Even such is the discourse which has been read, in which you have represented your ancestors as devoted to peace and lovers of the Hellenes and champions of equality in the government of states, but have painted the Spartans as arrogant and warlike and self-seeking, as indeed they have been conceived by all men to be. “Such being the nature of each of these two cities, the Athenians are extolled by all men and are credited with being friendly to the masses, while the Spartans are envied and disliked by the majority of men.

There are, however, those who praise them and admire them and make bold to say that they have greater advantages than were possessed by your ancestors. For arrogance partakes of dignity—a quality held in high esteem—and men of that character are regarded as more high-minded than those who champion equality, just as those who are warlike are regarded as superior to those who are peaceable. For the latter are neither seekers after what they do not have nor staunch guardians of what they possess, while the former are effective in both respects—both in seizing whatever they covet and in keeping whatever they have once made their own.

And this is what is done by those who are men in the complete sense.Manifestly Isocrates in this passage imitates Plat. Rep. 344, where Thrasymachus, maintaining that “justice is the interest of the stronger,” bids Socrates not to mark the consequences of injustice practised on a petty scale but those of the “most complete injustice,” such as a despotism. Cf. Plat. Gorg. 483. But the eulogists of Sparta think they have even a stronger plea for self-seeking than what I have said. For they do not consider that men who break contracts and cheat and falsify accounts deserve to be termed self-seeking; for because they are in bad repute with all men they come off worse in all circumstances, whereas the self-seeking of the Spartans and of kings and despots is a gift from heaven which all men crave.

It is true that those who hold such power are the objects of abuse and execration but no man is so constituted by nature that he would not pray to the gods to be granted this power, preferably for himself, but, failing that, for those nearest and dearest to him. And this fact makes it manifest that all men regard it as the greatest good in the world to have the advantage over others. “It was, then, with such thoughts, as it seems to me, that you planned the general scope of your discourse.

But if I believed that you would refrain from revising what has been said and would let this discourse stand without criticism, I would not myself attempt to speak further. As it is, however, I do not suppose that you will feel disturbed in the least because I did not speak out my opinion on the question about which I was called in to advise you, for even at the time when you called us together you did not seem to me to be really concerned about it.