of his mission agrees with the divine sign which, according to our notions,
is equally accidental and irrational, and is nevertheless accepted by him
as the guiding principle of his life. Socrates is nowhere represented to
us as a freethinker or sceptic. There is no reason to doubt his sincerity
when he speculates on the possibility of seeing and knowing the heroes of
the Trojan war in another world. On the other hand, his hope of
immortality is uncertain;--he also conceives of death as a long sleep (in
this respect differing from the Phaedo), and at last falls back on
resignation to the divine will, and the certainty that no evil can happen
to the good man either in life or death. His absolute truthfulness seems
to hinder him from asserting positively more than this; and he makes no
attempt to veil his ignorance in mythology and figures of speech. The
gentleness of the first part of the speech contrasts with the aggravated,
almost threatening, tone of the conclusion. He characteristically remarks
that he will not speak as a rhetorician, that is to say, he will not make a
regular defence such as Lysias or one of the orators might have composed
for him, or, according to some accounts, did compose for him. But he first
procures himself a hearing by conciliatory words. He does not attack the
Sophists; for they were open to the same charges as himself; they were
equally ridiculed by the Comic poets, and almost equally hateful to Anytus
and Meletus. Yet incidentally the antagonism between Socrates and the
Sophists is allowed to appear. He is poor and they are rich; his
profession that he teaches nothing is opposed to their readiness to teach
all things; his talking in the marketplace to their private instructions;
his tarry-at-home life to their wandering from city to city. The tone
which he assumes towards them is one of real friendliness, but also of
concealed irony. Towards Anaxagoras, who had disappointed him in his hopes
of learning about mind and nature, he shows a less kindly feeling, which is
also the feeling of Plato in other passages (Laws). But Anaxagoras had
been dead thirty years, and was beyond the reach of persecution.