The Epistles (Greek: Ἐπιστολαί; Latin: Epistolae) of Plato are a series of thirteen letters traditionally included in the Platonic corpus. With the exception of the Seventh Letter, they are generally considered to be forgeries, although many scholars even reject the seventh.They were "generally accepted as genuine until modern times"; but by the close of the nineteenth century, many philologists believed that none of the letters were actually written by Plato.
The Epistles focus mostly on Plato's time in Syracuse and his influence on the political figures Dion and Dionysius. They are generally biographical rather than philosophical, although several, notably the Seventh Letter, gesture at the doctrines of Plato's philosophy. Only two, the Second and Seventh, directly reference Plato's teacher Socrates, the major figure within his philosophical dialogues.
Authenticity
The two letters that are most commonly claimed to have actually been written by Plato are the Seventh and the Eighth, on the supposition that these were open letters and therefore less likely to be the result of invention or forgery. This is not so much because of a presumption in favor of an open letter's authenticity as because of a presumption against that of a private letter: the preservation of the former is unsurprising, while the preservation, dissemination, and eventual publication of the latter requires some sort of explanation.
Nevertheless, even the Seventh Letter has recently been argued to be spurious by prominent scholars, such as Malcolm Schofield, Myles Burnyeat, and Julia Annas. George Boas argues that all of the Epistles, including the Seventh, are spurious, a conclusion accepted also, and more recently, by Terence Irwin.
Structure of the Epistles
The numbering of each letter is due solely to their placement in traditional manuscripts, and does not appear to follow any discernible principle. The addressees of the Epistles fall into three main categories. Four are addressed to Dionysius II of Syracuse (i, ii, iii, xiii), four to Dionysius' uncle Dion and his associates (iv, vii, viii, x), and five to various others (the Fifth to Perdiccas III of Macedon; the Sixth to Hermias of Atarneus, Erastus, and Coriscus; the Tenth to Aristodorus; the Eleventh to Laodamas; and the Ninth and Twelfth to Archytas).
First Letter
The First Letter is addressed to Dionysius II of Syracuse, and is almost certainly a forgery. In it, Plato supposedly complains of his rude dismissal by Dionysius and predicts an evil end for him. It is interesting mainly for the number of quotations from the tragic poets which it preserves.
The letter purports to have been written to Dionysius the Younger, the tyrant of Syracuse who was introduced to Plato by his uncle Dion in the hopes of turning him to philosophy. It complains of Dionysius' ingratitude for having rudely dismissed Plato after having received such great service from him in the administration of his government and returns the sum which he had provided for travelling expenses as insultingly insufficient. The letter concludes with a number of quotations from tragic poets suggesting that Dionysius will die alone and friendless. R. G. Bury notes that, contrary to the letter's suggestion, Plato never kept watch over Syracuse as a dictator (αυτοκράτωρ), and the account given in this letter of Plato's abrupt dismissal contradicts that given in the Seventh Letter, which has a far greater claim to authenticity. It is consequently valued mostly for preserving the tragic quotations which are hurled at Dionysius.
Second Letter
The Second Letter is addressed to Dionysius II of Syracuse in response to a supposed complaint he lodged against Plato and his associates that they were slandering him. The letter disclaims any responsibility for these slanders and further denies that they are even occurring. It then counsels Dionysius that a concern for his reputation after his death should incline him to repair his relationship with Plato, since the interactions of political men with the wise is a topic of constant discussion. From this subject, the letter turns to a deliberately enigmatic discussion of "the First," in which Plato warns Dionysius to never write these doctrines down and to burn this letter upon committing its contents to memory. The Second Letter is the source of the oft-cited remark that "no writing of Plato exists or ever will exist, but those now said to be his are those of a Socrates become beautiful and new (καλός καί νέος)."