To Demonicus

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/.)

Train yourself in self-imposed toils, that you may be able to endure those which others impose upon you.[*](So also Democritus, Stobaeus, Flor. xxix. 63.) Practice self-control in all the things by which it is shameful for the soul to be controlled,[*](The Greek ideal of freedom through self-control, See Socrates in Xen. Mem. 4.5. Cf. Isoc. 3.29.) namely, gain, temper, pleasure, and pain. You will attain such self-control if you regard as gainful those things which will increase your reputation and not those which will increase your wealth; if you manage your temper towards those who offend against you as you would expect others to do if you offended against them; if you govern your pleasures on the principle that it is shameful to rule over one's servants and yet be a slave to one's desires; and if, when you are in trouble, you contemplate the misfortunes of others and remind yourself that you are human.

Guard more faithfully the secret which is confided to you than the money which is entrusted to your care; for good men ought to show that they hold their honor more trustworthy than an oath. Consider that you owe it to yourself no less to mistrust bad men than to put your trust in the good. On matters which you would keep secret, speak to no one save when it is equally expedient for you who speak and for those who hear that the facts should not be published.

Never allow yourself to be put under oath save for one of two reasons—in order to clear yourself of disgraceful charges or to save your friends from great dangers. In matters of money, swear by none of the gods, not even when you intend to swear a true oath; for you will be suspected on the one hand of perjury, on the other of greed.

Make no man your friend before inquiring how he has used his former friends;[*](Cf. Xen. Mem. 2.6.6.) for you must expect him to treat you as he has treated them. Be slow[*](Cf. Solon, quoted in Diog. Laert. 1.60: fi/lous mh\ taxu\ ktw=: ou(\s d' a)\n kth/sh| mh\ a)podoki/maze.) to give your friendship, but when you have given it, strive to make it lasting; for it is as reprehensible to make many changes in one's associates as to have no friend at all. Neither test your friends to your own injury nor be willing to forgo a test of your companions. You can manage this if you pretend to be in want when really you lack nothing.

Confide in them about matters which require no secrecy as if they were secrets; for if you fail you will not injure yourself, and if you succeed you will have a better knowledge of their character. Prove your friends by means of the misfortunes of life and of their fellowship in your perils; for as we try gold in the fire, so we come to know our friends when we are in misfortune.[*](For both the figure and the sentiment cf. Theog. 415.) You will best serve your friends if you do not wait for them to ask your help, but go of your own accord at the crucial moment to lend them aid.

Consider it equally disgraceful to be outdone by your enemies in doing injury and to be surpassed by your friends in doing kindness.[*](The “get even” standard of honor in popular thought. Cf. Theog. 869-72: e)/n moi e)/peita pe/soi me/gas ou)rano\s eu)ru\s u(/perqen xa/lkeos, a)nqrw/pwn dei=ma xamaigene/wn, ei) mh\ e)gw\ toi=sin me\n e)parke/sw oi(/ me filou=sin, toi=s d' e)xqroi=s a)ni/n kai\ me/ga ph=m' e)/somai. Even Socrates reflects this standard in Xen. Mem. 2.6.35. Not so Socrates in Plato: see Plat. Rep. 335a.) Admit to your companionship, not those alone who show distress at your reverses, but those also who show no envy at your good fortune; for there are many who sympathize with their friends in adversity, but envy them in prosperity.[*](See Socrates' analysis of envy in Xen. Mem. 3.9.8.) Mention your absent friends to those who are with you, so that they may think you do not forget them, in their turn, when they are absent.

In matters of dress, resolve to be a man of taste, but not a fop. The man of taste is marked by elegance, the fop by excess. Set not your heart on the excessive acquisition of goods, but on a moderate enjoyment of what you have. Despise those who strain after riches, but are not able to use what they have; they are in like case with a man who, being but a wretched horseman, gets him a fine mount.

Try to make of money a thing to use as well as to possess; it is a thing of use to those who understand how to enjoy it, and a mere possession to those who are able only to acquire it. Prize the substance you have for two reasons—that you may have the means to meet a heavy loss and that you may go to the aid of a worthy friend when he is in distress; but for your life in general, cherish your possessions not in excess but in moderation.