This abrupt and ignominious expulsion, of so great a person as Dion, caused as much consternation among his numerous friends, as triumph to Philistus and the partisans of the despotism. All consummation of the liberal projects conceived by Dion was now out of the question; not less from the incompetency of Dionysius to execute them alone, than from his indisposition to any such attempt. Aristomachê the sister, and Aretê the wife, of Dion (the latter half-sister of Dionysius himself), gave vent to their sorrow and indignation; while the political associates of Dion, and Plato beyond all others, trembled for their own personal safety. Among the mercenary soldiers, the name of Plato was particularly odious. Many persons instigated Dionysius to kill him, and rumors even gained footing that he had been killed, as the author of the whole confusion.[158] But the despot, having sent away the person whom he most hated and feared, was not disposed to do harm to any one else. While he calmed the anxieties of Aretê by affirming that the departure of her husband was not to be regarded as an exile, but only as a temporary separation, to allow time for abating the animosity which prevailed—he at the same time ordered two triremes to be fitted out, for sending to Dion his slaves and valuable property, and everything necessary to personal dignity as well as to his comfort. Towards Plato—who was naturally agitated in the extreme, thinking only of the readiest means to escape from so dangerous a situation—his manifestations were yet more remarkable. He soothed the philosopher’s apprehensions—entreated him to remain, in a manner gentle indeed but admitting no denial—and conveyed him at once into his own residence the acropolis, under color of doing him honor. From hence there was no possibility of escaping, and Plato remained there for some time. Dionysius treated him well, communicated with him freely and intimately, and proclaimed everywhere that they were on the best terms of friendship. What is yet more curious—he displayed the greatest anxiety to obtain the esteem and approbation of the sage, and to occupy a place in his mind higher than that accorded to Dion; shrinking nevertheless from philosophy, or the Platonic treatment and training, under the impression that there was a purpose to ensnare and paralyze him, under the auspices of Dion.[159] This is a strange account, given by Plato himself; but it reads like a real picture of a vain and weak prince, admiring the philosopher—coquetting with him, as it were—and anxious to captivate his approbation, so far as it could be done without submitting to the genuine Platonic discipline. [158] Plato, Epistol. iii. p. 315 F.; Epist. vii. p. 329 D.; p. 340 A. Plutarch, Dion, c. 15. [159] Plato, Epist. vii. p. 329, 330.