just: and if he may do no violence to his father or mother, much less may
he do violence to his country.' What answer shall we make to this, Crito?
Do the laws speak truly, or do they not?

CRITO: I think that they do.

SOCRATES: Then the laws will say: 'Consider, Socrates, if we are speaking
truly that in your present attempt you are going to do us an injury. For,
having brought you into the world, and nurtured and educated you, and given
you and every other citizen a share in every good which we had to give, we
further proclaim to any Athenian by the liberty which we allow him, that if
he does not like us when he has become of age and has seen the ways of the
city, and made our acquaintance, he may go where he pleases and take his
goods with him. None of us laws will forbid him or interfere with him.
Any one who does not like us and the city, and who wants to emigrate to a
colony or to any other city, may go where he likes, retaining his property.
But he who has experience of the manner in which we order justice and
administer the state, and still remains, has entered into an implied
contract that he will do as we command him. And he who disobeys us is, as
we maintain, thrice wrong: first, because in disobeying us he is
disobeying his parents; secondly, because we are the authors of his
education; thirdly, because he has made an agreement with us that he will
duly obey our commands; and he neither obeys them nor convinces us that our
commands are unjust; and we do not rudely impose them, but give him the
alternative of obeying or convincing us;--that is what we offer, and he
does neither.

'These are the sort of accusations to which, as we were saying, you,
Socrates, will be exposed if you accomplish your intentions; you, above all
other Athenians.' Suppose now I ask, why I rather than anybody else? they