The second accusation he meets by interrogating Meletus, who is present and can be interrogated. ‘If he is the corrupter, who is the improver of the citizens?’ (Cp. Meno 91 C.) ‘All men everywhere.’ But how absurd, how contrary to analogy is this! 25 How inconceivable too, that he should make the citizens worse when he has to live with them. This surely cannot be intentional; and if unintentional, he ought to have been instructed by Meletus, 26 and not accused in the court. But there is another part of the indictment which says that he teaches men not to receive the gods whom the city receives, and has other new gods. ‘Is that the way in which he is supposed to corrupt the youth?’ ‘Yes, it is.’ ‘Has he only new gods, or none at all? ‘None at all.’ ‘What, not even the sun and moon?’ ‘No; why, he says that the sun is a stone, and the moon earth.’ That, replies Socrates, is the old confusion about Anaxagoras; the Athenian people are not so ignorant as to attribute to the influence of Socrates notions which have found their way into the drama, and may be learned at the theatre. Socrates undertakes to show that Meletus (rather unjustifiably) has been compounding 27 a riddle in this part of the indictment: ‘There are no gods, but Socrates believes in the existence of the sons of gods, which is absurd.’ Leaving Meletus, who has had enough words spent upon him, 28 he returns to the original accusation. The question may be asked, Why will he persist in following a profession which leads him to death? Why?—because he must remain at his post where the god has placed him, as he remained at Potidaea, and Amphipolis, and Delium, where the generals placed him. Besides, he is 29 not so overwise as to imagine that he knows whether death is a good or an evil; and he is certain that desertion of his duty is an evil. Anytus is quite right in saying that they should never 30 have indicted him if they meant to let him go. For he will certainly obey God rather than man; and will continue to preach to all men of all ages the necessity of virtue and improvement; and if they refuse to listen to him he will still persevere and reprove them. This is his way of corrupting the youth, which he will not cease to follow in obedience to the god, even if a thousand deaths await him. [Sidenote: _Analysis 30-35._]