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 Crito

CRITO dawn has broken; he himself has been warned in a dream

that on the third day he must depart. Time is precious and
Crito has come early in order to gain his consent to a plan of
by
escape. This can be easily accomplished by his friends, who
will incur no danger in making the attempt to save him, but
PLATO will be disgraced forever if they allow him to perish. He
should think of his duty to his children, and not play into
Translated by the hands of his enemies. Money is already provided by Crito
BENJAMIN JOWETT. as well as by Simmias and others, and he will have no diffi-
culty in finding friends in Thessaly and other places.
INTRODUCTION TO CRITO (by Benjamin Jowett)
Socrates is afraid that Crito is but pressing upon him the
opinions of the many: whereas, all his life long he has fol-
The “Crito” seems intended to exhibit the character of
lowed the dictates of reason only and the opinion of the one
Socrates in one light only, not as the philosopher, fulfilling
wise or skilled man. There was a time when Crito himself
a divine mission and trusting in the will of Heaven, but
had allowed the propriety of this. And although someone
simply as the good citizen, who having been unjustly con-
will say “The many can kill us,” that makes no difference;
demned is willing to give up his life in obedience to the laws
but a good life, that is to say a just and honorable life, is
of the State.
alone to be valued. All considerations of loss of reputation
The days of Socrates are drawing to a close; the fatal ship1
or injury to his children should be dismissed: the only ques-
has been seen off Sunium, as he is informed by his aged
tion is whether he would be right in attempting to escape.
friend and contemporary Crito, who visits him before the
Crito, who is a disinterested person, not having the fear of
death before his eyes, shall answer this for him. Before he
1
The sacred ship, during whose thirty days’ voyage to and from the was condemned they had often held discussions, in which
oracle at Delos no Athenian citizen could be put to death.

3
 Crito

they agreed that no man should either do evil, or return evil comed at first, and the unseemly narrative of his escape
for evil, or betray the right. Are these principles to be al- regarded by the inhabitants as an amusing tale. But if he
tered because the circumstances of Socrates are altered? Crito offends them he will have to learn another sort of lesson.
admits that they remain the same. Then is his escape con- Will he continue to give lectures in virtue? That would hardly
sistent with the maintenance of them? To this Crito is un- be decent. And how will his children be the gainers if he
able or unwilling to reply. takes them into Thessaly, and deprives them of Athenian
Socrates proceeds: Suppose the laws of Athens to come citizenship? Or if he leaves them behind, does he expect
and remonstrate with him: they will ask, “Why does he seek that they will be better taken care of by his friends because
to overturn them?” and if he replies, “They have injured he is in Thessaly? Will not true friends care for them equally
him,” will not the laws answer, “Yes, but was that the agree- whether he is alive or dead?
ment? Has he any objection to make to them which would Finally, they exhort him to think of justice first, and of life
justify him in overturning them? Was he not brought into and children afterwards. He may now depart in peace and
the world and educated by their help, and are they not his innocence, a sufferer and not a doer of evil. But if he breaks
parents? He might have left Athens and gone where he agreements, and returns evil for evil, they will be angry with
pleased, but he has lived there for seventy years more con- him while he lives; and their brethren, the laws of the world
stantly than any other citizen.” Thus he has clearly shown below, will receive him as an enemy. Such is the mystic voice
that he acknowledged the agreement which he cannot now which is always murmuring in his ears.
break without dishonor to himself and danger to his friends. That Socrates was not a good citizen was a charge made
Even in the course of the trial he might have proposed exile against him during his lifetime, which has been often re-
as the penalty, but then he declared that he preferred death peated in later ages. The crimes of Alcibiades, Critias, and
to exile. And whither will he direct his footsteps? In any Charmides, who had been his pupils, were still recent in the
well-ordered State the laws will consider him as an enemy. memory of the now restored democracy. The fact that he had
Possibly in a land of misrule like Thessaly he may be wel- been neutral in the death struggle of Athens was not likely

4
 Crito

to conciliate popular good-will. Plato, writing probably in his master, maintaining in death the opinions which he had
the next generation, undertakes the defence of his friend professed in his life. Not “the world,” but the “one wise
and master in this particular, not to the Athenians of his man,” is still the philosopher’s paradox in his last hours.
day, but to posterity and the world at large.
Whether such an incident ever really occurred as the visit
of Crito and the proposal of escape is uncertain: Plato could
easily have invented far more than that; and in the selec-
tion of Crito, the aged friend, as the fittest person to make
the proposal to Socrates, we seem to recognize the hand of
the artist. Whether anyone who has been subjected by the
laws of his country to an unjust judgment is right in at-
tempting to escape is a thesis about which casuists might
disagree. Shelley is of opinion that Socrates “did well to
die,” but not for the “sophistical” reasons which Plato has
put into his mouth. And there would be no difficulty in
arguing that Socrates should have lived and preferred to a
glorious death the good which he might still be able to
perform. “A skilful rhetorician would have had much to say
about that” (50 C). It may be remarked, however, that Plato
never intended to answer the question of casuistry, but only
to exhibit the ideal of patient virtue which refuses to do the
least evil in order to avoid the greatest, and to show Socrates,

5
 Crito

I have done him a kindness.

CRITO Soc. And are you only just come?

OR Cr. No, I came some time ago.

THE DUTY OF A CITIZEN Soc. Then why did you sit and say nothing, instead of
awakening me at once?
Persons of the Dialogue: SOCRATES, CRITO
Scene: — The Prison of Socrates Cr. Why, indeed, Socrates, I myself would rather not have
all this sleeplessness and sorrow. But I have been wonder-
ing at your peaceful slumbers, and that was the reason why
Soc. Why have you come at this hour, Crito? it must be
I did not awaken you, because I wanted you to be out of
quite early.
pain. I have always thought you happy in the calmness of
your emperament; but never did I see the like of the easy,
Crito. Yes, certainly.
cheerful way in which you bear this calamity.

Soc. What is the exact time?

Soc. Why, Crito, when a man has reached my age he ought
not to be repining at the prospect of death.
Cr. The dawn is breaking.

Cr. And yet other old men find themselves in similar mis-
Soc. I wonder the keeper of the prison would let you in.
fortunes, and age does not prevent them from repining.

Cr. He knows me because I often come, Socrates; moreover,

6
 Crito
Soc. That may be. But you have not told me why you come Cr. Yes; that is what the authorities say.
at this early hour.
Soc. But I do not think that the ship will be here until
Cr. I come to bring you a message which is sad and painful; tomorrow; this I gather from a vision which I had last night,
not as I believe, to yourself, but to all of us who are your or rather only just now, when you fortunately allowed me to
friends, and saddest of all to me. sleep.

Soc. What! I suppose that the ship has come from Delos, Cr. And what was the nature of the vision?
on the arrival of which I am to die?
Soc. There came to me the likeness of a woman, fair and
Cr. No, the ship has not actually arrived, but she will prob- comely, clothed in white raiment, who called to me and
ably be here to-day, as persons who have come from Sunium said: O Socrates—
tell me that they left her there; and therefore tomorrow,
Socrates, will be the last day of your life. “The third day hence, to Phthia shalt thou go.”

Soc. Very well, Crito; if such is the will of God, I am will- Cr. What a singular dream, Socrates!
ing; but my belief is that there will be a delay of a day.
Soc. There can be no doubt about the meaning, Crito, I
Cr. Why do you say this? think.

Soc. I will tell you. I am to die on the day after the arrival Cr. Yes: the meaning is only too clear. But, O! my beloved
of the ship? Socrates, let me entreat you once more to take my advice
and escape. For if you die I shall not only lose a friend who

7
 Crito

can never be replaced, but there is another evil: people who Cr. Well, I will not dispute about that; but please to tell
do not know you and me will believe that I might have me, Socrates, whether you are not acting out of regard to me
saved you if I had been willing to give money, but that I did and your other friends: are you not afraid that if you escape
not care. Now, can there be a worse disgrace than this — hence we may get into trouble with the informers for having
that I should be thought to value money more than the life stolen you away, and lose either the whole or a great part of
of a friend? For the many will not be persuaded that I wanted our property; or that even a worse evil may happen to us?
you to escape, and that you refused. Now, if this is your fear, be at ease; for in order to save you,
we ought surely to run this or even a greater risk; be per-
Soc. But why, my dear Crito, should we care about the suaded, then, and do as I say.
opinion of the many? Good men, and they are the only
persons who are worth considering, will think of these things Soc. Yes, Crito, that is one fear which you mention, but by
truly as they happened. no means the only one.

Cr. But do you see, Socrates, that the opinion of the many Cr. Fear not. There are persons who at no great cost are
must be regarded, as is evident in your own case, because willing to save you and bring you out of prison; and as for
they can do the very greatest evil to anyone who has lost the informers, you may observe that they are far from being
their good opinion. exorbitant in their demands; a little money will satisfy them.
My means, which, as I am sure, are ample, are at your ser-
Soc. I only wish, Crito, that they could; for then they could vice, and if you have a scruple about spending all mine, here
also do the greatest good, and that would be well. But the are strangers who will give you the use of theirs; and one of
truth is, that they can do neither good nor evil: they cannot them, Simmias the Theban, has brought a sum of money for
make a man wise or make him foolish; and whatever they this very purpose; and Cebes and many others are willing to
do is the result of chance. spend their money too. I say, therefore, do not on that ac-

8
 Crito
count hesitate about making your escape, and do not say, as another issue; and the end of all, which is the crowning
you did in the court, that you will have a difficulty in know- absurdity, will seem to have been permitted by us, through
ing what to do with yourself if you escape. For men will love cowardice and baseness, who might have saved you, as you
you in other places to which you may go, and not in Athens might have saved yourself, if we had been good for anything
only; there are friends of mine in Thessaly, if you like to go (for there was no difficulty in escaping); and we did not see
to them, who will value and protect you, and no Thessalian how disgraceful, Socrates, and also miserable all this will be
will give you any trouble. Nor can I think that you are justi- to us as well as to you. Make your mind up then, or rather
fied, Socrates, in betraying your own life when you might have your mind already made up, for the time of delibera-
be saved; this is playing into the hands of your enemies and tion is over, and there is only one thing to be done, which
destroyers; and moreover I should say that you were betray- must be done, if at all, this very night, and which any delay
ing your children; for you might bring them up and educate will render all but impossible; I beseech you therefore,
them; instead of which you go away and leave them, and Socrates, to be persuaded by me, and to do as I say.
they will have to take their chance; and if they do not meet
with the usual fate of orphans, there will be small thanks to Soc. Dear Crito, your zeal is invaluable, if a right one; but if
you. No man should bring children into the world who is wrong, the greater the zeal the greater the evil; and there-
unwilling to persevere to the end in their nurture and edu- fore we ought to consider whether these things shall be done
cation. But you are choosing the easier part, as I think, not or not. For I am and always have been one of those natures
the better and manlier, which would rather have become who must be guided by reason, whatever the reason may be
one who professes virtue in all his actions, like yourself. which upon reflection appears to me to be the best; and now
And, indeed, I am ashamed not only of you, but of us who that this fortune has come upon me, I cannot put away the
are your friends, when I reflect that this entire business of reasons which I have before given: the principles which I have
yours will be attributed to our want of courage. The trial hitherto honored and revered I still honor, and unless we can
need never have come on, or might have been brought to find other and better principles on the instant, I am certain

9
 Crito
not to agree with you; no, not even if the power of the mul- the opinions of other men, are not to be valued. I ask you
titude could inflict many more imprisonments, confiscations, whether I was right in maintaining this?
deaths, frightening us like children with hobgoblin terrors.
But what will be the fairest way of considering the ques- Cr. Certainly.
tion? Shall I return to your old argument about the opinions
of men? some of which are to be regarded, and others, as we Soc. The good are to be regarded, and not the bad?
were saying, are not to be regarded. Now were we right in
maintaining this before I was condemned? And has the argu- Cr. Yes.
ment which was once good now proved to be talk for the
sake of talking; in fact an amusement only, and altogether Soc. And the opinions of the wise are good, and the opin-
vanity? That is what I want to consider with your help, Crito: ions of the unwise are evil?
whether, under my present circumstances, the argument
appears to be in any way different or not; and is to be al- Cr. Certainly.
lowed by me or disallowed. That argument, which, as I be-
lieve, is maintained by many who assume to be authorities, Soc. And what was said about another matter? Was the
was to the effect, as I was saying, that the opinions of some disciple in gymnastics supposed to attend to the praise and
men are to be regarded, and of other men not to be regarded. blame and opinion of every man, or of one man only—his
Now you, Crito, are a disinterested person who are not going physician or trainer, whoever that was?
to die tomorrow—at least, there is no human probability of
this, and you are therefore not liable to be deceived by the Cr. Of one man only.
circumstances in which you are placed. Tell me, then, whether
I am right in saying that some opinions, and the opinions of Soc. And he ought to fear the censure and welcome the
some men only, are to be valued, and other opinions, and praise of that one only, and not of the many?

10
 Crito

Cr. That is clear. just and unjust, fair and foul, good and evil, which are the
subjects of our present consultation, ought we to follow the
Soc. And he ought to live and train, and eat and drink in opinion of the many and to fear them; or the opinion of the
the way which seems good to his single master who has one man who has understanding, and whom we ought to
understanding, rather than according to the opinion of all fear and reverence more than all the rest of the world: and
other men put together? whom deserting we shall destroy and injure that principle
in us which may be assumed to be improved by justice and
Cr. True. deteriorated by injustice; is there not such a principle?

Soc. And if he disobeys and disregards the opinion and Cr. Certainly there is, Socrates.
approval of the one, and regards the opinion of the many
who have no understanding, will he not suffer evil? Soc. Take a parallel instance: if, acting under the advice of
men who have no understanding, we destroy that which is
Cr. Certainly he will. improvable by health and deteriorated by disease—when that
has been destroyed, I say, would life be worth having? And
Soc. And what will the evil be, whither tending and what that is—the body?
affecting, in the disobedient person?
Cr. Yes.
Cr. Clearly, affecting the body; that is what is destroyed by
Soc. Could we live, having an evil and corrupted body?
the evil.
Cr. Certainly not.
Soc. Very good; and is not this true, Crito, of other things
which we need not separately enumerate? In the matter of Soc. And will life be worth having, if that higher part of

11
 Crito

man be depraved, which is improved by justice and deterio- like to know whether I may say the same of another propo-
rated by injustice? Do we suppose that principle, whatever sition—that not life, but a good life, is to be chiefly valued?
it may be in man, which has to do with justice and injustice,
to be inferior to the body? Cr. Yes, that also remains.

Cr. Certainly not. Soc. And a good life is equivalent to a just and honorable
One—that holds also?
Soc. More honored, then?
Cr. Yes, that holds.
Cr. Far more honored.
Soc. From these premises I proceed to argue the question
Soc. Then, my friend, we must not regard what the many whether I ought or ought not to try to escape without the
say of us: but what he, the one man who has understanding consent of the Athenians: and if I am clearly right in escap-
of just and unjust, will say, and what the truth will say. And ing, then I will make the attempt; but if not, I will abstain.
therefore you begin in error when you suggest that we should The other considerations which you mention, of money and
regard the opinion of the many about just and unjust, good loss of character, and the duty of educating children, are, as
and evil, honorable and dishonorable. Well, someone will I hear, only the doctrines of the multitude, who would be as
say, “But the many can kill us.” ready to call people to life, if they were able, as they are to
put them to death—and with as little reason. But now, since
Cr. Yes, Socrates; that will clearly be the answer. the argument has thus far prevailed, the only question which
remains to be considered is, whether we shall do rightly
Soc. That is true: but still I find with surprise that the old either in escaping or in suffering others to aid in our escape
argument is, as I conceive, unshaken as ever. And I should and paying them in money and thanks, or whether we shall

12
 Crito

not do rightly; and if the latter, then death or any other And have we, at our age, been earnestly discoursing with
calamity which may ensue on my remaining here must not one another all our life long only to discover that we are no
be allowed to enter into the calculation. better than children? Or are we to rest assured, in spite of
the opinion of the many, and in spite of consequences
Cr. I think that you are right, Socrates; how then shall we whether better or worse, of the truth of what was then said,
proceed? that injustice is always an evil and dishonor to him who acts
unjustly? Shall we affirm that?
Soc. Let us consider the matter together, and do you either
refute me if you can, and I will be convinced; or else cease, Cr. Yes.
my dear friend, from repeating to me that I ought to escape
against the wishes of the Athenians: for I am extremely de- Soc. Then we must do no wrong?
sirous to be persuaded by you, but not against my own bet-
ter judgment. And now please to consider my first position, Cr. Certainly not.
and do your best to answer me.
Soc. Nor when injured injure in return, as the many imag-
Cr. I will do my best. ine; for we must injure no one at all?

Soc. Are we to say that we are never intentionally to do Cr. Clearly not.
wrong, or that in one way we ought and in another way we
ought not to do wrong, or is doing wrong always evil and Soc. Again, Crito, may we do evil?
dishonorable, as I was just now saying, and as has been
already acknowledged by us? Are all our former admissions Cr. Surely not, Socrates.
which were made within a few days to be thrown away?

13
 Crito
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If, however, youCompany,2005-2008
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morality of the many—is that just or not? formerly, I will proceed to the next step.

Cr. Not just. Cr. You may proceed, for I have not changed my mind.

Soc. For doing evil to another is the same as injuring him? Soc. Then I will proceed to the next step, which may be
put in the form of a question: Ought a man to do what he
Cr. Very true. admits to be right, or ought he to betray the right?

Soc. Then we ought not to retaliate or render evil for evil Cr. He ought to do what he thinks right.
to anyone, whatever evil we may have suffered from him.
But I would have you consider, Crito, whether you really Soc. But if this is true, what is the application? In leaving
mean what you are saying. For this opinion has never been the prison against the will of the Athenians, do I wrong
held, and never will be held, by any considerable number of any? or rather do I not wrong those whom I ought least to
persons; and those who are agreed and those who are not wrong? Do I not desert the principles Which were acknowl-
agreed upon this point have no common ground, and can edged by us to be just? What do you say?
only despise one another when they see how widely they
differ. Tell me, then, whether you agree with and assent to Cr. I cannot tell, Socrates, for I do not know.
my first principle, that neither injury nor retaliation nor
warding off evil by evil is ever right. And shall that be the Soc. Then consider the matter in this way: Imagine that I
premise of our argument? Or do you decline and dissent am about to play truant (you may call the proceeding by
from this? For this has been of old and is still my opinion; any name which you like), and the laws and the government
but, if you are of another opinion, let me hear what you come and interrogate me: “Tell us, Socrates,” they say; “what

14
 Crito by Foxit Reader
Edited
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turn us—the laws and the whole State, as far as in you lies? against those of us who regulate marriage?” None, I should
Do you imagine that a State can subsist and not be over- reply. “Or against those of us who regulate the system of
thrown, in which the decisions of law have no power, but nurture and education of children in which you were trained?
are set aside and overthrown by individuals?” What will be Were not the laws, who have the charge of this, right in
our answer, Crito, to these and the like words? Anyone, and commanding your father to train you in music and gymnas-
especially a clever rhetorician, will have a good deal to urge tic?” Right, I should reply. “Well, then, since you were
about the evil of setting aside the law which requires a brought into the world and nurtured and educated by us,
sentence to be carried out; and we might reply, “Yes; but can you deny in the first place that you are our child and
the State has injured us and given an unjust sentence.” slave, as your fathers were before you? And if this is true
Suppose I say that? you are not on equal terms with us; nor can you think that
you have a right to do to us what we are doing to you. Would
Cr. Very good, Socrates. you have any right to strike or revile or do any other evil to
a father or to your master, if you had one, when you have
Soc. “And was that our agreement with you?” the law would been struck or reviled by him, or received some other evil at
say; “or were you to abide by the sentence of the State?” his hands?—you would not say this? And because we think
And if I were to express astonishment at their saying this, right to destroy you, do you think that you have any right
the law would probably add: “Answer, Socrates, instead of to destroy us in return, and your country as far as in you
opening your eyes: you are in the habit of asking and an- lies? And will you, O professor of true virtue, say that you
swering questions. Tell us what complaint you have to make are justified in this? Has a philosopher like you failed to
against us which justifies you in attempting to destroy us discover that our country is more to be valued and higher
and the State? In the first place did we not bring you into and holier far than mother or father or any ancestor, and
existence? Your father married your mother by our aid and more to be regarded in the eyes of the gods and of men of

15
 Crito by Foxit Reader
Edited
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the ways of Foxit Software
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ently entreated when angry, even more than a father, and if go where he pleases and take his goods with him; and none
not persuaded, obeyed? And when we are punished by her, of us laws will forbid him or interfere with him. Any of you
whether with imprisonment or stripes, the punishment is who does not like us and the city, and who wants to go to
to be endured in silence; and if she leads us to wounds or a colony or to any other city, may go where he likes, and
death in battle, thither we follow as is right; neither may take his goods with him. But he who has experience of the
anyone yield or retreat or leave his rank, but whether in manner in which we order justice and administer the State,
battle or in a court of law, or in any other place, he must do and still remains, has entered into an implied contract that
what his city and his country order him; or he must change he will do as we command him. And he who disobeys us is,
their view of what is just: and if he may do no violence to as we maintain, thrice wrong: first, because in disobeying
his father or mother, much less may he do violence to his us he is disobeying his parents; secondly, because we are
country.” What answer shall we make to this, Crito? Do the the authors of his education; thirdly, because he has made
laws speak truly, or do they not? an agreement with us that he will duly obey our commands;
and he neither obeys them nor convinces us that our com-
Cr. I think that they do. mands are wrong; and we do not rudely impose them, but
give him the alternative of obeying or convincing us; that
Soc. Then the laws will say: “Consider, Socrates, if this is is what we offer, and he does neither. These are the sort of
true, that in your present attempt you are going to do us accusations to which, as we were saying, you, Socrates, will
wrong. For, after having brought you into the world, and be exposed if you accomplish your intentions; you, above
nurtured and educated you, and given you and every other all other Athenians.” Suppose I ask, why is this? they will
citizen a share in every good that we had to give, we fur- justly retort upon me that I above all other men have ac-
ther proclaim and give the right to every Athenian, that if knowledged the agreement. “There is clear proof,” they will
he does not like us when he has come of age and has seen say, “Socrates, that we and the city were not displeasing

16
 Crito
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resident in the city, which, as you never leave, you may be
supposed to love. For you never went out of the city either Cr. There is no help, Socrates.
to see the games, except once when you went to the Isth-
mus, or to any other place unless when you were on mili- Soc. Then will they not say: “You, Socrates, are breaking
tary service; nor did you travel as other men do. Nor had the covenants and agreements which you made with us at
you any curiosity to know other States or their laws: your your leisure, not in any haste or under any compulsion or
affections did not go beyond us and our State; we were deception, but having had seventy years to think of them,
your special favorites, and you acquiesced in our govern- during which time you were at liberty to leave the city, if we
ment of you; and this is the State in which you begat your were not to your mind, or if our covenants appeared to you
children, which is a proof of your satisfaction. Moreover, to be unfair. You had your choice, and might have gone
you might, if you had liked, have fixed the penalty at either to Lacedaemon or Crete, which you often praise for
banishment in the course of the trial—the State which re- their good government, or to some other Hellenic or foreign
fuses to let you go now would have let you go then. But State. Whereas you, above all other Athenians, seemed to be
you pretended that you preferred death to exile, and that so fond of the State, or, in other words, of us her laws (for
you were not grieved at death. And now you have forgot- who would like a State that has no laws), that you never
ten these fine sentiments, and pay no respect to us, the stirred out of her: the halt, the blind, the maimed, were not
laws, of whom you are the destroyer; and are doing what more stationary in her than you were. And now you run
only a miserable slave would do, running away and turning away and forsake your agreements. Not so, Socrates, if you
your back upon the compacts and agreements which you will take our advice; do not make yourself ridiculous by es-
made as a citizen. And first of all answer this very question: caping out of the city.
Are we right in saying that you agreed to be governed ac- “For just consider, if you transgress and err in this sort of
cording to us in deed, and not in word only? Is that true or way, what good will you do, either to yourself or to your

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 Crito by Foxit Reader
Edited
friends? That your friends will be driven into exile and de- Copyright(C)
likely; butby Foxit
will Software
there Company,2005-2008
be no one to remind you that in your
For Evaluation Only.
prived of citizenship, or will lose their property, is tolerably old age you violated the most sacred laws from a miserable
certain; and you yourself, if you fly to one of the neighbor- desire of a little more life? Perhaps not, if you keep them in
ing cities, as, for example, Thebes or Megara, both of which a good temper; but if they are out of temper you will hear
are well-governed cities, will come to them as an enemy, many degrading things; you will live, but how?—as the flat-
Socrates, and their government will be against you, and all terer of all men, and the servant of all men; and doing
patriotic citizens will cast an evil eye upon you as a sub- what?—eating and drinking in Thessaly, having gone abroad
verter of the laws, and you will confirm in the minds of the in order that you may get a dinner. And where will be your
judges the justice of their own condemnation of you. For he fine sentiments about justice and virtue then? Say that you
who is a corrupter of the laws is more than likely to be wish to live for the sake of your children, that you may
corrupter of the young and foolish portion of mankind. Will bring them up and educate them—will you take them into
you then flee from well-ordered cities and virtuous men? Thessaly and deprive them of Athenian citizenship? Is that
and is existence worth having on these terms? Or will you the benefit which you would confer upon them? Or are you
go to them without shame, and talk to them, Socrates? And under the impression that they will be better cared for and
what will you say to them? What you say here about virtue educated here if you are still alive, although absent from
and justice and institutions and laws being the best things them; for that your friends will take care of them? Do you
among men? Would that be decent of you? Surely not. But if fancy that if you are an inhabitant of Thessaly they will
you go away from well-governed States to Crito’s friends in take care of them, and if you are an inhabitant of the other
Thessaly, where there is great disorder and license, they world they will not take care of them? Nay; but if they who
will be charmed to have the tale of your escape from prison, call themselves friends are truly friends, they surely will.
set off with ludicrous particulars of the manner in which “Listen, then, Socrates, to us who have brought you up.
you were wrapped in a goatskin or some other disguise, and Think not of life and children first, and of justice after-
metamorphosed as the fashion of runaways is—that is very wards, but of justice first, that you may be justified before

18
 Crito by Foxit Reader
Edited
the princes of the world below. For neither will you nor any Copyright(C) by Foxit Software Company,2005-2008
For Evaluation Only.
that belong to you be happier or holier or juster in this life,
or happier in another, if you do as Crito bids. Now you de-
part in innocence, a sufferer and not a doer of evil; a victim,
not of the laws, but of men. But if you go forth, returning
evil for evil, and injury for injury, breaking the covenants
and agreements which you have made with us, and wrong-
ing those whom you ought least to wrong, that is to say,
yourself, your friends, your country, and us, we shall be
angry with you while you live, and our brethren, the laws
in the world below, will receive you as an enemy; for they
will know that you have done your best to destroy us. Lis-
ten, then, to us and not to Crito.”
“This is the voice which I seem to hear murmuring in my
ears, like the sound of the flute in the ears of the mystic;
that voice, I say, is humming in my ears, and prevents me
from hearing any other. And I know that anything more
which you may say will be in vain. Yet speak, if you have
anything to say.

Cr. I have nothing to say, Socrates.

Soc. Then let me follow the intimations of the will of God.

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