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For he, when he had recovered many great cities of Sicily which had been laid waste by the barbarians, was unable, when he settled them, to establish in each a loyal government composed of true comrades,—whether strangers from abroad or men of his own kin The reference is to the two brothers of Dionysius the Elder, Leptines and Thearidas. whom he himself had reared up in their youth and had raised from a private position to one of authority and from a state of poverty to surpassing wealth. Neither by persuasion nor instruction, neither by benefits nor by ties of kindred, was he able to make any one of them worthy of a share in his government. Thus he was seven times more unhappy than Darius Darius wrested the kingdom of Persia from the usurper Pseudo-Smerdis by the aid of six other Persian nobles, cf. Plat. Laws 695b ff. For the numerical computation of comparative happiness cf. Plat. Rep. 587b ff. who trusted men who neither were his brothers nor reared up by himself but merely colleagues who had helped him to crush the Mede and the Eunuch; and he divided amongst them seven provinces, each greater than the whole of Sicily; and these colleagues he found loyal, neither did they make any attack either on himself or on one another. And thus he left an example of the character which should belong to the good lawgiver and king; for by the laws he framed he has preserved the empire of the Persians even until this day. Moreover, the Athenians also, after taking over many of the Greek cities which had fallen into the hands of the barbarians, though they had not colonized them themselves yet held their sway over them securely for seventy years because they possessed citizens who were their friends in each of those cities. The maritime empire of the Athenians lasted for some seventy years after Salamis (480 B.C.) But Dionysius, though he amalgamated the whole of Sicily into one City-State, because in his wisdom he distrusted everyone, barely achieved safety; for he was poor in men who were loyal friends, and there exists no surer sign of a man’s virtue or vice than whether he is or is not destitute of men of that kind. Such, then, was the counsel which Dion and I always gave to Dionysius. Inasmuch as the result of his father’s conduct was to leave him unprovided with education and unprovided with suitable intercourse, he should, in the first place, make it his aim to acquire other friends for himself from among his kindred and contemporaries who were in harmony about virtue; and to acquire, above all else, this harmony within himself, since in this he was surprisingly deficient. Not that we expressed this openly, for it would not have been safe; but we put it in veiled terms and maintained by argument that this is how every man will save both himself and all those under his leadership, whereas if he does not adopt this course he will bring about entirely opposite results. And if he pursued the course we describe, and made himself right-minded and sober-minded, then, if he were to re-people the devastated cities of Sicily and bind them together by laws and constitutions so that they should be leagued both with himself and with one another against barbarian reinforcements, he would thus not merely double the empire of his father but actually multiply it many times over;
