an illustrious philosopher of antiquity, was by descent an Athenian, though the place of his birth was the island of Egina. His lineage through his father is traced back to Codrus the last king of Athens, and through his mother to Solon the celebrated legislator. The time of his birth is commonly placed in the beginning of the 88th Olympiad; but Dr Enfield thinks it may be more accurately fixed in the third year of the 87th Olympiad, or 430 years before the Christian era. He gave early indications of an extensive and original genius, and had an education suitable to his high rank, being instructed in the rudiments of letters by the grammarian Dionysius, and trained in athletic exercises by Aristo of Argos. He applied with great diligence to the study of the arts of painting and poetry; and made such proficiency in the latter, as to produce an epic poem, which, upon comparing it with the poems of Homer, he committed to the flames. At the age of 20 he composed a dramatic piece; but after he had given it to the performers, happening to attend upon a discourse of Socrates, he was so captivated by his eloquence, that he reclaimed his tragedy, without suffering it to be acted, renounced the muses, burnt all his poems, and applied himself wholly to the study of wisdom.

It is thought that Plato's first masters in philosophy were Cratylus and Hermogenes, who taught the systems of Heraclitus and Parmenides; but when he was 20 years old, he attached himself wholly to Socrates, with whom he remained eight years in the relation of a scholar. During this period, he frequently displeased his companions, and sometimes even his master, by grafting upon the Socratic system opinions which were taken from some other school. It was the practice of the scholars of Socrates to commit to writing the substance of their master's discourses. Plato wrote them in the form of dialogues; but with so great additions of his own, that Socrates, hearing him recite his Lyfs, cried out, "O Hercules! how many things does this young man feign of me!"

Plato, however, retained the warmest attachment to his master. When that great and good man was summoned before the senate, his illustrious scholar undertook to plead his cause, and began a speech in his defense; but the partiality and violence of the judges would not permit him to proceed. After the condemnation, he presented his matter with money sufficient to redeem his life; which, however, Socrates refused to accept. During his imprisonment, Plato attended him, and was present at a conversation which he held with his friends concerning the immortality of the soul; the substance of which he afterwards committed to writing in the beautiful dialogue intitled Phaedo, not, however, without interweaving his own opinions and language.

The philosophers who were at Athens were so alarmed at the death of Socrates, that most of them fled from the city to avoid the injustice and cruelty of the government. Plato, whose grief upon this occasion is said by Plutarch to have been excessive, retired to Megara, where he was kindly entertained by Euclid, who had been one of Socrates's first scholars, till the storm was over. Afterwards he determined to travel in pursuit of knowledge; and from Megara he went to Italy, where he conferred with Eurytus, Philolaus, and Archytas. These were the most celebrated of the followers of Pythagoras, whose doctrine was then become famous in Greece; and from these the Pythagoreans have affirmed that he had all his natural philosophy. He dived into the most profound and mysterious secrets of the Pythagorean doctrines; and perceiving other knowledge to be connected with them, he went to Cyrene, where he learned geometry of Theodorus the mathematician. From thence he passed into Egypt, to acquaint himself with the theology of their priests, to study more nicely the proportions of geometry, and to instruct himself in astronomical observations; and having taken a full survey of all the country, he settled for some time in the province of Sais, learning of the wise men there, what they held concerning the universe, whether it had a beginning, whether it moved wholly or in part, &c.; and Pausanias affirms, that he learned from these the immortality, and also the transmigration, of souls. Some of the fathers will have it, that he had communication with the books of Moses, and that he studied under a learned Jew of Heliopolis; but there is nothing that can be called evidence for these assertions. St Austin once believed that Plato had some conference with Jeremiah; but afterwards discovered, that that prophet must have been dead at least 60 years before Plato's voyage to Egypt.

Plato's curiosity was not yet satisfied. He travelled into Persia to consult the magi about the religion of that country; and he designed to have penetrated even to the Indies, and to have learned of the Brachmans their manners and customs; but the wars in Asia prevented him.

"He then returned into Italy, to the Pythagorean school at Tarentum, where he endeavoured to improve his own system, by incorporating with it the doctrine of Pythagoras, as it was then taught by Archytas, Timæus, and others. And afterwards, when he visited Sicily, he retained such an attachment to the Italic school, that, through the bounty of Dionysius, he purchased at a vast price several books which contained the doctrine of Pythagoras, from Philolaus, one of his followers.

Returning home richly stored with knowledge of various kinds, Plato settled in Athens, and executed the design, which he had doubtless long had in contemplation, of forming a new school for the instruction of youth in the principles of philosophy. The place which he made choice of for this purpose was a public grove, called the Academy, from Hecadmus, who left it to the citizens for the purpose of gymnastic exercises. Adorned with statues, temples, and sepulchres, planted with lofty plane-trees, and intersected by a gentle stream, it afforded a delightful retreat for philosophy and the muses. Of this retreat Horace speaks:

Atque Aque inter sylvas Academi quaere vereum,

"Midst Academic groves to search for truth."

Within this inclosure he possessed, as a part of his humble patrimony, purchased at the price of three thousand drachmas, a small garden, in which he opened a school for the reception of those who might be inclined to attend his instructions. How much Plato valued mathematical studies, and how necessary a preparation he thought them for higher speculations, appears from the inscription which he placed over the door of his school:

'Οὐδεὶς ἀνέστη ἐγράφεις εἰσελθε. "Let no one who is unacquainted with geometry enter here."

This new school soon became famous, and its master was ranked among the most eminent philosophers. His travels into distant countries, where learning and wisdom flourished, gave him celebrity among his brethren of the Socratic sect. None of these had ventured to institute a school in Athens except Aristippus; and he had confined his instructions almost entirely to ethical subjects, and had brought himself into some discredit by the freedom of his manners. Plato alone remained to inherit the patrimony of public esteem which Socrates had left his disciples; and he possessed talents and learning adequate to his design of extending the study of philosophy beyond the limits within which it had been inclosed by his master. The consequence was, not only that young men crowded to his school from every quarter, but that people of the first distinction in every department frequented the academy. Even females, disguised in men's clothes, often attended his lectures. Among the illustrious names which appear in the catalogue of his followers are Dion the Syracusan prince, and the orators Hyperides, Lysicrates, Demosthenes, and Isocrates.

Greatness was never yet exempted from envy. The distinguished reputation of Plato brought upon him the hatred of his former companions in the school of Socrates, and they loaded him with detraction and obloquy. It can only be ascribed to mutual jealousy, that Xenophon and he, though they relate the discourses of their common master, studiously avoid mentioning one another. Diogenes the Cynic ridiculed Plato's doctrine of ideas and other abstract speculations. In the midst of these private censures, however, the public fame of Plato daily increased; and several states, among which were the Arcadians and Thebans, sent ambassadors with earnest requests that he would come over, not only to instruct the young men in philosophy, but also to prescribe them laws of government. The Cyrenians, Syracusans, Cretans, and Eleans, sent also to him: he did not go to any of them, but gave laws and rules of governing to all. He lived simple, yet soberly and chastely. He was a man of great virtues, and exceedingly affable; of which we need no greater proof, than his civil manner of conversing with the philosophers of his own times, when pride and envy were at their height. His behaviour to Diogenes is always mentioned in his history. The Cynic was vastly offended, it seems, at the politeness and fine taste of Plato, and used to catch all opportunities of snarling at him. He dined one day at his table with other company, and trampling upon the tapestry with his dirty feet, uttered this brutish sarcasm, "I trample upon the pride of Plato;" to which Plato wisely replied, "With greater pride."

The fame of Plato drew disciples to him from all parts; among whom were Speusippus an Athenian, his father's son, whom he appointed his successor in the academy, and the great Aristotle.

The admiration of this illustrious man was not confined to the breasts of a few philosophers. He was in high esteem with several princes, particularly Archelaus king of Macedon, and Dionysius tyrant of Sicily. At three different periods he visited the court of this latter prince, and made several bold but unsuccessful attempts to subdue his haughty and tyrannical spirit. A brief relation of the particulars of these visits to Sicily may serve to cast some light upon the character of our philosopher; and we shall give it in the words of Dr Enfield, from whose elegant history of philosophy we have extracted by much the most valuable parts of this article.

"The professed object of Plato's first visit to Sicily, which happened in the 40th year of his age, during the reign of the elder Dionysius the son of Hermocrates, was, to take a survey of the island, and particularly to observe the wonders of Mount Etna. Whilst he was resident at Syracuse, he was employed in the instruction of Dion, the king's brother-in-law, who possessed excellent abilities, though hitherto restrained by the terrors of a tyrannical government, and relaxed by the luxuries of a licentious court. Disgusted by the debauched manners of the Syracusans, he endeavoured to rescue his pupil from the general depravity. Nor did Dion disappoint his preceptor's expectations. No sooner had he received a taste of that philosophy which leads to virtue, than he was fired with an ardent love of wisdom. Entertaining an hope that philosophy might produce the same effect upon Dionysius, he took great pains to procure an interview between Plato and the tyrant. In the course of the conference, whilst Plato was discoursing on the security and happiness of virtue, and the miseries attending injustice and oppression, Dionysius, perceiving that the philosopher's discourse was levelled against the vices and cruelties of his reign, dismissed him with high displeasure from his presence, and conceived a design against his life. It was not without great difficulty that Plato, by the assistance of Dion, made his escape. A vessel which had brought over Pollis, a delegate from Sparta, was fortunately at that time returning to Greece. Dion engaged Pollis to take the charge of the philosopher, and land him safely in his native country; but Dionysius discovered the design, and obtained a promise from Pollis, that he would either put him to death or sell him as a slave upon the passage. Pollis accordingly sold him in the island of Ægina; the inhabitants of which were then at war with the Athenians. Plato could not long remain unnoticed: Aniccris, a Cyrenaic philosopher, who happened to be at that time in the island, discovered the stranger, and thought himself happy in an opportunity of showing his respect for so illustrious a philosopher; he purchased his freedom for 30 minae, or 84l. 10s. sterling money, and sent him home to Athens. Repayment being afterwards offered to Aniccris by Plato's relations, he refused the money, saying, with that generous spirit which true philosophy always inspires, that he saw no reason why the relations of Plato should engrave to themselves the honour of serving him."

After a short interval, Dionysius repented of his ill-placed placed resentment; and wrote to Plato, earnestly request- ing him to repair his credit by returning to Syracuse; to which Plato gave this high-spirited answer, that phi- losophy would not allow him leisure to think of Dionys- ius. He was, however, prevailed upon by his friend Dion to accept of the tyrant's invitation to return to Syracuse, and take upon him the education of Dionysius the younger, who was heir apparent to the monarchy. He was received by Dionysius the reigning sovereign with every possible appearance of respect; but after feel- ing his friend banished, and being himself kept as a pri- oner at large in the palace, he was by the tyrant sent back into his own country, with a promise that both he and Dion should be recalled at the end of the war in which the Sicilians were then engaged. This promise was not fulfilled. The tyrant wished for the return of Plato, but could not resolve to recall Dion. At last, however, having probably promised that the philosopher should meet his friend at the court of Syracuse, he pre- vailed upon Plato to visit that capital a third time. When he arrived, the king met him in a magnificent chariot, and conducted him to his palace. The Sicilians too rejoiced in his return; for they hoped that the wis- dom of Plato would at length triumph over the tyranny of the prince. Dionysius seemed wholly di- vested of his former resentments, listened with apparent pleasure to the philosopher's doctrine, and, among other expressions of regard, presented him with eighty talents of gold. In the midst of a numerous train of philoso- phers, Plato now possessed the chief influence and autho- rity in the court of Syracuse. Whilst Aristippus was enjoying himself in splendid luxury; whilst Diogenes was freely indulging his acrimonious humour; and whilst Ariston was gratifying his thirst after riches—Plato supported the credit of philosophy with an air of digni- ty, which his friends regarded as an indication of supe- rior wisdom, but which his enemies imputed to pride. After all, it was not in the power of Plato to prevail upon Dionysius to adopt his system of policy, or to re- call Dion from his exile. Mutual distrust, after a short interval, arose between the tyrant and the philosopher; each suspected the other of evil designs, and each en- deavoured to conceal his suspicion under the disguise of respect. Dionysius attempted to impose upon Plato by concealing attentions, and Plato to deceive Dionysius by an appearance of confidence. At length, the phi- losopher became so much dissatisfied with his situa- tion, that he earnestly requested permission to return to Greece, which was at last granted him, and he was sent home loaded with rich presents. On his way to A- thens, passing through Elis during the celebration of the Olympic games, he was present at this general assembly of the Greeks, and engaged universal atten- tion.

From this narrative it appears, that if Plato visited the courts of princes, it was chiefly from the hope of seeing his ideal plan of a republic realized; and that his talents and attainments rather qualified him to shine in the academy than in the council or the senate.

Plato, now restored to his country and his school, de- voted himself to science, and spent the last years of a long life in the instruction of youth. Having enjoyed the advantage of an athletic constitution, and lived all his days temperately, he arrived at the 81st, or accord- ing to some writers the 79th, year of his age; and died, through the mere decay of nature, in the first year of the hundred and eighth Olympiad. He passed his whole life in a state of celibacy, and therefore left no natural heirs, but transferred his effects by will to his friend Adiamantus. The grove and garden, which had been the scene of his philosophical labours, at last afforded him a sepulchre. Statues and altars were erected to his memory; the day of his birth long continued to be cel- ebrated as a festival by his followers; and his portrait is to this day preserved in gems: but the most lasting monuments of his genius are his writings, which have been transmitted, without material injury, to the present times.

The character of this philosopher has always been high. Besides the advantages of a noble birth, he had a large and comprehensive understanding, a vast fund of wit and good taste, great evenness and sweetness of tem- per, all cultivated and refined by education and travel; so that it is no wonder if he was honoured by his coun- trymen, esteemed by strangers, and adored by his schol- ars. The ancients thought more highly of Plato than of all their philosophers: they always called him the Di- vine Plato; and they seemed resolved that his descent should be more than human. "There are (says Apu- leius) who assert Plato to have sprung from a more sub- lime conception; and that his mother Perdiccione, who was a very beautiful woman, was impregnated by Apollo in the shape of a spectre." Plutarch, Suidas, and others, affirm this to have been the common report at Athens. When he was an infant, his father Aristo went to Hymettus, with his wife and child, to sacrifice to the mules; and while they were busied in the divine rites, a swarm of bees came and distilled their honey up- on his lips. This, says Tully, was considered as a pre- lude of his future eloquence. Apuleius relates, that So- crates, the night before Plato was recommended to him, dreamed that a young swan flew from Cupid's altar in the academy, and settled in his lap; thence soared to heaven, and delighted the gods with its music; and when Aristo the next day presented Plato to him, "Friends (says Socrates), this is the swan of Cupid's academy." The Greeks loved fables: they show however in the pre- sent case, what exceeding respect was paid to the me- mory of Plato. Tully perfectly adored him; tells us, how he was justly called by Panetius the divine, the most wise, the most sacred, the Homer of Philosophers; entitled him to Atticus, Deus ille noster; thinks, that if Jupiter had spoken Greek, he would have spoken in Plato's language, and made him to implicitly his guide in wisdom and philosophy, as to declare, that he had rather err with Plato than be right with any one else. But, panegyric aside, Plato was certainly a very wonderful man, of a large and comprehensive mind, an imagination infinitely fertile, and of a most flowing and copious elo- quence. Nevertheless, the strength and heat of fancy prevailing in his composition over judgment, he was too apt to soar beyond the limits of earthly things, to range in the imaginary regions of general and abstracted ideas; and on which account, though there is always a great- ness and sublimity in his manner, he did not philoso- phize so much according to truth and nature as Ari- stotle, though Cicero did not scruple to give him the preference.

The writings of Plato are all in the way of dialogue; where he seems to deliver nothing from himself, but every thing thing as the sentiments and opinions of others, of Socrates chiefly, of Timæus, &c. He does not mention himself anywhere, except once in his Phædo, and another time in his Apology for Socrates. His style, as Aristotle observed, is betwixt prose and verse; on which account, some have not scrupled to rank him with the poets. There is a better reason for so doing than the elevation and grandeur of his style: his matter is oftentimes the offspring of imagination, instead of doctrines or truths deduced from nature. The first edition of Plato's works in Greek was put out by Aldus at Venice in 1513; but a Latin version of him by Marcellus Ficinus had been printed there in 1491. They were reprinted together at Lyons in 1588, and at Frankfort in 1602. The famous printer Henry Stephens, in 1578, gave a most beautiful and correct edition of Plato's works at Paris, with a new Latin version by Serranus, in three volumes folio; and this deservedly passes for the best edition of Plato; yet Serranus's edition is very exceptional, and in many respects, if not in all, inferior to that of Ficinus.