Antidosis

Since this is so, certain of our ancestors, long before our time, seeing that many arts had been devised for other things, while none had been prescribed for the body and for the mind, invented and bequeathed to us two disciplines, physical training for the body, of which gymnastics is a part, and, for the mind, philosophy, which I am going to explain.

These are twin arts—parallel and complementary—by which their masters prepare the mind to become more intelligent and the body to become more serviceable, not separating sharply the two kinds of education, but using similar methods of instruction, exercise, and other forms of discipline.

For when they take their pupils in hand, the physical trainers instruct their followers in the postures which have been devised for bodily contests, while the teachers of philosophy impart all the forms of discourse in which the mind expresses itself.

Then, when they have made them familiar and thoroughly conversant with these lessons, they set them at exercises, habituate them to work, and require them to combine in practice the particular things which they have learned, in order that they may grasp them more firmly and bring their theories into closer touch with the occasions for applying them—I say “theories,” for no system of knowledge can possibly cover these occasions, since in all cases they elude our science.[*](The distinction usually drawn, in Plato for instance, between DO/CA and E)PISTH/MH, the one “opinion,” the other “knowledge,” is not exactly that made by Isocrates. DO/CA is here, not irresponsible opinion, but a working theory based on practical experience—judgement or insight in dealing with the uncertain contingencies of any human situation which presents itself. In this realm, he holds, there can be no exact science. Cf. Isoc. 15.271; Isoc. 13.1-3. See General Introd. pp. xxii, xxvii.) Yet those who most apply their minds to them and are able to discern the consequences which for the most part grow out of them, will most often meet these occasions in the right way.

Watching over them and training them in this manner, both the teachers of gymnastic and the teachers of discourse are able to advance their pupils to a point where they are better men and where they are stronger in their thinking or in the use of their bodies. However, neither class of teachers is in possession of a science by which they can make capable athletes or capable orators out of whomsoever they please. They can contribute in some degree to these results, but these powers are never found in their perfection save in those who excel by virtue both of talent and of training.[*](For Isocrates' view as to the elements which produce the successful orator see General Introd. p. xxiv.)

I have given you now some impression of what philosophy is. But I think that you will get a still clearer idea of its powers if I tell you what professions I make to those who want to become my pupils.

I say to them that if they are to excel in oratory or in managing affairs or in any line of work, they must, first of all, have a natural aptitude for that which they have elected to do; secondly, they must submit to training and master the knowledge of their particular subject, whatever it may be in each case; and, finally, they must become versed and practised in the use and application of their art; for only on these conditions can they become fully competent and pre-eminent in any line of endeavor.

In this process, master and pupil each has his place; no one but the pupil can furnish the necessary capacity; no one but the master, the ability to impart knowledge while both have a part in the exercises of practical application: for the master must painstakingly direct his pupil, and the latter must rigidly follow the master's instructions.

Now these observations apply to any and all the arts. If anyone, ignoring the other arts, were to ask me which of these factors has the greatest power in the education of an orator I should answer that natural ability is paramount and comes before all else. For given a man with a mind which is capable of finding out and learning the truth and of working hard and remembering what it learns, and also with a voice and a clarity of utterance which are able to captivate the audience, not only by what he says, but by the music of his words,

and, finally, with an assurance[*](Isocrates here mentions qualifications which he himself lacked, voice and assurance. See Isoc. 5.8l; Isoc. 12.10.) which is not an expression of bravado, but which, tempered by sobriety, so fortifies the spirit that he is no less at ease in addressing all his fellow-citizens than in reflecting to himself—who does not know that such a man might, without the advantage of an elaborate education and with only a superficial and common training, be an orator such as has never, perhaps, been seen among the Hellenes?

Again, we know that men who are less generously endowed by nature but excel in experience and practice, not only improve upon themselves, but surpass others who, though highly gifted, have been too negligent of their talents. It follows, therefore, that either one of these factors may produce an able speaker or an able man of affairs, but both of them combined in the same person might produce a man incomparable among his fellows.

These, then, are my views as to the relative importance of native ability and practice. I cannot, however, make a like claim for education; its powers are not equal nor comparable to theirs. For if one should take lessons in all the principles of oratory and master them with the greatest thoroughness, he might, perhaps, become a more pleasing speaker than most, but let him stand up before the crowd and lack one thing only, namely, assurance, and he would not be able to utter a word.

But let no one of you think that before you I belittle my pretensions, while when I address those who desire to become my pupils I claim every power for my teaching; for it was to avoid just such a charge as this that, when I entered upon my profession, I wrote and published a discourse in which you will find that I attack those who make pretensions which are unwarranted, and set forth my own ideas.

Now I am not going to quote from it my criticisms of others; for they are too long for the present occasion; but I shall attempt to repeat to you that part in which I express my own views. I begin at this point.

Now this quotation is of a more finished style[*](The earlier compositions are more finished as to rhythm and musical quality. See Isoc. 5.27.) than what has been said before, but its meaning is the same, and this ought to be taken by you as a convincing proof of my honesty; for you see that I did not brag and make big promises when I was young only to speak modestly for my philosophy now that I have reaped the harvest of my labors and am an old man, but that, on the contrary, I speak in the same terms both when I was at the height of my career and now when I am ready to retire from it, both when I had no thought of danger and now when I stand in jeopardy, and both in addressing those who wanted to become my pupils and now in addressing those who are to vote upon my fate. I do not see, therefore, how the sincerity and honesty of my professions could be more clearly shown.

Let this quotation, then, add its weight to what I have said before. I do not, however, delude myself as to the people who are ill disposed towards my teaching: nothing of what I have said so far is enough to disabuse them of this feeling; and it will take many arguments of all sorts to convert them to a different opinion from that which they now hold.

Accordingly I must not leave off expounding and speaking until I shall accomplish one of two things—until I have persuaded them to change their views or have proved that the slanders and charges which they repeat against me are false. These charges are of two kinds. Some of them say that the profession of the sophist is nothing but sham and chicane, maintaining that no kind of education has ever been discovered which can improve a man's ability to speak or his capacity for handling affairs, and that those who excel in these respects owe their superiority to natural gifts;

while others acknowledge that men who take this training are more able, but complain that they are corrupted and demoralized by it, alleging that when they gain the power to do so, they scheme to get other people's property. Now there is not a sound or true word in either complaint, as I am very confident that I can prove to everyone.

First of all I would have you note, in the case of those who assert that education is a sham, that they quite obviously talk rubbish themselves; for while they ridicule it as powerless to help us—nothing but humbug and chicane—at the same time they demand that my pupils show improvement from the moment they come to me;

that when they have been with me a few days, they must be abler and wiser in speech than those who have the advantage over them both in years and in experience; and that when they have been with me no more than a year, they must all be good and finished orators; nor must the indolent be a whit less accomplished than the industrious, nor they who are lacking in ability than those who are blessed with vigorous minds.