had a sister called Potona. Plutarch puts down Antipho as a younger brother. But he was only a half brother, on the mother's side, since Perictione, after the death of Ariston, married Pyrilampes, as we should conclude from the reference below. We now turn back to Plato himself.

Nature had furnished him with many qualifications and accomplishments, which placed him in a condition to act the part of a great man. His bodily frame was very firm and strong, but perhaps not altogether symmetrical, the due proportion of parts of his body to the whole not being preserved. According to the account of some writers, either his breast, his shoulders or his forehead were unusually broad. Hence was derived his name Ilatov, for he was first called Aristocles, from his grandfather.3 Plutarch also relates that he was hump-backed, but this, perhaps, was not a natural defect; it may have first appeared late in life as a result of his severe studies.4

But though his bodily frame was not entirely symmetrical, yet it could not have disfigured him; rather he was so constituted, that from his external appearance, particularly from his countenance, we should have attributed to him a superior mind. So at least Socrates judged, who, with his wonderfully sharp eye, was wont to ascertain the inner, hidden disposition, and here at least he did not deceive himself.5 A strong susceptibility and excitableness, a fiery imagination, wit and keenness, a high degree of understanding and reason were the gifts which Plato had received from nature. And there were wanting neither education, fortunate circumstances, nor his own activity, by which he might cultivate these talents, bring them into action and give them a determinate direction.

His father contributed all which, according to the circumstances of the times, was necessary to give to his son a good education. Plato first learned grammar, that is, reading and writing, from Dionysius. In gymnastics, Ariston was his teacher. He excelled so much in

1 Diogenes III. 4. Apuleius 366. Plutarch, πɛqi qıladelgías 484.

2 Parmenides X. 73.

3 Diogenes III. 4. Seneca Epist, 58. Apuleius 365.

Plut. de Audiend. Poet. 26, 53.

• Apuleius p. 366, quem ubi adspexit ille, ingeniumque intimum de exteriore conspicatus est facie.

these physical exercises, that he went into a public contest at the Isthmian and Pythian games. He studied painting and music under the tuition of Draco, a scholar of the well-known Damon, and Metellus of Agrigentum. But his favorite employment, in his youthful years, was poetry, since this furnished abundant nourishment to his spirit, struggling upward, and which in itself, as well as in the prospect of the honor and renown for which he earnestly strove, promised such manifold pleasures. After he had made use of the instruction of the most distinguished teachers of poetry, in all its forms, he proceeded to make an essay himself in heroic verse. But when he perceived its ordinary character, and the great difference between it and the masterpieces of Homer, he threw it into the fire. His love of distinction, which was his ruling passion, did not allow him to regard any one as superior to himself, and his feelings taught him that it was impossible that he should excel Homer.3 His efforts in lyric poetry did not result any more auspiciously, or at least, they failed to give him satisfaction. Finally he sought his fortune in dramatic poetry. He elaborated four pieces, or a Tetralogy, with which he might wrest the prize from other poets. But an accident induced him to quit forever this career, to which he was not probably destined. A short time before the feast of Bacchus, when his first piece was to be brought upon the stage, he became acquainted with Socrates, who discovered in him talents which would fit him for a large sphere of action. To his desire for honor, Socrates gave an entirely different direction, as we shall show further on. But though he abandoned his poetic attempts, yet he still attended to the reading of the poets, particularly of Homer, Aristophanes and Sophron, as his favorite occupation.5 He derived from them in part, the dramatic arrangement of his dialogues.

It was then customary, for young men who were preparing for the polite world, or to distinguish themselves in any manner, to attend a course in philosophy. Plato had heard the instructions of Cratylus, a disciple of the school of Heraclitus. When Diogenes,

1 Diog. III. 4. Apul. 366, Olympiod.

2 Diog. III. 5. Apul. 366. Plutarch de Musica.

4 Ælian II.3. Diogen. III. 5, Olympiod. Apul. 366.

3 Ælian II. 30.

5 Olympiod.

• Aristoteles Metaphysic. 1, 6 ἐκ νέου τὲ γὰρ συγγενομένος πρῶτον Κρα τύλῳ καὶ ταῖς Ηρακλειτείοις δοξαῖς. Αpuleius 306, et antea quidem Heracliti secta fuerat imbutus.

Olympiodorus and other writers assert that he did not become a scholar of Cratylus till after the death of Socrates, they give less credit to Aristotle and Apuleius than they deserve; the former a contemporary, the latter drawing his information from Speusippus.1

There are yet other grounds which take away all probability from the information of Diogenes, who has not given his authorities. In the first place, it is not credible, that Plato, up to his twentieth year, had not studied philosophy, which was then the universal practice of high-born youth. Philosophers in great numbers, and of all kinds, then exercised their profession at Athens. Ariston, as it appears from all the authorities, spared no expense which could promote the education of Plato. In the second place, provided Plato did not attend upon the instructions of Cratylus till after the death of Socrates, it would appear, even according to the supposition of Diogenes, that he must have attended immediately after that event. But Diogenes directly thereupon relates, out of Hermodorus, that Plato, in the twenty-eighth year of his age, repaired to Euclid at Megara. And how could he have still remained at Athens, when with the other disciple of Socrates he left Athens for the very reason, that he feared the same fate at the hands of the Athenians which Socrates had suffered ?

Diogenes says further, that Plato, in addition to Cratylus, attended upon Hermogenes, an Eleatic philosopher, and that too after his attendance upon Socrates. Now as no early writer alludes to this Hermogenes, not even in a single word, I am inclined to believe, that he is the same one who preceded Cratylus as a teacher, and was the son of Hipponicus, an Athenian. Since Cratylus was a teacher of Plato, this circumstance, or some other authority misled Diogenes, and caused him to confound Cratylus and Hermogenes together, and thus while Cratylus passed for a Heraclitic philosopher, Hermoge nes, with like inconsiderateness, was regarded as an Eleatic.

But it is very probable, that Plato, in his youth, had become acquainted with the several kinds of philosophy, which then found disciples. For opportunity could not have been wanting in Athens,

1 Diog. III. 6., Olymp, Anonymous writer in the Bibliothek der alten Litteratur. ["Aristotle says Plato was connected with Cratylus from his youth, Meta. 1. 6. Ast improperly doubts this. His first philosophy was lonic. That Cratylus, in his dotage, is represented unfavorably, is owing to the fact that Plato now despised that philosophy." Boeckh. TR.]

which was a favorite rendezvous for all the so-called philosophers, sophists and rhetoricians. So far it is certain, at least, that Plato had an indescribable desire for knowledge, and spared no labor nor pains, in order to amass information. Apuleius likewise records, that he was very modest, which is also corroborated by Heraclides.2 While a youth, he was so serious and collected, that he was never guilty of any irregularities, or, as some say, he never laughed throughout his life.3 It is scarcely worth the pains to animadvert upon the extravagancies in these ludicrous fabrications. But it is more important to consider what some writers, in opposition to the assurance of Speusippus and Heraclides, have asserted, namely, that Plato, in his youth, indulged excessively in love, and that he went so far even as not to disdain beautiful boys.4

This point, which has furnished both the friends and enemies of Plato, from the early times, a fine opportunity to show their adroitness either in attack or defence, has not, in our days, been settled with the proper definiteness, and one is thereby always in danger of confounding the man with the philosopher, of making an individual, aside from his own deserts, a saint or a sinner. To examine the grounds assumed by the opponents is all which we can now do. The alleged illicit loves of Plato, are inferred from three general heads. First, that he sought the intercourse of beautiful youths. But this Socrates did, and in itself it is no fault. Secondly, there are still extant a few amatory songs concerning maidens and boys which breathe something wholly different from lawful love and delicate friendship. But it cannot be determined that these sports of a juvenile phantasy originated with Plato. The greater part of them were in the Greek Anthology attributed to other authors. Would not Plato have burnt his verses of this sort with his other poems? Apuleius asserts, indeed, explicitly, that he spared only these; but that

1

Apul. 366. Nam Speusippus domesticis instructus documentis et pueri ejus acre in percipiendo ingeniuin et admirandae verecundiae indolem laudat; et pubescentis primitias labore atque amore studendi imbutas refert. 2 Diog. III. 26. Diog. III. 26, Olymp.

Diog. III. 34.

* Diog. III. 35.

3

Athenaeus I. XI.

Athen. 1. XIII. Apul. Apolog. 249. Gellius I. XIX. c. II, says, "Some regard Plato as the author of one of these poems, which he composed at the time that he wrote tragedies, before he attended upon Socrates."

writer has no other historical ground for this assertion than their existence, which is indeed very slender. Once more, could they be charged on him, as the author, they may be regarded as the play of a juvenile, ardent imagination, much of which one might consider as useful, and according to the Greek ideas of propriety and fitness. In mature age, indeed, Plato would not have allowed himself to compose such poems. Thirdly, Antisthenes, in order to torment Plato, prepared a certain dialogue, called Satho, which contained an allusion to his name, as well as a satire on his excesses in love. But whether Plato merited this is not clear. For if he was guilty of profligate habits, he, doubtless, did not continue to practise them in ma ture age.

It were certainly possible, and somewhat in keeping with the character of Antisthenes, to revive the remembrance of Plato's youthful faults, so as to gratify his own pride and inclination for scandal. It is not, indeed, my intention to attempt to free Plato from every fault; but the foregoing charges are not sufficient to attach any stains to his life; and to judge from his dispositions and his labors, he cannot, as it seems to me, be regarded as a sensualist.

It may appear to be a remarkable circumstance in the life of Plato, that, in his struggle for honor and renown, with his talents, and in very favorable circumstances, he should not have trod that path which was most customary in a republic,-by his deeds and services in behalf of his native land, to acquire for himself a glorious name. In inclination he was as little wanting as other young men. Had he desired to perform an active part in public business, so soon as it was in his power, his motives, in taking the common course, might have been mere ambition, or a wish to make himself generally useful, or the consciousness of duty.2 Critias, one of the Thirty, a near relative, being his uncle on the mother's side, and other friends aroused him to the subject, and placed before him things of a stimulating nature. The requisite qualities and the aptitude we cannot deny him. Cicero, at least, believes, that as an orator, he might

1 Diog. III. 35. Athenaeus I. II. III.

2

Epist. 8. ΧΙ. 93, νέος ἐγώ ποτε ὤν πολλοῖς δὴ ταυτὸν ἔπαθον· ᾠήθην, εἰ θᾶττον ἐμαυτοῦ γενοίμην κύριος, ἐπὶ τὰ κοινὰ τῆς πόλεως εὐθὺς ἰέναι. Epist. 5. 89. Epist. 9. 165.

3

Epist. 7. 94, τούτων δὴ τινες οἰκεῖοὶ τὲ ὄντες καὶ γνώριμοι ἐτύγχανον ἐμοί· καὶ δὴ καὶ παρακάλουν εὐθὺς ὡς ἐπὶ προσήκοντα πράγματα μέ