Home > Philosophy > snippet > Socrates 2.3 – Apology
Home > Philosophy > snippet > Socrates 2.3 – Apology

Socrates 2.3 – Apology

The current charges, starting with corruption of…


So much for my defense against the charges brought by the first group of my accusers. I shall now try to defend myself against Meletus — high-principled and patriotic as he claims to be — and after that against the rest.

Let us first consider their deposition again, as though it represented a fresh prosecution. It runs something like this: Socrates is guilty of corrupting the minds of the young, and of believing in deities of his own invention instead of the gods recognized by the state. Such is the charge. Let us examine its points one by one.

First it says that I am guilty of corrupting the young. But I say, gentlemen, that Meletus is guilty of treating a serious matter with levity, since he summons people to stand their trial on frivolous grounds, and professes concern and keen anxiety in matters about which he has never had the slightest interest. I will try to prove this to your satisfaction.

Come now, Meletus, tell me this. You regard it as supremely important, do you not, that our young people should be exposed to the best possible influence?

I do.

Very well, then, tell these gentlemen who it is that influences the young for the better. Obviously you must know, if you are so much interested. You have discovered the vicious influence, as you say, in myself, and you are now prosecuting me before these gentlemen. Speak up and inform them who it is that has a good influence upon the young. . . . You see, Meletus, that you are tongue-tied and cannot answer. Do you not feel that this is discreditable, and a sufficient proof in itself of what I said, that you have no interest in the subject? Tell me, my friend, who is it that makes the young good?

The laws.

That is not what I mean, my dear sir. I am asking you to the person whose first business it is to know the laws.

These gentlemen here, Socrates, the members of the jury.

Do you mean, Meletus, that they have the ability to educate the young, and to make them better?

Certainly.

Does this apply to all jurymen, or only to some?

To all of them.

Excellent! A generous supply of benefactors. Well, then, do these spectators who are present in court have an improving influence, or not?

Yes, they do.

And what about the members of the Council?

Yes, the councilors too.

But surely, Meletus, the members of the Assembly do not corrupt the young? Or do all of them too exert an improving influence?

Yes, they do.

[T]he whole population of Athens has a refining effect upon the young, except myself, and I alone demoralize them…?

Then it would seem that the whole population of Athens has a refining effect upon the young, except myself, and I alone demoralize them. Is that your meaning?

Most emphatically, yes.

This is certainly a most unfortunate quality that you have detected in me. Well, let me put another question to you. Take the case of horses. Do you believe that those who improve them make up the whole of mankind, and that there is only one person who has a bad effect on them? Or is the truth just the opposite, that the ability to improve them belongs to one person or to very few persons, who are horse trainers, whereas most people, if they have to do with horses and make use of them, do them harm? Is not this the case, Meletus, both with horses and with all other animals? Of course it is, whether you and Anytus deny it or not. It would be a singular dispensation of fortune for our young people if there is only one person who corrupts them, while all the rest have a beneficial effect. But I need say no more. There is ample proof, Meletus, that you have never bothered your head about the young, and you make it perfectly clear that you have never taken the slightest interest in the cause for the sake of which you are now indicting me.

Here is another point. Tell me seriously, Meletus, is it better to live in a good or in a bad community? Answer my question, like a good fellow; there is nothing difficult about it. Is it not true that wicked people have a bad effect upon those with whom they are in the closest contact, and that good people have a good effect?

Quite true.

Is there anyone who prefers to be harmed rather than benefited by his associates? Answer me, my good man; the law commands you to answer. Is there anyone who prefers to be harmed?

Of course not.

Well, then, when you summon me before this court for corrupting the young and making their characters worse, do you mean that I do so intentionally or unintentionally?

I mean intentionally.

Either I have not a bad influence, or it is unintentional, so that in either case your accusation is false.

Why, Meletus, are you at your age so much wiser than I at mine? You have discovered that bad people always have a bad effect, and good people a good effect, upon their nearest neighbors. Am I so hopelessly ignorant as not even to realize that by spoiling the character of one of my companions I shall run the risk of getting some harm from him? Because nothing else would make me commit this grave offense intentionally. No, I do not believe it, Meletus, and I do not suppose that anyone else does. Either I have not a bad influence, or it is unintentional, so that in either case your accusation is false. And if I unintentionally have a bad influence, the correct procedure in cases of such involuntary misdemeanors is not to summon the culprit before this court, but to take him aside privately for instruction and reproof, because obviously if my eyes are opened, I shall stop doing what I do not intend to do. But you deliberately avoided my company in the past and refused to enlighten me, and now you bring me before this court, which is the place appointed for those who need punishment, not for those who need enlightenment.

Moving on to impiety…


Is the charge about “new gods” or “no gods“?

It is quite clear by now, gentlemen, that Meletus, as I said before, has never shown any degree of interest in this subject. However, I invite you to tell us, Meletus, in what sense 26a you make out that I corrupt the minds of the young. Surely the terms of your indictment make it clear that you accuse me of teaching them to believe in new deities instead of the gods recognized by the state. Is not that the teaching of mine which you say has this demoralizing effect?

That is precisely what I maintain.

Then I appeal to you, Meletus, in the of these same gods about whom we are speaking, to explain yourself a little more clearly to myself and to the jury, because I cannot make out what your point is. Is it that I teach people to believe in some gods — which implies that I myself believe in gods, and am not a complete atheist, so that I am not guilty on that score — but in different gods from those recognized by the state, so that your accusation rests upon the fact that they are different? Or do you assert that I believe in no gods at all, and teach others to do the same?

Yes, I say that you disbelieve in gods altogether.

You surprise me, Meletus. What is your object in saying that? Do you suggest that I do not believe that the sun and moon are gods, as is the general belief of all mankind?

He certainly does not, gentlemen of the jury, since he says that the sun is a stone and the moon a mass of earth.

Do you imagine that you are prosecuting Anaxagoras, my dear Meletus? Have you so poor an opinion of these gentlemen, and do you assume them to be so illiterate as not to know that the writings of Anaxagoras of Clazomenae are full of theories like these? And do you seriously suggest that it is from me that the young get these ideas, when they can buy them on occasion in the market place for a drachma at most, and so have the laugh on Socrates if he claims them for his own, to say nothing of their being so silly? Tell me honestly, Meletus, is that your opinion of me? Do I believe in no god?

No, none at all, not in the slightest degree.

You are not at all convincing, Meletus — not even to yourself, I suspect. In my opinion, gentlemen, this man is a thoroughly selfish bully, and has brought this action against me out of sheer wanton aggressiveness and self-assertion. He seems to be devising a sort of intelligence test for me, saying to himself, Will the infallible Socrates realize that I am contradicting myself for my own amusement, or shall I succeed in deceiving him and the rest of my audience?

[T]his indictment… might just as well run: Socrates is guilty of not believing in the gods, but believing in the gods.

It certainly seems to me that he is contradicting himself in this indictment, which might just as well run: Socrates is guilty of not believing in the gods, but believing in the gods. And this is pure flippancy.

I ask you to examine with me, gentlemen, the line of reasoning which leads me to this conclusion. You, Meletus, will oblige us by answering my questions. Will you all kindly remember, as I requested at the beginning, not to interrupt if I conduct the discussion in my customary way?

Is there anyone in the world, Meletus, who believes in human activities, and not in human beings? Make him answer, gentlemen, and don’t let him keep on making these continual objections. Is there anyone who does not believe in horses, but believes in horses’ activities? Or who does not believe in musicians, but believes in musical activities? No, there is not, my worthy friend. If you do not want to answer, I will supply it for you and for these gentlemen too. But the next question you must answer. Is there anyone who believes in supernatural activities and not in supernatural beings?

No.

How good of you to give a bare answer under compulsion by the court! Well, do you assert that I believe and teach others to believe in supernatural activities? It does not matter whether they are new or old. The fact remains that I believe in them according to your statement; indeed you solemnly swore as much in your affidavit. But if I believe in supernatural activities, it follows inevitably that I also believe in supernatural beings. Is not that so? It is. I assume your assent, since you do not answer. Do we not hold that supernatural beings are either gods or the children of gods? Do you agree or not?

Certainly.

Then if I believe in supernatural beings, as you assert, if these supernatural beings are gods in any sense, we shall reach the conclusion which I mentioned just now when I said that you were testing my intelligence for your own amusement, by stating first that I do not believe in gods, and then again that I do, since I believe in supernatural beings. If on the other hand these supernatural beings are bastard children of the gods by nymphs or other mothers, as they are reputed to be, who in the world would believe in the children of gods and not in the gods themselves? It would be as ridiculous as to believe in the young of horses or donkeys and not in horses and donkeys themselves. No, Meletus, there is no avoiding the conclusion that you brought this charge against me as a test of my wisdom, or else in despair of finding a genuine offense of which to accuse me. As for your prospect of convincing any living person with even a smattering of intelligence that belief in supernatural and divine activities does not imply belief in supernatural and divine beings, and vice versa, it is outside all the bounds of possibility.

As a matter of fact, gentlemen, I do not feel that it requires much defense to clear myself of Meletus’ accusation. What I have said already is enough. But you know very well the truth of what I said in an earlier part of my speech, that I have incurred a great deal of bitter hostility, and this is what will bring about my destruction, if anything does — not Meletus nor Anytus, but the slander and jealousy of a very large section of the people. They have been fatal to a great many other innocent men, and I suppose will continue to be so; there is no likelihood that they will stop at me.

Socrates’ mission; staying the course


28b But perhaps someone will say, Do you feel no compunction, Socrates, at having followed a line of action which puts you in danger of the death penalty?

I might fairly reply to him, You are mistaken, my friend, if you think that a man who is worth anything ought to spend his time weighing up the prospects of life and death. He has only one thing to consider in performing any action — that is, whether he is acting rightly or wrongly, like a good man or a bad one. On your view the heroes who died at Troy would be poor creatures, especially the son of Thetis [i.e., Achilles]. He, if you remember, made light of danger in comparison with incurring dishonor when his goddess mother warned him, eager as he was to kill Hector, in some such words as these, I fancy: My son, if you avenge your comrade Patroclus’ death and kill Hector, you will die yourself — ‘Next after Hector is thy fate prepared.’ When he heard this warning, he made light of his death and danger, being much more afraid of an ignoble life and of failing to avenge his friends. ‘Let me die forthwith,’ said he, ‘when I have requited the villain, rather than remain here by the beaked ships to be mocked, a burden on the ground.’ Do you suppose that he gave a thought to death and danger?

The truth of the matter is this, gentlemen. Where a man has once taken up his stand, either because it seems best to him or in obedience to his orders, there I believe he is bound to remain and face the danger, taking no account of death or anything else before dishonor.

This being so, it would be shocking inconsistency on my part, gentlemen, if, when the officers whom you chose to command me assigned me my position at Potidaea and Amphipolis and Delium, I remained at my post like anyone else and faced death, and yet afterward, when God appointed me, as I supposed and believed, to the duty of leading the philosophical life, examining myself and others, I were then through fear of death or of any other danger to desert my post. That would indeed be shocking, and then I might really with justice be summoned into court for not believing in the gods, and disobeying the oracle, and being afraid of death, and thinking that I am wise when I am not. For let me tell you, gentlemen, that to be afraid of death is only another form of thinking that one is wise when one is not; it is to think that one knows what one does not know. No one knows with regard to death whether it is not really the greatest blessing that can happen to a man, but people dread it as though they were certain that it is the greatest evil, and this ignorance, which thinks that it knows what it does not, must surely be ignorance most culpable. This, I take it, gentlemen, is the degree, and this the nature of my advantage over the rest of mankind, and if I were to claim to be wiser than my neighbor in any respect, it would be in this — that not possessing any real knowledge of what comes after death, I am also conscious that I do not possess it. But I do know that to do wrong and to disobey my superior, whether God or man, is wicked and dishonorable, and so I shall never feel more fear or aversion for something which, for all I know, may really be a blessing, than for those evils which I know to be evils.

Suppose, then, that you acquit me, and pay no attention to Anytus, who has said that either I should not have appeared before this court at all, or, since I have appeared here, I must be put to death, because if I once escaped your sons would all immediately become utterly demoralized by putting the teaching of Socrates into practice. Suppose that, in view of this, you said to me, Socrates, on this occasion we shall disregard Anytus and acquit you, but only on one condition, that you give up spending your time on this quest and stop philosophizing. If we catch you going on in the same way, you shall be put to death.

The Grube translation renders this passage: “…while you do not care for nor give thought to wisdom or truth, or the best possible state of your soul?

Well, supposing, as I said, that you should offer to acquit me on these terms, I should reply, Gentlemen, I am your very grateful and devoted servant, but I owe a greater obedience to God than to you, and so long as I draw breath and have my faculties, I shall never stop practicing philosophy and exhorting you and elucidating the truth for everyone that I meet. I shall go on saying, in my usual way, My very good friend, you are an Athenian and belong to a city which is the greatest and most famous in the world for its wisdom and strength. Are you not ashamed that you give your attention to acquiring as much money as possible, and similarly with reputation and honor, and give no attention or thought to truth and understanding and the perfection of your soul?

And if any of you disputes this and professes to care about these things, I shall not at once let him go or leave him. No, I shall question him and examine him and test him; and if it appears that in spite of his profession he has made no real progress toward goodness, I shall reprove him for neglecting what is of supreme importance, and giving his attention to trivialities. I shall do this to everyone that I meet, young or old, foreigner or fellow citizen, but especially to you, my fellow citizens, inasmuch as you are closer to me in kinship. This, I do assure you, is what my God commands, and it is my belief that no greater good has ever befallen you in this city than my service to my God. For I spend all my time going about trying to persuade you, young and old, to make your first and chief concern not for your bodies nor for your possessions, but for the highest welfare of your souls, proclaiming as I go, Wealth does not bring goodness, but goodness brings wealth and every other blessing, both to the individual and to the state.

Now if I corrupt the young by this message, the message would seem to be harmful, but if anyone says that my message is different from this, he is talking nonsense. And so, gentlemen, I would say, You can please yourselves whether you listen to Anytus or not, and whether you acquit me or not. You know that I am not going to alter my conduct, not even if I have to die a hundred deaths.

What did Socrates just say to rouse the jury?

Bad persons cannot harm the good.

Order, please, gentlemen! Remember my request to give me a hearing without interruption. Besides, I believe that it will be to your advantage to listen. I am going to tell you something else, which may provoke a storm of protest, but please restrain yourselves. I assure you that if I am what I claim to be, and you put me to death, you will harm yourselves more than me. Neither Meletus nor Anytus can do me any harm at all; they would not have the power, because I do not believe that the law of God 30d permits a better man to be harmed by a worse. No doubt my accuser might put me to death or have me banished or deprived of civic rights, but even if he thinks — as he probably does, and others too, I dare say — that these are great calamities, I do not think so. I believe that it is far worse to do what he is doing now, trying to put an innocent man to death.

The gadfly


Socrates – including the “stinging fly”-metaphor here – inspired Martin Luther King, Jr., who acknowledged his debt through explicitly comparing himself to Socrates, and claiming to do in society the kind of work Socrates did in individual minds. (← Read at least two paragraphs of King’s comparison by following the link.)

For this reason, gentlemen, so far from pleading on my own behalf, as might be supposed, I am really pleading on yours, to save you from misusing the gift of God by condemning me. If you put me to death, you will not easily find anyone to take my place. It is literally true, even if it sounds rather comical, that God has specially appointed me to this city, as though it were a large thoroughbred horse which because of its great size is inclined to be lazy and needs the stimulation of some stinging fly. It seems to me that God has attached me to this city to perform the office of such a fly, and all day long I never cease to settle here, there, and everywhere, rousing, persuading, reproving every one of you. You will not easily find another like me, gentlemen, and if you take my advice you will spare my life. I suspect, however, that before long you will awake from your drowsing, and in your annoyance you will take Anytus’ advice and finish me off with a single slap, and then you will go on sleeping till the end of your days, unless God in his care for you sends someone to take my place.

I busied myself all the time on your behalf, going like a father or an elder brother to see each one of you privately, and urging you to set your thoughts on goodness?

If you doubt whether I am really the sort of person who would have been sent to this city as a gift from God, you can convince yourselves by looking at it in this way. Does it seem natural that I should have neglected my own affairs and endured the humiliation of allowing my family to be neglected for all these years, while I busied myself all the time on your behalf, going like a father or an elder brother to see each one of you privately, and urging you to set your thoughts on goodness? If I had got any enjoyment from it, or if I had been paid for my good advice, there would have been some explanation for my conduct, but as it is you can see for yourselves that although my accusers unblushingly charge me with all sorts of other crimes, there is one thing that they have not had the impudence to pretend on any testimony, and that is that I have ever exacted or asked a fee from anyone. The witness that I can offer to prove the truth of my statement is, I think, a convincing one — my poverty.

Socrates’ courage and the voice


Is Socrates really silent about “matters of state” throughout this dialogue?

Socrates’ inner voice, sign, daimon.

It may seem curious that I should go round giving advice like this and busying myself in people’s private affairs, and yet never venture publicly to address you as a whole and advise on matters of state. The reason for this is what you have often heard me say before on many other occasions 31d — that I am subject to a divine or supernatural experience, which Meletus saw fit to travesty in his indictment. It began in my early childhood — a sort of voice which comes to me, and when it comes it always dissuades me from what I am proposing to do, and never urges me on. It is this that debars me from entering public life, and a very good thing too, in my opinion, because you may be quite sure, gentlemen, that if I had tried long ago to engage in politics, I should long ago have lost my life, without doing any good either to you or to myself. Please do not be offended if I tell you the truth. No man on earth who conscientiously opposes either you or any other organized democracy, and flatly prevents a great many wrongs and illegalities from taking place in the state to which he belongs, can possibly escape with his life. The true champion of justice, if he intends to survive even for a short time, must necessarily confine himself to private life and leave politics alone.

The true champion of justice, if he intends to survive even for a short time, must necessarily confine himself to private life and leave politics alone.

I will offer you substantial proofs of what I have said — not theories, but what you can appreciate better, facts. Listen while I describe my actual experiences, so that you may know that I would never submit wrongly to any authority through fear of death, but would refuse even at the cost of my life. It will be a commonplace story, such as you often hear in the courts, but it is true.

The only office which I have ever held in our city, gentlemen, was when I was elected to the Council. It so happened that our group was acting as the executive when you decided that the ten commanders who had failed to rescue the men who were lost in the naval engagement should be tried en bloc, which was illegal, as you all recognized later. On this occasion I was the only member of the executive who insisted that you should not act unconstitutionally, and voted against the proposal; and although your leaders were all ready to denounce and arrest me, and you were all urging them on at the top of your voices, I thought that it was my duty to face it out on the side of law and justice rather than support you, through fear of prison or death, in your wrong decision.

Civil disobedience


This happened while we were still under a democracy. When the oligarchy came into power, the Thirty Commissioners in their turn summoned me and four others to the Round Chamber and instructed us to go and fetch Leon of Salamis from his home for execution. This was of course only one of many instances in which they issued such instructions, their object being to implicate as many people as possible in their wickedness. On this occasion, however, I again made it clear not by my words but by my actions that death did not matter to me at all — if that is not too strong an expression — but that it mattered all the world to me that I should do nothing wrong or wicked. Powerful as it was, that government did not terrify me into doing a wrong action. When we came out of the Round Chamber, the other four went off to Salamis and arrested Leon, and I went home. I should probably have been put to death for this, if the government had not fallen soon afterward. There are plenty of people who will testify to these statements.

Do you suppose that I should have lived as long as I have if I had moved in the sphere of public life, and conducting myself in that sphere like an honorable man, had always upheld the cause of right, and conscientiously set this end above all other things? Not by a very long way, gentlemen; neither would any other man. You will find that throughout my life I have been consistent in any public duties that I have performed, and the same also in my personal dealings. I have never countenanced any action that was incompatible with justice on the part of any person, including those whom some people maliciously call my pupils. I have never set up as any man’s teacher, but if anyone, young or old, is eager to hear me conversing and carrying out my private mission, I never grudge him the opportunity; nor do I charge a fee for talking to him, and refuse to talk without one. I am ready to answer questions for rich and poor alike, and I am equally ready if anyone prefers to listen to me and answer my questions. If any given one of these people becomes a good citizen or a bad one, I cannot fairly be held responsible, since I have never promised or imparted any teaching to anybody, and if anyone asserts that he has ever learned or heard from me privately anything which was not open to everyone else, you may be quite sure that he is not telling the truth.

Socrates’ followers appreciate a good time


Socrates’ description of his critical role suggests an element of comedy in his approach. Do you see comedy in our culture playing a Socratic role?

(Notice Plato’s cameo appearance in the paragraph?)

But how is it that some people enjoy spending a great deal of time 33c in my company? You have heard the reason, gentlemen; I told you quite frankly. It is because they enjoy hearing me examine those who think that they are wise when they are not — an experience which has its amusing side. This duty I have accepted, as I said, in obedience to God’s commands given in oracles and dreams and in every other way that any other divine dispensation has ever impressed a duty upon man. This is a true statement, gentlemen, and easy to verify. If it is a fact that I am in process of corrupting some of the young, and have succeeded already in corrupting others, and if it were a fact that some of the latter, being now grown up, had discovered that I had ever given them bad advice when they were young, surely they ought now to be coming forward to denounce and punish me. And if they did not like to do it themselves, you would expect some of their families — their fathers and brothers and other near relations — to remember it now, if their own flesh and blood had suffered any harm from me. Certainly a great many of them have found their way into this court, as I can see for myself — first Crito over there, my contemporary and near neighbor, the father of this young man Critobulus, and then Lysanias of Sphettus, the father of Aeschines here, and next Antiphon of Cephisus, over there, the father of Epigenes. Then besides there are all those whose brothers have been members of our circle — Nicostratus, the son of Theozotides, the brother of Theodotus, but Theodotus is dead, so he cannot appeal to his brother, and Paralus here, the son of Demodocus, whose brother was Theages. And here is Adimantus, the son of Ariston, whose brother Plato is over there, and Aeantodorus, whose brother Apollodorus is here on this side. I can many more besides, some of whom Meletus most certainly ought to have produced as witnesses in the course of his speech. If he forgot to do so then, let him do it now — I am willing to make way for him. Let him state whether he has any such evidence to offer. On the contrary, gentlemen, you will find that they are all prepared to help me — the corrupter and evil genius of their nearest and dearest relatives, as Meletus and Anytus say. The actual victims of my corrupting influence might perhaps be excused for helping me; but as for the uncorrupted, their relations of mature age, what other reason can they have for helping me except the right and proper one, that they know Meletus is lying and I am telling the truth?

No tears from Socrates’ family


Do you think Socrates is here silent about “matters of state,” as he claimed to be?

There, gentlemen, that, and perhaps a little more to the same effect, is the substance of what I can say in my defense. It may be that some one of you, remembering his own case, will be annoyed that whereas he, in standing his trial upon a less serious charge than this, made pitiful appeals to the jury with floods of tears, and had 34c his infant children produced in court to excite the maximum of sympathy, and many of his relatives and friends as well, I on the contrary intend to do nothing of the sort, and that, although I am facing, as it might appear, the utmost danger. It may be that one of you, reflecting on these facts, will be prejudiced against me, and being irritated by his reflections, will give his vote in anger. If one of you is so disposed — I do not expect it, but there is the possibility — I think that I should be quite justified in saying to him, My dear sir, of course I have some relatives. To quote the very words of Homer, even I am not sprung ‘from an oak or from a rock,’ but from human parents, and consequently I have relatives — yes, and sons too, gentlemen, three of them, one almost grown up and the other two only children — but all the same I am not going to produce them here and beseech you to acquit me.

Why do I not intend to do anything of this kind? Not out of perversity, gentlemen, nor out of contempt for you; whether I am brave or not in the face of death has nothing to do with it. The point is that for my own credit and yours and for the credit of the state as a whole, I do not think that it is right for me to use any of these methods at my age and with my reputation — which may be true or it may be false, but at any rate the view is held that Socrates is different from the common run of mankind. Now if those of you who are supposed to be distinguished for wisdom or courage or any other virtue are to behave in this way, it would be a disgrace. I have often noticed that some people of this type, for all their high standing, go to extraordinary lengths when they come up for trial, which shows that they think it will be a dreadful thing to lose their lives — as though they would be immortal if you did not put them to death! In my opinion these people bring disgrace upon our city. Any of our visitors might be excused for thinking that the finest specimens of Athenian manhood, whom their fellow citizens select on their merits to rule over them and hold other high positions, are no better than women. If you have even the smallest reputation, gentlemen, you ought not to descend to these methods; and if we do so, you must not give us license. On the contrary, you must make it clear that anyone who stages these pathetic scenes and so brings ridicule upon our city is far more likely to be condemned than if he kept perfectly quiet.

But apart from all question of appearances, gentlemen, I do not think that it is right for a man to appeal to the jury or to get himself acquitted by doing so; he ought to inform them of the facts and convince them by argument. The jury does not sit to dispense justice as a favor, but to decide where justice lies, and the oath which they have sworn is not to show favor at their own discretion, but to return a just and lawful verdict. It follows that we must not develop in you, nor you allow to grow in yourselves, the habit of perjury; that would be sinful for us both. Therefore you must not expect me, gentlemen, to behave toward you in a way which I consider neither reputable nor moral nor consistent with my religious duty, and above all you must not expect it when I stand charged with impiety by Meletus here. Surely it is obvious that if I tried to persuade you and prevail upon you by my entreaties to go against your solemn oath, I should be teaching you contempt for religion, and by my very defense I should be accusing myself of having no religious belief. But that is very far from the truth. I have a more sincere belief, gentlemen, than any of my accusers, and I leave it to you and to God to judge me as it shall be best for me and for yourselves.

Philosophy, snippet