[d] Finally I went to the craftsmen, for I was conscious of knowing practically nothing, and I knew that I would find that they had knowledge of many fine things. In this I was not mistaken; they knew things I did not know, and to that extent they were wiser than I. But, men of Athens, the good craftsmen seemed to me to have the same fault as the poets: each of them, because of his success at his craft, thought himself very wise in other most [e] important pursuits, and this error of theirs overshadowed the wisdom they had, so that I asked myself, on behalf of the oracle, whether I should prefer to be as I am, with neither their wisdom nor their ignorance, or to have both. The answer I gave myself and the oracle was that it was to my advantage to be as I am.
As a result of this investigation, men of Athens, I acquired much unpopularity,[23] of a kind that is hard to deal with and is a heavy burden; many slanders came from these people and a reputation for wisdom, for in each case the bystanders thought that I myself possessed the wisdom that I proved that my interlocutor did not have. What is probable, gentlemen, is that in fact the god is wise and that his oracular response meant that [b] human wisdom is worth little or nothing, and that when he says this man, Socrates, he is using my name as an example, as if he said: “This man among you, mortals, is wisest who, like Socrates, understands that his wisdom is worthless.” So even now I continue this investigation as the god bade me—and I go around seeking out anyone, citizen or stranger, whom I think wise. Then if I do not think he is, I come to the assistance of the god and show him that he is not wise. Because of this occupation, I do not have the leisure to engage in public affairs to any extent, nor indeed to look after my own, but I live in great poverty because of my service to the god.
[c] Furthermore, the young men who follow me around of their own free will, those who have most leisure, the sons of the very rich, take pleasure in hearing people questioned; they themselves often imitate me and try to question others. I think they find an abundance of men who believe they have some knowledge but know little or nothing. The result is that those whom they question are angry, not with themselves but with me. [d] They say: “That man Socrates is a pestilential fellow who corrupts the young.” If one asks them what he does and what he teaches to corrupt them, they are silent, as they do not know, but, so as not to appear at a loss, they mention those accusations that are available against all philosophers, about “things in the sky and things below the earth,” about “not believing in the gods” and “making the worse the stronger argument”; they would not want to tell the truth, I’m sure, that they have been proved to lay claim to knowledge when they know nothing. These people are ambitious, violent and numerous; they are continually and convincingly talking about me; [e] they have been filling your ears for a long time with vehement slanders against me. From them Meletus attacked me, and Anytus and Lycon, Meletus being vexed on behalf of the poets, Anytus on behalf of the craftsmen and the politicians, Lycon on behalf of the orators, so that, as I started out by saying, I should be surprised if I could rid you of so much [24] slander in so short a time. That, men of Athens, is the truth for you. I have hidden or disguised nothing. I know well enough that this very conduct makes me unpopular, and this is proof that what I say is true, that such is the slander against me, and that such are its causes. If you look into [b] this either now or later, this is what you will find.
Let this suffice as a defense against the charges of my earlier accusers. After this I shall try to defend myself against Meletus, that good and patriotic man, as he says he is, and my later accusers. As these are a different lot of accusers, let us again take up their sworn deposition. It goes something like this: Socrates is guilty of corrupting the young and of not believing in the gods in whom the city believes, but in other new spiritual things. Such is their charge. Let us examine it point by point. [c]
He says that I am guilty of corrupting the young, but I say that Meletus is guilty of dealing frivolously with serious matters, of irresponsibly bringing people into court, and of professing to be seriously concerned with things about none of which he has ever cared, and I shall try to prove that this is so. Come here and tell me, Meletus. Surely you consider it of the greatest [d] importance that our young men be as good as possible?—Indeed I do.
Come then, tell these men who improves them. You obviously know, in view of your concern. You say you have discovered the one who corrupts them, namely me, and you bring me here and accuse me to these men. Come, inform them and tell them who it is. You see, Meletus, that you are silent and know not what to say. Does this not seem shameful to you and a sufficient proof of what I say, that you have not been concerned with any of this? Tell me, my good sir, who improves our young men?—[e] The laws.
That is not what I am asking, but what person who has knowledge of the laws to begin with?—These jurymen, Socrates.
How do you mean, Meletus? Are these able to educate the young and improve them?—Certainly.
All of them, or some but not others?—All of them.
[25] Very good, by Hera. You mention a great abundance of benefactors. But what about the audience? Do they improve the young or not?—They do, too.
What about the members of Council?—The Councillors, also.
But, Meletus, what about the assembly? Do members of the assembly corrupt the young, or do they all improve them?—They improve them.
All the Athenians, it seems, make the young into fine good men, except me, and I alone corrupt them. Is that what you mean?—That is most definitely what I mean.
[b] You condemn me to a great misfortune. Tell me: does this also apply to horses do you think? That all men improve them and one individual corrupts them? Or is quite the contrary true, one individual is able to improve them, or very few, namely, the horse breeders, whereas the majority, if they have horses and use them, corrupt them? Is that not the case, Meletus, both with horses and all other animals? Of course it is, whether you and Anytus say so or not. It would be a very happy state of affairs if only one person corrupted our youth, while the others improved them.
[c] You have made it sufficiently obvious, Meletus, that you have never had any concern for our youth; you show your indifference clearly; that you have given no thought to the subjects about which you bring me to trial.
And by Zeus, Meletus, tell us also whether it is better for a man to live among good or wicked fellow citizens. Answer, my good man, for I am not asking a difficult question. Do not the wicked do some harm to those who are ever closest to them, whereas good people benefit them?—Certainly.
[d] And does the man exist who would rather be harmed than benefited by his associates? Answer, my good sir, for the law orders you to answer. Is there any man who wants to be harmed?—Of course not.
Come now, do you accuse me here of corrupting the young and making them worse deliberately or unwillingly?—Deliberately.
What follows, Meletus? Are you so much wiser at your age than I am [e] at mine that you understand that wicked people always do some harm to their closest neighbors while good people do them good, but I have reached such a pitch of ignorance that I do not realize this, namely that if I make one of my associates wicked I run the risk of being harmed by him so that I do such a great evil deliberately, as you say? I do not believe you, Meletus, [26] and I do not think anyone else will. Either I do not corrupt the young or, if I do, it is unwillingly, and you are lying in either case. Now if I corrupt them unwillingly, the law does not require you to bring people to court for such unwilling wrongdoings, but to get hold of them privately, to instruct them and exhort them; for clearly, if I learn better, I shall cease to do what I am doing unwillingly. You, however, have avoided my company and were unwilling to instruct me, but you bring me here, where the law requires one to bring those who are in need of punishment, not of instruction.
And so, men of Athens, what I said is clearly true: Meletus has never [b] been at all concerned with these matters. Nonetheless tell us, Meletus, how you say that I corrupt the young; or is it obvious
from your deposition that it is by teaching them not to believe in the gods in whom the city believes but in other new spiritual things? Is this not what you say I teach and so corrupt them?—That is most certainly what I do say.
Then by those very gods about whom we are talking, Meletus, make this [c] clearer to me and to these men: I cannot be sure whether you mean that I teach the belief that there are some gods—and therefore I myself believe that there are gods and am not altogether an atheist, nor am I guilty of that—not, however, the gods in whom the city believes, but others, and that this is the charge against me, that they are others. Or whether you mean that I do not believe in gods at all, and that this is what I teach to others.—This is what I mean, that you do not believe in gods at all.
You are a strange fellow, Meletus. Why do you say this? Do I not believe, [d] as other men do, that the sun and the moon are gods?—No, by Zeus, gentlemen of the jury, for he says that the sun is stone, and the moon earth.
My dear Meletus, do you think you are prosecuting Anaxagoras? Are you so contemptuous of these men and think them so ignorant of letters as not to know that the books of Anaxagoras of Clazomenae are full of those theories, and further, that the young men learn from me what they [e] can buy from time to time for a drachma, at most, in the bookshops, and ridicule Socrates if he pretends that these theories are his own, especially as they are so absurd? Is that, by Zeus, what you think of me, Meletus, that I do not believe that there are any gods?—That is what I say, that you do not believe in the gods at all.
You cannot be believed, Meletus, even, I think, by yourself. The man appears to me, men of Athens, highly insolent and uncontrolled. He seems to have made this deposition out of insolence, violence and youthful zeal. [27] He is like one who composed a riddle and is trying it out: “Will the wise Socrates realize that I am jesting and contradicting myself, or shall I deceive him and others?” I think he contradicts himself in the affidavit, as if he said: “Socrates is guilty of not believing in gods but believing in gods,” and surely that is the part of a jester!
Examine with me, gentlemen, how he appears to contradict himself, and [b] you, Meletus, answer us. Remember, gentlemen, what I asked you when I began, not to create a disturbance if I proceed in my usual manner.
Does any man, Meletus, believe in human activities who does not believe in humans? Make him answer, and not again and again create a disturbance. Does any man who does not believe in horses believe in horsemen’s activities? Or in flute-playing activities but not in flute-players? No, my good sir, no man could. If you are not willing to answer, I will tell you [c] and these men. Answer the next question, however. Does any man believe in spiritual activities who does not believe in spirits?—No one.
Thank you for answering, if reluctantly, when these gentlemen made you. Now you say that I believe in spiritual things and teach about them, whether new or old, but at any rate spiritual things according to what you say, and to this you have sworn in your deposition. But if I believe in spiritual things I must quite inevitably believe in spirits. Is that not so? It is indeed. I shall [d] assume that you agree, as you do not answer. Do we not believe spirits to be either gods or the children of gods? Yes or no?—Of course.
Then since I do believe in spirits, as you admit, if spirits are gods, this is what I mean when I say you speak in riddles and in jest, as you state that I do not believe in gods and then again that I do, since I do believe in spirits. If on the other hand the spirits are children of the gods, bastard children of the gods by nymphs or some other mothers, as they are said to be, what man would believe children of the gods to exist, but not gods? [e] That would be just as absurd as to believe the young of horses and asses, namely mules, to exist, but not to believe in the existence of 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 which to accuse me. There is no way in which you could persuade anyone of even small intelligence that it is possible for one and the same man to believe in [28] spiritual but not also in divine things, and then again for that same man to believe neither in spirits nor in gods nor in heroes.
I do not think, men of Athens, that it requires a prolonged defense to prove that I am not guilty of the charges in Meletus’ deposition, but this is sufficient. On the other hand, you know that what I said earlier is true, that I am very unpopular with many people. This will be my undoing, if I am undone, not Meletus or Anytus but the slanders and envy of many [b] people. This has destroyed many other good men and will, I think, continue to do so. There is no danger that it will stop at me.
Someone might say: “Are you not ashamed, Socrates, to have followed the kind of occupation that has led to your being now in danger of death?” However, I should be right to reply to him: “You are wrong, sir, if you think that a man who is any good at all should take into account the risk of life or death; he should look to this only in his actions, whether what [c] he does is right or wrong, whether he is acting like a good or a bad man.” According to your view, all the heroes who died at Troy were inferior people, especially the son of Thetis who was so contemptuous of danger compared with disgrace.3 When he was eager to kill Hector, his goddess mother warned him, as I believe, in some such words as these: “My child, if you avenge the death of your comrade, Patroclus, and you kill Hector, you will die yourself, for your death is to follow immediately after Hector’s.” Hearing this, he despised death and danger and was much more afraid [d] to live a coward who did not avenge his friends. “Let me die at once,” he said, “when once I have given the wrongdoer his deserts, rather than remain here, a laughingstock by the curved ships, a burden upon the earth.” Do you think he gave thought to death and danger?
This is the truth of the matter, men of Athens: wherever a man has taken a position that he believes to be best, or has been placed by his commander, there he must I think remain and face danger, without a thought for death or anything else, rather than disgrace. It would have been a dreadful way [e] to behave, men of Athens, if, at Potidaea, Amphipolis and Delium, I had, at the risk of death, like anyone else, remained at my post where those you had elected to 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 had abandoned my post for fear of death or [29] anything else. That would have been a dreadful thing, and then I might truly have justly been brought here for not believing that there are gods, disobeying the oracle, fearing death, and thinking I was wise when I was not. To fear death, gentlemen, is no other than to think oneself wise when one is not, to think one knows what one does not know. No one knows whether death may not be the greatest of all blessings for a man, yet men fear it as if they knew that it is the greatest of evils. And surely it is the [b] most blameworthy ignorance to believe that one knows what one does not know. It is perhaps on this point and in this respect, gentlemen, that I differ from the majority of men, and if I were to claim that I am wiser than anyone in anything, it would be in this, that, as I have no adequate knowledge of things in the underworld, so I do not think I have. I do know, however, that it is wicked and shameful to do wrong, to disobey one’s superior, be he god or man. I shall never fear or avoid things of which I do not know, whether they may not be good rather than things [c] that I know to be bad. Even if you acquitted me now and did not believe Anytus, who said to you that either I should not have been brought here in the first place, or that now I am here, you cannot avoid executing me, for if I should be acquitted, your sons would practice the teachings of Socrates and all be thoroughly corrupted; if you said to me in this regard: “Socrates, we do not believe Anytus now; we acquit you, but only on condition that you spend no more time on this investigation and do not practice philosophy, and if you are caught doing so you will die;” if, as I [d] say, you were to acquit me on those terms, I would say to you: “Men of Athens, I am grateful and I am your friend, but I will obey the god rather than you, and as long as I draw breath and
am able, I shall not cease to practice philosophy, to exhort you and in my usual way to point out to any one of you whom I happen to meet: ‘Good Sir, you are an Athenian, a citizen of the greatest city with the greatest reputation for both wisdom and power; are you not ashamed of your eagerness to possess as much [e] wealth, reputation and honors as possible, while you do not care for nor give thought to wisdom or truth, or the best possible state of your soul?’ Then, if one of you disputes this and says he does care, I shall not let him 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 [30] has, I shall reproach him because he attaches little importance to the most important things and greater importance to inferior things. I shall treat in this way anyone I happen to meet, young and old, citizen and stranger, and more so the citizens because you are more kindred to me. Be sure that this is what the god orders me to do, and I think there is no greater blessing for the city than my service to the god. For I go around doing nothing but persuading both young and old among you not to care for [b] your body or your wealth in preference to or as strongly as for the best possible state of your soul, as I say to you: wealth does not bring about excellence, but excellence makes wealth and everything else good for men, both individually and collectively.”4
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