deceived; for they knew things which I did not, and in this respect they
were wiser than I. But, O Athenians! even the best workmen appeared to
me to have fallen into the same error as the poets; for each, 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. I therefore asked myself, in behalf
of the oracle, whether I should prefer to continue as I am, possessing
none, either of their wisdom or their ignorance, or to have both as they
have. I answered, therefore, to myself and to the oracle, that it was
better for me to continue as I am.

9. From this investigation, then, O Athenians! many enmities have arisen
against me, and those the most grievous and severe, so that many
calumnies have sprung from them, and among them this appellation of
being wise; for those who are from time to time present think that I am
wise in those things, with respect to which I expose the ignorance of
others. The god, however, O Athenians! appears to be really wise, and to
mean this by his oracle: that human wisdom is worth little or nothing;
and it is clear that he did not say this to Socrates, but made use of my
name, putting me forward as an example, as if he had said, that man is
the wisest among you, who, like Socrates, knows that he is in reality
worth nothing with respect to wisdom. Still, therefore, I go about and
search and inquire into these things, in obedience to the god, both
among citizens and strangers, if I think any one of them is wise; and
when he appears to me not to be so, I take the part of the god, and show
that he is not wise. And, in consequence of this occupation, 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.