Panegyricus

And it is my opinion that the study[*](Literally the “philosophy which has to do with oratory”—culture expressed in speech. For “philosophy” as used by Isocrates see General Introd. p. xxvi.) of oratory as well as the other arts would make the greatest advance if we should admire and honor, not those who make the first beginnings in their crafts, but those who are the most finished craftsmen in each, and not those who seek to speak on subjects on which no one has spoken before, but those who know how to speak as no one else could.

Yet there are some who carp at discourses which are beyond the powers of ordinary men and have been elaborated with extreme care, and who have gone so far astray that they judge the most ambitious oratory by the standard of the pleas made in the petty actions of the courts;[*](For Isocrates' opinion of court oratory see General Introd. p. xxii.) as if both kinds should be alike and should not be distinguished, the one by plainness of style, the other by display; or as if they themselves saw clearly the happy mean, while the man who knows how to speak elegantly could not speak simply and plainly if he chose.

Now these people deceive no one; clearly they praise those who are near their own level. I, for my part, am not concerned with such men, but rather with those who will not tolerate, but will resent, any carelessness of phrase, and will seek to find in my speeches a quality which they will not discover in others. Addressing myself to these, I shall proceed with my theme, after first vaunting a little further my own powers.

For I observe that the other orators in their introductions seek to conciliate their hearers and make excuses for the speeches which they are about to deliver,[*](This is done by Lys. 2.1, by Hyp. 6.2, and by Isocrates himself, Isoc. 12.36-38.) sometimes alleging that their preparation has been on the spur of the moment, sometimes urging that it is difficult to find words to match the greatness of their theme.

But as for myself, if I do not speak in a manner worthy of my subject and of my reputation and of the time which I have spent[*](See General Introd. p. 30.)—not merely the hours which have been devoted to my speech but also all the years which I have lived—I bid you show me no indulgence but hold me up to ridicule and scorn; for there is nothing of the sort which I do not deserve to suffer, if indeed, being no better than the others, I make promises so great.[*](This self-confidence is something more than Isocratean vanity. It is a conscious device to enhance the greatness of this theme. At the beginning he is exalted by its magnitude; at the end, 187, he is cast down by his failure to measure up to it. See Havet's interesting remarks in Cartelier's Antidosis, p. lxv.) So much, by way of introduction, as to my personal claims.

But as to our public interests, the speakers who no sooner come before us than they inform us that we must compose our enmities against each other and turn against the barbarian,[*](Artaxerxes II., king of Persia, 404-359 B.C.) rehearsing the misfortunes which have come upon us from our mutual warfare and the advantages which will result from a campaign against our natural enemy—these men do speak the truth, but they do not start at the point from which they could best bring these things to pass.

For the Hellenes are subject, some to us, others to the Lacedaemonians, the polities[*](The Greek states which were under the influence of Athens were democratic; those under Sparta's influence, oligarchic.) by which they govern their states having thus divided most of them. If any man, therefore, thinks that before he brings the leading states into friendly relations, the rest will unite in doing any good thing, he is all too simple and out of touch with the actual conditions.

No, the man who does not aim merely to make an oratorical display, but desires to accomplish something as well, must seek out such arguments as will persuade these two states to share and share alike with each other, to divide the supremacy between them, and to wrest from the barbarians the advantages which at the present time they desire to seize for themselves at the expense of the Hellenes.[*](Almost the same language is used in Isoc. 5.9.)

Now our own city could easily be induced to adopt this policy, but at present the Lacedaemonians are still hard to persuade; for they have inherited the false doctrine that leadership is theirs by ancestral right. If, however, one should prove to them that this honor belongs to us rather than to them, perhaps they might give up splitting hairs about this question and pursue their true interests.