To Nicocles

Believe that your staunchest body-guard lies in the virtue of your friends, the loyalty of your citizens and your own wisdom;[*](Cf. Isoc. 10.37.) for it is through these that one can best acquire as well as keep the powers of royalty. Watch over the estates of your citizens, and consider that the spenders are paying from your pocket, and the workers are adding to your wealth; for all the property of those who live in the state belongs to kings who rule them well.

Throughout all your life show that you value truth so highly that your word is more to be trusted than the oaths of other men.[*](Cf. Isoc. 4.81.) To all foreigners, see that the city offers security and good faith in its engagements; and in your treatment of those who come from abroad, make the most, not of those who bring you gifts, but of those who expect to receive gifts from you; for by honoring such men you will have greater esteem from the rest of the world.

Deliver your citizens from their many fears, and be not willing that dread should beset men who have done no wrong; for even as you dispose others toward you, so you will feel toward them. Do nothing in anger, but simulate anger when the occasion demands it. Show yourself stern by overlooking nothing which men do, but kind by making the punishment less than the offense.

Be not willing to show your authority by harshness or by undue severity in punishment, but by causing your subjects one and all to defer to your judgement and to believe that your plans for their welfare are better than their own. Be warlike in your knowledge of war and in your preparations for it, but peaceful in your avoidance of all unjust aggression.[*](Cf. Isoc. 8.136.) Deal with weaker states as you would expect stronger states to deal with you.[*](For the golden rule in the relations of states compare Isoc. 4.81. Cf. Isoc. 1.14 and note.)

Do not be contentious in all things, but only where it will profit you to have your own way. Do not think men weak who yield a point to their own advantage, but rather those who prevail to their own injury. Do not consider that the great souls are those who undertake more than they can achieve, but those who, having noble aims, are also able to accomplish whatever they attempt.

Emulate, not those who have most widely extended their dominion, but those who have made best use of the power they already possess;[*](Cf. Isoc. 3.34.) and believe that you will enjoy the utmost happiness, not if you rule over the whole world at the price of fears and dangers and baseness, but rather if, being the man you should be, and continuing to act as at the present moment, you set your heart on moderate achievements and fail in none of them.

Do not give your friendship to everyone who desires it, but only to those who are worthy of you; not to those whose society you will most enjoy, but to those with whose help you will best govern the state. Subject your associates to the most searching tests, knowing that all who are not in close touch with you will think that you are like those with whom you live. When you put men in charge of affairs which are not under your personal direction, be governed by the knowledge that you yourself will be held responsible for whatever they do.

Regard as your most faithful friends, not those who praise everything you say or do, but those who criticize your mistakes. Grant freedom of speech to those who have good judgement, in order that when you are in doubt you may have friends who will help you to decide. Distinguish between those who artfully flatter and those who loyally serve you, that the base may not fare better than the good. Listen to what men say about each other and try to discern at the same time the character of those who speak and of those about whom they speak.

Visit the same punishment on false-accusers as on evil-doers. Govern yourself no less than your subjects, and consider that you are in the highest sense a king when you are a slave to no pleasure[*](Cf. Isoc. 1.21.) but rule over your desires more firmly than over your people. Do not contract any intimacy heedlessly or without reflection, but accustom yourself to take pleasure in that society which will contribute to your advancement and heighten your fame in the eyes of the world.

Do not show yourself ambitious for those things which lie within the power of base men also to achieve, but show that you pride yourself on virtue, in which base men have no part.[*](Cf. Isoc. 1.38.) Consider that the truest respect is shown you, not in the public demonstrations which are inspired by fear, but when people in the privacy of their homes speak with admiration of your wisdom rather than of your fortune. Let it not be known of men if perchance you take delight in things of small account, but let the world see that you are zealous about matters of the greatest moment.

Do not think that while all other people should live with sobriety, kings may live with license; on the contrary, let your own self-control stand as an example to the rest, realizing that the manners of the whole state are copied from its rulers.[*](Cf. Isoc. 3.37; Cicero, Ep. ad Fam. i. 9. 12: “quales in republica principles essent, tales reliquos soler esse cives.”) Let it be a sign to you that you rule wisely if you see all your subjects growing more prosperous and more temperate because of your oversight.

Consider it more important to leave to your children a good name than great riches; for riches endure for a day, a good name for all time; a good name may bring wealth,[*](Cf. Isoc. 3.50.) but wealth cannot buy a good name; wealth comes even to men of no account, but a good name can only be acquired by men of superior merit.[*](It is a commonplace of Greek ethics that “virtue” (wisdom, justice, temperance) and the good name which it ensures are enduring possessions in which the worthy only may share, as distinguished from such transitory goods as wealth, power, beauty, etc., which are shared even by the base. Cf. 30; Isoc. 1.6, 19, 38; Isoc. 2.32; Isoc. 5.135 ff.) Be sumptuous in your dress and personal adornment, but simple and severe, as befits a king, in your other habits, that those who see you may judge from your appearance that you are worthy of your office, and that those who are intimate with you may form the same opinion from your strength of soul.

Keep watch always on your words and actions, that you may fall into as few mistakes as possible. For while it is best to grasp your opportunities at exactly the right moment, yet, since they are difficult to discern, choose to fall short rather than to overreach them;[*](Cf. Artistot. Nic. Eth. 2.5; Cicero, Orat. xxii. : “etsi suus cuique rei modus est, tamen magis offendit nimium quam parum.”) for the happy mean is to be found in defect rather than in excess.

Try to combine courtesy with dignity; for dignity is in keeping with the position of a king and courtesy is becoming in his social intercourse. Yet no admonition is so difficult to carry out as this; for you will find that for the most part those who affect dignity are cold, while those who desire to be courteous appear to lower themselves; yet you should cultivate both these qualities and try to avoid the danger that attaches to each.

Whenever you desire to gain a thorough understanding of such things as it is fitting that kings should know, pursue them by practice as well as by study; for study will show you the way but training yourself in the actual doing of things will give you power to deal with affairs. Reflect on the fortunes and accidents which befall both common men and kings, for if you are mindful of the past you will plan better for the future.

Consider that where there are common men who are ready to lay down their lives[*](Cf. Isoc. 5.135.) that they may be praised after they are dead, it is shameful for kings not to have the courage to pursue a course of conduct from which they will gain renown during their lives. Prefer to leave behind you as a memorial images of your character rather than of your body. Put forth every effort to preserve your own and your state's security, but if you are compelled to risk your life, choose to die with honor rather than to live in shame.[*](Cf. Isoc. 1.43.)

In all your actions remember that you are a king, and take care never to do anything which is beneath the dignity of your station. Do not suffer your life to be at once wholly blotted out, but since you were allotted a perishable body, seek to leave behind an imperishable memorial of your soul.[*](Cf. Isoc. 5.134; Isoc. 1.39 and note.)

Make it your practice to talk of things that are good and honorable, that your thoughts may through habit come to be like your words. Whatever seems to you upon careful thought to be the best course, put this into effect. If there are men whose reputations you envy, imitate their deeds. Whatever advice you would give to your children, consent to follow it yourself. Make use of the precepts which I have given you or else seek better counsel.

Regard as wise men, not those who dispute subtly about trifling matters, but those who speak well on the great issues;[*](Cf. Isoc. 4.188-189 and note.) and not those who, being themselves in sorry straits, hold forth to others the promise of a prosperous fortune, but those who, while making modest claims for themselves, are able to deal with both affairs and men, and are not upset by the vicissitudes of existence, but have learned to bear moderately and bravely both the good and the evil chances of life.[*](Cf. Isoc. 1.42 and note.)

And do not be surprised that in what I have said there are many things which you know as well as I. This is not from inadvertence on my part, for I have realized all along that among so great a multitude both of mankind in general and of their rulers there are some who have uttered one or another of these precepts, some who have heard them, some who have observed other people put them into practice, and some who are carrying them out in their own lives.