[14] Diogen. Laert. iii. 5: Ἰσχνόφωνός τε ἦν, &c. iii. 26: αἰδήμων καὶ κόσμιος.
[15] History of Greece, vol. viii. ch. 65.
[16] Xen. Mem. i. 2, 36; Plato, Apol. Sokrat. c. 20, p. 32.
He becomes disgusted with politics.
Thus mortified and disappointed, Plato withdrew from public functions. What part he took in the struggle between the oligarchy and its democratical assailants under Thrasybulus, we are not informed. But when the democracy was re-established, his political ambition revived, and he again sought to acquire some active influence on public affairs. Now however the circumstances had become highly unfavourable to him. The name of his deceased relative Kritias was generally abhorred, and he had no powerful partisans among the popular leaders. With such disadvantages, with anti-democratical sentiments, and with a thin voice, we cannot wonder that Plato soon found public life repulsive;[17] though he admits the remarkable moderation displayed by the restored Demos. His repugnance was aggravated to the highest pitch of grief and indignation by the trial and condemnation of Sokrates (399 B.C.), four years after the renewal of the democracy. At that moment doubtless the Sokratic men or companions were unpopular in a body. Plato, after having yielded his best sympathy and aid at the trial of Sokrates, retired along with several others of them to Megara. He made up his mind that for a man of his views and opinions, it was not only unprofitable, but also unsafe, to embark in active public life, either at Athens or in any other Grecian city. He resolved to devote himself to philosophical speculation, and to abstain from practical politics; unless fortune should present to him some exceptional case, of a city prepared to welcome and obey a renovator upon exalted principles.[18]
[17] Ælian (V. H. iii. 27) had read a story to the effect, that Plato, in consequence of poverty, was about to seek military service abroad, and was buying arms for the purpose, when he was induced to stay by the exhortation of Sokrates, who prevailed upon him to devote himself to philosophy at home.
If there be any truth in this story, it must refer to some time in the interval between the restoration of the democracy (403 B.C.) and the death of Sokrates (399 B.C.). The military service of Plato, prior to the battle of Ægospotami (405 B.C.), must have been obligatory, in defence of his country, not depending on his own free choice. It is possible also that Plato may have been for the time impoverished, like many other citizens, by the intestine troubles in Attica, and may have contemplated military service abroad, like Xenophon.
But I am inclined to think that the story is unfounded, and that it arises from some confusion between Plato and Xenophon.
[18] The above account of Plato’s proceedings, perfectly natural and interesting, but unfortunately brief, is to be found in his seventh Epistle, p. 325-326.
He retires from Athens after the death of Sokrates — his travels.