I wish, therefore, to preface my discussion with a word about myself and about those who
 have this attitude towards me, in order that, if only it lies within my power to do so, I
 may put an end to the abuse of my calumniators and give to the public a clear
 understanding of the work to which I am devoted. For if I succeed in setting forth a true
 picture of this in my discourse, I hope not only that I myself may pass the rest of my
 days free from annoyance but that my present audience will give better attention to the
 discourse which is about to be delivered. I am not going to hesitate to tell you frankly of the confusion which now comes into my
 thoughts, of the strangeness of my feelings on the present occasion, and of my perplexity
 as to whether I am doing anything to the purpose. For I have had my share of the greatest
 goods of life—the things which all men would pray the gods to have as their portion: For the “greatest goods” cf. Plat.
 Laws 631c ; Aristot. Rh. 1.5 ; and Herrick’s
 rendering of the famous Greek skolion: “Health is the first good lent to men;/A gentle
 disposition then;/Next, to be rich by no by-wayes;/Lastly, with friends t’enjoy our
 dayes.” first of all, I have enjoyed health both of body and of soul, not in
 common degree, but in equal measure with those who have been most blessed in these
 respects; Cf. Bacchyl. 1.27
 ff. ( Bacchyl. 1.55 ff. , Jebb’s edition):
 εἰ δ′ ὑγιείγας θνατὸς ἐὼν ἔλαχεν, ζώειν τ′ ἀπ′
 οἰκείων ἔχει, πρώτοις ἐρίζει . secondly, I have been in
 comfortable circumstances, so that I have not lacked for any of the moderate satisfactions
 nor for those that a sensible man would desire; and, lastly, I have been ranked, not among those who are despised or ignored, but among
 those whom the most cultivated of the Hellenes will recall and talk about as men of
 consequence and worth. And yet, although I have been blessed with all these gifts, some in
 surpassing, others in sufficient measure, I am not content to live on these terms; on the
 contrary, my old age is so morose and captious and discontented that I have oftentimes
 before this found fault with my nature, which no other man has contemned, and have deplored my fortune, although I have had no
 complaint against it other than that the philosophy which I have chosen to pursue has been
 the object of unfortunate and unscrupulous attacks. Such as
 are described at the beginning of the Isoc. 15. . As to
 my nature, however, I realized that it was not robust and vigorous enough for public
 affairs and that it was not adequate nor altogether suited to public discourse, and that,
 furthermore, although it was better able to form a correct judgement of the truth of any
 matter than are those who claim to have exact knowledge, See General Introduction; Isoc. 13.7 ff. yet for
 expounding the truth before an assemblage of many people it was, if I may say so, the
 least competent in all the world. For I was born more lacking in the two things which have the greatest power in Athens—a
 strong voice and ready assurance Cf. Isoc. 5.81 and note; Isoc. Letter 1.9 ff. ; Isoc. Letter 8.7 ; and Aristoph.
 Kn. 217 ff. : τὰ δ′ ἄλλα σοι πρόσεστι δημαγωγικά,
 φωνὴ μιαρά, γέγονας κακῶς, ἀγόραιος εἶ· ἐχεις ἅπαντα πρὸς πολιτείαν ἃ
 δεῖ . —than, I dare say, any of my fellow-citizens. And those who are
 not endowed with these are condemned to go about in greater obscurity so far as public
 recognition is concerned than those who owe money to the state; An unpaid fine entailed disfranchisement in Athens. for the latter have
 still the hope of paying off the fine assessed against them, whereas the former can never
 change their nature.