Panegyricus

And yet who can show a leadership more ancestral than this, which had its origin before most of the cities of Hellas were founded, or more serviceable than this, which drove the barbarians from their homes and advanced the Hellenes to so great prosperity?

Nor did our city, after she had played her part in bringing to pass the most important benefits, neglect what remained to be done; on the contrary she made it but the beginning of her benefactions to find for those who were in want that sustenance which men must have who are to provide well also for their other needs; but considering that an existence limited to this alone was not enough to make men desire to live, she gave such careful thought to their remaining wants as well that of the good things which are now at the service of mankind—in so far as we do not have them from the gods but owe them to each other—there is not one in which our city has had no part, and most of them are due to her alone.

For, finding the Hellenes living without laws and in scattered abodes, some oppressed by tyrannies, others perishing through anarchy, she delivered them from these evils by taking some under her protection and by setting to others her own example; for she was the first to lay down laws and establish a polity.[*](The tradition is probably correct that Athens was the first city to set her own house in order and so extended her influence over Greece. The creation of a civilized state out of scattered villages is attributed to King Theseus. See Isoc. 10.35; Isoc. 12.128 ff.. In Isoc. 12.151-4, Isocrates maintains that certain features of the Spartan constitution were borrowed from Athens.)

This is apparent from the fact that those who in the beginning brought charges of homicide, and desired to settle their mutual differences by reason and not by violence, tried their cases under our laws.[*](There is no evidence to bear out a literal interpretaion of this statement, but the tradition is probably right which regarded the Areopagus in Athens as the first court set up in Greece for the trial of cases of homicide. It was believed that this court was first convened to ty the case of Orestes, an alien. See Aesch. Eum. 684; Dem. 23.65 ff.) Yes, and the arts also, both those which are useful in producing the necessities of life and those which have been devised to give us pleasure, she has either invented or stamped with her approval, and has then presented them to the rest of the world to enjoy.[*](So Isoc. 12.202. Pliny Nat. Hist. 7.194, catalogues many Athenian discoveries in art. Cf. Milton, Par. Reg. iv. 240: “Athens the eye of Greece, mother of arts and eloquence.”)

Moreover, she has established her polity in general in such a spirit of welcome to strangers[*](Thucydides in Pericles' funeral oration emphasizes the open hospitality of Athens to foreigners and strangers, Thuc. 2.39.1.) and friendliness[*](The word oi)kei/ws suggests me/toikoi, the foreign residents, who numbered about one-third of the free population of Athens.) to all men, that it adapts itself both to those who lack means and to those who wish to enjoy the means which they possess, and that it fails to be of service neither to those who are prosperous nor to those who are unfortunate in their own cities; nay, both classes find with us what they desire, the former the most delightful pastimes, the latter the securest refuge.

Again, since the different populations did not in any case possess a country that was self-sufficing, each lacking in some things and producing others in excess of their needs, and since they were greatly at a loss where they should dispose of their surplus and whence they should import what they lacked, in these difficulties also our city came to the rescue; for she established the Piraeus as a market in the center of Hellas—a market of such abundance that the articles which it is difficult to get, one here, one there, from the rest of the world, all these it is easy to procure from Athens.[*](Thucydides states that all the products of the whole world found their way to Athens, ii. 38. 2.)

Now the founders of our great festivals are justly praised for handing down to us a custom by which, having proclaimed a truce[*](The armistice or “Peace of God”—the sacred month as it was called at Olympia—during which the states participating in the games ceased from war. See Gardner and Jevons, Manual of Greek Antiquities, p. 270.) and resolved our pending quarrels, we come together in one place, where, as we make our prayers and sacrifices in common, we are reminded of the kinship which exists among us and are made to feel more kindly towards each other for the future, reviving our old friendships and establishing new ties.[*](Lys. 33.1, speaks of Heracles as having founded the Olympic festival out of good will for Hellas.)

And neither to common men nor to those of superior gifts is the time so spent idle and profitless, but in the concourse of the Hellenes the latter have the opportunity to display their prowess, the former to behold these contending against each other in the games; and no one lacks zest for the festival, but all find in it that which flatters their pride, the spectators when they see the athletes exert themselves for their benefit, the athletes when they reflect that all the world is come to gaze upon them. Since, then, the benefits which accrue to us from our assembling together are so great, here again our city has not been backward;

for she affords the most numerous and the most admirable spectacles, some passing all bounds in the outlay of money, some highly reputed for their artistic worth, and others excelling in both these regards;[*](Isocrates here refers to the sights and show-places of Athens, and to the Panathenaic and the Dionysiac festivals especially. See Tucker, Life in Ancient Athens, Chap. xii.) and the multitude of people who visit us is so great that, whatever advantage there is in our associating together, this also has been compassed by our city, Athens. Besides, it is possible to find with us as nowhere else the most faithful friendships and to enjoy the most varied social intercourse; and, furthermore, to see contests not alone of speed and strength, but of eloquence and wisdom and of all the other arts—and for these the greatest prizes;