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.

First, who is there in your knowledge that is less a slave to his bodily appetites than I am? Who in the world more free,—for I accept neither gifts nor pay from any one? Whom would you with reason regard as more just than the one so reconciled to his present possessions as to want nothing beside that belongs to another? And would not a person with good reason call me a wise man, who from the time when I began to understand spoken words have never left off seeking after and learning every good thing that I could?

And that my labour has not been in vain do you not think is attested by this fact, that many of my fellow-citizens who strive for virtue and many from abroad choose to associate with me above all other men? And what shall we say is accountable for this fact, that although everybody knows that it is quite impossible for me to repay with money, many people are eager to make me some gift? Or for this, that no demands are made on me by a single person for the repayment of benefits, while many confess that they owe me a debt of gratitude?

Or for this, that during the siege,The blockade of Athens by the Spartans in the last year of the Peloponnesian War. while others were commiserating their lot, I got along without feeling the pinch of poverty any worse than when the city’s prosperity was at its height? Or for this, that while other men get their delicacies in the markets and pay a high price for them, I devise more pleasurable ones from the resources of my soul, with no expenditure of money? And now, if no one can convict me of misstatement in all that I have said of myself, do I not unquestionably merit praise from both gods and men?