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There is not much in the other Dialogues which can be compared with the
Apology. The same recollection of his master may have been present to the
mind of Plato when depicting the sufferings of the Just in the Republic.
The Crito may also be regarded as a sort of appendage to the Apology, in
which Socrates, who has defied the judges, is nevertheless represented as
scrupulously obedient to the laws. The idealization of the sufferer is
carried still further in the Gorgias, in which the thesis is maintained,
that 'to suffer is better than to do evil;' and the art of rhetoric is
described as only useful for the purpose of self-accusation. The
parallelisms which occur in the so-called Apology of Xenophon are not worth
noticing, because the writing in which they are contained is manifestly
spurious. The statements of the Memorabilia respecting the trial and death
of Socrates agree generally with Plato; but they have lost the flavour of
Socratic irony in the narrative of Xenophon.
The Apology or Platonic defence of Socrates is divided into three parts:
1st. The defence properly so called; 2nd. The shorter address in mitigation
of the penalty; 3rd. The last words of prophetic rebuke and exhortation.
The first part commences with an apology for his colloquial style; he is,
as he has always been, the enemy of rhetoric, and knows of no rhetoric but
truth; he will not falsify his character by making a speech. Then he
proceeds to divide his accusers into two classes; first, there is the
nameless accuser--public opinion. All the world from their earliest years
had heard that he was a corrupter of youth, and had seen him caricatured in
the Clouds of Aristophanes. Secondly, there are the professed accusers,
who are but the mouth-piece of the others. The accusations of both might
be summed up in a formula. The first say, 'Socrates is an evil-doer and a
curious person, searching into things under the earth and above the heaven;
and making the worse appear the better cause, and teaching all this to
others.' The second, 'Socrates is an evil-doer and corrupter of the youth,
who does not receive the gods whom the state receives, but introduces other
new divinities.' These last words appear to have been the actual
indictment (compare Xen. Mem.); and the previous formula, which is a
summary of public opinion, assumes the same legal style.
The answer begins by clearing up a confusion. In the representations of
the Comic poets, and in the opinion of the multitude, he had been
identified with the teachers of physical science and with the Sophists.
But this was an error. For both of them he professes a respect in the open
court, which contrasts with his manner of speaking about them in other
places. (Compare for Anaxagoras, Phaedo, Laws; for the Sophists, Meno,
Republic, Tim., Theaet., Soph., etc.) But at the same time he shows that
he is not one of them. Of natural philosophy he knows nothing; not that he
despises such pursuits, but the fact is that he is ignorant of them, and
never says a word about them. Nor is he paid for giving instruction--that
is another mistaken notion:--he has nothing to teach. But he commends
Evenus for teaching virtue at such a 'moderate' rate as five minae.
Something of the 'accustomed irony,' which may perhaps be expected to sleep
in the ear of the multitude, is lurking here.
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