they have said nothing true. But of the many falsehoods which they uttered I wondered at one of them especially, that in which they said that you ought to be on your guard lest you should be deceived by me, as being eloquent in speech. Note: 17b

I now for the first time come before a court of justice, though more than seventy years old; I am therefore utterly a stranger to the language here. Note: 17d

"that there is one Socrates, a wise man, who occupies himself about celestial matters, and has explored every thing under the earth, and makes the worse appear the better reason." Note: 18b

However not one of these things is true; nor, if you have heard from any one that I attempt to teach men, and require payment, is this true. Though this, indeed, appears to me to be an honorable thing, if one should be able to instruct men, like Gorgias the Leontine, Prodicus the Cean, and Hippias the Elean. For each of these, O Athenians! is able, by going through the several cities, to persuade the young men, who can attach themselves gratuitously to such of their own fellow-citizens as they please, to abandon their fellow-citizens and associate with them, giving them money and thanks besides. Note: 19e

Of what kind, then, is this wisdom? Perhaps it is merely human wisdom. For in this, in truth, I appear to be wise. They probably, whom I have just now mentioned, possessed a wisdom more than human, Note: 20e

this man appeared to be wise in the opinion of most other men, and especially in his own opinion, though in fact he was not so. I thereupon endeavored to show him that he fancied himself to be wise, but really was not. Hence I became odious, both to him and to many others who were present. Note: 21d

After this I went to others in turn, perceiving indeed, and grieving and alarmed, that I was making myself odious; however, it appeared necessary to regard the oracle of the god as of the greatest moment, and that, in order to discover its meaning, Note: 21e

For after the politicians I went to the poets, as well the tragic as the dithyrambic and others, Note: 22b

they do not effect their object by wisdom, but by a certain natural inspiration, and under the influence of enthusiasm, like prophets and seers; Note: 22c

because he excelled in the practice of his art, thought that he was very wise in other most important matters, and this mistake of theirs obscured the wisdom that they really possessed. Note: 22d

from time to time present think that I am wise in those things, with respect to which I expose the ignorance of others. Note: 23b

I have no leisure to attend in any considerable degree to the affairs of the state or my own; but I am in the greatest poverty through my devotion to the service of the god. Note: 23b

"there is one Socrates, a most pestilent fellow, who corrupts the youth." Note: 23d

"acts unjustly in corrupting the youth, and in not believing in those gods in whom the city believes, but in other strange divinities." Note: 24b

What, then, Melitus, are you at your time of life so much wiser than I at my time of life, as to know that the evil are always working some evil to those that are most near to them, and the good some good; but I have arrived at such a pitch of ignorance as not to know that if I make any one of my associates depraved, I shall be in danger of receiving some evil from him; and yet I designedly bring about this so great evil, as you say? Note: 25e

No, by Jupiter, O judges! for he says that the sun is a stone, and the moon an earth. Note: 26d

And the young, moreover, learn these things from me, which they might purchase for a drachma, at most, in the orchestra, and so ridicule Socrates, if he pretended they were his own, Note: 26e

If, then, I believe in things relating to demons, there is surely an absolute necessity that I should believe that there are demons. Note: 27c

if I am condemned, not Melitus, nor Anytus, but the calumny and envy of the multitude, which have already condemned many others, and those good men, and will, I think, condemn others also; for there is no danger that it will stop with me. Note: 28b

ought not to consider that alone when be performs any action, whether he is acting justly or unjustly, Note: 28b

wherever any one has posted himself, either thinking it to be better, or has been posted by his chief, there, as it appears to me, he ought to remain and meet danger, taking no account either of death or anything else in comparison with disgrace. Note: 28d

when the deity, as I thought and believed, assigned it as my duty to pass my life in the study of philosophy, and examining myself and others, I should on that occasion, through fear of death or any thing else whatsoever, desert my post, Note: 28e

For to fear death, O Athenians! is nothing else than to appear to be wise, without being so; Note: 29b

even if you should now dismiss me, not yielding to the instances of Anytus, who said that either I should not3 appear here at all, or that, if I did appear, it was impossible not to put me to death, Note: 29c

"O Athenians! I honor and love you; but I shall obey God rather than you; and so long as I breathe and am able, I shall not cease studying philosophy, Note: 29d

are you not ashamed of being careful for riches, how you may acquire them in greatest abundance, and for glory, and honor, but care not nor take any thought for wisdom and truth, and for your soul, how it maybe made most perfect?'" Note: 29e

virtue does not spring from riches, but riches and all other human blessings, both private and public, from virtue. Note: 30b

you will not injure me more than yourselves. For neither will Melitus nor Anytus harm me; nor have they the power; for I do not think that it is possible for a better man to be injured by a worse. Note: 30d

I do so on your own behalf, lest by condemning me you should offend at all with respect to the gift of the deity to you. Note: 30e

I should have neglected all my own affairs, and suffered my private interest to be neglected for so many years, and that I should constantly attend to your concerns, Note: 31b

I ever either exacted or demanded any reward. And I think I produce a sufficient proof that I speak the truth, namely, my poverty. Note: 31c

This began with me from childhood, being a kind of voice which, when present, always diverts me from what I am about to do, Note: 31d

For it is not possible that any man should be safe who sincerely opposes either you, or any other multitude, and who prevents many unjust and illegal actions from being committed in a city; Note: 31e

For I, O Athenians! never bore any other magisterial office in the city, but have been a senator: Note: 32b

But if any one says that he has ever learned or heard anything from me in private which all others have not, be well assured that he does not speak the truth. Note: 33b

if any of them, having become advanced in life, had discovered that I gave them bad advice when they were young, they should now rise up against me, accuse me, and have me punished; or if they were themselves unwilling to do this, some of their kindred, their fathers, or brothers, or other relatives, if their kinsman have ever sustained any damage from me, should now call it to mind. Note: 33d

if he, when engaged in a cause far less than this, implored and besought the judges with many tears, bringing forward his children in order that he might excite their utmost compassion, and many others of his relatives and friends, whereas I do none of these things, Note: 34c

if only three more votes had changed sides, I should have been acquitted. Note: 36b

he would have been fined a thousand drachmas, for not having obtained a fifth part of the votes. Note: 36b

There is nothing so suitable, O Athenians! as that such a man should be maintained in the Prytaneum, Note: 36d

For if there were the same law with you as with other men, that in capital cases the trial should list not only one day, but many, Note: 37b

my fellow-citizens, have been unable to endure my manner of life and discourses, but they have become so burdensome and odious to you that you now seek to be rid of them: Note: 37d

I say that this is the greatest good to man, to discourse daily on virtue, and other things which you have heard me discussing, examining both myself and others, but that a life without investigation is not worth living Note: 38b

But perhaps I could pay you a mina of silver: in that sum, then, I amerce myself. Note: 38b

had I lamented and bewailed and done and said many other things unworthy of me, as I affirm, but such as you are accustomed to hear from others. Note: 38e

But this is not difficult, O Athenians! to escape death; but it is much more difficult to avoid depravity, Note: 39b

For you have done this, thinking you should be freed from the necessity of giving an account of your lives. The very contrary, however, as I affirm, will happen to you. Your accusers will be more numerous, whom I have now restrained, though you did not perceive it; and they will be more severe, inasmuch as they are younger, and you will be more indignant. For if you think that by putting men to death you will restrain any one from upbraiding you because you do not live well, you are much mistaken; for this method of escape is neither possible nor honorable; but that other is most honorable and most easy, not to put a check upon others, but for a man to take heed to himself how he may be most perfect. Note: 39d

But now it has never, throughout this proceeding, opposed me, either in what I did or said. Note: 40c

for thus all futurity appears to be nothing more than one night. Note: 40e

greatest pleasure would be to spend my time in questioning and examining the people there as I have done those here, and discovering who among them is wise, and who fancies himself to be so, but is not. Note: 41c