into a monarchy and that Plato was to blame for all the maladministration in Syracuse. The letter responds by recounting Plato's activities in Syracuse, and has the flavor of an open letter. Bury suggests that the Third Letter, if authentic, was probably written after Plato's third visit to Syracuse in 360 BC, and probably after Dion's seizure of power in 357 BC. He finds the tone to be anachronistic, however, remarks that the parallels to both the Apology of Socrates and the Seventh Letter argue against its authenticity. Fourth Letter The Fourth Letter is addressed to Dion, the uncle and (by this time) ouster of Dionysius II of Syracuse. It encourages Dion in his political efforts, but admonishes him not to forget about the importance of virtue. Bury finds the mixture of flattery and reproof in the letter to be at odds with Plato's friendlier relationship with Dion, even granting that it may be an open letter, and notes conflicts with the Seventh Letter that argue against its authenticity. Fifth Letter The Fifth Letter purports to be a private letter addressed to Perdiccas III, king of Macedon from 365 to 359 BCE. It announces that its author has complied with Perdiccas' request to counsel one Euphraeus to turn his attention to Perdiccas' interests and then proceeds to counsel Perdiccas himself on the advantages of listening to Euphraeus' counsels. Perdiccas is young, and few people are as fit to give advice concerning politics as they claim to be. Echoing the Republic, the letter goes on to say that each form of government (πολιτεία) has its own language or voice (φωνή), and that it is necessary to speak to both gods and men in the voice appropriate to the regime if one is to flourish. Euphraeus will help Perdiccas to explore the speech or logic (λόγος) of monarchy. The letter next raises a hypothetical objection: Plato himself did not speak to the Athenian democracy, even as the above argument suggests that he knows what would be advantageous to it. It counsels Perdiccas to respond to this objection by saying that Plato was born when his fatherland had already been corrupted beyond the ability of his counsel to benefit it, while the risks of engaging in its politics were great, and that he would probably leave off counseling Perdiccas himself if he thought him incurable. Bury notes that the discussion of the "voices"