Perhaps, however, some might venture to reply that many men, because of their incontinence, are not amenable to reason, but neglect their true interests and rush on in the pursuit of pleasure. I grant you that many men in general and some who pretend to be sophists are of this nature.

Nevertheless, no one even of their number is so incontinent as to desire his pupils also to show the same lack of control; for he would not be able to share in the pleasures which they might enjoy as the result of their incontinence, while he would bring down upon his own head most of the evil repute which would result from their depravity. Again, whom would they corrupt and what manner of people would they get as pupils?

For this is worth inquiring into. Would they get those who are already perverse and vicious? And who, pray, would make an effort to learn from another what his own nature teaches him? Would they, then, get those who are honest and ambitious to lead a useful life? But no such person would deign to speak with men who are evil in their words and in their deeds.

I should like to ask those who disapprove of me what they think about the students who cross the sea from Sicily, from the Pontus, and from other parts of the world in order to enjoy my instruction. Do they think that they voyage to Athens because of the dearth of evil-minded men at home? But anywhere on earth anyone can find no lack of men willing to aid him in depravity and crime.

Do they think, then, that they come here in order to become intriguers and sycophants, at great expense to themselves? But, in the first place, people of this mind are much more inclined to lay hold of other people's property than to part with anything of their own; and, in the next place, who would pay out money to learn depravity, since it is easy to be depraved at no expense whatever, whenever one is so inclined? For there is no need of taking lessons in evil-doing; all that a man has to do is to set his hands to it.

No, it is evident that these students cross the sea and pay out money and go to all manner of trouble because they think that they themselves will be the better for it and that the teachers here are much more intelligent than those in their own countries. This ought to fill all Athenians with pride and make them appreciate at their worth those who have given to the city this reputation.

But, in fact, some of our people are extremely unreasonable. They know that neither the strangers who come here nor the men who preside over their education occupy themselves with anything harmful, but that they are, on the contrary, the most unofficious and the most peaceable of all who live in Athens, giving their minds to their own affairs and confining their intercourse to each other,

and living, furthermore, day by day in the greatest simplicity and decorum, taking their pleasures in discourse—not the kind of discourse which is employed in petty litigation nor that which is offensive to anyone, but the kind which has the approbation of all men. Nevertheless, although they know all this about them, they do not refrain from traducing them and saying that they engage in this training in order that they may defeat the ends of justice in the courts and win their own advantage.

And yet who that engages in the practice of injustice and of evildoing would be willing to live more continently than the rest? Whom have these traducers ever seen reserving and treasuring up their depravities for future use instead of indulging from the first the evil instincts present in their nature?

But, apart from these considerations, if it be true that cleverness in speech results in plotting against other people's property, we should expect all able speakers to be intriguers and sycophants; for the same cause produces in every instance the same effect.

In fact, however, you will find that among our public men who are living today or who have but lately passed away those who give most study to the art of words are the best of the statesmen who come before you on the rostrum, and, furthermore, that among the ancients it was the greatest and the most illustrious orators who brought to the city most of her blessings.

First of all was Solon.For Solon and Cleisthenes as authors of Athenian democracy see Isoc. 7.16. For when he was placed at the head of the people, he gave them laws, set their affairs in order, and constituted the government of the city so wisely that even now Athens is well satisfied with the polity which was organized by him. Next, Cleisthenes, after he had been driven from Athens by the tyrants, succeeded by his eloquence in persuading the Amphictyons to lend him money from the treasury of Apollo,For the Amphictyonic Council see Isoc. 5.74, note. The family of the Alcmaeonidae, to which Cleisthenes belonged, won the favor of this council by their aid in rebuilding the temple of Apollo which had been burned in 548 B.C. The story that Cleisthenes and his party got funds from the Amphictyony is found also in Dem. 21.144. But the facts are confused; see Beloch, vol. ii. p. 387. and thus restored the people to power, expelled the tyrants, and established that democracy to which the world of Hellas owes its greatest blessings.

After him, Themistocles,The commander of the Athenian fleet at the battle of Salamis. placed at the head of our forces in the Persian War, counselled our ancestors to abandon the citySee Isoc. 4.96; Isoc. 6.43.(and who could have persuaded them to do this but a man of surpassing eloquence?), and so advanced their circumstances that at the price of being homeless for a few days they became for a long period of time the masters of the Hellenes.

Finally, Pericles,See Isoc. 8.126. because he was both a good leader of the people and an excellent orator, so adorned the city with temples, monuments, and other objects of beauty, that even today visitors who come to Athens think her worthy of ruling not only the Hellenes, but all the world; and, more than this, he stored away in the Acropolis a sum of not less than ten thousand talents.

And of these men who carried out such great enterprises not one neglected the art of discourse; nay, so much more did they apply their minds to eloquence than to other things, that Solon was named one of the seven sophistsThe term “sophists” here is equivalent to “wise men” ( SOFOI/). The list of the “Seven Sages” varied, but Solon was always included. and was given the title which is now dishonored and on trial here; and Pericles studied under two of the sophists, Anaxagoras of ClazomenaeFor the relation of Pericles to Anaxagoras see Plut. Per. and Damon,See Plat. Lach. 180d. the latter in his day reputed to be the wisest among the Athenians.

Could one, then, show more clearly than by these examples that the powers of eloquence do not turn men into evil-doers? No, but, on the other hand, those who are evil from their birth, like my accuser, will, I doubt not, continue to the end indulging their depravity both in words and in deeds.

But I can show you also where you may see, if you desire, the names of our trouble-makers and of the men who are really liable to the charges which these people apply to the sophists. They are published by law on the tablets which the magistrates set up: public offenders and sycophants have their names published by the Thesmothetae; malefactors and their instigators, by the Eleven; and private offenders and authors of unjust complaints, by the Forty.When a case was accepted for trial, the appropriate court fixed a day for the preliminary hearing, and published the charge on white tablets set up in the market place. See Lipsius, p. 820. The “Thesmothetae” (see 38, note) were responsible for bringing to trial mainly offenders against the state, including sycophants. See Lipsius, pp. 374 ff. The “Eleven,” besides being a board for the care of prisons and for the execution of condemned criminals, dealt with malefactors such as robbers, burglars, pickpockets, kidnappers, etc. See Lipsius, p. 78. “The Forty,” four selected by lot from each of the ten tribes, had jurisdiction over the great mass of private litigation, involving mainly property rights (torts), themselves settling without more ado all petty cases involving sums not exceeding ten drachmas. See Lipsius, pp. 8l ff.

In these lists you will find the names of this fellow and his friends recorded many times, but you will not find my name nor that of anyone of my profession published in a single one of them. On the contrary, you will find that we so order our own affairs as to stand in no need of your lawsuits.

And yet, when men keep clear of these troubles, when they live decently and have had no part in any disgraceful act, why do you not give them their due of praise instead of subjecting them to trial? For it is evident that the principles which we instil into our students are such as we practice in our own lives.

Now you will appreciate even more clearly from the things which I am going to say that I am far from being a corrupter of our youth. For if I were guilty of this, Lysimachus would not be the one to be incensed in their behalf, nor anyone of his kind, but you would see the fathers and relatives of my pupils up in arms, framing writs and seeking to bring me to justice.Cf. Plat. Apol. 33d.