Socrates turns to the cross-examination of Meletus, who accuses on behalf of the poets, with Anytus representing the craftsmen and politicians, and Lycon the orators … The orators? Where did they come from? Socrates did not mention that he went to examine the orators. We should recognize, however, that in a democracy, the orators wielded an inordinate amount of power, because they knew how to sell policies and proposals to the people.
There are at least three classes of people, then, that have been mentioned who Socrates has not gone on to talk about: sophists, natural scientists, and orators. Socrates talks to all three of these types of people in other Platonic dialogues. You should also note, that only in the Meno and the Symposium does Socrates speak to politicians and poets outside of the Apology, and that there is no dialogue with the craftsmen.
[SOCRATES] Whether you investigate these things now or later, you will discover that this is so. So about the things which the first accusers accused me of, let this be a sufficient defense speech before you. But against Meletus, the “good and patriotic,” as he says, and the later accusers, I will try to speak next in my defense. Now again, just as though these were other accusers, let us take up their sworn statement. It is something like this: it asserts that Socrates does injustice by corrupting the young, and by not believing in the gods in whom the city believes, but in other daimonia that are novel. The charge is of this sort. But let us examine each one of the parts of this charge. Now he asserts that I do injustice by corrupting the young. But I, men of Athens, assert that Meletus does injustice, in that he jests in a serious matter, easily bringing human beings to trial, pretending to be serious and concerned about things for which he never cared at all. That this is so, I will try to display to you as well. Now come here, Meletus, tell me: do you not regard it as most important how the youth will be the best possible?
[MELETUS] I do.
[SOCRATES] Come now, tell these men, who makes them better? For it is clear that you know, since you care, at least. For since you have discovered the one who corrupts them, as you say, namely me, you are bringing me before these men and accusing me. But the one who makes them better—come, tell them and reveal to them who it is.
Do you see, Meletus, that you are silent and have nothing to say? And yet does it not seem to be shameful to you, and a sufficient proof of just what I say, that you have never cared? But tell, my good man, who makes them better?
[MELETUS] The laws.
[SOCRATES] But I am not asking this, best of men, but rather what human being is it who knows first of all this very thing, the laws?
[MELETUS] These men, Socrates, the judges.
[SOCRATES] What are you saying, Meletus? Are these men here able to educate the young, and do they make them better?
[MELETUS] Very much so.
[SOCRATES] All of them, or some of them, and some not?
[MELETUS] All of them.
[SOCRATES] Well said, by Hera, and you speak of a great abundance of benefiters. What then? Do the listeners here make them better or not?
[MELETUS] These too.
[SOCRATES] And what about the Councilmen?
[MELETUS] The Councilmen too.
[SOCRATES] Well, Meletus, then surely those in the Assembly, the Assemblymen, do not corrupt the youth? Or do all those too make them better?
[MELETUS] Those too.
[SOCRATES] Then all the Athenians, as it appears, make them noble and good except me, and I alone corrupt them. Is this what you are saying?
[MELETUS] I do say this, most vehemently.
[SOCRATES] You have charged me with great misfortune. Now answer me. Does it seem to you to be so also concerning horses? That all human beings make them better, while one certain one is the corrupter? Or is it wholly opposite to this, that one certain one is able to make them better—or very few, those skilled with horses—while the many, if they ever associate with horses and use them, corrupt them? Is this not so, Meletus, both concerning horses, and all the other animals?
Of course it is, altogether so, whether you and Anytus deny or affirm it. For it would be a great happiness for the young if one alone corrupts them, while the others benefit them. But in fact, Meletus, you have sufficiently displayed that you never yet gave an thought to the young. And you are making your own lack of care plainly apparent, since you have cared nothing about the things for which you bring me in here.
But tell us further, Meletus, before Zeus, whether it is better to dwell among upright citizens or villainous ones?
Sir, answer. For surely I am asking nothing hard. Do not the villainous do something bad to whoever are nearest to them, while the good do something good?
[MELETUS] Quite so.
[SOCRATES] Is there anyone, then, who wishes to be harmed by those he associates with, rather than to be benefited? Keep answering, my good man. For the law orders you to answer. Is there anyone who wishes to be harmed?
[MELETUS] Of course not.
[SOCRATES] Come then, do you bring me in here saying that I voluntarily corrupt the young and make them more villainous, or involuntarily?
[MELETUS] Voluntarily, I say.
[SOCRATES] What then, Meletus? Are you so much wiser at your age than I at mine, that you have become cognizant that the bad always do something bad to those who are closest to them, and the good do something good; whereas I have come into so much ignorance that I am not even cognizant that if I ever do something wretched to any of my associates, I will risk getting back something bad from him? So that I do so much bad voluntarily, as you assert? Of this I am not convinced by you, Meletus, nor, do I suppose, is any other human being. But either I do not corrupt, or if I do corrupt, I do it involuntarily, so in both cases what you say is false.
And if I corrupt involuntarily, the law is not that you bring me in here for such involuntary wrongs, but that you take me aside in private to teach and admonish me. For it is clear that if I learn, I will at least stop doing what I do involuntarily. But you avoided associating with me and teaching me, and you were not willing to, but instead you brought me in here, where the law is to bring in those in need of punishment, not learning.
But in fact, men of Athens, what I was saying is already clear, that Meletus never cared about these things either much or little.
There are three parts to the dialogue with Meletus:
Who corrupts the youth?
Can you corrupt intentionally?
The question of the gods in general.