" HUS, then, O Athenians, this now is clear
that I have said, that Melitus never paid
any attention to these matters, much or little.
However tell us, Melitus, how you say I cor
rupt the youth? Is it not evidently, according
to the indictment which you have preferred, by
teaching them not to believe in the gods in
whom the city believes, but in other strange
deities? Do you not say that by teaching these
things, I corrupt the youth?
Melitus. Certainly I do say so.
Socrates. By those very gods, therefore, Mel
itus, of whom the discussion now is, speak still
more clearly both to me and to these men. For
I cannot understand whether you say that I
teach them to believe that there are certain gods,
[and in that case I do believe that there are
gods, and am not altogether an atheist, nor in
this respedt to blame,] not however those which
the city believes in, but others, and this it is
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TA APOLOGY of So CRATES.
that you accuse me of, that I introduce others;
or do you say outright that I do not myself be
lieve that there are gods, & that 1 teach others
the same?
Melitus. I say this, that you do not believe
in any gods at all.
Socrates. O wonderful Melitus, how come you
to say this? Do I not then like the rest of man
kind, believe that the sun and moon are gods?
Melitus. No, by Jupiter, O judges: for he
says that the sun is a stone, and the moon an
earth.
Socrates. You fancy that you are accusing
Anaxagoras, my dear Melitus, and thus you put
a slight on these men, and suppose them to be
so illiterate, as not to know that the books of
Anaxagoras of Clazomene are full of such asser
tions. 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, especially since they are so absurd? I ask
then, by Jupiter, do I appear to you to believe
that there is no god?
Melitus. No, by Jupiter, none whatever.
Socrates. You say what is incredible, Melitus,
and that, as appears to me, even to yourself.
For this man, O Athenians, appears to me to
be very insolent and intemperate, and to have
preferred this indictment through downright
39
Th APOLOGY of SOCRATES.
insolence, intemperance and wantonness. For
he seems, as it were, to have composed an enig
ma for the purpose of making an experiment.
Whether will Socrates the wise know that I am
jesting, and contradict myself, or shall I deceive
him and all who hear me?, For in my opinion
he clearly contradicts himself in the indictment,
as if he should say, Socrates is guilty of wrong
in not believing that there are gods, and in be
lieving that there are gods. And this, surely, is
the ad: cf one who is trifling.
Consider with me now, Athenians, in what