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.