The Erotic Essay

for I am aware, of course, that many men have risen to eminence from humble and obscure estate through the practice of this art, and that Solon, both living and dead, was deemed worthy of the highest renown. He was not disqualified for the other honors[*](This statement hints at the long contested question, whether practical statesmanship could be combined with philosophical insight.) but left behind him a memorial of his courage in the trophy of victory over the Megarians, of his astuteness in the recovery of Salamis,

and of general sagacity in the laws which the majority of the Greeks continue using to this day. Yet in spite of these great claims to distinction he set his heart upon nothing as much as becoming one of the Seven Sages,[*](This statement is absurd. The legend of the Seven Sages became current only in the fourth century: Plat. Prot. 343a. In Isoc. 15.235 also Solon is called one of the seven sophists. Originally this term suggested no disrespect.) believing that philosophy was no reproach but that it brought honor to those who pursued it, having been no less wise in this very judgement than in the others in which he showed himself superior.

My own judgement is not different from Solon’s and I recommend to you to study philosophy, bearing in mind the advantages you have possessed from the beginning. Indeed it was with this purpose in view I ran through the list of them myself in the first part of my essay,[*](Dem. 61.10-32.) not expecting to make a conquest of you by praising your natural gifts, but that I may the better urge you to take up philosophy if you shall escape the error of putting a low value on it, or, through pride in your present advantages, of under-valuing the advantages yet to be gained.

Again, even if you are better than the common run of men,[*](Isoc. 9.81 begins with similar words, as Blass notes: nor must you be content if you are already superiors to those who are here present . . .) do not seek to be superior in no respect to the talented remainder, but deem it the highest purpose to be first among all, and that it is more to your advantage to be seen striving for this than merely being foremost among the rank and file. And do not bring shame upon your natural gifts or cause to be cheated of their hopes those who are proud of you, but endeavor by your own ability to surpass the desires of those who have your interests most at heart.

And bear in mind that speeches of the other kinds, when they fulfil their purpose, only crown their authors with glory, but that good counsels attach benefit and honor to those who hearken to them; and that the decisions we make about all other matters make plain the power of perception we possess, but that the choices we make of careers put our whole character to the test. And as you pass judgement in these matters, count upon being judged at the same time yourself by all men, and do not forget that I, who have been so ready to praise you, will also be involved in the hazard of the test.

The proofs by which you must be judged worthy of my praises must also acquit me of all censure for the friendship I bear you.

I would not be pressing you so urgently to study philosophy[*](Blass notes the occurrence of this sentence in Isoc. 6.87, with ἐπὶ τὸν πόλεμον instead of ἐπὶ τὴν φιλοσοφίαν.) unless I thought that in this I was making you a most precious contribution as evidence of my goodwill, and unless I observed that our city often makes use of ordinary men for lack of men of the best type, and through their bungling incurs the gravest misfortunes.