Browsing named entities in Isocrates, Speeches (ed. George Norlin).
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In many respects, Demonicus, we shall find that much disparity exists between the principles of good men and the notions of the base; but most of all by far have they parted company in the quality of their friendships.For the sentiment that bad men make poor friends cf. Theog. 101 ff., and Socrates in Xen. Mem. 2.6.19. The base honor their friends only when they are present; the good cherish theirs even when they are far away; and while it takes only a short time to break up the intimacies of the base, not all eternity can blot out the friendships of good men.
Nay, if you will but recall also your father's principles, you will have from your own house a noble illustration of what I am telling you. For he did not belittle virtue nor pass his life in indolence; on the contrary, he trained his body by toil, and by his spirit he withstood dangers. Nor did he love wealth inordinately; but, although he enjoyed the good things at his hand as became a mortal, yet he cared for his possessions as if he had been immortalCf. Bacchyl. 3.78 （Jebb）: “As a mortal thou must nourish each of two forebodings;—that to-morrow's sunlight will be the last that thou shalt see; or that for fifty years thou wilt live out thy life in ample wealth;” and Lucian, Anthol. Pal . x. 26: w(s teqhnco/menos tw=n sw=n a)gaqw=n a)po/laue w(s de\ biwso/menos fei/deo sw=n
Guard yourself against accusations, even if they are false; for the multitude are ignorant of the truth and look only to reputation. In all things resolve to act as though the whole world would see what you do; for even if you conceal your deeds for the moment, later you will be found out. But most of all will you have the respect of men, if you are seen to avoid doing things which you would blame others for doing.Apparently borrowed form Thales. See Diog. Laert. 1.36 e)a\n toi=s a)llois e)pitimw=men au)toi\ drw=men. Cf. Isoc. 1.14 and note.
Train yourself in self-imposed toils, that you may be able to endure those which others impose upon you.So also Democritus, Stobaeus, Flor. xxix. 63. Practice self-control in all the things by which it is shameful for the soul to be controlled,The Greek ideal of freedom through self-control, See Socrates in Xen. Mem. 4.5. Cf. Isoc. 3.29. namely, gain, temper, pleasure, and pain. You will attain such self-control if you regard as gainful those things which will increase your reputation and not those which will increase your wealth; if you manage your temper towards those who offend against you as you would expect others to do if you offended against them; if you govern your pleasures on the principle that it is shameful to rule over one's servants and yet be a slave to one's desires; and if, when you are in trouble, you contemplate the misfortunes of others and remind yourself that you are human.
Consider it equally disgraceful to be outdone by your enemies in doing injury and to be surpassed by your friends in doing kindness.The “get even” standard of honor in popular thought. Cf. Theog. 869-72: e)/n moi e)/peita pe/soi me/gas ou)rano\s eu)ru\s u(/perqen xa/lkeos, a)nqrw/pwn dei=ma xamaigene/wn, ei) mh\ e)gw\ toi=sin me\n e)parke/sw oi(/ me filou=sin, toi=s d' e)xqroi=s a)ni/n kai\ me/ga ph=m' e)/somai. Even Socrates reflects this standard in Xen. Mem. 2.6.35. Not so Socrates in Plato: see Plat. Rep. 335a. Admit to your companionship, not those alone who show distress at your reverses, but those also who show no envy at your good fortune; for there are many who sympathize with their friends in adversity, but envy them in prosperity.See Socrates' analysis of envy in Xen. Mem. 3.9.8. Mention your absent friends to those who are with you, so that they may think you do not forget them, in their turn, when they are abse
If possible avoid drinking-parties altogether,For drinking-parties in Athens see Isocrates' picture in Isoc. 15.286-7. but if ever occasion arises when you must be present, rise and take your leave before you become intoxicated;Theognis gives the same advice, Theog. 484 ff. for when the mind is impaired by wine it is like chariots which have lost their drivers; for just as these plunge along in wild disorder when they miss the hands which should guide them, so the soul stumbles again and again when the intellect is impaired.This recalls the figure of the charioteer and the two horses in Plat. Phaedrus 247a-c. There is an exact parallel in Libanius, xii. 40.Cultivate the thoughts of an immortal by being lofty of soul, but of a mortal by enjoying in due measure the good things which you possess.Cf. Isoc. 1.9
Always when you are about to say anything, first weigh it in your mind; for with many the tongue outruns the thought.From Chilo. See Diog. Laert. i. 70: h( glw=ssa/ sou mh\ protrexe/tw tou= nou= Let there be but two occasions for speech—when the subject is one which you thoroughly know and when it is one on which you are compelled to speak. On these occasions alone is speech better than silence; on all others, it is better to be silent than to speak
Consider that nothing in human life is stable;Cf. Isoc. 1.29; Theog. 585. for then you will not exult overmuch in prosperity, nor grieve overmuch in adversity.Cf. Isoc. 2.39; Isoc. 12.30; Theog. 591 ff.: tolma=n xrh/, ta\ didou=si qeoi\ qnhtoi=si brotoi=sin, r(hidi/ws de\ fe/rein a)mfote/rwn to\ la/xos, mh/to kakoi=sin a)sw=nta li/hn fre/na, mh/t' a)gaqoi=sin terfqe/nt' e)capi/nhs, pri\n te/los a)/kron i)dei=n. and Kipling: “If you can meet with triumph and disaster and treat these two imposters just the same.” Rejoice over the good things which come to you, but grieve in moderation over the evils which befall you, and in either case do not expose your heart to others;Cf. Theog. 1162. for it were strange to hide away one's treasure in the house, and yet walk about laying bare one's feelings to the wor
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.