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Apology

§26

Unintentional Corruption and Refutation of Atheism

Socrates refutes Meletus' charge of corrupting the youth by pointing out the logical contradiction of a voluntary act requiring instruction rather than punishment, and demonstrates that Meletus' accusations of atheism conflate Socrates' teachings with the physical theories of Anaxagoras.

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§26

ταῦτα ἐγώ σοι οὐ πείθομαι, ὦ Μέλητε, οἶμαι δὲ οὐδὲ ἄλλον ἀνθρώπων οὐδένα· ἀλλʼ ἢ οὐ διαφθείρω, ἢ εἰ διαφθείρω, ἄκων, ὥστε σύ γε κατʼ ἀμφότερα ψεύδῃ. εἰ δὲ ἄκων διαφθείρω, τῶν τοιούτων ἁμαρτημάτων1 οὐ δεῦρο νόμος εἰσάγειν ἐστίν, ἀλλὰ ἰδίᾳ λαβόντα2 διδάσκειν καὶ νουθετεῖν· δῆλον γὰρ ὅτι ἐὰν μάθω, παύσομαι ὅ γε ἄκων ποιῶ. σὺ δὲ συγγενέσθαι μέν μοι καὶ διδάξαι ἔφυγες καὶ οὐκ ἠθέλησας, δεῦρο δὲ εἰσάγεις, οἷ νόμος ἐστὶν εἰσάγειν τοὺς κολάσεως δεομένους ἀλλʼ οὐ μαθήσεως. ἀλλὰ γάρ, ὦ ἄνδρες Ἀθηναῖοι, τοῦτο μὲν ἤδη δῆλον οὑγὼ ἔλεγον, ὅτι Μελήτῳ τούτων οὔτε μέγα οὔτε μικρὸν πώποτε ἐμέλησεν. ὅμως δὲ δὴ λέγε ἡμῖν, πῶς με φῂς διαφθείρειν, ὦ Μέλητε, τοὺς νεωτέρους; ἢ δῆλον δὴ ὅτι κατὰ τὴν γραφὴν ἣν ἐγράψω θεοὺς διδάσκοντα μὴ νομίζειν οὓς ἡ πόλις νομίζει, ἕτερα δὲ δαιμόνια καινά; οὐ ταῦτα λέγεις ὅτι διδάσκων διαφθείρω;πάνυ μὲν οὖν σφόδρα ταῦτα λέγω.πρὸς αὐτῶν τοίνυν, ὦ Μέλητε, τούτων τῶν θεῶν ὧν νῦν ὁ λόγος ἐστίν, εἰπὲ ἔτι σαφέστερον καὶ ἐμοὶ καὶ τοῖς ἀνδράσιν τουτοισί. ἐγὼ γὰρ οὐ δύναμαι μαθεῖν πότερον λέγεις διδάσκειν με νομίζειν εἶναί τινας θεούς—καὶ αὐτὸς ἄρα νομίζω εἶναι θεοὺς καὶ οὐκ εἰμὶ τὸ παράπαν ἄθεος οὐδὲ ταύτῃ ἀδικῶ —οὐ μέντοι οὕσπερ γε ἡ πόλις ἀλλὰ ἑτέρους, καὶ τοῦτʼ ἔστιν ὅ μοι ἐγκαλεῖς, ὅτι ἑτέρους, ἢ παντάπασί με φῂς οὔτε αὐτὸν νομίζειν θεοὺς τούς τε ἄλλους ταῦτα διδάσκειν.ταῦτα λέγω, ὡς τὸ παράπαν οὐ νομίζεις θεούς. ὦ θαυμάσιε Μέλητε, ἵνα τί3 ταῦτα λέγεις; οὐδὲ ἥλιον οὐδὲ σελήνην ἄρα νομίζω θεοὺς εἶναι, ὥσπερ οἱ ἄλλοι ἄνθρωποι;μὰ Δίʼ, ὦ ἄνδρες δικασταί, ἐπεὶ τὸν μὲν ἥλιον λίθον φησὶν εἶναι, τὴν δὲ σελήνην γῆν.Ἀναξαγόρου οἴει κατηγορεῖν, ὦ φίλε Μέλητε; καὶ οὕτω καταφρονεῖς τῶνδε καὶ οἴει αὐτοὺς ἀπείρους γραμμάτων εἶναι ὥστε οὐκ εἰδέναι ὅτι τὰ Ἀναξαγόρου βιβλία τοῦ Κλαζομενίου γέμει τούτων τῶν λόγων; καὶ δὴ καὶ οἱ νέοι ταῦτα παρʼ ἐμοῦ μανθάνουσιν, ἃ ἔξεστιν ἐνίοτε εἰ πάνυ πολλοῦ δραχμῆς4 ἐκ τῆς ὀρχήστρας5 πριαμένοις Σωκράτους καταγελᾶν, ἐὰν προσποιῆται ἑαυτοῦ εἶναι, ἄλλως τε καὶ οὕτως ἄτοπα ὄντα; ἀλλʼ, ὦ πρὸς Διός, οὑτωσί σοι δοκῶ; οὐδένα νομίζω θεὸν εἶναι;οὐ μέντοι μὰ Δία οὐδʼ ὁπωστιοῦν.ἄπιστός γʼ εἶ, ὦ Μέλητε, καὶ ταῦτα μέντοι, ὡς ἐμοὶ δοκεῖς, σαυτῷ. ἐμοὶ γὰρ δοκεῖ οὑτοσί, ὦ ἄνδρες Ἀθηναῖοι, πάνυ εἶναι ὑβριστὴς καὶ ἀκόλαστος, καὶ ἀτεχνῶς τὴν γραφὴν ταύτην ὕβρει τινὶ καὶ ἀκολασίᾳ καὶ νεότητι γράψασθαι.

​I do not believe you in this, Meletus, and I think no other human being does either. For either I do not corrupt, or if I do corrupt, it is involuntarily, so that in either case you are lying. And if I corrupt involuntarily, the law does not require you to bring people here for such involuntary errors, but to take them aside privately to instruct and admonish them. For it is clear that if I learn, I shall cease doing what I do involuntarily. But you avoided associating with me and instructing me, and were unwilling to do so, but you bring me here, where the law requires you to bring those who need punishment, not instruction. But indeed, Athenian gentlemen, this is already clear, as I was saying, that Meletus has never cared either much or little about these matters. But tell us nevertheless, Meletus, in what way do you say I corrupt the youth? Is it not clearly, according to the indictment you wrote, by teaching them not to acknowledge the gods whom the state acknowledges, but other new spiritual beings? Do you not say that it is by teaching this that I corrupt them? Meletus: I say this most emphatically. Socrates: Then, Meletus, by these very gods of whom we are now speaking, speak still more clearly both to me and to these gentlemen here. For I cannot understand whether you mean that I teach them to believe that there are some gods—and so I myself believe that there are gods and am not a complete atheist, nor am I in this way unjust, though I do not believe in those whom the state believes in but in others, and this is what you charge me with, that I believe in others—or whether you say that I myself do not believe in gods at all and teach others the same. Meletus: I say that you do not believe in gods at all. Socrates: You amazing Meletus, why do you say this? Do I not even believe that the sun and moon are gods, as other men do? Meletus: No, by Zeus, gentlemen of the jury, since he says the sun is stone and the moon is earth. Socrates: Do you think you are accusing Anaxagoras, my dear Meletus? And do you so despise these men and think them so illiterate as not to know that the books of Anaxagoras of Clazomenae are full of such theories? And indeed, do the youth learn these things from me, which they can occasionally buy for at most a drachma from the orchestra and then laugh at Socrates if he pretends they are his own, especially when they are so bizarre? But, by Zeus, is this how I seem to you? Do I believe in no god at all? Meletus: Indeed not, by Zeus, not in any way whatsoever. Socrates: You are untrustworthy, Meletus, and that too, as it seems to me, even to yourself. For this man seems to me, Athenian gentlemen, to be completely insolent and undisciplined, and to have written this indictment out of sheer insolence, lack of discipline, and youthful rashness.

Syntax notes5 items
  1. 26aτῶν τοιούτων ἁμαρτημάτων

    Genitive of relation or cause, modifying the substantised legal action of bringing someone to court (εἰσάγειν), designating the specific class of transgressions that the law oversees.

  2. 26aἰδίᾳ λαβόντα

    Accusative participle. Its logical subject is the indefinite agent of the infinitives διδάσκειν and νουθετεῖν, which is conventionally understood in the accusative case as the subject of the infinitive construction.

  3. 26dἵνα τί

    An elliptical idiomatic expression, originally short for ἵνα τί γένηται ('in order that what might happen?'), functioning as an interrogative phrase meaning 'to what end?' or 'why?'.

  4. 26dδραχμῆς

    Genitive of price or value, used without a preposition to specify the financial cost ('at the price of a drachma') associated with purchasing the books or entering the venue.

  5. 26eἐκ τῆς ὀρχήστρας

    Prepositional phrase denoting location, indicating that the books (or theater admissions) could be purchased from the 'orchestra' area of the theater or adjacent market stalls in the Agora.

Translated by Gemini 3.5 Flash (published 2026-05-22) · Revision history (2, latest 2026-09-21)
  • 2026-09-21 AI review — translation 2
urn:cts:greekLit:tlg0059.tlg002.humanitext-grc2:26