To Philip

When Heracles saw that Hellas was rife with wars and factions and many other afflictions, he first brought these troubles to an end and reconciled the cities with each other,[*](See Diod. iv. 17.) and then showed by his example to coming generations with whom and against whom it was their duty to go to war. For he made an expedition against Troy,[*](Isoc. 9.16.) which was in those days the strongest power in Asia, and so far did he excel in generalship those who at a later time waged war against this same city, that,

while they with the combined strength of Hellas found it difficult to take Troy after a siege which lasted ten years, he, on the other hand, in less than as many days, and with a small expedition, easily took the city by storm. After this, he put to death to a man all the princes[*](Chiefs, of barbarian tribes, such as Diomedes, Mygdon, Sarpedon, Busiris, Antaeus.) of the tribes who dwelt along the shores of both continents[*](Europe and Asia. Cf. Isoc. 4.35.); and these he could never have destroyed had he not first conquered their armies. When he had done these things, he set up the Pillars of Heracles, as they are called, to be a trophy of victory over the barbarians, a monument to his own valor and the perils he had surmounted, and to mark the bounds of the territory of the Hellenes.

My purpose in relating all this is that you may see that by my words I am exhorting you to a course of action which, in the light of their deeds, it is manifest that your ancestors chose as the noblest of all. Now, while all who are blessed with understanding ought to set before themselves the greatest of men as their model, and strive to become like him, it behoves you above all to do so. For since you have no need to follow alien examples but have before you one from your own house, have we not then the right to expect that you will be spurred on by this and inspired by the ambition to make yourself like the ancestor of your race?

I do not mean that you will be able to imitate Heracles in all his exploits; for even among the gods there are some who could not do that; but in the qualities of the spirit, in devotion to humanity, and in the good will which he cherished toward the Hellenes, you can come close to his purposes. And it lies in your power, if you will heed my words, to attain whatever glory you yourself desire;

for it is easier for you to rise from your present station and win the noblest fame than it has been to advance from the station which you inherited to the fame which is now yours.[*](Repeated in Isoc. Letter 3.5.) And mark that I am summoning you to an undertaking in which you will make expeditions, not with the barbarians against men who have given you no just cause, but with the Hellenes against those upon whom it is fitting that the descendants of Heracles should wage war.

And do not be surprised if throughout my speech I am trying to incline you to a policy of kindness to the Hellenes and of gentleness and humanity. For harshness is, I observe, grievous both to those who exercise it and to those upon whom it falls, while gentleness, whether in man or in the other animals, bears a good name;

nay, in the case of the gods also we invoke as the “Heavenly Ones” those who bless us with good things, while to those who are agents of calamities and punishments we apply more hateful epithets; in honor of the former, both private persons and states erect temples and altars, whereas we honor the latter neither in our prayers nor in our sacrifices, but practice rites to drive away their evil presence.[*](The contrast is between Zeus, Apollo, Athena, etc., and under-world deities Hades, Persephone, the Furies, etc.)

Bearing ever in mind these truths, you should habitually act and strive to the end that all men shall cherish even more than they do now such an opinion of your character. Indeed, those who crave a greater fame than that of other men must map out in their thoughts a course of action which, while practicable, is at the same time close to the ideal, and seek to carry it into effect as opportunity presents a way.

From many considerations you may realize that you ought to act in this way, but especially from the experiences of Jason.[*](Jason, tyrant of Pherae, in Thessaly. His “talked-of” expedition against Persia is mentioned also by Xen. Hell. 6.1.12. See General Introd. p. xl, footnote.) For he, without having achieved anything comparable to what you have done, won the highest renown, not from what he did, but from what he said; for he kept talking as if he intended to cross over to the continent and make war upon the King.

Now since Jason by use of words alone advanced himself so far, what opinion must we expect the world will have of you if you actually do this thing; above all, if you undertake to conquer the whole empire of the King, or, at any rate, to wrest from it a vast extent of territory and sever from it—to use a current phrase—“Asia from Cilicia to Sinope”[*](A catch phrase for the territory of Asia Minor. Cf. “Asia from Cnidus to Sinope” in Isoc. 4.162.); and if, furthermore, you undertake to establish cities in this region, and to settle in permanent abodes those who now, for lack of the daily necessities of life, are wandering from place to place and committing outrages upon whomsoever they encounter?[*](See Isoc. Letter 9.9. Cf. 96; Isoc. 4.168; Isoc. 8.24.)

If we do not stop these men from banding together, by providing sufficient livelihood for them, they will grow before we know it into so great a multitude as to be a terror no less to the Hellenes than to the barbarians. But we pay no heed to them; nay, we shut our eyes to the fact that a terrible menace which threatens us all alike is waxing day by day.

It is therefore the duty of a man who is high-minded, who is a lover of Hellas, who has a broader vision than the rest of the world, to employ these bands in a war against the barbarians, to strip from that empire all the territory which I defined a moment ago, to deliver these homeless wanderers from the ills by which they are afflicted and which they inflict upon others, to collect them into cities, and with these cities to fix the boundary of Hellas, making of them buffer states to shield us all.

For by doing this, you will not only make them prosperous, but you will put us all on a footing of security. If, however, you do not succeed in these objects, this much you will at any rate easily accomplish,—the liberation of the cities which are on the coast of Asia. But no matter what part of this undertaking you are able to carry out, or only attempt to carry out, you cannot fail to attain distinguished glory; and it will be well deserved if only you will make this the goal of your own efforts and urge on the Hellenes in the same course.

For as things now are, who would not have reason to be amazed[*](For this and what follows cf. Isoc. 4.133-136.) at the turn events have taken and to feel contempt for us, when among the barbarians, whom we have come to look upon as effeminate and unversed in war and utterly degenerate from luxurious living,[*](Persian effeminacy is described at length in Isoc. 4.150 ff.) men have arisen[*](Dareius, Xerxes.) who thought themselves worthy to rule over Hellas, while among the Hellenes no one has aspired so high as to attempt to make us masters of Asia?

Nay, we have dropped so far behind the barbarians that, while they did not hesitate even to begin hostilities against the Hellenes, we do not even have the spirit to pay them back for the injuries we have suffered at their hands. On the contrary, although they admit that in all their wars they have no soldiers of their own nor generals nor any of the things which are serviceable in times of danger,