[89] The voice, the sign from heaven, that "new deity" he was accused of fabricating (his singularly profound sense of a mental phenomenon which is probably not uncommon) held perhaps of the same characteristic habit of mind. It was neither the playful pretence which some have supposed; nor yet an insoluble mystery; but only what happens naturally to a really diffident spirit in great and still more in small matters which at this or that taxing moment seem to usurp the determination of great issues. Such a spirit may find itself beset by an inexplicable reluctance to do what would be most natural in the given circumstances. And for a religious nature, apt to trace the divine assistance everywhere, it was as if, in those perilous moments--well! as if one's guardian angel held one back. A quite natural experience took the supernatural hue of religion; which, however, as being concerned now and then with some circumstance in itself trifling, might seem to lapse at times into superstition. And as he was thus essentially twofold in character, so Socrates had to contend against two classes of enemies. "An offence" to the whole tribe of Sophists, he was hated also by those who hated them, by the good old men of Athens, whose conservatism finds its representative in Aristophanes, and who saw in the Socratic challenge of first principles, in that ceaseless testing of the origin and claims of what all [90] honest people might seem to take for granted, only a further development of the pernicious function of the Sophists themselves, by the most subtly influential of them all. If in the Apology he proves that the fathers of sons had no proper locus standi against him, still, in the actual conduct of his defence, as often in Plato's Dialogues, there is (the candid reader cannot but admit it) something of sophistry, of the casuist. Claiming to be but a simple argument, the Apology of Socrates moves sometimes circuitously, after the manner of one who really has to make the worse appear the better reason (ton hêttô logon kreittô poiein)+ and must needs use a certain kind of artificial, or ingenious, or ad captandum arguments, such as would best have been learned in the sophistic school. Those young Athenians whom he was thought to have corrupted of set purpose, he had not only admired but really loved and understood; and as a consequence had longed to do them real good, chiefly by giving them that interest in themselves which is the first condition of any real power over others. To make Meno, Polus, Charmides, really interested in himself, to help him to the discovery of that wonderful new world here at home--in this effort, even more than in making them interested in other people and things, lay and still lies (it is no sophistical paradox!) the central business of education. Only, the very thoroughness of the sort of self-knowledge he [91] promoted had in it something sacramental, so to