so I do not think I have. I do know, however, that it is wicked
will, I think, continue to do so. There is no danger that it will stop at and shameful to do wrong, to disobey one's superior, be he god or man. I shall
me. never fear or avoid things of which I do not know., whether they may not be C
b Someone might say: "Are you not ashamed, Socrates, to have followed good rather than things that I know to be bad. Even if you acquitted me now
the kind of occupation that has led to your being now in danger of and did not believe Anytus who said to you that either I should not have been
death?" However, I should be right to reply to him: "You are wrong, brought here in the first place, or that now I am here, you cannot avoid
sir, if you think that a man who is any good at all should take into executing me, for if I should be acquitted, your sons would practice the
account the risk of life or death, he should look to his this only in his teachings of Socrates and all be thoroughly corrupted; if you said to me in this
actions, whether what he does is right or wrong, whether he is acting regard:· "Socrates, we do not believe Anytus now; we acquit you, but only on
like a good or a bad man." condition that you spend no more time on this investigation and do not practice d
C
philosophy, and if you are caught doing so you will die;” if, as I say, you were to
According to your view all the heroes who died at Troy were inferior
acquit me on those terms, I would say to you: "Men of Athens, I am grateful and
people, especially the son of Thetis who was so contemptuous of danger
I am your friend, but I will obey the god rather than you, and as long as I draw
compared with disgrace. (See Illiad xviii.94ff). When he was eager to kill
breath and am able, I shall not cease to practice philosophy, to exhort you and
Hector, his goddess-mother warned him, as I believe, in some such in my usual way to point out to any one of you whom I happen to meet: Good
words as these: "My child if you avenge the death of your comrade, Sir, you are an Athenian, a citizen of the greatest city with the greatest
Patroclus, and you kill Hector, you will die yourself, for your death is to reputation for both wisdom and power; are you not ashamed of your eagerness e
d follow immediately after Hector's." Hearing this, he despised death and to possess as much wealth, reputation and honors as possible, while you do not
danger and was much more affraid to live as coward who did not care for nor give thought to wisdom or truth, or the best possible state of your
avenge his friends. "Let me die at once," he said, "when once I have soul?" Then, if one of you disputes this and says he does care, I shall not let him
given the wrongdoer his deserts, rather than go· at once or leave him, but I shall question him., examine him and test him,
and if I do not think he has attained the goodness that he says he
 28 Apology Apology 29
30 has, I shall reproach him because he attaches little importance to the most like human nature for me to have neglected all my own affairs and to
important things and greater importance to inferior things. I shall treat in have tolerated this neglect now for ,so many years while I was always
this way anyone I happen to meet, young and old, citizen and stranger, concerned with you, approaching each one of you like a father or an elder
and more so the citizens because you are more kindred to me. Be sure· brother to persuade you to care for virtue. Now if I profited from this by
that this is what the god orders me to do, and I think there is no greater charging a fee for my advice, there would be some sense to it, but you
blessing for the city than my service to the god. For I go around doing can see for yourselves that, for all their shameless accusations, my accusers
nothing but persuading both young and old among you not to care for have not been able in their impudence to bring forward a witness to say c
b your body or your wealth in preference to or as strongly as for the best that I have ever received a fee or ever asked for one. I, on the other hand,
possible state of your soul, as I say to you: "Wealth does not bring about have a convincing witness that I speak. the truth, my poverty.
excellence, but excellence makes wealth and everything else good for men., It may seem strange that while I go around and give this advice privately
both individually and collectively."4 and interfere in private affairs, I do not venture to go to the assembly and
Now if by saying this I corrupt the young, this advice must be harmful, there advise the city. You have heard me gtve the reason for this in many
but if anyone says that I give different advice., he is talking nonsense. On places. I have a divine or spiritual sign which Meletus has ridiculed in his d
this point I would say to you, men of Athens: "Whether you believe Anytus deposition. This began when I was a child. It is a voice, and whenever it
c or not, whether you acquit me or not, do so on the understanding that speaks it turns me away from something I am about to do, but it never
this is my course of action, even if I am to face death many times." Do encourages me to do anything. This is what has prevented me from taking
not create a disturbance, gentlemen, but abide by my request not to cry part in public affairs, and I think it was quite right to prevent me. Be sure,
out at what I say but to listen, for I think it will be to your advantage to men of Athens, that if I had long ago attempted to take part in politics, I
listen, and I am about to say other things at which you will perhaps cry should have died long ago, and benefited neither you nor myself. Do not e
out. By no means do this. Be sure that if you kill the sort of man I say ] be angry with me for speaking the truth; no man will survive who genuinely
am, you will not harm me more than yourselves. Neither Meletus nor opposes you or any other crowd and prevents the occurrence of many
d Anytus can harm me in any way; he could not harm me., for I do not think unjust and illegal happenings in the city. A man who really fights for 32
it is permitted that a better man be harmed by a worse; certainly he might justice must lead a private, not a public, life if he is to survive for even a
kill me, or perhaps banish or disfranchise me, which he and maybe others short time.
think to be great harm, but I do not think so. I think he is doing himself I shall give you great proofs of this, not words but what you esteem,
much greater harm doing what he is doing now, attempting to have a deeds. Listen to what happened to me, that you may know that I will not
man executed unjustly. Indeed, men of Athens, I am far from making a yield to any man contrary to what is right, for fear of death, even if I should
defense now on my own behalf, as might be thought., but on yours, to die at once for not yielding. The things I shall tell you are commonplace and
e prevent you from wrongdoing by mistreating the god's gift to you by smack of the lawcourts, but they are true. I have never held any other b
condemning me; for if you kill me you will not easily find another like office in the city, but I served as a member of the Council, and our tribe
me. I was attached to this city by the god-though it seems a ridiculous Antiochis was presiding at the time when you wanted to try as a body
thing to say-as upon a great and noble horse which was somewhat the ten generals who had failed to pick up the survivors of the naval
sluggish because of its size and needed to be stirred up by a kind of gadfly. battle.5 This was illegal, as you all recognized later. I was the only member
It is to fulfill some such function that I believe the god has placed me in of the presiding committee to oppose yo1:1,r doing something contrary to
the city. I never cease to rouse each and every one of you, to persuade and the laws, and I voted against it. The orators were ready to prosecute me
31 reproach you all day long and everywhere I find myself in your company. and take me away, and your shouts were egging them on, but I thought
Another such man will not easily come to be among you, gentlemen, I should run any risk on the side of law anp. justice rather than join you, c
and if you believe me you will spare me. You might easily be annoyed! for fear of prison or death, when you were engaged in an unjust course.
with me as people are when they are aroused from a doze, and strike out This happened when the city was still a democracy. When the oligarchy
at me; if convinced by Anytus you could easily kill me, and then you was established, the Thirty6 summoned me to the Hall, along with four
could sleep on for the rest of your days, unless the god, in his care for others, and ordered us to bring Leon from Salamis, that he might be
you, sent you someone else. That I am the kirid of person to be a gift of
b the god to the city you might realize from the fact that it does not seem 5. This was the battle of Arginusae (south of Lesbos) in 406 B.c., the last Athenian
victory of the Peloponnesian war. A violent storm prevented the Athenian generals from
4. Alternatively, this sentence could be translated: "Wealth does not bring about excel­ rescuing their survivors.
lence, but excellence brings about wealth and all other public and private blessings 6. This was the harsh oligarchy that was set up after the final defeat of Athens in 404
for men." B.C. and ruled Athens for some nine months in404-3 before the democracy was restored.
 30 ApologiJ Apology 31

d executed. They gave many such orders to many people, in order to impli­ I could mention many others, some one of whom surely Meletus should
cate as many as possible in their guilt. Then I showed again, not in words have brought in as witness in his own speech. If he forgot to do so, then
but in action, that, if it were not rather vulgar to say so, death is something let him do it now; I will yield time if he has anything of the kind to say.
I couldn't care less about, but that my whole concern is not to do anything You will find quite the contrary, gentlemen. These men are all ready to
unjust or impious. That government, powerful as it was, did not frighten come to the help of the corruptor, the man who has harmed their kindred, b
me into any wrongdoing. When we left the Hall, the other four went to as Meletus and Anytus say. Now those who were corrupted might well
Salamis and brought in Leon, but I went home. I might have been put to have reason to help me, but the uncorrupted, their kindred who are older
e death for this, had not the government fallen shortly after".'7ards. There men, have no reason to help me except the right and proper one, that they
are many who will witness to these events. know that Meletus is lying and that_I am telling the truth.
Do you think I would have survived all these years if I were engaged Very well, gentlemen. This, and maybe other similar things, is what I
in public affairs and, acting as a good man must, came to the help- of justice have to say in my defense. Perhaps one of you might be angry as he recalls C
and considered this the most important thing? Far from it,' men of Athens, that when he himself stood trial on a less dangerous charge, he begged
33 nor would any other man. Throughout my life, in any public activity I and implored the jurymen with many �ears, that he brought his chi�dren
may have engaged in, I am the same man as I am in private life. I have and many of his friends and family into court to arouse as much pity as
never come to an agreement with anyone to act unjustly, neither with he could, but that I do none of these things., even though I may seem to
anyone else nor with any one of those who they slanderously say are my be running the ultimate risk. Thinking of this, he might feel re�entful d
pupils. I have never been anyone's teacher. If anyone, young or old, desires toward me and, angry about this, cast his vote in anger. If there is such
to listen to me when I am talking and dealing with my own concerns, I a one among you-I do not deem there is, but if there is-I think it wou�d
have never begrudged this to anyone, but I do not converse when I receive be right to say in reply: My good sir, I too have a household and, m
b a fee and not when I do not. I am equally ready to question the rich and Homer's phrase, I am not born "from oak or rock" but from men, so_ that
the poor if anyone is willing to answer my questions and listen to what I have a family, indeed three sons, men of Athens, of whom one is an
I say. And I cannot justly be held responsible for the good or bad conduct adolescent while two are children. Nevertheless, I will not beg you to
of these people, as I never promised to teach them anything and have not acquit me by bringing them here. Why do I do none of these things? Not
done so. If anyone says that he has learned anything from me, or that he through arrogance, gentlemen, nor through lack of respect for you. Whether e
heard anything privately that the others did not hear, be assured that he I am brave in the face of death is another matter, but with regard to my
is not telling the truth. reputation and yours and that of the whole city, it ?oes not seem _right to
c Why then do some people enjoy spending considerable time in my me to do these things, especially at my age and with my reputation. For
company? You have heard why, men of Athens; I have told you the whole it is generally believed, whether it be true or false, that in certain respects
truth. They enjoy hearing those being questioned who think they are wise, Socrates is superior to the majority of men. Now if those of you wh� are 35
but are not. And this is not unpleasant. To do this has, as I say, been considered superior, be it in wisdom or courage or whatever other virtue.
enjoined upon me by the god, by means of oracles and dreams, and in makes them so, are seen behaving like that, it would be a disgrace. Yet I
every other way that a divine manifestation has ever ordered a man to have often seen them do this sort of thing when standing trial, men who
do anything. This is true, gentlemen, and can easily be established. are thought to be somebody, doing amazing things as if they thought it
d If I corrupt some you3:1-g men and have corrupted others, then surely a terrible thing to die, and as if they were to be immortal if you did not
some of them who have grown older and realized that I gave them bad execute them. I think these men bring shame upon the city so that a b
advice when they were young should now themselves come up here to stranger, too, would assume that· those who· are outstanding in virtue
accuse me and avenge themselves. If they were unwilling to do so them­ among the Athenians, whom they themselves select from themselves to_
selves, then some of their kindred, their fathers or brothers or other relations fill offices of state and receive other honors, are in no ,way better than
should recall it now if their family had been harmed by me. I see many women. You should not act like that, men of Athens, those of you who
e of these present here, first Crito, my contemporary and fellow demesman, have any reputation at all, and if we do, you should not allow it. You
the father of Critobulus here; next Lysanias pf Sphettu::;, the father of should make it very clear that you will more readily convict a man who
Aeschines here; also Antiphon the Cephisian, the father of Epigenes; and performs these pitiful dramatics in court and so makes the city a laughing­
others whose brothers spent their time in this way; Nicostratus, the son stock, than a man who keeps quiet.
of Theozotides, brother of Theodotus, and Theodotus has died so he could Quite apart from the question of reputation, gentlemen, I do not think C

34 not influence him; Paralius here, son of Demodocus, whose brother was it right to supplicate the jury and to be acquitted bec� use of this, �ut to
1
Theages; there is Adeimantus, son of Ariston, brother of Plato here; Aeanto­ teach and persuade them. It is not the purpose of a Juryman s office to
dorus, brother of Apollodorus here. give justice as a favor to whoever seems good to him.:but to judge according
 32 Apology Apology 33
to law, and this he has sworn to do. We should not accustom you to victor makes you think yourself happy; I make you be happy. Besides, he e
perjure yourselves, nor should you make a habit of it. This is irreverent does not need food, but I do. So if I•must make a just assessment of what
conduct for either of us. I deserve, I assess it as this: free meals in the Prytaneum. 37
d Do not deem it right for me, men of Athens, that I should act towards When I say this you may think, as when I spoke of appeals to pity and
you in a way that I do not consider to be good or just or pious, especially, entreaties, that I speak arrogantly, but that is not the case, men of Athens;
by Zeus, as I am being prosecuted by Meletus here for impiety; clearly, if rather it is like this: I am convinced that I never willingly wrong anyone,
I convinced you by my supplication to do violence to your oath of office, but I am not convincing you of this, for we have talked together but a
I would be teaching you not to believe that there are gods, and my defense short time. If it were the law with us, as it is elsewhere, that a trial for life b
would convict me of !lot believing in them. This is far from being the case, should not last one but many days, you would be convinceq., but now it
gentlemen, for I do believe in them as none of my accusers do. I leave it is not easy to dispel great slanders in a short time. Since I am convinced
to you and the god to judge me in the way that will be best for me and that I wrong no one, I am not likely to wrong myself, to say that I deserve
for you. some evil and to make some such assessmt!nt against myself. What should
I fear? That I should suffer the penalty Meletus has assessed against me,
[The jury now gives its verdict of guilty, and Meletus asks for the of which I say I do not know whether it is good or bad? Am I then to
penalty of death.] choose in preference to this something that I know very well to be an evil
and assess the penalty at that? Imprisonment? Why should I live in prison, C
e There are many other reasons for my not being angry with you for always subjected to the ruling magistrates, the Eleven? A fine, and impris­
36 convicting me, men of Athens, and what happened was not unexpected. onment until I pay it? That would be the same thing for me, as I have no
I am much more surprised at the number of votes cast on each side for I money. Exile? for perhaps you might accept that assessment.
did not think the decision would be by so few votes but by a great many. I should have to be inordinately fond of life, men of Athens, to be so
As it is, a switch of only thirty votes would have acquitted me. I think unreasonable as to suppose that other men will easily tolerate my company
_
b myself that I have been cleared of Meletus' charges, and not only this, but and conversation when you, my fellow citizens, have been unable to endure d
it is clear to all that, if Anytus and Lycon had not joined him in accusing them, but found them a burden and resented them so that you are now
me, he would have been fined a thousand drachmas for not receiving a seeking to get rid of them. Far from it, gentlemen. It would be a fine life
fifth of the votes. at my age to be driven out of one city after another, for I know very well
He assesses the penalty at death. So be it. What counter-assessment that wherever I go the young men will listen to my talk as they do here. e
should I propose to you, men of Athens? Clearly it should be a penalty I If I drive them away, they will themselves persuade their elders to drive
deserve, and what do I deserve to suffer or to pay because I have deliber­ me out; if I do not drive them away, their fathers and relations will drive
ately not led a quiet life but' have neglected what occupies most people: me out on their behalf.
wealth, household affairs, the position of general or public orator or the Perhaps someone might say: But Socrates, if you leave us will you not
other offices, the political clubs and factions that exist in the city? I thought be able to live quietly, without talking? Now this is the most difficult point·
c myself too honest to survive if I occupied myself with those things. I did on which to convince some of you. If I say that it is impossible for me to 38
not follow that path that would have made me of no use either to you or keep quiet because that means disobeying the god, you will not believe
to myself, but I went to each of you privately and conferred upon him r
me and will think am being ironical. Oi:i the other hand, if I say that it
what I say is the greatest benefit, by trying to persuade him not to care is the greatest good for a man to discuss virtue every day and those other
for any of his belongings before caring that he himself should be as good things about which you hear me conversing and testing myself and others,
and as wise as possible, not to care for the city's possessions more than for the unexamined life is not worth living for men, you will believe me
d for the city itself, and to care for other things in the same way. What do even less.
I deserve for being such a man? Some good, men of Athens, if I must truly What I say is true, gentlemen, but it is not easy to convince you. At the b
make an assessment according to my deserts, and something suitable. same time, I am not accustomed to think that I deserve any penalty. If I
What is suitable for a poor benefactor who reeds leisure to exhort you? had money, I would assess the penalty at the amount I could pay, for that
Nothing is more suitable, gentlemen, than for such a man to be fed in the would not_hurt me, but I have none, unless you are willing to set the
Prytaneum,7 much more suitable for him than for any one of you who has penalty at the amount I can pay, and perhaps I could pay you one mina
won a victory at'Olympia with a pair or a team of horses. The Olympian of silver.8 So that is my assessment.

7. The Prytaneum was the magistrates' hall or town hall of Athens in which public 8. One mina was the equivalent of 100 drachmas. In the late fifth century one drachma
entertainments were given, particularly to Olympian victors on their return home. was the standard daily wage of a laborer. A mina, then, was a-considerable sum.
 34 ApologiJ ApologtJ 35
Plato here, men of Athens, and Crito and Critobulus and Apollodorus ing you for not living in the right way. To escape such tests is neither
bid me put the penalty at thirty minas, and they will stand surety for possible nor good, but it is best and easiest not to discredit others but to
the money. Well then, that is my assessment, and they will be sufficient prepare oneself to be as good as possible. With this prophecy to you who
guarantee of payment. convicted me, I part from you.
I should be glad to discuss what has happened with those who voted e
[The jury now votes again and sentences Socrates to death.) for my acquittal during the time that the officers of the court are busy and
I do not yet have to depart to my death. So, gentlemen, stay with me
C It is for the sake of a short time, men of Athens, that you will acquire awhile, for nothing prevents us from talking to each other while it is
the reputation and the guilt, in the eyes of those who want to denigrate allowed. To you, as being my friends, I- want to show the meaning of what 40
the city, of having killed Socrates, a wise man, for they who want to revile has occurred. A surprising thing has happened to me, jurymen-you I
you will say that I am wise even if I am not. If you had wait�d but a little would rightly call jurymen. At all previous times my familiar prophetic
while, this would have happened of its own accord. You see my age, that power, my spiritual manifestation, frequently opposed me, even in small
d I am already advanced in years and close to death. I am saying this not matters, when I was about to do something wrong, but now that, as you
to all of you but to those who condemned me to death, and to these same can see for yourselves, I was faced with what one might think, and what
ones I say: Perhaps you think that I was convicted for lack of such words is generally thought to be, the worst of eyils, my divine sign has not
as might have convinced you, if I thought I should say or do all I could opposed me, either when I left home at dawn, or when I came into court, b
to avoid my sentence. Far from it. I was convicted because I lacked not or at any time that I was about to say something during my speech. Yet
words but boldness and shamelessness and the willingness to say to you in other talks it often held me back in the middle of my speaking, but
what you would most gladly have heard from me, lamentations and tears now it has opposed no word or deed of mine. What do I think is the
e and my saying and doing many things that I say are unworthy of me but reason for this? I will tell you. What has happened to me may well be a
that you are accustomed to hear from others. I did not think then that the good thing, and th9se of us who believe death to be an evil are certainly
danger I ran should make me do anything mean, nor do I now regret the mistaken. I have convincing proof of this, for it is impossible that my c
nature of my defense. I would much rather die after this kind of defense familiar sign did not oppose me if I was not about to do what was right.
than live after making the other kind. Neither I nor any other man should, Let us reflect in this way, too, that there is good hope that death is a
39 on trial or in war, contrive to avoid death at any cost. Indeed it is_ often blessing, for it is one of two things: either the dead are nothing and have
obvious in battle that one could escape death by throwing away one's no perception of anything, or it is, as we are told, a change and a relocating
weapons and by turning to supplicate one's pursuers, and there are many for the soul from here to another place. If it is complete lack of perception, d
ways to avoid death in every kind of danger if one will venture to do or like a dreamless sleep, then death would be a great advantage. For I think
b say anything to avoid it. It is not difficult to avoid death, gentlemen; it is that if one had to pick out that night during which a man slept soundly
much more difficult to avoid wickedness, for it runs faster than death. and did not dream, put beside it the other nights and days of his life, and
Slow and elderly as I am, I have been caught by the slower pursuer, then see how many days and nights had been better and more pleasant
whereas my accusers, being clever and sharp, have been caught by the than that night, not only a private person but the great king would find
quicker, wickedness. I leave you now, condemned to death by you, but them easy to count compared with the other days and nights. If death is e
they are condemned by truth to wickedness and injustice. So I maintain like this I say it is an advantage, for all eternity would then seem to be
my assessment, and they maintain theirs. This perhaps had to happen, no more than a single night. If, on the other hand, death is a change from
and I think it is as it should be. here to another place, and what we are told is true and all who have died
C Now I want to prophesy to those who convicted me, for I am at the point are there, what greater blessing could there be, gentlemen of the jury? If . 41
when men prophesy most, when they are about to die. I say gentlemen, to anyone arriving in Hades will have escaped from those who call themselve�
those who voted to kill me, that vengeance will come upon you immedi­ jurymen here, and will find those true jurymen who are said to sit in
ately after my death, a vengeance much harder to bear than that which judgment there, Minos and Rhadamanthus and Aeacus and Triptolemus
you took in killing me. You did this in the belief that you would avoid and the other demi-gods who have been upright in their own life, would
giving an account of your life, but I maintain that quite the opposite will that be a poor kind of change? Again, what would one of you give to keep
d happen to you. There will be more people to test you, whom I now held company with Orpheus and Musaeus, Hesiod and Homer? I am willing
back, but you did .not notice it. They will be more difficult to deal with to die many times if that is true. It would be a wonderful way for me to
as they will be younger and you will resent them more. You are wrong spend my time whenever I met Palamedes and Ajax, the son of Telamon, b
if you believe that by killing people you will prevent an�one from reproach- and any other of the men of old who died throug� an unjust conviction,
 36 Apology
to compare my experience with theirs. I think it would be pleasant. Most
20e. My practice of it arose out of a declaration of the Delphin Oracle that I was the
important, I could spend my time testing and examining people there, as wisest of men.
I do here, as to who among them is wise, and who thinks he is, but is not.
What would one not give, gentlemen of the jury, for the opportunity to 21c-d. I went about searching after a man who was wiser than myself; at first
c examine the man who led the great expedition against Troy, or Odysseus,
among the politicians; then among the philosophers; and found that I had an
or Sisyphus, and innumerable other men and women one could mention?
It would be an extraordinary happiness to talk with them, to keep company advantage over them, because I had no conceit of knowledge.
with them and examine them. In any case, they would certainly not put
one to death for doing so. They are happier there than we are here in 22b. I found out that the poets were the worst possible interpreters of their own
writings.
other respects, and 'for the rest of time they are deathless, if indeed what
we are told is true.
22c. The artisans had some real knowledge, but they had also a conceit that they
You too must be of good hope as regards death, gentle.men of the jury,
d and keep this one truth in mind, that a good man cannot be harmed either knew things which were beyond them.
in life or in death, and that his affairs are not neglected by the gods. What
has happened to me now has not happened of itself, but it is clear to me 23a. The oracle was intended to apply, not to Socrates, but to all men who know
that it was better for me to die now and to escape from trouble. That is that their wisdom is worth nothing.
why my divine sign did not oppose me at any point. So I am certainly
not angry with those who convicted me, or with my accusers. Of course 23c. There are my imitators who go about protecting pretenders, and the enmity
which they arouse falls upon me.
that was not their purpose when they accused and convicted me, but they
e thought they were hurting me, and for this they deserve blame. This much
24b. The second class of accusers.
Task from them: when my sons grow up, avenge yourselves by causing
them the same kind of grief that I caused you, if you think they care for
24d. All men are discovered to be improvers of youth with the single exception of
money or anything else more than they care for virtue, or if they think
they are somebody when they are nobody: Reproach them as I reproach
Socrates.
you, that they do not care for the right things and think they are worthy
42 when they are not worthy of anything. If you do this, I shall have been 25a-b. But this rather unfortunate fact does not accord with the analogy of the
justly treated by you, and my sons also.
Now the hour to part has come. I go to die, you go to live. Which of animals.
us goes to the better lot is known to no one, except the god.
25d. When I do harm to my neighbor I must do harm to myself: and therefore I
cannot be supposed to injure them intentionally.
THE APOLOGY - Jowett's margin
summaries 26b. Socrates is declared by Meletus to be an atheist and to corrupt the religion of
the young.
17b. Socrates begs to be allowed to speak in his
accustomed manner. 25c. Meletus has confounded Socrates with Anaxagoras ...
18a. The judges must excuse Socrates if he defends
himself in his own fashion. 26d. ... and he {Meletus) has contradicted himself in the indictment.

18e. Socrates has to meet two sorts of accusers. 27b. How can Socrates believe in divine agencies and not believe in gods?

19b. There is the accusation of the theatres; which 28b. Let no man fear death or fear anything but disgrace.
declares that he is a student of natural philosophy.
19d. There is the report that he is a Sophist who receives
28e. Socrates, who has often faced death in battle, will not make any condition in
money.
20a. The ironical question which Socrates put to Callias. order to save his own life; for he does not know whether death is a good or an evil.
20d-e. The accusations against me have arisen out of a sort
of wisdom which I practice.
29d. He must always be a preacher of philosophy.

30a. `Necessity" is laid upon me:'`I must obey God rather than man.' 38c. They will be accused of killing a wise man.

30c. Neither you nor Meletus can ever injure me. 38c. Why could they not wait a few years?

30e. I am the gadfly of the Athenian people, given to them by God, 39d. They are about to slay Socrates because he has been their
and they will never have another, if they kill me. accuser: other accusers will rise up and denounce them more
vehemently.
31c-d. The internal sign always forbade him to engage in politics; and
if he had done so, he would have perished long ago. 40a-b. Socrates believes that what is happening to him will be good,
because the internal oracle gives no sign of opposition.
32a. He had shown that he would sooner die than commit injustice at
the trial of the generals and under the tyranny of the Thirty. 40c. Death either a good or nothing: - a profound sleep.

32e. He is always talking to the citizens, but he teaches nothing; he 40e. How blessed to have a just judgment passed on us; to converse
takes no pay and has no secrets. with Homer and Hesiod; to see the heroes of Troy, and to continue
the search after knowledge in another world!
33d. The parents and kinsmen of those whom he is supposed to have
corrupted do not come forward and testify against him. 41d. Do to my sons and I have done to you.

34b. He is flesh and blood, but he will not appeal to the pity of his
judges; or make a scene in the court such as he has often witnessed.

35b. The judge should not be influenced by his feelings, but convinced
by reason.

36c. Socrates all his life long has been seeking to do the greatest good
to the Athenians.

36d. Should he not be rewarded with maintenance in the Prytaneum?

37a. The consciousness of innocence gives him confidence.

37c. No alternative in his own judgment preferable to death.

37e. For wherever he goes he must speak out.