can be interrogated. 'If he is the corrupter, who is the improver of the
citizens?' (Compare Meno.) 'All men everywhere.' But how absurd, how
contrary to analogy is this! How inconceivable too, that he should make
the citizens worse when he has to live with them. This surely cannot be
intentional; and if unintentional, he ought to have been instructed by
Meletus, and not accused in the court.

But there is another part of the indictment which says that he teaches men
not to receive the gods whom the city receives, and has other new gods.
'Is that the way in which he is supposed to corrupt the youth?' 'Yes, it
is.' 'Has he only new gods, or none at all?' 'None at all.' 'What, not
even the sun and moon?' 'No; why, he says that the sun is a stone, and the
moon earth.' That, replies Socrates, is the old confusion about
Anaxagoras; the Athenian people are not so ignorant as to attribute to the
influence of Socrates notions which have found their way into the drama,
and may be learned at the theatre. Socrates undertakes to show that
Meletus (rather unjustifiably) has been compounding a riddle in this part
of the indictment: 'There are no gods, but Socrates believes in the
existence of the sons of gods, which is absurd.'

Leaving Meletus, who has had enough words spent upon him, he returns to the
original accusation. The question may be asked, Why will he persist in
following a profession which leads him to death? Why?--because he must
remain at his post where the god has placed him, as he remained at
Potidaea, and Amphipolis, and Delium, where the generals placed him.
Besides, he is not so overwise as to imagine that he knows whether death is
a good or an evil; and he is certain that desertion of his duty is an evil.
Anytus is quite right in saying that they should never have indicted him if
they meant to let him go. For he will certainly obey God rather than man;
and will continue to preach to all men of all ages the necessity of virtue