355
For as regards both slavery and freedom, when either is in excess it is wholly evil, but when in moderation wholly good; and moderate slavery consists in being the slave of God, immoderate, in being the slave of men; and men of sound sense have Law for their God, Law is divine as the dispensation of Reason (νόμος being derived from νοῦς), cf. Plat. Laws 762e. For evils of excessive freedom cf. Plat. Rep. 564a. but men without sense Pleasure. Since these things are naturally ordained thus, I exhort Dion’s friends to declare what I am advising to all the Syracusans, as being the joint advice both of Dion and myself; and I will be the interpreter of what he would have said to you now, were he alive and able to speak. For this artifice of putting words into the mouth of an absent speaker cf. Plat. Menex. 246c ff., Plat. L. 7.328d. Pray then, someone might say, what message does the advice of Dion declare to us concerning the present situation? It is this: Above all else, 0 ye Syracusans, accept such laws as do not appear to you likely to turn your minds covetously to money-making and wealth; but rather—since there are three objects, the soul, the body, and money besides,—accept such laws as cause the virtue of the soul to be held first in honor, that of the body second, subordinate to that of the soul, and the honor paid to money to come third and last, in subjection to both the body and the soul. For this classification of goods cf. Plat. Gorg. 477c; Plat. Laws 697b, Plat. Laws 726a ff. The ordinance which effects this will be truly laid down by you as law, since it really makes those who obey it blessed cf. Plat. Laws 631b; also Plat. L. 355c infra, Plat. L. 6.323d.; whereas the phrase which terms the rich blessed is not only a miserable one in itself, being the senseless phrase of women and children, but also renders those who believe it equally miserable. That this exhortation of mine is true you will learn by actual experience if you make trial of what I am now saying concerning laws; for in all matters experience is held to be the truest test. cf. Plat. Rep. 408e ff., Plat. Rep. 452d ff. And when you have accepted laws of this kind, inasmuch as Sicily is beset with dangers, and you are neither complete victors nor utterly vanquished, it will be, no doubt, both just and profitable for you all to pursue a middle course—not only those of you who flee from the harshness of the tyranny, but also those who crave to win back that tyranny—the men whose ancestors in those days performed the mightiest deed in saving the Greeks from the barbarians, with the result that it is possible for us now to talk about constitutions; whereas, if they had then been ruined, no place would have been left at all for either talk or hope. So, then, let the one party of you gain freedom by the aid of kingly rule, and the other gain a form of kingly rule that is not irresponsible, with the laws exercising despotic sway over the kings themselves as well as the rest of the citizens, in case they do anything illegal.
