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Neither ought one who is injured to return the injury, as the multitude think, since it is on no account right to act unjustly. Cri. It appears not. Socr. What, then? Is it right to do evil, Crito, or not? Cri. Surely it is not right, Socrates. Socr. But what? To do evil in return when one has been evil-entreated, is that right, or not? Cri. By no means. Socr.
It fills me with wonder and awe. SOCRATES. These, these then alone, for true Deities own, the rest are all God-ships of straw. STREPS. Let Zeus be left out: He's a God beyond doubt; come, that you can scarcely deny. SOCR. Zeus indeed! there's no Zeus: don't you be so obtuse. STREPS. No Zeus up above in the sky?
He is familiar with me, Socrates, from my having frequently come hither; and he is under some obligations to me. Socr. Have you just now come, or some time since? Cri. A considerable time since. Socr. Why, then, did you not wake me at once, instead of sitting down by me in silence? Cri. By Jupiter! Socrates, I should not myself like to be so long awake, and in such affliction.
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. 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?"
Does a man who practices gymnastic exercises and applies himself to them, pay attention to the praise and censure and opinion of every one, or of that one man only who happens to be a physician, or teacher of the exercises? Cri. Of that one only. Socr. He ought, therefore, to fear the censures and covet the praises of that one, but not those of the multitude. Cri. Clearly. Socr.
SOCR. When a wind that is dry, being lifted on high, is suddenly pent into these, It swells up their skin, like a bladder, within, by Necessity's changeless decrees: Till compressed very tight, it bursts them outright, and away with an impulse so strong, That at last by the force and the swing of the course, it takes fire as it whizzes along.
By those very gods, therefore, Melitus, of whom the discussion now is, speak still more clearly both to me and to these men. Or do you say outright that I do not myself believe that there are gods, and that I teach others the same? Mel. I say this: that you do not believe in any gods at all. Socr. O wonderful Melitus, how come you to say this?
STREPS. Come, how can that be? I really don't see. SOCR. Yourself as my proof I will take. Have you never then ate the broth puddings you get when the Panathenaea come round, And felt with what might your bowels all night in turbulent tumult resound
He ought to do them. 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.
For the most worthy men, whom we ought rather to regard, will think that matters have transpired as they really have. Cri. Yet you see, Socrates, that it is necessary to attend to the opinion of the many. For the very circumstances of the present case show that the multitude are able to effect not only the smallest evils, but even the greatest, if any one is calumniated to them. Socr.
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