LOGICAL ANALYSIS OF THE APOLOGY.

ΠΡΟΟΙΜΙΟΝ (exordium) 17–18 A: discarding all the usual rhetorical embellishments, Socr. is going to address the judges in simple, homely words, and say nothing but the truth; at the same time he begs a favorable attention to this unusual kind of speech.

ΠΡΟΘΕΣΙΣ (propositio) 18 B–19 A: Socr. has to refute a double kind of accusation, viz., besides the one brought against him by Meletus, the popular prejudices raised against him and kept up by the charges of his enemies.

ΠΙΣΤΙΣ (confutatio) 19 B–27 E in two parts, and first (–24 A) the misrepresentations mentioned in the second place are shown to be entirely without foundation, and the difference between Socr. and the Sophists is pointed out. The origin of these accusations is found in the annoyance created to many citizens by Socrates' habit of examining into their knowledge, and the zeal of his disciples who imitate this proceeding; but Socr. himself feels obliged to do so in consequence of an oracle of Apollo. To revenge themselves on Socr. these persons lay upon him the same blame as justly applies to the Sophists.

The second part (24 B–27 E) contains the actual refutation of the charge brought by Meletus, Anytus, and Lyco, and this charge being twofold, the defence also is subdivided into two parts.

(a) Socr. shows that Meletus knows nothing of the art of education. If Socr. corrupts the youth it is necessary that he should do so either intentionally or unintentionally: the first he certainly does not, as only a madman could act so, it being the interest of all to live in a state composed of good citizens rather than of bad ones; if the latter be the case, Meletus ought to have spoken to Socr. privately and not have treated his ignorance as a crime.

(b) As to the charge of introducing new divinities in the place of those worshipped by the city, Socr. shows that Meletus seems here to contradict himself, as the assumption of a daemonium implies also a belief in the existence of gods.

ΠΑΡΕΚΒΑΣΙΣ (egressio or degressio) 27 E–34 B. In spite of all these arguments Socr. feels nearly certain that he will be pronounced guilty, not so much on account of the charge now brought against him by Meletus, as in consequence of the general hatred against him. Yet he does not regret his previous doings, as his conscience assures him that he has been doing right, and accomplishing the mission entrusted to him by God. The fear of death shall not deter him from doing his duty, and if he were now released on the condition never to "teach" any more, he would refuse to accept life on these terms, as he knows he could not fulfil them. But should the Athenians sentence him to death, they will thereby deprive themselves of a monitor such as the gods will not again vouchsafe to their city. That Socr. was fulfilling a divine mission appears also from his poverty, which is caused by his postponing all domestic interests to his vocation of being a public monitor to the citizens. Socr. then adds a few words about his public life, and shows that there, too, he always intrepidly adhered to the principles of justice and honesty, even so as to brave the rage of a mob and the fury of the Thirty. Lastly, Socr. maintains that he is not responsible for the ill-deeds of some of those who used to be in his society and are called his pupils, as he himself never professed to teach them any thing. Nor (says he) has any one of the young men who were with him ever charged Socr. with corrupting him, nor have their parents or relatives done so; on the contrary many are now present at the trial, ready to help and support Socr. in any way they can.

ΕΠΙΛΟΓΟΣ (peroratio) 34 C-35 E. Contrary to the common habit of moving the judges to compassion in order to obtain a lenient verdict, Socr. says that he will do nothing of the kind as this would be equal to inducing the judges to violate their oath.

The second part of the Apology requires no rhetorical disposition. Socr. confesses not to be surprised at the result of the trial: as to the τίμησις[TR10] which he is now called upon to fix, he declares that he deserves the honor of dining in the prytaneum, if indeed he must justly estimate his own deserts. But he will yield to his friends so far as to offer to pay a fine which he is able to set down at 30 minae, his friends being ready to become securities for this sum, which would be above the means of Socr. himself.

The third part is first addressed to those of the judges who voted for death, and to them Socr. predicts that they will soon repent of their injustice. Then, turning to those who voted in favor of him, he joyfully proves to them that he neither expects death like a coward, nor looks upon it as an evil. A last request Socr. has to address to his judges, that, should his sons ever prefer riches to virtue and think themselves wise without being so, they may be corrected and put right in the same manner as Socr. himself used to act towards the Athenians.