The Erotic Essay

And yet it does not escape me that it is difficult to describe your character in keeping with your deserts and that it is more hazardous still to give advice when the adviser is bound to make himself answerable for his advice to the one who accepts it.[*](Blass notes a parallel in Dem. 18.189, but it is remote.) It is my judgement, however, that, while it becomes the recipients of merited eulogies to baffle by the excess of their real virtue the ability of those who praise them, yet in my counsel I shall not miss the mark, being well aware that no advice could be innocently carried out if proffered by men who are senseless and quite ruined by incontinence, not even if they advise supremely well, but that not even the advice that is only moderately pondered can altogether miss the mark if tendered by men who choose to live pure and self disciplined lives.

Cherishing such hopes I enter upon my theme. All men would agree with me, I believe, that it is of the utmost importance for young men of your age to possess beauty in respect of person, self-discipline in respect of soul, and manliness in respect of both, and consistently to possess charm in respect of speech. As for these two kinds of qualities, natural and acquired, Fortune has so generously blessed you with nature’s gifts that you consistently enjoy distinction and admiration, and the other kind you are bringing to such perfection through your own diligence that no fair-minded person could have fault to find with you.

And yet what ought he to possess who is worthy of the highest eulogies?[*](These identical words are found in Isoc. 16.30.) Must he not manifestly be loved by the gods and among men be admired, for some qualities on his own account, for others because of his good fortune? Now the longer list of your virtuous qualities it will perhaps be fitting to describe summarily later on, but the praise I have to utter for each of the gifts of Fortune I shall now try to declare with truthfulness.

I shall begin by praising that quality of yours which all who see you will recognize first, your beauty, and the hue of your flesh, by virtue of which your limbs and your whole body are rendered resplendent. Wondering what fitting comparison for this I may offer, I find none, but it is my privilege to request those who read this essay to see you and contemplate you, so that I may be pardoned for declaring that I have no suitable simile.

For to what could anyone liken something mortal which arouses immortal longing in the beholder, the sight of which does not satiate, and when removed from sight lingers in the memory, which in human form possesses a natural beauty worthy of the gods, like a flower in its comeliness, beyond suspicion of imperfections? Furthermore, it is impossible to impute to your person even those blemishes which in the past have marred many another who has shared in beauty.

For either through ungainliness of mien they have ruined all their natural comeliness or through some unfortunate mannerism have involved their natural attractions in the same disfavor. By none of these could we find your person afflicted, for whichever of the gods it was that took forethought for your person has so diligently guarded you against all such mishaps as to leave nothing calling for criticism and to render your general appearance superb.