---
title: "Letters"
author: "Isocrates"
translator: "Larue Van Hook"
languages: [grc, en]
shelf: "Classical Greek"
url: https://scriptura.si/works/isocrates-letters/
cite: "Isocrates, tr. Larue Van Hook, Letters. Scriptura (scriptura.si), https://scriptura.si/works/isocrates-letters/"
---

# Letters

*Isocrates, tr. Larue Van Hook*

Nine letters to rulers: Dionysius of Syracuse, Philip and the young Alexander, Antipater, Archidamus of Sparta and others.

> Greek: ed. Larue Van Hook, from the Perseus Digital Library (canonical-greekLit, tlg0010.tlg022–tlg024, CC BY-SA 4.0).

> English: Larue Van Hook, from the Perseus Digital Library (tlg0010.tlg022–tlg024, perseus-eng2/perseus-eng3). Notes are not included.

> Rows follow the references the two texts share (chapters and sections), cut where both reach the end of a sentence.

## Contents

1. [Letter 1 · To Dionysius](https://scriptura.si/works/isocrates-letters/1.md)
2. [Letter 2 · To Philip, I](https://scriptura.si/works/isocrates-letters/2.md)
3. [Letter 3 · To Philip, II](https://scriptura.si/works/isocrates-letters/3.md)
4. [Letter 4 · To Antipater](https://scriptura.si/works/isocrates-letters/4.md)
5. [Letter 5 · To Alexander](https://scriptura.si/works/isocrates-letters/5.md)
6. [Letter 6 · To the Children of Jason](https://scriptura.si/works/isocrates-letters/6.md)
7. [Letter 7 · To Timotheus](https://scriptura.si/works/isocrates-letters/7.md)
8. [Letter 8 · To the Rulers of the Mytilenaeans](https://scriptura.si/works/isocrates-letters/8.md)
9. [Letter 9 · To Archidamus](https://scriptura.si/works/isocrates-letters/9.md)

## 1. Letter 1 · To Dionysius

Source: https://scriptura.si/works/isocrates-letters/1/ · cite a paragraph as https://scriptura.si/works/isocrates-letters/1/#p-N

[¶0] 1. If I were younger, I should not be sending you a letter, but should myself take ship and converse with you there; but inasmuch as it so happens that the fruitful period of my life and that of your own affairs have not coincided — since I am already spent with years, and with you it is the high time for action — I shall try to disclose to you my views about the situation as well as I can in the circumstances.

> Greek: 1. εἰ μὲν νεώτερος ἦν, οὐκ ἂν ἐπιστολὴν ἔπεμπον, ἀλλ’ αὐτὸς ἄν σοι πλεύσας ἐνταῦθα διελέχθην· ἐπειδὴ δ’ οὐ κατὰ τοὺς αὐτοὺς χρόνους ὅ τε τῆς ἡλικίας τῆς ἐμῆς καιρὸς καὶ τῶν σῶν πραγμάτων συμβέβηκεν, ἀλλ’ ἐγὼ μὲν προαπείρηκα, τὰ δὲ πράττεσθαι νῦν ἀκμὴν εἴληφεν, ὡς οἷόν τ’ ἐστὶν ἐκ τῶν παρόντων, οὕτω σοι πειράσομαι δηλῶσαι περὶ αὐτῶν.

[¶1] 2. I know, to be sure, that when men essay to give advice, it is far preferable that they should come in person rather than send a letter, not only because it is easier to discuss the same matters face to face than to give their views by letter, nor yet because all men give greater credence to the spoken rather than to the written word, since they listen to the former as to practical advice and to the latter as to an artistic composition;

> Greek: 2. οἶδα μὲν οὖν ὅτι τοῖς συμβουλεύειν ἐπιχειροῦσι πολὺ διαφέρει μὴ διὰ γραμμάτων ποιεῖσθαι τὴν συνουσίαν ἀλλ’ αὐτοὺς πλησιάσαντας, οὐ μόνον ὅτι περὶ τῶν αὐτῶν πραγμάτων ῥᾷον ἄν τις παρὼν πρὸς παρόντα φράσειν ἢ δι’ ἐπιστολῆς δηλώσειεν, οὐδ’ ὅτι πάντες τοῖς λεγομένοις μᾶλλον ἢ τοῖς γεγραμμένοις πιστεύουσι, καὶ τῶν μὲν ὡς εἰσηγημάτων, τῶν δ’ ὡς ποιημάτων ποιοῦνται τὴν ἀκρόασιν·

[¶2] 3. but also, in addition to these reasons, in personal converse, if anything that is said is either not understood or not believed, the one who is presenting the arguments, being present, can come to the rescue in either case; but when written missives are used and any such misconception arises, there is no one to correct it, for since the writer is not at hand, the defender is lacking. Nevertheless, since you are to be the judge in this matter, I have great hope that I shall prove to be saying something of value, as I think you will disregard all the difficulties just mentioned and will direct your attention to the matters themselves.

> Greek: 3. ἔτι δὲ πρὸς τούτοις ἐν μὲν ταῖς συνουσίαις ἢν ἀγνοηθῇ τι τῶν λεγομένων ἢ μὴ πιστευθῇ, παρὼν ὁ τὸν λόγον διεξιὼν ἀμφοτέροις τούτοις ἐπήμυνεν, ἐν δὲ τοῖς ἐπιστελλομένοις καὶ γεγραμμένοις ἤν τι συμβῇ τοιοῦτον, οὐκ ἔστιν ὁ διορθώσων· ἀπόντος γὰρ τοῦ γράψαντος ἔρημα τοῦ βοηθήσοντός ἐστιν. οὐ μὴν ἀλλ’ ἐπειδὴ σὺ μέλλεις αὐτῶν ἔσεσθαι κριτής, πολλὰς ἐλπίδας ἔχω φανήσεσθαι λέγοντας ἡμᾶς τι τῶν δεόντων· ἡγοῦμαι γὰρ ἁπάσας ἀφέντα σε τὰς δυσχερείας τὰς προειρημένας αὐταῖς ταῖς πράξεσι προσέξειν τὸν νοῦν.

[¶3] 4. And yet, certain persons who have been admitted to your presence have attempted to frighten me, saying that while you honor flatterers, you despise those who offer you advice. If I had believed their words, I should have remained quiet; but as it is, no one could persuade me that it is possible that a man should so surpass others in both judgement and action, unless he has become a learner, a listener, and a discoverer, and has drawn to himself and collected from every possible source those means which will enable him to exercise his own intellectual ability.

> Greek: 4. καίτοι τινὲς ἤδη με τῶν σοὶ πλησιασάντων ἐκφοβεῖν ἐπεχείρησαν, λέγοντες ὡς σὺ τοὺς μὲν κολακεύοντας τιμᾶς, τῶν δὲ συμβουλευόντων καταφρονεῖς. ἐγὼ δ’ εἰ μὲν ἀπεδεχόμην τοὺς λόγους τούτους ἐκείνων, πολλὴν ἂν ἡσυχίαν εἶχον· νῦν δ’ οὐδεὶς ἄν με πείσειεν, ὡς οἷόν τ’ ἐστὶ τοσοῦτον καὶ τῇ γνώμῃ καὶ ταῖς πράξεσι διενεγκεῖν, ἂν μή τις τῶν μὲν μαθητής, τῶν δ’ ἀκροατής, τῶν δ’ εὑρετὴς γένηται, καὶ πανταχόθεν προσαγάγηται καὶ συλλέξηται, δι’ ὧν οἷόν τ’ ἐστὶν ἀσκῆσαι τὴν αὑτοῦ διάνοιαν.

[¶4] 5. It was for these reasons, then, that I have been moved to write you. I intend to speak to you about important matters, matters about which no living person may more fittingly hear than you. And do not think that I am earnestly urging you in this way that you may become a listener to a rhetorical composition; for I am not, as it happens, in a mood to seek glory through rhetorical show-pieces, nor am I unaware that you on your part are sated with such offerings.

> Greek: 5. ἐπήρθην μὲν οὖν ἐπιστέλλειν σοι διὰ ταῦτα. λέγειν δὲ μέλλω περὶ μεγάλων πραγμάτων καὶ περὶ ὧν οὐδενὶ τῶν ζώντων ἀκοῦσαι μᾶλλον ἢ σοὶ προσήκει. καὶ μὴ νόμιζέ με προθύμως οὕτω σε παρακαλεῖν, ἵνα γένῃ συγγράμματος ἀκροατής· οὐ γὰρ οὔτ’ ἐγὼ τυγχάνω φιλοτίμως διακείμενος πρὸς τὰς ἐπιδείξεις οὔτε σὺ λανθάνεις ἡμᾶς ἤδη πλήρης ὢν τῶν τοιούτων.

[¶5] 6. Furthermore, one thing is evident to all, that while our public festivals offer fitting occasions to those who want to make an oratorical display (for there, in the presence of the greatest numbers, they may spread the fame of their eloquence abroad), yet those who wish to bring some serious thing to pass should address the man who is likely most promptly to accomplish in deed that which the word has proposed.

> Greek: 6. πρὸς δὲ τούτοις κἀκεῖνο πᾶσι φανερόν, ὅτι τοῖς μὲν ἐπιδείξεως δεομένοις αἱ πανηγύρεις ἁρμόττουσιν, ἐκεῖ γὰρ ἄν τις ἐν πλείστοις τὴν αὑτοῦ δύναμιν διασπείρειεν, τοῖς δὲ διαπράξασθαί τι βουλομένοις πρὸς τοῦτον διαλεκτέον, ὅστις τάχιστα μέλλει τὰς πράξεις ἐπιτελεῖν τὰς ὑπὸ τοῦ λόγου δηλωθείσας.

[¶6] 7. No, if I were offering advice to some particular state, I should address its leading men, but since I have determined to give counsel looking to the salvation of all Hellenes, to whom could I more appropriately address myself than to him who is the foremost of our race and the possessor of the greatest power?

> Greek: 7. εἰ μὲν οὖν μιᾷ τινι τῶν πόλεων εἰσηγούμην, πρὸς τοὺς ἐκείνης προεστῶτας τοὺς λόγους ἂν ἐποιούμην· ἐπειδὴ δ’ ὑπὲρ τῆς τῶν Ἑλλήνων σωτηρίας παρεσκεύασμαι συμβουλεύειν, πρὸς τίν’ ἂν δικαιότερον διαλεχθείην ἢ πρὸς τὸν πρωτεύοντα τοῦ γένους καὶ μεγίστην ἔχοντα δύναμιν;

[¶7] 8. In truth, it will be seen that not inopportunely I make mention of these matters. For when the Lacedaemonians were in power, it was not easy for you to take upon yourself the responsibility for the affairs in our region, nor to oppose the Lacedaemonians and at the same time fight the Carthaginians. But now, when the Lacedaemonians are in such a plight that they are content if they can remain in possession of their own land, and when our city would gladly join with you as ally in any struggle that you should care to make in behalf of the welfare of Greece, how could there befall a more favorable opportunity than that which now presents itself to you?

> Greek: 8. καὶ μὴν οὐδ’ ἀκαίρως φανησόμεθα μεμνημένοι περὶ τούτων. ὅτε μὲν γὰρ Λακεδαιμόνιοι τὴν ἀρχὴν εἶχον, οὐ ῥᾴδιον ἦν ἐπιμεληθῆναί σοι τῶν περὶ τὸν τόπον τὸν ἡμέτερον, οὐδὲ τούτοις ἐναντία πράττειν ἄμα καὶ Καρχηδονίοις πολεμεῖν· ἐπειδὴ δὲ Λακεδαιμόνιοι μὲν οὕτω πράττουσιν ὥστ’ ἀγαπᾶν, ἢν τὴν χώραν τὴν αὑτῶν ἔχωσιν, ἡ δ’ ἡμετέρα πόλις ἡδέως ἂν αὑτήν σοι παράσχοι συναγωνιζομένην, εἴ τι πράττοις ὑπὲρ τῆς Ἑλλάδος ἀγαθόν, πῶς ἂν παραπέσοι καλλίων καιρὸς τοῦ νῦν σοι παρόντος;

[¶8] 9. Do not think it strange that I, who am not an orator who moves public assemblies, nor a leader of armies, nor otherwise a man of power, am undertaking so difficult an affair and am attempting two of the most serious things — to speak on behalf of Greece and at the same time to give counsel to you. For at the beginning of my career I stood aloof from participation in public affairs (the reasons for this would be tedious to relate), but of that culture which contemns the petty things and attempts to achieve the great things I should not be found to be entirely destitute.

> Greek: 9. καὶ μὴ θαυμάσῃς, εἰ μήτε δημηγορῶν μήτε στρατηγῶν μήτ’ ἄλλως δυνάσης ὢν οὕτως ἐμβριθὲς αἴρομαι πρᾶγμα καὶ δυοῖν ἐπιχειρῶ τοῖν μεγίστοιν, ὑπέρ τε τῆς Ἑλλάδος λέγειν καὶ σοὶ συμβουλεύειν. ἐγὼ γὰρ τοῦ μὲν πράττειν τι τῶν κοινῶν εὐθὺς ἐξέστην, δι’ ἃς δὲ προφάσεις πολὺ ἂν ἔργον εἴη μοι λέγειν, τῆς δὲ παιδεύσεως τῆς τῶν μὲν μικρῶν καταφρονούσης, τῶν δὲ μεγάλωι ἐφικνεῖσθαι πειρωμένης οὐκ ἂν φανείην ἄμοιρος γεγενημένος.

[¶9] 10. Consequently, it would not be surprising if I should be better able to see something to our advantage than those whose public life has been but guesswork, though they have acquired great renown. And so, without further delay, but from what will presently be said, I shall make it clear whether I really am worth listening to...

> Greek: 10. ὥστ’ οὐδὲν ἄτοπον, εἴ τι τῶν συμφερόντων ἰδεῖν ἂν μᾶλλον δυνηθείην τῶν εἰκῇ μὲν πολιτευομένων, μεγάλην δὲ δόξαν εἰληφότων δηλώσομεν δ’ οὐκ εἰς ἀναβολάς, εἴ τινος ἄξιοι τυγχάνομεν ὄντες, ἀλλ’ ἐκ τῶν ῥηθήσεσθαι μελλόντων …

## 2. Letter 2 · To Philip, I

Source: https://scriptura.si/works/isocrates-letters/2/ · cite a paragraph as https://scriptura.si/works/isocrates-letters/2/#p-N

[¶0] 1. I know that all men are accustomed to be more grateful to those who praise them than to those who give them counsel, especially if one offers his advice unbidden. And if I had not on a former occasion given you with most kindly intent such counsel as I believed would lead to a course of action worthy of one in your position, perhaps even now I should not be undertaking to declare my view concerning what I has happened to you.

> Greek: 1. οἶδα μὲν ὅτι πάντες εἰώθασι πλείω χάριν ἔχειν τοῖς ἐπαινοῦσιν ἢ τοῖς συμβουλεύουσιν, ἄλλως τε κἂν μὴ κελευσθεὶς ἐπιχειρῇ τις τοῦτο ποιεῖν. ἐγὼ δ’ εἰ μὲν μὴ καὶ πρότερον ἐτύγχανόν σοι παρῃνεκὼς μετὰ πολλῆς εὐνοίας, ἐξ ὧν ἐδόκεις μοι τὰ πρέποντα μάλιστ’ ἂν σαυτῷ πράττειν, ἴσως οὐδ’ ἂν νῦν ἐπεχείρουν ἀποφαίνεσθαι περὶ τῶν σοὶ συμβεβηκότων·

[¶1] 2. But since I then did decide to concern myself your affairs, in the interests of my own state and of the other Greeks as well, I should be ashamed if, when comparatively unimportant things were the issue, I am known to have offered you advice, yet now I should have nothing to say concerning more urgent matters, particularly since I realize that in the former case your reputation alone was at stake, whereas at present it is your personal safety, which you have been thought to esteem too lightly by all who heard the abusive reproaches directed against you.

> Greek: 2. ἐπειδὴ δὲ προειλόμην φροντίζειν τῶν σῶν πραγμάτων καὶ τῆς πόλεως ἕνεκα τῆς ἐμαυτοῦ καὶ τῶν ἄλλων Ἑλλήνων, αἰσχυνθείην ἄν, εἰ περὶ μὲν τῶν ἧττον ἀναγκαίων φαινοίμην σοι συμβεβουλευκώς, ὑπὲρ δὲ τῶν μᾶλλον κατεπειγόντων μηδένα λόγον ποιόμην, καὶ ταῦτ’ εἰδὼς ἐκεῖνα μὲν ὑπὲρ δόξης ὄντα, ταῦτα δ’ ὑπὲρ τῆς σῆς σωτηρίας, ἧς ὀλιγωρεῖν ἅπασιν ἔδοξας τοῖς ἀκούσασι τὰς περὶ σοῦ ῥηθείσας βλασφημίας.

[¶2] 3. In truth there is no one who has not condemned you as being more reckless in assuming risks than is becoming to a king, and as caring more for men’s praise of your courage than for the general welfare. For it is equally disgraceful, when your enemies threaten on every side, not to prove yourself superior to all the rest, and, when no urgent need has arisen, to hurl yourself into combats of such a kind that, if you succeeded, you would have accomplished nothing of importance, but if you lost your life, you would have destroyed all your present good fortune.

> Greek: 3. οὐδεὶς γὰρ ἔστιν, ὅστις οὐ κατέγνω προπετέστερόν σε κινδυνεύειν ἢ βασιλικώτερον, καὶ μᾶλλόν σοι μέλειν τῶν περὶ τὴν ἀνδρίαν ἐπαίνων ἢ τῶν ὅλων πραγμάτων. ἔστι δ’ ὁμοίως αἰσχρὸν περιστάντων τε τῶν πολεμίων μὴ διαφέροντα γενέσθαι τῶν ἄλλων, μηδεμιᾶς τε συμπεσούσης ἀνάγκης αὑτὸν ἐμβαλεῖν εἰς τοιούτους ἀγῶνας, ἐν οἷς κατορθώσας μὲν οὐδὲν ἂν ἦσθα μέγα διαπεπραγμένος, τελευτήσας δὲ τὸν βίον ἅπασαν ἂν τὴν ὑπάρχουσαν εὐδαιμονίαν συνανεῖλες.

[¶3] 4. Not every death in war must be regarded as honorable; on the contrary, although when death is incurred for fatherland, for parents, and for children it is worthy of praise, yet when it brings harm to all of these and tarnishes the brilliance of past successes, it should be thought disgraceful and should be avoided as being the cause of great discredit.

> Greek: 4. χρὴ δὲ μὴ καλὰς ἁπάσας ὑπολαμβάνειν τὰς ἐν τοῖς πολέμοις τελευτάς, ἀλλὰ τὰς μὲν ὑπὲρ τῆς πατρίδος καὶ τῶν γονέων καὶ τῶν παίδων ἐπαίνων ἀξίας, τὰς δὲ ταῦτα τε πάντα βλαπτούσας καὶ τὰς πράξεις τὰς πρότερον κατωρθωμένας καταρρυπαινούσας αἰσχρὰς νομίζειν καὶ φεύγειν ὡς αἰτίας πολλῆς ἀδοξίας γιγνομένας.

[¶4] 5. I think that you would profitably imitate the fashion in which our city-states conduct the business of warfare. They all are accustomed, when they send forth an army, to take measures to secure the safety of the government and of the authority which is to decide what is to be done in the emergency. In consequence, if a single mischance befalls, their power is not also wholly destroyed; on the contrary, they can sustain many misfortunes and again recover their strength.

> Greek: 5. ἡγοῦμαι δέ σοι συμφέρειν μιμεῖσθαι τὰς πόλεις, ὃν τρόπον διοικοῦσι τὰ περὶ τοὺς πολέμους. ἅπασαι γάρ, ὅταν στρατόπεδον ἐκπέμπωσιν, εἰώθασι τὸ κοινὸν καὶ τὸ βουλευσόμενον ὑπὲρ τῶν ἐνεστώτων εἰς ἀσφάλειαν καθιστάναι· διὸ δὴ συμβαίνει μὴ μιᾶς ἀτυχίας συμπεσούσης ἀνῃρῆσθαι καὶ τὴν δύναμιν αὐτῶν, ἀλλὰ πολλὰς ὑποφέρειν δύνασθαι συμφορὰς καὶ πάλιν αὑτὰς ἐκ τούτων ἀναλαμβάνειν. ὃ καὶ σὲ δεῖ σκοπεῖν, καὶ μηδὲν μεῖζον ἀγαθὸν τῆς σωτηρίας ὑπολαμβάνειν, ἵνα καὶ τὰς νίκας τὰς συμβαινούσας κατὰ τρόπον διοικῇς καὶ τὰς ἀτυχίας τὰς συμπιπτούσας ἐπανορθοῦν δύνῃ.

[¶5] 6. This principle you too should take into consideration, and consider no blessing more important than your safety, in order that you may not only duly make use of the victories which may be yours but also may rectify the mischances that may befall you. You might observe that the Lacedaemonians also are extremely solicitous for the safety of their kings, and appoint the most distinguished of the citizens as their bodyguards, and that for them it is a greater disgrace to suffer the kings to meet death than to throw away their shields.

> Greek: 6. ἴδοις δ’ ἂν καὶ Λακεδαιμονίους περὶ τῆς τῶν βασιλέων σωτηρίας πολλὴν ἐπιμέλειαν ποιουμένους καὶ τοὺς ἐνδοξοτάτους τῶν πολιτῶν φύλακας αὐτῶν καθιστάντας, οἷς αἴσχιόν ἐστιν ἐκείνους τελευτήσαντας περιιδεῖν ἢ τὰς ἀσπίδας ἀποβαλεῖν.

[¶6] 7. And surely you are not unaware of what happened to Xerxes when he wished to enslave the Greeks and to Cyrus when he laid claim to the kingdom. Thus Xerxes, although he had suffered defeats and calamities of such magnitude the like of which have never been known to befall other kings, because he preserved his life, not only retained his throne and handed it over to his children, but also so administered Asia that it was no less formidable to the Greeks than before.

> Greek: 7. ἀλλὰ μὴν οὐδ’ ἐκεῖνά σε λέληθεν ἃ Θέρξῃ τε τῷ καταδουλώσασθαι τοὺς Ἕλληνας βουληθέντι καὶ Κύρῳ τῷ τῆς βασιλείας ἀμφισβητήσαντι συνέπεσεν. ὁ μὲν γὰρ τηλικαύταις ἥτταις καὶ συμφοραῖς περιπεσών, ἡλίκας οὐδεὶς οἶδεν ἄλλοις γενομένας, διὰ τὸ περιποιῆσαι τὴν αὑτοῦ ψυχὴν τήν τε βασιλείαν κατέσχε καὶ τοῖς παισὶ τοῖς αὑτοῦ παρέδωκε καὶ τὴν Ἀσίαν οὕτω διῴκησεν ὥστε μηδὲν ἧττον αὐτὴν εἶναι φοβερὰν τοῖς Ἕλλησιν ἢ πρότερον·

[¶7] 8. Cyrus, however, after he had conquered all the military might of the king, would have gained mastery of the throne had it not been for his rashness, which caused him not only to forfeit that mighty empire, but brought his followers into extreme danger. And I could mention very many men who, becoming commanders of great armies, because they were slain before they need have died, brought destruction at the same time upon countless numbers of their followers.

> Greek: 8. Κῦρος δὲ νικήσας ἅπασαν τὴν βασιλέως δύναμιν καὶ κρατήσας ἂν τῶν πραγμάτων, εἰ μὴ διὰ τὴν αὑτοῦ προπέτειαν, οὐ μόνον αὑτὸν ἀπεστέρησε τηλικαύτης δυναστείας, ἀλλὰ καὶ τοὺς συνακολουθήσαντας εἰς τὰς ἐσχάτας συμφορὰς κατέστησεν. ἔχοιμι δ’ ἂν παμπληθεῖς εἰπεῖν οἳ μεγάλων στρατοπέδων ἡγεμόνες γενόμενοι διὰ τὸ προδιαφθαρῆναι πολλὰς μυριάδας αὑτοῖς συναπώλεσαν.

[¶8] 9. Bearing these examples in mind, you should not honor that courage which accompanies heedless folly and unseasonable ambition, nor, when so many hazards which are inherent in monarchy are at hand, should you devise for yourself still others that bring no glory and belong to the common soldier; nor should you vie with those who wish to escape from an unhappy existence or who rashly incur danger in the hope of a higher wage;

> Greek: 9. ὧν ἐνθυμούμενον χρὴ μὴ τιμᾶν τὴν ἀνδρίαν τὴν μετ’ ἀνοίας ἀλογίστου καὶ φιλοτιμίας ἀκαίρου γιγνομένην, μηδὲ πολλῶν κινδύνων ἰδίων ὑπαρχόντων ταῖς μοναρχίαις ἑτέρους ἀδόξους καὶ στρατιωτικοὺς αὑτῷ προσεξευρίσκειν, μηδ’ ἁμιλλᾶσθαι τοῖς ἢ βίου δυστυχοῦς ἀπαλλαγῆναι βουλομένοις ἢ μισθοφορᾶς ἕνεκα μείζονος εἰκῇ τοὺς κινδύνους προαιρουμένοις, μηδ’ ἐπιθυμεῖν τοιαύτης δόξης, ἧς πολλοὶ καὶ τῶν Ἑλλήνων καὶ τῶν βαρβάρων τυγχάνουσιν, ἀλλὰ τῆς τηλικαύτης τὸ μέγεθος, ἣν μόνος ἂν τῶν νῦν ὄντων κτήσασθαι δυνηθείης·

[¶9] 10. nor should you desire such glory as many, both Greeks and barbarians, obtain, but rather that exalted renown which you alone of living men could win. Nor should you be enamored of such virtues as even ignoble men share, but only of those of which no base person may partake;

> Greek: 10. μηδ’ ἀγαπᾶν λίαν τὰς τοιαύτας ἀρετὰς ὧν καὶ τοῖς φαύλοις μέτεστιν, ἀλλ’ ἐκείνας ὧν οὐδεὶς ἂν πονηρὸς κοινωνήσειεν·

[¶10] 11. nor wage inglorious and difficult wars when honorable and easy ones are possible, nor those which will cause grief and anxiety to your closest friends and arouse great hope in your enemies, as even now you have done. Nay, as to the barbarians with whom you are now waging war, it will suffice you to gain the mastery over them only so far as to secure the safety of your own territory, but the king who is now called Great you will attempt to overthrow, that you may both enhance your own renown and may point out to the Greek world who the enemy is against whom they should wage war.

> Greek: 11. μηδὲ ποιεῖσθαι πολέμους ἀδόξους καὶ χαλεπούς, ἐξὸν ἐντίμους καὶ ῥᾳδίους, μηδ’ ἐξ ὧν τοὺς μὲν οἰκειοτάτους εἰς λύπας καὶ φροντίδας καταστήσεις, τοὺς δ’ ἐχθροὺς ἐν ἐλπίσι μεγάλαις ποιήσεις, οἵας καὶ νῦν αὐτοῖς παρέσχες· ἀλλὰ τῶν μὲν βαρβάρων, πρὸς οὓς νῦν πολεμεῖς, ἐπὶ τοσοῦτον ἐξαρκέσει σοι κρατεῖν, ὅσον ἐν ἀσφαλείᾳ καταστῆσαι τὴν σαυτοῦ χώραν, τὸν δὲ βασιλέα τὸν νῦν μέγαν προσαγορευόμενον καταλύειν ἐπιχειρήσεις, ἵνα τήν τε σαυτοῦ δόξαν μείζω ποιήσῃς καὶ τοῖς Ἕλλησιν ὑποδείξῃς πρὸς ὃν χρὴ πολεμεῖν.

[¶11] 12. I should have greatly preferred to send you this letter before your campaign in order that, had you heeded my advice, you might not have incurred so great danger, or if you had rejected it, I should not now seem to be advising that same caution which has already, because of the wound you received, been approved by all; but, instead, your misfortune would be bearing witness to the truth of what I had said about the matter.

> Greek: 12. πρὸ πολλοῦ δ’ ἂν ἐποιησάμην ἐπιστεῖλαί σοι ταῦτα πρὸ τῆς στρατείας, ἵν’ εἰ μὲν ἐπείσθης, μὴ τηλικούτῳ κινδύνῳ περιέπεσες, εἰ δ’ ἠπίστησας, μὴ συμβουλεύειν ἐδόκουν ταὐτὰ τοῖς ἤδη διὰ τὸ πάθος ὑπὸ πάντων ἐγνωσμένοις, ἀλλὰ τὸ συμβεβηκὸς ἐμαρτύρει τοὺς λόγους ὀρθῶς ἔχειν τοὺς ὑπ’ ἐμοῦ περὶ αὐτῶν εἰρημένους.

[¶12] 13. Although I have much more to say, because of the nature of the subject, I will cease; for I think that you and the ablest of your companions will readily add as much as you wish to what I have said. Besides, I fear my advice may be inopportune; for even now I have unawares gradually drifted beyond the due proportions of a letter and run into a lengthy discourse.

> Greek: 13. πολλὰ δ’ ἔχων εἰπεῖν διὰ τὴν τοῦ πράγματος φύσιν παύσομαι λέγων· οἶμαι γὰρ καὶ σὲ καὶ τῶν ἑταίρων τοὺς σπουδαιοτάτους ῥᾳδίως ὁπόσ’ ἂν βούλησθε προσθήσειν τοῖς εἰρημένοις. πρὸς δὲ τούτοις φοβοῦμαι τὴν ἀκαιρίαν· καὶ γὰρ νῦν κατὰ μικρὸν προϊὼν ἔλαθον ἐμαυτὸν οὐκ εἰς ἐπιστολῆς συμμετρίαν ἀλλ’ εἰς λόγου μῆκος ἐξοκείλας.

[¶13] 14. Nevertheless, although this is the case, I must not omit discussion of the affairs of the city of Athens; on the contrary, I must try to urge you to cultivate friendly relations and intimacy with her. For I think there are many who report to you and tell you not only the most disparaging of the things said of you among us, but also add their own inventions; but it is not reasonable for you to pay any attention to these persons.

> Greek: 14. οὐ μὴν ἀλλὰ καίπερ τούτων οὕτως ἐχόντων οὐ παραλειπτέον ἐστὶ τὰ περὶ τῆς πόλεως, ἀλλὰ πειρατέον παρακαλέσαι σε πρὸς τὴν οἰκειότητα καὶ τὴν χρῆσιν αὐτῆς. οἶμαι γὰρ πολλοὺς εἶναι τοὺς ἀπαγγέλλοντας καὶ λέγοντας οὐ μόνον τὰ δυσχερέστατα τῶν περὶ σοῦ παρ’ ἡμῖν εἰρημένων, ἀλλὰ καὶ παρ’ αὑτῶν προστιθέντας· οἷς οὐκ εἰκὸς προσέχειν τὸν νοῦν.

[¶14] 15. For you would in fact be acting inconsistently if you should find fault with our people for lending a ready ear to your calumniators, but yourself should be found giving credence to those who practise this art and should not perceive that the more easily influenced by nobodies such persons declare our city to be, the better suited to your ends they prove it. For if those who are powerless to be of any service to Athens can accomplish by words alone what they wish, surely it is right to expect that you, who are able in very deed to confer upon her the greatest benefits, would not fail to gain from us anything whatever.

> Greek: 15. καὶ γὰρ ἂν ἄτοπον ποιοίης, εἰ τὸν μὲν δῆμον τὸν ἡμέτερον ψέγοις ὅτι ῥᾳδίως πείθεται τοῖς διαβάλλουσιν, αὐτὸς δὲ φαίνοιο πιστεύων τοῖς τὴν τέχνην ταύτην ἔχουσι, καὶ μὴ γιγνώσκοις ὡς ὅσῳπερ ἂν τὴν πόλιν εὐαγωγοτέραν ὑπὸ τῶν τυχόντων οὖσαν ἀποφαίνωσι, τοσούτῳ μᾶλλόν σοι συμφερόντως ἔχουσαν αὐτὴν ἐπιδεικνύουσιν. εἰ γὰρ οἱ μηδὲν ἀγαθὸν οἷοί τ’ ὄντες ποιῆσαι διαπράττονται τοῖς λόγοις ὅ τι ἂν βουληθῶσιν, ἦ που σέ γε προσήκει τὸν πλεῖστ’ ἂν ἔργῳ δυνάμενον εὐεργετῆσαι μηδενὸς ἀποτυχεῖν παρ’ ἡμῶν.

[¶15] 16. To the bitter accusers of our city I think I should place in contrast those who say that the very opposite is true, that is, those who assert that she has done no wrong at all, whether great or small. For my part, I would not make any such claim; for I should be ashamed if, while men in general do not regard even the gods as blameless, I should dare to affirm that our city had never transgressed at all.

> Greek: 16. ἡγοῦμαι δὲ δεῖν πρὸς μὲν τοὺς πικρῶς τῆς πόλεως ἡμῶν κατηγοροῦντας ἐκείνους ἀντιτάττεσθαι τοὺς πάντα τἀναντί’ εἶναι λέγοντας καὶ τοὺς μήτε μεῖζον μήτ’ ἔλαττον αὐτὴν ἠδικηκέναι φάσκοντας· ἐγὼ δ’ οὐδὲν ἂν εἴποιμι τοιοῦτον· αἰσχυνθείην γὰρ ἄν, εἰ τῶν ἄλλων μηδὲ τοὺς θεοὺς ἀναμαρτήτους εἶναι νομιζόντων αὐτὸς τολμῴην λέγειν, ὡς οὐδὲν πώποθ’ ἡ πόλις ἡμῶν πεπλημμέληκεν.

[¶16] 17. Nevertheless, this I can say of Athens—that you could not find a city more useful to all the Greeks and to your enterprises; and to this fact you should give your special attention. For not only as your ally would she bring about many advantages to you, but even if she merely was believed to be on friendly terms with you.

> Greek: 17. οὐ μὴν ἀλλ’ ἐκεῖν’ ἔχω περὶ αὐτῆς εἰπεῖν, ὅτι χρησιμωτέραν οὐκ ἂν εὕροις ταύτης οὔτε τοῖς Ἕλλησιν οὔτε τοῖς σοῖς πράγμασιν· ᾧ μάλιστα προσεκτέον τὸν νοῦν ἐστίν. οὐ γὰρ μόνον συναγωνιζομένη γίγνοιτ’ ἂν αἰτία σοι πολλῶν ἀγαθῶν, ἀλλὰ καὶ φιλικῶς ἔχειν δοκοῦσα μόνον·

[¶17] 18. For you might then more easily keep in subjection those who are now under your sway, if they should have no refuge, and of the barbarians you could more quickly conquer any you should wish. Yet is there any reason why you should not eagerly grasp at a relationship of goodwill such that you will hold securely not only your present dominion, but also without risk acquire another great one?

> Greek: 18. τούς τε γὰρ ὑπὸ σοὶ νῦν ὄντας ῥᾷον ἂν κατέχοις, εἰ μηδεμίαν ἔχοιεν ἀποστροφήν, τῶν τε βαρβάρων οὓς βουληθείης θᾶττον ἂν καταστρέψαιο. καίτοι πῶς οὐ χρὴ προθύμως ὀρέγεσθαι τῆς τοιαύτης εὐνοίας, δι’ ἣν οὐ μόνον τὴν ὑπάρχουσαν ἀρχὴν ἀσφαλῶς καθέξεις, ἀλλὰ καὶ πολλὴν ἑτέραν ἀκινδύνως προσκτήσει;

[¶18] 19. I marvel that so many who maintain great forces hire mercenary armies and expend so much money on them, although they know that such help has been the cause of greater injury than of salvation to those who relied upon them, and have made no effort to gain the friendship of a city which possesses such power that it has ere now often saved every Hellenic state and indeed all Greece.

> Greek: 19. θαυμάζω δ’ ὅσοι τῶν τὰς δυνάμεις ἐχόντων τὰ μὲν τῶν ξενιτευομένων στρατόπεδα μισθοῦνται καὶ χρήματα πολλὰ δαπανῶσι, συνειδότες ὅτι πλείους ἠδίκηκε τῶν πιστευσάντων αὐτοῖς ἢ σέσωκε, τὴν δὲ πόλιν τὴν τηλικαύτην δύναμιν κεκτημένην μὴ πειρῶνται θεραπεύειν, ἣ καὶ μίαν ἑκάστην τῶν πόλεων καὶ σύμπασαν τὴν Ἑλλάδα πολλάκις ἤδη σέσωκεν.

[¶19] 20. Consider, too, that to many you appear to have been well advised because your treatment of the Thessalians has been just and advantageous to them, although they are a people not easy to handle, but high-spirited and seditious. You should, therefore, endeavor to show yourself equally prudent towards us also, knowing as you do that, while the Thessalians have the territory next to you, it is we who are next to you in strength and influence, and that is what you should seek in every way to win for yourself.

> Greek: 20. ἐνθυμοῦ δ’ ὅτι πολλοῖς καλῶς βεβουλεῦσθαι δοκεῖς ὅτι δικαίως κέχρησαι Θετταλοῖς καὶ συμφερόντως ἐκείνοις, ἀνδράσιν οὐκ εὐμεταχειρίστοις, ἀλλὰ μεγαλοψύχοις καὶ στάσεως μεστοῖς. χρὴ τοίνυν καὶ περὶ ἡμᾶς πειρᾶσθαι γίγνεσθαί σε τοιοῦτον, ἐπιστάμενον ὅτι τὴν μὲν χώραν Θετταλοί, τὴν δὲ δύναμιν ἡμεῖς ὅμορόν σοι τυγχάνομεν ἔχοντες, ἣν ἐκ παντὸς τρόπου ζήτει προσαγαγέσθαι.

[¶20] 21. For it is a much greater glory to capture the goodwill of cities than their walls; for achievements like the latter not only engender ill-will, but men attribute the credit for them to your armies; yet if you are able to win friendships and goodwill, all will praise the wisdom shown by you.

> Greek: 21. πολὺ γὰρ κάλλιόν ἐστι τὰς εὐνοίας τὰς τῶν πόλεων αἱρεῖν ἢ τὰ τείχη. τὰ μὲν γὰρ τοιαῦτα τῶν ἔργων οὐ μόνον ἔχει φθόνον, ἀλλὰ καὶ τῶν τοιούτων τὴν αἰτίαν τοῖς στρατοπέδοις ἀνατιθέασιν· ἢν δὲ τὰς οἰκειότητας καὶ τὰς εὐνοίας κτήσασθαι δυνηθῇς, ἅπαντες τὴν σὴν διάνοιαν ἐπαινέσονται.

[¶21] 22. You may well believe me in what I have said concerning Athens; for you will find that I have not been accustomed to flatter her in my discourses; on the contrary, more than anyone else I have censured her; nor am I highly esteemed by the masses or by those who form their opinions offhand, but, like yourself, I am misunderstood and disliked by them. But we are dissimilar in this, that they are thus disposed toward you because of your power and prosperity, but toward me because I lay claim to a wisdom greater than their own, and they see that more people wish to converse with me than with themselves.

> Greek: 22. δικαίως δ’ ἄν μοι πιστεύοις οἷς εἴρηκα περὶ τῆς πόλεως· φανήσομαι γὰρ οὔτε κολακεύειν αὐτὴν ἐν τοῖς λόγοις εἰθισμένος, ἀλλὰ πλεῖστα πάντων ἐπιτετιμηκώς, οὔτ’ εὖ παρὰ τοῖς πολλοῖς καὶ τοῖς εἰκῇ δοκιμάζουσι φερόμενος, ἀλλ’ ἀγνοούμενος ὑπ’ αὐτῶν καὶ φθονούμενος ὥσπερ σύ. πλὴν τοσοῦτον διαφέρομεν, ὅτι πρὸς σὲ μὲν διὰ τὴν δύναμιν καὶ τὴν εὐδαιμονίαν οὕτως ἔχουσι, πρὸς δ’ ἐμέ, διότι προσποιοῦμαι τὸ βέλτιον αὐτῶν φρονεῖν καὶ πλείους ὁρῶσιν ἐμοὶ διαλέγεσθαι βουλομένους ἢ σφίσιν αὐτοῖς.

[¶22] 23. I could wish that it were equally easy for us both to dispel the prejudice in which we are held by these; but as it is, you will put an end to it without difficulty if you wish, but I must be content with the standing I now have because of my old age and for many other reasons.

> Greek: 23. ἠβουλόμην δ’ ἂν ἡμῖν ὁμοίως ῥᾴδιον εἶναι τὴν δόξαν ἣν ἔχομεν παρ’ αὐτοῖς διαφεύγειν. νῦν δὲ σὺ μὲν οὐ χαλεπῶς, ἢν βουληθῇς, αὐτὴν διαλύσεις, ἐμοὶ δ’ ἀνάγκη καὶ διὰ τὸ γῆρας καὶ δι’ ἄλλα πολλὰ στέργειν τοῖς παροῦσιν.

[¶23] 24. I know not what more I need to say, except this only—that it will be a fine thing for you to entrust your royal power and your existing prosperity into the keeping of the goodwill of the Hellenic race.

> Greek: 24. οὐκ οἶδ’ ὅ τι δεῖ πλείω λέγειν πλὴν τοσοῦτον, ὅτι καλόν ἐστι τὴν βασιλείαν καὶ τὴν εὐδαιμονίαν τὴν ὑπάρχουσαν ὑμῖν παρακαταθέσθαι τῇ τῶν Ἑλλήνων εὐνοίᾳ.

## 3. Letter 3 · To Philip, II

Source: https://scriptura.si/works/isocrates-letters/3/ · cite a paragraph as https://scriptura.si/works/isocrates-letters/3/#p-N

[¶0] 1. I have discussed with Antipater the course which is expedient for our city and for you, at sufficient length, I am convinced; but I wished to write to you also regarding the action which I think should be taken after the conclusion of peace, and while this advice is similar to that in my discourse, it is, however, expressed much more concisely.

> Greek: 1. ἐγὼ διελέχθην μὲν καὶ πρὸς Ἀντίπατρον περί τε τῶν τῇ πόλει καὶ τῶν σοὶ συμφερόντων ἐξαρκούντως, ὡς ἐμαυτὸν ἔπειθον, ἠβουλήθην δὲ καὶ πρὸς σὲ γράψαι περὶ ὧν μοι δοκεῖ πρακτέον εἶναι μετὰ τὴν εἰρήνην, παραπλήσια μὲν τοῖς ἐν τῷ λόγῳ γεγραμμένοις, πολὺ δ’ ἐκείνων συντομώτερα.

[¶1] 2. At that time, you recall, I counselled you that, after you had reconciled our city with Sparta, Thebes, and Argos, you should bring all the Greeks into concord, as I was of opinion that if you should persuade the principal cities to be favorably inclined to such a course, the others also would quickly follow. At that time, however, the state of affairs was different, and now it has come to pass that the need of persuasion no longer exists; for on account of the battle which has taken place, all are compelled to be prudent and to desire that which they surmise you wish to do and to say, namely, that they must desist from the madness and the spirit of aggrandizement, which they were wont to display in their relations with each other, and must carry the war into Asia.

> Greek: 2. κατ’ ἐκεῖνον μὲν γὰρ τὸν χρόνον συνεβούλευον ὡς χρὴ διαλλάξαντά σε τὴν πόλιν τὴν ἡμετέραν καὶ τὴν Λακεδαιμονίων καὶ τὴν Θηβαίων καὶ τὴν Ἀργείων εἰς ὁμόνοιαν καταστῆσαι τοὺς Ἕλληνας, ἡγούμενος, ἂν τὰς προεστώσας πόλεις πείσῃς οὕτω φρονεῖν, ταχέως καὶ τὰς ἄλλας ἐπακολουθήσειν. τότε μὲν οὖν ἄλλος ἦν καιρός, νῦν δὲ συμβέβηκε μηκέτι δεῖν πείθειν· διὰ γὰρ τὸν ἀγῶνα τὸν γεγενημένον ἠναγκασμένοι πάντες εἰσὶν εὖ φρονεῖν καὶ τούτων ἐπιθυμεῖν ὧν ὑπονοοῦσί σε βούλεσθαι πράττειν καὶ λέγειν, ὡς δεῖ παυσαμένους τῆς μανίας καὶ τῆς πλεονεξίας, ἣν ἐποιοῦντο πρὸς ἀλλήλους, εἰς τὴν Ἀσίαν τὸν πόλεμον ἐξενεγκεῖν.

[¶2] 3. Many inquire of me whether I advised you to make the expedition against the barbarians or whether it was your idea and I concurred. I reply that I do not know for certain, since before then I had not been acquainted with you, but that I supposed that you had reached a decision in this matter and that I in my speech had fallen, with your desires. On hearing this, all entreated me to encourage you and to exhort you to hold fast to this same resolution, since they believe that no achievement could be more glorious, more useful to the Greeks, or more timely than this will be.

> Greek: 3. καὶ πολλοὶ πυνθάνονται παρ’ ἐμοῦ πότερον ἐγώ σοι παρῄνεσα ποιεῖσθαι τὴν στρατείαν τὴν ἐπὶ τοὺς βαρβάρους ἢ σοῦ διανοηθέντος συνεῖπον· ἐγὼ δ’ οὐκ εἰδέναι μέν φημι τὸ σαφές, οὐ γὰρ συγγεγενῆσθαί σοι πρότερον, οὐ μὴν ἀλλ’ οἴεσθαι σὲ μὲν ἐγνωκέναι περὶ τούτων, ἐμὲ δὲ συνειρηκέναι ταῖς σαῖς ἐπιθυμίαις. ταῦτα δ’ ἀκούοντες ἐδέοντό μου πάντες παρακελεύεσθαί σοι καὶ προτρέπειν ἐπὶ τῶν αὐτῶν τούτων μένειν, ὡς οὐδέποτ’ ἂν γενομένων οὔτε καλλιόνων ἔργων οὔτ’ ὠφελιμωτέρων τοῖς Ἕλλησιν οὔτ’ ἐν καιρῷ μᾶλλον πραχθησομένων.

[¶3] 4. If I possessed the same vigor which I formerly had and were not utterly spent with years, I should not be speaking with you by letter, but in your presence should myself be spurring and summoning you to undertake these tasks. But even as it is, I do exhort you, as best I can, not to put these matters aside until you bring them to a successful conclusion. To have an insatiate desire for anything else in the world is ignoble—for moderation is generally esteemed—but to set the heart upon a glory that is great and honorable, and never to be satiated with it, befits those men who have far excelled all others. And that is true of you.

> Greek: 4. εἰ μὲν οὖν εἶχον τὴν αὐτὴν δύναμιν ἥνπερ πρότερον, καὶ μὴ παντάπασιν ἦν ἀπειρηκώς, οὐκ ἂν δι’ ἐπιστολῆς διελεγόμην, ἀλλὰ παρὼν αὐτὸς παρώξυνον ἄν σε καὶ παρεκάλουν ἐπὶ τὰς πράξεις ταύτας. νῦν δ’ ὡς δύναμαι παρακελεύομαί σοι μὴ καταμελῆσαι τούτων, πρὶν ἂν τέλος ἐπιθῇς αὐτοῖς. ἔστι δὲ πρὸς μὲν ἄλλο τι τῶν ὄντων ἀπλήστως ἔχειν οὐ καλόν, αἱ γὰρ μετριότητες παρὰ τοῖς πολλοῖς εὐδοκιμοῦσι, δόξης δὲ μεγάλης καὶ καλῆς ἐπιθυμεῖν καὶ μηδέποτ’ ἐμπίπλασθαι προσήκει τοῖς πολὺ τῶν ἄλλων διενεγκοῦσιν· ὅπερ σοὶ συμβέβηκεν.

[¶4] 5. Be assured that a glory unsurpassable and worthy of the deeds you have done in the past will be yours when you shall compel the barbarians—all but those who have fought on your side—to be serfs of the Greeks, and when you shall force the king who is now called Great to do whatever you command. For then will naught be left for you except to become a god. And to accomplish all this from your present status is much easier for you than it was for you to advance to the power and renown you now possess from the kingship which you had in the beginning.

> Greek: 5. ἡγοῦ δὲ τόθ’ ἕξειν ἀνυπέρβλητον αὐτὴν καὶ τῶν σοὶ πεπραγμένων ἀξίαν, ὅταν τοὺς μὲν βαρβάρους ἀναγκάσῃς εἱλωτεύειν τοῖς Ἕλλησι πλὴν τῶν σοὶ συναγωνισαμένων, τὸν δὲ βασιλέα τὸν νῦν μέγαν προσαγορευόμενον ποιήσῃς τοῦτο πράττειν ὅ τι ἂν σὺ προστάττῃς. οὐδὲν γὰρ ἔσται λοιπὸν ἔτι πλὴν θεὸν γενέσθαι. ταῦτα δὲ κατεργάσασθαι πολὺ ῥᾷόν ἐστιν ἐκ τῶν παρόντων ἢ προελθεῖν ἐπὶ τὴν δύναμιν καὶ τὴν δόξαν ἣν νῦν ἔχεις, ἐκ τῆς βασιλείας τῆς ἐξ ἀρχῆς ὑμῖν ὑπαρξάσης.

[¶5] 6. I am grateful to my old age for this reason alone, because it has prolonged my life to this moment, so that the dreams of my youth, which I attempted to commit to writing both in my Panegyricus and in the discourse which was sent to you, I am now seeing in part already coming to fulfillment through your achievements and in part I have hopes of their future realization.

> Greek: 6. χάριν δ’ ἔχω τῷ γήρᾳ ταύτην μόνην, ὅτι προήγαγεν εἰς τοῦτό μου τὸν βίον, ὥσθ’ ἃ νέος ὢν διενοούμην καὶ γράφειν ἐπεχείρουν ἔν τε τῷ πανηγυρικῷ λόγῳ καὶ τῷ πρὸς σὲ πεμφθέντι, ταῦτα νῦν τὰ μὲν ἤδη γιγνόμενα διὰ τῶν σῶν ἐφορῶ πράξεων, τὰ δ’ ἐλπίζω γενήσεσθαι.

## 4. Letter 4 · To Antipater

Source: https://scriptura.si/works/isocrates-letters/4/ · cite a paragraph as https://scriptura.si/works/isocrates-letters/4/#p-N

[¶0] 1. Although it is dangerous for us here in Athens to send a letter to Macedonia, not only now when we are at war with you, but even in time of peace, nevertheless I have decided to write to you concerning Diodotus, as I think it only right to esteem highly all those who have been my pupils and who have shown themselves worthy disciples, and not the least among them this man both because of his devotion to me and of the general probity of his character.

> Greek: 1. ἐγώ, καίπερ ἐπικινδύνου παρ’ ἡμῖν ὄντος εἰς Μακεδονίαν πέμπειν ἐπιστολήν, οὐ μόνον νῦν ὅτε πολεμοῦμεν πρὸς ὑμᾶς, ἀλλὰ καὶ τῆς εἰρήνης οὔσης, ὅμως γράψαι πρὸς σὲ προειλόμην περὶ Διοδότου, δίκαιον εἶναι νομίζων ἅπαντας μὲν περὶ πολλοῦ ποιεῖσθαι τοὺς ἐμαυτῷ πεπλησιακότας καὶ γεγενημένους ἀξίους ἡμῶν, οὐχ ἥκιστα δὲ τοῦτον καὶ διὰ τὴν εὔνοιαν τὴν εἰς ἡμᾶς καὶ διὰ τὴν ἄλλην ἐπιείκειαν.

[¶1] 2. I wish that if possible I might have been the means of his introduction to you; since, however, he has already met you through the kindness of others, it remains for me to give my testimony concerning him and to strengthen the acquaintance which he already has with you. For although many men of various countries have been my pupils and some of these are of great repute, and while of all the others some have proved to be distinguished for eloquence alone, and others in intellect and in practical affairs, and still others have indeed been men of sobriety of life and cultivated tastes, but for general usefulness in the practical affairs of life utterly devoid of natural ability, yet Diodotus has been endowed with a nature so well balanced that in all the attributes I have named he is quite perfect.

> Greek: 2. μάλιστα μὲν οὖν ἠβουλόμην ἂν αὐτὸν συσταθῆναί σοι δι’ ἡμῶν· ἐπειδὴ δὲ δι’ ἑτέρων ἐντετύχηκέ σοι, λοιπόν ἐστί μοι μαρτυρῆσαι περὶ αὐτοῦ καὶ βεβαιῶσαι τὴν γεγενημένην αὐτῷ πρὸς σὲ γνῶσιν. ἐμοὶ γὰρ πολλῶν καὶ παντοδαπῶν συγγεγενημένων ἀνδρῶν καὶ δόξας ἐνίων μεγάλας ἐχόντων, τῶν μὲν ἄλλων ἁπάντων οἱ μέν τινες περὶ αὐτὸν τὸν λόγον, οἱ δὲ περὶ τὸ διανοηθῆναι καὶ πρᾶξαι δεινοὶ γεγόνασιν, οἱ ἐπὶ μὲν τοῦ βίου σώφρονες καὶ χαρίεντες, πρὸς δὲ τὰς ἄλλας χρήσεις καὶ διαγωγὰς ἀφυεῖς παντάπασιν·

[¶2] 3. All this I should not dare to say of him if I did not possess the most precise knowledge of him gained by experience, and if I were not anticipating that you would gain the same, partly through your own association with him and partly from the testimony of his acquaintances, of whom there is no one who would not agree, unless he be exceedingly envious, that Diodotus is inferior to none in eloquence and counsel, and that he is very honest, temperate, and self-controlled in respect to money; nay more, to spend the day with and to live with he is a most charming and agreeable companion. In addition to these good qualities he possesses frankness in the highest degree, not that outspokenness which is objectionable, but that which would rightly be regarded as the surest indication of devotion to his friends.

> Greek: 3. οὗτος δ’ οὕτως εὐάρμοστον τὴν φύσιν ἔσχηκεν ὥστ’ ἐν ἅπασι τοῖς εἰρημένοις τελειότατος εἶναι. καὶ ταῦτ’ οὐκ ἂν ἐτόλμων λέγειν, εἰ μὴ τὴν ἀκριβεστάτην πεῖραν αὐτός τ’ εἶχον αὐτοῦ καὶ σὲ λήψεσθαι προσεδόκων, τὰ μὲν αὐτὸν χρώμενον αὐτῷ, τὰ δὲ καὶ παρὰ τῶν ἄλλων τῶν ἐμπείρων αὐτοῦ πυνθανόμενον, ὧν οὐδεὶς ὅστις οὐκ ἂν ὁμολογήσειεν, εἰ μὴ λίαν εἴη φθονερός, καὶ εἰπεῖν καὶ βουλεύσασθαι μηδενὸς ἧττον αὐτὸν δύνασθαι καὶ δικαιότατον καὶ σωφρονέστατον εἶναι καὶ χρημάτων ἐγκρατέστατον, ἔτι δὲ συνημερεῦσαι καὶ συμβιῶναι πάντων ἥδιστον καὶ λιγυρώτατον, πρὸς δὲ τούτοις πλείστην ἔχειν παρρησίαν, οὐχ ἣν οὐ προσῆκεν, ἀλλὰ τὴν εἰκότως ἂν μέγιστον γιγνομένην σημεῖον τῆς εὐνοίας τῆς πρὸς τοὺς φίλους·

[¶3] 5. This is the sort of frankness which princes, if they have worthy and fitting greatness of soul, honor as being useful, while those whose natural gifts are weaker than the powers they possess take such frankness ill, as if it forced them to act in some degree contrary to their desires—ignorant as they are that those who dare to speak out most fearlessly in opposition to measures in which expediency is the issue are the very persons who can provide them with more power than others to accomplish what they wish.

> Greek: 5. ἣν τῶν δυναστῶν οἱ μὲν ἀξιόχρεων τὸν ὄγκον τὸν τῆς ψυχῆς ἔχοντες τιμῶσιν ὡς χρησίμην οὖσαν, οἱ δ’ ἀσθενέστεροι τὰς φύσεις ὄντες ἢ κατὰ τὰς ὑπαρχούσας ἐξουσίας δυσχεραίνουσιν, ὡς ὧν οὐ προαιροῦνταί τι ποιεῖν βιαζομένην αὑτούς, οὐκ εἰδότες ὡς οἱ μάλιστα περὶ τοῦ συμφέροντος ἀντιλέγειν τολμῶντες, οὗτοι πλείστην ἐξουσίαν αὐτοῖς τοῦ πράττειν ἃ βούλονται παρασκευάζουσιν.

[¶4] 6. For it stands to reason that it is because of those who always and by choice speak to please that not only monarchies cannot endure—since monarchies are liable to numerous inevitable dangers—but even constitutional governments as well, though they enjoy greater security: whereas it is owing to those who speak with absolute frankness in favor of what is best that many things are preserved even of those which seemed doomed to destruction. For these reasons it is indeed fitting that in the courts of all monarches those who declare the truth should be held in greater esteem than those who, though they aim to gratify in all they say, yet say naught that merits gratitude; in fact, however, the former find less favor with some princes.

> Greek: 6. εἰκὸς γὰρ διὰ μὲν τοὺς ἀεὶ πρὸς ἡδονὴν λέγειν προαιρουμένους οὐχ ὅπως τὰς μοναρχίας δύνασθαι διαμένειν, αἳ πολλοὺς τοὺς ἀναγκαίους ἐφέλκονται κινδύνους, ἀλλ’ οὐδὲ τὰς πολιτείας, αἳ μετὰ πλείονος ἀσφαλείας εἰσί, διὰ δὲ τοὺς ἐπὶ τῷ βελτίστῳ παρρησιαζομένους πολλὰ σῴζεσθαι καὶ τῶν ἐπιδόξων διαφθαρήσεσθαι πραγμάτων. ὧν ἕνεκα προσῆκε μὲν παρὰ πᾶσι τοῖς μονάρχοις πλέον φέρεσθαι τοὺς τὴν ἀλήθειαν ἀποφαινομένους τῶν ἅπαντα μὲν πρὸς χάριν, μηδὲν δὲ χάριτος ἄξιον λεγόντων· συμβαίνει δ’ ἔλαττον ἔχειν αὐτοὺς παρ’ ἐνίοις αὐτῶν.

[¶5] 7. This experience Diodotus has met with in his relations with some of the potentates of Asia, to whom he had often been of service, not only in offering counsel, but also in venturing upon dangerous deeds; because of his frankness of speech in matters involving their best interests he has been both deprived of honors he had at home and cheated of many hopes elsewhere, and the flattery of men of no consequence had greater weight than his own good services.

> Greek: 7. ὃ καὶ Διοδότῳ παθεῖν συνέπεσε παρά τισι τῶν περὶ τὴν Ἀσίαν δυναστῶν, οἷς περὶ πολλὰ χρήσιμος γενόμενος οὐ μόνον τῷ συμβουλεύειν ἀλλὰ καὶ τῷ πράττειν καὶ κινδυνεύειν, διὰ τὸ παρρησιάζεσθαι πρὸς αὐτοὺς περὶ ὧν ἐκείνοις συνέφερε, καὶ τῶν οἴκοι τιμῶν ἀπεστέρηται καὶ πολλῶν ἄλλων ἐλπίδων, καὶ μεῖζον ἴσχυσαν αἱ τῶν τυχόντων ἀνθρώπων κολακεῖαι τῶν εὐεργεσιῶν τῶν τούτου.

[¶6] 8. That, then, is the reason why Diodotus, although from time to time he entertained the thought of presenting himself to you, hesitated to do so, not because he believed that all his superiors were alike, but because the difficulties which he had experienced with these rulers caused him to be rather faint-hearted with reference also to the hopes he placed in you. That feeling was, I fancy, like that of some persons who have been at sea, who when they have once experienced a tempest, no longer with confidence embark upon a voyage, even though they know that one may often meet with a fair sailing. Nevertheless, now that he has met you, he is taking the right course.

> Greek: 8. διὸ δὴ καὶ πρὸς ὑμᾶς ἀεὶ προσιέναι διανοούμενος ὀκνηρῶς εἶχεν, οὐχ ὡς ἅπαντας ὁμοίους εἶναι νομίζων τοὺς ὑπὲρ αὑτὸν ὄντας, ἀλλὰ διὰ τὰς πρὸς ἐκείνους γεγενημένας δυσχερείας καὶ πρὸς τὰς παρ’ ὑμῶν ἐλπίδας ἀθυμότερος ἦν, παραπλήσιον, ὡς ἐμοὶ δοκεῖ, πεπονθὼς τῶν πεπλευκότων τισίν, οἳ τὸ πρῶτον, ὅταν χρήσωνται χειμῶσιν, οὐκέτι θαρροῦντες εἰσβαίνουσιν εἰς θάλατταν, καίπερ εἰδότες ὅτι καὶ καλοῦ πλοῦ πολλάκις ἐπιτυχεῖν ἔστιν. οὐ μὴν ἀλλ’ ἐπειδὴ συνέστηκέ σοι, καλῶς ποιεῖ. λογίζομαι γὰρ αὐτῷ συνοίσειν, μάλιστα μὲν τῇ φιλανθρωπίᾳ τῇ σῇ στοχαζόμενος, ἣν ἔχειν ὑπείληψαι παρὰ τοῖς ἔξωθεν ἀνθρώποις, ἔπειτα νομίζων οὐκ ἀγνοεῖν ὑμᾶς ὅτι πάντων ἥδιστόν ἐστι καὶ λυσιτελέστατον πιστοὺς ἅμα καὶ χρησίμους φίλους κτᾶσθαι ταῖς εὐεργεσίαις καὶ τοὺς τοιούτους εὖ ποιεῖν, ὑπὲρ ὧν πολλοὶ καὶ τῶν ἄλλων ὑμῖν χάριν ἕξουσιν.

[¶7] 9. For I reason that this will be to his advantage, chiefly conjecturing so on the strength of that kindliness which you have been supposed among foreigners to possess; and partly believing you are not unaware that the most agreeable and profitable of all things is to win by one’s kind deeds friends who are at the same time both loyal and useful, and to befriend men of such character that on their account many others also will be grateful to you. For all men of discrimination praise and honor those who are on intimate terms with superior men just as much as if they themselves were deriving profit from the services rendered. But I think that Diodotus himself will best induce you to take an interest in him. His son also I have advised to espouse your cause and by putting himself in your hands as a pupil, to try to advance himself. When I gave him this advice he declared that while he craved your friendship, yet he felt toward that very much as he does toward the athletic contests in which crowns are awarded to the victors;

> Greek: 9. ἅπαντες γὰρ οἱ χαρίεντες τοὺς τοῖς σπουδαίοις τῶν ἀνδρῶν καλῶς ὁμιλοῦντας ὁμοίως ἐπαινοῦσι καὶ τιμῶσιν ὥσπερ αὐτοὶ τῶν ὠφελειῶν ἀπολαύοντες. ἀλλὰ γὰρ Διόδοτον αὐτὸν οἶμαι μάλιστά σε προτρέψεσθαι πρὸς τὸ φροντίζειν αὑτοῦ. συνέπειθον δὲ καὶ τὸν υἱὸν αὐτοῦ τῶν ὑμετέρων ἀντέχεσθαι πραγμάτων καὶ παραδόνθ’ ὑμῖν αὑτὸν ὥσπερ μαθητὴν εἰς τοὔμπροσθε πειραθῆναι προελθεῖν. ὁ δὲ ταῦτά μου λέγοντος ἐπιθυμεῖν μὲν ἔφασκε τῆς ὑμετέρας φιλίας, οὐ μὴν ἀλλὰ παραπλήσιόν τι πεπονθέναι πρὸς αὐτὴν καὶ πρὸς τοὺς στεφανίτας ἀγῶνας.

[¶8] 11. victory in them he would gladly win, but to enter the lists to gain them he would not dare, because he had not acquired the strength that would deserve the crowns. Similarly, while he longed to obtain the honors it is yours to bestow, yet he did not expect to attain them; for he is appalled not only by his own inexperience but also by the splendor of your position; furthermore, he believes that his poor body, not being sound but somewhat defective, will impede him in many activities.

> Greek: 11. ἐκείνους τε γὰρ νικᾶν μὲν ἂν βούλεσθαι, καταβῆναι δ’ εἰς αὐτοὺς οὐκ ἂν τολμῆσαι διὰ τὸ μὴ μετεσχηκέναι ῥώμης ἀξίας τῶν στεφάνων, τῶν τε παρ’ ὑμῶν τιμῶν εὔξασθαι μὲν ἂν τυχεῖν, ἐφίξεσθαι δ’ αὐτῶν οὐ προσδοκᾶν· τήν τε γὰρ ἀπειρίαν τὴν αὑτοῦ καταπεπλῆχθαι καὶ τὴν λαμπρότητα τὴν ὑμετέραν, ἔτι δὲ καὶ τὸ σωμάτιον οὐκ εὐκρινὲς ὂν ἀλλ’ ἔχον ἄττα σίνη νομίζειν ἐμποδιεῖν αὑτὸν πρὸς πολλὰ τῶν πραγμάτων.

[¶9] 12. He will do, however, whatever he thinks expedient; and do you, I beg, whether he resides with you or remains inactive in that region, have a care for everything else which he may chance to need and especially for the personal safety of himself and of his father, considering them to be, as it were, a sacred trust committed to you by my old age, which might fittingly receive much consideration, and by the reputation I possess (if this, to be sure, is worthy of any interest) and by the goodwill which I have never ceased to have for you.

> Greek: 12. οὗτος μὲν οὖν, ὅ τι ἂν αὐτῷ δοκῇ συμφέρειν, τοῦτο πράξει· σὺ δ’ ἄν τε περὶ ὑμᾶς ἄν θ’ ἡσυχίαν ἔχων διατρίβῃ περὶ τούτους τοὺς τόπους, ἐπιμελοῦ καὶ τῶν ἄλλων μὲν ἁπάντων ὧν ἂν τυγχάνῃ δεόμενος, μάλιστα δὲ τῆς ἀσφαλείας καὶ τῆς τούτου καὶ τῆς τοῦ πατρὸς αὐτοῦ, νομίσας ὥσπερ παρακαταθήκην ἔχειν τούτους παρά τε τοῦ γήρως ἡμῶν, ὃ προσηκόντως ἂν πολλῆς τυγχάνοι προνοίας, καὶ τῆς δόξης τῆς ὑπαρχούσης, εἴ τινος ἄρα σπουδῆς ἐστὶν ἀξία, καὶ τῆς εὐνοίας τῆς πρὸς ὑμᾶς ἣν ἔχων ἅπαντα τὸν χρόνον διατετέλεκα.

[¶10] 13. And do not be surprised either if the letter I have written is too long, or if in it I have expressed myself in a somewhat too officious way and after the fashion of an old man; for everything else I have neglected and have had thought for this one thing alone—to show my zeal on behalf of men who are my friends and who have become very dear to me.

> Greek: 13. καὶ μὴ θαυμάσῃς, μήτ’ εἰ μακροτέραν γέγραφα τὴν ἐπιστολὴν μήτ’ εἴ τι περιεργότερον καὶ πρεσβυτικώτερον εἰρήκαμεν ἐν αὐτῇ· πάντων γὰρ τῶν ἄλλων ἀμελήσας ἑνὸς μόνον ἐφρόντισα, τοῦ φανῆναι σπουδάζων ὑπὲρ ἀνδρῶν φίλων καὶ προσφιλεστάτων μοι γεγενημένων.

## 5. Letter 5 · To Alexander

Source: https://scriptura.si/works/isocrates-letters/5/ · cite a paragraph as https://scriptura.si/works/isocrates-letters/5/#p-N

[¶0] 1. Since I am writing to your father I thought I should be acting in a strange manner if, when you are in the same region as he, I should fail either to address you or to send you a greeting, or to write you something calculated to convince any reader that I am now not out of my mind through old age and that I do not babble like a fool, but that, on the contrary, the share of intelligence that still is left to me is not unworthy of the ability which as a younger man I possessed.

> Greek: 1. πρὸς τὸν πατέρα σου γράφων ἐπιστολὴν ἄτοπον ᾤμην ποιήσειν, εἰ περὶ τὸν αὐτὸν ὄντα σὲ τόπον ἐκείνῳ μήτε προσερῶ μήτ’ ἀσπάσομαι μήτε γράψω τι τοιοῦτον, ὃ ποιήσει τοὺς ἀναγνόντας μὴ νομίζειν ἤδη με παραφρονεῖν διὰ τὸ γῆρας μηδὲ παντάπασι ληρεῖν, ἀλλ’ ἔτι τὸ καταλελειμμένον μου μέρος καὶ λοιπὸν ὂν οὐκ ἀνάξιον εἶναι τῆς δυνάμεως ἣν ἔσχον νεώτερος ὤν.

[¶1] 2. I hear everyone say of you that you are a friend of mankind, a friend of Athens, and a friend of learning, not foolishly, but in sensible fashion. For they say that the Athenians whom you admit to your presence are not those men who have neglected their higher interests and have a lust for base things, but those rather whose constant companionship would not cause you regret and with whom association and partnership would not result in harm or injury to you—just such men, indeed, as should be chosen as associates by the wise.

> Greek: 2. ἀκούω δέ σε πάντων λεγόντων ὡς φιλάνθρωπος εἶ καὶ φιλαθήναιος καὶ φιλόσοφος, οὐκ ἀφρόνως ἀλλὰ νοῦν ἐχόντως. τῶν τε γὰρ πολιτῶν ἀποδέχεσθαί σε τῶν ἡμετέρων οὐ τοὺς ἠμεληκότας αὑτῶν καὶ πονηρῶν πραγμάτων ἐπιθυμοῦντας, ἀλλ’ οἷς συνδιατρίβων τ’ οὐκ ἂν λυπηθείης, συμβάλλων τε καὶ κοινωνῶν πραγμάτων οὐδὲν ἂν βλαβείης οὐδ’ ἀδικηθείης, οἵοις περ χρὴ πλησιάζειν τοὺς εὖ φρονοῦντας·

[¶2] 3. As regards systems of philosophy, they say that while you do not indeed reject eristic, but hold that it is valuable in private discussions, you regard it nevertheless as unsuitable for either those who are leaders of the people or for monarchs; for it is not expedient or becoming that those who regard themselves as superior to all others should themselves dispute with their fellow-citizens or suffer anyone else to contradict them.

> Greek: 3. τῶν τε φιλοσοφιῶν οὐκ ἀποδοκιμάζειν μὲν οὐδὲ τὴν περὶ τὰς ἔριδας, ἀλλὰ νομίζειν εἶναι πλεονεκτικὴν ἐν ταῖς ἰδίαις διατριβαῖς, οὐ μὴν ἁρμόττειν οὔτε τοῖς τοῦ πλήθους προεστῶσιν οὔτε τοῖς τὰς μοναρχίας ἔχουσιν· οὐδὲ γὰρ συμφέρον οὐδὲ πρέπον ἐστὶ τοῖς μεῖζον τῶν ἄλλων φρονοῦσιν οὔτ’ αὐτοῖς ἐρίζειν πρὸς τοὺς συμπολιτευομένους οὔτε τοῖς ἄλλοις ἐπιτρέπειν πρὸς αὑτοὺς ἀντιλέγειν.

[¶3] 4. But this branch of learning, I am told, you are not content with, but you choose rather the training which rhetoric gives, which is of use in the practical affairs of everyday life and aids us when we deliberate concerning public affairs. By means of this study you will come to know how at the present time to form reasonably sound opinions about the future, how not ineptly to instruct your subject peoples what each should do, how to form correct judgements about the right and the just and their opposites and, besides, to reward and chastise each class as it deserves.

> Greek: 4. ταύτην μὲν οὖν οὐκ ἀγαπᾶν σε τὴν διατριβήν, προαιρεῖσθαι δὲ τὴν παιδείαν τὴν περὶ τοὺς λόγους, οἷς χρώμεθα περὶ τὰς πράξεις τὰς προσπιπτούσας καθ’ ἑκάστην τὴν ἡμέραν καὶ μεθ’ ὧν βουλευόμεθα περὶ τῶν κοινῶν· δι’ ἣν νῦν τε δοξάζειν περὶ τῶν μελλόντων ἐπιεικῶς, τοῖς τ’ ἀρχομένοις προστάττειν οὐκ ἀνοήτως ἃ δεῖ πράττειν ἑκάστους, ἐπιστήσει, περὶ δὲ τῶν καλῶν καὶ δικαίων καὶ τῶν τούτοις ἐναντίων ὀρθῶς κρίνειν, πρὸς δὲ τούτοις τιμᾶν τε καὶ κολάζειν ὡς προσῆκόν ἐστιν ἑκατέρους.

[¶4] 5. You act wisely, therefore, in devoting yourself to these studies; for you give hope to your father and to all the world that if, as you grow older, you hold fast to this course, you will as far surpass your fellow-men in wisdom as your father has surpassed all mankind.

> Greek: 5. σωφρονεῖς οὖν νῦν ταῦτα μελετῶν· ἐλπίδας γὰρ τῷ τε πατρὶ καὶ τοῖς ἄλλοις παρέχεις, ὡς, ἂν πρεσβύτερος γενόμενος ἐμμείνῃς τούτοις, τοσοῦτον προέξεις τῇ φρονήσει τῶν ἄλλων, ὅσον περ ὁ πατήρ σου διενήνοχεν ἁπάντων.

## 6. Letter 6 · To the Children of Jason

Source: https://scriptura.si/works/isocrates-letters/6/ · cite a paragraph as https://scriptura.si/works/isocrates-letters/6/#p-N

[¶0] 1. One of our envoys who were sent to you has brought me word that you, summoning him apart from the others, asked whether I could be persuaded to go abroad and reside with you. And I for the sake of my friendship with Jason and Polyalces would gladly come to you; for I think such an association would benefit us all. Many things hinder me, however, especially my inability to travel and that it is unseemly that men of my age should dwell in a foreign land; next, because all who heard of my residence abroad would justly despise me if, having chosen to pass my former life in tranquillity, I should undertake in old age to spend my life abroad, when it would be reasonable for me, even if I had been accustomed to live somewhere else, now to hasten home, since the end of my life is now so near at hand.

> Greek: 1. ἀπήγγειλέ τίς μοι τῶν πρεσβευσάντων ὡς ὑμᾶς ὅτι καλέσαντες αὐτὸν ἄνευ τῶν ἄλλων ἐρωτήσαιτ’ εἰ πεισθείην ἂν ἀποδημῆσαι καὶ διατρῖψαι παρ’ ὑμῖν. ἐγὼ δ’ ἕνεκα μὲν τῆς Ἰάσονος καὶ Πολυαλκοῦς ξενίας ἡδέως ἂν ἀφικοίμην ὡς ὑμᾶς· οἶμαι γὰρ ἂν τὴν ὁμιλίαν τὴν γενομένην ἅπασιν ἡμῖν συνενεγκεῖν· ἀλλὰ γὰρ ἐμποδίζει με πολλά, μάλιστα μὲν τὸ μὴ δύνασθαι πλανᾶσθαι καὶ τὸ μὴ πρέπειν ἐπιξενοῦσθαι τοῖς τηλικούτοις, ἔπειθ’ ὅτι πάντες οἱ πυθόμενοι τὴν ἀποδημίαν δικαίως ἄν μου καταφρονήσειαν, εἰ προῃρημένος τὸν ἄλλον χρόνον ἡσυχίαν ἄγειν ἐπὶ γήρως ἀποδημεῖν ἐπιχειροίην, ὅτ’ εἰκὸς ἦν, εἰ καὶ πρότερον ἄλλοθί που διέτριβον, νῦν οἴκαδε σπεύδειν, οὕτως ὑπογυίου μοι τῆς τελευτῆς οὔσης.

[¶1] 3. Moreover, I have fears for Athens, since the truth must be told; for I see that alliances made with her are soon dissolved. So, if anything of that kind should happen between Athens and you, even if I could escape the ensuing accusations and dangers, which would be difficult, yet I should be ashamed if I should be thought by any either to be neglectful of you on account of my city, or on your account to be indifferent to the interests of Athens. For in the absence of a common ground of interest I do not see how I could please both sides. Such, then, are the reasons why I cannot do as I wish.

> Greek: 3. πρὸς δὲ τούτοις φοβοῦμαι καὶ τὴν πόλιν· χρὴ γὰρ τἀληθῆ λέγειν. ὁρῶ γὰρ τὰς συμμαχίας τὰς πρὸς αὐτὴν γιγνομένας ταχέως διαλυομένας. εἰ δή τι συμβαίη καὶ πρὸς ὑμᾶς τοιοῦτον, εἰ καὶ τὰς αἰτίας καὶ τοὺς κινδύνους διαφυγεῖν δυνηθείην, ὃ χαλεπόν ἐστιν, ἀλλ’ οὖν αἰσχυνθείην ἄν, εἴτε διὰ τὴν πόλιν δόξαιμί τισιν ὑμῶν ἀμελεῖν, εἴτε δι’ ὑμᾶς τῆς πόλεως ὀλιγωρεῖν. μὴ κοινοῦ δὲ τοῦ συμφέροντος ὄντος οὐκ οἶδ’ ὅπως ἂν ἀμφοτέροις ἀρέσκειν δυνηθείην. αἱ μὲν οὖν αἰτίαι, δι’ ἃς οὐκ ἔξεστί μοι ποιεῖν ἃ βούλομαι, τοιαῦται συμβεβήκασιν.

[¶2] 4. But I do not think that I should write to you about my own affairs only and be indifferent to yours; on the contrary, just as I would have done had I come to you, I will now try to discuss these same matters to the best of my ability. And pray do not entertain any such notion as that I have written this letter, not on account of your friendship, but for the purpose of making a rhetorical display. For I have not become so demented as not to know that I could not write anything better than my previously published discourses, being now so far past my prime, and that if I produce anything much inferior in merit, I should find my present reputation grievously impaired.

> Greek: 4. οὐ μὴν περὶ τῶν ἐμαυτοῦ μόνον ἐπιστείλας οἶμαι δεῖν ἀμελῆσαι τῶν ὑμετέρων, ἀλλ’ ἅπερ ἂν παραγενόμενος πρὸς ὑμᾶς διελέχθην, πειράσομαι καὶ νῦν περὶ τῶν αὐτῶν τούτων ὅπως ἂν δύνωμαι διεξελθεῖν. μηδὲν δ’ ὑπολάβητε τοιοῦτον, ὡς ἄρ’ ἐγὼ ταύτην ἔγραψα τὴν ἐπιστολὴν οὐχ ἕνεκα τῆς ὑμετέρας ξενίας, ἀλλ’ ἐπίδειξιν ποιήσασθαι βουλόμενος. οὐ γὰρ εἰς τοῦθ’ ἥκω μανίας ὥστ’ ἀγνοεῖν ὅτι κρείττω μὲν γράψαι τῶν πρότερον διαδεδομένων οὐκ ἂν δυναίμην, τοσοῦτον τῆς ἀκμῆς ὑστερῶν, χείρω δ’ ἐξενεγκὼν πολὺ φαυλοτέραν ἂν λάβοιμι δόξαν τῆς νῦν ἡμῖν ὑπαρχούσης.

[¶3] 5. Besides, if I were intent upon producing a composition for display instead of having your interest at heart, I should not have chosen of all available subjects that one which is difficult to treat passably well, but I should have found other themes, much nobler and more logical. But the truth is that never at any time have I prided myself on the compositions of the former kind, but rather upon the latter, which most people have disregarded, nor have I undertaken my present theme with that intention, but because I see that your troubles are many and serious and wish to give you my own opinion concerning them.

> Greek: 5. ἔπειτ’ εἴπερ ἐπιδείξει προσεῖχον τὸν νοῦν ἀλλὰ μὴ πρὸς ὑμᾶς ἐσπούδαζον, οὐκ ἂν ταύτην ἐξ ἁπασῶν προειλόμην τὴν ὑπόθεσιν, περὶ ἧς χαλεπόν ἐστιν ἐπιεικῶς εἰπεῖν, ἀλλὰ πολὺ καλλίους ἑτέρας ἂν εὗρον καὶ μᾶλλον λόγον ἐχούσας. ἀλλὰ γὰρ οὔτε πρότερον οὐδὲ πώποτ’ ἐφιλοτιμήθην ἐπὶ τούτοις, ἀλλ’ ἐφ’ ἑτέροις μᾶλλον, ἃ τοὺς πολλοὺς διαλέληθεν, οὔτε νῦν ἔχων ταύτην τὴν διάνοιαν ἐπραγματευσάμην, ἀλλ’ ὑμᾶς μὲν ὁρῶν ἐν πολλοῖς καὶ μεγάλοις πράγμασιν ὄντας, αὐτὸς δ’ ἀποφήνασθαι βουλόμενος ἣν ἔχω γνώμην περὶ αὐτῶν.

[¶4] 6. And I think that for the giving of counsel I am in my prime—for men of my age are trained by experience, which enables them to perceive more clearly than the younger men the best course of action—but to speak upon any proposed subject with grace, elegance, and finish is no longer to be expected at my age; indeed, I shall be content if I discuss these matters in a not altogether negligent fashion.

> Greek: 6. ἡγοῦμαι δὲ συμβουλεύειν μὲν ἀκμὴν ἔχειν, αἱ γὰρ ἐμπειρίαι παιδεύουσι τοὺς τηλικούτους καὶ ποιοῦσι μᾶλλον τῶν ἄλλων δύνασθαι καθορᾶν τὸ βέλτιστον, εἰπεῖν δὲ περὶ τῶν προτεθέντων ἐπιχαρίτως καὶ μουσικῶς καὶ διαπεπονημένως οὐκέτι τῆς ἡμετέρας ἡλικίας ἐστίν, ἀλλ’ ἀγαπῴην ἄν, εἰ μὴ παντάπασιν ἐκλελυμένως διαλεχθείην περὶ αὐτῶν.

[¶5] 7. Do not be surprised if I am found saying something which you have heard before; for one statement I may perhaps chance upon unwittingly, another I may consciously employ, if it is pertinent to the discussion. Certainly I should be foolish if, although I see others using my thoughts, I alone should refrain from employing what I have previously said.

> Greek: 7. μὴ θαυμάζετε δ’ ἄν τι φαίνωμαι λέγων ὧν πρότερον ἀκηκόατε· τῷ μὲν γὰρ ἴσως ἄκων ἂν ἐντύχοιμι, τὸ δὲ καὶ προειδώς, εἰ πρέπον εἰς τὸν λόγον εἴη, προσλάβοιμι· καὶ γὰρ ἂν ἄτοπος εἴην, εἰ τοὺς ἄλλους ὁρῶν τοῖς ἐμοῖς χρωμένους αὐτὸς μόνος ἀπεχοίμην τῶν ὑπ’ ἐμοῦ πρότερον εἰρημένων. τούτου δ’ ἕνεκα ταῦτα προεῖπον, ὅτι τὸ πρῶτον ἐπιφερόμενον ἓν τῶν τεθρυλημένων ἐστίν.

[¶6] 8. This is the reason, then, for these introductory words, that the very first precept I shall present is one of those most often repeated. I am accustomed, that is, to tell the students in my school of rhetoric that the first question to be considered is—what is the object to be accomplished by the discourse as a whole and by its parts? And when we have discovered this and the matter has been accurately determined, I say that we must seek the rhetorical elements whereby that which we have set out to do may be elaborated and fulfilled. And this procedure I prescribe with reference to discourse, yet it is a principle applicable not only to all other matters, but also to your own affairs.

> Greek: 8. εἴθισμαι γὰρ λέγειν πρὸς τοὺς περὶ τὴν φιλοσοφίαν τὴν ἡμετέραν διατρίβοντας ὅτι τοῦτο πρῶτον δεῖ σκέψασθαι, τί τῷ λόγῳ καὶ τοῖς τοῦ λόγου μέρεσι διαπρακτέον ἐστίν· ἐπειδὰν δὲ τοῦθ’ εὕρωμεν καὶ διακριβωσώμεθα, ζητητέον εἶναί φημι τὰς ἰδέας δι’ ὧν ταῦτ’ ἐξεργασθήσεται καὶ λήψεται τέλος ὅπερ ὑπεθέμεθα. καὶ ταῦτα φράζω μὲν ἐπὶ τῶν λόγων, ἔστι δὲ τοῦτο στοιχεῖον καὶ κατὰ τῶν ἄλλων ἁπάντων καὶ κατὰ τῶν ὑμετέρων πραγμάτων. οὐδὲν γὰρ οἷόν τ’ ἐστὶ πραχθῆναι νοῦν ἐχόντως, ἂν μὴ τοῦτο πρῶτον μετὰ πολλῆς προνοίας λογίσησθε καὶ βουλεύσησθε, πῶς χρὴ τὸν ἐπίλοιπον χρόνον ὑμῶν αὐτῶν προστῆναι καὶ τίνα βίον προελέσθαι καὶ ποίας δόξης ὀριγνηθῆναι καὶ ποτέρας τῶν τιμῶν ἀγαπῆσαι, τὰς παρ’ ἑκόντων γιγνομένας ἢ τὰς παρ’ ἀκόντων τῶν πολιτῶν·

[¶7] 9. For nothing can be intelligently accomplished unless first, with full forethought, you reason and deliberate how you ought to direct your own future, what mode of life you should choose, what kind of repute you should set your heart upon, and which kind of honors you should be contented with—those freely granted by your fellow-citizens or those wrung from them against their will; and when these principles have been determined, then and only then should your daily actions be considered, in order that they may be in conformity with the original plan. If in this way you seriously search and study, you will take mental aim, as at a mark, at what is expedient for you, and will be the more likely to hit it. And if you have no such plan, but attempt to act in casual fashion, inevitably you will go astray in your purposes and fail in many undertakings.

> Greek: 9. ταῦτα δὲ διορισαμένους τότ’ ἤδη τὰς πράξεις τὰς καθ’ ἑκάστην τὴν ἡμέραν σκεπτέον, ὅπως συντενοῦσι πρὸς τὰς ὑποθέσεις τὰς ἐξ ἀρχῆς γενομένας. καὶ τοῦτον μὲν τὸν τρόπον ζητοῦντες καὶ φιλοσοφοῦντες ὥσπερ σκοποῦ κειμένου στοχάσεσθε τῇ ψυχῇ καὶ μᾶλλον ἐπιτεύξεσθε τοῦ συμφέροντος· ἂν δὲ μηδεμίαν ποιήσησθε τοιαύτην ὑπόθεσιν, ἀλλὰ τὸ προσπῖπτον ἐπιχειρῆτε πράττειν, ἀναγκαῖόν ἐστιν ὑμᾶς ταῖς διανοίαις πλανᾶσθαι καὶ πολλῶν διαμαρτάνειν πραγμάτων.

[¶8] 11. Perhaps some one of those who choose to live planlessly may attempt to disparage such reasoning and ask that I give my advice forthwith with regard to what has just been said. Hence I must not shrink from declaring my honest opinion about it. To me the life of a private citizen seems preferable and better than that of a king, and I regard the honors received under constitutional governments as more gratifying than those under monarchies. It is of these honors I shall endeavor to speak.

> Greek: 11. ἴσως ἂν οὖν τις τῶν εἰκῇ ζῆν προῃρημένων τοὺς μὲν τοιούτους λογισμοὺς διασύρειν ἐπιχειρήσειεν, ἀξιώσειε δ’ ἂν ἤδη με συμβουλεύειν περὶ τῶν προειρημένων. ἔστιν οὖν οὐκ ὀκνητέον ἀποφήνασθαι περὶ αὐτῶν ἃ τυγχάνω γιγνώσκων. ἐμοὶ γὰρ αἱρετώτερος ὁ βίος εἶναι δοκεῖ καὶ βελτίων ὁ τῶν ἰδιωτευόντων ἢ τῶν τυραννούντων, καὶ τὰς τιμὰς ἡδίους ἡγοῦμαι τὰς ἐν ταῖς πολιτείαις ἢ τὰς ἐν ταῖς μοναρχίαις· καὶ περὶ τούτων λέγειν ἐπιχειρήσω.

[¶9] 12. And yet I am not unaware that I shall have many adversaries, especially among those who are in your circle, because these persons especially, I think, urge you to despotic power; for they do not examine from all sides the real nature of the question, but in many ways deceive themselves. For it is the powers, the profits, and the pleasures that they see in royalty and expect to enjoy them, whereas they fail to observe the disturbances, the fears, and the misfortunes which befall rulers and their friends. Instead they suffer from the same delusion as do men who set their hands to the most disgraceful and lawless deeds.

> Greek: 12. καίτοι μ’ οὐ λέληθεν ὅτι πολλοὺς ἕξω τοὺς ἐναντιουμένους, καὶ μάλιστα τοὺς περὶ ὑμᾶς ὄντας. οἶμαι γὰρ οὐχ ἥκιστα τούτους ἐπὶ τὴν τυραννίδα παροξύνειν ὑμᾶς· σκοποῦσι γὰρ οὐ πανταχῇ τὴν φύσιν τοῦ πράγματος, ἀλλὰ πολλὰ παραλογίζονται σφᾶς αὐτούς. τὰς μὲν γὰρ ἐξουσίας καὶ τὰ κέρδη καὶ τὰς ἡδονὰς ὁρῶσι καὶ τούτων ἀπολαύσεσθαι προσδοκῶσι, τὰς δὲ ταραχὰς καὶ τοὺς φόβους καὶ τὰς συμφορὰς τὰς τοῖς ἄρχουσι συμπιπτούσας καὶ τοῖς φίλοις αὐτῶν οὐ θεωροῦσιν, ἀλλὰ πεπόνθασιν ὅπερ οἱ τοῖς αἰσχίστοις καὶ παρανομωτάτοις τῶν ἔργων ἐπιχειροῦντες.

[¶10] 13. These in fact are not ignorant of the wickedness of their acts, but hope to extract all the profit therein and yet to be exempt from all the dangers and ills which inhere in such acts, and to manage their affairs in such fashion as to keep the perils at a distance and the benefits within easy reach.

> Greek: 13. καὶ γὰρ ἐκεῖνοι τὰς μὲν πονηρίας τὰς τῶν πραγμάτων οὐκ ἀγνοοῦσιν, ἐλπίζουσι δ’ ὅσον μὲν ἀγαθόν ἐστιν ἐν αὐτοῖς, τοῦτο μὲν ἐκλήψεσθαι, τὰ δὲ δεινὰ πάντα τὰ προσόντα τῷ πράγματι καὶ τὰ κακὰ διαφεύξεσθαι, καὶ διοικήσειν τὰ περὶ σφᾶς αὐτοὺς οὕτως, ὥστε τῶν μὲν κινδύνων εἶναι πόρρω, τῶν δ’ ὠφελειῶν ἐγγύς.

[¶11] 14. As for those who have this conception of the matter, I envy them their easy-going philosophy, but I myself should be ashamed if, while offering counsel to others, I should be negligent of their interests and look to my own advantage instead of putting myself altogether beyond the reach of both the personal benefits and all other considerations and advising the best course of action. Being aware, therefore, that I hold this conviction, I beg you to give me your attention.... [Then followed in the letter the practical advice of Isocrates to the future rulers of Thessaly, presumably setting forth the advantages of a government under a constitution, i.e., a limited monarchy.]

> Greek: 14. τοὺς μὲν οὖν ταύτην ἔχοντας τὴν διάνοιαν ζηλῶ τῆς ῥᾳθυμίας, αὐτὸς δ’ αἰσχυνθείην ἄν, εἰ συμβουλεύων ἑτέροις ἐκείνων ἀμελήσας τὸ ἐμαυτῷ συμφέρον ποιοίην καὶ μὴ παντάπασιν ἔξω θεὶς ἐμαυτὸν καὶ τῶν ὠφελειῶν καὶ τῶν ἄλλων ἁπάντων τὰ βέλτιστα παραινοίην. ὡς οὖν ἐμοῦ ταύτην ἔχοντος τὴν γνώμην, οὕτω μοι προσέχετε τὸν νοῦν. …

## 7. Letter 7 · To Timotheus

Source: https://scriptura.si/works/isocrates-letters/7/ · cite a paragraph as https://scriptura.si/works/isocrates-letters/7/#p-N

[¶0] 1. Of the friendly relations which exist between your family and me I think you have heard from many sources, and I congratulate you as I receive word, first that you are making use of the princely power you now possess in better and wiser fashion than your father, and also, that you choose rather to win good repute than to amass great wealth. In making this your purpose you give no slight indication of virtue, but the very greatest; so that, if you are faithful to your present reputation, you will not lack those who will praise both your wisdom and this choice.

> Greek: 1. περὶ μὲν τῆς οἰκειότητος τῆς ὑπαρχούσης ἡμῖν πρὸς ἀλλήλους οἶμαί σε πολλῶν ἀκηκοέναι, συγχαίρω δέ σοι πυνθανόμενος, πρῶτον μὲν ὅτι τῇ δυναστείᾳ τῇ παρούσῃ κάλλιον χρῇ τοῦ πατρὸς καὶ φρονιμώτερον, ἔπειθ’ ὅτι προαιρεῖ δόξαν καλὴν κτήσασθαι μᾶλλον ἢ πλοῦτον μέγαν συναγαγεῖν. σημεῖον γὰρ οὐ μικρὸν ἐκφέρεις ἀρετῆς, ἀλλ’ ὡς δυνατὸν μέγιστον, ταύτην ἔχων τὴν γνώμην· ὥστ’ ἢν ἐμμείνῃς τοῖς περὶ σοῦ νῦν λεγομένοις, οὐκ ἀπορήσεις τῶν ἐγκωμιασομένων τήν τε φρόνησιν τὴν σὴν καὶ τὴν προαίρεσιν ταύτην.

[¶1] 2. I think that the reports which have been noised abroad about your father will also contribute a great deal of credibility to the general opinion of your good judgement and superiority to all others; for most men are wont to praise and honor, not so much the sons of fathers who are of good repute, as those born of harsh and cruel fathers, provided that they show themselves to be similar in no respect to their parents. For any boon which comes to men contrary to reason always gives them greater pleasure than those which duly come to pass in accordance with their expectation.

> Greek: 2. ἡγοῦμαι δὲ καὶ τὰ διηγγελμένα περὶ τοῦ πατρός σου συμβαλεῖσθαι μεγάλην πίστιν πρὸς τὸ δοκεῖν εὖ φρονεῖν σε καὶ διαφέρειν τῶν ἄλλων· εἰώθασι γὰρ οἱ πλεῖστοι τῶν ἀνθρώπων οὐχ οὕτως ἐπαινεῖν καὶ τιμᾶν τοὺς ἐκ τῶν πατέρων τῶν εὐδοκιμούντων γεγονότας, ὡς τοὺς ἐκ τῶν δυσκόλων καὶ χαλεπῶν, ἤν περ φαίνωνται μηδὲν ὅμοιοι τοῖς γονεῦσιν ὄντες. μᾶλλον γὰρ ἐπὶ πάντων κεχαρισμένον αὐτοῖς ἐστὶ τὸ παρὰ λόγον συμβαῖνον ἀγαθὸν τῶν εἰκότως καὶ προσηκόντως γιγνομένων.

[¶2] 3. Bearing this in mind, you should search and study in what fashion, with the aid of whom, and by employing what counsellors you are to repair your city’s misfortunes, to spur your citizens on to their labors and to temperate conduct, and to cause them to live more happily and more confidently than in the past; for this is the duty of good and wise kings.

> Greek: 3. ὧν ἐνθυμούμενον χρὴ ζητεῖν καὶ φιλοσοφεῖν ἐξ ὅτου τρόπου καὶ μετὰ τίνων καὶ τίσι συμβούλοις χρώμενος τάς τε τῆς πόλεως ἀτυχίας ἐπανορθώσεις καὶ τοὺς πολίτας ἐπί τε τὰς ἐργασίας καὶ τὴν σωφροσύνην προτρέψεις καὶ ποιήσεις αὐτοὺς ἥδιον ζῆν καὶ θαρραλεώτερον ἢ τὸν παρελθόντα χρόνον· ταῦτα γάρ ἐστιν ἔργα τῶν ὀρθῶς καὶ φρονίμως τυραννευόντων.

[¶3] 4. Some, disdaining these obligations, look to nothing else save how they may themselves lead lives of the greatest licentiousness and may mistreat and pillage by taxation the best and wealthiest and most sagacious of their subjects, being ill aware that wise men who hold that high office should not, at the cost of injury to all the rest, provide pleasures for themselves, but rather should by their own watchful care make their subjects happier;

> Greek: 4. ὧν ἔνιοι καταφρονήσαντες οὐδὲν ἄλλο σκοποῦσι, πλὴν ὅπως αὐτοί θ’ ὡς μετὰ πλείστης ἀσελγείας τὸν βίον διάξουσι, τῶν τε πολιτῶν τοὺς βελτίστους καὶ πλουσιωτάτους καὶ φρονιμωτάτους λυμανοῦνται καὶ δασμολογήσουσι, κακῶς εἰδότες ὅτι προσήκει τοὺς εὖ φρονοῦντας καὶ τὴν τιμὴν ταύτην ἔχοντας μὴ τοῖς τῶν ἄλλων κακοῖς αὑτοῖς ἡδονὰς παρασκευάζειν, ἀλλὰ ταῖς αὑτῶν ἐπιμελείαις τοὺς πολίτας εὐδαιμονεστέρους ποιεῖν, μηδὲ πικρῶς μὲν καὶ χαλεπῶς διακεῖσθαι πρὸς ἅπαντας, ἀμελεῖν δὲ τῆς αὑτῶν σωτηρίας, ἀλλ’ οὕτω μὲν πράως καὶ νομίμως ἐπιστατεῖν τῶν πραγμάτων ὥστε μηδένα τολμᾶν αὐτοῖς ἐπιβουλεύειν, μετὰ τοσαύτης δ’ ἀκριβείας τὴν τοῦ σώματος ποιεῖσθαι φυλακὴν ὡς ἁπάντων αὐτοὺς ἀνελεῖν βουλομένων.

[¶4] 5. nor should they, while being harshly and cruelly disposed toward all, yet be careless of their own safety; on the contrary, their conduct of affairs should be so gentle and so in accordance with the law that no one will venture to plot against them; yet they should rigorously guard their persons as if everybody wished to kill them. For if they should adopt this policy, they would themselves be free from danger and at the same time be highly esteemed by all; blessings greater than these it would be difficult to discover. I have been thinking, as I write, how happily everything has fallen out for you. The wealth which could only have been acquired forcibly and despotically and at the cost of much hatred, has been left to you by your father, but to use it honorably and for the good of mankind has devolved upon you; and to this task you should devote yourself with great diligence.

> Greek: 5. ταύτην γὰρ τὴν διάνοιαν ἔχοντες αὐτοί τ’ ἂν ἔξω τῶν κινδύνων εἶεν καὶ παρὰ τοῖς ἄλλοις εὐδοκιμοῖεν· ὧν ἀγαθὰ μείζω χαλεπὸν εὑρεῖν ἐστίν. ἐνεθυμήθην δὲ μεταξὺ γράφων, ὡς εὐτυχῶς ἅπαντά σοι συμβέβηκεν. τὴν μὲν γὰρ εὐπορίαν ἣν ἀναγκαῖον ἦν κτήσασθαι μετὰ βίας καὶ τυραννικῶς καὶ μετὰ πολλῆς ἀπεχθείας ὁ πατήρ σοι καταλέλοιπε, τὸ δὲ χρῆσθαι τούτοις καλῶς καὶ φιλανθρώπως ἐπὶ σοὶ γέγονεν· ὧν χρή σε πολλὴν ποιεῖσθαι τὴν ἐπιμέλειαν.

[¶5] 7. These, then, are my views; but this is the application: If your heart is set upon money and greater power and dangers too, through which these possessions are acquired, you must summon other advisers; but if you already have enough of these and wish virtue, fair reputation, and the goodwill of your subjects in general, you should heed my words and emulate those rulers who govern their states well and should endeavor to surpass them.

> Greek: 7. ἃ μὲν οὖν ἐγὼ γιγνώσκω, ταῦτ’ ἐστίν· ἔχει δ’ οὕτως. εἰ μὲν ἐρᾷς χρημάτων καὶ μείζονος δυναστείας καὶ κινδύνων δι’ ὧν αἱ κτήσεις τούτων εἰσίν, ἑτέρους σοι συμβούλους παρακλητέον· εἰ δὲ ταῦτα μὲν ἱκανῶς ἔχεις, ἀρετῆς δὲ καὶ δόξης καλῆς καὶ τῆς παρὰ τῶν πολλῶν εὐνοίας ἐπιθυμεῖς, τοῖς τε λόγοις τοῖς ἐμοῖς προσεκτέον τὸν νοῦν ἐστὶ καὶ τοῖς καλῶς τὰς πόλεις τὰς αὑτῶν διοικοῦσιν ἁμιλλητέον καὶ πειρατέον αὐτῶν διενεγκεῖν.

[¶6] 8. I hear that Cleommis, who in Methymna holds this royal power, is noble and wise in all his actions, and that so far from putting any of his subjects to death, or exiling them, or confiscating their property, or injuring them in any other respect, he provides great security for his fellow-citizens, and restores the exiles, returning to those who come back their lost possessions, and in each case recompenses the purchasers the price they had paid. In addition, he gives arms to all the citizens, thinking that none will try to revolt from him; but even if any should dare it, he believes that his death after having shown such generosity to the citizens would be preferable to continued existence after becoming the author of the greatest evils to his city.

> Greek: 8. ἀκούω δὲ Κλέομμιν τὸν ἐν Μηθύμνῃ ταύτην ἔχοντα τὴν δυναστείαν περί τε τὰς ἄλλας πράξεις καλὸν κἀγαθὸν εἶναι καὶ φρόνιμον, καὶ τοσοῦτον ἀπέχειν τοῦ τῶν πολιτῶν τινας ἀποκτείνειν ἢ φυγαδεύειν ἢ δημεύειν τὰς οὐσίας ἢ ποιεῖν ἄλλο τι κακόν, ὥστε πολλὴν μὲν ἀσφάλειαν παρέχειν τοῖς συμπολιτευομένοις, κατάγειν δὲ τοὺς φεύγοντας, ἀποδιδόναι δὲ τοῖς μὲν κατιοῦσι τὰς κτήσεις ἐξ ὧν ἐξέπεσον, τοῖς δὲ πριαμένοις τὰς τιμὰς τὰς ἑκάστοις γιγνομένας, πρὸς δὲ τούτοις καθοπλίζειν ἅπαντας τοὺς πολίτας, ὡς οὐδενὸς μὲν ἐπιχειρήσοντος περὶ αὐτὸν νεωτερίζειν, ἢν δ’ ἄρα τινὲς τολμήσωσιν, ἡγούμενον λυσιτελεῖν αὑτῷ τεθνάναι τοιαύτην ἀρετὴν ἐνδειξαμένῳ τοῖς πολίταις μᾶλλον ἢ ζῆν πλείω χρόνον τῇ πόλει τῶν μεγίστων κακῶν αἴτιον γενόμενον.

[¶7] 10. I should have discussed these matters with you at greater length, and perhaps also in a more attractive style, were I not under the stern necessity of writing the letter in haste. As it is, I will counsel you at a later time if my old age does not prevent; for the present I will speak concerning our personal relations. Autocrator, the bearer of this letter, is my friend;

> Greek: 10. ἔτι δ’ ἂν πλείω σοι περὶ τούτων διελέχθην, ἴσως δ’ ἂν καὶ χαριέστερον, εἰ μὴ παντάπασιν ἔδει με διὰ ταχέων γράψαι τὴν ἐπιστολήν. νῦν δὲ σοὶ μὲν αὖθις συμβουλεύσομεν, ἂν μὴ κωλύσῃ με τὸ γῆρας, ἐν δὲ τῷ παρόντι περὶ τῶν ἰδίων δηλώσομεν. αὐτοκράτωρ γὰρ ὁ τὰ γράμματα φέρων οἰκείως ἡμῖν ἔχει·

[¶8] 11. we have been interested in the same pursuits and I have often profited by his skill, and, finally, I have advised him about his visit to you. For all those reasons I would have you use him well and in a manner profitable to us both, and that it may become evident that his needs are being realized in some measure through my efforts.

> Greek: 11. περί τε γὰρ τὰς διατριβὰς τὰς αὐτὰς γεγόναμεν καὶ τῇ τέχνῃ πολλάκις αὐτοῦ κέχρημαι καὶ τὸ τελευταῖον περὶ τῆς ἀποδημίας τῆς ὡς σὲ σύμβουλος ἐγενόμην αὐτῷ. διὰ δὴ ταῦτα πάντα βουλοίμην ἄν σε καλῶς αὐτῷ χρήσασθαι καὶ συμφερόντως ἀμφοτέροις ἡμῖν, καὶ γενέσθαι φανερόν, ὅτι μέρος τι καὶ δι’ ἐμὲ γίγνεταί τι τῶν δεόντων αὐτῷ.

[¶9] 12. And do not marvel that I am so ready to write to you, though I never made any request of your father Clearchus. For almost all who have sailed hither from your court say that you resemble my best pupils. But as for Clearchus when he visited us, all who met him agreed that he was at that time the most liberal, kindly, and humane of the members of my school; but when he gained his power he seemed to change in disposition so greatly that all who had previously known him marvelled.

> Greek: 12. καὶ μὴ θαυμάσῃς, εἰ σοὶ μὲν οὕτως ἐπιστέλλω προθύμως, Κλεάρχου δὲ μηδὲν πώποτ’ ἐδεήθην. σχεδὸν γὰρ ἅπαντες οἱ παρ’ ὑμῶν καταπλέοντες σὲ μὲν ὅμοιόν φασιν εἶναι τοῖς βελτίστοις τῶν ἐμοὶ πεπλησιακότων, Κλέαρχον δὲ κατὰ μὲν ἐκεῖνον τὸν χρόνον, ὅτ’ ἦν παρ’ ἡμῖν, ὡμολόγουν, ὅσοι περ ἐνέτυχον, ἐλευθεριώτατον εἶναι καὶ πραότατον καὶ φιλανθρωπότατον τῶν μετεχόντων τῆς διατριβῆς· ἐπειδὴ δὲ τὴν δύναμιν ἔλαβε, τοσοῦτον ἔδοξε μεταπεσεῖν ὥστε πάντας θαυμάζειν τοὺς πρότερον αὐτὸν γιγνώσκοντας.

[¶10] 13. For these reasons I was estranged from him; but you I esteem and I should highly value your friendly disposition toward myself. And you yourself will soon make it clear if you reciprocate my regard; for you will be considerate of Autocrator, and send me a letter renewing our former friendship and hospitality. Farewell; if you wish anything from here, write.

> Greek: 13. πρὸς μὲν οὖν ἐκεῖνον διὰ ταύτας τὰς αἰτίας ἀπηλλοτριώθην· σὲ δ’ ἀποδέχομαι καὶ πρὸ πολλοῦ ποιησαίμην ἂν οἰκείως διατεθῆναι πρὸς ἡμᾶς. δηλώσεις δὲ καὶ σὺ διὰ ταχέων, εἰ τὴν αὐτὴν γνώμην ἔχεις ἡμῖν· αὐτοκράτορός τε γὰρ ἐπιμελήσει καὶ πέμψεις ἐπιστολὴν ὡς ἡμᾶς, ἀνανεούμενος τὴν φιλίαν καὶ ξενίαν τὴν πρότερον ὑπάρχουσαν. ἔρρωσο, κἄν του δέῃ τῶν παρ’ ἡμῖν, ἐπίστελλε.

## 8. Letter 8 · To the Rulers of the Mytilenaeans

Source: https://scriptura.si/works/isocrates-letters/8/ · cite a paragraph as https://scriptura.si/works/isocrates-letters/8/#p-N

[¶0] 1. The sons of Aphareus, my grandsons, who were instructed in music by Agenor, have asked me to write to you and beg that, since you have restored some of the other exiles, you will also allow Agenor, his father, and his brothers to return home. When I told them that I feared I should appear ridiculous and meddlesome in seeking so great a favor from men with whom I have never before spoken or been acquainted, they, upon hearing my reply, were all the more insistent.

> Greek: 1. οἱ παῖδες οἱ Ἀφαρέως, ὑιδεῖς δ’ ἐμοί, παιδευθέντες ὑπ’ Ἀγήνορος τὰ περὶ τὴν μουσικήν, ἐδεήθησάν μου γράμματα πέμψαι πρὸς ὑμᾶς, ὅπως ἄν, ἐπειδὴ καὶ τῶν ἄλλων τινὰς κατηγάγετε φυγάδων, καὶ τοῦτον καταδέξησθε καὶ τὸν πατέρα καὶ τοὺς ἀδελφούς. λέγοντος δέ μου πρὸς αὐτοὺς ὅτι δέδοικα μὴ λίαν ἄτοπος εἶναι δόξω καὶ περίεργος, ζητῶν εὑρίσκεσθαι τηλικαῦτα τὸ μέγεθος παρ’ ἀνδρῶν οἷς οὐδὲ πώποτε πρότερον οὔτε διελέχθην οὔτε συνήθης ἐγενόμην, ἀκούσαντες ταῦτα πολὺ μᾶλλον ἐλιπάρουν.

[¶1] 2. And when they could obtain nothing of what they hoped, they clearly showed to all that they were displeased and sorely disappointed. So when I saw that they were unduly distressed I finally promised to write the letter and send it to you. That I may not justly seem foolish and irksome I make this explanation.

> Greek: 2. ὡς δ’ οὐδὲν αὐτοῖς ἀπέβαινεν ὧν ἤλπιζον, ἅπασιν ἦσαν καταφανεῖς ἀηδῶς διακείμενοι καὶ χαλεπῶς φέροντες. ὁρῶν δ’ αὐτοὺς λυπουμένους μᾶλλον τοῦ προσήκοντος, τελευτῶν ὑπεσχόμην γράψειν τὴν ἐπιστολὴν καὶ πέμψειν ὑμῖν. ὑπὲρ μὲν οὖν τοῦ μὴ δικαίως ἂν δοκεῖν μωρὸς εἶναι μηδ’ ὀχληρὸς ταῦτ’ ἔχω λέγειν.

[¶2] 3. I think you have been well advised both in becoming reconciled to your fellow-citizens and, while trying to reduce the number of exiles, in increasing that of the participants in public life and also in imitating Athens in handling the sedition. You are especially deserving of praise because you are restoring their property to the exiles who return; for thus you show and make clear to all that you had expelled them, not because you coveted the property of others, but because you feared for the welfare of the city.

> Greek: 3. ἡγοῦμαι δὲ καλῶς ὑμᾶς βεβουλεῦσθαι καὶ διαλλαττομένους τοῖς πολίταις τοῖς ὑμετέροις, καὶ πειρωμένους τοὺς μὲν φεύγοντας ὀλίγους ποιεῖν, τοὺς δὲ συμπολιτευομένους πολλούς, καὶ μιμουμένους τὰ περὶ τὴν στάσιν τὴν πόλιν τὴν ἡμετέραν. μάλιστα δ’ ἄν τις ὑμᾶς ἐπαινέσειεν ὅτι τοῖς κατιοῦσιν ἀποδίδοτε τὴν οὐσίαν· ἐπιδείκνυσθε γὰρ καὶ ποιεῖτε πᾶσι φανερὸν ὡς οὐ τῶν κτημάτων ἐπιθυμήσαντες τῶν ἀλλοτρίων, ἀλλ’ ὑπὲρ τῆς πόλεως δείσαντες ἐποιήσασθε τὴν ἐκβολὴν αὐτῶν.

[¶3] 4. Nevertheless, even if you had adopted none of the measures, and had received back no one of the exiles, the restoration of these individuals is to your advantage, I think; for it is disgraceful that while your city is universally acknowledged to be most devoted to music and the most notable artists in that field have been born among you, yet he who is the foremost authority of living men in that branch of culture is an exile from such a city; and that while all other Greeks confer citizenship upon men who are distinguished in any of the noble pursuits, even though they are foreigners, yet you suffer those who are both famous among the other Greeks and share in your own racial origin to live abroad in exile.

> Greek: 4. οὐ μὴν ἀλλ’ εἰ καὶ μηδὲν ὑμῖν ἔδοξε τούτων μηδὲ προσεδέχεσθε μηδένα τῶν φυγάδων, τούτους γε νομίζω συμφέρειν ὑμῖν κατάγειν. αἰσχρὸν γὰρ τὴν μὲν πόλιν ὑμῶν ὑπὸ πάντων ὁμολογεῖσθαι μουσικωτάτην εἶναι καὶ τοὺς ὀνομαστοτάτους ἐν αὐτῇ παρ’ ὑμῖν τυγχάνειν γεγονότας, τὸν δὲ προέχοντα τῶν νῦν ὄντων περὶ τὴν ἱστορίαν τῆς παιδείας ταύτης φεύγειν ἐκ τῆς τοιαύτης πόλεως, καὶ τοὺς μὲν ἄλλους Ἕλληνας τοὺς διαφέροντας περί τι τῶν καλῶν ἐπιτηδευμάτων, κἂν μηδὲν προσήκωσι, ποιεῖσθαι πολίτας, ὑμᾶς δὲ τοὺς εὐδοκιμοῦντάς τε παρὰ τοῖς ἄλλοις καὶ μετασχόντας τῆς αὐτῆς φύσεως περιορᾶν παρ’ ἑτέροις μετοικοῦντας.

[¶4] 5. I marvel that so many cities judge those who excel in the athletic contests to be worthy of greater rewards than those who, by painstaking thought and endeavor, discover some useful thing, and that they do not see at a glance that while the faculties of strength and speed naturally perish with the body, yet the arts and sciences abide for eternity, giving benefit to those who cultivate them.

> Greek: 5. θαυμάζω δ’ ὅσαι τῶν πόλεων μειζόνων δωρεῶν ἀξιοῦσι τοὺς ἐν τοῖς γυμνικοῖς ἀγῶσι κατορθοῦντας μᾶλλον ἢ τοὺς τῇ φρονήσει καὶ τῇ φιλοπονίᾳ τι τῶν χρησίμων εὑρίσκοντας, καὶ μὴ συνορῶσιν ὅτι πεφύκασιν αἱ μὲν περὶ τὴν ῥώμην καὶ τὸ τάχος δυνάμεις συναποθνῄσκειν τοῖς σώμασιν, αἱ δ’ ἐπιστῆμαι παραμένειν ἅπαντα τὸν χρόνον ὠφελοῦσαι τοὺς χρωμένους αὐταῖς.

[¶5] 6. Intelligent men, therefore, bearing in mind these considerations, should esteem most highly, first those who administer well and justly the affairs of their own city, and, second, those who are able to contribute to its honor and glory; for all the world uses such men as examples and all their fellow-citizens are judged to be of like excellence.

> Greek: 6. ὧν ἐνθυμουμένους χρὴ τοὺς νοῦν ἔχοντας περὶ πλείστου μὲν ποιεῖσθαι τοὺς καλῶς καὶ δικαίως τῆς αὑτῶν πόλεως ἐπιστατοῦντας, δευτέρους δὲ τοὺς τιμὴν καὶ δόξαν αὐτῇ καλὴν συμβαλέσθαι δυναμένους· ἅπαντες γὰρ ὥσπερ δείγματι τοῖς τοιούτοις χρώμενοι καὶ τοὺς ἄλλους τοὺς συμπολιτευομένους ὁμοίους εἶναι τούτοις νομίζουσιν.

[¶6] 7. But perhaps someone may object, saying that those who wish to obtain a favor should not merely praise the thing, but should also show that they themselves would be justly entitled to that for which they petition. But here is the situation. It is true that I have abstained from political activity and from practising oratory: for my voice was inadequate and I lacked assurance. I have not been altogether useless, however, and without repute; on the contrary, you will find that I have been the counsellor and coadjutor of those who have chosen to speak well of you and of our other allies, and that I have myself composed more discourses on behalf of the freedom and independence of the Greeks than all those together who have worn smooth the floor of our platforms.

> Greek: 7. ἴσως οὖν εἴποι τις ἂν ὅτι προσήκει τοὺς εὑρέσθαι τι βουλομένους μὴ τὸ πρᾶγμα μόνον ἐπαινεῖν ἀλλὰ καὶ σφᾶς αὐτοὺς ἐπιδεικνύναι δικαίως ἂν τυγχάνοντας, περὶ ὧν ποιοῦνται τοὺς λόγους. ἔχει δ’ οὕτως. ἐγὼ τοῦ μὲν πολιτεύεσθαι καὶ ῥητορεύειν ἀπέστην· οὔτε γὰρ φωνὴν ἔσχον ἱκανὴν οὔτε τόλμαν· οὐ μὴν παντάπασιν ἄχρηστος ἔφυν οὐδ’ ἀδόκιμος, ἀλλὰ τοῖς τε λέγειν προῃρημένοις ἀγαθόν τι περὶ ὑμῶν καὶ τῶν ἄλλων συμμάχων φανείην ἂν καὶ σύμβουλος καὶ συναγωνιστὴς γεγενημένος, αὐτός τε πλείους λόγους πεποιημένος ὑπὲρ τῆς ἐλευθερίας καὶ τῆς αὐτονομίας τῆς τῶν Ἑλλήνων ἢ σύμπαντες οἱ τὰ βήματα κατατετριφότες.

[¶7] 8. For this you would justly be grateful to me in the highest degree; for you constantly and earnestly desire such a settled policy. And I think that, if Conon and Timotheus were still alive, and Diophantus had returned from Asia, they would have supported me most enthusiastically, since they would wish that I might obtain all I request. On this topic I do not know what more I need say; for there is no one among you so young or so forgetful as not to know the benefactions of those great men.

> Greek: 8. ὑπὲρ ὧν ὑμεῖς ἄν μοι δικαίως πλείστην ἔχοιτε χάριν· μάλιστα γὰρ ἐπιθυμοῦντες διατελεῖτε τῆς τοιαύτης καταστάσεως. οἶμαι δ’ ἄν, εἰ Κόνων μὲν καὶ Τιμόθεος ἐτύγχανον ζῶντες, Διόφαντος δ’ ἧκεν ἐκ τῆς Ἀσίας, πολλὴν ἂν αὐτοὺς ποιήσασθαι σπουδήν, εὑρέσθαι με βουλομένους ὧν τυγχάνω δεόμενος. περὶ ὧν οὐκ οἶδ’ ὅ τι δεῖ πλείω λέγειν· οὐδεὶς γὰρ ὑμῶν οὕτως ἐστὶ νέος οὐδ’ ἐπιλήσμων, ὅστις οὐκ οἶδε τὰς ἐκείνων εὐεργεσίας.

[¶8] 9. But I think that you would arrive at the best decision as to this matter if you should consider who your petitioner is and for what men the favor is asked. For you will find that I have had the most intimate relations with those who have been the authors of the greatest benefits to both you and the other allies, and that while those for whom I intercede are men of such character as to give no offence to their elders and to those in governmental authority, to the younger men they furnish agreeable and useful occupation that befits those of their age.

> Greek: 9. οὕτω δ’ ἄν μοι δοκεῖτε κάλλιστα βουλεύσασθαι περὶ τούτων, εἰ σκέψαισθε, τίς ἐστιν ὁ δεόμενος καὶ ὑπὲρ ποίων τινῶν ἀνθρώπων. εὑρήσετε γὰρ ἐμὲ μὲν οἰκειότατα κεχρημένον τοῖς μεγίστων ἀγαθῶν αἰτίοις γεγενημένοις ὑμῖν τε καὶ τοῖς ἄλλοις, ὑπὲρ ὧν δὲ δέομαι τοιούτους ὄντας, οἵους τοὺς μὲν πρεσβυτέρους καὶ τοὺς περὶ τὴν πολιτείαν ὄντας μὴ λυπεῖν, τοῖς δὲ νεωτέροις διατριβὴν παρέχειν ἡδεῖαν καὶ χρησίμην καὶ πρέπουσαν τοῖς τηλικούτοις.

[¶9] 10. Do not wonder that I have written this letter with considerable warmth and at some length; for I desire to accomplish two things: not only to do our children a favor, but also to make it clear to them that even if they do not become orators in the Assembly or generals, but merely imitate my manner of life, they will not lead neglected lives among the Greeks. One thing more—if it should seem best to you to grant any of these requests, let Agenor and his brothers understand that it is owing in some measure to me that they are obtaining what they desire.

> Greek: 10. μὴ θαυμάζετε δ’ εἰ προθυμότερον καὶ διὰ μακροτέρων γέγραφα τὴν ἐπιστολήν· βούλομαι γὰρ ἀμφότερα, τοῖς τε παισὶν ἡμῶν χαρίσασθαι καὶ ποιῆσαι φανερὸν αὐτοῖς ὅτι, κἂν μὴ δημηγορῶσι μηδὲ στρατηγῶσιν ἀλλὰ μόνον μιμῶνται τὸν τρόπον τὸν ἐμόν, οὐκ ἠμελημένως διάξουσιν ἐν τοῖς Ἕλλησιν. ἓν ἔτι λοιπόν· ἂν ἄρα δόξῃ τι τούτων ὑμῖν πράττειν, Ἀγήνορί τε δηλώσατε καὶ τοῖς ἀδελφοῖς ὅτι μέρος τι καὶ δι’ ἐμὲ τυγχάνουσιν ὧν ἐπεθύμουν.

## 9. Letter 9 · To Archidamus

Source: https://scriptura.si/works/isocrates-letters/9/ · cite a paragraph as https://scriptura.si/works/isocrates-letters/9/#p-N

[¶0] 1. Since I know, Archidamus, that many persons are eager to sing the praises of you, your father, and your family, I have chosen to leave to them that topic, since it would be a very easy one to treat. I myself, however, intend to exhort you to feats of generalship and military campaigns which are in no respect similar to those which are impending now, but, on the contrary, are such as will make you the author of great benefits, not only to your own state, but also to all the Greek world.

> Greek: 1. εἰδώς, ὦ Ἀρχίδαμε, πολλοὺς ὡρμημένους ἐγκωμιάζειν σὲ καὶ τὸν πατέρα καὶ τὸ γένος ὑμῶν, εἱλόμην τοῦτον μὲν τὸν λόγον, ἐπειδὴ λίαν ῥᾴδιος ἦν, ἐκείνοις παραλιπεῖν, αὐτὸς δέ σε διανοοῦμαι παρακαλεῖν ἐπὶ στρατηγίας καὶ στρατείας οὐδὲν ὁμοίας ταῖς νῦν ἐνεστηκυίαις, ἀλλ’ ἐξ ὧν μεγάλων ἀγαθῶν αἴτιος γενήσει καὶ τῇ πόλει τῇ σαυτοῦ καὶ τοῖς Ἕλλησιν ἅπασιν.

[¶1] 2. This is the choice of subject I have made, although I am not unaware which of the two discourses is the easier to deal with; nay, I know perfectly well that to discover actions which are noble, great, and advantageous is difficult and given to few men, whereas to praise your virtues I should have found an easy task. For there would have been no need of deriving from my own resources all that was to be said about them, but in your own past achievements I should have found topics for treatment so many and of such a kind that the eulogies pronounced upon other men would not have rivalled in the slightest degree the praise that I should have lavished upon you.

> Greek: 2. ταύτην δ’ ἐποιησάμην τὴν αἵρεσιν, οὐκ ἀγνοῶν τῶν λόγων τὸν εὐμεταχειριστότερον, ἀλλ’ ἀκριβῶς εἰδὼς ὅτι πράξεις μὲν εὑρεῖν καλὰς καὶ μεγάλας καὶ συμφερούσας χαλεπὸν καὶ σπάνιόν ἐστιν, ἐπαινέσαι δὲ τὰς ἀρετὰς τὰς ὑμετέρας ῥᾳδίως οἷός τ’ ἂν ἐγενόμην. οὐ γὰρ ἔδει με παρ’ ἐμαυτοῦ πορίζεσθαι τὰ λεχθησόμενα περὶ αὐτῶν, ἀλλ’ ἐκ τῶν ὑμῖν πεπραγμένων τοσαύτας ἂν καὶ τοιαύτας ἀφορμὰς ἔλαβον ὥστε τὰς περὶ τῶν ἄλλων εὐλογίας μηδὲ κατὰ μικρὸν ἐναμίλλους γενέσθαι τῇ περὶ ὑμᾶς ῥηθείσῃ.

[¶2] 3. For how could anyone have surpassed in nobility of birth the descendants of Heracles and Zeus—and all men know that to your family alone confessedly belongs this honor—or in valor the founders of the Dorian cities in the Peloponnese who occupied that land, or in the multitude of the perilous deeds and the trophies erected as a result of your leadership and rule?

> Greek: 3. πῶς γὰρ ἄν τις ἢ τὴν εὐγένειαν ὑπερεβάλετο τῶν γεγονότων ἀφ’ Ἡρακλέους καὶ Διὸς ἣν πάντες ἴσασι μόνοις ὑμῖν ὁμολογουμένως ὑπάρχουσαν, ἢ τὴν ἀρετὴν τῶν ἐν Πελοποννήσῳ τὰς Δωρικὰς πόλεις κτισάντων καὶ τὴν χώραν ταύτην κατασχόντων, ἢ τὸ πλῆθος τῶν κινδύνων καὶ τῶν τροπαίων τῶν διὰ τὴν ὑμετέραν ἡγεμονίαν καὶ βασιλείαν σταθέντων;

[¶3] 4. Who would lack material if he wished to recount in full the tale of the courage of your entire state, and of its moderation, and its constitution established by your ancestors? How long a story would be needed to tell of your father’s wisdom, of his handling of affairs in adversity, and of that battle in Sparta in which you, leading a few against many, exposed yourself to danger, and, surpassing all, proved to be the author of your city’s salvation—a deed than which no man could point to one more glorious!

> Greek: 4. τίς δ’ ἂν ἠπόρησε, διεξιέναι βουληθεὶς τὴν ἀνδρίαν ὅλης τῆς πόλεως καὶ σωφροσύνην καὶ πολιτείαν τὴν ὑπὸ τῶν προγόνων τῶν ὑμετέρων συνταχθεῖσαν; πόσοις δ’ ἂν λόγοις ἐξεγένετο χρήσασθαι περὶ τὴν φρόνησιν τοῦ σοῦ πατρὸς καὶ τὴν ἐν ταῖς συμφοραῖς διοίκησιν καὶ τὴν μάχην τὴν ἐν τῇ πόλει γενομένην ἧς ἡγεμὼν σὺ καταστὰς καὶ μετ’ ὀλίγων πρὸς πολλοὺς κινδυνεύσας καὶ πάντων διενεγκὼν αἴτιος ἐγένου τῇ πόλει τῆς σωτηρίας, οὗ κάλλιον ἔργον οὐδεὶς ἂν ἐπιδείξειεν;

[¶4] 5. For neither capture of cities nor slaughter of a multitude of the enemy is so great and so sublime as the saving of one’s fatherland from perils so dire—and no ordinary fatherland, but one so greatly distinguished for its valor. Any man who should relate these achievements, not in polished style, but simply, and without stylistic embellishment, merely telling the tale of them and speaking in random fashion, could not fail to win renown.

> Greek: 5. οὔτε γὰρ πόλεις ἑλεῖν οὔτε πολλοὺς ἀποκτεῖναι τῶν πολεμίων οὕτω μέγα καὶ σεμνόν ἐστιν ὡς ἐκ τῶν τοιούτων κινδύνων σῶσαι τὴν πατρίδα, μὴ τὴν τυχοῦσαν ἀλλὰ τὴν τοσοῦτον ἐπ’ ἀρετῇ διενεγκοῦσαν. περὶ ὧν μὴ κομψῶς, ἀλλ’ ἁπλῶς διελθών, μηδὲ τῇ λέξει κοσμήσας, ἀλλ’ ἐξαριθμήσας μόνον καὶ χύδην εἰπὼν οὐδεὶς ὅστις οὐκ ἂν εὐδοκιμήσειεν.

[¶5] 6. Now I might have spoken passably about even these matters, since I knew, in the first place, that it is easier to treat copiously in cursory fashion occurrences of the past than intelligently to discuss the future and, in the second place, that all men are more grateful to those who praise them than to those who advise them —for the former they approve as being well—disposed, but the latter, if the advice comes unbidden, they look upon as officious—nevertheless, although I was already fully aware of all these considerations, I have refrained from topics which would surely be flattering and now I propose to speak of such matters as no one else would dare to discuss, because I believe that those who make pretensions to fairness and practical wisdom should choose, not the easiest subjects, but the most arduous, nor yet those which are the sweetest to the ears of the listeners, but such as will avail to benefit, not only their own states, but also all the other Greeks.

> Greek: 6. ἐγὼ τοίνυν δυνηθεὶς ἂν καὶ περὶ τούτων ἐξαρκούντως διαλεχθῆναι, κἀκεῖνο γιγνώσκων, πρῶτον μὲν ὅτι ῥᾷόν ἐστι περὶ τῶν γεγενημένων εὐπόρως ἐπιδραμεῖν ἢ περὶ τῶν μελλόντων νουνεχόντως εἰπεῖν, ἔπειθ’ ὅτι πάντες ἄνθρωποι πλείω χάριν ἔχουσι τοῖς ἐπαινοῦσιν ἢ τοῖς συμβουλεύουσι, τοὺς μὲν γὰρ ὡς εὔνους ὄντας ἀποδέχονται, τοὺς δ’ ἂν μὴ κελευσθέντες παραινῶσιν, ἐνοχλεῖν νομίζουσιν, ἀλλ’ ὅμως ἅπαντα ταῦτα προειδὼς τῶν μὲν πρὸς χάριν ἂν ῥηθέντων ἀπεσχόμην, περὶ δὲ τοιούτων μέλλω λέγειν, περὶ ὧν οὐδεὶς ἂν ἄλλος τολμήσειεν, ἡγούμενος δεῖν τοὺς ἐπιεικείας καὶ φρονήσεως ἀμφισβητοῦντας μὴ τοὺς ῥᾴστους προαιρεῖσθαι τῶν λόγων, ἀλλὰ τοὺς ἐργωδεστάτους, μηδὲ τοὺς ἡδίστους τοῖς ἀκούουσιν, ἀλλ’ ἐξ ὧν ὠφελήσουσι καὶ τὰς πόλεις τὰς αὑτῶν τοὺς ἄλλους Ἕλληνας·

[¶6] 7. And such is the subject, in fact, to which I have fixed my attention at the present time.

> Greek: 7. ἐφ’ οἷσπερ ἐγὼ τυγχάνω νῦν ἐφεστηκώς.

[¶7] 8. I marvel also at those men who have ability in action or in speech that it has never occurred to them seriously to take to heart the conditions which affect all Greeks alike, or even to feel pity for the evil plight of Hellas, so shameful and dreadful, no part of which now remains that is not teeming full of war, uprisings, slaughter, and evils innumerable. The greatest share of these ills is the lot of the dwellers along the seaboard of Asia, whom by the treaty we have delivered one and all into the hands, not only of the barbarians, but also of those Greeks who, though they share our speech, yet adhere to the ways of the barbarians.

> Greek: 8. θαυμάζω δὲ καὶ τῶν ἄλλων τῶν πράττειν ἢ λέγειν δυναμένων, εἰ μηδὲ πώποτ’ αὐτοῖς ἐπῆλθεν ἐνθυμηθῆναι περὶ τῶν κοινῶν πραγμάτων, μηδ’ ἐλεῆσαι τὰς τῆς Ἑλλάδος δυσπραξίας οὕτως αἰσχρῶς καὶ δεινῶς διατιθεμένης, ἧς οὐδεὶς παραλέλειπται τόπος, ὃς οὐ γέμει καὶ μεστός ἐστι πολέμου καὶ στάσεων καὶ σφαγῶν καὶ κακῶν ἀναριθμήτων· ὧν πλεῖστον μέρος μετειλήφασιν οἱ τῆς Ἀσίας τὴν παραλίαν οἰκοῦντες, οὓς ἐν τοῖς συνθήκαις ἅπαντας ἐκδεδώκαμεν οὐ μόνον τοῖς βαρβάροις ἀλλὰ καὶ τῶν Ἑλλήνων τοῖς τῆς μὲν φωνῆς τῆς ἡμετέρας κοινωνοῦσι, τῷ δὲ τρόπῳ τῷ τῶν βαρβάρων χρωμένοις· οὕς, εἰ νοῦν εἴχομεν, οὐκ ἂν περιεωρῶμεν ἀθροιζομένους οὐδ’ ὑπὸ τῶν τυχόντων στρατηγουμένους, οὐδὲ μείζους καὶ κρείττους συντάξεις στρατοπέδων γιγνομένας ἐκ τῶν πλανωμένων ἢ τῶν πολιτευομένων·

[¶8] 9. These renegades, if we had any sense, we should not be permitting to come together into bands or, led by any chance leaders, to form armed contingents, composed of roving forces more numerous and powerful than are the troops of our own citizen forces. These armies do damage to only a small part of the domain of the king of Persia, but every Hellenic city they enter they utterly destroy, killing some, driving others into exile, and robbing still others of their possessions; furthermore, they treat with indignity children and women, and not only dishonor the most beautiful women, but from the others they strip off the clothing which they wear on their persons, so that those who even when fully clothed were not to be seen by strangers, are beheld naked by many men; and some women, clad in rags, are seen wandering in destitution from lack of the bare necessities of life.

> Greek: 9. οἳ τῆς μὲν βασιλέως χώρας μικρὸν μέρος λυμαίνονται, τὰς δὲ πόλεις τὰς Ἑλληνίδας, εἰς ἣν ἂν εἰσέλθωσιν, ἀναστάτους ποιοῦσι, τοὺς μὲν ἀποκτείνοντες, τοὺς δὲ φυγαδεύοντες, τῶν δὲ τὰς οὐσίας διαρπάζοντες, ἔτι δὲ παῖδας καὶ γυναῖκας ὑβρίζοντες, καὶ τὰς μὲν εὐπρεπεστάτας καταισχύνοντες, τῶν δ’ ἄλλων ἃ περὶ τοῖς σώμασιν ἔχουσι περισπῶντες, ὥσθ’ ἃς πρότερον οὐδὲ κεκοσμημένας ἦν ἰδεῖν τοῖς ἀλλοτρίοις, ταύτας ὑπὸ πολλῶν ὁρᾶσθαι γυμνάς, ἐνίας δ’ αὐτῶν ἐν ῥάκεσι περιφθειρομένας δι’ ἔνδειαν τῶν ἀναγκαίων.

[¶9] 11. With regard to this unhappy situation, which has now obtained for a long time, not one of the cities which lays claim to the leadership of the Hellenes has shown indignation, nor has any of its leading men been wroth, except your father. For Agesilaus alone of all whom we know unceasingly to the end longed to liberate the Greeks and to wage war against the barbarians. Nevertheless, even he erred in one respect.

> Greek: 11. ὑπὲρ ὧν πολὺν ἤδη χρόνον γιγνομένων οὔτε πόλις οὐδεμία τῶν προεστάναι τῶν Ἐλλήνων ἀξιουσῶν ἠγανάκτησεν, οὔτ’ ἀνὴρ τῶν πρωτευόντων οὐδεὶς βαρέως ἤνεγκε, πλὴν ὁ σὸς πατήρ· μόνος γὰρ Ἀγησίλαος ὧν ἡμεῖς ἴσμεν ἐπιθυμῶν ἅπαντα τὸν χρόνον διετέλεσε τοὺς μὲν Ἕλληνας ἐλευθερῶσαι, πρὸς δὲ τοὺς βαρβάρους πόλεμον ἐξενεγκεῖν. οὐ μὴν ἀλλὰ κἀκεῖνος ἑνὸς πράγματος διήμαρτεν. καὶ μὴ θαυμάσῃς, εἰ πρὸς σὲ διαλεγόμενος μνησθήσομαι τῶν οὐκ ὀρθῶς ὑπ’ αὐτοῦ γνωσθέντων·

[¶10] 12. And do not be surprised if I, in my communication to you, mention matters in which his judgement was at fault; for I am accustomed always to speak with the utmost frankness and I should prefer to be disliked for having justly censured than to win favor through having given unmerited praise.

> Greek: 12. εἴθισμαί τε γὰρ μετὰ παρρησίας ἀεὶ ποιεῖσθαι τοὺς λόγους, καὶ δεξαίμην ἂν δικαίως ἐπιτιμήσας ἀπεχθέσθαι μᾶλλον ἢ παρὰ τὸ προσῆκον ἐπαινέσας χαρίσασθαι.

[¶11] 13. My view, then, is as follows: Agesilaus, who had won distinction in all other fields, and had shown himself to be in the highest degree self-controlled, just, and statesmanlike, conceived two strong desires, each of them taken by itself seeming admirable, but being incompatible and incapable of achievement at the same time. For he wished not only to wage war on the Persian king but also to restore to their respective cities his friends who were in exile and to establish them as masters of affairs.

> Greek: 13. τὸ μὲν οὖν ἐμὸν οὕτως ἔχον ἐστίν, ἐκεῖνος δ’ ἐν ἅπασι τοῖς ἄλλοις διενεγκὼν καὶ γενόμενος ἐγκρατέστατος καὶ δικαιότατος καὶ πολιτικώτατος διττὰς ἔσχεν ἐπιθυμίας, χωρὶς μὲν ἑκατέραν καλὴν εἶναι δοκοῦσαν, οὐ συμφωνούσας δ’ ἀλλήλαις οὐδ’ ἅμα πράττεσθαι δυναμένας· ἠβούλετο γὰρ βασιλεῖ τε πολεμεῖν καὶ τῶν φίλων τοὺς φεύγοντας εἰς τὰς πόλεις καταγαγεῖν καὶ κυρίους καταστῆσαι τῶν πραγμάτων.

[¶12] 14. The result, therefore, of his exertions on behalf of his friends was that the Greeks were involved in misfortunes and in fighting, and on account of the confusion which prevailed here had not the leisure nor yet the strength to wage war against the barbarians. So, in consequence of the conditions which were at that time not recognized, it is easy to perceive that men of good counsel should not wage war against the king of Persia until someone shall have first reconciled the Greeks with each other and have made us cease from our madness and contentiousness. On these topics I have spoken before and now I intend to discuss them.

> Greek: 14. συνέβαινεν οὖν ἐκ μὲν τῆς πραγματείας τῆς ὑπὲρ τῶν ἑταίρων ἐν κακοῖς καὶ κινδύνοις εἶναι τοὺς Ἕλληνας, διὰ δὲ τὴν ταραχὴν τὴν ἐνθάδε γιγνομένην μὴ σχολὴν ἄγειν μηδὲ δύνασθαι πολεμεῖν τοῖς βαρβάροις. ὥστ’ ἐκ τῶν ἀγνοηθέντων κατ’ ἐκεῖνον τὸν χρόνον ῥᾴδιον καταμαθεῖν ὅτι δεῖ τοὺς ὀρθῶς βουλευομένους μὴ πρότερον ἐκφέρειν πρὸς βασιλέα πόλεμον, πρὶν ἂν διαλλάξῃ τις τοὺς Ἕλληνας καὶ παύσῃ τῆς μανίας καὶ τῆς φιλονικίας ἡμᾶς. περὶ ὧν ἐγὼ καὶ πρότερον εἴρηκα καὶ νῦν ποιήσομαι τοὺς λόγους.

[¶13] 15. And yet certain persons who, although they have no share at all in learning, yet profess to be able to teach everybody else, and although they dare to find fault with my efforts, yet are eager to imitate them, will perhaps call it madness for me to concern myself with the misfortunes of Greece, as if Greece would be either better or worse off as a result of words of mine! Justly, however, would all men condemn these persons as guilty of great cowardice and meanness of spirit, for while they make pretence to serious intellectual interests, they pride themselves on petty things and consistently show malice and envy against those who have the ability to give counsel concerning matters of the greatest importance.

> Greek: 15. καίτοι τινὲς τῶν οὐδεμιᾶς μὲν παιδείας μετεσχηκότων, δύνασθαι δὲ παιδεύειν τοὺς ἄλλους ὑπισχνουμένων, καὶ ψέγειν μὲν τἀμὰ τολμώντων, μιμεῖσθαι δὲ γλιχομένων, τάχ’ ἂν μανίαν εἶναι φήσειαν τὸ μέλειν ἐμοὶ τῶν τῆς Ἑλλάδος συμφορῶν, ὥσπερ παρὰ τοὺς ἐμοὺς λόγους ἢ βέλτιον ἢ χεῖρον αὐτὴν πράξουσαν. ὧν δικαίως ἂν ἅπαντες πολλὴν ἀνανδρίαν καὶ μικροψυχίαν καταγνοῖεν, ὅτι προσποιούμενοι φιλοσοφεῖν αὐτοὶ μὲν ἐπὶ μικροῖς φιλοτιμοῦνται, τοῖς δὲ δυναμένοις περὶ τῶν μεγίστων συμβουλεύειν φθονοῦντες διατελοῦσιν.

[¶14] 16. These men, then, in their endeavor to give aid and comfort to their own weaknesses and indolence, will perhaps speak in such fashion. I for my part, however, pride myself so greatly on my ability that, even though I am now eighty years of age and altogether worn out, I think it is especially fitting to speak my mind on these matters, and also that I have been well advised in directing my appeal to you, and that it may well be that from my counsel some of the necessary measures will be taken.

> Greek: 16. οὗτοι μὲν οὖν βοηθοῦντες ταῖς αὑτῶν ἀσθενείαις καὶ ῥᾳθυμίαις ἴσως τοιαῦτ’ ἐροῦσιν· ἐγὼ δ’ οὕτως ἐπ’ ἐμαυτῷ μέγα φρονῶ, καίπερ ἔτη γεγονὼς ὀγδοήκοντα καὶ παντάπασιν ἀπειρηκώς, ὥστ’ οἶμαι καὶ λέγειν ἐμοὶ προσήκειν μάλιστα περὶ τούτων καὶ καλῶς βεβουλεῦσθαι πρὸς σὲ ποιούμενον τοὺς λόγους, καὶ τυχὸν ἀπ’ αὐτῶν γενήσεσθαί τι τῶν δεόντων.

[¶15] 17. And I believe that if the rest of the Greek world also should be called upon to choose from all mankind both the man who by his eloquence would best be able to summon the Greeks to the expedition against the barbarians, and also the leader who would be likely most quickly to bring to fulfillment the measures recognized as expedient, they would choose no others but you and me. Yet surely we should be acting disgracefully, should we not, if we should neglect these duties in which our honor is involved, should all men regard us as worthy of them?

> Greek: 17. ἡγοῦμαι δὲ καὶ τοὺς ἄλλους Ἕλληνας, εἰ δεήσειεν αὐτοὺς ἐξ ἁπάντων ἐκλέξασθαι τόν τε τῷ λόγῳ κάλλιστ’ ἂν δυνηθέντα παρακαλέσαι τοὺς Ἕλληνας ἐπὶ τὴν τῶν βαρβάρων στρατείαν καὶ τὸν τάχιστα μέλλοντα τὰς πράξεις ἐπιτελεῖν τὰς συμφέρειν δοξάσας, οὐκ ἂν ἄλλους ἀνθ’ ἡμῶν προκριθῆναι. καίτοι πῶς οὐκ ἂν αἰσχρὸν ποιήσαιμεν, εἰ τούτων ἀμελήσαιμεν οὕτως ἐντίμων ὄντων ὧν ἅπαντες ἂν ἡμᾶς ἀξιώσαιεν;

[¶16] 18. My part, it is true, is the smaller; for to declare what one thinks is usually not so very difficult. But for you it is fitting, giving attention to all that I have said, to deliberate upon the question whether you should shrink from the conduct of the affairs of Hellas—you, whose noble lineage I have a little while ago described, leader of the Lacedaemonians, addressed by the name King, and a man who enjoys the greatest renown of all the Hellenes—or, disdaining the matters you now have in hand, you should put your hand to greater undertakings.

> Greek: 18. τὸ μὲν οὖν ἐμὸν ἔλαττόν ἐστιν· ἀποφήνασθαι γὰρ ἃ γιγνώσκει τις οὐ πάνυ τῶν χαλεπῶν πέφυκεν· σοὶ δὲ προσήκει προσέχοντι τὸν νοῦν τοῖς ὑπ’ ἐμοῦ λεγομένοις βουλεύσασθαι, πότερον ὀλιγωρητέον ἐστὶ τῶν Ἑλληνικῶν πραγμάτων γεγονότι μέν, ὥσπερ ὀλίγῳ πρότερον ἐγὼ διῆλθον, ἡγεμόνι δὲ Λακεδαιμονίων ὄντι, βασιλεῖ δὲ προσαγορευομένῳ, μεγίστην δὲ τῶν Ἑλλήνων ἔχοντι δόξαν, ἢ τῶν μὲν ἐνεστώτων πραγμάτων ὑπεροπτέον, μείζοσι δ’ ἐπιχειρητέον.

[¶17] 19. I for my part say that, disregarding everything else, you should give your attention to these two tasks—to rid the Hellenes from their wars and from all the other miseries with which they are now afflicted, and to put a stop to the insolence of the barbarians and to their possession of wealth beyond their due. That these things are practicable and expedient for you, for your city, and for all the Hellenes at large, it is now my task to explain....[The conclusion is missing]

> Greek: 19. ἐγὼ μὲν γάρ φημι χρῆναί σε πάντων ἀφέμενον τῶν ἄλλων δυοῖν τούτοιν προσέχειν τὸν νοῦν, ὅπως τοὺς μὲν Ἕλληνας ἀπαλλάξεις τῶν πολέμων καὶ τῶν ἄλλων κακῶν τῶν νῦν αὐτοῖς παρόντων, τοὺς δὲ βαρβάρους παύσεις ὑβρίζοντας καὶ πλείω κεκτημένους ἀγαθὰ τοῦ προσήκοντος. ὡς δ’ ἐστὶ ταῦτα δυνατὰ καὶ συμφέροντα καὶ σοὶ καὶ τῇ πόλει καὶ τοῖς ἄλλοις ἅπασιν, ἐμὸν ἔργον ἤδη διδάξαι περὶ αὐτῶν ἐστιν …