15.  “For consider, by violating these compacts and offending against any of them, what good you will do to yourself or your friends.  For that your friends will run the risk of being themselves banished, and deprived of the rights of citizenship, or of forfeiting their property, is pretty clear.  And as for yourself, if you should go to one of the neighboring cities, either Thebes or Megara, for both are governed by good laws, you will go there, Socrates, as an enemy to their polity; and such as have any regard for their country will look upon you with suspicion, regarding you as a corrupter of the laws; and you will confirm the opinion of the judges, so that they will appear to have condemned you rightly, for whose is a corrupter of the laws will appear in all likelihood to be a corrupter of youths and weak-minded men.  Will you, then, avoid these well-governed cities, and the best-ordered men?  And should you do so, will it be worth your while to live?  Or will you approach them, and have the effrontery to converse with them, Socrates, on subjects the same as you did here—­that virtue and justice, legal institutions and laws, should be most highly valued by men?  And do you not think that this conduct of Socrates would be very indecorous?  You must think so.  But you will keep clear of these places, and go to Thessaly, to Crito’s friends, for there are the greatest disorder and licentiousness; and perhaps they will gladly hear you relating how drolly you escaped from prison, clad in some dress or covered with a skin, or in some other disguise such as fugitives are wont to dress themselves in, having so changed your usual appearance.  And will no one say that you, though an old man, with but a short time to live, in all probability, have dared to have such a base desire of life as to violate the most sacred laws?  Perhaps not, should you not offend any one.  But if you should, you will hear, Socrates, many things utterly unworthy of you.  You will live, too, in a state of abject dependence on all men, and as their slave.  But what will you do in Thessaly besides feasting, as if you had gone to Thessaly to a banquet?  And what will become of those discourses about justice and all other virtues?  But do you wish to live for the sake of your children, that you may rear and educate them?  What then?  Will you take them to Thessaly, and there rear and educate them, making them aliens to their country, that they may owe you this obligation too?  Or, if not so, being reared here, will they be better reared and educated while you are living, though not with them, for your friends will take care of them?  Whether, if you go to Thessaly, will they take care of them, but if you go to Hades will they not take care of them?  If, however, any advantage is to be derived from those that say they are your friends, we must think they will.”