In the _Apology_ Socrates declares that his mission was divinely imposed upon him, so that he dare not neglect it, even if it should lead to his death, as in fact it did. The tone here is quite different from the half-humorous style in which he deals with the Delphic oracle, and even the 'divine sign'. That only warned him not to do things, mostly quite trivial things, which he was about to do, and never told him to do anything; this, on the contrary, was a positive command, laid upon him by God, and there can be no doubt that Plato means us to understand this to have been the innermost conviction of Socrates. It is hard to believe that Plato could have misrepresented his master's attitude on such a point. He was present at the trial, and the _Apology_ must have been written not very long afterwards, when the memory of it was still fresh in people's minds. Now Plato tells us quite clearly that what Socrates tried to get the Athenians to understand was the duty of 'caring for their souls' (ψυχης επιμελειο {psychês epimeleio}). That is confirmed from other sources, and indeed it is generally admitted. The phrase has, however, become so familiar that it does not at once strike us as anything very new or important. To an Athenian of the fifth century B. C., on the other hand, it must have seemed very strange indeed. The word translated 'soul' (ψυχη {psychê}) occurs often enough, no doubt, in the literature of the period, but it is never used of anything for which we could be called upon to 'care' in the sense evidently intended by Socrates. Its normal use is to denote the breath of life, the 'ghost' a man 'gives up' at the moment of death. It can therefore be rendered by 'life' in all cases where there is a question of risking or losing life or of clinging to it when we ought to be prepared to sacrifice it, but it is not used for the seat of conscious life at all. It is sometimes employed to signify the seat of the dream-consciousness or of what is now called the subconscious or subliminal self, but never of the ordinary waking consciousness which is the seat of knowledge and ignorance, goodness and badness.[2] On the other hand, that use of the word is quite common in the fourth century, and it may be inferred that this change was due to Socrates. More than once Aristophanes ridicules him for holding some strange view of the 'soul', and these jests were made at a time when Plato was only a child. We cannot, of course, expect to get any very definite idea from them as to the real teaching of Socrates on this subject, but it is not impossible to see what it was, if we take into account the views of the soul which had been held by the philosophical schools of eastern and western Ionia. [2] See my paper on 'The Socratic Doctrine of the Soul'. _Proceedings of the British Academy_, 1915-16, pp. 235 sqq.