Antidosis

If the discourse which is now about to be read[*](Cf. Isoc. 5.1.) had been like the speeches which are produced either for the law-courts[*](See General Introd. p. xxxi.) or for oratorical display,[*](Like the Encomium on Helen See General Introd. p. xxxi, and Burgess, Epideictic Literature.) I should not, I suppose, have prefaced it by any explanation. Since, however, it is novel and different in character, it is necessary to begin by setting forth the reasons why I chose to write a discourse so unlike any other; for if I neglected to make this clear, my speech would, no doubt, impress many as curious and strange.

The fact is that, although I have known that some of the sophists[*](The term “sophist” is used loosely throughout the discourse, sometimes as the equivalent of wise man, but more often, as here, of a professional teacher of philosophy and oratory. See General Introd. p. xii, note a .) traduce my occupation, saying that it has to do with writing speeches for the courts,[*](See General Introd. p. xx, and note c .) very much as one might have the effrontery to call Pheidias, who wrought our statue of Athena,[*](The “gold and ivory” statue of Athena which stood in the Parthenon.) a doll-maker, or say that Zeuxis and Parrhasius[*](Zeuxis and Parrhasius sojourned in Athens about 400 B.C.) practiced the same art as the sign-painters,[*](Literally, painters of votive tablets set up in temples as thank-offerings for deliverance from sickness or from dangers on the sea. Cf. Tibullus 1.3.27-28: nunc, dea, nunc succurre mihi, nam posse mederi/picta docet templis multa tabella tuis.) nevertheless I have never deigned to defend myself against their attempts to belittle me,