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THE SEVENTH LETTER
by Plato
translated by J。 Harward
PLATO TO THE RELATIVES AND FRIENDS OF DION。 WELFARE。
You write to me that I must consider your views the same as those of
Dion； and you urge me to aid your cause so far as I can in word and
deed。 My answer is that； if you have the same opinion and desire as he
had； I consent to aid your cause； but if not； I shall think more
than once about it。 Now what his purpose and desire was； I can
inform you from no mere conjecture but from positive knowledge。 For
when I made my first visit to Sicily； being then about forty years
old； Dion was of the same age as Hipparinos is now； and the opinion
which he then formed was that which he always retained； I mean the
belief that the Syracusans ought to be free and governed by the best
laws。 So it is no matter for surprise if some God should make
Hipparinos adopt the same opinion as Dion about forms of government。
But it is well worth while that you should all； old as well as
young； hear the way in which this opinion was formed； and I will
attempt to give you an account of it from the beginning。 For the
present is a suitable opportunity。
In my youth I went through the same experience as many other men。
I fancied that if； early in life； I became my own master； I should
at once embark on a political career。 And I found myself confronted
with the following occurrences in the public affairs of my own city。
The existing constitution being generally condemned； a revolution took
place； and fifty…one men came to the front as rulers of the
revolutionary government； namely eleven in the city and ten in the
Peiraeus…each of these bodies being in charge of the market and
municipal matters…while thirty were appointed rulers with full
powers over public affairs as a whole。 Some of these were relatives
and acquaintances of mine； and they at once invited me to share in
their doings； as something to which I had a claim。 The effect on me
was not surprising in the case of a young man。 I considered that
they would； of course； so manage the State as to bring men out of a
bad way of life into a good one。 So I watched them very closely to see
what they would do。
And seeing； as I did； that in quite a short time they made the
former government seem by comparison something precious as gold…for
among other things they tried to send a friend of mine； the aged
Socrates； whom I should scarcely scruple to describe as the most
upright man of that day； with some other persons to carry off one of
the citizens by force to execution； in order that； whether he wished
it； or not； he might share the guilt of their conduct； but he would
not obey them； risking all consequences in preference to becoming a
partner in their iniquitous deeds…seeing all these things and others
of the same kind on a considerable scale； I disapproved of their
proceedings； and withdrew from any connection with the abuses of the
time。
Not long after that a revolution terminated the power of the
thirty and the form of government as it then was。 And once more；
though with more hesitation； I began to be moved by the desire to take
part in public and political affairs。 Well； even in the new
government； unsettled as it was； events occurred which one would
naturally view with disapproval； and it was not surprising that in a
period of revolution excessive penalties were inflicted by some
persons on political opponents； though those who had returned from
exile at that time showed very considerable forbearance。 But once more
it happened that some of those in power brought my friend Socrates；
whom I have mentioned； to trial before a court of law； laying a most
iniquitous charge against him and one most inappropriate in his
case： for it was on a charge of impiety that some of them prosecuted
and others condemned and executed the very man who would not
participate in the iniquitous arrest of one of the friends of the
party then in exile； at the time when they themselves were in exile
and misfortune。
As I observed these incidents and the men engaged in public affairs；
the laws too and the customs； the more closely I examined them and the
farther I advanced in life； the more difficult it seemed to me to
handle public affairs aright。 For it was not possible to be active
in politics without friends and trustworthy supporters； and to find
these ready to my hand was not an easy matter； since public affairs at
Athens were not carried on in accordance with the manners and
practices of our fathers； nor was there any ready method by which I
could make new friends。 The laws too； written and unwritten； were
being altered for the worse； and the evil was growing with startling
rapidity。 The result was that； though at first I had been full of a
strong impulse towards political life； as I looked at the course of
affairs and saw them being swept in all directions by contending
currents； my head finally began to swim； and； though I did not stop
looking to see if there was any likelihood of improvement in these
symptoms and in the general course of public life； I postponed
action till a suitable opportunity should arise。 Finally； it became
clear to me； with regard to all existing cornmunities； that they
were one and all misgoverned。 For their laws have got into a state
that is almost incurable； except by some extraordinary reform with
good luck to support it。 And I was forced to say； when praising true
philosophy that it is by this that men are enabled to see what justice
in public and private life really is。 Therefore； I said； there will be
no cessation of evils for the sons of men； till either those who are
pursuing a right and true philosophy receive sovereign power in the
States； or those in power in the States by some dispensation of
providence become true philosophers。
With these thoughts in my mind I came to Italy and Sicily on my
first visit。 My first impressions on arrival were those of strong
disapproval…disapproval of the kind of life which was there called the
life of happiness； stuffed full as it was with the banquets of the
Italian Greeks and Syracusans； who ate to repletion twice every day；
and were never without a partner for the night； and disapproval of the
habits which this manner of life produces。 For with these habits
formed early in life； no man under heaven could possibly attain to
wisdom…human nature is not capable of such an extraordinary
combination。 Temperance also is out of the question for such a man；
and the same applies to virtue generally。 No city could remain in a
state of tranquillity under any laws whatsoever； when men think it
right to squander all their property in extravagant； and consider it a
duty to be idle in everything else except eating and drinking and
the laborious prosecution of debauchery。 It follows necessarily that
the constitutions of such cities must be constantly changing；
tyrannies； oligarchies and democracies succeeding one another； while
those who hold the power cannot so much as endure the name of any form
of government which maintains justice and equality of rights。
With a mind full of these thoughts； on the top of my previous
convictions； I crossed over to Syracuse…led there perhaps by
chance…but it really looks as if some higher power was even then
planning to lay a foundation for all that has now come to pass with
regard to Dion and Syracuse…and for further troubles too； I fear；
unless you listen to the advice which is now for the second time
offered by me。 What do I mean by saying that my arrival in Sicily at
that movement proved to be the foundation on which all the sequel
rests？ I was brought into close intercourse with Dion who was then a
young man； and explained to him my views as to the ideals at which men
should aim； advising him to carry them out in practice。 In doing
this I seem to have been unaware that I was； in a fashion； without
knowing it； contriving the overthrow of the tyranny which；
subsequently took place。 For Dion； who rapidly assimilated my teaching
as he did all forms of knowledge； listened to me with an eagerness
which I had never seen equalled in any young man； and resolved to live
for the future in a better way than the majority of Italian and
Sicilian Greeks； having set his affection on virtue in preference to
pleasure and self…indulgence。 The result was that until the death of
Dionysios he lived in a way which rendered him somewhat unpopular
among those whose manner of life was that which is usual in the courts
of despots。
After that event he came to the conclusion that this conviction；
which he himself had gained under the influence of good teaching；
was not likely to be confined to himself。 Indeed； he saw it being
actually implanted in other minds…not many perhaps； but certainly in
some； and he thought that with the aid of the Gods； Dionysio