matter. For he, he says, knows how the young are corrupted, and who are their corruptors. He must be a wise man, who, observing my ignorance, is going to accuse me to the city, as his mother, of corrupting his friends. I think that he is the only man who begins at the right point in his political reforms: I mean whose first care is to make the young men as perfect as possible, just as a good farmer will take care of his young plants first, and, after he has done that, of the others. 3. Meletus, I suppose, is first clearing us off, who, as he says, corrupt the young men as they grow up; and then, when he has done that, of course he will turn his attention to the older men, and so become a very great public benefactor. Indeed, that is only what you would expect, when he goes to work in this way.
II. Euth. I hope it may be so, Socrates, but I have very grave doubts about it. It seems to me that in trying to injure you, he is really setting to work by striking a blow at the heart of the state. But how, tell me, does he say you corrupt the youth?
Socr. In a way which sounds strange at first, my friend. He says that I am a maker of gods and so he is prosecuting me, he says, for inventing new gods, and for not believing in the old ones.
Euth. I understand, Socrates. It is because you say that you always have a divine sign. So he is prosecuting you for introducing novelties