Epistles

Plato to Dion of Syracuse wishes well-doing. It has been plain, I believe, all along that I took a keen interest in the operations [*](This refers to Dion’s military operations in Sicily in 357 B.C., and perhaps later.) that have been carried out, and that I was most anxious to see them finally completed. In this I was mainly prompted by my jealous regard for what is noble [*](The reference is to Dion’s plans for the political reformation of Sicily); for I esteem it just that those who are truly virtuous, and who act accordingly, should achieve the reputation they deserve. Now for the present (God willing) affairs are going well; but it is in the future that the chief struggle lies. For while it might be thought that excellence in courage and speed and strength might belong to various other men, everyone would agree that surpassing excellence in truth, justice, generosity and the outward exhibition of all these virtues naturally belongs to those who profess to hold them in honor. Now the point of this remark is plain; but none the less it is right that we should remind ourselves that it behoves certain persons (who these are of course you know) [*](The persons meant are Plato’s own pupils and Dion’s political supporters.) to surpass the rest of mankind as if they were less than children. [*](For this (perhaps proverbial) phrase (cf. no better than a child) cf. Plat. Phaedrus 279a.) It is, therefore, incumbent upon us to show plainly that we are the sort of men we claim to be, and that all the more because (God willing) it will be an easy task. For whereas all other men find it necessary to wander far afield if they mean to get themselves known, you are in such a position now that people all the world over—bold though it be to say so—have their eyes fixed on one place only, and in that place upon you above all men. Seeing, then, that you have the eyes of all upon you, prepare yourself to play the part of that ancient worthy Lycurgus and of Cyrus [*](For Lycurgus, the Spartan lawgiver, cf. Plat. L. 8.354b; for Cyrus cf. Plat. L. 2.311a, Plat. Laws 693d ff.) and of all those others who have been famed hitherto for their excellence of character and of statesmanship; and that all the more because there are many, including nearly all the people here, who keep saying that, now that Dionysius is overthrown, there is every prospect that things will go to ruin owing to the jealous rivalry of yourself, and Heracleides and Theodotes [*](see Plat. L. 3.318c note.) and the other notables.

I pray, then, that no one, if possible, may suffer from this complaint; but in case anyone should, after all, do so, you must play the part of a physician; and so things will turn out best for you all. Probably it strikes you as ridiculous that I should say this, seeing that you yourself also know it quite well; but I notice how even in the theaters the players are spurred on by the plaudits of the children—not to speak of their own friends—whenever a player believes them to be genuine and well-meaning in their encouragement. [*](Cf. Isoc. Evag. 32.3.) So do you also play your parts now; and if you have need of anything send us word. Affairs with us are in much the same state as when you were here. Send us word also about what you have already done or happen to be doing now, since we know nothing although we hear many reports. Even at this moment letters have come to Lacedaemon and Aegina from Theodotes and Heracleides; but we, as I said, know nothing, although we hear many reports from the people here. And, Dion, do you also bear in mind that you are thought by some to be unduly wanting in affability; so do not forget that successful action depends on pleasing people, whereas arrogance is next neighbor to isolation. Good-luck attend thee!

Plato To Perdiccas [*](Perdiccas was king of Macedon 365-360 B.C.) wishes well-doing. I counselled Euphraeus, [*](A native of Euboea and pupil of Plato.) in accordance with your message, to devote his time to the task of caring for your interests; and I feel myself bound also to give you friendly, and what is called sacred, counsel both about the other matters you mention and as to how you ought now to make use of Euphraeus. For the man is useful for many things, the most important being that in which you yourself are deficient owing to your youth, and also because it is a matter about which there are not many counsellors available for the young. For forms of government, like animals, have each their own kind of language, [*](cf. Plat. Rep. 493a-c.) one for democracy, another for oligarchy, and a third kind for monarchy; and though a vast number of people would assert that they understand these languages, yet all but a few of them are very far indeed from discerning them. Now each of these polities, if it speaks its own language both to gods and to men, and renders its actions conformable to its language, remains always flourishing and secure; but if it imitates another it becomes corrupted.

It is for this study, then, that Euphraeus will be specially useful to you, although there are also other studies in which he is competent. For he, I hope, will help you to explore the speech of monarchy as well as any of the persons you employ. So if you make use of him for this purpose you will not only benefit yourself but will also be helping him immensely. Suppose, however, that on hearing this someone were to say: Plato, as it seems, is claiming to know what is of advantage to democracy; yet when he has had it in his power to speak before the demos and to counsel it for the best he has never yet stood up and made a speech—to this you may reply that Plato was born late in the history of his country, and he found the demos already old and habituated by the previous statesmen to do many things at variance with his own counsel. [*](cf. Plat. L. 7.325a, Plat. L. 7.325c ff.; and, for a theory of counsel, Plat. L. 7.330c ff.) For he would have given counsel to it, as to his father, with the greatest possible pleasure, had he not supposed that he would be running risks in vain, and would do no good. And I suppose that he would do the same as regards counselling me. For if he deemed us to be in an incurable state, he would bid us a long farewell and leave off giving counsel about me or my affairs. Good-luck be thine!

Plato to Hermeias and Erastus and Coriscus [*](Hermeias was tyrant of Atarneus, circa 351 B.C. Erastus and Coriscus were pupils of Plato who lived at Scepsis, near Atarneus.) wishes well-doing. Some God, as it seems plain to me, is preparing for you good fortune in a gracious and bountiful way, if only you accept it with grace. For you dwell near together as neighbors in close association so that you can help one another in the things of greatest importance. For Hermeias will find in his multitude of horses or of other military equipment, or even in the gaining of gold itself, no greater source of power for all purposes than in the gaining of steadfast friends possessed of a sound character; while Erastus and Coriscus, in addition to this fair Science of Ideas, need also—as I, old though I am, [*](Plato would be about 77 in 351-350 B.C. The point of this allusion to his age may be that old men ought rather to cultivate other-worldliness.) assert—the science which is a safeguard in dealing with the wicked and unjust, and a kind of self-defensive power. For they lack experience owing to the fact that they have spent a large part of their lives in company with us who are men of moderation and free from vice; and for this reason, as I have said, they need these additional qualities, so that they may not be compelled to neglect the true Science, and to pay more attention than is right to that which is human and necessitated.