§9οὐ μόνον δὲ τούτοις ἀλλὰ καὶ τοῖς τοὺς πολιτικοὺς λόγους ὑπισχνουμένοις ἄξιον ἐπιτιμῆσαι καὶ γὰρ ἐκεῖνοι τῆς μὲν ἀληθείας οὐδὲν φροντίζουσιν, ἡγοῦνται δὲ τοῦτʼ εἶναι τὴν τέχνην, ἢν ὡς πλείστους τῇ μικρότητι τῶν μισθῶν καὶ τῷ μεγέθει τῶν ἐπαγγελμάτων προσαγάγωνται καὶ λαβεῖν τι παρʼ αὐτῶν δυνηθῶσιν·
It is worth censuring not only these, but also those who promise to teach political discourse; for they too care nothing for the truth, but consider this to be the art, if by the smallness of their fees and the greatness of their promises they can attract as many as possible and be able to receive something from them.
οὕτω δʼ ἀναισθήτως αὐτοί τε διάκεινται καὶ τοὺς ἄλλους ἔχειν ὑπειλήφασιν, ὥστε χεῖρον γράφοντες τοὺς λόγους ἢ τῶν ἰδιωτῶν τινες αὐτοσχεδιάζουσιν, ὅμως ὑπισχνοῦνται τοιούτους ῥήτορας τοὺς συνόντας ποιήσειν ὥστε μηδὲν τῶν ἐνόντων ἐν τοῖς πράγμασι παραλιπεῖν.
And they themselves are so mindlessly disposed, and have assumed others to be so, that although they write speeches worse than some of the ordinary people improvise, they nevertheless promise to make those who associate with them such speakers as to omit nothing of what is inherent in the cases.
§10καὶ ταύτης τῆς δυνάμεως οὐδὲν οὔτε ταῖς ἐμπειρίαις οὔτε τῇ φύσει τῇ τοῦ μαθητοῦ μεταδιδόασιν, ἀλλά φασιν ὁμοίως τὴν τῶν λόγων ἐπιστήμην ὥσπερ τὴν τῶν γραμμάτων παραδώσειν, ὡς μὲν ἔχει τούτων ἑκάτερον, οὐκ ἐξετάσαντες, οἰόμενοι δὲ διὰ τὰς ὑπερβολὰς τῶν ἐπαγγελμάτων αὐτοί τε θαυμασθήσεσθαι καὶ τὴν παίδευσιν τὴν τῶν λόγων πλέονος ἀξίαν δόξειν εἶναι, κακῶς εἰδότες ὅτι μεγάλας ποιοῦσι τὰς τέχνας οὐχ οἱ τολμῶντες ἀλαζονεύεσθαι περὶ αὐτῶν, ἀλλʼ οἵτινες ἄν, ὅσον ἔνεστιν ἐν ἑκάστῃ, τοῦτʼ ἐξευρεῖν δυνηθῶσιν.
And they impart nothing of this ability either to the experiences or to the nature of the disciple, but they claim that they will transmit the knowledge of speeches in the same way as that of letters, not having examined how each of these is, but thinking that because of the excessiveness of their promises they themselves will be admired and the education in speeches will seem to be worth more, being poorly aware that arts are made great not by those who dare to boast about them, but by whoever can discover what is inherent in each to the greatest extent possible.
§11ἐγὼ δὲ πρὸ πολλῶν μὲν ἂν χρημάτων ἐτιμησάμην τηλικοῦτον δύνασθαι τὴν φιλοσοφίαν, ὅσον οὗτοι λέγουσιν, ἴσως γὰρ οὐκ ἂν ἡμεῖς πλεῖστον ἀπελείφθημεν, οὐδʼ ἂν ἐλάχιστον μέρος ἀπελαύσαμεν αὐτῆς·
For my part, I would have valued philosophy's having as much power as these men say at a great sum of money, for perhaps we would not have been left furthest behind, nor would we have enjoyed the least share of it.
ἐπειδὴ δʼ οὐχ οὕτως ἔχει, βουλοίμην ἂν παύσασθαι τοὺς φλυαροῦντας· ὁρῶ γὰρ οὐ μόνον περὶ τοὺς ἐξαμαρτάνοντας τὰς βλασφημίας γιγνομένας, ἀλλὰ καὶ τοὺς ἄλλους ἅπαντας συνδιαβαλλομένους τοὺς περὶ τὴν αὐτὴν διατριβὴν ὄντας.
But since it is not so, I would wish that those who talk nonsense would stop; for I see that the slanders occur not only against those who commit errors, but also that all the others who are engaged in the same pursuit are defamed along with them.
§12θαυμάζω δʼ ὅταν ἴδω τούτους μαθητῶν ἀξιουμένους, οἳ ποιητικοῦ πράγματος τεταγμένην τέχνην παράδειγμα φέροντες λελήθασι σφᾶς αὐτούς.
And I wonder when I see these men claiming to be worthy of disciples, who, bringing forward a fixed art as a model for a creative matter, have deceived themselves without realizing it.
τίς γὰρ οὐκ οἶδε πλὴν τούτων ὅτι τὸ μὲν τῶν γραμμάτων ἀκινήτως ἔχει καὶ μένει κατὰ ταὐτόν, ὥστε τοῖς αὐτοῖς ἀεὶ περὶ τῶν αὐτῶν χρώμενοι διατελοῦμεν, τὸ δὲ τῶν λόγων πᾶν τοὐναντίον πέπονθεν·
For who except them does not know that while letters are unmovable and remain the same, so that we continue using the same letters always for the same sounds, the nature of speeches has suffered the exact opposite?
τὸ γὰρ ὑφʼ ἑτέρου ῥηθὲν τῷ λέγοντι μετʼ ἐκεῖνον οὐχ ὁμοίως χρήσιμόν ἐστιν, ἀλλʼ οὗτος εἶναι δοκεῖ τεχνικώτατος, ὅς τις ἂν ἀξίως μὲν λέγῃ τῶν πραγμάτων, μηδὲν δὲ τῶν αὐτῶν τοῖς ἄλλοις εὑρίσκειν δύνηται.
For what has been said by another is not equally useful for the one speaking after him, but he seems to be most skilled who speaks worthily of the subject-matter, and is able to find nothing of the same things as others.
§13μέγιστον δὲ σημεῖον τῆς ἀνομοιότητος αὐτῶν· τοὺς μὲν γὰρ λόγους οὐχ οἷόν τε καλῶς ἔχειν, ἢν μὴ τῶν καιρῶν καὶ τοῦ πρεπόντως καὶ τοῦ καινῶς ἔχειν μετάσχωσιν, τοῖς δὲ γράμμασιν οὐδενὸς τούτων προσεδέησεν.
And the greatest proof of their unlikeness is that speeches cannot be in a good state unless they partake of opportune moments, propriety, and novelty, whereas letters have no need of any of these.
ὥσθʼ οἱ χρώμενοι τοῖς τοιούτοις παραδείγμασι πολὺ ἂν δικαιότερον ἀποτίνοιεν ἢ λαμβάνοιεν ἀργύριον, ὅτι πολλῆς ἐπιμελείας αὐτοὶ δεόμενοι παιδεύειν τοὺς ἄλλους ἐπιχειροῦσιν.
So those who use such models would much more justly pay a fine than receive money, because while being themselves in need of much care, they attempt to educate others.
§14εἰ δὲ δεῖ μὴ κατηγορεῖν τῶν ἄλλων ἀλλὰ καὶ τὴν ἐμαυτοῦ δηλῶσαι διάνοιαν, ἡγοῦμαι πάντας ἄν μοι τοὺς εὖ φρονοῦντας συνειπεῖν ὅτι πολλοὶ μὲν τῶν φιλοσοφησάντων ἰδιῶται διετέλεσαν ὄντες, ἄλλοι δέ τινες οὐδενὶ πώποτε συγγενόμενοι τῶν σοφιστῶν καὶ λέγειν καὶ πολιτεύεσθαι δεινοὶ γεγόνασιν.
But if I must not merely accuse others but also make clear my own view, I think all sensible men would agree with me that many of those who have studied philosophy have remained ordinary citizens, while some others who have never associated with any of the sophists have become clever both in speaking and in political affairs.
αἱ μὲν γὰρ δυνάμεις καὶ τῶν λόγων καὶ τῶν ἄλλων ἔργων ἁπάντων ἐν τοῖς εὐφυέσιν ἐγγίγνονται καὶ τοῖς περὶ τὰς ἐμπειρίας γεγυμνασμένοις·
For the abilities both of speeches and of all other works arise in those who are naturally gifted and have been trained by experience;