To Nicocles

When men make it a habit, Nicocles, to bring to you who are rulers of kingdoms articles of dress or of bronze or of wrought gold,[*](Echoed from Hom. Od. 16.231.) or other such valuables of which they themselves have need and you have plenty, it seems to me all too evident that they are not engaged in giving but in bargaining, and that they are much more skillful in disposing of their wares than those who are professedly in trade.

For my part, I should think that this would be the finest and the most serviceable present and the most suitable for me to give and for you to receive—I could prescribe what pursuits you should aspire to and from what you should abstain in order to govern to the best advantage your state and kingdom. For when men are in private life, many things contribute to their education: first and foremost, the absence of luxury among them, and the necessity they are under to take thought each day for their livelihood;

next, the laws by which in each case their civic life is governed; furthermore, freedom of speech and the privilege which is openly granted to friends to rebuke and to enemies to attack each other's faults; besides, a number of the poets of earlier times[*](Especially the “gnomic” poets mentioned in 43.) have left precepts which direct them how to live; so that, from all these influences, they may reasonably be expected to become better men.

Kings, however, have no such help; on the contrary, they, who more than other men should be thoroughly trained, live all their lives, from the time when they are placed in authority, without admonition; for the great majority of people do not come in contact with them, and those who are of their society consort with them to gain their favor. Indeed, although they are placed in authority over vast wealth and mighty affairs, they have brought it about because of their misuse of these advantages that many debate whether it were best to choose the life of men in private station who are reasonably prosperous, or the life of princes.

For when men look at their honors, their wealth, and their powers, they all think that those who are in the position of kings are the equals of the gods; but when they reflect on their fears and their dangers, and when, as they review the history of monarchs, they see instances where they have been slain by those from whom they least deserved that fate, other instances where they have been constrained to sin against those nearest and dearest to them, and still others where they have experienced both of these calamities, then they reverse their judgement and conclude that it is better to live in any fashion whatsoever than, at the price of such misfortunes, to rule over all Asia.

And the cause of this inconsistency and confusion is that men believe that the office of king is, like that of priest,[*](The priestly office in Greece demanded care in the administration of ritual, but, apart from this, no special competence; it was often hereditary and sometimes filled by lot.) one which any man can fill, whereas it is the most important of human functions and demands the greatest wisdom. Now as to each particular course of action, it is the business of those who are at the time associated with a king to advise him how he may handle it in the best way possible, and how he may both preserve what is good and prevent disaster; but as regards a king's conduct in general, I shall attempt to set forth the objects at which he should aim and the pursuits to which he should devote himself.

Whether the gift when finished shall be worthy of the design, it is hard to tell at the beginning; for many writings both in verse and in prose, while still in the minds of their composers, have aroused high expectations; but when completed and shown to the world have won a repute far inferior to their promise.

And yet the mere attempt is well worth while—to seek a field that has been neglected by others and lay down principles for monarchs; for those who educate men in private stations benefit them alone, but if one can turn those who rule over the multitude toward a life of virtue, he will help both classes, both those who hold positions of authority and their subjects; for he will give to kings a greater security in office and to the people a milder government.

First, then, we must consider what is the function of kings; for if we can properly encompass the essence of the whole matter in a general principle[*](For the habit of definition in Isocrates see General Introd. p. xvii.) we shall, with this before us, speak to better purpose about its parts. I think that all would agree that it is a king's business to relieve the state when it is in distress, to maintain it in prosperity, and to make it great when it is small; for it is with these ends in view that the other duties which present themselves day by day must be performed.

And surely this much is clear, that those who are able to do all this, and who pronounce on matters of so great moment, must not be indolent nor careless, but must see to it that they are superior to all others in intelligence; for it is evident that they will reign well or ill according to the manner in which they equip their own minds.[*](Cf. Isoc. 9.41.)

Therefore, no athlete is so called upon to train his body as is a king to train his soul;[*](Cf. Isoc. 1.12.) for not all the public festivals in the world offer a prize comparable to those for which you who are kings strive every day of your lives. This thought you must lay to heart, and see to it that in proportion as you are above the others in rank so shall you surpass them in virtue;

and do not hold the view that while diligence is of use in all other matters it is of no avail to make us better and wiser; and do not deem us, the human kind, so unfortunate that, although in dealing with wild beasts we have discovered arts by which we tame their spirits and increase their worth, yet in our own case we are powerless to help ourselves in the pursuit of virtue.[*](This thought and comparison is elaborated with verbal echoes from here in Isoc. 15.209-214. Cf. the debate on whether virtue can be taught: Theog. 429; Xen. Mem. 1.2.19 ff.; Plat. Meno 95e. A conservative opinion is expressed on the question by Isocrates in Isoc. 15.209-214.) On the contrary, be convinced that education and diligence are in the highest degree potent to improve our nature,