<TEI xmlns="http://www.tei-c.org/ns/1.0" xmlns:py="http://codespeak.net/lxml/objectify/pytype" py:pytype="TREE"><text><body><div type="translation" n="urn:cts:greekLit:tlg0010.tlg010.perseus-eng2" xml:lang="eng"><div n="46" subtype="section" type="textpart"><p>You would best perceive the inanity of your defense of Busiris if you should imagine
          yourself in his position. Just suppose this case: if you had been accused of grave and
          terrible crimes and an advocate should defend you in this fashion, what would be your
          state of mind? I know very well that you would detest him more heartily than your
          accusers. And yet is it not disgraceful to compose for others a plea in defense of such
          kind that it would arouse your extreme anger if spoken on your own behalf? </p></div><div n="47" subtype="section" type="textpart"><p> Again, consider this, and meditate upon it. If one of your pupils should be induced to
          do those things which you praise, would he not be the most wretched of men who are now
          alive and, in truth, of all who ever have lived? Is it right, therefore,to compose
          discourses such that they will do the most good if they succeed in convincing no one among
          those who hear them? </p></div><div n="48" subtype="section" type="textpart"><p> But perhaps you will say that you too were not unaware of all this but that you wished
          to bequeath to men of learning an example of how pleas in defense of shameful charges and
          difficult causes ought to be made. But I think it has now been made clear to you, even if
          you were previously in ignorance, that an accused person would sooner gain acquittal by
          not uttering a word than by pleading his cause in this way. </p></div><div n="49" subtype="section" type="textpart"><p>And, furthermore, this too is evident, that philosophy<note resp="editor">By
            “philosophy” Isocrates means <foreign xml:lang="grc">τὴν περὶ τοὺς λόγους
              παίδευσιν</foreign> of §49, fin.—the training in, and cultivation of, the art of
            discourse.</note>, which is already in mortal jeopardy and is hated, will be detested
          even more because of such discourses. If, then, you will listen to me, you will preferably
          not deal in future with such base subjects, but if that cannot be, you will seek to speak
          of such things as will neither injure your own reputation, nor corrupt your imitators, nor
          bring the teaching of rhetoric into disrepute. </p></div><div n="50" subtype="section" type="textpart"><p>And do not be astonished if I, who am younger than you and unrelated to you, essay so
          lightly to admonish you; for, in my opinion, giving good counsel on such subjects is not
          the function of older men or of the most intimate friends, but of those who know most and
          desire most to render service.</p></div></div></body></text></TEI>