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according to which you agreed with us to live as a citizen. 13.8.2 First, answer us this very question, whether we speak the truth when we say that you have agreed to live as a citizen according to us in deed, and not in word, or is it not true? What shall we say to this, O Crito? Anything else than that we agree? We must, O Socrates. But then what, they might say, or are you transgressing the compacts and agreements with us, having agreed not under compulsion nor having been forced to deliberate in a short time, but in seventy years, in which it was possible for you to depart, if 13.8.3 we did not please you, and if the agreements did not seem to you to be just. But you chose neither Lacedaemon nor Crete, which you are always saying are well-governed, nor any other of the Greek or barbarian cities, but you have gone away from it less than the lame and the blind and the other cripples. Thus the city and we the laws evidently pleased you more outstandingly than the other Athenians; for what city would be pleasing without laws? And now, do you not abide by your agreements? If you will be persuaded by us, O Socrates.”

13.9.1 9. WHAT SORT OF DISPOSITION WILL HE HAVE WHO, THROUGH FEAR OF DEATH, FORSWEARS HIS OWN PURPOSE

“For whoever is a corrupter of laws would most certainly seem to be a corrupter of young and foolish men. Will you then flee the well-ordered cities and the most orderly of men? And if you do this, will life be worth living for you? Or will you approach them and shamelessly converse—what kind of talk, O Socrates? Or the same as here, that virtue and justice are of the greatest value to men, and the lawful customs and the laws? And do you not think that the affair of Socrates will appear 13.9.2 unseemly? One must think so. But you will depart from these places, and you will come to Thessaly to Crito's friends; for there indeed is the greatest disorder and licentiousness, and perhaps they would gladly hear from you how ridiculously you ran away from the prison, putting on some garb or taking a leather jerkin or other things, in which runaways are accustomed to disguise themselves, and having changed your own appearance. 13.9.3 But that you, an old man, with probably but a short time left to live, dared to desire life so greedily, transgressing the greatest laws, no one will say this, perhaps, unless you offend someone; but if not, you will hear, O Socrates, many things unworthy of yourself. You will live on then, fawning on and serving all men, doing what but feasting in Thessaly, as if you had gone to Thessaly for a dinner. And those speeches about justice and the rest of virtue, where will they be for us? But 13.9.4 you wish to live for the sake of your children, that you may bring them up and educate them? What then? Will you take them to Thessaly and bring them up and educate them there, making them foreigners, that they may enjoy this also? Or not so, but being brought up here while you are alive, will they be better brought up and educated, if you are not with them? For 13.9.5 your friends will take care of them. Will they take care of them if you go away to Thessaly, but if you go away to Hades, will they not take care of them, if indeed there is any good in those who say they are your friends? 13.9.6 One must think so. But, O Socrates, be persuaded by us who have reared you, and do not put your children or your life or anything else before justice, so that when you come to Hades you may have all this to say in your defense to the rulers there; for neither here does it seem better for you if you do these things, nor more just nor more holy, nor for any of your friends, nor will it be better for you when you arrive there. 13.9.7 But now you will depart wronged, if you depart, not by

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καθ' ἃς ἡμῖν συνέθου πολιτεύεσθαι. 13.8.2 πρῶτον μὲν ἡμῖν τοῦτ' αὐτὸ ἀπόκριναι, εἰ ἀληθῆ λέγομεν φάσκοντές σε ὡμολογηκέναι πολιτεύεσθαι καθ' ἡμᾶς ἔργῳ, ἀλλ' οὐ λόγῳ, ἢ οὐκ ἀληθῆ; τί φῶμεν πρὸς ταῦτα, ὦ Κρίτων; ἄλλο τι ἢ ὁμολογῶμεν; Ἀνάγκη, ὦ Σώκρατες. Ἀλλὰ τί οὖν, ἂν φαῖεν, ἢ συνθήκας πρὸς ἡμᾶς αὐτοὺς καὶ ὁμολογίας παραβαίνεις, οὐχ ὑπὸ ἀνάγκης ὁμολογήσας οὐδὲ ἐν ὀλίγῳ χρόνῳ ἀναγκασθεὶς βουλεύσασθαι, ἀλλ' ἐν ἔτεσιν ἑβδομήκοντα, ἐν οἷς ἐξῆν σοι ἀπιέναι, εἰ μὴ 13.8.3 ἠρέσκομεν ἡμεῖς μηδὲ δίκαιαι ἐφαίνοντό σοι αἱ ὁμολογίαι εἶναι. σὺ δὲ οὔτε Λακεδαίμονα προῃροῦ οὔτε Κρήτην, ἃς δὴ ἑκάστοτε φῂς εὐνομεῖσθαι, οὔτε ἄλλην οὐδεμίαν τῶν Ἑλληνίδων πόλεων οὐδὲ τῶν βαρβαρικῶν, ἀλλὰ ἐλάττω ἐξ αὐτῆς ἀπεδήμησας ἢ οἱ χωλοί τε καὶ τυφλοὶ καὶ οἱ ἄλλοι ἀνάπηροι. οὕτω σοι διαφερόντως τῶν ἄλλων Ἀθηναίων ἤρεσκεν ἡ πόλις τε καὶ ἡμεῖς οἱ νόμοι δηλονότι· τίνι γὰρ ἂν πόλις ἀρέσκοι ἄνευ νόμων; νῦν δὲ δὴ οὐκ ἐμμένεις τοῖς ὡμολογημένοις; ἐὰν ἡμῖν γε πείθῃ, ὦ Σώκρατες.»

13.9.1 θʹ. ΟΠΟΙΟΣ ΠΟΤ' ΕΣΤΑΙ ΤΗΝ ∆ΙΑΘΕΣΙΝ Ο ∆ΙΑ ΘΑΝΑΤΟΥ ΦΟΒΟΝ ΕΞΟΜΝΥΜΕΝΟΣ ΤΗΝ ΟΙΚΕΙΑΝ ΠΡΟΘΕΣΙΝ

«Ὅστις γὰρ νόμων διαφθορεύς ἐστι, σφόδρα που δόξειεν ἂν νέων τε καὶ ἀνοήτων ἀνθρώπων διαφθορεὺς εἶναι. πότερον οὖν φεύξῃ τάς τε εὐνομουμένας πόλεις καὶ τῶν ἀνδρῶν τοὺς κοσμιωτάτους; καὶ τοῦτο ποιοῦντι ἆρα ἄξιόν σοι ζῆν ἔσται; ἢ πλησιάσεις τούτοις καὶ ἀναισχυντήσεις διαλεγόμενος τίνας λόγους, ὦ Σώκρατες; ἢ οὕσπερ ἐνθάδε, ὡς ἡ ἀρετὴ καὶ δικαιοσύνη πλείστου ἄξιον τοῖς ἀνθρώποις καὶ τὰ νόμιμα καὶ οἱ νόμοι; καὶ οὐκ οἴει ἄσχημον 13.9.2 φανεῖσθαι τὸ τοῦ Σωκράτους πρᾶγμα; οἴεσθαί γε χρή. ἀλλ' ἐκ μὲν τούτων τῶν τόπων ἀπαρεῖς, ἥξεις δὲ εἰς Θετταλίαν παρὰ τοὺς ξένους τοὺς Κρίτωνος· ἐκεῖ γὰρ δὴ πλείστη ἀταξία καὶ ἀκολασία, καὶ ἴσως ἂν ἡδέως σου ἀκούοιεν ὡς γελοίως ἐκ τοῦ δεσμωτηρίου ἀπεδίδρασκες σκευήν τέ τινα περιθέμενος ἢ διφθέραν λαβὼν ἢ ἄλλα, οἷα δὴ εἰώθασιν ἐνσκευάζεσθαι οἱ ἀποδιδρά13.9.3 σκοντες, καὶ τὸ σχῆμα τὸ σαυτοῦ μεταλλάξας. ὅτι δὲ γέρων ἀνὴρ μικροῦ χρόνου τῷ βίῳ λοιποῦ ὄντος, ὡς τὸ εἰκός, ἐτόλμησας οὕτω γλίσχρως ἐπιθυμεῖν ζῆν, νόμους τοὺς μεγίστους παραβάς, οὐδείς σε ἐρεῖ ἴσως, ἂν μή τινα λυπήσῃς· εἰ δὲ μή, ἀκούσῃ, ὦ Σώκρατες, πολλὰ καὶ ἀνάξια σαυτοῦ. ὑπερχόμενος δὴ βιώσῃ πάντας ἀνθρώπους καὶ δουλεύων, τί ποιῶν ἢ εὐωχού μενος ἐν Θετταλίᾳ, ὥσπερ ἐπὶ δεῖπνον ἀποδεδημηκὼς εἰς Θετταλίαν. λόγοι δὲ ἐκεῖνοι οἱ περὶ δικαιοσύνης καὶ τῆς ἄλλης ἀρετῆς ποῦ ἡμῖν ἔσονται; ἀλλὰ 13.9.4 δὴ τῶν παίδων ἕνεκα βούλει ζῆν, ἵνα αὐτοὺς ἐκθρέψῃς καὶ παιδεύσῃς; τί δέ; εἰς Θετταλίαν αὐτοὺς ἀγαγὼν θρέψεις τε καὶ παιδεύσεις, ξένους ποιήσας, ἵνα καὶ τοῦτο ἀπολαύσωσιν; ἢ τοῦτο μὲν οὔ, αὐτοῦ δὲ τρεφόμενοι σοῦ ζῶντος βέλτιον θρέψονται καὶ παιδεύσονται, μὴ συνόντος σοῦ αὐτοῖς; οἱ γὰρ 13.9.5 ἐπιτήδειοι οἱ σοὶ ἐπιμελήσονται αὐτῶν. πότερον δὲ ἐὰν εἰς Θετταλίαν ἀποδημήσῃς, ἐπιμελήσονται· ἐὰν δὲ εἰς Ἅιδου ἀποδημήσῃς, οὐχὶ ἐπιμελήσονται, εἴπερ γέ τι ὄφελος αὐτῶν ἐστι τῶν σοι φασκόντων ἐπιτηδείων εἶναι; 13.9.6 οἴεσθαί γε χρή. ἀλλ', ὦ Σώκρατες, πειθόμενος ἡμῖν τοῖς σοῖς τροφεῦσι μήτε παῖδας περὶ πλείονος ποιοῦ μήτε τὸ ζῆν μήτε ἄλλο μηδὲν πρὸ τοῦ δικαίου, ἵνα εἰς Ἅιδου ἐλθὼν ἔχῃς ταῦτα πάντα ἀπολογήσασθαι τοῖς ἐκεῖ ἄρχουσιν· οὔτε γὰρ ἐνθάδε σοι φαίνεται ταῦτα πράττοντι ἄμεινον εἶναι οὐδὲ δικαιότερον οὐδὲ ὁσιώτερον οὐδὲ ἄλλῳ τῶν σῶν οὐδενί, οὔτε ἐκεῖ ἀφικομένῳ 13.9.7 ἄμεινον ἔσται. ἀλλὰ νῦν μὲν ἠδικημένος ἄπει, ἐὰν ἀπίῃς, οὐχ ὑφ'