endeavours to introduce a new worship; and, if he may be believed, an unknown god inspires him in all his actions. To make short, he believes there are no 'gods. The second head relates to the interest and government of the state. Socrates corrupts the youth, by instilling bad sentiments concerning the Divinity into them; by teaching them a contempt of the laws, and the order established in the republic; by declaring openly against the choice of the magistrates by lot;" by exclaiming against the public assemblies, where he is never seen to appear; by teaching the art of making the worst of causes good; by attaching the youth to himself out of a spirit of pride and ambition, under the pretence of instructing them; and by proving to children, that they may abuse their parents with impunity. He glories in a pretended oracle, and believes himself the wisest of mankind. He taxes all others with folly, and condemns without reserve all their maxims and actions; constituting himself by his own authority the general censor and reformer of the state. Notwithstanding which, the effects of his lessons may be seen in the persons of Critias and Alcibiades, his most intimate friends, who have done great mischiefs to their country, and have been the most wicked of citizens, and the most abandoned of men. This concluded with recommending to the judges to be very much upon their guard against the dazzling Socrates in reality did not approve this manner of electing the magistrates. He observed, that when a pilot, a musician, or an architect is wanted, no body is willing to take him at a venture; though the faults of these people are far from being of the great importance of those errors, which are committed in the administration of the republic Zenoph. Memorab. L. i. p. 712. eloquence of Socrates, and to suspect extremely the insinuating and artificial turns of address, which he would employ to deceive them. "Socrates began his discourse with this point, and declared that he would speak to the judges as it was his custom to talk in his common conversation, that is to say, with much simplicity, and no art. w He then proceeds to particulars. Upon what foundation can it be alleged that he does not acknowledge the gods of the republic; he who has been often seen to sacrifice in his own house, and in the temples? Can it be doubted whether he uses divination or not, whilst it is made a crime in him to report that he received counsels from a certain divinity, and thence concluded that he aims at introducing new deities? But in this he innovates nothing more than others, who, putting their faith in divination, observe the flight of birds, consult the entrails of victims, and remark even words and accidental encounters: different means which the gods employ to give mankind a foreknowledge of the future. Old or new, it is still evident, that Socrates acknowledges divinities, by the confession of even Melitus himself, who in his information avers that he believes demons, that is to say, subaltern spirits, the offspring of the gods. Now every man who believes the offspring of the gods, believes the gods. * As to what relates to the impious inquiries into natural things imputed to him; without despising w Plat. p. 27. Xenoph. p. 703. ▾ Plat. p. 17. * Xenoph. p. 710. or condemning those who apply themselves to the study of physics, he declares, that as for him, he had entirely devoted himself to what concerns moral virtue, the conduct of life, and the rules of government, as to a knowledge infinitely more useful than any other; and he calls upon all those who have been his hearers, to come forth and belie him if he does not say what is true. "I am accused of corrupting the youth, and of instilling dangerous maxims into them, as well in regard to the worship of the gods, as the rules of government. You know, Athenians, that I never made it my profession to teach; nor can envy, however violent against me, reproach me with ever having sold my instructions. I have an undeniable evidence for me in this respect, which is my poverty. Always equally ready to communicate my thoughts either to the rich or poor, and to give them entire leisure to question or answer me, I lend myself to every one who is desirous of becoming virtuous; and if amongst those who hear me, there are any who prove either good or bad, neither the virtues of the one, nor the vices of the other, to which I have not contributed, are to be ascribed to me. My whole employment is to persuade the young and old against too much love for the body, for riches, and all other precarious things of whatsoever nature they be, and against too little regard for the soul, which ought to be the object of their affection: for I incessantly urge to you, that virtue does not proceed from riches, but on the contrary. tiches from virtue; and that all the other goods of VOL. 4. 7 human life, as well public as private, have their source in the same principle. "If to speak in this manner bé to corrupt youth, I confess, Athenians, that I am guilty, and deserve to be punished. If what I say be not true, it is most easy to convict me of my falsehood. I see here a great number of my disciples; they have only to appear. But perhaps the reserve and consideration for a master who has instructed them, will prevent them from declaring against me at least their fathers, brothers, and uncles cannot, as good relations and good citizens, dispense with their not standing forth to demand vengeance against the corrupter of their sons, brothers, and nephews. But these are the persons who take upon them my defence, and interest themselves in the success of my cause. "Pass on me what sentence you please, Athenians; but I can neither repent nor change my conduct. I must not abandon or suspend a function, which God himself has imposed on me. Now he has charged me with the care of instructing my fellow citizens. If after having faithfully kept all the posts wherein I was placed by our generals at Potidea, Amphipolis, and Delium, the fear of death should at this time make me abandon that in which the Divine Providence has placed me, by commanding me to pass my life in the study of philosophy, for the instruction of myself and others; this would be a most criminal desertion indeed, and make me highly worthy of being cited before this tribunal, as an impious man, who does not believe the gods. Should you resolve to y Plat. p. 28, 29. acquit me for the future, I should not hesitate to make answer, Athenians, I honour and love you, but I shall choose rather to obey God than you, and to my latest breath shall never renounce my philosophy, nor cease to exhort and reprove you according to my custom, by telling each of you when you come in my way, "My good friend, and citizen of the most famous city in the world for wisdom and valor, are you not ashamed to have no other thoughts than that of amassing wealth, and of acquiring glory, credit, and dignities, whilst you neglect the treasures of prudence, truth, and wisdom, and take no pains in rendering your soul as good and perfect as it is capable of being? "I am reproached with abject fear and meanness of spirit, for being so busy in imparting my advice to every one in private, and for having always avoided to be present in your assemblies, to give my counsels to my country. I think I have sufficiently proved my courage and fortitude both in the field, where I have borne arms with you, and in the senate, when I alone opposed the unjust sentence you pronounced against the ten captains who had not taken up and interred the bodies of those who were killed or drowned in the sea fight near the island Arginusa; and when, upon more than one occasion, I opposed the violent and cruel orders of the thirty tyrants. What is it then that has prevented me from appearing in your assemblies? It is that demon, that voice divine, which you 2 Πείσομαι τω θεω μάλλον η υμίν. The Greek signifies, O best of men, wagist ardgar; which was an obliging manner of accosting. b Plat. p. 31. |