{b) In the s>th Book of the Iliads, Achilles threatning to re tire, lays to Vlyfses,After to morrow you /halt fee the
Hellespont
coyerA with my Ships, and if Neptune afford me a happy Voyage, in threedaysI(hall arriyeatthefertilePhthia.
Plato - 1701 - Works - a
Tho' you perceiv'ditnot, 'twas my presence that has hitherto restrains 'em .
But after my death, they will make you very uneafie-, and forasmuch as they are younger than I, will prove more troublesome and hard tobe ridof For if
you fanfie to your selves, that putting such Persons todeath isaneffectualway torestrainothers,and prevent their upbraiding you,you are m u c h mistaken,
s (a) Socrates is condemn'd by the Injustice of Men, but his Judges-arecondemn'dbytheOrdersofTruth. Thuswere {he isthmians only criminal, both with respect to Godindis-! Owning Socrates'sGod; and trampling under foot the the Ora cle ofApollo;andwithrespecttoMenindebauchingthe Youth, particularly Alcibiad. es, Hissomens, Critias, and an infii nite Number of others. Max. de Tyr.
(b) At the point ofDeath Mens Thoughts are fleddier,than in the career ofLife;because atthat time Passionisder thron'd,andtheSoulbeginstoretrieveitsLiberty. Thiswas
Homer's Opinion ; and there's no difficulty in tracing a higher source for it,than that Poet ;? .
? (c) This Prediction was fulfill'd in a raging Plague that soon after laid Athens desolate ; and all the Misfortunes that pver-runthisinjustRepublick, andindeedallGrttce,wereta
ken for a certainMark of Divine Vengeance,
>. ->? :;;, . ? <<? . :. . -. r /- that ?
? ? ? 4
2&e Apology of Socrates. 1
Thatway ofridding yourselvesofyourCensors,
is neither honest rior practicable. A better way,
which is at once very easie and honest, is,not to stop
theirMouths,buttoamendyourLives. Somuch
for those who voted my Condensation.
As foryou, Athenians^ who g\\TeyourVotes for
my Absolution, I would gladly discourseyou,while the Head Magistrates are busie, till J be carried to thePlaceofExecution: IbegthereforeaMinute's Audience,forsincewehavesomuchtime,whymay
notwe-confertogether. Imeantorepresenttoyou a thing that happen'd to me but now, and give you to understand what it imports- Tis a marvellous
ThtVnjitsi thing, my fudges (for in calling you my Judges I donotde-am nr>tataumistaken)thatImetwithbutnow.
mL'rf TneDivinetaw,thathasadvis'dmesooften,and lodges, upontheleastoccasionneverfail'dtodivertme ' from whatever I mean'd to pursue, that was not
fit for me ? ,this Law has not given me any sign thisday,onwhichIhavemetwithwhatmostMen take to be the greatest of Evils : It did not discover it self to me, neither in the morning when I came (d) from my House, nor when I enter'd this Hall, norwhen Jbegantospeak. 'Atothertimesitfre quently inrerrupted me in the middle of my Di s c o u r s e ? , b u t t h i s d a y i t h a s n o t t h w a r t e d m e i n a n y thingthatIdefign'deithertofayortodo. Now Iam abouttotellyouwhat thismeans. Itis. very probable thatwhatIam now toencounterisa ve ry great Good ^ for certainly 'tis a mistake to look uponDeathasanEvil. AndforanevidentProof of thecontrary,let'sconsider,that,ifIhad notbeen to meet with some good thing to day, God, under whose Care I am* would not have fail'd to acquaint me,pursuanttohisusualCustom. Let'sfathom the depth of this Matter, in order to demonstrate that the beliesof Death's being a good thing, is a Well-grounded Hope.
(d) ForSqcratciwas not ImprisonedtilafterhisCondenv naticn.
One
? ? Ifa Apology of Socrate?
4 i
One of these two things must be true, (a) Either Death is a privation of Thought, or it is the Soul's PassagefromonePlacetoanother. Ifitbeapri-- vationofThought, and,as'twere,apeaceableSleep undisturb'd by Dreams, then to die is great gain. After one Night of such Tranquility, free from di- sturbance,Care,or theleast Dream $I'm confidentsa ManweretocomparethatNightwithalltheother Nights and Days ot his past Life, and were oblig'd totellinConference and inTruth,how manyNights or Days of his whole Life time he had pasted more happily than that one : I'm confident, / lay, thatnot
only a private Vlan,but the great King himself,wou'd
find so small a Number, that it would be very easie
tocount'em. NowifDeathdoesinanymeasure
resemble such a Night, I have justly given itthe Ap p e l l a t i o n o f g r e a t g a i n ? , s i n c e , i t s w h o l e t i m e i s o n l y
a long continued N;;ht.
If Death be a Paiiage from this Place to another,
and theRr^ionsbelowareaPlaceofRendezvous for those who liv'd here-, pray, my Judges, what greater Good cana Man imagine? Forisa Man quits his counterfeit Judges here, for true ones in the Regions below,who, they fay administerJusticewith lb much Equity, such as Minos^ Rhadamanthus^ AEz- cmt Tripto/emus, and all the other Demi Gods, who weresojustinthisLifejwillnotthatbeahappy
(a) By this Dilemma Socrates does not call in question the Immortality of the Soul, but points to the two Opinions of Philosophers,some ofwhom thoughttheSoulfellwith the Body; and others,that,theformer l'urviv'dthe latter. Now
h e o f f e r s t o p r o v e t h a t D e a t h is n o t ill i n e i t h e r o f t h e s e O p i nions : For, fays he, if the Soui dies, 'tisannihilated, and con sequently voidofThought; and ifitsurvives,we arehappier afterDeaththanbefore. SomedecrySocrates'sRatiocination-, in alledging a third state of the Soul, where after death it stays to undergo the Punishment due to its Crimes. But that's ameerQuibble; for SocratesspeaksonlyofgoodMen,who havingobey'dGod, mayexpectablessedImmortality:For '
he likewise taught that the Wicked suffer eternal Punishment intheWorldtocome;asweshallfeeinhisVhedon:And he did not in the least pretend that those Wretches had no occasion to scar Death-
change ? '
? ? '46 the Apology of Socrates. ' . . . .
change ? At what rate would not you purchase a
faeranh ConferencewithMuseus,Hejiod,andHomer? For, thesethree m v parti if fuch a thing be practicable, I'd die a
ThTItfe'-thousandtimestoenjoysogreataPleasure. What ing'theAu-transportsof joyshallIencounter, when ImeetFa-
thorsosthe lamedes, Ajax the Telamonian, and all the other He- ? PaganTbe-roes0fAntiquity,who inthisLife were Victimsof
a? 3'
Injustice! How agreeablewillitbetoputmyAd
ventures in the Balance with theirs ! But the infi nitely greatest and most valuable Pleasure will con sist in spending the time in putting Questions and Interrogatories to those great Men, (b) in order to strike out the distinction between the truly Wise, and thosewhofalflyfanfiethemselvestobesuch. Who wouldnot giveallhehasinthisWorld foraCon- ference with him who led the numerous Army a- gainst Trey, or U/yJfes or Sisyphus, and iooboo o- therMenandWomen,whoseConversationandDis coveries would afford an inexpressible Felicity? TheseMen areinfinitelymorehappythanwe,and invested with Immortality. Upon which Account, my Judges,yououghttoencounterDeathwithsted<< dy Hopes, as being persuaded of this certain Truth,
THoEyilcon(c)thatanhonestMan needsfearnoEvil,eitherin betidethe thisorthefutureLife,andthattheGodstakeCare fusteither 0fa\\his Concerns:For what has now happen'd
fJurliife t0 me' is so t3Ll ftom bein? the eifect of Chance, thatJam fullyconvinced,5tisinfinitelybetterfor m e to die, and be rid of the encumbrances of this
Lite. And for thatreason, God who regulatesmy
Conduct, did not thwart me to day; So thatJ
Q>) By interrogating them upon all the Adtions of their Life, and the Keasons that influene'd 'em :For Socrates here speaks oftheWisdom they were reallypossess'dof, or fan nedthemselvestopossessinthisWorld;anddoesnotatall imply that any in a blessed State are capable of believing themselvesWifewhentheyarenot.
(c) This was the presumption ofa Heathen, who was ig norant of the fatal effects of Sin and Corruption ; for which thejustestoughtalways totremble. SothatthisMaxim of Socratesisomy applicabletothosejwhoseSinsthroughGod's Mercy are not imputed to them,'
have
? ? The Jpology of SocratfiS. <$
have no Resentment against my Accusers of those who voted my Condemnation-, notwithstanding that they mean'd, not to do m e any Kindness, but to prejudice me, which might afford m e justgrounds of Complaint. OnethingIhavetobegof'emisthis* ThatwhenmyChildrengrowup,iftheymakeyou uneafie,asJdid,thatyou*wouldpunisli'emse verely. But if you find that they prefer Riches to Vertue, and take themselves to be somewhat, when i n e f f e c t t h e y a r e n o t h i n g -, p r a y b e n o t w a n t i n g i n checking them, and exposing them, for not minding those things which deserve all their Care, and be lievingthemselvestobewhattheyarenot But now,'tistrue,we shouldallretiretoourrespective Offices,youtolive,andItodie. Butwhetheryoa or I are going upon the better Expedition , t *ts knowntononebutGodalone.
* Socratesisfo contentto dieforthefake ofJusticeJt&at he desir'd his Judges to treat his Children in the fame fashion, if so be they prov'd so happy as to give 'em the lame troublethathe did;thatis,if,theymade ittheirbusinessto correct their Injustice, their Idolatry, and all their other Vices.
t SocratesdidnotspeakthisoutofIgnorance,forheknew very well that the Just were happier in their Death, than the WickedintheirLife. ButthePeoplethathadbutjustcon- demn'dhim, werenotinaConditiontorelishthatMaxim; upon whichaccountSocratestells'em,thatGod. atoneknew;and accordingly G o d quickly gave 'em all to k n o w the difterence betweentheFateofSocratesandthatofhisJudges. The ^ithenians repented their putting to death an innocent Person, and publickly lamented the lossof him, whom they had condemn'dbyapublickSentence. TheSchoolsandPlaces for Exercise were shut up ? ,Socrates's Statue was erected, and a ChappelconsecratedtohisMemoryjandhisAccuserspro
secuted. Melituswas torninpieces,AnytutwasexpeU'athe Heradeawhere heslielter'd;andalltheAbettorsoftheCon- lpiracy, were look'd upon as cursed, and excommunicated, and reduc'dto such a pitch of Despair, that most of 'em hid Violent Hands on themselves.
THfc
? ? &
THE
INTRODUCTION TO
drita !
SOcrates,inhisApology, hasfurnisli'duswithah admirable Model of an honest Man's Defences1, when unjustly arraign'd. . And in,this Dialogue, whichisIntituled,Ofwhat istobedone,hegivesus
a yet more perfect Plan of the Conduct of a good M>>, andtheObedienceheowes toJusticeandthe Laws, even in dying when they require it, tho' at the fametime'twereeafieforhim toescape. While Socrateslay inPrison,JjisFriendsbeingmorecon cerns forhisLifethanhimself,hadretain'dtheGoa- ler. Every thing was in readiness for accomplish inghisEscape-yand Critogoesinto thePrisonbe foreday,totellhimthegoodNews, andpersuade him not to flight the precious Opportunity. So crates hears him, and commends his Zeal : But be fore he would comply, startsthe Question,Whe theritwasjustforhim todepartthePrison,with out the Conient of the Athenians. So that the Pointtobedecided inthisDialogue,is,whethera Man unjustly condemn'd to die, can innocently withdraw himself from the hand of Justice and. the Law. SecrateswastheonlyManofthe"Agehe liv'd in, that call'd that in Question $ and, which isyetmore surprising,were he now alive,hewould betheonlyManinthisourAge. Allthatwefee beforeourEyes,orreadofinourHistories;ina word, all the Instances of what Men have done
through
? ? the Intw&u&ion toCrito. " 4?
through the love of Life aiid the fear of Death, have so debauch'd our Judgmehts, that w e are scarce ca pable to judge of what true Justice requires, and are apt to call everjr thing Just, that's universally pra- ctis'd. Now therecannotbeamore capitalError. However, since the Conduct of a Heathen, that chose rather to die than to break the Course of Justice, would seem to u$ the effect of Folly or strong Pre
judice-, let's try ifwe can hit upon any solid Rule t h a t m a y r e c l a i m tis b y its A u t h o r i t y , a n d c o n v i n c e us by its Light. The Christian Religion affords a greatmany such: But we shall'confine our selvesto one, which in a sovereign degree is justly intitled toboththeseCharacters. St. PaulbeinginPrisonill Macedonia,one Night thePrisonDoors open'd and hisChainsdropp'doff*andheWassofarfrommi kinghisEscape,thathehinder'dotherstodoit. Pe terbeingimprison'd byHerod,who hadresolv'dto put him to death after the Passover,made hisEscape theNightbeforetheDayofExecution. Buthow didhedoit>Goddidnotcontenthimselfwithun locking his Chains, andopeningthe PrisonDoors, but sent an Angel who push'd him on, and forc'd him to go along. This was the Conduct of the Saints. Tho'thePrisonbeopen,theydonotoffer tomaketheirEscape. NothinglessthananAngel
canoblige'emtodeparrthePrison. Socrates,who was no Saint, but follow'd as close as possible the lame Light that guides and illuminates the Saints, observes the fame Conduct : They open'd the Pri son and unty'd his Chains, but his Angel was silent, and he would notstir. He preferr'dan innocent Deathbeforea criminalLife:Butbeforehecame to a Resolution, he heard the Reasons ofhis Friend, who- speaks with a great deal offeree, and omits nothing that could move him : And after that, with a Divine Eloquence, confronted him with incontesta ble Maxims, grounded upon Truth and Justice, in which one may trace the Rays of the Evangelical Doctrine* viz. That we ought to flight the Opinions\
Efd' of
? ? jo
The fatrodu&ioB to Crito.
osMen, andregardonlytheJudgmentofGod;that it is not living, but living well, that should be our wish; that Justice is the life, and Injustice the death os the Soul ; that we ought not to injure our Ene
mies, or resent the Injuries we receive ; that 'tis bettertodie,thantoJinhthatwe mustobeytheLaw ofourCountry-,thattheInjustice osMen cannotju- fiisieourdisrespeStotheLaws ;andthattheLawsof this World have Sister-Laws in the other, which re
venge the Affronts put upon ''em here.
These were the Principles that Socrates went up
on. Those who take the pains to examine 'em and weigh their Consequences, will be fully satis fied,not onlythatSocratesactedthepartofanho nestManinrefusingtomakehisEscape,butlike wise that he could not be a good M a n if he did
otherwise. And 'twas with this view, that ? >uin- tilian laid, This Philosopher, by quitting the small remainder of his Life, retriev'd all the former Part of his Life, and likewise gain'd a Life to all Ages. Tis such Thoughts as these that our Soul should always have in view, in order to keep out Vice ; for if once we relent and allow the Enemy to gain
some ground, under a specious Pretence and a ta<< king Appearance, it will quickly master all, and overrun all the Banks that ,should stop itscourse.
CRITO;
? ? CRITO: Or,Ofwhatweoughttodo.
Socratesand Criiol
Soc. \ 7 \ 7Hat'sth<<matteryoucomeheresosoon, y y Crito? AsItakeit,'tisyetveryearly*
Crit. Tis true.
Sec. What a Clock may itbe then ?
Crit. A little before the break of DayJ
Soc. I wonder the Goaler let you in. Crit. HeisoneIknowverywell. Ihavebeen
withhimhereoften;and he isin some measure bblig'd to me.
Soc. Areyou butjustcome? Or,isitlongsince you came ?
Crit. I have been here a pretty while.
Soc,Why didnotyouawaken me then,when
you came in? ?
Crit. Pray God forbid Socrates. For my ownT^ttaiu
part I would gladly shake off the Cares and Anxiety socrateso* that keep my Eyesfrom closing. But when Ien-theEyesre-
ter'd this Room, I wonder'd to find you so found a-feedingbis sleep, and was loth to awaken you, that I might Deat1''
notrobyouofthesehappyMinutes. Indeed,So-. . crates, ever since I knew you, I have been always %rf*JJt~- charm'dwithyourPatienceandcalmTemper5bmTatiead, in a distinguishing manner in this juncture, since in
the Circumstances you are in, your Eye looks so ea- fieand unconcern'd.
Soc. Indeed,Crito. itwouldbeagreatindecencyin oneofmyAgetobeapprehensiveofDeath.
Crit. Ay ! And how many do we see every day, underthelikemisfortunes,whom Agedoe'snotex emptfromthoseFearsI
Soc^That'strue. Butafterall,whatbroughtyou hither so early >
Crit, I came to tell you a troublesome piece of4 D d ? Mews,
51
? ? si
Crito : Or, O f what we ought to do.
News,which,tho'theymay notseemtoaffectyou, yettbfy overwhelmboth me andallyour Relati onsandFriendswithunfufferableGrief Infine,I bring the most terrible News that ever could be brought.
Soc. What News >IstheShip arriv'dfromDe/os, uponthereturnofwhichIamtodie?
Grit, It is not yet arriv'd $ but without doubt it will be here this day according to the Intelligence wehavefromsomePersonsthatcamefiomSunium andleftitthere. Foratthatrate,itcannotfailof being there to day, and Ib to morrow you must un avoidably die.
Soc. Why not,Crito? Beitso,since*fistheWill ofGod. However,IdonotbelievethatVeflelwill arrive this day.
Crit. What do you ground that Conjecture upon?
Soc. I'lltellyou. Iam nottodietillthedayas ter the arrival of the Veflel.
Crit. At least those w h o are to execute the Sen tence,fay so.
Soc. That Vessel will not arrivetill to morrow, as I conjecture from a certain Dream I had this Night,aboutaMinuteago. (a)Anditleemsto meahappinessthatyoudidnotawakenme.
Crit. Well,whatistheDream>
Socrates'* Soc. Ithought,IfewaveryhandsomcomelyWo- remarkaUe man, cladinwhite,come uptome, who calling me vream. by. Namesaid,(b)Inthreedaystbwjhattbeinthe
^ d " ? " " fertile Phthia. Achilles*
Country.
/-. ? . \ftt.
(a) He speakson this fashion, because"the Dream? ofthe morningwerelook'duponasmoredistinctandtrue. Certiora & co/atiorafomniariaffirmantsubextimitiwttibm, quasijamemer genteanlmarum-vigore,producT-osopore, Tertul. deAnima.
{b) In the s>th Book of the Iliads, Achilles threatning to re tire, lays to Vlyfses,After to morrow you /halt fee the Hellespont coyerA with my Ships, and if Neptune afford me a happy Voyage, in threedaysI(hall arriyeatthefertilePhthia. TwaS thislast VersethatSocrateshadfromtheMonthoftheWomaninhis Dream; for ourDreams always bear a proportion to our G*~ n. m'si Habits,and ways of thinking. Noting can be astronger
Evidence
? ? Crito: Or,Ofwhatweoughttodo} ys
Crit. That's a very strange Dream, Socrates. ? Soc. Tisa verysignificantone,CW/0.
Crit. Yes,withoutdoubt. Butforthistime,pri thee,Socratestakemy Advice, andmake your Es
cape. Forrnypart,ifyoudie,besidestheirrepara-* **/#>> blelossofaFriend,whichIwillever lament,IamTttfUtm
afraidthatagreatmanyPeople,whoarenotweU^TM7*\ acquainted neither with you nor me, will believe M m con- thatIhave forsaken you,innot employing my in-J***'**? terest for promoting your Escape,nowthat'tisindu? ril1>><*
my Power. Is there any thingmore scandalous,SS. *^ thantolieunder the disreputeofbeingwedded tohicL. myMoneymorethanmyFriend? For,inshort,the People will neverbelieve, that'twasyou who re-
fus'd to go from hence when we pressed you to be gone.
Soc. My dearCrito,whyshouldwe besomuch
concern'd for the Opinion of the People ? Is it not
enough, that the more sensible part, who are the , onlyMen weoughttoregard,knowhowtheCase
stands ? '
Crit. But you fee, Socrates, there'sa necessity of
beingconcern'd fortheNoiseoftheMob? ,foryour Example is a sufficient instance, that they are capa ble ofdoing not only small but thegreatest of Inju ries, and display their Passion in an outragious man
ner, against those w h o are once run d o w n by the vul gar Opinion.
Soc. * Would to God, Crito, the People were ca pable to do the greatest of Injuries ! Were itso,they
Evidence of the gentle and easie Thoughts that Socrates had of Death, thanhisApplicationofthisPassage,bywhich here- ? -esentsDeathasafortunateVoyage toone'sownCountry,
he Grammarians, w h o are always ty'd up to the Letter,were never able to point out the Beauty and Delicacy of this Pas sage:Forthey onlyturn'ditinto acoarseIdeaofDeath, upon the resemblance of the word,Tbtbia with pStcnr, to cor- rust, as if a Grecian could ever have mistaken ipSin tox<p$i<n<.
* This is a noble Principle of Socrates'%. None can do the greatest Harm, but those who are able to do the greatest Good. AndthiscanonlybeattributedtoGod,nottoMen.
Dd 3 would
? ? 54 Crito:Or,Oftphaiweoughtibdo.
would likewise be capable of doing the greatest Good. Thatwouldbeagreathappiness. ,Butnei ther the one nor the other is possible. For they cannotmakeMeneitherwifeMenorFools.
Crit. Igrantit. Butprayanswerme. Isitnot outofTendernesstome andyourotherFriends,that you will not stirfromhence? For fear,lestupon
your Escape w e should be troubled and charged with carrying you off;and by that meansbe oblig'd toquitourPossessions,orpayalargeSum ofMo
ney, or else suffer something more fatal than ei ther > If that be your Fear^ shake it off, Socrates, in thenameoftheGods. Isnotithighly,reasonable that we should purchase your Escape at the rate of
exposing our selves to these Dangers, and greater onesiftherebeoccasion? Oncemore,mydearSo- crates,believeme andgoalongwithme.
Sac. I own, Crito, that I have such Thoughts and
severalotherbesidesinmy view.
C r i t . F e a r n o t h i n g , I i n t r e a t y o u ? , f o r i n t h e f i r s t
place they require no great Sum to let you out. And ontheotherhand,youseewhatapitifulcon- dition * those are in, who probably might arraign us:AsmallSumofMoneywillstoptheirMouths; myEstatealonewillserveforthat. Ifyouscruple toacceptofmy offer;hereisagreatnumberof strangers,who desirenothing more thantofurnish youwithwhatMoneyyouwant. SimmiastheTk-
ban, himself, has brought up very considerableSums.
Cebes is capable to do as much, and so are several
others. LetnotyourFearsthenstifletheDesireof
makingyourEscape. Andasforwhatyoutoldme
t'other day, in the Court, that ifyou made your Escape,you shouldnotknowhowtolive? ,praylet
not that trouble you : Whither soever you go, you'll bebelov'dinallPlacesoftheWorld. Ifyou'llgo toThejfaly,Ihave Friends there who will honour you according to your merit, and think themselves
'? * T h o s e w h o m a d e a T r a d e o f a c c u s i n g a t M h e n s , w e r e a
poor sort of People, whose Mouths were easily stopp'd with Money. ? . . hap-
? ? Crito:Or,OfwhatweottgUtodo: fi
happy in supplying you with what you want, and covering you from all occasions of fear in their Country. Besides,Socrates^withoutdoubtyouare guilty of a very unjust thing in delivering up your self,while*tisinyourPowertomake yourEscape, and promoting what your Enemies so passionately wishfor. Foryounotonlybetrayyourself,but likewise your Children, by abandoning them when you might make4,a shift to maintain and educate
'em:Youarenotatallconcem'datwhatmaybe
fallthem. Tho'atthesametimetheyareliketo
be in as dismal a Condition, as ever poor Orphans
were. AManoughteithertohavenoChildren,or
else to expose himself to the Care and Trouble of
breedingthem. Youseemtometoactthesoftest
a n d m o s t i n s e n s i b l e P a r t i n t h e W o r l d ? , w h e r e a s y o u ^ w " - t h t
ought to take up a Resolution worthy of a generous1? %TM"^
S o u l s, a b o v e a l l , y o u w h o b o a s t t h a t y o u p m t a e d s t e d d Z e s i ? f
nothingbut Vertueallthedays ofyourlife. ItellSocrates you, Socrates, I am asham'd upon the account off"fi'^f? r
you and your Relations, since the World will teJSBLj.
lieve 'twas long of our Cowardliness that you di<U<%.
not get off. In the first place they'll charge you
with standing a Trial that you might have avoided ;Because he
then they'll censure your Conduct in making your Hd notstoop
Defences; and at last, which is the most shameful'" jf* u
of all,they'll upbraid us with forsaking you through^"rather
fear or Cowardice, since we did not accomplishlikeanm- yourEscape. Prayconsiderofit,mydearSocrates? '<? */<<? thana
ifyou donotpreventtheapproachingEvil,you'llTr'finer-
bear a part in the Shame that will cover us all. Pray advise with your self quickly. But now I think on'tj there is nottime foradvising, there'sno choice left, all must be put in execution the next Night, for ifwe delay longer, all our Measures willbebroke. Believeme,Iintreatyou,anddoas
I bid you.
Socrates, my dear Crito, your good-will is very
commendable, provided it agrees with right Reason : But ifit swerves from that, the stronger itis, the D d 4 ? , more
? 5 6 C r i t o : Q r , O s w h a t w e ottght id dal
moreisitblame-worthy. Thefirstthingtobecon. Reasonand sider'd, is, whether we ought todo as you fay, oc justice notjJrory0Uknow'tisnotofyesterdaythatI've
tX/LT accustom'dmy selfonlyto. followtheReasonsthat Estimateofappearmostjustafteramatureexamination. Tho'
theKindnessfoxtxme frowns upon me, yet 111never part with ofFriends. tne Principles I have all along profefs'd. These
Principles appear always the fame, and I esteem themequallyatalltimes. So,ifyourAdvicebe not back'd by the strongest Reasons, assure your self I will never comply, not if all the, Power of the People should arm it self against me, or,offerto frighten m e like a Child, by laying on fresh Chains; and threatning to deprive me ofthe greatest Good, andobligemetosufferthecruellestDeath. Now, how shallwemanage thisEnquiryjustly? Tobe- sure, the fairest way isto resume what you have
been saying of the vulgar Opinions; that is, to en-: quire, whether there are some Reports that we ought to regard, and others that are to be flighted 5 pr^ whether the saying so is only a groundless and childless Proposition. Ihaveastrong desire,upon this occasion, to try in your presence, whether this. Principlewillappeartome indifferentColoursfrom what itdid while I was in other Circumstances; or whether I shall always find it the fame $ in order todeterminemetoaComplianceorRefusal. (. .
Ifsmistakenot,'tispertain, thatseveralPersons who thought themselves Men of Sense,* have of ten maintain'd in this Place, that of all the Opinions of Men, some are to be regarded, and others to be flighted. In the name of the Gods, Crito, do not you think that was well said ? In all humane appearance you are in no danger: of dying to. morrow , and therefore 'tis presum'd that the sear of the present Danger cannot work any change uponyou. Wherefore,prayconsideritwell. Do. not you think they spoke justly who said, that all
: * This probably had been maintain'd in some os the for-: xaet Conferences in Prison, for Sccrates's Friends met every day in the*Prison to keep him Company. ' the
? ? Crito:Or,Ofwhat toeoughttodpi ? }
t h e O p i n i o n s o f M e n a r e n o t a l w a y s t o b e r e g a r d e d , m a t cJjel
but only some of 'em ; and those not of all MertjWe ^i/,^
butonlyofsome? Whatdoyoufay? Donotyoumakeof think'tisvery'true? ? ? ? ? ? ? v ? > '? -? Ofinimu
Crit. Very true.
Soc. Atthatratethen,oughtnotwetoesteemthe good Opinions and flight the bad ones ?
. Crit. 'Ay,doubtless. ? >-?
Soc. Are not the good Opinions then those of
wiseMen,andthebadonesthoseofFools? ? \ Crit. ltcannotbeotherwise.
Soc. . Lei'sseethen, how you will answer this: A
Man that makeshisExercises, when hecomesto
have his,Lesson,,whethershall heregardtheCon*
mendation orCensureofwho evercomes first,or
only of him that iseither*a PhysicianoraMaster? . Crit. O f the last to be sure. , . ? > . .
Soc Then he ought to fear the Censure, and va
lue the Commendation of that Man alone;and flight what comes from others. . / ? . . . .
i. Crit. Without'doubt.
Soc. For that Reason, this young Man must nek
ther eat nor drink, nor do any thing, without the OrdersofthatMaster,thatMan ofSense, andheis notjatallto;govern himselfby theCaprices ofothers.
; Crit. . . That's true.
Sec. Let'sfixuponthatthen. Butsupposehedis
obeys this Mastet, and disregards his Applause o? Censure j and suffers himselsto be blinded by the C a ressesand ApplausesoftheignorantMob 3willnot hecometosomeharmbythismeans?
? Xrit. How isitpossibleitshouldheotherwise? . Soc. But what will be the nature of this harm
that will accrue to him thereupon * where will it terminate, and what partofhim willitaffect?
. Crit. His Body without doubt, for by that means hellruinehimself;
' * For they perform those Exercises either for their Healths or else to improve, their Dexterity and Strength: For the first they follow'd the Orders of a Physicianj and for the other,theyw<<e directedbyaMaster. Soc,
? ? yS Crito:Or,Ofwhatweoughttodo.
S o c . V e r y w e l l -, b u t i s n o t t h e C a s e t h e f e m e a l l over? Upon the point ofJusticeor Injustice,Ho nestyorDishonesty,Good orEvil,whichatpresent are the subject or our Dispute, shall-we rather re fer our selves . to the Opinion of the People, than to thatof anexperienc'dwise Man, who justlychal lenges more Respect and Deference from us, than allthe World besides>Andifwedonotactcon formably to the Opinion of this one Man, is it not certain,thatwe shallruineourselves,andentirely losethat which only livesand gains new strength by Justice, and perishes only through Unjustice ? Or, mustwetakeallthatforathingofnoaccount?
Crit. Iam ofyourOpinion.
S? c' Take heed, I intreat you ; if by following h f>>st>". theOpinionsoftheIgnorantwe destroythatwhich
is only preserv'd by Health and wasted by Sickness ; canwesurvivetheCorruptionof that,whether it beourBodyorsomewhatelse>
Crit. That's certain.
Soc. Can one live then after the corruption and destruction of the Body >
Crit. No, to be sure.
Soc. But can one survive the Corruption of that which lives only by Justice, and dies only through Injustice ? Or, is this thing (whatever it be) that hasJustice or Injusticefor itsObject,tobelessVa luedthantheBody?
? Crit. Not at all.
you fanfie to your selves, that putting such Persons todeath isaneffectualway torestrainothers,and prevent their upbraiding you,you are m u c h mistaken,
s (a) Socrates is condemn'd by the Injustice of Men, but his Judges-arecondemn'dbytheOrdersofTruth. Thuswere {he isthmians only criminal, both with respect to Godindis-! Owning Socrates'sGod; and trampling under foot the the Ora cle ofApollo;andwithrespecttoMenindebauchingthe Youth, particularly Alcibiad. es, Hissomens, Critias, and an infii nite Number of others. Max. de Tyr.
(b) At the point ofDeath Mens Thoughts are fleddier,than in the career ofLife;because atthat time Passionisder thron'd,andtheSoulbeginstoretrieveitsLiberty. Thiswas
Homer's Opinion ; and there's no difficulty in tracing a higher source for it,than that Poet ;? .
? (c) This Prediction was fulfill'd in a raging Plague that soon after laid Athens desolate ; and all the Misfortunes that pver-runthisinjustRepublick, andindeedallGrttce,wereta
ken for a certainMark of Divine Vengeance,
>. ->? :;;, . ? <<? . :. . -. r /- that ?
? ? ? 4
2&e Apology of Socrates. 1
Thatway ofridding yourselvesofyourCensors,
is neither honest rior practicable. A better way,
which is at once very easie and honest, is,not to stop
theirMouths,buttoamendyourLives. Somuch
for those who voted my Condensation.
As foryou, Athenians^ who g\\TeyourVotes for
my Absolution, I would gladly discourseyou,while the Head Magistrates are busie, till J be carried to thePlaceofExecution: IbegthereforeaMinute's Audience,forsincewehavesomuchtime,whymay
notwe-confertogether. Imeantorepresenttoyou a thing that happen'd to me but now, and give you to understand what it imports- Tis a marvellous
ThtVnjitsi thing, my fudges (for in calling you my Judges I donotde-am nr>tataumistaken)thatImetwithbutnow.
mL'rf TneDivinetaw,thathasadvis'dmesooften,and lodges, upontheleastoccasionneverfail'dtodivertme ' from whatever I mean'd to pursue, that was not
fit for me ? ,this Law has not given me any sign thisday,onwhichIhavemetwithwhatmostMen take to be the greatest of Evils : It did not discover it self to me, neither in the morning when I came (d) from my House, nor when I enter'd this Hall, norwhen Jbegantospeak. 'Atothertimesitfre quently inrerrupted me in the middle of my Di s c o u r s e ? , b u t t h i s d a y i t h a s n o t t h w a r t e d m e i n a n y thingthatIdefign'deithertofayortodo. Now Iam abouttotellyouwhat thismeans. Itis. very probable thatwhatIam now toencounterisa ve ry great Good ^ for certainly 'tis a mistake to look uponDeathasanEvil. AndforanevidentProof of thecontrary,let'sconsider,that,ifIhad notbeen to meet with some good thing to day, God, under whose Care I am* would not have fail'd to acquaint me,pursuanttohisusualCustom. Let'sfathom the depth of this Matter, in order to demonstrate that the beliesof Death's being a good thing, is a Well-grounded Hope.
(d) ForSqcratciwas not ImprisonedtilafterhisCondenv naticn.
One
? ? Ifa Apology of Socrate?
4 i
One of these two things must be true, (a) Either Death is a privation of Thought, or it is the Soul's PassagefromonePlacetoanother. Ifitbeapri-- vationofThought, and,as'twere,apeaceableSleep undisturb'd by Dreams, then to die is great gain. After one Night of such Tranquility, free from di- sturbance,Care,or theleast Dream $I'm confidentsa ManweretocomparethatNightwithalltheother Nights and Days ot his past Life, and were oblig'd totellinConference and inTruth,how manyNights or Days of his whole Life time he had pasted more happily than that one : I'm confident, / lay, thatnot
only a private Vlan,but the great King himself,wou'd
find so small a Number, that it would be very easie
tocount'em. NowifDeathdoesinanymeasure
resemble such a Night, I have justly given itthe Ap p e l l a t i o n o f g r e a t g a i n ? , s i n c e , i t s w h o l e t i m e i s o n l y
a long continued N;;ht.
If Death be a Paiiage from this Place to another,
and theRr^ionsbelowareaPlaceofRendezvous for those who liv'd here-, pray, my Judges, what greater Good cana Man imagine? Forisa Man quits his counterfeit Judges here, for true ones in the Regions below,who, they fay administerJusticewith lb much Equity, such as Minos^ Rhadamanthus^ AEz- cmt Tripto/emus, and all the other Demi Gods, who weresojustinthisLifejwillnotthatbeahappy
(a) By this Dilemma Socrates does not call in question the Immortality of the Soul, but points to the two Opinions of Philosophers,some ofwhom thoughttheSoulfellwith the Body; and others,that,theformer l'urviv'dthe latter. Now
h e o f f e r s t o p r o v e t h a t D e a t h is n o t ill i n e i t h e r o f t h e s e O p i nions : For, fays he, if the Soui dies, 'tisannihilated, and con sequently voidofThought; and ifitsurvives,we arehappier afterDeaththanbefore. SomedecrySocrates'sRatiocination-, in alledging a third state of the Soul, where after death it stays to undergo the Punishment due to its Crimes. But that's ameerQuibble; for SocratesspeaksonlyofgoodMen,who havingobey'dGod, mayexpectablessedImmortality:For '
he likewise taught that the Wicked suffer eternal Punishment intheWorldtocome;asweshallfeeinhisVhedon:And he did not in the least pretend that those Wretches had no occasion to scar Death-
change ? '
? ? '46 the Apology of Socrates. ' . . . .
change ? At what rate would not you purchase a
faeranh ConferencewithMuseus,Hejiod,andHomer? For, thesethree m v parti if fuch a thing be practicable, I'd die a
ThTItfe'-thousandtimestoenjoysogreataPleasure. What ing'theAu-transportsof joyshallIencounter, when ImeetFa-
thorsosthe lamedes, Ajax the Telamonian, and all the other He- ? PaganTbe-roes0fAntiquity,who inthisLife were Victimsof
a? 3'
Injustice! How agreeablewillitbetoputmyAd
ventures in the Balance with theirs ! But the infi nitely greatest and most valuable Pleasure will con sist in spending the time in putting Questions and Interrogatories to those great Men, (b) in order to strike out the distinction between the truly Wise, and thosewhofalflyfanfiethemselvestobesuch. Who wouldnot giveallhehasinthisWorld foraCon- ference with him who led the numerous Army a- gainst Trey, or U/yJfes or Sisyphus, and iooboo o- therMenandWomen,whoseConversationandDis coveries would afford an inexpressible Felicity? TheseMen areinfinitelymorehappythanwe,and invested with Immortality. Upon which Account, my Judges,yououghttoencounterDeathwithsted<< dy Hopes, as being persuaded of this certain Truth,
THoEyilcon(c)thatanhonestMan needsfearnoEvil,eitherin betidethe thisorthefutureLife,andthattheGodstakeCare fusteither 0fa\\his Concerns:For what has now happen'd
fJurliife t0 me' is so t3Ll ftom bein? the eifect of Chance, thatJam fullyconvinced,5tisinfinitelybetterfor m e to die, and be rid of the encumbrances of this
Lite. And for thatreason, God who regulatesmy
Conduct, did not thwart me to day; So thatJ
Q>) By interrogating them upon all the Adtions of their Life, and the Keasons that influene'd 'em :For Socrates here speaks oftheWisdom they were reallypossess'dof, or fan nedthemselvestopossessinthisWorld;anddoesnotatall imply that any in a blessed State are capable of believing themselvesWifewhentheyarenot.
(c) This was the presumption ofa Heathen, who was ig norant of the fatal effects of Sin and Corruption ; for which thejustestoughtalways totremble. SothatthisMaxim of Socratesisomy applicabletothosejwhoseSinsthroughGod's Mercy are not imputed to them,'
have
? ? The Jpology of SocratfiS. <$
have no Resentment against my Accusers of those who voted my Condemnation-, notwithstanding that they mean'd, not to do m e any Kindness, but to prejudice me, which might afford m e justgrounds of Complaint. OnethingIhavetobegof'emisthis* ThatwhenmyChildrengrowup,iftheymakeyou uneafie,asJdid,thatyou*wouldpunisli'emse verely. But if you find that they prefer Riches to Vertue, and take themselves to be somewhat, when i n e f f e c t t h e y a r e n o t h i n g -, p r a y b e n o t w a n t i n g i n checking them, and exposing them, for not minding those things which deserve all their Care, and be lievingthemselvestobewhattheyarenot But now,'tistrue,we shouldallretiretoourrespective Offices,youtolive,andItodie. Butwhetheryoa or I are going upon the better Expedition , t *ts knowntononebutGodalone.
* Socratesisfo contentto dieforthefake ofJusticeJt&at he desir'd his Judges to treat his Children in the fame fashion, if so be they prov'd so happy as to give 'em the lame troublethathe did;thatis,if,theymade ittheirbusinessto correct their Injustice, their Idolatry, and all their other Vices.
t SocratesdidnotspeakthisoutofIgnorance,forheknew very well that the Just were happier in their Death, than the WickedintheirLife. ButthePeoplethathadbutjustcon- demn'dhim, werenotinaConditiontorelishthatMaxim; upon whichaccountSocratestells'em,thatGod. atoneknew;and accordingly G o d quickly gave 'em all to k n o w the difterence betweentheFateofSocratesandthatofhisJudges. The ^ithenians repented their putting to death an innocent Person, and publickly lamented the lossof him, whom they had condemn'dbyapublickSentence. TheSchoolsandPlaces for Exercise were shut up ? ,Socrates's Statue was erected, and a ChappelconsecratedtohisMemoryjandhisAccuserspro
secuted. Melituswas torninpieces,AnytutwasexpeU'athe Heradeawhere heslielter'd;andalltheAbettorsoftheCon- lpiracy, were look'd upon as cursed, and excommunicated, and reduc'dto such a pitch of Despair, that most of 'em hid Violent Hands on themselves.
THfc
? ? &
THE
INTRODUCTION TO
drita !
SOcrates,inhisApology, hasfurnisli'duswithah admirable Model of an honest Man's Defences1, when unjustly arraign'd. . And in,this Dialogue, whichisIntituled,Ofwhat istobedone,hegivesus
a yet more perfect Plan of the Conduct of a good M>>, andtheObedienceheowes toJusticeandthe Laws, even in dying when they require it, tho' at the fametime'twereeafieforhim toescape. While Socrateslay inPrison,JjisFriendsbeingmorecon cerns forhisLifethanhimself,hadretain'dtheGoa- ler. Every thing was in readiness for accomplish inghisEscape-yand Critogoesinto thePrisonbe foreday,totellhimthegoodNews, andpersuade him not to flight the precious Opportunity. So crates hears him, and commends his Zeal : But be fore he would comply, startsthe Question,Whe theritwasjustforhim todepartthePrison,with out the Conient of the Athenians. So that the Pointtobedecided inthisDialogue,is,whethera Man unjustly condemn'd to die, can innocently withdraw himself from the hand of Justice and. the Law. SecrateswastheonlyManofthe"Agehe liv'd in, that call'd that in Question $ and, which isyetmore surprising,were he now alive,hewould betheonlyManinthisourAge. Allthatwefee beforeourEyes,orreadofinourHistories;ina word, all the Instances of what Men have done
through
? ? the Intw&u&ion toCrito. " 4?
through the love of Life aiid the fear of Death, have so debauch'd our Judgmehts, that w e are scarce ca pable to judge of what true Justice requires, and are apt to call everjr thing Just, that's universally pra- ctis'd. Now therecannotbeamore capitalError. However, since the Conduct of a Heathen, that chose rather to die than to break the Course of Justice, would seem to u$ the effect of Folly or strong Pre
judice-, let's try ifwe can hit upon any solid Rule t h a t m a y r e c l a i m tis b y its A u t h o r i t y , a n d c o n v i n c e us by its Light. The Christian Religion affords a greatmany such: But we shall'confine our selvesto one, which in a sovereign degree is justly intitled toboththeseCharacters. St. PaulbeinginPrisonill Macedonia,one Night thePrisonDoors open'd and hisChainsdropp'doff*andheWassofarfrommi kinghisEscape,thathehinder'dotherstodoit. Pe terbeingimprison'd byHerod,who hadresolv'dto put him to death after the Passover,made hisEscape theNightbeforetheDayofExecution. Buthow didhedoit>Goddidnotcontenthimselfwithun locking his Chains, andopeningthe PrisonDoors, but sent an Angel who push'd him on, and forc'd him to go along. This was the Conduct of the Saints. Tho'thePrisonbeopen,theydonotoffer tomaketheirEscape. NothinglessthananAngel
canoblige'emtodeparrthePrison. Socrates,who was no Saint, but follow'd as close as possible the lame Light that guides and illuminates the Saints, observes the fame Conduct : They open'd the Pri son and unty'd his Chains, but his Angel was silent, and he would notstir. He preferr'dan innocent Deathbeforea criminalLife:Butbeforehecame to a Resolution, he heard the Reasons ofhis Friend, who- speaks with a great deal offeree, and omits nothing that could move him : And after that, with a Divine Eloquence, confronted him with incontesta ble Maxims, grounded upon Truth and Justice, in which one may trace the Rays of the Evangelical Doctrine* viz. That we ought to flight the Opinions\
Efd' of
? ? jo
The fatrodu&ioB to Crito.
osMen, andregardonlytheJudgmentofGod;that it is not living, but living well, that should be our wish; that Justice is the life, and Injustice the death os the Soul ; that we ought not to injure our Ene
mies, or resent the Injuries we receive ; that 'tis bettertodie,thantoJinhthatwe mustobeytheLaw ofourCountry-,thattheInjustice osMen cannotju- fiisieourdisrespeStotheLaws ;andthattheLawsof this World have Sister-Laws in the other, which re
venge the Affronts put upon ''em here.
These were the Principles that Socrates went up
on. Those who take the pains to examine 'em and weigh their Consequences, will be fully satis fied,not onlythatSocratesactedthepartofanho nestManinrefusingtomakehisEscape,butlike wise that he could not be a good M a n if he did
otherwise. And 'twas with this view, that ? >uin- tilian laid, This Philosopher, by quitting the small remainder of his Life, retriev'd all the former Part of his Life, and likewise gain'd a Life to all Ages. Tis such Thoughts as these that our Soul should always have in view, in order to keep out Vice ; for if once we relent and allow the Enemy to gain
some ground, under a specious Pretence and a ta<< king Appearance, it will quickly master all, and overrun all the Banks that ,should stop itscourse.
CRITO;
? ? CRITO: Or,Ofwhatweoughttodo.
Socratesand Criiol
Soc. \ 7 \ 7Hat'sth<<matteryoucomeheresosoon, y y Crito? AsItakeit,'tisyetveryearly*
Crit. Tis true.
Sec. What a Clock may itbe then ?
Crit. A little before the break of DayJ
Soc. I wonder the Goaler let you in. Crit. HeisoneIknowverywell. Ihavebeen
withhimhereoften;and he isin some measure bblig'd to me.
Soc. Areyou butjustcome? Or,isitlongsince you came ?
Crit. I have been here a pretty while.
Soc,Why didnotyouawaken me then,when
you came in? ?
Crit. Pray God forbid Socrates. For my ownT^ttaiu
part I would gladly shake off the Cares and Anxiety socrateso* that keep my Eyesfrom closing. But when Ien-theEyesre-
ter'd this Room, I wonder'd to find you so found a-feedingbis sleep, and was loth to awaken you, that I might Deat1''
notrobyouofthesehappyMinutes. Indeed,So-. . crates, ever since I knew you, I have been always %rf*JJt~- charm'dwithyourPatienceandcalmTemper5bmTatiead, in a distinguishing manner in this juncture, since in
the Circumstances you are in, your Eye looks so ea- fieand unconcern'd.
Soc. Indeed,Crito. itwouldbeagreatindecencyin oneofmyAgetobeapprehensiveofDeath.
Crit. Ay ! And how many do we see every day, underthelikemisfortunes,whom Agedoe'snotex emptfromthoseFearsI
Soc^That'strue. Butafterall,whatbroughtyou hither so early >
Crit, I came to tell you a troublesome piece of4 D d ? Mews,
51
? ? si
Crito : Or, O f what we ought to do.
News,which,tho'theymay notseemtoaffectyou, yettbfy overwhelmboth me andallyour Relati onsandFriendswithunfufferableGrief Infine,I bring the most terrible News that ever could be brought.
Soc. What News >IstheShip arriv'dfromDe/os, uponthereturnofwhichIamtodie?
Grit, It is not yet arriv'd $ but without doubt it will be here this day according to the Intelligence wehavefromsomePersonsthatcamefiomSunium andleftitthere. Foratthatrate,itcannotfailof being there to day, and Ib to morrow you must un avoidably die.
Soc. Why not,Crito? Beitso,since*fistheWill ofGod. However,IdonotbelievethatVeflelwill arrive this day.
Crit. What do you ground that Conjecture upon?
Soc. I'lltellyou. Iam nottodietillthedayas ter the arrival of the Veflel.
Crit. At least those w h o are to execute the Sen tence,fay so.
Soc. That Vessel will not arrivetill to morrow, as I conjecture from a certain Dream I had this Night,aboutaMinuteago. (a)Anditleemsto meahappinessthatyoudidnotawakenme.
Crit. Well,whatistheDream>
Socrates'* Soc. Ithought,IfewaveryhandsomcomelyWo- remarkaUe man, cladinwhite,come uptome, who calling me vream. by. Namesaid,(b)Inthreedaystbwjhattbeinthe
^ d " ? " " fertile Phthia. Achilles*
Country.
/-. ? . \ftt.
(a) He speakson this fashion, because"the Dream? ofthe morningwerelook'duponasmoredistinctandtrue. Certiora & co/atiorafomniariaffirmantsubextimitiwttibm, quasijamemer genteanlmarum-vigore,producT-osopore, Tertul. deAnima.
{b) In the s>th Book of the Iliads, Achilles threatning to re tire, lays to Vlyfses,After to morrow you /halt fee the Hellespont coyerA with my Ships, and if Neptune afford me a happy Voyage, in threedaysI(hall arriyeatthefertilePhthia. TwaS thislast VersethatSocrateshadfromtheMonthoftheWomaninhis Dream; for ourDreams always bear a proportion to our G*~ n. m'si Habits,and ways of thinking. Noting can be astronger
Evidence
? ? Crito: Or,Ofwhatweoughttodo} ys
Crit. That's a very strange Dream, Socrates. ? Soc. Tisa verysignificantone,CW/0.
Crit. Yes,withoutdoubt. Butforthistime,pri thee,Socratestakemy Advice, andmake your Es
cape. Forrnypart,ifyoudie,besidestheirrepara-* **/#>> blelossofaFriend,whichIwillever lament,IamTttfUtm
afraidthatagreatmanyPeople,whoarenotweU^TM7*\ acquainted neither with you nor me, will believe M m con- thatIhave forsaken you,innot employing my in-J***'**? terest for promoting your Escape,nowthat'tisindu? ril1>><*
my Power. Is there any thingmore scandalous,SS. *^ thantolieunder the disreputeofbeingwedded tohicL. myMoneymorethanmyFriend? For,inshort,the People will neverbelieve, that'twasyou who re-
fus'd to go from hence when we pressed you to be gone.
Soc. My dearCrito,whyshouldwe besomuch
concern'd for the Opinion of the People ? Is it not
enough, that the more sensible part, who are the , onlyMen weoughttoregard,knowhowtheCase
stands ? '
Crit. But you fee, Socrates, there'sa necessity of
beingconcern'd fortheNoiseoftheMob? ,foryour Example is a sufficient instance, that they are capa ble ofdoing not only small but thegreatest of Inju ries, and display their Passion in an outragious man
ner, against those w h o are once run d o w n by the vul gar Opinion.
Soc. * Would to God, Crito, the People were ca pable to do the greatest of Injuries ! Were itso,they
Evidence of the gentle and easie Thoughts that Socrates had of Death, thanhisApplicationofthisPassage,bywhich here- ? -esentsDeathasafortunateVoyage toone'sownCountry,
he Grammarians, w h o are always ty'd up to the Letter,were never able to point out the Beauty and Delicacy of this Pas sage:Forthey onlyturn'ditinto acoarseIdeaofDeath, upon the resemblance of the word,Tbtbia with pStcnr, to cor- rust, as if a Grecian could ever have mistaken ipSin tox<p$i<n<.
* This is a noble Principle of Socrates'%. None can do the greatest Harm, but those who are able to do the greatest Good. AndthiscanonlybeattributedtoGod,nottoMen.
Dd 3 would
? ? 54 Crito:Or,Oftphaiweoughtibdo.
would likewise be capable of doing the greatest Good. Thatwouldbeagreathappiness. ,Butnei ther the one nor the other is possible. For they cannotmakeMeneitherwifeMenorFools.
Crit. Igrantit. Butprayanswerme. Isitnot outofTendernesstome andyourotherFriends,that you will not stirfromhence? For fear,lestupon
your Escape w e should be troubled and charged with carrying you off;and by that meansbe oblig'd toquitourPossessions,orpayalargeSum ofMo
ney, or else suffer something more fatal than ei ther > If that be your Fear^ shake it off, Socrates, in thenameoftheGods. Isnotithighly,reasonable that we should purchase your Escape at the rate of
exposing our selves to these Dangers, and greater onesiftherebeoccasion? Oncemore,mydearSo- crates,believeme andgoalongwithme.
Sac. I own, Crito, that I have such Thoughts and
severalotherbesidesinmy view.
C r i t . F e a r n o t h i n g , I i n t r e a t y o u ? , f o r i n t h e f i r s t
place they require no great Sum to let you out. And ontheotherhand,youseewhatapitifulcon- dition * those are in, who probably might arraign us:AsmallSumofMoneywillstoptheirMouths; myEstatealonewillserveforthat. Ifyouscruple toacceptofmy offer;hereisagreatnumberof strangers,who desirenothing more thantofurnish youwithwhatMoneyyouwant. SimmiastheTk-
ban, himself, has brought up very considerableSums.
Cebes is capable to do as much, and so are several
others. LetnotyourFearsthenstifletheDesireof
makingyourEscape. Andasforwhatyoutoldme
t'other day, in the Court, that ifyou made your Escape,you shouldnotknowhowtolive? ,praylet
not that trouble you : Whither soever you go, you'll bebelov'dinallPlacesoftheWorld. Ifyou'llgo toThejfaly,Ihave Friends there who will honour you according to your merit, and think themselves
'? * T h o s e w h o m a d e a T r a d e o f a c c u s i n g a t M h e n s , w e r e a
poor sort of People, whose Mouths were easily stopp'd with Money. ? . . hap-
? ? Crito:Or,OfwhatweottgUtodo: fi
happy in supplying you with what you want, and covering you from all occasions of fear in their Country. Besides,Socrates^withoutdoubtyouare guilty of a very unjust thing in delivering up your self,while*tisinyourPowertomake yourEscape, and promoting what your Enemies so passionately wishfor. Foryounotonlybetrayyourself,but likewise your Children, by abandoning them when you might make4,a shift to maintain and educate
'em:Youarenotatallconcem'datwhatmaybe
fallthem. Tho'atthesametimetheyareliketo
be in as dismal a Condition, as ever poor Orphans
were. AManoughteithertohavenoChildren,or
else to expose himself to the Care and Trouble of
breedingthem. Youseemtometoactthesoftest
a n d m o s t i n s e n s i b l e P a r t i n t h e W o r l d ? , w h e r e a s y o u ^ w " - t h t
ought to take up a Resolution worthy of a generous1? %TM"^
S o u l s, a b o v e a l l , y o u w h o b o a s t t h a t y o u p m t a e d s t e d d Z e s i ? f
nothingbut Vertueallthedays ofyourlife. ItellSocrates you, Socrates, I am asham'd upon the account off"fi'^f? r
you and your Relations, since the World will teJSBLj.
lieve 'twas long of our Cowardliness that you di<U<%.
not get off. In the first place they'll charge you
with standing a Trial that you might have avoided ;Because he
then they'll censure your Conduct in making your Hd notstoop
Defences; and at last, which is the most shameful'" jf* u
of all,they'll upbraid us with forsaking you through^"rather
fear or Cowardice, since we did not accomplishlikeanm- yourEscape. Prayconsiderofit,mydearSocrates? '<? */<<? thana
ifyou donotpreventtheapproachingEvil,you'llTr'finer-
bear a part in the Shame that will cover us all. Pray advise with your self quickly. But now I think on'tj there is nottime foradvising, there'sno choice left, all must be put in execution the next Night, for ifwe delay longer, all our Measures willbebroke. Believeme,Iintreatyou,anddoas
I bid you.
Socrates, my dear Crito, your good-will is very
commendable, provided it agrees with right Reason : But ifit swerves from that, the stronger itis, the D d 4 ? , more
? 5 6 C r i t o : Q r , O s w h a t w e ottght id dal
moreisitblame-worthy. Thefirstthingtobecon. Reasonand sider'd, is, whether we ought todo as you fay, oc justice notjJrory0Uknow'tisnotofyesterdaythatI've
tX/LT accustom'dmy selfonlyto. followtheReasonsthat Estimateofappearmostjustafteramatureexamination. Tho'
theKindnessfoxtxme frowns upon me, yet 111never part with ofFriends. tne Principles I have all along profefs'd. These
Principles appear always the fame, and I esteem themequallyatalltimes. So,ifyourAdvicebe not back'd by the strongest Reasons, assure your self I will never comply, not if all the, Power of the People should arm it self against me, or,offerto frighten m e like a Child, by laying on fresh Chains; and threatning to deprive me ofthe greatest Good, andobligemetosufferthecruellestDeath. Now, how shallwemanage thisEnquiryjustly? Tobe- sure, the fairest way isto resume what you have
been saying of the vulgar Opinions; that is, to en-: quire, whether there are some Reports that we ought to regard, and others that are to be flighted 5 pr^ whether the saying so is only a groundless and childless Proposition. Ihaveastrong desire,upon this occasion, to try in your presence, whether this. Principlewillappeartome indifferentColoursfrom what itdid while I was in other Circumstances; or whether I shall always find it the fame $ in order todeterminemetoaComplianceorRefusal. (. .
Ifsmistakenot,'tispertain, thatseveralPersons who thought themselves Men of Sense,* have of ten maintain'd in this Place, that of all the Opinions of Men, some are to be regarded, and others to be flighted. In the name of the Gods, Crito, do not you think that was well said ? In all humane appearance you are in no danger: of dying to. morrow , and therefore 'tis presum'd that the sear of the present Danger cannot work any change uponyou. Wherefore,prayconsideritwell. Do. not you think they spoke justly who said, that all
: * This probably had been maintain'd in some os the for-: xaet Conferences in Prison, for Sccrates's Friends met every day in the*Prison to keep him Company. ' the
? ? Crito:Or,Ofwhat toeoughttodpi ? }
t h e O p i n i o n s o f M e n a r e n o t a l w a y s t o b e r e g a r d e d , m a t cJjel
but only some of 'em ; and those not of all MertjWe ^i/,^
butonlyofsome? Whatdoyoufay? Donotyoumakeof think'tisvery'true? ? ? ? ? ? ? v ? > '? -? Ofinimu
Crit. Very true.
Soc. Atthatratethen,oughtnotwetoesteemthe good Opinions and flight the bad ones ?
. Crit. 'Ay,doubtless. ? >-?
Soc. Are not the good Opinions then those of
wiseMen,andthebadonesthoseofFools? ? \ Crit. ltcannotbeotherwise.
Soc. . Lei'sseethen, how you will answer this: A
Man that makeshisExercises, when hecomesto
have his,Lesson,,whethershall heregardtheCon*
mendation orCensureofwho evercomes first,or
only of him that iseither*a PhysicianoraMaster? . Crit. O f the last to be sure. , . ? > . .
Soc Then he ought to fear the Censure, and va
lue the Commendation of that Man alone;and flight what comes from others. . / ? . . . .
i. Crit. Without'doubt.
Soc. For that Reason, this young Man must nek
ther eat nor drink, nor do any thing, without the OrdersofthatMaster,thatMan ofSense, andheis notjatallto;govern himselfby theCaprices ofothers.
; Crit. . . That's true.
Sec. Let'sfixuponthatthen. Butsupposehedis
obeys this Mastet, and disregards his Applause o? Censure j and suffers himselsto be blinded by the C a ressesand ApplausesoftheignorantMob 3willnot hecometosomeharmbythismeans?
? Xrit. How isitpossibleitshouldheotherwise? . Soc. But what will be the nature of this harm
that will accrue to him thereupon * where will it terminate, and what partofhim willitaffect?
. Crit. His Body without doubt, for by that means hellruinehimself;
' * For they perform those Exercises either for their Healths or else to improve, their Dexterity and Strength: For the first they follow'd the Orders of a Physicianj and for the other,theyw<<e directedbyaMaster. Soc,
? ? yS Crito:Or,Ofwhatweoughttodo.
S o c . V e r y w e l l -, b u t i s n o t t h e C a s e t h e f e m e a l l over? Upon the point ofJusticeor Injustice,Ho nestyorDishonesty,Good orEvil,whichatpresent are the subject or our Dispute, shall-we rather re fer our selves . to the Opinion of the People, than to thatof anexperienc'dwise Man, who justlychal lenges more Respect and Deference from us, than allthe World besides>Andifwedonotactcon formably to the Opinion of this one Man, is it not certain,thatwe shallruineourselves,andentirely losethat which only livesand gains new strength by Justice, and perishes only through Unjustice ? Or, mustwetakeallthatforathingofnoaccount?
Crit. Iam ofyourOpinion.
S? c' Take heed, I intreat you ; if by following h f>>st>". theOpinionsoftheIgnorantwe destroythatwhich
is only preserv'd by Health and wasted by Sickness ; canwesurvivetheCorruptionof that,whether it beourBodyorsomewhatelse>
Crit. That's certain.
Soc. Can one live then after the corruption and destruction of the Body >
Crit. No, to be sure.
Soc. But can one survive the Corruption of that which lives only by Justice, and dies only through Injustice ? Or, is this thing (whatever it be) that hasJustice or Injusticefor itsObject,tobelessVa luedthantheBody?
? Crit. Not at all.
