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But on their arrival in Sicily, when they perceived that Dion was slanderously charged before the Siceliots whom he had set free with plotting to become tyrant, they not only betrayed their companion and host but became themselves, so to say, the authors of his murder, since they stood beside the murderers, ready to assist, with arms in their hands. For my own part, I neither slur over the shamefulness and sinfulness of their action nor do I dwell on it, since there are many others who make it their care to recount these doings and will continue to do so in time to come. But I do take exception to what is said about the Athenians, that these men covered their city with shame; for I asselt that it was also an Athenian who refused to betray the very same man when, by doing so, he might have gained wealth and many other honors. For he had become his friend not in the bonds of a venal friendship but owing to association in liberal education; since it is in this alone that the judicious man should put his trust, rather than in kinship of soul or of body. Consequently, the two murderers of Dion are not important enough to cast a reproach upon our city, Cf. Plat. L. 7.336d, Plat. Laws 961a ff. as though they had ever yet shown themselves men of mark. All this has been said by way of counsel to Dion’s friends and relatives. And one piece of counsel I add, as I repeat now for the third time to you in the third place the same counsel as before, and the same doctrine. Neither Sicily, nor yet any other State—such is my doctrine—should be enslaved to human despots but rather to laws; for such slavery is good neither for those who enslave nor those who are enslaved— themselves, their children and their children’s children; rather is such an attempt wholly ruinous, and the dispositions that are wont to grasp gains such as these are petty and illiberal, with no knowledge of what belongs to goodness and justice, divine or human, either in the present or in the future. Of this I attempted to persuade Dion in the first place, secondly Dionysius, and now, in the third place, you. Be ye, then, persuaded for the sake of Zeus, Third Savior, An allusion to the custom of offering the third (and last) cup at banquets as a libation to Zeus Soter; cf. Plat. Rep. 583b, Plat. Charm. 167b. and considering also the case of Dionysius and of Dion, of whom the former was unpersuaded and is living now no noble life, while the latter was persuaded and has nobly died. For whatsoever suffering a man undergoes when striving after what is noblest both for himself and for his State is always right and noble.
