To Philip

Has he not overthrown the Magnesians and the Perrhaebians and the Paeonians, and taken them all under his yoke? Has he not made himself lord and ruler of most of the Illyrians—all save those who dwell along the Adriatic? Has he not set over all Thrace such masters as he pleased?[*](For these early conquests of Philip see Grote, Hist. xi. p. 18.) Do you not, then, think that the man who has achieved such great things will pronounce the sender of this pamphlet a great simpleton, and will consider that he was utterly deluded both as to the power of his words and his own insight?”

Now, how on hearing these words I was at first dumbfounded, and how later, after I had recovered myself, I replied to each of their objections, I will forbear to relate, lest I should appear in the eyes of some to be too well satisfied with the clever manner in which I met their attack. But, at any rate, after I had first rebuked with moderation, as I persuaded myself, those who had made bold to criticize me, I finally assured them that I would show the speech to no one else in the city but them, and that I would do nothing regarding it other than what they should approve.

On hearing this they went their way, I know not in what state of mind. I only know that when, not many days later, the speech was completed and presented to them, they so completely reversed their attitude that they were ashamed of their former presumption and repented of all they had said, acknowledging that they had never been so mistaken about anything in all their lives. They were, in fact, more insistent than I that this speech should be sent to you, and prophesied that not only would you and Athens be grateful to me for what I had said but all Hellas as well.

My purpose in recounting all this is that if, in what I say at the beginning, anything strikes you as incredible, or impracticable, or unsuitable for you to carry out, you may not be prejudiced and turn away from the rest of my discourse, and that you may not repeat the experience of my friends, but may wait with an open mind until you hear to the end all that I have to say. For I think that I shall propose something which is in line with both your duty and your advantage.

And yet I do not fail to realize what a great difference there is in persuasiveness between discourses which are spoken and those which are to be read, and that all men have assumed that the former are delivered on subjects which are important and urgent, while the latter are composed for display and personal gain.[*](Cf. Isoc. Letter 1.2-3. See Jebb, Attic Orators, ii. p. 67.)

And this is a natural conclusion; for when a discourse is robbed of the prestige of the speaker, the tones of his voice, the variations which are made in the delivery, and, besides, of the advantages of timeliness and keen interest in the subject matter; when it has not a single accessory to support its contentions and enforce its plea, but is deserted and stripped of all the aids which I have mentioned; and when someone reads it aloud without persuasiveness and without putting any personal feeling into it, but as though he were repeating a table of figures,—

in these circumstances it is natural, I think, that it should make an indifferent impression upon its hearers. And these are the very circumstances which may detract most seriously also from the discourse which is now presented to you and cause it to impress you as a very indifferent performance; the more so since I have not adorned it with the rhythmic flow and manifold graces of style which I myself employed when I was younger[*](See Isoc. 12.1-2.) and taught by example to others as a means by which they might make their oratory more pleasing and at the same time more convincing.

For I have now no longer any capacity for these things because of my years; it is enough for me if I can only set before you in a simple manner the actual facts. And I think it becomes you also to ignore all else and give your attention to the facts alone.

But you will be in the best position to discover with accuracy whether there is any truth in what I say if you put aside the prejudices[*](ai( dusxe/reiai may mean difficulties or disadvantages under which speeches labor which are composed for a reading public, or the prejudices against them caused by these disadvantages. The latter seems to be the sense here. See Benseler's note.) which are held against the sophists and against speeches which are composed to be read, and take them up one by one in your thought and scrutinize them, not making it a casual task, nor one to be attacked in a spirit of indifference, but with the close reasoning and love of knowledge which it is common report that you also share.[*](“Isocrates addressed him (Philip) as a friend of letters and philosophy: a reputation which his choice of Aristotle as an instructor of his son, Alexander, tends to bear out” (Grote, Hist. xi. p. 325).) For if you will conduct your inquiry with these aids instead of relying upon the opinion of the masses, you will form a sounder judgement about such discourses.

This, then, completes what I wanted to say by way of introduction. I shall now proceed with the subject in hand. I affirm that, without neglecting any of your own interests, you ought to make an effort to reconcile Argos and Lacedaemon and Thebes and Athens;[*](The leading states. Cf. Isoc. 4.64.) for if you can bring these cities together, you will not find it hard to unite the others as well;

for all the rest are under the protection of the aforesaid cities, and fly for refuge, when they are alarmed, to one or other of these powers, and they all draw upon them for succor. So that if you can persuade four cities only to take a sane view of things, you will deliver the others also from many evils.

Now you will realize that it is not becoming in you to disregard any of these cities if you will review their conduct in relation to your ancestors; for you will find that each one of them is to be credited with great friendship and important services to your house: Argos is the land of your fathers,[*](Perdiccas I., the founder of the Argive dynasty in Macedonia, was, according to Hdt. 8.137, a descendant of the Argive hero Temenus. See also Hdt. 5.22 and Grote, Hist. iii. p. 432.) and is entitled to as much consideration at your hands as are your own ancestors; the Thebans honor the founder[*](Heracles. See General Introd. p. xli.) of your race, both by processionals and by sacrifices,[*](At the “Festival of Heracles.” Xen. Hell. 6.4.7; Dio. Sic. 15.53.) beyond all the other gods;

the Lacedaemonians have conferred upon his descendants the kingship and the power of command[*](See Isoc. 4.62 and note.) for all time; and as for our city, we are informed by those whom we credit in matters of ancient history that she aided Heracles to win his immortality[*](According to Dio. Sic. 4.39 the Athenians were the first to offer sacrifices to Heracles as a god.)(in what way you can easily learn at another time; it would be unseasonable for me to relate it now), and that she aided his children to preserve their lives.[*](For this statement and the following paragraph see Isoc. 4.56-62.)

Yes, Athens single-handed sustained the greatest dangers against the power of Eurystheus, put an end to his insolence, and freed Heracles' sons from the fears by which they were continually beset. Because of these services we deserve the gratitude, not only of those who then were preserved from destruction, but also of those who are now living; for to us it is due both that they are alive and that they enjoy the blessings which are now theirs, since they never could have seen the light of day at all had not the sons of Heracles been preserved from death.

Therefore, seeing that these cities have each and all shown such a spirit, no quarrel should ever have arisen between you and any one of them. But unfortunately we are all prone by nature to do wrong more often than right; and so it is fair to charge the mistakes of the past to our common weakness. Yet for the future you must be on your guard to prevent a like occurrence, and must consider what service you can render them which will make it manifest that you have acted in a manner worthy both of yourself and of what these cities have done.