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.Cf. Isoc. 5.12-13, for the same sentiment.

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 raceThis statement seems to indicate that the spirit of universal Hellenism was growing. and the possessor of the greatest power?But in Isoc. 5.65, Isocrates, in scathing language, disparages Dionysius.

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?

Do not think it strangeFor these sentiments see Isoc. 5.81, where Isocrates specifically refers to this letter. 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),Isocrates states that a weak voice and a lack of assurance prevented him from entering upon a public career. These abilities are frequently mentioned by the writer, e.g., Isoc. 12.9-10; Isoc. Letter 8.7 (οὔτε γὰρ φωνὴν ἔσχον ἱκανὴν οὔτε τόλμαν); Isoc. 5.81; cf. General Introd., Vol. I, p. xix. 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.

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. . .