First say to yourself, who you wish to be: then do accordingly what you are doing; for in nearly all other things we see this to be so. Those who follow athletic exercises first determine what they wish to be, then do accordingly what follows. If a man is a runner in the long course, there is a certain kind of diet, of walking, rubbing and exercise: if a man is a runner in the stadium, all these things are different; if he is a Pentathlete, they are still more different. So you will find it also in the arts. If you are a carpenter, you will have such and such things: if a worker in metal, such things. For everything that we do, if we refer it to no end, we shall do it to no purpose; and if we refer it to the wrong end, we shall miss the mark. Further, there is a general end or purpose, and a particular purpose. First of all, we must act as a man. What is comprehended in this? We must not be like a sheep, though gentle, nor mischievous, like a wild beast. But the particular cud has reference to each person’s mode of life and his will. The lute-player acts as a lute-player, the carpenter as a carpenter, the philosopher as a philosopher, the rhetorician as a rhetorician. When then you say, “Come and hear me read to you”: take care first of all that you are not doing this without a purpose; then, if you have discovered that you are doing this with reference to a purpose, consider if it is the right purpose. Do you wish to do good or to be praised? Immediately you hear him saying, “To me what is the value of praise from the many?” and he says well, for it is of no value to a musician, so far as he is a musician, nor to a geometrician. Do you then wish to be useful? in what? tell us that we may run to your audience-room. Now can a man do anything useful to others, who has not received something useful himself? No, for neither can a man do anything useful in the carpenter’s art, unless he is a carpenter; nor in the shoemaker’s art, unless he is a shoemaker.

Do you wish to know then if you have received any advantage? Produce your opinions, philosopher. What is the thing which desire promises? Not to fall in the object. What does aversion promise? Not to fall into that which you would avoid. Well; do we fulfill their promise? Tell me the truth; but if you lie, I will tell you. Lately when your hearers came together rather coldly, and did not give you applause, you went away humbled. Lately again when you had been praised, you went about and said to all, “What did you think of me?” “Wonderful, master, I swear by all that is dear to me.” “But how did I treat of that particular matter?” “Which?” “The passage in which I described Pan and the nymphs?” “Excellently.” Then do you tell me that in desire and in aversion you are acting according to nature? Begone; try to persuade somebody else. Did you not praise a certain person contrary to your opinion? and did you not flatter a certain person who was the son of a senator? Would you wish your own children to be such persons? “I hope not.” Why then did you praise and flatter him? “He is an ingenuous youth and listens well to discourses.” How is this? “He admires me.” You have stated your proof. Then what do you think? do not these very people secretly despise you? When, then, a man who is conscious that he has neither done any good nor ever thinks of it, finds a philosopher who says, “You have a great natural talent, and you have a candid and good disposition,” what else do you think that he says except this, “This man has some need of me?” Or tell me what act that indicates a, great mind has he shown? Observe; he has been in your company a long time; he has listened to your discourses, he has heard you reading; has he become more modest? has he been turned to reflect on himself? has he perceived in what a bad state he is? has he cast away self-conceit? does he look for a person to teach him? “He does.” A man who will teach him to live? No, fool, but how to talk; for it is for this that he admires you also. Listen and hear what he says: “This man writes with perfect art, much better than Dion.” This is altogether another thing. Does he say, “This man is modest, faithful, free from perturbations?” and even if he did say it, I should say to him, “Since this man is faithful, tell me what this faithful man is.” And if he could not tell me, I should add this, “First understand what you say, then speak.”

You, then, who are in a wretched plight and gaping after applause and counting your auditors, do you intend to be useful to others? “To-day many more attended my discourse.” “Yes, many; we suppose five hundred.” “That is nothing; suppose that there were a thousand.” “Dion never had so many hearers.” “How could he?” “And they understand what is said beautifully.” “What is fine, master, can move even a stone.” See, these are the words of a philosopher. This is the disposition of a man who will do good to others; here is a man who has listened to discourses, who has read what is written about Socrates as So............