One thing that I marvel at in Meletus, gentlemen, is what may be the basis of his assertion that I do not believe in the gods worshipped by the state; for all who have happened to be near at the time, as well as Meletus himself,—if he so desired, — have seen me sacrificing at the communal festivals and on the public altars.

As for introducing new divinities, how could I be guilty of that merely in asserting that a voice of God is made manifest to me indicating my duty? Surely those who take their omens from the cries of birds and the utterances of men form their judgments on voices. Will any one dispute either that thunder utters its voice, or that it is an omen of the greatest moment? Does not the very priestess who sits on the tripod at Delphi divulge the god’s will through a voice?

But more than that, in regard to God’s foreknowledge of the future and his forewarning thereof to whomsoever he will, these are the same terms, I assert, that all men use, and this is their belief. The only difference between them and me is that whereas they call the sources of their forewarning birds, utterances, chance meetings, prophets, I call mine a divine thing;Or divine sign. Here, as earlier, the mere adjective is used; but in Plato’s (Plat. Theag. 128 D ff.) and (Plat. Apol. 31 D) this admonitory something is described as a voice sent by heavenly dispensation, and is called variously the sign (Plat. Apol. 41 D), the usual sign (Plat. Apol. 40 C), the divine sign (Plat. Rep. 496 C), the usual divine sign (Plat. Euthyd. 272 E, Plat. Phaedr. 242 B, Plat. Theag. 129 B), the sign from God (Plat. Apol. 40 B), something God-sent and divine (Plat. Apol. 31 D). Plato reports Socrates’ description of this as a voice not directing his actions but serving only as a deterrent when he or his friends were contemplating doing something inadvisable. and I think that in using such a term I am speaking with more truth and deeper religious feeling than do those who ascribe the gods’ power to birds. Now that I do not lie against God I have the following proof: I have revealed to many of my friends the counsels which God has given me, and in no instance has the event shown that I was mistaken.

Hermogenes further reported that when the jurors raised a clamour at hearing these words, some of them disbelieving his statements, others showing jealousy at his receiving greater favours even from the gods than they, Socrates resumed: Hark ye; let me tell you something more, so that those of you who feel so inclined may have still greater disbelief in my being honoured of Heaven. Once on a time when ChaerephonA very enthusiastic follower of Socrates. made inquiry at the Delphic oracle concerning me, in the presence of many people Apollo answered that no man was more free than I, or more just, or more prudent.

When the jurors, naturally enough, made a still greater tumult on hearing this statement, he said that Socrates again went on: And yet, gentlemen, the god uttered in oracles greater things of Lycurgus, the Lacedaemonian law-giver, than he did of me. For there is a legend that, as Lycurgus entered the temple, the god thus addressed him: ‘I am pondering whether to call you god or man.’ Now Apollo did not compare me to a god; he did, however, judge that I far excelled the rest of mankind. However, do not believe the god even in this without due grounds, but examine the god’s utterance in detail.