按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
myself under a tyranny which did not seem likely to harmonise with
my teaching or with myself。 By my departure I secured my own freedom
from the displeasure of Zeus Xenios； and made myself clear of any
charge on the part of philosophy； which would have been exposed to
detraction； if any disgrace had come upon me for faint…heartedness and
cowardice。
On my arrival； to cut a long story short； I found the court of
Dionysios full of intrigues and of attempts to create in the sovereign
ill…feeling against Dion。 I combated these as far as I could； but with
very little success； and in the fourth month or thereabouts；
charging Dion with conspiracy to seize the throne； Dionysios put him
on board a small boat and expelled him from Syracuse with ignominy。
All of us who were Dion's friends were afraid that he might take
vengeance on one or other of us as an accomplice in Dion's conspiracy。
With regard to me； there was even a rumour current in Syracuse that
I had been put to death by Dionysios as the cause of all that had
occurred。 Perceiving that we were all in this state of mind and
apprehending that our fears might lead to some serious consequence； he
now tried to win all of us over by kindness： me in particular he
encouraged； bidding me be of good cheer and entreating me on all
grounds to remain。 For my flight from him was not likely to redound to
his credit； but my staying might do so。 Therefore； he made a great
pretence of entreating me。 And we know that the entreaties of
sovereigns are mixed with compulsion。 So to secure his object he
proceeded to render my departure impossible； bringing me into the
acropolis； and establishing me in quarters from which not a single
ship's captain would have taken me away against the will of Dionysios；
nor indeed without a special messenger sent by him to order my
removal。 Nor was there a single merchant； or a single official in
charge of points of departure from the country； who would have allowed
me to depart unaccompanied； and would not have promptly seized me
and taken me back to Dionysios； especially since a statement had now
been circulated contradicting the previous rumours and giving out that
Dionysios was becoming extraordinarily attached to Plato。 What were
the facts about this attachment？ I must tell the truth。 As time went
on； and as intercourse made him acquainted with my disposition and
character； he did become more and more attached to me； and wished me
to praise him more than I praised Dion； and to look upon him as more
specially my friend than Dion； and he was extraordinarily eager
about this sort of thing。 But when confronted with the one way in
which this might have been done； if it was to be done at all； he
shrank from coming into close and intimate relations with me as a
pupil and listener to my discourses on philosophy； fearing the
danger suggested by mischief…makers； that he might be ensnared； and so
Dion would prove to have accomplished all his object。 I endured all
this patiently； retaining the purpose with which I had come and the
hope that he might come to desire the philosophic life。 But his
resistance prevailed against me。
The time of my first visit to Sicily and my stay there was taken
up with all these incidents。 On a later occasion I left home and again
came on an urgent summons from Dionysios。 But before giving the
motives and particulars of my conduct then and showing how suitable
and right it was； I must first； in order that I may not treat as the
main point what is only a side issue； give you my advice as to what
your acts should be in the present position of affairs； afterwards； to
satisfy those who put the question why I came a second time； I will
deal fully with the facts about my second visit； what I have now to
say is this。
He who advises a sick man； whose manner of life is prejudicial to
health； is clearly bound first of all to change his patient's manner
of life； and if the patient is willing to obey him； he may go on to
give him other advice。 But if he is not willing； I shall consider
one who declines to advise such a patient to be a man and a physician；
and one who gives in to him to be unmanly and unprofessional。 In the
same way with regard to a State； whether it be under a single ruler or
more than one； if； while the government is being carried on
methodically and in a right course； it asks advice about any details
of policy； it is the part of a wise man to advise such people。 But
when men are travelling altogether outside the path of right
government and flatly refuse to move in the right path； and start by
giving notice to their adviser that he must leave the government alone
and make no change in it under penalty of death…if such men should
order their counsellors to pander to their wishes and desires and to
advise them in what way their object may most readily and easily be
once for all accomplished； I should consider as unmanly one who
accepts the duty of giving such forms of advice； and one who refuses
it to be a true man。
Holding these views； whenever anyone consults me about any of the
weightiest matters affecting his own life； as； for instance； the
acquisition of property or the proper treatment of body or mind； if it
seems to me that his daily life rests on any system； or if he seems
likely to listen to advice about the things on which he consults me； I
advise him with readiness； and do not content myself with giving him a
merely perfunctory answer。 But if a man does not consult me at all； or
evidently does not intend to follow my advice； I do not take the
initiative in advising such a man； and will not use compulsion to him；
even if he be my own son。 I would advise a slave under such
circumstances； and would use compulsion to him if he were unwilling。
To a father or mother I do not think that piety allows one to offer
compulsion； unless they are suffering from an attack of insanity；
and if they are following any regular habits of life which please them
but do not please me； I would not offend them by offering useless；
advice； nor would I flatter them or truckle to them； providing them
with the means of satisfying desires which I myself would sooner die
than cherish。 The wise man should go through life with the same
attitude of mind towards his country。 If she should appear to him to
be following a policy which is not a good one； he should say so；
provided that his words are not likely either to fall on deaf ears
or to lead to the loss of his own life。 But force against his native
land he should not use in order to bring about a change of
constitution； when it is not possible for the best constitution to
be introduced without driving men into exile or putting them to death；
he should keep quiet and offer up prayers for his own welfare and
for that of his country。
These are the principles in accordance with which I should advise
you； as also； jointly with Dion； I advised Dionysios； bidding him in
the first place to live his dail