SOCRATES：　　I　will　tell　you。　　I　am　to　die　on　the　day　after　the　arrival　of
  the　ship？
  CRITO：　　Yes；　that　is　what　the　authorities　say。
  SOCRATES：　　But　I　do　not　think　that　the　ship　will　be　here　until　to…morrow；
  this　I　infer　from　a　vision　which　I　had　last　night；　or　rather　only　just　now；
  when　you　fortunately　allowed　me　to　sleep。
  CRITO：　　And　what　was　the　nature　of　the　vision？
  SOCRATES：　　There　appeared　to　me　the　likeness　of　a　woman；　fair　and　comely；
  clothed　in　bright　raiment；　who　called　to　me　and　said：　　O　Socrates；
  'The　third　day　hence　to　fertile　Phthia　shalt　thou　go。'　　（Homer；　Il。）
  CRITO：　　What　a　singular　dream；　Socrates！
  SOCRATES：　　There　can　be　no　doubt　about　the　meaning；　Crito；　I　think。
  CRITO：　　Yes；　the　meaning　is　only　too　clear。　　But；　oh！　my　beloved　Socrates；
  let　me　entreat　you　once　more　to　take　my　advice　and　escape。　　For　if　you　die
  I　shall　not　only　lose　a　friend　who　can　never　be　replaced；　but　there　is
  another　evil：　　people　who　do　not　know　you　and　me　will　believe　that　I　might
  have　saved　you　if　I　had　been　willing　to　give　money；　but　that　I　did　not
  care。　　Now；　can　there　be　a　worse　disgrace　than　thisthat　I　should　be
  thought　to　value　money　more　than　the　life　of　a　friend？　　For　the　many　will
  not　be　persuaded　that　I　wanted　you　to　escape；　and　that　you　refused。
  SOCRATES：　　But　why；　my　dear　Crito；　should　we　care　about　the　opinion　of　the
  many？　　Good　men；　and　they　are　the　only　persons　who　are　worth　considering；
  will　think　of　these　things　truly　as　they　occurred。
  CRITO：　　But　you　see；　Socrates；　that　the　opinion　of　the　many　must　be
  regarded；　for　what　is　now　happening　shows　that　they　can　do　the　greatest
  evil　to　any　one　who　has　lost　their　good　opinion。
  SOCRATES：　　I　only　wish　it　were　so；　Crito；　and　that　the　many　could　do　the
  greatest　evil；　for　then　they　would　also　be　able　to　do　the　greatest　good
  and　what　a　fine　thing　this　would　be！　　But　in　reality　they　can　do　neither；
  for　they　cannot　make　a　man　either　wise　or　foolish；　and　whatever　they　do　is
  the　result　of　chance。
  CRITO：　　Well；　I　will　not　dispute　with　you；　but　please　to　tell　me；　Socrates；
  whether　you　are　not　acting　out　of　regard　to　me　and　your　other　friends：　　are
  you　not　afraid　that　if　you　escape　from　prison　we　may　get　into　trouble　with
  the　informers　for　having　stolen　you　away；　and　lose　either　the　whole　or　a
  great　part　of　our　property；　or　that　even　a　worse　evil　may　happen　to　us？
  Now；　if　you　fear　on　our　account；　be　at　ease；　for　in　order　to　save　you；　we
  ought　surely　to　run　this；　or　even　a　greater　risk；　be　persuaded；　then；　and
  do　as　I　say。
  SOCRATES：　　Yes；　Crito；　that　is　one　fear　which　you　mention；　but　by　no　means
  the　only　one。
  CRITO：　　Fear　notthere　are　persons　who　are　willing　to　get　you　out　of
  prison　at　no　great　cost；　and　as　for　the　informers　they　are　far　from　being
  exorbitant　in　their　demandsa　little　money　will　satisfy　them。　　My　means；
  which　are　certainly　ample；　are　at　your　service；　and　if　you　have　a　scruple
  about　spending　all　mine；　here　are　strangers　who　will　give　you　the　use　of
  theirs；　and　one　of　them；　Simmias　the　Theban；　has　brought　a　large　sum　of
  money　for　this　very　purpose；　and　Cebes　and　many　others　are　prepared　to
  spend　their　money　in　helping　you　to　escape。　　I　say；　therefore；　do　not
  hesitate　on　our　account；　and　do　not　say；　as　you　did　in　the　court　（compare
  Apol。）；　that　you　will　have　a　difficulty　in　knowing　what　to　do　with　yourself
  anywhere　else。　　For　men　will　love　you　in　other　places　to　which　you　may　go；
  and　not　in　Athens　only；　there　are　friends　of　mine　in　Thessaly；　if　you　like
  to　go　to　them；　who　will　value　and　protect　you；　and　no　Thessalian　will　give
  you　any　trouble。　　Nor　can　I　think　that　you　are　at　all　justified；　Socrates；
  in　betraying　your　own　life　when　you　might　be　saved；　in　acting　thus　you　are
  playing　into　the　hands　of　your　enemies；　who　are　hurrying　on　your
  destruction。　　And　further　I　should　say　that　you　are　deserting　your　own
  children；　for　you　might　bring　them　up　and　educate　them；　instead　of　which
  you　go　away　and　leave　them；　and　they　will　have　to　take　their　chance；　and　if
  they　do　not　meet　with　the　usual　fate　of　orphans；　there　will　be　small　thanks
  to　you。　　No　man　should　bring　children　into　the　world　who　is　unwilling　to
  persevere　to　the　end　in　their　nurture　and　education。　　But　you　appear　to　be
  choosing　the　easier　part；　not　the　better　and　manlier；　which　would　have　been
  more　becoming　in　one　who　professes　to　care　for　virtue　in　all　his　actions；
  like　yourself。　　And　indeed；　I　am　ashamed　not　only　of　you；　but　of　us　who　are
  your　friends；　when　I　reflect　that　the　whole　business　will　be　attributed
  entirely　to　our　want　of　courage。　　The　trial　need　never　have　come　on；　or
  might　have　been　managed　differently；　and　this　last　act；　or　crowning　folly；
  will　seem　to　have　occurred　through　our　negligence　and　cowardice；　who　might
  have　saved　you；　if　we　had　been　good　for　anything；　and　you　might　have　saved
  yourself；　for　there　was　no　difficulty　at　all。　　See　now；　Socrates；　how　sad
  and　discreditable　are　the　consequences；　both　to　us　and　you。　　Make　up　your
  mind　then；　or　rather　have　your　mind　already　made　up；　for　the　time　of
  deliberation　is　over；　and　there　is　only　one　thing　to　be　done；　which　must　be
  done　this　very　night；　and　if　we　delay　at　all　will　be　no　longer　practicable
  or　possible；　I　beseech　you　therefore；　Socrates；　be　persuaded　by　me；　and　do
  as　I　say。
  SOCRATES：　　Dear　Crito；　your　zeal　is　invaluable；　if　a　right　one；　but　if
  wrong；　the　greater　the　zeal　the　greater　the　danger；　and　therefore　we　ought
  to　consider　whether　I　shall　or　shall　not　do　as　you　say。　　For　I　am　and
  always　have　been　one　of　those　natures　who　must　be　guided　by　reason；
  whatever　the　reason　may　be　which　upon　reflection　appears　to　me　to　be　the
  best；　and　now　that　this　chance　has　befallen　me；　I　cannot　repudiate　my　own
  words：　　the　principles　which　I　have　hitherto　honoured　and　revered　I　still
  honour；　and　unless　we　can　at　once　find　other　and　better　principles；　I　am
  certain　not　to　agree　with　you；　no；　not　even　if　the　power　of　the　multitude
  could　inflict　many　more　imprisonments；　confiscations；　deaths；　frightening
  us　like　children　with　hobgoblin　terrors　（compare　Apol。）。　　What　will　be　the
  fairest　way　of　considering　the　question？　　Shall　I　return　to　your　old
  argument　about　the　opinions　of　men？we　were　saying　that　some　of　them　are
  to　be　regarded；　and　others　not。　　Now　were　we　right　in　maintaining　this
  before　I　was　condemned？　　And　has　the　argument　which　was　once　good　now
  proved　to　be　talk　for　the　sake　of　talkingmere　childish　nonsense？　　That　is
  what　I　want　to　consider　with　your　help；　Crito：whether；　under　my　present
  circumstances；　the　argument　appears　to　be　in　any　way　different　or　not；　and
  is　to　be　allowed　by　me　or　disallowed。　　That　argument；　which；　as　I　believe；
  is　maintained　by　many　persons　of　authority；　was　to　the　effect；　as　I　was
  saying；　that　the　opinions　of　some　men　are　to　be　regarded；　and　of　other　men
  not　to　be　regarded。　　Now　you；　Crito；　are　not　going　to　die　to…morrowat
  least；　there　is　no　human　probability　of　this；　and　therefore　you　are
  disinterested　and　not　liable　to　be　deceived　by　the　circumstances　in　which
  you　are　placed。　　Tell　me　then；　whether　I　am　right　in　saying　that　some
  opinions；　and　the　opinions　of　some　men　only；　are　to　be　valued；　and　that
  other　opinions；　and　the　opinions　of　other　men；　are　not　to　be　valued。　　I　ask
  you　whether　I　was　right　in　maintaining　this？
  CRITO：　　Certainly。
  SOCRATES：　　The　good　are　to　be　regarded；　and　not　the　bad？
  CRITO：　　Yes。
  SOCRATES：　　And　the　opinions　of　the　wise　are　good；　and　the　opinions　of　the
  unwise　are　evil？
  CRITO：　　Certainly。
  SOCRATES：　　And　what　was　said　about　another　matter？　　Is　the　pupil　who
  devotes　himself　to　the　practice　of　gymnastics　supposed　to　attend　to　the
  praise　and　blame　and　opinion　of　every　man；　or　of　one　man　onlyhis
  physician　or　trainer；　whoever　he　may　be？
  CRITO：　　Of　one　man　only。
  SOCRATES：　　And　he　ought　to　fear　the　censure　and　welcome　the　praise　of　that
  one　only；　and　not　of　the　many？
  CRITO：　　Clearly　so。
  SOCRATES：　　And　he　ought　to　act　and　train；　and　eat　and　drink　in　the　way
  which　seems　good　to　his　single　master　who　has　understanding；　rather　than
  according　to　the　opinion　of　all　other　men　put　together？
  CRITO：　　True。
  SOCRATES：　　And　if　he　disobeys　and　disregards　the　opinion　and　approval　of
  the　one；　and　regards　the　opinion　of　the　many　who　have　no　understanding；
  will　he　not　suffer　evil？
  CRITO：　　Certainly　he　will。
  SOCRATES：　　And　what　will　the　evil　be；　whither　tending　and　what　affecting；
  in　the　disobedient　person？
  CRITO：　　Clearly；　affecting　the　body；　that　is　what　is　destroyed　by　the　evil。
  SOCRATES：　　Very　good；　and　is　not　this　true；　Crito；　of　other　things　which　we
  need　not　separately　enumerate？　　In　questions　of　just　and　unjust；　fair　and
  foul；　good　and　evil；　which　are　the　subjects　of　our　present　consultation；
  ought　we　to　follow　the　opinion　of　the　many　and　to　fear　them；　or　the　opinion
  of　the　one　man　who　has　understanding？　ought　we