THE SEVENTH LETTER [10]
after hearing the facts, forms a poor opinion of my
philosophy, and thinks that the tyrant was in the right. Dionysios now
invited me for the third time, sending a trireme to ensure me
comfort on the voyage; he sent also Archedemos-one of those who had
spent some time with Archytes, and of whom he supposed that I had a
higher opinion than of any of the Sicilian Greeks-and, with him, other
men of repute in Sicily. These all brought the same report, that
Dionysios had made progress in philosophy. He also sent a very long
letter, knowing as he did my relations with Dion and Dion's
eagerness also that I should take ship and go to Syracuse. The
letter was framed in its opening sentences to meet all these
conditions, and the tenor of it was as follows: "Dionysios to
Plato," here followed the customary greeting and immediately after
it he said, "If in compliance with our request you come now, in the
first place, Dion's affairs will be dealt with in whatever way you
yourself desire; I know that you will desire what is reasonable, and I
shall consent to it. But if not, none of Dion's affairs will have
results in accordance with your wishes, with regard either to Dion
himself or to other matters." This he said in these words; the rest it
would be tedious and inopportune to quote. Other letters arrived
from Archytes and the Tarentines, praising the philosophical studies
of Dionysios and saying that, if I did not now come, I should cause
a complete rupture in their friendship with Dionysios, which had
been brought about by me and was of no small importance to their
political interests.
When this invitation came to me at that time in such terms, and
those who had come from Sicily and Italy were trying to drag me
thither, while my friends at Athens were literally pushing me out with
their urgent entreaties, it was the same old tale-that I must not
betray Dion and my Tarentine friends and supporters. Also I myself had
a lurking feeling that there was nothing surprising in the fact that a
young man, quick to learn, hearing talk of the great truths of
philosophy, should feel a craving for the higher life. I thought
therefore that I must put the matter definitely to the test to see
whether his desire was genuine or the reverse, and on no account leave
such an impulse unaided nor make myself responsible for such a deep
and real disgrace, if the reports brought by anyone were really
true. So blindfolding myself with this reflection, I set out, with
many fears and with no very favourable anticipations, as was natural
enough. However, I went, and my action on this occasion at any rate
was really a case of "the third to the Preserver," for I had the
good fortune to return safely; and for this I must, next to the God,
thank Dionysios, because, though many wished to make an end of me,
he prevented them and paid some proper respect to my situation.
On my arrival, I thought that first I must put to the test the
question whether Dionysios had really been kindled with the fire of
philosophy, or whether all the reports which had come to Athens were
empty rumours. Now there is a way of putting such things to the test
which is not to be despised and is well suited to monarchs, especially
to those who have got their heads full of erroneous teaching, which
immediately my arrival I found to be very much the case with
Dionysios. One should show such men what philosophy is in all its
extent; what their range of studies is by which it is approached,
and how much labour it involves. For the man who has heard this, if he
has the true philosophic spirit and that godlike temperament which
makes him a kin to philosophy and worthy of it, thinks that he has
been told of a marvellous road lying before him, that he must
forthwith press on with all his strength, and that life is not worth
living if he does anything else. After this he uses to the full his
own powers and those of his guide in the path, and relaxes not his
efforts, till he has either
philosophy, and thinks that the tyrant was in the right. Dionysios now
invited me for the third time, sending a trireme to ensure me
comfort on the voyage; he sent also Archedemos-one of those who had
spent some time with Archytes, and of whom he supposed that I had a
higher opinion than of any of the Sicilian Greeks-and, with him, other
men of repute in Sicily. These all brought the same report, that
Dionysios had made progress in philosophy. He also sent a very long
letter, knowing as he did my relations with Dion and Dion's
eagerness also that I should take ship and go to Syracuse. The
letter was framed in its opening sentences to meet all these
conditions, and the tenor of it was as follows: "Dionysios to
Plato," here followed the customary greeting and immediately after
it he said, "If in compliance with our request you come now, in the
first place, Dion's affairs will be dealt with in whatever way you
yourself desire; I know that you will desire what is reasonable, and I
shall consent to it. But if not, none of Dion's affairs will have
results in accordance with your wishes, with regard either to Dion
himself or to other matters." This he said in these words; the rest it
would be tedious and inopportune to quote. Other letters arrived
from Archytes and the Tarentines, praising the philosophical studies
of Dionysios and saying that, if I did not now come, I should cause
a complete rupture in their friendship with Dionysios, which had
been brought about by me and was of no small importance to their
political interests.
When this invitation came to me at that time in such terms, and
those who had come from Sicily and Italy were trying to drag me
thither, while my friends at Athens were literally pushing me out with
their urgent entreaties, it was the same old tale-that I must not
betray Dion and my Tarentine friends and supporters. Also I myself had
a lurking feeling that there was nothing surprising in the fact that a
young man, quick to learn, hearing talk of the great truths of
philosophy, should feel a craving for the higher life. I thought
therefore that I must put the matter definitely to the test to see
whether his desire was genuine or the reverse, and on no account leave
such an impulse unaided nor make myself responsible for such a deep
and real disgrace, if the reports brought by anyone were really
true. So blindfolding myself with this reflection, I set out, with
many fears and with no very favourable anticipations, as was natural
enough. However, I went, and my action on this occasion at any rate
was really a case of "the third to the Preserver," for I had the
good fortune to return safely; and for this I must, next to the God,
thank Dionysios, because, though many wished to make an end of me,
he prevented them and paid some proper respect to my situation.
On my arrival, I thought that first I must put to the test the
question whether Dionysios had really been kindled with the fire of
philosophy, or whether all the reports which had come to Athens were
empty rumours. Now there is a way of putting such things to the test
which is not to be despised and is well suited to monarchs, especially
to those who have got their heads full of erroneous teaching, which
immediately my arrival I found to be very much the case with
Dionysios. One should show such men what philosophy is in all its
extent; what their range of studies is by which it is approached,
and how much labour it involves. For the man who has heard this, if he
has the true philosophic spirit and that godlike temperament which
makes him a kin to philosophy and worthy of it, thinks that he has
been told of a marvellous road lying before him, that he must
forthwith press on with all his strength, and that life is not worth
living if he does anything else. After this he uses to the full his
own powers and those of his guide in the path, and relaxes not his
efforts, till he has either