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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 the same advice and counsel which I have given twice before to
others…not to enslave Sicily or any other State to despots…this my
counsel but…to put it under the rule of laws…for the other course is
better neither for the enslavers nor for the enslaved； for themselves；
their children's children and descendants； the attempt is in every way
fraught with disaster。 It is only small and mean natures that are bent
upon seizing such gains for themselves； natures that know nothing of
goodness and justice； divine as well as human； in this life and in the
next。
These are the lessons which I tried to teach； first to Dion；
secondly to Dionysios； and now for the third time to you。 Do you
obey me thinking of Zeus the Preserver； the patron of third
ventures； and looking at the lot of Dionysios and Dion； of whom the
one who disobeyed me is living in dishonour； while he who obeyed me
has died honourably。 For the one thing which is wholly right and noble
is to strive for that which is most honourable for a man's self and
for his country； and to face the consequences whatever they may be。
For none of us can escape death； nor； if a man could do so； would
it； as the vulgar suppose； make him happy。 For nothing evil or good；
which is worth mentioning at all； belongs to things soulless； but good
or evil will be the portion of every soul； either while attached to
the body or when separated from it。
And we should in very truth always believe those ancient and
sacred teachings； which declare that the soul is immortal； that it has
judges； and suffers the greatest penalties when it has been
separated from the body。 Therefore also we should consider it a lesser
evil to suffer great wrongs and outrages than to do them。 The covetous
man； impoverished as he is in the soul； turns a deaf ear to this
teaching； or if he hears it； he laughs it to scorn with fancied
superiority； and shamelessly snatches for himself from every source
whatever his bestial fancy supposes will provide for him the means
of eating or drinking or glutting himself with that slavish and
gross pleasure which is falsely called after the goddess of love。 He
is blind and cannot see in those acts of plunder which are accompanied
by impiety what heinous guilt is attached to each wrongful deed； and
that the offender must drag with him the burden of this impiety
while he moves about on earth； and when he has travelled beneath the
earth on a journey which has every circumstance of shame and misery。
It was by urging these and other like truths that I convinced
Dion； and it is I who have the best right to be angered with his
murderers in much the same way as I have with Dionysios。 For both they
and he have done the greatest injury to me； and I might almost say
to all mankind； they by slaying the man that was willing to act
righteously； and he by refusing to act righteously during the whole of
his rule； when he held supreme power； in which rule if philosophy
and power had really met together； it would have sent forth a light to
all men； Greeks and barbarians； establishing fully for all the true
belief that there can be no happiness either for the community or
for the individual man； unless he passes his life under the rule of
righteousness with the guidance of wisdom； either possessing these
virtues in himself； or living under the rule of godly men and having
received a right training and education in morals。 These were the aims
which Dionysios injured； and for me everything else is a trifling
injury compared with this。
The murderer of Dion has； without knowing it； done the same as
Dionysios。 For as regards Dion； I know right well； so far as it is
possible for a man to say anything positively about other men； that；
if he had got the supreme power； he would never have turned his mind
to any other form of rule； but that； dealing first with Syracuse；
his own native land； when he had made an end of her slavery； clothed
her in bright apparel； and given her the garb of freedom； he would
then by every means in his power have ordered aright the lives of
his fellow…citizens by suitable and excellent laws； and the thing next
in order； which he would have set his heart to accomplish； was to
found again all the States of Sicily and make them free from the
barbarians； driving out some and subduing others； an easier task for
him than it was for Hiero。 If these things had been accomplished by
a man who was just and brave and temperate and a philosopher； the same
belief with regard to virtue would have been established among the
majority which； if Dionysios had been won over； would have been
established； I might almost say； among all mankind and would have
given them salvation。 But now some higher power or avenging fiend
has fallen upon them； inspiring them with lawlessness； godlessness and
acts of recklessness issuing from ignorance； the seed from which all
evils for all mankind take root and grow and will in future bear the
bitterest harvest for those who brought them into being。 This
ignorance it was which in that second venture wrecked and ruined
everything。
And now； for good luck's sake； let us on this third venture
abstain from words of ill omen。 But； nevertheless； I advise you； his
friends； to imitate in Dion his love for his country and his temperate
habits of daily life； and to try with better auspices to carry out his
wishes…what these were； you have heard from me in plain words。 And
whoever among you cannot live the simple Dorian life according to
the customs of your forefathers； but follows the manner of life of
Dion's murderers and of the Sicilians； do not invite this man to
join you； or expect him to do any loyal or salutary act； but invite
all others to the work of resettling all the States of Sicily and
establishing equality under the laws； summoning them from Sicily
itself and from the whole Peloponnese…and have no fear even of Athens；
for there； also； are men who excel all mankind in their devotion to
virtue and in hatred of the reckless acts of those who shed the
blood of friends。
But if； after all； this is work for a future time； whereas immediate
action is called for by the disorders of all sorts and kinds which
arise every day from your state of civil strife； every man to whom
Providence has given even a moderate share of right intelligence ought
to know that in times of civil strife there is no respite from trouble
till the victors make an end of feeding their grudge by combats and
banishments and executions； and of wreaking their vengeance on their
enemies。 They should master themselves and； enacting impartial laws；
framed not to gratify themselves more than the conquered party； should
compel men to obey these by two restraining forces； respect and
fear； fear； because they are the masters and can display superior
force； respect； because they rise superior to pleasures and are
willing and able to be servants to the laws。 There is no other way
save this for terminating the troubles of a city that is in a state of
civil strife； but a constant continuance of internal disorders；
struggles； hatred and mutual distrust is the common lot of cities
which are in that plight。
Therefore； those who have for the time being gained the upper
hand； when they desire to secure their position； must by their own act
and choice select from all Hellas men whom they have ascertained to be
the best for the purpose。 These must in the first place be men of
mature years； who have children and wives at home； and； as far as
possible； a long line of ancestors of good reput