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λώσεως καὶ δόξης καὶ παίδων τροφῆς, μὴ ὡς ἀληθῶς
ταῦτα, ὦ Κρίτων, σκέμματα ᾖ τῶν ῥᾳδίως ἀποκτιν-
νύντων καὶ ἀναβιωσκομένων γ ̓ ἄν, εἰ οἷοί τε ἦσαν,
οὐδενὶ ξὺν νῷ, τούτων τῶν πολλῶν. ἡμῖν δ ̓, ἐπειδὴ
ὁ λόγος οὕτως αἱρεῖ, μὴ οὐδὲν ἄλλο σκεπτέον ᾖ ἢ
περ νῦν δὴ ἐλέγομεν, πότερον δίκαια πράξομεν καὶ
χρήματα τελοῦντες τούτοις τοῖς ἐμὲ ἐνθένδε ἐξάξουσι
καὶ χάριτας, καὶ αὐτοὶ ἐξάγοντές τε καὶ ἐξαγόμενοι, .
ἢ τῇ ἀληθείᾳ ἀδικήσομεν ταῦτα πάντα ποιοῦντες· μἂν εἴ
φαινώμεθα ἄδικα αὐτὰ ἐργαζόμενοι, μὴ οὐ δέῃ ὑπο-
λογίζεσθαι οὔτ ̓ εἰ ἄποθνήσκειν δεῖ παραμένοντας καὶ
ἡσυχίαν ἄγοντας, οὔτε ἄλλο ὁτιοῦν πάσχειν πρὸ τοῦ

ἀδικεῖν,

ΚP. Καλῶς μέν μοι δοκεῖς λέγειν, ὦ Σώκρατες, ὅρα δὲ τί δρῶμεν.

Μὴ ὡς ἀληθῶς.] The imperative ὅρα is understood in μὴ here and infr. μὴ οὐδὲν ἄλλο: Vide ne aliud nihil considerandum sit—μὴ οὐ δέμ : Vide, ne nulla ne mortis quidem habenda sit

ratio. STEPH.

his, ratio esse erincet amare.”

Χρήματα τελοῦντες.] It is to be observed that τελειν is applied with propriety to χρήματα only ; χάριν ἔχειν, and χάριν εἰδέναι or προσειδές ναι, also χάριν ἀποδιδόναι and ἐκτίνειν are usual forms, but not χάριν τελεῖν. It should have been written χρήματα τελοῦντες — καὶ χάριτας προσειδότες; Cf. Apol. Socr. c. 4. init. The Greek writers, however, not unfrequently accommodated the same verb to several nouns, to one only of which it should have been joined, but at the same time, in a sense so extended, that it contained the force of the verbs which belonged properly to the other nouns. This practice originated with the Hebrews, by whom it was transmitted to the Greeks, and so to the Latins. Cf. Cic. pro. Arch. 3. “ Quorum alter res ad scribendas maximas, alter, cum res gestas, tum etiam studium, atque aures adhibere posset.”

Σκέμματα.] i. q. σκέψεις supr. Καὶ ἀναβιωσκομένων.] ̓Αναβιώσκεσθαι, in vitam revocare, vitam reddere, si tua intersit, si tibi ipsi prosis. FiscH. Cf. in Phædon. c. 38. sub. fin. καὶ μὴ δυνώμεθα αὐτὸν ἀναβιώσασθαι. Wyttenbach, Ep. Crit. 232. ed. Lips., proposes ἀναβιωσκομένων γ ̓ αὖ, incorrectly, for ἂν, subjoined to participles and infinitives, gives to these moods (not the sense of the future, although in Latin it can only be expressed by this sense, but) the same signification as the optative, conjunctive, or indicative, with ἂν, would have in the resolution, by means of the finite verb. Whence the passage above is to be explained; kai τούτων, οἳ ἀνεβιώσκοντό γ ̓ ἂν, εἰ οἷοί τε ἦσαν, and who would restore to life again, were they capable. Matthiæ Gr. s. 598. 1.Τούτων τῶν πολλῶν; contemptuously, cf. c. 4. supr. τούτους τοὺς συκοφάντας.

̔Ο λόγος οὕτως αἱρεῖ.] Quum res, quum ratio, ita postulet et dictet. FISCH. Cf. Horat. Sat. ii. 3. 250. “Si puerilius

Κἂν φαινώμεθα ἄδικα, κ. τ. λ.] i. e. And if we should so appear to act unjustly, observe that we are not to take into account the death that must result from our remaining and keeping quiet here, nor any other suffering whatever, in preference to the injustice of the act; [i. e. should we accomplish our

es

assertin

Sunday

ΣΩ. Σκοπῶμεν, ὦ ̓γαθέ, κοινῇ, καὶ εἴ πῃ ἔχεις
ἀντιλέγειν ἐμοῦ λέγοντος, ἀντίλεγε καί σοι πείσο-
μαι· εἰ δὲ μή, παῦσαι ἤδη, ὦ μακάριε, πολλάκις μοι
λέγων τὸν αὐτὸν λόγον, ὡς χρὴ ἐνθένδε ἀκόντων -
̓Αθηναίων ἐμὲ ἀπιέναι, ὡς ἐγὼ περὶ πολλοῦ ποιοῦ-
μαι πεῖσαί σε ταῦτα πράττειν, ἀλλὰ μὴ ἄκοντος. ὅρα
δὲ δὴ τῆς σκέψεως τὴν ἀρχήν, ἐάν σοι ἱκανῶς λέγη-
ται, καὶ πειρῶ ἀποκρίνεσθαι τὸ ἐρωτώμενον, ᾗ ἂν μά-
τροπή
λιστα οἴῃς τα ονόμα
ΚΡ. ̓Αλλὰ πειράσομαι.

For pass

§. 10. ΣΩ. Οὐδενὶ τρόπῳ φαμὲν ἑκόντας ἀδικης τέον εἶναι, ἢ τινὶ μὲν ἀδικητέον τρόπῳ, τινὶ δὲ οὔ; ἢ οὐδαμῶς τό γε ἀδικεῖν οὔτε ἀγαθὸν οὔτε καλόν, ὡς πολλάκις ἡμῖν καὶ ἐν τῷ ἔμπροσθεν χρόνῳ ὡμολογήθη; ὅ περ καὶ ἄρτι ἐλέγετο. ἢ πᾶσαι ἡμῖν ἐκεῖναι αἱ πρόσθεν ὁμολογίαι ἐν ταῖσδε ταῖς ὀλίγαις ἡμέραις ἐκκεχυμέναι εἰσί, καὶ πάλαι, ὦ Κρίτων, ἄρα τηλικοί

cape.] Παραμένειν, manere in vinculis
neque inde aufugere. STALL. It is pro-
perly applied to faithful slaves, παραμό-
νοι, opp. to ἀποδιδράσκοντες.

Ὡς ἐγὼ περὶ πολλοῦ.] Commenta
tors have varied considerably in their
explanations of this passage, of which
they severally propose such emendations
as may best accord with their own views.
The text as it stands is interpreted ac-
curately by Stallbaum: Magni æstimo te
mihi iterum iterumque persuadere conari,
ut id agam, h. e. ut fugam capessam,
modo ne me invito hoc facias, i. e. more
fully, generosam tuam amicitiam, qua fit,
ut mihi hoc consilium identidem suadeas
(the aorist being expressive of an action
repeated) utique plurimi facio, sed noli
hoc committere, ut meæ ipsius voluntati
ac sententiæ nihil tribuas, quum ego so-
leam non rerum externarum momentis
commoveri, sed solius veritatis virtutisque
rationibus. Socrates attached a due im-
portance to the benevolent efforts of his
faithful friend, but he could not allow
himself to be persuaded against his own
conviction, ἀλλὰ μὴ [μού] ἄκοντος,
which being not at all likely to be over-
come by the arguments of Crito, he begs

of him to resign the vain attempt. So
V. Cousin: Cesse enfin, je te prie, de me
presser de sortir d'ici malgré les Athe-
niens; car je serai ravi que tu me per-
suades de le faire, mais je n'entends pas
y être forcé. Ficinus has strayed altoge-
ther from the sense and spirit of the
passage. V. Lat. Int. For μὴ ἄκοντος
several editions read μὴ ἄκόντα, which
is probably more correct, but the geni-
tive absolute is often found, though the
subject is another case, in the principal
proposition, especially if it is to be dis-
tinguished by the emphasis. Cf. Thucyd.
vii. 48. χρημάτων μὲν ἀπορίᾳ αὐτοὺς
ἐκυρυχώσειν, ἄλλως τε καὶ ἐπὶ πλέον
ἤδη ταῖς ὑπαρχούσαις ναυσὶ θαλασ-
σοκρατούντων.

̓Αποκρίνεσθαι τὸ ἐρωτώμενον.] See

Matthiæ Gr. s. 409. 6.

§. 10. Ἑκόντας ἀδικητέον εἶναι.] Cf. Plat. Repub. 7. p. 520. D. καταβάτέον ἐν μέρει ἕκαστον εἰς τὴν τῶν ἄλλων ξυνοίκησιν. For this construction,

see Matthiæ Gr. s. 447. 4.

Εκκεχυμέναι εἰσί.] Profusa, i. e. abjecta sunt. STALL. Jacobs elegantly compares the forms ἐκχεῖν πλοῦτον, ἐκχεῖν χρήματα.--Γέροντες ἄνδρες is

Η

δε γέροντες ἄνδρες πρὸς ἀλλήλους σπουδῇ διαλεγόμενοι ἐλάθομεν ἡμᾶς αὐτοὺς παίδων οὐδὲν διαφέροντες; ἢ παντὸς μᾶλλον οὕτως ἔχει, ὡς περ τότε ἐλέγετο ἡμῖν; εἴτε φασὶν οἱ πολλοὶ εἴτε μή, καὶ εἴτε δεῖ ἡμᾶς ἔτι τῶνδε χαλεπώτερα πάσχειν εἴτε καὶ πρᾳότερα, ὅμως τό γε ἀδικεῖν τῷ ἀδικοῦντι καὶ κακὸν καὶ αἰσχρὸν τυγχάνει ὂν παντὶ τρόπῳ; φαμὲν ἢ οὔ; ΚΡ. Φαμέν.

ΣΩ. Οὐδαμῶς ἄρα· δεῖ ἀδικεῖν.

ΚΡ. Οὐ δῆτα.

ΣΩ. Οὐδὲ ἀδικούμενον ἄρα ἀνταδικεῖν, ὡς οἱ πολλοὶ οἴονται, ἐπειδή γε οὐδαμῶς δεῖ ἀδικεῖν. ΚΡ. Οὐ φαίνεται.

ΣΩ. Τί δαὶ δή; κακουργεῖν δεῖ, ὦ Κρίτων, ἢ οὔ; ΚΡ. Οὐ δεῖ δή που, ὦ Σώκρατες.

ΣΩ. Τί δέ; ἀντικακουργεῖν κακῶς πάσχοντα, ὡς οἱ πολλοί φασι, δίκαιον ἢ οὐ δίκαιον ;

ΚΡ. Οὐδαμῶς.

ΣΩ. Τὸ γάρ που κακῶς ποιεῖν ἀνθρώπους τοῦ ἀδικεῖν οὐδὲν διαφέρει.

ΚΡ. ̓Αληθῆ λέγεις.

ΣΩ. Οὔτε ἄρα ἀνταδικεῖν δεῖ οὔτε κακῶς ποιεῖν οὐδένα ἀνθρώπων, οὐδ ̓ ἂν ὁτιοῦν πάσχῃ ὑπ ̓ αὐτῶν.

redundant, but contrasts more strongly with παίδων seq. Cf. Αpol. Socr. c. 23. τηλικόνδε ὄντα. c. 27. τηλικῷδε ἀνθρώπῳ.

Παντὸς μᾶλλον.] Unquestionably, beyond all doubt : a particularly empha

tic affirmation. Cf. in Phæd. c. 17. c. 56.

̔́Ομως τό γε ἀδικεῖν.] So, in Gorg. p. 469. when Socrates is asked by Callicles; σὺ ἄρα βούλοιο ἂν ἀδικεῖσθαι μᾶλλον ἢ ἀδικεῖν, he makes answer: βουλοίμην μὲν ἂν ἔγωγε οὐδέτερα· εἰ δ ̓ ἀναγκαῖον εἴη ἀδικεῖν ἢ ἀδικεῖσθαι, ἑλοίμην ἂν μᾶλλον ἀδικεῖσθαι, ἢ ἀδι

κεῖν.

Ὡς οἱ πολλοὶ οἴονται.] Cf. Archil. apud Theophil. ad Autolyc. ii. 37. ἓν δ ̓ ἐπίσταμαι μέγα, τὸ κακῶς τι δρῶντα

δεινοῖς ἀνταμείβεσθαι κακοῖς. Solen, in Brunck. Poet. Gnom. p. 73. εἶναι δὲ γλυκὺν ὧδε φίλοις, ἐχθροῖσι δὲ πικρόν· τοῖσι μὲν αἰδοῖον, τοῖσι δὲ δεινὸν ἰδεῖν. Fragm. Eurip. ap. Valcken. p. 157. ἐχθρὸν κακῶς δρὰν ἀνδρὸς ἡγοῦμαι μέρος. That such was the opinion of the vulgar can be proved by many ancient authorities, forbearance having been commonly deemed inconsistent with fortitude.

Οὐδ ̓ ἂν ὁτιοῦν πάσχῃ.] Si vel marimis et gravissimis injuriis eficiatur. STALL. Euseb. Theodoret. πάσχῃ τις ὑπ. Ficinus reads πάσχῃς, passus fueris, but it is more correctly taken in the person of κακῶς πάσχοντα preced, besides that it refers to the indefinite

subject of the infinitive ἀνταδικεῖν.

καὶ ὅρα, ὦ Κρίτων, ταῦτὰ καθομολογῶν, ὅπως μὴ παρὰ δόξαν ὁμολογῇς. οἶδα γὰρ ὅτι ὀλίγοις τισὶ ταῦτα καὶ δοκεῖ καὶ δόξει. οἷς οὖν οὕτω δέδοκται καὶ οἷς μή, τούτοις οὐκ ἔστι κοινὴ βουλή, ἀλλ ̓ ἀνάγκη τούτους ἀλλήλων καταφρονεῖν, ὁρῶντας τὰ ἀλλήλων βουλεύματα. σκόπει δὴ οὖν καὶ σὺ εὖ μάλα, πότερον κοινωνεῖς καὶ ξυνδοκεῖ σοι καὶ ἀρχώμεθα ἐντεῦθεν βουλευόμενοι, ὡς οὐδέποτε ὀρθῶς ἔχοντος οὔτε τοῦ ἀδικεῖν οὔτε τοῦ ἀνταδικεῖν οὔτε κακῶς πάσχοντα ἀμύνεσθαι ἀντιδρῶντα κακῶς· ἢ ἀφίστασαι καὶ οὐ κοινωνεῖς τῆς ἀρχῆς ; ἐμοὶ μὲν γὰρ καὶ πάλαι οὕτω καὶ νῦν ἔτι δοκεῖ· σοὶ δ ̓ εἴ τῇ ἄλλῃ δέδοκται, λέγε καὶ δίδασκε. εἰ δὲ ἐμμένεις τοῖς πρόσθεν, τὸ μετὰ

τοῦτο ἄκουε.

ΚΡ. ̓Αλλ ̓ ἐμμένω τε καὶ ξυνδοκεῖ μοι· ἀλλὰ λέγε.

ΣΩ. Λέγω δὴ αὖ τὸ μετὰ τοῦτο, μᾶλλον δ ̓ ἐρωτῶ. πότερον ἃ ἄν τις ὁμολογήσῃ τῷ δίκαια ὄντα ποιητέον.

ἢ ἐξαπατητέον ;

ΚΡ. Ποιητέον.

§. 11. ΣΩ. Ἐκ τούτων δὴ ἄθρει. ἀπιόντες ἐνθένδε ἡμεῖς μὴ πείσαντες τὴν πόλιν πότερον κακῶς τινὰς ποιοῦμεν, καὶ ταῦτα οὓς ἥκιστα δεῖ, ἢ οὔ; καὶ ἐμμένομεν οἷς ὡμολογήσαμεν δικαίοις οὖσιν ἢ οὔ;

Matthiæ Gr. 205. 2. For an analysis of the principle deprecated by Socrates as supr. see Dr. Brown's Philosophy of the Human Mind, sect. 63. and Dugald Stewart, Philos. of the Active and Moral Powers of Man, c. 3. sec. 6.

Βουλεύματα.] i. q. σκέψεις and σκέμματα, c. 9. supr.

Οὔτε κακῶς πάσχοντα.] i. e. Nor that one who is ill-used should revenge himself, requiting evil for evil. Ficinus incorrectly refers ἀντιδρῶντα κακῶς to the aggressor.

Τῆς ἀρχῆς.] The principle: disputationis principium. STALL.

Τὸ μετὰ τοῦτο.] The conclusion deduced from the principle, as supr. ̓Αλλὰ λέγε, omitted by Ficinus, but incorrectly, as appears from λέγω δὴ αὖ τὸ μετὰ τοῦτο seq.

§. 11. ̓Εκ τούτων δὴ ἄθρει.] h. e. jam si hac vera sunt, nefas esse ladere quenquam ullo modo, vide quid inde sequatur. STALL.

Μὴ πείσαντες τὴν πόλιν.] i. q. ἀκόντων ̓Αθηναίων, or μὴ ἀφιέντων ̓Αθηναίων, c. 9. supr.

Οἷς ὡμολογήσαμεν.] h. e. de quibus ut justis et aquis nobis cum civitate con

venit. STALL.

(following)

our schow

sem

ΚΡ. Οὐκ ἔχω, ὦ Σώκρατες, ἀποκρίνασθαι πρὸς ὃ
ἐρωτᾷς· οὐ γὰρ ἐννοῶ.

ΣΩ. ̓Αλλ ̓ ὧδε σκόπει. εἰ μέλλουσιν ἡμῖν ἐνθένδε
εἴτε ἀποδιδράσκειν εἴθ ̓ ὅπως δεῖ ὀνομάσαι τοῦτο, ἐλ-
θόντες οἱ νόμοι καὶ τὸ κοινὸν τῆς πόλεως, ἐπιστάντες
ἔροιντο, Εἰπέ μοι, ὦ Σώκρατες, τί ἐν νῷ ἔχεις ποιεῖν ;
ὦ
ἄλλο τι ἢ τούτῳ τῷ ἔργῳ ᾧ ἐπιχειρεῖς, διανοεῖ τούς
τε νόμους ἡμᾶς ἀπολέσαι καὶ ξύμπασαν τὴν πόλιν τὸ
σὸν μέρος ; ἢ δοκεῖ σοι οἷόν τε ἔτι ἐκείνην τὴν πόλιν
εἶναι καὶ μὴ ἀνατετράφθαι, ἐν ᾗ ἂν αἱ γενόμεναι δίκαι
μηδὲν ἰσχύωσιν ἀλλ ̓ ὑπὸ ἰδιωτῶν ἄκυροί τε γίγνων
ται καὶ διαφθείρωνται; Τί ἐροῦμεν, ὦ Κρίτων, πρὸς
ταῦτα καὶ ἄλλα τοιαῦτα; πολλὰ γὰρ ἄν τις ἔχοι, ἄλ-
λως τε καὶ ῥήτωρ, εἰπεῖν ὑπὲρ τούτου τοῦ νόμου ἀπολ-
λυμένου, ὃς τὰς δίκας τὰς δικασθείσας προστάττει
κυρίας εἶναι. ἢ ἐροῦμεν πρὸς αὐτοὺς ὅτι Ἠδίκει γὰρ

ή δικη

Ανατροπώ

overthrow

̓Αποδιδράσκειν.] This term was generally applied to fugitive slaves, but its harshness is qualified by εἴθ' ὅπως δεῖ ὀνομάσαι τοῦτο, h. e, vel quo alio nomine istud nobis appellandum erit. STALL.

присмер

Εἶναι.] i. q. σῶν εἶναι, σταθῆναι, Mark, iii. 24. opp. to ἀνατετράφ. infr. Το continue, to exist; Cf. Cic. de Off. i. 12. 38. “bellum gerebatur, uter esset, non uter imperaret.”—Μὴ ἀνατετράφθαι, h. e. neque eversam jacere. STALL.

̓Ελθόντες οἱ νόμοι.] This beautiful passage has been imitated by Cicero, in Catil i. 7. “ Patria-quæ tecum, Catilina, sic agit et quodam modo tacita loquitur, &c." Cf. Œuvres de Frederic 11. iii. p. 54. “ Que pourroient répondre ces cœurs tiédes et läches-si la patrie personifiée se présentoit subitement devant eux, est leur tenoit à peu près ce langage, &c.” BIEST. Quintilian, ix. 2. observes on the effects of this figure προσωποποίια : “ Mire quum variant orationem, tum excitant-urbes etiam populique vocem accipiunt."

Αἱ γενόμεναι δίναι.] Sc. αἱ δίκαι δικασθεῖσαι, infr. judicia e legibus facta, judicata. STALL. V. Cousin; les jugemens rendus.

Τούτου τοῦ νόμου.] See Robinson's Grec. Antiq. c. xxx. extr. Demosthenes commends this law, Orat. adv. Timocrat. p. 782. Τὰς δίκας καὶ τὰς διαίτας, ὅσαι ἐγένοντο ἐπὶ τοῖς νόμοις ἐν δημοκρατουμένη πόλει κυρίας εἶναι.

Τὸ κοινὸν τῆς πόλεως.] i. q. Ξύμπασα ἡ πόλις, universa civitas. Xen. Cyrop. τὸ Περσῶν κοινὸν, Persarum civitas universa. Fisch. Cf. Cic. Verr. ii. 46. 63. “ Commune Siciliæ,” i. e. Sicilia universa; Siculi omnes. V. Cousin, La République elle même.

̓́Αλλο τι ἡ τούτῳ τῷ ἔργῳ.] See - Apol. Socr. c. 12. init. and Matthia Gr. s. 487.9.

Τὸ σὸν μέρος.] i. q. καθ ̓ ὅσον δύνασαι, c. 12. infr.

"Οτι Ηδίκει γὰρ ἡμᾶς ἡ πόλις.] The particle ört is used when the very words of the speaker are quoted in oratione recta, whereas these in other languages can be only quoted in the way of narrative. Matthiæ Gr. s. 624. b. Heindorf preferred ὅτι ἀδικεῖ γὰρ, &c., however Socrates is not speaking in general terms of the injustice of the state, but in reference to his own peculiar case, as appears from καὶ οὐκ ὀρθῶς τὴν δίκην ἔκρινε, seq. The latter verb Buttmann correctly understands as the aorist. Stallbaum explains the passage: Enimvero injuste nobiscum civitas agebat, quum nos