If you turn to the other road, you will find many people, and among them a wholly clever and wholly handsome gentleman with a mincing gait, a thin neck, a languishing eye, and a honeyed voice, who distils perfume, scratches his head with the tip of his finger,

Cf. Plutarch, Pompey, 48 fin.

and carefully dresses his hair, which is scanty now, but curly and raven-black—an utter] delicate Sardanapalus, a Cinyras, a very Agathon (that charming writer of tragedies, don’t you know?). I am thus explicit that you may recognize him by these tokens, and may not overlook a creature so marvellous, and so dear to Aphrodite and the Graces. But what am I talking about? Even if you had your eyes shut, and he should come and speak to you, unsealing those Hymettus lips and releasing upon the air those wonted intonations, you would discover that he is not like us “who eat the fruit of the glebe,”

Iliad6, 142.

but some unfamiliar spirit, nurtured on dew or on ambrosia.

If, then, you go to him and put yourself in his hands, you will at once, without effort, become an orator, the observed of all, and, as he himself calls it, king of the platform, driving the horses of eloquence four-in-hand. For on taking you in charge, he will teach you first of all—but let him address you himself.

It would be comical for me to do the talking on behalf of such an accomplished speaker, as I should be poorly cast, it may very well be, for parts of that nature and importance; I might fall down and so put out of countenance the hero whom I impersonated.

He would address you, then, somewhat in this fashion, tossing back what hair is still left him, faintly smiling in that sweet and tender way which is his wont, and rivalling Thais herself of comic fame, or Malthace, or Glycera, in the seductiveness of his tone, since masculinity is boorish and not in keeping with a delicate and charming platform-hero —

he will address you, I say, using very moderate language about himself: “Prithee, dear fellow, did Pythian Apollo send you to me, entitling me the best of speakers, just as, when Chaerephon questioned him, he told who was the wisest in that generation?

Socrates, in the Apology of Plato, says that when Chaerephon in his zeal “asked whether anyone was wiser than I, the Pythia responded that nobody was wiser ” (21 ).

If that is not the case, but you have come of your own accord in the wake of rumour, because you hear everybody speak of my achievements with astonishment, praise, admiration, and self-abasement, you shall very soon learn what a superhuman person you have come to. Do not expect to see something that you can compare with So-and-so, or So-and-so; no, you will consider the achievement far too prodigious and amazing even for Tityus or Otus or Ephialtes. Indeed, as far as the others are concerned, you will find that I drown them out as effectively as trumpets drown flutes, or cicadas bees, or choirs their leaders.

“As you yourself wish to become a speaker, and cannot learn this with greater ease from anyone else, just attend, dear lad, to all that I shall say, copy me in everything, and always keep, I beg you, the rules which I shall bid you to follow. ‘In fact, you may press on at once; you need not feel any hesitation or dismay because you have not gone through all the rites of initiation preliminary to Rhetoric, through which the usual course of elementary instruction guides the steps of the senseless and silly at the cost of great weariness. You will not require them at all. No, go straight in, as the proverb says, with unwashen feet,

The saying in full was ἀνίπτοις ποσὶν ἀναβαίνων ἐπὶ τὸ στέγος (going up to the roof with unwashed feet), and so can hardly contain any reference to ceremonial purification. Perhaps going up on the roof was tantamount to going to bed, Cf. Song of Solomon, 5, 3.

and you will not fare any the worse for that, even if you are quite in the prevailing fashion and do not know how to write. Orators are beyond all that!

“I shall first tell you what equipment you must yourself bring with you from home for the journey, and how you must provision yourself so that you can finish it soonest. Then giving you my personal instruction along the road, partly by example set for you while you proceed, and partly by precept, before sunset I shall make you a public speaker, superior to them all, just like myself—indubitably first, midmost and last

I.e, the others are not in it with him. Compare Demosthenes 25, 8: “all such beasts, of whom he is midmost and last and first.”

of all who undertake to make speeches.

“Bring with you, then, as the principal thing, ignorance; secondly, recklessness, and thereto effrontery and shamelessness. Modesty, respectability, selfrestraint, and blushes may be left at home, for they are useless and somewhat of a hindrance to the matter in hand. But you need also a very loud voice, a shameless singing delivery, and a gait like mine. They are essential indeed, and sometimes sufficient in themselves.

Compare the conversation between Demosthenes and the sausage-seller in Aristophanes, Knights, 150-235.

Let your clothing be gaily-coloured, or else white, a fabric of Tarentine manufacture, so that your body will show through; and wear either high Attic sandals of the kind that women wear, with many slits, or else Sicyonian boots, trimmed with strips of white felt. Have also many attendants, and always a book in hand.