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Mel.
There is not.

Socr.
How obliging you are in having hardly answered; though compelled by these judges! You assert, then, that I do believe and teach things relating to demons, whether they be new or old; therefore, according to your admission, I do believe in things relating to demons, and this you have sworn in the bill of indictment. If, then, I believe in things relating to demons, there is surely an absolute necessity that I should believe that there are demons. Is it not so? It is. For I suppose you to assent, since you do not answer. But with respect to demons, do we not allow that they are gods, or the children of gods? Do you admit this or not?

Mel.
Certainly.

Socr.
Since, then, I allow that there are demons, as you admit, if demons are a kind of gods, this is the point in which I say you speak enigmatically and divert yourself in saying that I do not allow there are gods, and again that I do allow there are, since I allow that there are demons? But if demons are the children of gods, spurious ones, either from nymphs or any others, of whom they are reported to be, what man can think that there are sons of gods, and yet that there are not gods? For it would be just as absurd as if any one should think that there are mules, the offspring of horses and asses, but should not think there are horses and asses. However, Melitus, it can not be otherwise than that you have preferred this indictment for the purpose of trying me, or because you were at a loss what real crime to allege against me; for that you should persuade any man who has the smallest degree of sense that the same person can think that there are things relating to demons and to gods, and yet that there are neither demons, nor gods, not heroes, is utterly impossible.

16. That I am not guilty, then, O Athenians! according to the indictment of Melitus, appears to me not to require a lengthened defense; but what I have said is sufficient. And as to what I said at the beginning, that there is a great enmity toward me among the multitude, be assured it is true. And this it is which will condemn me, if I am condemned, not Melitus, nor Anytus, but the calumny and envy of the multitude, which have already condemned many others, and those good men, and will, I think, condemn others also; for there is no danger that it will stop with me.

Perhaps, however, some one may say, “Are you not ashamed, Socrates, to have pursued a study from which you are now in danger of dying?” To such a person I should answer with good reason, You do not say well, friend, if you think that a man, who is even of the least value, ought to take into the account the risk of life or death, and ought not to consider that alone when be performs any action, whether he is acting justly or unjustly, and the part of a good man or bad man. For, according to your reasoning, all those demi-gods that died at Troy would be vile characters, as well all the rest as the son of Thetis, who so far despised danger in comparison of submitting to disgrace, that when his mother, who was a goddess, spoke to him, in his impatience to kill Hector, something to this effect, as I think,[2] “My son, if you revenge the death of your friend Patroclus, and slay Hector, you will yourself die, for,” she said, “death awaits you immediately after Hector;” but he, on hearing this, despised death and danger, and dreading much more to live as a coward, and not avenge his friend, said, “May I die immediately when I have inflicted punishment on the guilty, that I may not stay here an object of ridicule, by the curved ships, a burden to the ground?”–do you think that he cared for death and danger? For thus it is, O Athenians! in truth: wherever any one has posted himself, either thinking it to be better, or has been posted by his chief, there, as it appears to me, he ought to remain and meet danger, taking no account either of death or anything else in comparison with disgrace.