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the students in mathematics who were working their problems there. Some few days after, it was the time of one of the Syracusan sacrifices, and when the priest, as he was wont, prayed for the long and safe continuance of the tyranny, Dionysius, it is said, as he stood by, cried out, “Leave off praying for evil upon us.” This sensibly vexed Philistus and his party, who conjectured, that if Plato, upon such brief acquaintance, had so far transformed and altered the young man’s mind, longer converse and greater intimacy would give him such influence and authority, that it would he impossible to withstand him.

 

Therefore, no longer privately and apart, but jointly and in public, all of them, they began to slander Dion, noising it about that he had charmed and bewitched Dionysius by Plato’s sophistry, to the end that when he was persuaded voluntarily to part with his power, and lay down his authority, Dion might take it up, and settle it upon his sister Aristomache’s children.

Others professed to be indignant that the Athenians, who formerly had come to Sicily with a great fleet and a numerous land-army, and perished miserably without being able to take the city of Syracuse, should now, by means of one sophister, overturn the sovereignty of Dionysius; inveigling him to cashier his guard of ten thousand lances, dismiss a navy of four hundred galleys, disband an army of ten thousand horse and many times over that number of foot, and go seek in the schools an unknown and imaginary bliss, and learn by the mathematics how to be happy; while, in the meantime, the substantial enjoyments of absolute power, riches, and pleasure would be handed over to Dion and his sister’s children.

 

By these means, Dion began to incur at first suspicion, and by degrees more apparent displeasure and hostility. A letter, also, was intercepted and brought to the young prince, which Dion had written to the Carthaginian agents, advising them, that, when they treated with Dionysius concerning the peace, they should not come to their audience without communicating with him: they would not fail to obtain by this means all that they wanted. When Dionysius had shown this to Philistus, and consulted with him, as Timaeus relates, about it, he overreached Dion by a feigned reconciliation, professing, after some fair and reasonable expression of his feelings, that he was at friends with him, and thus, leading him alone to the seaside, under the castle wall, he showed him the letter, and taxed him with conspiring with the Carthaginians against him. And when Dion essayed to speak in his own defense, Dionysius suffered him not; but immediately forced him aboard a boat, which lay there for that purpose, and commanded the sailors to set him ashore on the coast of Italy.

 

When this was publicly known, and was thought very hard usage, there was much lamentation in the tyrant’s own household on account of the women, but the citizens of Syracuse encouraged themselves, expecting that for his sake some disturbance would ensue; which, together with the mistrust others would now feel, might occasion a general change and revolution in the state.

Dionysius, seeing this, took alarm, and endeavored to pacify the women and others of Dion’s kindred and friends; assuring them that he had not banished, but only sent him out of the way for a time, for fear of his own passion, which might be provoked some day by Dion’s self-will into some act which he should be sorry for. He gave also two ships to his relations, with liberty to send into Peloponnesus for him whatever of his property or servants they thought fit.

 

Dion was very rich, and had his house furnished with little less than royal splendor and magnificence. These valuables his friends packed up and conveyed to him, besides many rich presents which were sent him by the women and his adherents. So that, so far as wealth and riches went, he made a noble appearance among the Greeks, and they might judge, by the affluence of the exile, what was the power of the tyrant.

 

Dionysius immediately removed Plato into the castle, designing, under color of an honorable and kind reception, to set a guard upon him, lest he should follow Dion, and declare to the world in his behalf, how injuriously he had been dealt with. And, moreover, time and conversation (as wild beasts by use grow tame and tractable) had brought Dionysius to endure Plato’s company and discourse, so that he began to love the philosopher, but with such an affection as had something of the tyrant in it, requiring of Plato that he should, in return of his kindness, love him only, and attend to him above all other men; being ready to permit to his care the chief management of affairs, and even the government, too, upon condition that he would not prefer Dion’s friendship before his. This extravagant affection was a great trouble to Plato, for it was accompanied with petulant and jealous humors, like the fond passions of those that are desperately in love; frequently he was angry and fell out with him, and presently begged and entreated to be friends again. He was beyond measure desirous to be Plato’s scholar, and to proceed in the study of philosophy, and yet he was ashamed of it with those who spoke against it and professed to think it would ruin him.

 

But a war about this time breaking out, he sent Plato away, promising him in the summer to recall Dion, though in this he broke his word at once; nevertheless, he remitted to him his revenues, desiring Plato to excuse him as to the time appointed, because of the war, but, as soon as he had settled a peace, he would immediately send for Dion, requiring him in the interim to be quiet, and not raise any disturbance, nor speak ill of him among the Grecians. This Plato endeavored to effect, by keeping Dion with him in the Academy, and busying him in philosophical studies.

 

Dion sojourned in the Upper Town of Athens, with Callippus, one of his acquaintance; but for his pleasure he bought a seat in the country, which afterwards, when he went into Sicily, he gave to Speusippus, who had been his most frequent companion while he was at Athens, Plato so arranging it, with the hope that Dion’s austere temper might be softened by agreeable company, with an occasional mixture of seasonable mirth. For Speusippus was of the character to afford him this; we find him spoken of in Timon’s Silli, as “good at a jest.” And Plato himself, as it happened, being called upon to furnish a chorus of boys, Dion took upon him the ordering and management of it, and defrayed the whole expense, Plato giving him this opportunity to oblige the Athenians, which was likely to procure his friend more kindness than himself credit. Dion went also to see several other cities, visiting the noblest and most statemanlike persons in Greece, and joining in their recreations and entertainments in their times of festival. In all which, no sort of vulgar ignorance, or tyrannic assumption, or luxuriousness was remarked in him; but, on the contrary, a great deal of temperance, generosity, and courage, and a well-becoming taste for reasoning and philosophic discourses. By which means he gained the love and admiration of all men, and in many cities had public honors decreed him; the Lacedaemonians making him a citizen of Sparta, without regard to the displeasure of Dionysius, though at that time he was aiding them in their wars against the Thebans.

 

It is related that once, upon invitation, he went to pay a visit to Ptoeodorus the Megarian, a man, it would seem, of wealth and importance; and when, on account of the concourse of people about his doors, and the press of business, it was very troublesome and difficult to get access to him, turning about to his friends who seemed concerned and angry at it, “What reason,”

said he, “have we to blame Ptoeodorus, when we ourselves used to do no better when we were at Syracuse?”

 

After some little time, Dionysius, envying Dion, and jealous of the favor and interest he had among the Grecians, put a stop upon his incomes, and no longer sent him his revenues, making his own commissioners trustees of the estate. But, endeavoring to obviate the ill-will and discredit which, upon Plato’s account, might accrue to him among the philosophers, he collected in his court many reputed learned men; and, ambitiously desiring to surpass them in their debates he was forced to make use, often incorrectly, of arguments he had picked up from Plato. And now he wished for his company again, repenting he had not made better use of it when he had it, and had given no greater heed to his admirable lessons. Like a tyrant, therefore, inconsiderate in his desires, headstrong and violent in whatever he took a will to, on a sudden he was eagerly set on the design of recalling him, and left no stone unturned, but addressed himself to Archytas the Pythagorean (his acquaintance and friendly relations with whom owed their origin to Plato), and persuaded him to stand as surety for his engagements, and to request Plato to revisit Sicily.

 

Archytas therefore sent Archedemus, and Dionysius some galleys, with divers friends, to entreat his return; moreover, he wrote to him himself expressly and in plain terms, that Dion must never look for any favor or kindness, if Plato would not be prevailed with to come into Sicily; but if Plato did come, Dion should be assured of whatever he desired. Dion also received letters full of solicitations from his sister and his wife, urging him to beg Plato to gratify Dionysius in this request, and not give him an excuse for further ill-doing. So that, as Plato says of himself, the third time he set sail for the Strait of Scylla,

 

“Venturing again Charybdis’s dangerous gulf.”

 

This arrival brought great joy to Dionysius, and no less hopes to the Sicilians, who were earnest in their prayers and good wishes that Plato might get the better of Philistus, and philosophy triumph over tyranny. Neither was he unbefriended by the women, who studied to oblige him; and he had with Dionysius that peculiar credit which no man else ever obtained, namely, liberty to come into his presence without being examined or searched. When he would have given him a considerable sum of money, and, on several repeated occasions, made fresh offers, which Plato as often declined, Aristippus the Cyrenaean, then present, said that Dionysius was very safe in his munificence, he gave little to those who were ready to take all they could get, and a great deal to Plato, who would accept of nothing.

 

After the first compliments of kindness were over, when Plato began to discourse of Dion, he was at first diverted by excuses for delay, followed soon after by complaints and disgusts, though not as yet observable to others, Dionysius endeavoring to conceal them, and, by other civilities and honorable usage, to draw him off from his affection to Dion. And for some time Plato himself was careful not to let anything of this dishonesty and breach of promise appear, but bore with it, and dissembled his annoyance. While matters stood thus between them, and, as they thought, they were unobserved and undiscovered, Helicon the Cyzicenian, one of Plato’s followers, foretold an eclipse of the sun, which happened according to his prediction; for which he was much admired by the tyrant, and rewarded with a talent of silver; whereupon Aristippus, jesting with some others of the philosophers, told them, he also could predict something extraordinary; and on their entreating him to declare it, “I foretell,” said he, “that before long there will be