§5## Ἀλεξάνδρῳ
πρὸς τὸν πατέρα σου γράφων ἐπιστολὴν ἄτοπον ᾤμην ποιήσειν, εἰ περὶ τὸν αὐτὸν ὄντα σὲ τόπον ἐκείνῳ μήτε προσερῶ μήτ’ ἀσπάσομαι μήτε γράψω τι τοιοῦτον, ὃ ποιήσει τοὺς ἀναγνόντας μὴ νομίζειν ἤδη με παραφρονεῖν διὰ τὸ γῆρας μηδὲ παντάπασι ληρεῖν, ἀλλ’ ἔτι τὸ καταλελειμμένον μου μέρος καὶ λοιπὸν ὂν οὐκ ἀνάξιον εἶναι τῆς δυνάμεως ἣν ἔσχον νεώτερος ὤν.
## Ἀλεξάνδρῳ In writing a letter to your father, I thought I should be doing an incongruous thing if, while you are in the same place as he, I should neither address you nor greet you, nor write some such thing as will make those who read it believe, not indeed that I am already out of my mind through old age or completely dotard, but rather that the part of me which has been left and still remains is not unworthy of the power I possessed when I was younger.
ἀκούω δέ σε πάντων λεγόντων ὡς φιλάνθρωπος εἶ καὶ φιλαθήναιος καὶ φιλόσοφος, οὐκ ἀφρόνως ἀλλὰ νοῦν ἐχόντως.
Indeed, I hear from everyone that you are friendly to mankind, a lover of Athens, and a lover of wisdom, not foolishly but with understanding.
τῶν τε γὰρ πολιτῶν ἀποδέχεσθαί σε τῶν ἡμετέρων οὐ τοὺς ἠμεληκότας αὑτῶν καὶ πονηρῶν πραγμάτων ἐπιθυμοῦντας, ἀλλ’ οἷς συνδιατρίβων τ’ οὐκ ἂν λυπηθείης, συμβάλλων τε καὶ κοινωνῶν πραγμάτων οὐδὲν ἂν βλαβείης οὐδ’ ἀδικηθείης, οἵοις περ χρὴ πλησιάζειν τοὺς εὖ φρονοῦντας·
For I hear that, of our citizens, you do not welcome those who neglect themselves and desire wicked deeds, but rather those with whom you would not be vexed in spending your time, and with whom, in associating and sharing affairs, you would suffer no harm or injustice—precisely the kind of people whom those of good sense ought to approach.
τῶν τε φιλοσοφιῶν οὐκ ἀποδοκιμάζειν μὲν οὐδὲ τὴν περὶ τὰς ἔριδας, ἀλλὰ νομίζειν εἶναι πλεονεκτικὴν ἐν ταῖς ἰδίαις διατριβαῖς, οὐ μὴν ἁρμόττειν οὔτε τοῖς τοῦ πλήθους προεστῶσιν οὔτε τοῖς τὰς μοναρχίας ἔχουσιν· οὐδὲ γὰρ συμφέρον οὐδὲ πρέπον ἐστὶ τοῖς μεῖζον τῶν ἄλλων φρονοῦσιν οὔτ’ αὐτοῖς ἐρίζειν πρὸς τοὺς συμπολιτευομένους οὔτε τοῖς ἄλλοις ἐπιτρέπειν πρὸς αὑτοὺς ἀντιλέγειν.
Furthermore, of the various philosophies, you do not reject even the one concerning disputations, but regard it as advantageous in private discussions, though not fitting either for those who stand at the head of the multitude or for those who hold monarchies; for it is neither advantageous nor becoming for those who think more highly than others either to dispute themselves with their fellow citizens or to allow others to contradict them.
ταύτην μὲν οὖν οὐκ ἀγαπᾶν σε τὴν διατριβήν, προαιρεῖσθαι δὲ τὴν παιδείαν τὴν περὶ τοὺς λόγους, οἷς χρώμεθα περὶ τὰς πράξεις τὰς προσπιπτούσας καθ’ ἑκάστην τὴν ἡμέραν καὶ μεθ’ ὧν βουλευόμεθα περὶ τῶν κοινῶν· δι’ ἣν νῦν τε δοξάζειν περὶ τῶν μελλόντων ἐπιεικῶς, τοῖς τ’ ἀρχομένοις προστάττειν οὐκ ἀνοήτως ἃ δεῖ πράττειν ἑκάστους, ἐπιστήσει, περὶ δὲ τῶν καλῶν καὶ δικαίων καὶ τῶν τούτοις ἐναντίων ὀρθῶς κρίνειν, πρὸς δὲ τούτοις τιμᾶν τε καὶ κολάζειν ὡς προσῆκόν ἐστιν ἑκατέρους.
Consequently, you do not cherish this pursuit, but prefer the education concerning speeches, which we use regarding the actions that fall upon us each day and with which we deliberate about public affairs; through which education you will know how to guess reasonably about the future at present, to command the subjects not foolishly what each must do, to judge rightly concerning what is noble and just and their opposites, and, in addition to these, to reward and punish each as is fitting.
σωφρονεῖς οὖν νῦν ταῦτα μελετῶν· ἐλπίδας γὰρ τῷ τε πατρὶ καὶ τοῖς ἄλλοις παρέχεις, ὡς, ἂν πρεσβύτερος γενόμενος ἐμμείνῃς τούτοις, τοσοῦτον προέξεις τῇ φρονήσει τῶν ἄλλων, ὅσον περ ὁ πατήρ σου διενήνοχεν ἁπάντων.
You are therefore wise in practicing these things now; for you offer hopes to both your father and the others that, if you remain in these pursuits as you grow older, you will surpass others in wisdom by as much as your father has excelled all men.