To Demonicus

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)