But in truth it was with good reason that I deplored at the beginning of my speech the misfortune which has attended me all my life in this respect. For this is the cause of the false reports which are spread about me, of the calumny and prejudice which I suffer, and of my failure to attain the reputation which I deserve—either that which should be mine by common consent or that in which I am held by certain of my disciples who have known me through and through.

However, this cannot now be changed and I must needs put up with what has already come to pass. Many things come to my mind, but I am at a loss just what to do. Should I turn upon my enemies and denounce those who are accustomed always to speak falsely of me and do not scruple to say things which are repugnant to my nature? But if I showed that I took them seriously and wasted many words on men whom no one conceives to be worthy of notice I should justly be regarded as a simpleton.

Should I, then, ignore these sophists and defend myself against those of the lay public who are prejudiced against me, attempting to convince them that it is neither just nor fitting for them to feel towards me as they do? But who would not impute great folly to me, if, in dealing with men who are hostile to me for no other reason than that I appear to have discoursed cleverly on certain subjects, I thought that by speaking just as I have spoken in the past I should stop them from taking offence at what I say and should not instead add to their annoyance, especially if it should appear that even now at this advanced age I have not ceased from “speaking rubbish”?

But neither would anyone, I am sure, advise me to neglect this subject and, breaking off in the midst of it, to go on and finish the discourse which I elected to write in my desire to prove that our city had been the cause of more blessings to the Hellenes than the city of the Lacedaemonians. For if I should now proceed to do this without bringing what I have written to any conclusion and without joining the beginning of what is to be said to the end of what has been spoken, I should be thought to be no better than those who speak in a random, slovenly, and scattering manner whatever comes into their heads to say. And this I must guard against.

The best course, therefore, that I can take under all these conditions is to set before you what I think about the last attemptsObviously he resents bitterly some attack upon him in recent years. Possibly it came from the “Eristics,” to the value of whose teaching he makes a condescending concession in Isoc. 12.26. These are not the “Eristics” mentioned in (see Isoc. 13.1-8 and notes), who belong to an earlier period, but those referred to in Isoc. 15.258 and Isoc. Letter 5.3 ff.—namely Aristotle and his followers who had been hard on Isocrates (see Blass, ii. p. 65). This is supported by the fact that the critics here referred to frequented the Lyceum. Blass, however (ii. pp. 68, 69), thinks that Isocrates has here in mind especially Speusippus. to arouse prejudice against me and then proceed to speak on the subject which I had in mind from the first. For I think that if I succeed by my writing in bringing out and making clear what my views are about education and about the poets, I shall stop my enemies from fabricating false charges and speaking utterly at random.