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Just as I advise people to make nothing of more immediate importance than the education of their children, so again I say they ought to cling to the uncorrupted and sound education, and to withdraw their sons as far away as possible from the nonsense of ostentatious public discourse. For to please the multitude is to displease the wise. And Euripides bears witness to my words when he says: Hippolytus, 986. I have no gift to reason with a crowd; I’m wiser with my friends and fewer folk. And this is just; since those the wise hold cheap Are better tuned to speak before a crowd. I observe that those who practise speaking in a way to catch the favour of the vulgar herd also turn out in general to be incontinent in their lives and fond of pleasure. And this surely is to be expected; for if, in providing pleasure for others, they disregard what is honourable, they would be slow to place that which is upright and sound above the gratification of their own pleasures and luxurious tastes, and slow to pursue the temperate course instead of the agreeable. Moreover, why should children [be taught such a way of speaking]? The lacuna in the MSS. probably had something to this effect. For it is a good thing not to say or do anything at random, and according to the proverb, Good things are hard. Cf. Plato, Cratylus 257 E. Speeches made offhand display a large measure of readiness and facility, being characteristic of persons who know not where should be the beginning or where the end. But, apart from all other errors, those who speak on the impulse of the moment fall into a dreadful disregard of limit and into loquacity. Reflexion on the other hand prevents a discourse from exceeding the due limits of proportion. Pericles, as the story has been handed down for us to hear, Demosthenes, Or. 23 (Against Aristocrates), 66, p. 641. though called upon by the people, oftentimes did not heed their summons, saying that he was unprepared. Cf. Plutarch, Life of Pericles, chap. 7 (155 ad fin). In like manner also Demosthenes, who was an ardent follower of Pericles’ political policy, when the Athenians called upon him to give his counsel, resisted, saying, I have not prepared myself. This, perhaps, is an unauthentic and fictitious tradition; but in his speech against Meidias Demosthenes, Or. 21, (Against Meidias), 191, p. 576. he presents clearly the helpfulness of reflection. At any rate he says, Men of Athens, I say I have given much thought to this matter, and I could not deny that I have also rehearsed my speech to the best of my ability; for I should be a miserable wretch, if, in view of his past and present treatment of me, I had paid no attention to what I was going to say to you about it. But I, for my part, would not assert that readiness of speech is to be utterly rejected, or again that it should not be used in its proper place, but that it is to be used like a drug, with caution. Indeed until one arrives at man’s estate I do not think it right that he should speak at all offhand, but when he shall have firmly established his powers, then, if the occasion invite, it is fitting for him to exercise some freedom in his speech. For just as those who have been in fetters for a long time, even if later they be set free, yet, because of the long-continued habituation to their bonds, are not able to walk freely, and are not sure on their feet, so is it with those who for a long time have kept their speech under close restraint: if ever it becomes necessary to speak offhand, they nevertheless keep to the same type of expression as before. But to allow those who are still young to speak extempore stands responsible for the worst sort of rambling talk. They tell the story of a wretched painter, who, exhibiting to Apelles a painting, said, This I have only this moment painted. Whereupon Apelles replied, Even should you not say so, yet I know that it was painted hastily, and I only wonder that you have not painted more of like sort.
