are
here, and are henceforth immortal, if, at least, what is said be true.

33. You, therefore, O my judges! ought to entertain good hopes with
respect to death, and to meditate on this one truth, that to a good man
nothing is evil, neither while living nor when dead, nor are his
concerns neglected by the gods. And what has befallen me is not the
effect of chance; but this is clear to me, that now to die, and be freed
from my cares is better for me On this account the warning in no way
turned me aside; and I bear no resentment toward those who condemned me,
or against my accusers, although they did not condemn and accuse me with
this intention, but thinking to injure me: in this they deserve to be
blamed.

Thus much, however, I beg of them. Punish my sons when they grow up, O
judges! paining them as I have pained you, if they appear to you to care
for riches or anything else before virtue; and if they think themselves
to be something when they are nothing, reproach them as I have done you,
for not attending to what they ought, and for conceiving themselves to
be something when they are worth nothing. If ye do this, both I and my
sons shall have met with just treatment at your hands.

But it is now time to depart--for me to die, for you to live. But which
of us is going to a better state is unknown to every one but God.

FOOTNOTES

[1] Aristophanes.

[2] "Iliad," lib. xviii. ver. 94, etc.

[3] See the "Crito," sec. 5.

[4] ouden legei, literally, "he says nothing:" on se trompe, ou
l'on vous impose, _Cousin_.

[5] But for the authority of Stallbaum, I should have translated
dikanika "forensic;" that is, such arguments as an advocate would use
in a court of justice.

INTRODUCTION TO THE CRITO.

It has been remarked by Stallbaum that Plato had a twofold design in
this dialogue--one, and that the primary one, to free Socrates from the
imputation of having attempted to corrupt the Athenian youth; the other,
to establish the principle that under all circumstances it is the duty
of a good citizen to obey the laws of his country. These two points,
however, are so closely interwoven with each other, that the general
principle appears only to be illustrated by the example of Socrates.

Crito was one of those friends of Socrates who had been present at his
trial, and had offered to assist in paying a fine, had a fine been
imposed instead of the sentence of death. He appears to have f