all, that you are not both our offspring and our slave, as well you as
your ancestors? And if this be so, do you think that there are equal
rights between us? and whatever we attempt to do to you, do you think
you may justly do to us in turn? Or had you not equal rights with your
father, or master, if you happened to have one, so as to return what you
suffered, neither to retort when found fault with, nor, when stricken,
to strike again, nor many other things of the kind; but that with your
country and the laws you may do so; so that if we attempt to destroy
you, thinking it to be just, you also should endeavor, so far as you are
able, in return, to destroy us, the laws, and your country; and in doing
this will you say that you act justly--you who, in reality, make virtue
your chief object? Or are you so wise as not to know that one's country
is more honorable, venerable, and sacred, and more highly prized both by
gods, and men possessed of understanding, than mother and father, and
all other progenitors; and that one ought to reverence, submit to, and
appease one's country, when angry, rather than one's father; and either
persuade it or do what it orders, and to suffer quietly if it bids one
suffer, whether to be beaten, or put in bonds; or if it sends one out to
battle there to be wounded or slain, this must be done; for justice so
requires, and one must not give way, or retreat, or leave one's post;
but that both in war and in a court of justice, and everywhere one must
do what one's city and country enjoin, or persuade it in such manner as
justice allows; but that to offer violence either to one's mother or
father is not holy, much less to one's country? What shall we say to
these things, Crito? That the laws speak the truth, or not?

_Cri._ It seems so to me.

13. _Socr._ "Consider, then, Socrates," the laws perhaps might say,
"whether we say truly that in what you are now attempting you are