pinion; but, if you are of another opinion, let me hear what you
have to say. If, however, you remain of the same mind, I will proceed.

_Crito_: You may proceed, for I have not changed my mind.

_Socrates_: 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 admits to be right
or ought he to betray the right?

_Crito_: He ought to do what he thinks right.

_Socrates_: But if this is true, what is the application? In leaving
the prison against the will of the Athenians, do I wrong any? or
rather do I not wrong those whom I ought least to wrong? Do I not
desert the principles which were acknowledged by us to be just? What
do you say?

_Crito_: I can not tell, Socrates; for I do not know.

_Socrates_: Then consider the matter in this way: Imagine that I am
about to play truant (you may call the proceeding by any name which
you like), and the laws and the government come and interrogate me:
"Tell us, Socrates," they say; "what are you about? Are you going by
an act of yours to overturn us--the laws and the whole state, as far
as in you lies? Do you imagine that a state can subsist and not be
overthrown in which the decisions of law have no power, but are set
aside and overthrown by individuals?" What will be our answer, Crito,
to these and the like words? Any one, and especially a clever
rhetorician, will have a good deal to urge about the evil of setting
aside the law which requires a sentence to be carried out; and we
might reply, "Yes; but the state has injured us and given an unjust
sentence." Suppose I say that?

_Crito_: Very good, Socrates.

_Socrates_: "And was that our agreement with you?" the law would say;
"or were you to abide by the sentence of the state?" And if I were to
express astonishment at their saying this, the law would probably add:
"Answer, Socrates, instead of opening your eyes; you are in the habit
of asking and answering questions. Tell us what complaint you have to
make against us which justifies you in attempting to destroy us and
the state? In the first place, did we not bring you into existence?
Your father married your mother by our aid and begot you. Say whether
you have any objection to urge against those of us who regulate
marriage?" None, I should reply. "Or against those of us who regulate
the system of nurture and education of children in which you were
trained? Were not the laws, which have the charge of this, right in