to me to be right to entreat a judge, or to escape by entreaty, but one ought to inform and persuade him. For a judge does not sit for the purpose of administering justice out of favour, but that he may judge rightly, and he is sworn not to shew favour to whom he pleases, but that he will decide according to the laws. It is therefore right that neither should we accustom you, nor should you accustom yourselves to violate your oaths; for in so doing neither of us would act righteously. Think not then, O Athenians, that I ought to adopt such a course towards you as I neither consider honourable, nor just, nor holy, as well, by Jupiter, on any other occasion, and now especially when I am accused of impiety by this Melitus. For clearly, if I should persuade you, and by my entreaties should put a constraint on you who are bound by an oath, I should teach you to think that there are no gods, and in reality, while making my defence, should accuse myself of not believing in the gods. This, however, is far from being the case: for I believe, O Athenians, as none of my accusers do, and I leave it to you and to the deity to judge concerning me in such way as will be best both for me and for you.
[Socrates here concludes his defence, and the votes being taken, he is declared guilty by a majority of voices. He thereupon resumes his address.]
25. That I should not be grieved, O Athenians, at what has happened, namely, that you have condemned me, as well many other circumstances concur in bringing to pass, and moreover this, that what has happened has not happened contrary to my expectation; but I much rather wonder at the number of votes on either side. For I did not expect that I should be condemned by so small a number, but by a large majority; but now, as it seems, if only three more votes had changed sides, I should have been acquitted. As far as Melitus is concerned, as it appears to me, I have been already acquitted, and not only have I been acquitted, but it is clear to every one that had not Anytus and Lycon come forward to accuse me, he would have been fined a thousand drachmas, for not having obtained a fifth part of the votes.
26. The man then awards me the penalty of death. Well. But what shall I, on my part, O Athenians, award myself? Is it not clear that it will be such as I deserve? What then is that? do I deserve to suffer or to pay a fine, for that I have
