Cri. I do persist in them, and think with you.  Speak on, then.

Socr. I say next, then, or rather I ask; whether when a man has promised to do things that are just he ought to do them, or evade his promise?

Cri. He ought to do them.

11. Socr. Observe, then, what follows.  By departing hence without the leave of the city, are we not doing evil to some, and that to those to whom we ought least of all to do it, or not?  And do we abide by what we agreed on as being just, or do we not?

Cri. I am unable to answer your question, Socrates; for I do not understand it.

Socr. Then, consider it thus.  If, while we were preparing to run away, or by whatever name we should call it, the laws and commonwealth should come, and, presenting themselves before us, should say, “Tell me, Socrates, what do you purpose doing?  Do you design any thing else by this proceeding in which you are engaged than to destroy us, the laws, and the whole city, so far as you are able?  Or do you think it possible for that city any longer to subsist, and not be subverted, in which judgments that are passed have no force, but are set aside and destroyed by private persons?”—­what should we say, Crito, to these and similar remonstrances?  For any one, especially an orator, would have much to say on the violation of the law, which enjoins that judgments passed shall be enforced.  Shall we say to them that the city has done us an injustice, and not passed a right sentence?  Shall we say this, or what else?

Cri. This, by Jupiter!  Socrates.

12. Socr. What, then, if the laws should say, “Socrates, was it not agreed between us that you should abide by the judgments which the city should pronounce?” And if we should wonder at their speaking thus, perhaps they would say, “Wonder not, Socrates, at what we say, but answer, since you are accustomed to make use of questions and answers.  For, come, what charge have you against us and the city, that you attempt to destroy us?  Did we not first give you being? and did not your father, through us, take your mother to wife and beget you?  Say, then, do you find fault with those laws among us that relate to marriage as being bad?” I should say, “I do not find fault with them.”  “Do you with those that relate to your nurture when born, and the education with which you were instructed?  Or did not the laws, ordained on this point, enjoin rightly, in requiring your father to instruct you in music and gymnastic exercises?” I should say, rightly.  Well, then, since you were born, nurtured, and educated through our means, can you say, first of all, that you are not both our offspring and our slave, as well you as your ancestors?  And if this be so, do you think that there are equal rights between us? and whatever we attempt to do to you, do you think you may justly do to us in turn?  Or had you not equal rights with your father, or master,