I have learned of your fairmindedness, Polycrates, and of the reversal in your life, through information from others; and having myself read certain of the discourses which you have written, I should have been greatly pleased to discuss frankly with you and fully the education with which you have been obliged to occupy yourself. For I believe that when men through no fault of their own are unfortunate and so seek in philosophy a source of gain,That is, from the teaching of the subject. it is the duty of all who have had a wider experience in that occupation, and have become more thoroughly versed in it, to make this contributionFor the figure of speech in ἔρανος see Isoc. 10.20 and Plat. Sym.177c. voluntarily for their benefit.

But since we have not yet met one another, we shall be able, if we ever do come together, to discuss the other topics at greater length; concerning those suggestions, however, by which at the present time I might be of service to you, I have thought I should advise you by letter, though concealing my views, to the best of my ability, from everyone else.

I am well aware, however, that it is instinctive with most persons when admonished, not to look to the benefits they receive but, on the contrary, to listen to what is said with the greater displeasure in proportion to the rigor with which their critic passes their faults in review. Nevertheless, those who are well disposed toward any persons must not shrink from incurring such resentment, but must try to effect a change in the opinion of those who feel this way toward those who offer them counsel.

Having observed, therefore, that you take especial pride in your and in your , I shall try to make it clear to you that in both these discourses you have fallen far short of what the subject demands. For although everyone knows that those who wish to praise a person must attribute to him a larger number of good qualities than he really possesses, and accusers must do the contrary,

you have so far fallen short of following these principles of rhetoric that, though you profess to defend Busiris, you have not only failed to absolve him of the calumny with which he is attacked, but have even imputed to him a lawlessness of such enormity that it is impossible for one to invent wickedness more atrocious. For the other writers whose aim was to malign him went only so far in their abuse as to charge him with sacrificing the strangersFor the legend of Busiris see Apollod. 2.5.7 and Hdt. 2.45. Busiris, in obedience to an oracle, sacrificed strangers on the altar of Zeus. Herodotus doubts the truth of the legend that the Egyptians sacrificed men. who came to his country; you, however, accused him of actually devouring his victims. And when your purpose was to accuse Socrates, as if you wished to praise him, you gave Alcibiades to him as a pupil who, as far as anybody observed, never was taught by Socrates,Alcibiades, if not a disciple of Socrates, was intimately associated with the philosopher; cf. Plat. Sym. For praise of Alcibiades see Isoc. 16. but that Alcibiades far excelled all his contemporaries all would agree.