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In Plato's Apology the fate of Socrates is no longer the subject of mere allusions, such as the rage of Anytus at the end of the Meno, and the scene and occasion of the Euthyphro. He is now seen face to face with his accusers, and with his countrymen who are condemning him to death.

What most aggravated his danger (after life-long impunity) is thus stated by James Riddell, in the introduction to his edition of the dialogue: “The ” (clemency) “of the restored people did not last long, and was naturally succeeded by a sensitive and fanatical zeal for their revived political institutions. Inquiry into the foundations of civil society was obviously rather perilous for the inquirer at such a time. Socrates knew the full extent of his danger. But, according to Xenophon (Mem. iv. c. 8, § 14), he prepared no defence, alleging that his whole life had been a preparation for that hour.”

The tone of the Platonic Apology is in full accordance with that saying; but it is too elaborate a work of art to be taken literally as a report of what was actually said. Jowett well compares it to “those speeches of Thucydides in which he has embodied his conception of the lofty character and policy of the great Pericles.” Yet “it is significant that Plato is said to have been present at the defence, as he is also said to have been absent at the last scene of the Phaedo. Some of the topics may have been actually used by Socrates, and the recollection of his very words may. have rung in the ears of his disciple.”

Is the love of truth consistent with civic duties? Is the philosopher a good citizen? are questions which are sure to arise where the truth involves practical improvement. In the Apology Socrates appears as an intrepid reformer; the Crito gives an impressive picture of him as a loyal and law-abiding Athenian.