To Demonicus

In many respects, Demonicus, we shall find that much disparity exists between the principles of good men and the notions of the base; but most of all by far have they parted company in the quality of their friendships.[*](For the sentiment that bad men make poor friends cf. Theog. 101 ff., and Socrates in Xen. Mem. 2.6.19.) The base honor their friends only when they are present; the good cherish theirs even when they are far away; and while it takes only a short time to break up the intimacies of the base, not all eternity can blot out the friendships of good men.

So then, since I deem it fitting that those who strive for distinction and are ambitious for education should emulate the good and not the bad, I have dispatched to you this discourse as a gift, in proof of my good will toward you and in token of my friendship for Hipponicus; for it is fitting that a son should inherit his father's friendships even as he inherits his estate.

I see, moreover, that fortune is on our side and that the present circumstances are in league with us; for you are eager for education and I profess to educate; you are ripe for philosophy[*](For the meaning of “philosophy” in Isocrates see Introduction, pp. xxv. ff.) and I direct students of philosophy. Now those who compose hortatory discourses addressed to their own friends are, no doubt, engaged in a laudable employment;

yet they do not occupy themselves with the most vital part of philosophy. Those, on the contrary, who point out to the young, not by what means they may cultivate skill in oratory, but how they may win repute as men of sound character, are rendering a greater service[*](Hermogenes, *peri\ meqo/dou deino/thtos, 25, refers to this introduction as an example of inoffensive self-laudation in the orators.) to their hearers in that, while the former exhort them to proficiency in speech, the latter improve their moral conduct.[*](For Isocrates' insistence on right conduct as the end of education see Introduction, p. xxv.)

Therefore, I have not invented a hortatory[*](This discourse is really hortatory in the general sense of that word, but Isocrates distinguishes it from hortatory (“protreptic”) discourses of the sophists, which were lectures to stimulate interest in whatever kind of learning they professed to teach, commonly oratory.) exercise, but have written a moral treatise; and I am going to counsel you on the objects to which young men should aspire and from what actions they should abstain, and with what sort of men they should associate and how they should regulate their own lives. For only those who have travelled this road in life have been able in the true sense to attain to virtue—that possession which is the grandest and the most enduring in the world.

For beauty is spent by time or withered by disease; wealth ministers to vice rather than to nobility of soul, affording means for indolent living and luring the young to pleasure; strength, in company with wisdom, is, indeed, an advantage, but without wisdom it harms more than it helps its possessors, and while it sets off the bodies of those who cultivate it, yet it obscures the care of the soul[*](Cf. Isoc. 4.1.).

But virtue, when it grows up with us in our hearts without alloy, is the one possession which abides with us in old age; it is better than riches and more serviceable than high birth; it makes possible what is for others impossible; it supports with fortitude that which is fearful to the multitude; and it considers sloth a disgrace and toil an honor.

This it is easy to learn from the labors of Heracles and the exploits of Theseus, whose excellence of character has impressed upon their exploits so clear a stamp of glory that not even endless time can cast oblivion upon their achievements.

Nay, if you will but recall also your father's principles, you will have from your own house a noble illustration of what I am telling you. For he did not belittle virtue nor pass his life in indolence; on the contrary, he trained his body by toil, and by his spirit he withstood dangers. Nor did he love wealth inordinately; but, although he enjoyed the good things at his hand as became a mortal, yet he cared for his possessions as if he had been immortal[*](Cf. Bacchyl. 3.78 (Jebb): “As a mortal thou must nourish each of two forebodings;—that to-morrow's sunlight will be the last that thou shalt see; or that for fifty years thou wilt live out thy life in ample wealth;” and Lucian, Anthol. Pal . x. 26: w(s teqhnco/menos tw=n sw=n a)gaqw=n a)po/laue w(s de\ biwso/menos fei/deo sw=n ktea/wn.).

Neither did he order his existence sordidly, but was a lover of beauty, munificent in his manner of life, and generous to his friends; and he prized more those who were devoted to him than those who were his kin by blood; for he considered that in the matter of companionship nature is a much better guide than convention, character than kinship, and freedom of choice than compulsion.

But all time would fail us if we should try to recount all his activities. On another occasion I shall set them forth in detail;[*](This intention was not, so far as we know, carried out.) for the present however, I have produced a sample of the nature of Hipponicus, after whom you should pattern your life as after an example, regarding his conduct as your law, and striving to imitate and emulate your father's virtue; for it were a shame, when painters represent the beautiful among animals, for children not to imitate the noble among their ancestors.

Nay, you must consider that no athlete is so in duty bound to train against his competitors as are you to take thought how you may vie with your father in his ways of life. But it is not possible for the mind to be so disposed unless one is fraught with many noble maxims; for, as it is the nature of the body to be developed by appropriate exercises, it is the nature of the soul to be developed by moral precepts. Wherefore I shall endeavor to set before you concisely by what practices I think you can make the most progress toward virtue and win the highest repute in the eyes of all other men.

First of all, then, show devotion to the gods,[*](Cf. Theognis 171 qeoi=s eu)xeu, qeoi=s e)stin e)/pi kra/tos.) not merely by doing sacrifice, but also by keeping your vows; for the former is but evidence of a material prosperity, whereas the latter is proof of a noble character. Do honor to the divine power at all times, but especially on occasions of public worship; for thus you will have the reputation both of sacrificing to the gods and of abiding by the laws.

Conduct yourself toward your parents as you would have your children conduct themselves toward you.[*](Isocrates anticipates the golden rule.Cf. Isoc. 3.61; Isoc. 2.24, 38; Isoc. 4.81.) Train your body, not by the exercises which conduce to strength, but by those which conduce to health. In this you will succeed if you cease your exertions while you still have energy to exert yourself.

Be not fond of violent mirth, nor harbor presumption of speech; for the one is folly, the other madness.[*](Cf. Lord Chesterfield, Letters , 144: “Frequent and loud laughter is characteristic of folly and ill manners.”) Whatever is shameful to do you must not consider it honorable even to mention. Accustom yourself to be, not of a stern, but of a thoughtful, mien; for through the former you will be thought self-willed, through the latter, intelligent. Consider that no adornment so becomes you as modesty, justice, and self-control; for these are the virtues by which, as all men are agreed, the character of the young is held in restraint.

Never hope to conceal any shameful thing which you have done; for even if you do conceal it from others, your own heart will know. Fear the gods, honor your parents, respect your friends, obey the laws. Pursue the enjoyments which are of good repute; for pleasure attended by honor is the best thing in the world, but pleasure without honor is the worst.[*](Cf. Isoc. 1.46)

Guard yourself against accusations, even if they are false; for the multitude are ignorant of the truth and look only to reputation. In all things resolve to act as though the whole world would see what you do; for even if you conceal your deeds for the moment, later you will be found out. But most of all will you have the respect of men, if you are seen to avoid doing things which you would blame others for doing.[*](Apparently borrowed form Thales. See Diog. Laert. 1.36 e)a\n toi=s a)llois e)pitimw=men au)toi\ drw=men. Cf. Isoc. 1.14 and note.)

If you love knowledge, you will be a master of knowledge.[*](Sandys quotes from Ascham's Scholemaster : “Isocrates did cause to be written at the entrie of his schole, in golden letters, this golden sentence, e)a\n h)=|s filomaqh/s, e)/sh| polumaqh/s, which excellentlie said in Greek, is thus rudelie in English, ‘If thous lovest lerning, thou shalt attayne to moch learning.’” The words were in fact inscribed “in golden letters” over the portal to Shrewsbury School.) What you have come to know, preserve by exercise; what you have not learned, seek to add to your knowledge; for it is as reprehensible to hear a profitable saying and not grasp it as to be offered a good gift by one's friends and not accept it. Spend your leisure time in cultivating an ear attentive to discourse, for in this way you will find that you learn with ease what others have found out with difficulty.

Believe that many precepts are better than much wealth; for wealth quickly fails us, but precepts abide through all time; for wisdom alone of all possessions is imperishable. Do not hesitate to travel a long road[*](Echoed unmistakably from Theog. 71-2: a)lla\ met' e)sqlo\n i)w\n bouleu/eo polla\ mogh/sas kai\ makrh\n possi/n, *ku/rn', o(do\n e)ktele/sas.) to those who profess to offer some useful instruction; for it were a shame, when merchants cross vast seas in order to increase their store of wealth, that the young should not endure even journeys by land to improve their understanding.

Be courteous in your manner, and cordial in your address. It is the part of courtesy to greet those whom you meet; and of cordiality to enter into friendly talk with them. Be pleasant to all, but cultivate the best; thus you will avoid the dislike of the former and have the friendship of the latter. Avoid frequent conversations with the same persons, and long conversations on the same subject; for there is satiety in all things.[*](Cf. Hom. Il. 13.636 pa/ntwn me\n ko/ros e)sti/; Aristoph. Pl. 189 tw=n me\n ga\r a)/llwn e)sti\ pa/ntwn plhsmonh/.)