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INTRODUCTION TO CRITO

THE "Crito" seems intended to exhibit the character of Socrates in one light only, not as the philosopher, fulfilling a divine mission and trusting in the will of Heaven, but simply as the good citizen, who having been unjustly condemned is willing to give up his life in obedience to the laws of the State.

The days of Socrates are drawing to a close; the fatal ship^[1] has been seen off Sunium, as he is informed by his aged friend and contemporary Crito, who visits him before the 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 escape. This can be easily accomplished by his friends, who will incur no danger in making the attempt to save him, but will be disgraced forever if they allow him to perish. He should think of his duty to his children, and not play into the hands of his enemies. Money is already provided by Crito as well as by Simmias and others, and he will have no difficulty in finding friends in Thessaly and other places.

Socrates is afraid that Crito is but pressing upon him the opinions of the many: whereas, all his life long he has followed the dictates of reason only and the opinion of the one wise or skilled man. There was a time when Crito himself had allowed the propriety of this. And although someone will say "The many can kill us," that makes no difference; but a good life, that is to say a just and honorable life, is alone to be valued. All considerations of loss of reputation or injury to his children should be dismissed: the only question is whether he would be right in attempting to escape. Crito, who is a dis- interested person, not having the fear of death before his eyes, shall answer this for him. Before he was condemned they had often held discussions, in which they agreed that no man should either do evil, or return evil for evil, or betray the right. Are these principles to be altered because the circum- stances of Socrates are altered? Crito admits that they remain the same. Then is his escape consistent with the maintenance of them? To this Crito is unable or unwilling to reply.

Socrates proceeds: Suppose the laws of Athens to come and remonstrate with him: they will ask, "Why does he seek to overturn them?" and if he replies, "They have injured him," will not the laws answer, "Yes, but was that the agreement? Has he any objection to make to them which would justify him in overturning them? Was he not brought into the world and educated by their help, and are they not his parents? He might have left Athens and gone where he pleased, but he has lived there for seventy years more constantly than any other citizen." Thus he has clearly shown that he acknowledged the agree- ment which he cannot now break without dishonor to himself and danger to his friends. Even in the course of the trial he might have proposed exile as the penalty, but then he declared that he preferred death to exile. And whither will he direct his footsteps? In any well-ordered State the laws will con- sider him as an enemy. Possibly in a land of misrule like Thessaly he may be welcomed at first, and the unseemly narra- tive of his escape regarded by the inhabitants as an amusing tale. But if he offends them he will have to learn another sort of lesson. Will he continue to give lectures in virtue? That would hardly be decent. And how will his children be the gainers if he takes them into Thessaly, and deprives them of Athenian citizenship? Or if he leaves them behind, does he expect that they will be better taken care of by his friends be- cause he is in Thessaly? Will not true friends care for them equally whether he is alive or dead?

(...)

(Platón, Crito)

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