Lives and Opinions of Eminent Philosophers

​He went for the third time in order to reconcile Dion to Dionysius; but failing of his object, he returned unsuccessful to his native country. There he did not engage in politics, although he was versed in statecraft as can be seen from his writings. The cause was that the populace was already accustomed to other forms of government. Pamphila says in the twenty-fifth book of her Memoranda that the Arcadians and Thebans, when founding Megalopolis, invited him to be their lawgiver; but learning that they were unwilling to have equality, he did not go. There is also a story that he spoke in defense of Chabrias the general when he was on trial for his life, though none of the citizens was willing to do this.

​On that occasion, as he was going up to the Acropolis with Chabrias, Crobylus the sycophant met him and said: "Have you come to plead for another, not knowing that the hemlock of Socrates awaits you too?" And Plato replied: "Even when I was campaigning on behalf of my country, I endured dangers, and now for the sake of duty I will endure them for a friend." He was the first to introduce discourse by means of interrogation, as Favorinus says in the eighth book of his Miscellaneous History. And he was the first to explain to Leodamas of Thasos the method of inquiry by analysis. He was also the first in philosophy to name the antipodes, element, dialectic, quality, the oblong number, the plane surface among limits, and the providence of God.

​He was also the first of the philosophers to speak against the speech of Lysias the son of Cephalus, setting it forth word for word in the Phaedrus. And he was the first to investigate the power of grammar. Moreover, having spoken against almost all who preceded him, it is asked why he made no mention of Democritus. Neanthes of Cyzicus says that when Plato went up to Olympia, all the Greeks turned their attention toward him; at which time he also met with Dion, who was intending to make an expedition against Dionysius. In the first book of the Memorabilia of Favorinus it is reported that Mithradates the Persian set up a statue of Plato in the Academy and inscribed upon it: "Mithradates the Persian, son of Orontobates, dedicated to the Muses this image of Plato, which Silanion made."

​Heraclides says that when he was young he was so modest and orderly that he was never seen laughing excessively; but being such a man, he was nevertheless mocked by the comic poets as well. Theopompus at any rate says in Hedychares as follows: "For one is not even one, and two is scarcely one, as Plato says." And Anaxandrides also in Theseus: "When he was eating the sacred olives just like Plato." And Timon also, punning on his name thus: "How Plato fabricated, knowing well-fabricated wonders."

​Alexis in Meropis: "You have come in the nick of time; for I, at a loss, walking up and down just like Plato, have found nothing wise, but have only tired my legs." And in Ancylion: "You speak of things you know nothing about; run and associate with Plato, and you will learn about natron and onion." Amphis in Amphicrates: "And what the good ever is, which you are likely to obtain because of her, I know less of this, master, than of Plato's good.—Pay attention now."

​In Dexidemides: "O Plato, how you know nothing except only to look sullen, having raised your eyebrows solemnly just like a snail." Cratinus in The False Supposititious Child: "Clearly you are a human being and have a soul. —According to Plato I do not know, but I suspect that I have one." Alexis in Olympiodorus: "The mortal body was completely withered, and the immortal part leaped forth toward the air. —Is this not Plato's school?" And in The Parasite: "Or to babble with Plato in private." Anaxilas also derides him in Botrylion, in Circe, and in The Rich Women.

​Aristippus in the fourth book of On Ancient Luxury says that he fell in love with a youth named Aster who was studying astronomy with him, and also with the aforementioned Dion—some say also with Phaedrus—; and that his love is revealed by the following epigrams, which were composed by him for them: "You gaze at the stars, my Aster (star); would that I became the sky, so that with many eyes I might look upon you." And another: "A star, formerly you shone as the Morning Star among the living, now having died, you shine as the Evening Star among the dead."