THE SEVENTH LETTER [6]
were done, his way would be
clear to a more complete subjugation of the Carthaginians than that
which befell them in Gelon's time, whereas in our own day his father
had followed the opposite course of levying attribute for the
barbarians. This was the language and these the exhortations given
by us, the conspirators against Dionysios according to the charges
circulated from various sources-charges which, prevailing as they
did with Dionysios, caused the expulsion of Dion and reduced me to a
state of apprehension. But when-to summarise great events which
happened in no great time-Dion returned from the Peloponnese and
Athens, his advice to Dionysios took the form of action.
To proceed-when Dion had twice over delivered the city and
restored it to the citizens, the Syracusans went through the same
changes of feeling towards him as Dionysios had gone through, when
Dion attempted first to educate him and train him to be a sovereign
worthy of supreme power and, when that was done, to be his coadjutor
in all the details of his career. Dionysios listened to those who
circulated slanders to the effect that Dion was aiming at the
tyranny in all the steps which he took at that time his intention
being that Dionysios, when his mind had fallen under the spell of
culture, should neglect the government and leave it in his hands,
and that he should then appropriate it for himself and treacherously
depose Dionysios. These slanders were victorious on that occasion;
they were so once more when circulated among the Syracusans, winning a
victory which took an extraordinary course and proved disgraceful to
its authors. The story of what then took place is one which deserves
careful attention on the part of those who are inviting me to deal
with the present situation.
I, an Athenian and friend of Dion, came as his ally to the court
of Dionysios, in order that I might create good will in place of a
state war; in my conflict with the authors of these slanders I was
worsted. When Dionysios tried to persuade me by offers of honours
and wealth to attach myself to him, and with a view to giving a decent
colour to Dion's expulsion a witness and friend on his side, he failed
completely in his attempt. Later on, when Dion returned from exile, he
took with him from Athens two brothers, who had been his friends,
not from community in philosophic study, but with the ordinary
companionship common among most friends, which they form as the result
of relations of hospitality and the intercourse which occurs when
one man initiates the other in the mysteries. It was from this kind of
intercourse and from services connected with his return that these two
helpers in his restoration became his companions. Having come to
Sicily, when they perceived that Dion had been misrepresented to the
Sicilian Greeks, whom he had liberated, as one that plotted to
become monarch, they not only betrayed their companion and friend, but
shared personally in the guilt of his murder, standing by his
murderers as supporters with weapons in their hands. The guilt and
impiety of their conduct I neither excuse nor do I dwell upon it.
For many others make it their business to harp upon it, and will
make it their business in the future. But I do take exception to the
statement that, because they were Athenians, they have brought shame
upon this city. For I say that he too is an Athenian who refused to
betray this same Dion, when he had the offer of riches and many
other honours. For his was no common or vulgar friendship, but
rested on community in liberal education, and this is the one thing in
which a wise man will put his trust, far more than in ties of personal
and bodily kinship. So the two murderers of Dion were not of
sufficient importance to be causes of disgrace to this city, as though
they had been men of any note.
All this has been said with a view to counselling the friends and
family of Dion. And in addition to this I give for the third time to
you
clear to a more complete subjugation of the Carthaginians than that
which befell them in Gelon's time, whereas in our own day his father
had followed the opposite course of levying attribute for the
barbarians. This was the language and these the exhortations given
by us, the conspirators against Dionysios according to the charges
circulated from various sources-charges which, prevailing as they
did with Dionysios, caused the expulsion of Dion and reduced me to a
state of apprehension. But when-to summarise great events which
happened in no great time-Dion returned from the Peloponnese and
Athens, his advice to Dionysios took the form of action.
To proceed-when Dion had twice over delivered the city and
restored it to the citizens, the Syracusans went through the same
changes of feeling towards him as Dionysios had gone through, when
Dion attempted first to educate him and train him to be a sovereign
worthy of supreme power and, when that was done, to be his coadjutor
in all the details of his career. Dionysios listened to those who
circulated slanders to the effect that Dion was aiming at the
tyranny in all the steps which he took at that time his intention
being that Dionysios, when his mind had fallen under the spell of
culture, should neglect the government and leave it in his hands,
and that he should then appropriate it for himself and treacherously
depose Dionysios. These slanders were victorious on that occasion;
they were so once more when circulated among the Syracusans, winning a
victory which took an extraordinary course and proved disgraceful to
its authors. The story of what then took place is one which deserves
careful attention on the part of those who are inviting me to deal
with the present situation.
I, an Athenian and friend of Dion, came as his ally to the court
of Dionysios, in order that I might create good will in place of a
state war; in my conflict with the authors of these slanders I was
worsted. When Dionysios tried to persuade me by offers of honours
and wealth to attach myself to him, and with a view to giving a decent
colour to Dion's expulsion a witness and friend on his side, he failed
completely in his attempt. Later on, when Dion returned from exile, he
took with him from Athens two brothers, who had been his friends,
not from community in philosophic study, but with the ordinary
companionship common among most friends, which they form as the result
of relations of hospitality and the intercourse which occurs when
one man initiates the other in the mysteries. It was from this kind of
intercourse and from services connected with his return that these two
helpers in his restoration became his companions. Having come to
Sicily, when they perceived that Dion had been misrepresented to the
Sicilian Greeks, whom he had liberated, as one that plotted to
become monarch, they not only betrayed their companion and friend, but
shared personally in the guilt of his murder, standing by his
murderers as supporters with weapons in their hands. The guilt and
impiety of their conduct I neither excuse nor do I dwell upon it.
For many others make it their business to harp upon it, and will
make it their business in the future. But I do take exception to the
statement that, because they were Athenians, they have brought shame
upon this city. For I say that he too is an Athenian who refused to
betray this same Dion, when he had the offer of riches and many
other honours. For his was no common or vulgar friendship, but
rested on community in liberal education, and this is the one thing in
which a wise man will put his trust, far more than in ties of personal
and bodily kinship. So the two murderers of Dion were not of
sufficient importance to be causes of disgrace to this city, as though
they had been men of any note.
All this has been said with a view to counselling the friends and
family of Dion. And in addition to this I give for the third time to
you