APOLOGY
Page: 10

believes in the sons of gods, we must remember that this is a refutation
not of the original indictment, which is consistent enough--'Socrates does
not receive the gods whom the city receives, and has other new divinities'
--but of the interpretation put upon the words by Meletus, who has affirmed
that he is a downright atheist. To this Socrates fairly answers, in
accordance with the ideas of the time, that a downright atheist cannot
believe in the sons of gods or in divine things. The notion that demons or
lesser divinities are the sons of gods is not to be regarded as ironical or
sceptical. He is arguing 'ad hominem' according to the notions of
mythology current in his age. Yet he abstains from saying that he believed
in the gods whom the State approved. He does not defend himself, as
Xenophon has defended him, by appealing to his practice of religion.
Probably he neither wholly believed, nor disbelieved, in the existence of
the popular gods; he had no means of knowing about them. According to
Plato (compare Phaedo; Symp.), as well as Xenophon (Memor.), he was
punctual in the performance of the least religious duties; and he must have
believed in his own oracular sign, of which he seemed to have an internal
witness. But the existence of Apollo or Zeus, or the other gods whom the
State approves, would have appeared to him both uncertain and unimportant
in comparison of the duty of self-examination, and of those principles of
truth and right which he deemed to be the foundation of religion. (Compare
Phaedr.; Euthyph.; Republic.)

The second question, whether Plato meant to represent Socrates as braving
or irritating his judges, must also be answered in the negative. His
irony, his superiority, his audacity, 'regarding not the person of man,'
necessarily flow out of the loftiness of his situation. He is not acting a
part upon a great occasion, but he is what he has been all his life long,
'a king of men.' He would rather not appear insolent, if he could avoid it
(ouch os authadizomenos touto lego). Neither is he desirous of hastening
his own end, for life and death are simply indifferent to him. But such a