The Erotic Essay

And yet, since intelligence commands the province of speaking and deliberating, and philosophy confers facility in each of these, what reason can there be why we should refuse to get a firm grasp of this study, through which we shall become masters of both alike? Because life may then too be expected to make a great advance for us when we reach out for the things of supreme importance and find ourselves able to secure by rule and precept such as can be taught and the rest by practice and habituation.

It certainly is not permissible to make the assertion that it is not through acquired knowledge that we surpass one another in sound judgement; for, speaking generally, all natural ability is improved by the addition of the appropriate education,[*](Blass compares Isoc. 15.189-192, with which may be compared in turn Cicero Pro Archia 7.15.) and this is especially true of talents which at the outset are inherently superior to the rest, because the one kind is capable only of improving upon itself while the other may also surpass the rest.

Be well assured also that the facility acquired solely from practical experience is treacherous and useless for subsequent needs of life, but the education secured through the pursuit of philosophy is happily blended in all these needs. There is no denying, of course, that in the past some men who got practical training just by good luck in action have won admiration, but for you the proper thing is to disregard these men and to take yourself seriously in hand. For in matters of the utmost importance you should not be extemporizing instead of really knowing what to do or in emergencies be studying your arguments instead of really knowing how to debate an issue on its merits.

Be convinced too that all philosophical learning confers precious benefits upon those who take advantage of it, but especially is this true of the knowledge that deals with practical affairs and political discussions. No doubt it is disgraceful to be quite ignorant of geometry and other such subjects of study, but to become a topmost contender in this field is too low an ambition for merit like yours.[*](Blass cites Isoc. 15.267, where the statement is made that cultural studies do not directly prepare the candidate for public life but do increase his power to learn.) In that kind of philosophy, however, not only is it a worthy ambition to excel, but to remain ignorant is altogether ridiculous.

You may infer this to be true on many other grounds and especially by scanning the careers of those who have become eminent before your time. You will hear first that Pericles, who is thought to have far surpassed all men of his age in intellectual grasp, addressed himself to Anaxagoras of Clazomenae and only after being his pupil[*](Blass notes the same information in Isoc. 15.235.) acquired this power of judgement. You will next discover that Alcibiades, though his natural disposition was far inferior in respect to virtue and it was his pleasure to behave himself now arrogantly, now obsequiously,[*](Isocrates employs the same words of Persian satraps, Isoc. 4.152, as Blass notes.) now licentiously, yet, as a fruit of his association with Socrates, he made correction of many errors of his life and over the rest drew a veil of oblivion by the greatness of his later achievements.

But not to spend our time rehearsing ancient examples while others are available closer to our own times,[*](The phrase closer to our own times is defined by the mention of Timotheus, who died in 355 B.C., just after Demosthenes entered public life. The author, whether the orator or a forger, belongs to the second half of the fourth century.) you will discover that Timotheus was deemed worthy of the highest repute and numerous honors, not because of his activities as a younger man, but because of his performances after he had studied with Isocrates.[*](Timotheus, son of Conon, was called by Cornelius Nepos the last Athenian general worthy of mention. Demosthenes regularly spoke of him with admiration.) You will discover also that Archytas of Tarentum became ruler of his city and managed its affairs so admirably and so considerately as to spread the record of that achievement to all mankind; yet at first he was despised and he owed his remarkable progress to studying with Plato.[*](There is a brief life of Archytas which may be consulted in the Loeb translation. It is not known positively that he was a pupil of Plato, but he was his friend: Plat. L. 7.338c,350a; Plat. L. 13.360c. His adherence was to the school of Pythagoras.)

Of these examples not one worked out contrary to reason[*](With a difference of one word this sentence is found in Isoc. 4.150, as Blass notes. It looks, however, like a commonplace.); for it would be much stranger if we were obliged to achieve paltry ends through acquiring knowledge and putting it into practice, but were capable of accomplishing the big things without this effort.

Now I do not know what call there is to say more on these topics, for not even at the outset did I introduce them because I assumed you were absolutely ignorant, but because I thought that such exhortations both arouse those who lack knowledge and spur on those who possess it;.[*](Writings that urged young men to study philosophy formed a distinct literary genre among the ancients under the name protreptics. The Epistle to Menoeceus of Epicurus is an extant example.)

And do not make any such assumption as this, that in speaking these words I am presumably offering to teach you any of these branches myself, for I should feel no shame in saying that there is still much I need myself to learn, and that I have chosen rather to be a contender in political life than a teacher of the other arts.[*](This self-characterization has been thought by some to point to Androtion as the author, but the grounds seem slight to Blass, p. 407 and note 2.) Not that in disavowing these subjects of instruction I am impugning the reputation of those who have chosen the profession of sophist, but my reason is that the truth of the matter happens to be as follows:

for I am aware, of course, that many men have risen to eminence from humble and obscure estate through the practice of this art, and that Solon, both living and dead, was deemed worthy of the highest renown. He was not disqualified for the other honors[*](This statement hints at the long contested question, whether practical statesmanship could be combined with philosophical insight.) but left behind him a memorial of his courage in the trophy of victory over the Megarians, of his astuteness in the recovery of Salamis,

and of general sagacity in the laws which the majority of the Greeks continue using to this day. Yet in spite of these great claims to distinction he set his heart upon nothing as much as becoming one of the Seven Sages,[*](This statement is absurd. The legend of the Seven Sages became current only in the fourth century: Plat. Prot. 343a. In Isoc. 15.235 also Solon is called one of the seven sophists. Originally this term suggested no disrespect.) believing that philosophy was no reproach but that it brought honor to those who pursued it, having been no less wise in this very judgement than in the others in which he showed himself superior.

My own judgement is not different from Solon’s and I recommend to you to study philosophy, bearing in mind the advantages you have possessed from the beginning. Indeed it was with this purpose in view I ran through the list of them myself in the first part of my essay,[*](Dem. 61.10-32.) not expecting to make a conquest of you by praising your natural gifts, but that I may the better urge you to take up philosophy if you shall escape the error of putting a low value on it, or, through pride in your present advantages, of under-valuing the advantages yet to be gained.

Again, even if you are better than the common run of men,[*](Isoc. 9.81 begins with similar words, as Blass notes: nor must you be content if you are already superiors to those who are here present . . .) do not seek to be superior in no respect to the talented remainder, but deem it the highest purpose to be first among all, and that it is more to your advantage to be seen striving for this than merely being foremost among the rank and file. And do not bring shame upon your natural gifts or cause to be cheated of their hopes those who are proud of you, but endeavor by your own ability to surpass the desires of those who have your interests most at heart.

And bear in mind that speeches of the other kinds, when they fulfil their purpose, only crown their authors with glory, but that good counsels attach benefit and honor to those who hearken to them; and that the decisions we make about all other matters make plain the power of perception we possess, but that the choices we make of careers put our whole character to the test. And as you pass judgement in these matters, count upon being judged at the same time yourself by all men, and do not forget that I, who have been so ready to praise you, will also be involved in the hazard of the test.

The proofs by which you must be judged worthy of my praises must also acquit me of all censure for the friendship I bear you.

I would not be pressing you so urgently to study philosophy[*](Blass notes the occurrence of this sentence in Isoc. 6.87, with ἐπὶ τὸν πόλεμον instead of ἐπὶ τὴν φιλοσοφίαν.) unless I thought that in this I was making you a most precious contribution as evidence of my goodwill, and unless I observed that our city often makes use of ordinary men for lack of men of the best type, and through their bungling incurs the gravest misfortunes.

So, then, in order that our city may enjoy abilities such as yours and you the honors which these abilities deserve, I have urged you with some vehemence. Neither do I think that it will be in your power to live as chance decrees, but that the City will appoint you to be in charge of some department of her business, and in proportion as your natural gifts are the more conspicuous it will judge you worthy of greater responsibilities and will the sooner desire to make trial of you. The wise plan, therefore is to train your mind that you may not fail when that day comes.

Now it has been my part to tell you[*](Blass notes a similarity in Isoc. 9.80; seemingly a commonplace of the protreptic genre.) what studies I think it is to your advantage to have pursued, but it is yours to decide concerning them. There is an obligation also on the rest, those who seek to be on intimate terms with you, not to be content with superficial pleasures and pastimes, nor to summon you to these, but to consider diligently how they may render your career most brilliant. By so doing they would bring most credit to themselves and become instruments of the greatest service to you.

Neither am I now finding fault with any one of those who keep company with you, for this also seems to me one element of your general good fortune, that you have found no base admirer, but select as friends from the young men of your own age such only as any man would gladly choose. I urge you, however, while being friendly and agreeable to all of these, to heed those of them who have the most sense, so that you may seem even more worthy of respect to this particular group and to the rest of the citizens. Farewell.