VOLUME XIV SLICE VIII Isabnormal Lines to Italic (continued 2)

“Ishmael,” therefore, is used in a wide sense of the wilder, roving peoples encircling Canaan from the north-east to the south, related to but on a lower rank than the “sons” of Isaac. It is practically identical with the term “Arabia” as used by the Assyrians. Nothing certain is known of the history of these mixed populations. They arc represented as warlike nomads and with a certain reputation for wisdom (Baruch iii. 23). Not improbably they spoke a dialect (or dialects) akin to Arabic or Aramaic.4 According to the Mahommedans, Ishmael, who is recognized as their ancestor, lies buried with his mother in the Kaaba in Mecca. See further, T. Nöldeke, Ency. Bib., s.v., and the articles Edom, Midian.

(S. A. C.)

1 On Paul’s use of the story of Hagar (Gal. iv. 24-26), see Ency. Bib. col. 1934; and H. St J. Thackeray, Relation of St Paul to contemporary Jewish Thought (London, 1900), pp. 196 sqq.; Hagar typifies the old Sinaitic covenant, and Sarah represents the new covenant of freedom from bondage. The treatment of the concubine and her son in Gen. xvi. compared with ch. xxi. illustrates old Hebrew customs, on which see further S. A. Cook, Laws of Moses, &c. (London, 1903), pp. 116 sqq., 140 sq.

2 The Ituraean archers were of Jetur, one of the “sons” of Ishmael (Gen. xxv. 15), and were Roman mercenaries, perhaps even in Great Britain (Pal. Expl. Fund, Q.S., 1909, p. 283).

3 With Adbeel (Gen. xxv. 13) may be identified Idibi’il (-ba’il) a tribe employed by Tiglath-Pileser IV. (733 B.C.) to watch the frontier of Musri (Sinaitic peninsula or N. Arabia?).

4 This is suggested by the fact that Ashurbanipal (7th century) mentions as the name of their deity Atar-Samain (i.e. “Ishtar of the heavens”).

ISHPEMING, a city of Marquette county, Michigan, U.S.A., about 15 m. W. by S. of Marquette, in the N. part of the upper peninsula. Pop. (1890) 11,197; (1900) 13,255, of whom 5970 were foreign-born; (1904) 11,623; (1910) 12,448. It is served by the Chicago & North Western, the Duluth, South Shore & Atlantic, and the Lake Superior and Ishpeming railways. The city is 1400 ft. above sea-level (whence its name, from an Ojibway Indian word, said to mean “high up”), in the centre of the Marquette Range iron district, and has seven mines within its limits; the mining of iron ore is its principal industry. Ishpeming was settled about 1854, and was incorporated as a city in 1873.

ISHTAR, or Ištar, the name of the chief goddess of Babylonia and Assyria, the counterpart of the Phoenician Astarte (q.v.). The meaning of the name is not known, though it is possible that the underlying stem is the same as that of Assur (q.v.), which would thus make her the “leading one” or “chief.” At all events it is now generally recognized that the name is Semitic in its origin. Where the name originated is likewise uncertain, but the indications point to Erech where we find the worship of a great mother-goddess independent of any association with a male counterpart flourishing in the oldest period of Babylonian history. She appears under various names, among which are Nanā, Innanna, Ninā and Anunit. As early as the days of Khammurabi we find these various names which represented originally different goddesses, though all manifest as the chief trait the life-giving power united in Ishtar. Even when the older names are employed it is always the great mother-goddess who is meant. Ishtar is the one goddess in the pantheon who retains her independent position despite and throughout all changes that the Babylonian-Assyrian religion undergoes. In a certain sense she is the only real goddess in the pantheon, the rest being mere reflections of the gods with whom they are associated as consorts. Even when Ishtar is viewed as the consort of some chief—of Marduk occasionally in the south, of Assur more frequently in the north—the consciousness that she has a personality of her own apart from this association is never lost sight of.

We may reasonably assume that the analogy drawn from the process of reproduction among men and animals led to the conception of a female deity presiding over the life of the universe. The extension of the scope of this goddess to life in general—to the growth of plants and trees from the fructifying seed—was a natural outcome of a fundamental idea; and so, whether we turn to incantations or hymns, in myths and in epics, in votive inscriptions and in historical annals, Ishtar is celebrated and invoked as the great mother, as the mistress of lands, as clothed in splendour and power—one might almost say as the personification of life itself.

But there are two aspects to this goddess of life. She brings forth, she fertilizes the fields, she clothes nature in joy and gladness, but she also withdraws her favours and when she does so the fields wither, and men and animals cease to reproduce. In place of life, barrenness and death ensue. She is thus also a grim goddess, at once cruel and destructive. We can, therefore, understand that she was also invoked as a goddess of war and battles and of the chase; and more particularly among the warlike Assyrians she assumes this aspect. Before the battle she appears to the army, clad in battle array and armed with bow and arrow. In myths symbolizing the change of seasons she is portrayed in this double character, as the life-giving and the life-depriving power. The most noteworthy of these myths describes her as passing through seven gates into the nether world. At each gate some of her clothing and her ornaments are removed until at the last gate she is entirely naked. While she remains in the nether world as a prisoner—whether voluntary or involuntary it is hard to say—all fertility ceases on earth, but the time comes when she again returns to earth, and as she passes each gate the watchman restores to her what she had left there until she is again clad in her full splendour, to the joy of mankind and of all nature. Closely allied with this myth and personifying another view of the change of seasons is the story of Ishtar’s love for Tammuz—symbolizing the spring time—but as midsummer approaches her husband is slain and, according to one version, it is for the purpose of saving Tammuz from the clutches of the goddess of the nether world that she enters upon her journey to that region.

In all the great centres Ishtar had her temples, bearing such names as E-anna, “heavenly house,” in Erech; E-makh, “great house,” in Babylon; E-mash-mash, “house of offerings,” in Nineveh. Of the details of her cult we as yet know little, but there is no evidence that there were obscene rites connected with it, though there may have been certain mysteries introduced at certain centres which might easily impress the uninitiated as having obscene aspects. She was served by priestesses as well as by priests, and it would appear that the votaries of Ishtar were in all cases virgins who, as long as they remained in the service of Ishtar, were not permitted to marry.

In the astral-theological system, Ishtar becomes the planet Venus, and the double aspect of the goddess is made to correspond to the strikingly different phases of Venus in the summer and winter seasons. On monuments and seal-cylinders she appears frequently with bow and arrow, though also simply clad in long robes with a crown on her head and an eight-rayed star as her symbol. Statuettes have been found in large numbers representing her as naked with her arms folded across her breast or holding a child. The art thus reflects the popular conceptions formed of the goddess. Together with Sin, the moon-god, and Shamash, the sun-god, she is the third figure in a triad personifying the three great forces of nature—moon, sun and earth, as the life-force. The doctrine involved illustrates the tendency of the Babylonian priests to centralize the manifestations of divine power in the universe, just as the triad Anu, Bel and Ea (q.v.)—the heavens, the earth and the watery deep—form another illustration of this same tendency.

Naturally, as a member of a triad, Ishtar is dissociated from any local limitations, and similarly as the planet Venus—a conception which is essentially a product of theological speculation—no thought of any particular locality for her cult is present. It is because her cult, like that of Sin (q.v.) and Shamash (q.v.), is spread over all Babylonia and Assyria, that she becomes available for purposes of theological speculation.

Cf. Astarte, Atargatis, Great Mother of the Gods, and specially Babylonian and Assyrian Religion.

(M. Ja.)

ISHTIB, or Istib (anc. Astibon, Slav. Shtipliye or Shtip), a town of Macedonia, European Turkey, in the vilayet of Kossovo; 45 m. E.S.E. of Uskub. Pop. (1905) about 10,000. Ishtib is built on a hill at the confluence of the small river Ishtib with the Bregalnitza, a tributary of the Vardar. It has a thriving agricultural trade, and possesses several fine mosques, a number of fountains and a large bazaar. A hill on the north-west is crowned by the ruins of an old castle.

ISIDORE OF ALEXANDRIA,1 Greek philosopher and one of the last of the Neoplatonists, lived in Athens and Alexandria towards the end of the 5th century A.D. He became head of the school in Athens in succession to Marinus who followed Proclus. His views alienated the chief members of the school and he was compelled to resign his position to Hegias. He is known principally as the preceptor of Damascius whose testimony to him in the Life of Isidorus presents him in a very favourable light as a man and a thinker. It is generally admitted, however, that he was rather an enthusiast than a thinker; reasoning with him was subsidiary to inspiration, and he preferred the theories of Pythagoras and Plato to the unimaginative logic and the practical ethics of the Stoics and the Aristotelians. He seems to have given loose rein to a sort of theosophical speculation and attached great importance to dreams and waking visions on which he used to expatiate in his public discourses.

Damascius’ Life is preserved by Photius in the Bibliotheca, and the fragments are printed in the Didot edition of Diogenes Laërtius. See Agathias, Hist. ii. 30; Photius, Bibliotheca, 181; and histories of Neoplatonism.

1 With Isidore of Alexandria has been confused an Isidore of Gaza, mentioned by Photius. Little is known of him except that he was one of those who accompanied Damascius to the Persian court when Justinian closed the schools in Athens in 529. Suidas, in speaking of Isidore of Alexandria, says that Hypatia was his wife, but there is no means of approximating the dates (see Hypatia). Suetonius, in his Life of Nero, refers to a Cynic philosopher named Isidore, who is said to have jested publicly at the expense of Nero.

ISIDORE OF SEVILLE, or Isidorus Hispalensis (c. 560-636), Spanish encyclopaedist and historian, was the son of Severianus, a distinguished native of Cartagena, who came to Seville about the time of the birth of Isidore. Leander, bishop of Seville, was his elder brother. Left an orphan while still young, Isidore was educated in a monastery, and soon distinguished himself in controversies with the Arians. In 599, on the death of his brother, he was chosen archbishop of Seville, and acquired high renown by his successful administration of the episcopal office, as well as by his numerous theological, historical and scientific works. He founded a school at Seville, and taught in it himself. In the provincial and national councils he played an important part, notably at Toledo in 610, at Seville in 619 and in 633 at Toledo, which profoundly modified the organization of the church in Spain. His great work, however, was in another line. Profoundly versed in the Latin as well as in the Christian literature, his indefatigable intellectual curiosity led him to condense and reproduce in encyclopaedic form the fruit of his wide reading. His works, which include all topics—science, canon law, history or theology—are unsystematic and largely uncritical, merely reproducing at second hand the substance of such sources as were available. Yet in their inadequate way they served to keep alive throughout the dark ages some little knowledge of the antique culture and learning. The most elaborate of his writings is the Originum sive etymologiarum libri XX. It was the last of his works, written between 622 and 633, and was corrected by his friend and disciple Braulion. It is an encyclopaedia of all the sciences, under the form of an explanation of the terms proper to each of them. It was one of the capital books of the middle ages.

On the Libri differentiarum sive de proprietate sermonum—of which the first book is a collection of synonyms, and the second of explanations of metaphysical and religious ideas—see A. Macé’s doctoral dissertation, Rennes, 1900. Mommsen has edited the Chronica majora or Chronicon de sex aetatibus (from the creation to A.D. 615) and the “Historia Gothorum, Wandalorum, Sueborum,” in the Monumenta Germaniae historica, auctores antiqitissimi: Chronica minora II. The history of the Goths is a historical source of the first order. The De scriptoribus ecclesiasticis or better De viris illustribus, was a continuation of the work of St Jerome and of Gennadius (cf. G. von Dzialowski in Kirchengeschichtliche Studien, iv. (1899). Especially interesting is the De natura rerum ad Sisebutum regem, a treatise on astronomy and meteorology, which contained the sum of physical philosophy during the early middle ages. The Regula monachorum of Isidore was adopted by many of the monasteries in Spain during the 7th and 8th centuries. The collection of canons known as the Isidoriana or Hispalensis is not by him, and the following, attributed to him, are of doubtful authenticity: De ortu ac obitu patrum qui in Scriptura laudibus efferuntur; Allegoriae scripturae sacrae et liber numerorum; De ordine creaturarum.

The edition of all of Isidore’s works by F. Orevalo (Rome, 1797-1803, 7 vols.), reproduced in Migne, Patrologia Latina, 81-84, is carefully edited. See also C. Canal, San Isidoro, exposicion de sus obras e indicaciones a cerca de la influencia que han ejercido en la civilizacion española (Seville, 1897). A list of monographs is in the Bibliographie of Ulysse Chevalier.

ISINGLASS (probably a corruption of the Dutch huisenblas, Ger. Hausenblase, literally “sturgeon’s bladder”), a pure form of commercial gelatin obtained from the swimming bladder or sound of several species of fish. The sturgeon is the most valuable, various species of which, especially Acipenser stellatus (the seuruga), A. ruthenus (the sterlet) and A. güldenstädtii (the ossétr), flourish in the Volga and other Russian rivers, in the Caspian and Black Seas, and in the Arctic Ocean, and yield the “Russian isinglass”; a large fish, Silurus parkerii, and probably some other fish, yield the “Brazilian isinglass”; other less definitely characterized fish yield the “Penang” product; while the common cod, the hake and other Gadidae also yield a variety of isinglass. The sounds, having been removed from the fish and cleansed, undergo no other preparation than desiccation or drying, an operation needing much care; but in this process the sounds are subjected to several different treatments. If the sound be unopened the product appears in commerce as “pipe,” “purse” or “lump isinglass”; if opened and unfolded, as “leaf” or “honeycomb”; if folded and dried, as “book,” and if rolled out, as “ribbon isinglass.” Russian isinglass generally appears in commerce as leaf, book, and long and short staple; Brazilian isinglass, from Para and Maranham, as pipe, lump and honeycomb; the latter product, and also the isinglass of Hudson’s Bay, Penang, Manila, &c., is darker in colour and less soluble than the Russian product.

The finest isinglass, which comes from the Russian ports of Astrakhan and Taganrog, is prepared by steeping the sounds in hot water in order to remove mucus, &c.; they are then cut open and the inner membrane exposed to the air; after drying, the outer membrane is removed by rubbing and beating. As imported, isinglass is usually too tough and hard to be directly used. To increase its availability, the raw material is sorted, soaked in water till it becomes flexible and then trimmed; the trimmings are sold as a lower grade. The trimmed sheets are sometimes passed between steel rollers, which reduce them to the thickness of paper; it then appears as a transparent ribbon, “shot” like watered silk. The ribbon is dried, and, if necessary, cut into strips.

The principal use of isinglass is for clarifying wines, beers and other liquids. This property is the more remarkable since it is not possessed by ordinary gelatin; it has been ascribed to its fibrous structure, which forms, as it were, a fine network in the liquid in which it is disseminated, and thereby mechanically carries down all the minute particles which occasion the turbidity. The cheaper varieties are more commonly used; many brewers prefer the Penang product; Russian leaf, however, is used by some Scottish brewers; and Russian long staple is used in the Worcestershire cider industry. Of secondary importance is its use for culinary and confectionery purposes, for example, in making jellies, stiffening jams, &c. Here it is often replaced by the so-called “patent isinglass,” which is a very pure gelatin, and differs from natural isinglass by being useless for clarifying liquids. It has few other applications in the arts. Mixed with gum, it is employed to give a lustre to ribbons and silk; incorporated with water, Spanish liquorice and lamp black it forms an Indian ink; a solution, mixed with a little tincture of benzoin, brushed over sarsenet and allowed to dry, forms the well-known “court plaster.” Another plaster is obtained by adding acetic acid and a little otto of roses to a solution of fine glue. It also has valuable agglutinating properties; by dissolving in two parts of pure alcohol it forms a diamond cement, the solution cooling to a white, opaque, hard solid; it also dissolves in strong acetic acid to form a powerful cement, which is especially useful for repairing glass, pottery and like substances.

ISIS (Egyptian Ēse), the most famous of the Egyptian goddesses. She was of human form, in early times distinguished only by the hieroglyph of her name upon her head. Later she commonly wore the horns of a cow, and the cow was sacred to her; it is doubtful, however, whether she had any animal representation in early times, nor had she possession of any considerable locality until a late period, when Philae, Behbēt and other large temples were dedicated to her worship. Yet she was of great importance in mythology, religion and magic, appearing constantly in the very ancient Pyramid texts as the devoted sister-wife of Osiris and mother of Horus. In the divine genealogies she is daughter of Keb and Nut (earth and sky). She was supreme in magical power, cunning and knowledge. A legend of the New Kingdom tells how she contrived to learn the all-powerful hidden name of Rē’ which he had confided to no one. A snake which she had fashioned for the purpose stung the god, who sent for her as a last resort in his unendurable agony; whereupon she represented to him that nothing but his own mysterious name could overcome the venom of the snake. Much Egyptian magic turns on the healing or protection of Horus by Isis, and it is chiefly from magical texts that the myth of Isis and Osiris as given by Plutarch can be illustrated. The Metternich stela (XXXth Dynasty), the finest example of a class of prophylactic stelae generally known by the name of “Horus on the crocodiles,” is inscribed with a long text relating the adventures of Isis and Horus in the marshes of the Delta. With her sister Nephthys, Isis is frequently represented as watching the body of Osiris or mourning his death.

Isis was identified with Demeter by Herodotus, and described as the goddess who was held to be the greatest by the Egyptians; he states that she and Osiris, unlike other deities, were worshipped throughout the land. The importance of Isis had increased greatly since the end of the New Kingdom. The great temple of Philae was begun under the XXXth Dynasty; that of Behbēt seems to have been built by Ptolemy II. The cult of Isis spread into Greece with that of Serapis early in the 3rd century B.C. In Egypt itself Isea, or shrines of Isis, swarmed. At Coptos Isis became a leading divinity on a par with the early god Min. About 80 B.C. Sulla founded an Isiac college in Rome, but their altars within the city were overthrown by the consuls no less than four times in the decade from 58 to 48 B.C., and the worship of Isis at Rome continued to be limited or suppressed by a succession of enactments which were enforced until the reign of Caligula. The Isiac mysteries were a representation of the chief events in the myth of Isis and Osiris—the murder of Osiris, the lamentations of Isis and her wanderings, followed by the triumph of Horus over Seth and the resurrection of the slain god—accompanied by music and an exposition of the inner meaning of the spectacle. These were traditional in ancient Egypt, and in their later development were no doubt affected by the Eleusinian mysteries of Demeter. They appealed powerfully to the imagination and the religious sense. The initiated went through rites of purification, and practised a degree of asceticism; but for many the festival was believed to be an occasion for dark orgies. Isis nursing the child Horus (Harpokhrates) was a very common figure in the Deltaic period, and in these later days was still a favourite representation. The Isis temples discovered at Pompeii and in Rome show that ancient monuments as well as objects of small size were brought from Egypt to Italy for dedication to her worship, but the goddess absorbed the attributes of all female divinities; she was goddess of the earth and its fruits, of the Nile, of the sea, of the underworld, of love, healing and magic. From the time of Vespasian onwards the worship of Isis, always popular with some sections, had a great vogue throughout the western world, and is not without traces in Britain. It proved the most successful of the pagan cults in maintaining itself against Christianity, with which it had not a little in common, both in doctrine and in emblems. But the destruction of the Serapeum at Alexandria in A.D. 397 was a fatal blow to the prestige of the Graeco-Egyptian divinities. The worship of Isis, however, survived in Italy into the 5th century. At Philae her temple was frequented by the barbarous Nobatae and Blemmyes until the middle of the 6th century, when the last remaining shrine of Isis was finally closed.

See G. Lafaye, art. “Isis” in Daremberg et Saglio, Dictionnaire des antiquités (1900); id. Hist. du culte des divinités d’Alexandrie hors de l’Égypte (1883); Meyer and Drexler, art. “Isis” in Röscher’s Lexicon der griech. und röm. Mythologie (1891-1892) (very elaborate); E. A. W. Budge, Gods of the Egyptians, vol. ii. ch. xiii.; Ad. Rusch, De Serapide et Iside in Graecia cultis (dissertation) (Berlin, 1906). (The author especially collects the evidence from Greek inscriptions earlier than the Roman conquest; he contends that the mysteries of Isis were not equated with the Eleusinian mysteries.)

(F. Ll. G.)

ISKELIB, the chief town of a Caza (governed by a kaimakam) in the vilayet of Angora in Asia Minor, altitude 2460 ft., near the left bank of the Kizil Irmak (anc. Halys), 100 m. in an air-line N.E. of Angora and 60 S.E. of Kastamūni (to which vilayet it belonged till 1894). Pop. 10,600 (Cuinet, La Turquie d’Asie, 1894). It lies several miles off the road, now abandoned by wheeled traffic, between Changra and Amasia in a picturesque cul de sac amongst wooded hills, at the foot of a limestone rock crowned by the ruins of an ancient fortress now filled with houses (photograph in Anderson, Studia Pontica, p. 4). Its ancient name is uncertain. Near the town (on S.) are saline springs, whence salt is extracted.

ISLA, JOSÉ FRANCISCO DE (1703-1781), Spanish satirist, was born at Villavidanes (León) on the 24th of March 1703. He joined the Jesuits in 1719, was banished from Spain with his brethren in 1767, and settled at Bologna, where he died on the 2nd of November 1781. His earliest publication, a Carta de un residente en Roma (1725), is a panegyric of trifling interest, and La Juventud triunfante (1727) was written in collaboration with Luis de Lovada. Isla’s gifts were first shown in his Triunfo del amor y de la lealtad: Dia Grande de Navarra, a satirical description of the ceremonies at Pamplona in honour of Ferdinand VI.’s accession; its sly humour so far escaped the victims that they thanked the writer for his appreciation of their local efforts, but the true significance of the work was discovered shortly afterwards, and the protests were so violent that Isla was transferred by his superiors to another district. He gained a great reputation as an effective preacher, and his posthumous Sermones morales (1792-1793) justify his fame in this respect. But his position in the history of Spanish literature is due to his Historia del famoso predicador fray Gerundio de Campazas, alias Zotes (1758), a novel which wittily caricatures the bombastic eloquence of pulpit orators in Spain. Owing to the protests of the Dominicans and other regulars, the book was prohibited in 1760, but the second part was issued surreptitiously in 1768. He translated Gil Blas, adopting more or less seriously Voltaire’s unfounded suggestion that Le Sage plagiarized from Espinel’s Marcos de Obregón, and other Spanish books; the text appeared in 1783, and in 1828 was greatly modified by Evaristo Peña y Martín, whose arrangement is still widely read.

See Policarpo Mingote y Tarrazona, Varones ilustres de la provincia de León (León, 1880), pp. 185-215; Bernard Gaudeau, Les Prêcheurs burlesques en Espagne au XVIIIe siècle (Paris, 1891); V. Cian, L’ Immigrazione dei Gesuiti spagnuoli letterati in Italia (Torino, 1895).

(J. F.-K.)

ISLAM, an Arabic word meaning “pious submission to the will of God,” the name of the religion of the orthodox Mahommedans, and hence used, generically, for the whole body of Mahommedan peoples. Salama, from which the word is derived appears in salaam, “peace be with you,” the greeting of the East, and in Moslem, and means to be “free” or “secure.” (See Mahommedan Religion, &c.)

ISLAMABAD, a town of India in the state of Kashmir, on the north bank of the Jhelum. Pop. (1901) 9390. The town crowns the summit of a long low ridge, extending from the mountains eastward. It is the second town in Kashmir, and was originally the capital of the valley, but is now decaying. It contains an old summer palace, overshadowed by plane trees, with numerous springs, and a fine mosque and shrine. Below the town is a reservoir containing a spring of clear water called the Anant Nag, slightly sulphurous, from which volumes of gas continually arise; the water swarms with sacred fish. There are manufactures of Kashmir shawls, also of chintzes, cotton and woollen goods.

ISLAND (O.E. ieg = isle, + land1), in physical geography, a term generally definable as a piece of land surrounded by water. Islands may be divided into two main classes, continental and oceanic. The former are such as would result from the submergence of a coastal range, or a coastal highland, until the mountain bases were cut off from the mainland while their summits remained above water. The island may have been formed by the sea cutting through the landward end of a peninsula, or by the eating back of a bay or estuary until a portion of the mainland is detached and becomes surrounded by water. In all cases where the continental islands occur, they are connected with the mainland by a continental shelf, and their structure is essentially that of the mainland. The islands off the west coast of Scotland and the Isles of Man and Wight have this relation to Britain, while Britain and Ireland have a similar relation to the continent of Europe. The north-east coast of Australia furnishes similar examples, but in addition to these in that locality there are true oceanic islands near the mainland, formed by the growth of the Great Barrier coral reef. Oceanic islands are due to various causes. It is a question whether the numberless islands of the Malay Archipelago should be regarded as continental or oceanic, but there is no doubt that the South Sea islands scattered over a portion of the Pacific belong to the oceanic group. The ocean floor is by no means a level plain, but rises and falls in mounds, eminences and basins towards the surface. When this configuration is emphasized in any particular oceanic area, so that a peak rises above the surface, an oceanic island is produced. Submarine volcanic activity may also raise material above sea-level, or the buckling of the ocean-bed by earth movements may have a similar result. Coral islands (see Atoll) are oceanic islands, and are frequently clustered upon plateaux where the sea is of no great depth, or appear singly as the crown of some isolated peak that rises from deep water.

Island life contains many features of peculiar interest. The sea forms a barrier to some forms of life but acts as a carrier to other colonizing forms that frequently develop new features in their isolated surroundings where the struggle for existence is greater or less than before. When a sea barrier has existed for a very long time there is a marked difference between the fauna and flora even of adjacent islands. In Bali and Borneo, for example, the flora and fauna are Asiatic, while in Lombok and Celebes they are Australian, though the Bali Straits are very narrow. In Java and Sumatra, though belonging to the same group, there are marked developments of bird life, the peacock being found in Java and the Argus pheasant in Sumatra, having become too specialized to migrate. The Cocos, Keeling Islands and Christmas Island in the Indian Ocean have been colonized by few animal forms, chiefly sea-birds and insects, while they are clothed with abundant vegetation, the seeds of which have been carried by currents and by other means, but the variety of plants is by no means so great as on the mainland. Island life, therefore, is a sure indication of the origin of the island, which may be one of the remnants of a shattered or dissected continent, or may have arisen independently from the sea and become afterwards colonized by drift.

The word “island” is sometimes used for a piece of land cut off by the tide or surrounded by marsh (e.g. Hayling Island).

1 The O.E. ieg, ig, still appearing in local names, e.g. Anglesey, Battersea, is cognate with Norw. öy, Icel. ey, and the first part of Ger. Eiland, &c.; it is referred to the original Teut. ahwia, a place in water, ahwa, water, cf. Lat. aqua; the same word is seen in English “eyot,” “ait,” an islet in a river. The spelling “island,” accepted before 1700, is due to a false connexion with “isle,” Fr. île, Lat. insula.

ISLAY, the southernmost island of the Inner Hebrides, Argyllshire, Scotland, 16 m. W. of Kintyre and ¾ m. S.W. of Jura, from which it is separated by the Sound of Islay. Pop. (1901) 6857; area, 150,400 acres; maximum breadth 19 m. and maximum length 25 m. The sea-lochs Gruinart and Indaal cut into it so deeply as almost to convert the western portion into a separate island. It is rich and productive, and has been called the “Queen of the Hebrides.” The surface generally is regular, the highest summits being Ben Bheigeir (1609 ft.) and Sgorr nam Faoileann (1407 ft.). There are several freshwater lakes and streams, which provide good fishing. Islay was the ancient seat of the “lord of the Isles,” the first to adopt that title being John Macdonald of Isle of Islay, who died about 1386; but the Macdonalds were ultimately ousted by their rivals, the Campbells, about 1616. Islay House, the ancient seat of the Campbells of Islay, stands at the head of Loch Indaal. The island was formerly occupied by small crofters and tacksmen, but since 1831 it has been gradually developed into large sheep and arable farms and considerable business is done in stock-raising. Dairy-farming is largely followed, and oats, barley and various green crops are raised. The chief difficulty in the way of reclamation is the great area of peat (60 sq. m.), which, at its present rate of consumption, is calculated to last 1500 years. The island contains several whisky distilleries, producing about 400,000 gallons annually. Slate and marble are quarried, and there is a little mining of iron, lead and silver. At Bowmore, the chief town, there is a considerable shipping trade. Port Ellen, the principal village, has a quay with lighthouse, a fishery and a golf-course. Port Askaig is the ferry station for Faolin on Jura. Regular communication with the Clyde is maintained by steamers, and a cable was laid between Lagavulin and Kintyre in 1871.

ISLES OF THE BLEST, or Fortunate Islands (Gr. αἱ τῶν μακάρων νῆσοι: Lat., Fortunatae Insulae), in Greek mythology a group of islands near the edge of the Western Ocean, peopled not by the dead, but by mortals upon whom the gods had conferred immortality. Like the islands of the Phaeacians in Homer (Od. viii.) or the Celtic Avalon and St Brendan’s island, the Isles of the Blest are represented as a land of perpetual summer and abundance of all good things. No reference is made to them by Homer, who speaks instead of the Elysian Plain (Od. iv. and ix.), but they are mentioned by Hesiod (Works and Days, 168) and Pindar (Ol. ii.). A very old tradition suggests that the idea of such an earthly paradise was a reminiscence of some unrecorded voyage to Madeira and the Canaries, which are sometimes named Fortunatae Insulae by medieval map-makers. (See Atlantis.)

ISLINGTON (in Domesday and later documents Iseldon, Isendon and in the 16th century Hisselton), a northern metropolitan borough of London, England, bounded E. by Stoke Newington and Hackney, S. by Shoreditch and Finsbury, and W. by St Pancras, and extending N. to the boundary of the county of London. Pop. (1901) 334,991. The name is commonly applied to the southern part of the borough, which, however, includes the districts of Holloway in the north, Highbury in the east, part of Kingsland in the south-east, and Barnsbury and Canonbury in the south-central portion. The districts included preserve the names of ancient manors, and in Canonbury, which belonged as early as the 13th century to the priory of St Bartholomew, Smithfield, traces of the old manor house remain. The fields and places of entertainment in Islington were favourite places of resort for the citizens of London in the 17th century and later; the modern Ball’s Pond Road recalls the sport of duck-hunting practised here and on other ponds in the parish, and the popularity of the place was increased by the discovery of chalybeate wells. At Copenhagen Fields, now covered by the great cattle market (1855) adjoining Caledonian Road, a great meeting of labourers was held in 1834. They were suspected of intending to impose their views on parliament by violence, but a display of military force held them in check. The most noteworthy modern institutions in Islington are the Agricultural Hall, Liverpool Road, erected in 1862, and used for cattle and horse shows and other exhibitions; Pentonville Prison, Caledonian Road (1842), a vast pile of buildings radiating from a centre, and Holloway Prison. The borough has only some 40 acres of public grounds, the principal of which is Highbury Fields. Among its institutions are the Great Northern Central Hospital, Holloway, the London Fever Hospital, the Northern Polytechnic, and the London School of Divinity, St John’s Hall Highbury. Islington is a suffragan bishopric in the diocese of London. The parliamentary borough of Islington has north, south, east and west divisions, each returning one member. The borough council consists of a mayor, 10 aldermen and 60 councillors. Area, 3091.5 acres.

ISLIP, a township of Suffolk county, New York, U.S.A., in the central part of the S. side of Long Island. Pop. (1905, state census) 13,721; (1910) 18,346. The township is 16 m. long from E. to W., and 8 m. wide in its widest part. It is bounded on the S. by the Atlantic Ocean; between the ocean and the Great South Bay, here 5-7 m. wide, is a long narrow strip of beach, called Fire Island, at the W. end of which is Fire Island Inlet. The “Island” beach and the Inlet, both very dangerous for shipping, are protected by the Fire Island Lighthouse, the Fire Island Lightship, and a Life Saving Station near the Lighthouse and another at Point o’ Woods. Near the Lighthouse there are a United States Wireless Telegraph Station and a station of the Western Union Telegraph Company, which announces to New York incoming steamships; and a little farther E., on the site formerly occupied by the Surf House, a well-known resort for hay-fever patients, is a state park. Along the “Island” beach there is excellent surf-bathing. The township is served by two parallel branches of the Long Island railroad about 4 m. apart. On the main (northern) division are the villages of Brentwood (first settled as Modern Times, a quasi free-love community), which now has the Convent and School of St Joseph and a large private sanitarium; Central Islip, the seat of the Central Islip State Hospital for the Insane; and Ronkonkoma, on the edge of a lake of the same name (with no visible outlet or inlet and suffering remarkable changes in area). On the S. division of the Long Island railroad are the villages of Bay Shore (to the W. of which is West Islip); Oakdale; West Sayville, originally a Dutch settlement; Sayville and Bayport. The “South Country Road” of crushed clam or oyster shells runs through these villages, which are famous for oyster and clam fisheries. About one-half of the present township was patented in 1684, 1686, 1688 and 1697 by William Nicolls (1657-1723), the son of Matthias Nicolls, who came from Islip in Oxfordshire, England; this large estate (on either side of the Connetquot or Great river) was kept intact until 1786; the W. part of Islip was mostly included in the Moubray patent of 1708; and the township was incorporated in 1710.

ISLY, the name of a small river on the Moroccan-Algerian frontier, a sub-tributary of the Tafna, famous as the scene of the greatest victory of the French army in the Algerian wars. The intervention of Morocco on the side of Abd-el-Kader led at once to the bombardment of Tangier by the French fleet under the prince de Joinville, and the advance of the French army of General Bugeaud (1844). The enemy, 45,000 strong, was found to be encamped on the Isly river near Kudiat-el-Khodra. Bugeaud disposed of some 6500 infantry and 1500 cavalry, with a few pieces of artillery. In his own words, the formation adopted was “a boar’s head.” With the army were Lamoricière, Pélissier and other officers destined to achieve distinction. On the 14th of August the “boar’s head” crossed the river about 9 m. to the N.W. of Kudiat and advanced upon the Moorish camp; it was immediately attacked on all sides by great masses of cavalry; but the volleys of the steady French infantry broke the force of every charge, and at the right moment the French cavalry in two bodies, each of the strength of a brigade, broke out and charged. One brigade stormed the Moorish camp (near Kudiat) in the face of artillery fire, the other sustained a desperate conflict on the right wing with a large body of Moorish horse which had not charged; and only the arrival of infantry put an end to the resistance in this quarter. A general rally of the Moorish forces was followed by another action in which they endeavoured to retake the camp. Bugeaud’s forces, which had originally faced S. when crossing the river, had now changed direction until they faced almost W. Near Kudiat-el-Khodra the Moors had rallied in considerable force, and prepared to retake their camp. The French, however, continued to attack in perfect combination, and after a stubborn resistance the Moors once more gave way. For this great victory, which was quickly followed by proposals of peace, Bugeaud was made duc d’Isly.

ISMAIL (1830-1895), khedive of Egypt, was born at Cairo on the 31st of December 1830, being the second of the three sons of Ibrahim and grandson of Mehemet Ali. After receiving a European education at Paris, where he attended the École d’État-Major, he returned home, and on the death of his elder brother became heir to his uncle, Said Mohammed, the Vali of Egypt. Said, who apparently conceived his own safety to lie in ridding himself as much as possible of the presence of his nephew, employed him in the next few years on missions abroad, notably to the pope, the emperor Napoleon III. and the sultan of Turkey. In 1861 he was despatched at the head of an army of 14,000 to quell an insurrection in the Sudan, and this he successfully accomplished. On the death of Said, on 18th January 1863, Ismail was proclaimed viceroy without opposition. Being of an Orientally extravagant disposition, he found with considerable gratification that the Egyptian revenue was vastly increased by the rise in the value of cotton which resulted from the American Civil War, the Egyptian crop being worth about £25,000,000 instead of £5,000,000. Besides acquiring luxurious tastes in his sojourns abroad, Ismail had discovered that the civilized nations of Europe made a free use of their credit for raising loans. He proceeded at once to apply this idea to his own country by transferring his private debts to the state and launching out on a grand scale of expenditure. Egypt was in his eyes the ruler’s estate which was to be exploited for his benefit and his renown. His own position had to be strengthened, and the country provided with institutions after European models. To these objects Ismail applied himself with energy and cleverness, but without any stint of expense. During the ’sixties and ’seventies Egypt became the happy hunting-ground of self-seeking financiers, to whose schemes Ismail fell an easy and a willing prey. In 1866-1867 he obtained from the sultan of Turkey, in exchange for an increase in the tribute, firmans giving him the title of khedive, and changing the law of succession to direct descent from father to son; and in 1873 he obtained a new firman making him to a large extent independent. He projected vast schemes of internal reform, remodelling the customs system and the post office, stimulating commercial progress, creating a sugar industry, introducing European improvements into Cairo and Alexandria, building palaces, entertaining lavishly and maintaining an opera and a theatre. It has been calculated that, of the total amount of debt incurred by Ismail for his projects, about 10% may have been sunk in works of permanent utility—always excluding the Suez Canal. Meanwhile the opening of the Canal had given him opportunities for asserting himself in foreign courts. On his accession he refused to ratify the concessions to the Canal company made by Said, and the question was referred in 1864 to the arbitration of Napoleon III., who awarded £3,800,000 to the company as compensation for the losses they would incur by the changes which Ismail insisted upon in the original grant. Ismail then used every available means, by his own undoubted powers of fascination and by judicious expenditure, to bring his personality before the foreign sovereigns and public, and he had no little success. He was made G.C.B. in 1867, and in the same year visited Paris and London, where he was received by Queen Victoria and welcomed by the lord mayor; and in 1869 he again paid a visit to England. The result was that the opening of the Canal in November 1869 enabled him to claim to rank among European sovereigns, and to give and receive royal honours: this excited the jealousy of the sultan, but Ismail was clever enough to pacify his overlord. In 1876 the old system of consular jurisdiction for foreigners was modified, and the system of mixed courts introduced, by which European and native judges sat together to try all civil cases without respect of nationality. In all these years Ismail had governed with éclat and profusion, spending, borrowing, raising the taxes on the fellahin and combining his policy of independence with dazzling visions of Egyptian aggrandizement. In 1874 he annexed Darfur, and was only prevented from extending his dominion into Abyssinia by the superior fighting power of the Abyssinians. But at length the inevitable financial crisis came. A national debt of over one hundred millions sterling (as opposed to three millions when he became viceroy) had been incurred by the khedive, whose fundamental idea of liquidating his borrowings was to borrow at increased interest. The bond-holders became restive. Judgments were given against the khedive in the international tribunals. When he could raise no more loans he sold his Suez Canal shares (in 1875) to Great Britain for £3,976,582; and this was immediately followed by the beginning of foreign intervention. In December 1875 Mr Stephen Cave was sent out by the British government to inquire into the finances of Egypt, and in April 1876 his report was published, advising that in view of the waste and extravagance it was necessary for foreign Powers to interfere in order to restore credit. The result was the establishment of the Caisse de la Dette. In October Mr (afterwards Lord) Goschen and M. Joubert made a further investigation, which resulted in the establishment of Anglo-French control. A further commission of inquiry by Major Baring (afterwards Lord Cromer) and others in 1878 culminated in Ismail making over his estates to the nation and accepting the position of a constitutional sovereign, with Nubar as premier, Mr (afterwards Sir Charles) Rivers Wilson as finance minister, and M. de Blignières as minister of public works. Ismail professed to be quite pleased. “Egypt,” he said, “is no longer in Africa; it is part of Europe.” The new régime, however, only lasted six months, and then Ismail dismissed his ministers, an occasion being deliberately prepared by his getting Arabi (q.v.) to foment a military pronunciamiento. England and France took the matter seriously, and insisted (May 1879) on the reinstatement of the British and French ministers; but the situation was no longer a possible one; the tribunals were still giving judgments for debt against the government, and when Germany and Austria showed signs of intending to enforce execution, the governments of Great Britain and France perceived that the only chance of setting matters straight was to get rid of Ismail altogether. He was first advised to abdicate, and a few days afterwards (26th June), as he did not take the hint, he received a telegram from the sultan (who had not forgotten the earlier history of Mehemet Ali’s dynasty), addressed to him as ex-khedive, and informing him that his son Tewfik was his successor. He at once left Egypt for Naples, but eventually was permitted by the sultan to retire to his palace of Emirghian on the Bosporus. There he remained, more or less a state prisoner, till his death on the 2nd of March 1895. Ismail was a man of undoubted ability and remarkable powers. But beneath a veneer of French manners and education he remained throughout a thorough Oriental, though without any of the moral earnestness which characterizes the better side of Mahommedanism. Some of his ambitions were not unworthy, and though his attitude towards western civilization was essentially cynical, he undoubtedly helped to make the Egyptian upper classes realize the value of European education. Moreover, spendthrift as he was, it needed—as is pointed out in Milner’s England in Egypt—a series of unfortunate conditions to render his personality as pernicious to his country as it actually became. “It needed a nation of submissive slaves, not only bereft of any vestige of liberal institutions, but devoid of the slightest spark of the spirit of liberty. It needed a bureaucracy which it would have been hard to equal for its combination of cowardice and corruption. It needed the whole gang of swindlers—mostly European—by whom Ismail was surrounded.” It was his early encouragement of Arabi, and his introduction of swarms of foreign concession-hunters, which precipitated the “national movement” that led to British occupation. His greatest title to remembrance in history must be that he made European intervention in Egypt compulsory.

(H. Ch.)

ISMAIL HADJI MAULVI-MOHAMMED (1781-1831), Mussulman reformer, was born at Pholah near Delhi. In co-operation with Syed Ahmed he attempted to free Indian Mahommedanism from the influence of the native early Indian faiths. The two men travelled extensively for many years and visited Mecca. In the Wahhabite movement they found much that was akin to their own views, and on returning to India preached the new doctrine of a pure Islam, and gathered many adherents. The official Mahommedan leaders, however, regarded their propaganda with disfavour, and the dispute led to the reformers being interdicted by the British government in 1827. The little company then moved to Punjab where, aided by an Afghan chief, they declared war on the Sikhs and made Peshawar the capital of the theocratic community which they wished to establish (1829). Deserted by the Afghans they had to leave Peshawar, and Ismail Hadji fell in battle against the Sikhs amid the Pakhli mountains (1831). The movement survived him, and some adherents are still found in the mountains of the north-west frontier.

Ismail’s book Taqouaīyat el Imān was published in Hindustani and translated in the Journal of the Royal Asiatic Society, xiii. 1852.

ISMAILIA, a town of Lower Egypt, the central station on the Suez Canal, on the N.W. shore of Lake Timsa, about 50 m. from the Mediterranean and the Red Sea, and 93 m. N.E. of Cairo by rail. Pop. (1907) 10,373. It was laid out in 1863, in connexion with the construction of the canal, and is named after the khedive Ismail. It is divided into two quarters by the road leading from the landing-place to the railway station, and has numerous public offices, warehouses and other buildings, including a palace of the khedive, used as a hospital during the British military operations in 1882, but subsequently allowed to fall into a dilapidated condition. The broad macadamized streets and regular squares bordered with trees give the town an attractive appearance; and it has the advantage, a rare one in Egypt, of being surrounded on three sides by flourishing gardens. The Quai Mehemet Ali, which lies along the canal for upwards of a mile, contains the châlet occupied by Ferdinand de Lesseps during the building of the canal. At the end of the quay are the works for supplying Port Said with water. On the other side of the lake are the so-called Quarries of the Hyenas, from which the building material for the town was obtained.

ISMAY, THOMAS HENRY (1837-1899), British shipowner, was born at Maryport, Cumberland, on the 7th of January 1837. He received his education at Croft House School, Carlisle, and at the age of sixteen was apprenticed to Messrs Imrie & Tomlinson, shipowners and brokers, of Liverpool. He then travelled for a time, visiting the ports of South America, and on returning to Liverpool started in business for himself. In 1867 he took over the White Star line of Australian clippers, and in 1868, perceiving the great future which was open to steam navigation, established, in conjunction with William Imrie, the Oceanic Steam Navigation Company, which has since become famous as the White Star Line. While continuing the Australian service, the firm determined to engage in the American trade, and to that end ordered from Messrs Harland & Wolff, of Belfast, the first Oceanic (3807 tons), which was launched in 1870. This vessel may fairly be said to have marked an era in North Atlantic travel. The same is true of the successive types of steamer which Ismay, with the co-operation of the Belfast shipbuilding firm, subsequently provided for the American trade. To Ismay is mainly due the credit of the arrangement by which some of the fastest ships of the British mercantile marine are held at the disposal of the government in case of war. The origin of this plan dates from the Russo-Turkish war, when there seemed a likelihood of England being involved in hostilities with Russia, and when, therefore, Ismay offered the admiralty the use of the White Star fleet. In 1892 he retired from partnership in the firm of Ismay, Imrie and Co., though he retained the chairmanship of the White Star Company. He served on several important committees and was a member of the royal commission in 1888 on army and navy administration. He was always most generous in his contributions to charities for the relief of sailors, and in 1887 he contributed £20,000 towards a pension fund for Liverpool sailors. He died at Birkenhead on the 23rd of November 1899.

ISMID, or ISNIKMID (anc. Nicomedia), the chief town of the Khoja Ili sanjak of Constantinople, in Asia Minor, situated on rising ground near the head of the gulf of Ismid. The sanjak has an area of 4650 sq. m. and a population of 225,000 (Moslems 131,000). It is an agricultural district, producing cocoons and tobacco, and there are large forests of oak, beech and fir. Near Yalova there are hot mineral springs, much frequented in summer. The town is connected by the lines of the Anatolian railway company with Haidar Pasha, the western terminus, and with Angora, Konia and Smyrna. It contains a fine 16th-century mosque, built by the celebrated architect Sinan. Pop. 20,000 (Moslems 9500, Christians 8000, Jews, 2500). As the seat of a mutessarif, a Greek metropolitan and an Armenian archbishop, Ismid retains somewhat of its ancient dignity, but the material condition of the town is little in keeping with its rank. The head of the gulf of Ismid is gradually silting up. The dockyard was closed in 1879, and the port of Ismid is now at Darinje, 3¾ m. distant, where the Anatolian Railway Company have established their workshops and have built docks and a quay.

ISNARD, MAXIMIN (1758-1825), French revolutionist, was a dealer in perfumery at Draguignan when he was elected deputy for the department of the Var to the Legislative Assembly, where he joined the Girondists. Attacking the court, and the “Austrian committee” in the Tuileries, he demanded the disbandment of the king’s bodyguard, and reproached Louis XVI. for infidelity to the constitution. But on the 20th of June 1792, when the crowd invaded the palace, he was one of the deputies who went to place themselves beside the king to protect him. After the 10th of August 1792 he was sent to the army of the North to justify the insurrection. Re-elected to the Convention, he voted the death of Louis XVI. and was a member of the Committee of General Defence when it was organized on the 4th of January 1793. The committee, consisting of 25 members, proved unwieldy, and on the 4th of April Isnard presented, on behalf of the Girondist majority, the report recommending a smaller committee of nine, which two days later was established as the Committee of Public Safety. On the 25th of May, Isnard was presiding at the Convention when a deputation of the commune of Paris came to demand that J. R. Hébert should be set at liberty, and he made the famous reply: “If by these insurrections, continually renewed, it should happen that the principle of national representation should suffer, I declare to you in the name of France that soon people will search the banks of the Seine to see if Paris has ever existed.” On the 2nd of June 1793 he offered his resignation as representative of the people, but was not comprised in the decree by which the Convention determined upon the arrest of twenty-nine Girondists. On the 3rd of October, however, his arrest was decreed along with that of several other Girondist deputies who had left the Convention and were fomenting civil war in the departments. He escaped, and on the 8th of March 1795 was recalled to the Convention, where he supported all the measures of reaction. He was elected deputy for the Var to the Council of Five Hundred, where he played a very insignificant rôle. In 1797 he retired to Draguignan. In 1800 he published a pamphlet De l’immortalité de l’âme, in which he praised Catholicism; in 1804 Réflexions relatives au senatus-consulte du 28 floréal an XII., which is an enthusiastic apology for the Empire. Upon the restoration he professed such royalist sentiments that he was not disturbed, in spite of the law of 1816 proscribing regicide ex-members of the Convention.

See F. A. Aulard, Les Orateurs de la Législative et de la Convention (Paris, 2nd ed., 1906).

ISOBAR (from Gr. ἴσος, equal, and βάρος, weight), a line upon a meteorological map or pressure chart connecting points where the atmospheric pressure is the same at sea-level, or upon the earth’s surface. A general pressure map will indicate, by these lines, the average pressure for any month or season over large areas. The daily weather charts for more confined regions indicate the presence of a cyclonic or anticyclonic system by means of lines, which connect all places having the same barometric pressure at the same time. It is to be noted that isobaric lines are the intersections of inclined isobaric surfaces with the surface of the earth.

ISOCLINIC LINES (Gr. ἴσος, equal, and κλίνειν, to bend), lines connecting those parts of the earth’s surface where the magnetic inclination is the same in amount. (See Magnetism, Terrestrial.)

ISOCRATES (436-338 B.C.), Attic orator, was the son of Theodorus, an Athenian citizen of the deme of Erchia—the same in which, about 431 B.C., Xenophon was born—who was sufficiently wealthy to have served the state as choregus. The fact that he possessed slaves skilled in the trade of flute-making perhaps lends point to a passage in which his son is mentioned by the comic poet Strattis.1 Several popular “sophists” are named as teachers of the young Isocrates. Like other sons of prosperous parents, he may have been trained in such grammatical subtleties as were taught by Protagoras or Prodicus, and initiated by Theramenes into the florid rhetoric of Gorgias, with whom at a later time (about 390 B.C.) he was in personal intercourse. He tells us that his father had been careful to provide for him the best education which Athens could afford. A fact of greater interest is disclosed by Plato’s Phaedrus (278 E). “Isocrates is still young, Phaedrus,” says the Socrates of that dialogue, “but I do not mind telling you what I prophesy of him.... It would not surprise me if, as years go on, he should make all his predecessors seem like children in the kind of oratory to which he is now addressing himself, or if—supposing this should not content him—some divine impulse should lead him to greater things. My dear Phaedrus, a certain philosophy is inborn in him.” This conversation is dramatically supposed to take place about 410 B.C. It is unnecessary to discuss here the date at which the Phaedrus was actually composed. From the passage just cited it is at least clear that there had been a time—while Isocrates could still be called “young”—at which Plato had formed a high estimate of his powers.

Isocrates took no active part in the public life of Athens; he was not fitted, as he tells us, for the contests of the popular assembly or of the law-courts. He lacked strength of voice—a fatal defect in the ecclesia, when an audience of many thousands was to be addressed in the open air; he was also deficient in “boldness.” He was, in short, the physical opposite of the successful Athenian demagogue in the generation after that of Pericles; by temperament as well as taste he was more in sympathy with the sedate decorum of an older school. Two ancient biographers have, however, preserved a story which, if true, would show that this lack of voice and nerve did not involve any want of moral courage. During the rule of the Thirty Tyrants, Critias denounced Theramenes, who sprang for safety to the sacred hearth of the council chamber. Isocrates alone, it is said, dared at that moment to plead for the life of his friend.2 Whatever may be the worth of the story, it would scarcely have connected itself with the name of a man to whose traditional character it was repugnant. While the Thirty were still in power, Isocrates withdrew from Athens to Chios.3 He has mentioned that, in the course of the Peloponnesian War—doubtless in the troubles which attended on its close—he lost the whole of that private fortune which had enabled his father to serve the state, and that he then adopted the profession of a teacher. The proscription of the “art of words” by the Thirty would thus have given him a special motive for withdrawing from Athens. He returned thither, apparently, either soon before or soon after the restoration of the democracy in 403 B.C.

For ten years from this date he was occupied—at least occasionally—as a writer of speeches for the Athenian law-courts. Six of these speeches are extant. The earliest (Or. xxi.) may be referred to 403 B.C.; the latest (Or. xix.) to 394-393 B.C. This was a department of his own work which Isocrates afterwards preferred to ignore. Nowhere, indeed, does he say that he had not written forensic speeches. But he frequently uses a tone from which that inference might be drawn. He loves to contrast such petty concerns as engage the forensic writer with those larger and nobler themes which are treated by the politician. This helps to explain how it could be asserted—by his adopted son, Aphareus—that he had written nothing for the law-courts. Whether the assertion was due to false shame or merely to ignorance, Dionysius of Halicarnassus decisively disposes of it. Aristotle had, indeed, he says, exaggerated the number of forensic speeches written by Isocrates; but some of those which bore his name were unquestionably genuine, as was attested by one of the orator’s own pupils, Cephisodorus. The real vocation of Isocrates was discovered from the moment that he devoted himself to the work of teaching and writing. The instruction which Isocrates undertook to impart was based on rhetorical composition, but it was by no means merely rhetorical. That “inborn philosophy,” of which Plato recognized the germ, still shows itself. In many of his works—notably in the Panegyricus—we see a really remarkable power of grasping a complex subject, of articulating it distinctly, of treating it, not merely with effect but luminously, at once in its widest bearings and in its most intricate details. Young men could learn more from Isocrates than the graces of style; nor would his success have been what it was if his skill had been confined to the art of expression.

It was about 392 B.C.—when he was forty-four—that he opened his school at Athens near the Lyceum. In 339 B.C. he describes himself as revising the Panathenaicus with some of his pupils; he was then ninety-seven. The celebrity enjoyed by the school of Isocrates is strikingly attested by ancient writers. Cicero describes it as that school in which the eloquence of all Greece was trained and perfected: its disciples were “brilliant in pageant or in battle,”4 foremost among the accomplished writers or powerful debaters of their time. The phrase of Cicero is neither vague nor exaggerated. Among the literary pupils of Isocrates might be named the historians Ephorus and Theopompus, the Attic archaelogist Androtion, and Isocrates of Apollonia, who succeeded his master in the school. Among the practical orators we have, in the forensic kind, Isaeus; in the political, Leodamas of Acharnae, Lycurgus and Hypereides. Hermippus of Smyrna (mentioned by Athenaeus) wrote a monograph on the “Disciples of Isocrates.” And scanty as are now the sources for such a catalogue, a modern scholar5 has still been able to recover forty-one names. At the time when the school of Isocrates was in the zenith of its fame it drew disciples, not only from the shores and islands of the Aegean, but from the cities of Sicily and the distant colonies of the Euxine. As became the image of its master’s spirit, it was truly Panhellenic. When Mausolus, prince of Caria, died in 351 B.C., his widow Artemisia instituted a contest of panegyrical eloquence in honour of his memory. Among all the competitors there was not one—if tradition may be trusted—who had not been the pupil of Isocrates.

Meanwhile the teacher who had won this great reputation had also been active as a public writer. The most interesting and most characteristic works of Isocrates are those in which he deals with the public questions of his own day. The influence which he thus exercised throughout Hellas might be compared to that of an earnest political essayist gifted with a popular and attractive style. And Isocrates had a dominant idea which gained strength with his years, until its realization had become, we might say, the main purpose of his life. This idea was the invasion of Asia by the united forces of Greece. The Greek cities were at feud with each other, and were severally torn by intestine faction. Political morality was become a rare and a somewhat despised distinction. Men who were notoriously ready to sell their cities for their private gain were, as Demosthenes says, rather admired than otherwise.6 The social condition of Greece was becoming very unhappy. The wealth of the country had ceased to grow; the gulf between rich and poor was becoming wider; party strife was constantly adding to the number of homeless paupers; and Greece was full of men who were ready to take service with any captain of mercenaries, or, failing that, with any leader of desperadoes. Isocrates draws a vivid and terrible picture of these evils. The cure for them, he firmly believed, was to unite the Greeks in a cause which would excite a generous enthusiasm. Now was the time, he thought, for that enterprise in which Xenophon’s comrades had virtually succeeded, when the headlong rashness of young Cyrus threw away their reward with his own life.7 The Persian empire was unsound to the core—witness the retreat of the Ten Thousand: let united Greece attack it and it must go down at the first onset. Then new wealth would flow into Greece; and the hungry pariahs of Greek society would be drafted into fertile homes beyond the Aegean.

A bright vision; but where was the power whose spell was first to unite discordant Greece, and, having united it, to direct its strength against Asia? That was the problem. The first attempt of Isocrates to solve it is set forth in his splendid Panegyricus (380 B.C.). Let Athens and Sparta lay aside their jealousies. Let them assume, jointly, a leadership which might be difficult for either, but which would be assured to both. That eloquent pleading failed. The next hope was to find some one man equal to the task. Jason of Pherae, Dionysius I. of Syracuse, Archidamus III., son of Agesilaus—each in turn rose as a possible leader of Greece before the imagination of the old man who was still young in his enthusiastic hope, and one after another they failed him. But now a greater than any of these was appearing on the Hellenic horizon, and to this new luminary the eyes of Isocrates were turned with eager anticipation. Who could lead united Greece against Asia so fitly as the veritable representative of the Heracleidae, the royal descendant of the Argive line—a king of half-barbarians it is true, but by race, as in spirit, a pure Hellene—Philip of Macedon? We can still read the words in which this fond faith clothed itself; the ardent appeal of Isocrates to Philip is extant; and another letter shows that the belief of Isocrates in Philip lasted at any rate down to the eve of Chaeronea.8 Whether it survived that event is a doubtful point. The popular account of the orator’s death ascribed it to the mental shock which he received from the news of Philip’s victory. He was at Athens, in the palaestra of Hippocrates, when the tidings came. He repeated three verses in which Euripides names three foreign Conquerors of Greece—Danaus, Pelops, Cadmus—and four days later he died of voluntary starvation. Milton (perhaps thinking of Eli) seems to conceive the death of Isocrates as instantaneous:—

“As that dishonest victory At Chaeronea, fatal to liberty, Killed with report that old man eloquent.”

Now the third of the letters which bears the name of Isocrates is addressed to Philip, and appears to congratulate him on his victory at Chaeronea, as being an event which will enable him to assume the leadership of Greece in a war against Persia. Is the letter genuine? There is no evidence, external or internal, against its authenticity, except its supposed inconsistency with the views of Isocrates and with the tradition of his suicide. As to his views, those who have studied them in his own writings will be disposed to question whether he would have regarded Philip’s victory at Chaeronea as an irreparable disaster for Greece. Undoubtedly he would have deplored the conflict between Philip and Athens; but he would have divided the blame between the combatants. And, with his old belief in Philip, he would probably have hoped, even after Chaeronea, that the new position won by Philip would eventually prove compatible with the independence of the Greek cities, while it would certainly promote the project on which, as he was profoundly convinced, the ultimate welfare of Greece depended,—a Panhellenic expedition against Persia. As to the tradition of his suicide, the only rational mode of reconciling it with that letter is to suppose that Isocrates destroyed himself, not because Philip had conquered, but because, after that event, he saw Athens still resolved to resist. We should be rather disposed to ask how much weight is to be given to the tradition. The earliest authority for it—Dionysius of Halicarnassus in the age of Augustus—may have had older sources; granting, however, that these may have remounted even to the end of the 4th century B.C., that would not prove much. Suppose that Isocrates—being then ninety-eight and an invalid—had happened to die from natural causes a few days after the battle of Chaeronea. Nothing could have originated more easily than a story that he killed himself from intense chagrin. Every one knew that Isocrates had believed in Philip; and most people would have thought that Chaeronea was a crushing refutation of that belief. Once started, the legend would have been sure to live, not merely because it was picturesque, but also because it served to accentuate the contrast between the false prophet and the true—between Isocrates and Demosthenes; and Demosthenes was very justly the national idol of the age which followed the loss of Greek independence.9

Isocrates is said to have taught his Athenian pupils gratuitously, and to have taken money only from aliens; but, as might have been expected, the fame of his school exposed him to attacks on the ground of his gains, which his enemies studiously exaggerated. After the financial reform of 378 B.C. he was one of those 1200 richest citizens who constituted the twenty unions (συμμορίαι) for the assessment of the war-tax (εἰσφορά). He had discharged several public services (λειτουργίαι); in particular, he had thrice served as trierarch. He married Plathane, the widow of the “sophist” Hippias of Elis, and then adopted her son Aphareus, afterwards eminent as a rhetorician and a tragic poet. In 355 B.C. he had his first and only lawsuit. A certain Megaclides (introduced into the speech under the fictitious name of Lysimachus) challenged him to undertake the trierarchy or exchange properties. This was the lawsuit which suggested the form of the discourse which he calls the Antidosis (“exchange of properties”—353 B.C.)—his defence of his professional life.

He was buried on a rising ground near the Cynosarges—a temenos of Heracles, with a gymnasion, on the east side of Athens, outside the Diomeian gate. His tomb was surmounted by a column some 45 ft. high, crowned with the figure of a siren, the symbol of persuasion and of death. A tablet of stone, near the column, represented a group of which Gorgias was the centre; his pupil Isocrates stood at his side. Aphareus erected a statue to his adopted father near the Olympieum. Timotheus, the illustrious son of Conon, dedicated another in the temple of Eleusis.

It was a wonderful century which the life of one man had thus all but spanned. Isocrates had reached early manhood when the long struggle of the Peloponnesian War—begun in his childhood—ended with the overthrow of Athens. The middle period of his career was passed under the supremacy of Sparta. His more advanced age saw that brief ascendancy which the genius of Epameinondas secured to Thebes. And he lived to urge on Philip of Macedon a greater enterprise than any which the Hellenic world could offer. His early promise had won a glowing tribute from Plato, and the rhetoric of his maturity furnished matter to the analysis of Aristotle; he had composed his imaginary picture of that Hellenic host which should move through Asia in a pageant of sacred triumph, just as Xenophon was publishing his plain narrative of the retreat of the Ten Thousand; and, in the next generation, his literary eloquence was still demonstrating the weakness of Persia when Demosthenes was striving to make men feel the deadly peril of Greece. This long life has an element of pathos not unlike that of Greek tragedy; a power above man was compelling events in a direction which Isocrates could not see; but his own agency was the ally of that power, though in a sense which he knew not; his vision was of Greece triumphant over Asia, while he was the unconscious prophet of an age in which Asia should be transformed by the diffusion of Hellenism.10

His character should be viewed in both its main aspects—the political and the literary.

With regard to the first, two questions have to be asked: (1) How far were the political views of Isocrates peculiar to himself, and different from those of the clearest minds contemporary with him? (2) How far were those views falsified by the event?

1. The whole tone of Greek thought in that age had taken a bent towards monarchy in some form. This tendency may be traced alike in the practical common sense of Xenophon and in the lofty idealism of Plato. There could be no better instance of it than a well-known passage in the Politics of Aristotle. He is speaking of the gifts which meet in the Greek race—a race warlike, like the Europeans, but more subtle—keen, like the Asiatics, but braver. Here, he says, is a race which “might rule all men, if it were brought under a single government.”11 It is unnecessary to suppose a special allusion to Alexander; but it is probable that Aristotle had in his mind a possible union of the Greek cities under a strong constitutional monarchy. His advice to Alexander (as reported by Plutarch) was to treat the Greeks in the spirit of a leader (ἡγεμονικῶς) and the barbarians in the spirit of a master (δεσποτικῶς).12 Aristotle conceived the central power as political and permanent; Isocrates conceived it as, in the first place, military, having for its immediate aim the conduct of an expedition against Asia. The general views of Isocrates as to the largest good possible for the Greek race were thus in accord with the prevailing tendency of the best Greek thought in that age.

2. The vision of the Greek race “brought under one polity” was not, indeed, fulfilled in the sense of Aristotle or of Isocrates. But the invasion of Asia by Alexander, as captain-general of Greece, became the event which actually opened new and larger destinies to the Greek race. The old political life of the Greek cities was worn out; in the new fields which were now opened, the empire of Greek civilization entered on a career of world-wide conquest, until Greece became to East and West more than all that Athens had been to Greece. Athens, Sparta, Thebes, ceased indeed to be the chief centres of Greek life; but the mission of the Greek mind could scarcely have been accomplished with such expansive and penetrating power if its influence had not radiated over the East from Pergamum, Antioch and Alexandria.

Panhellenic politics had the foremost interest for Isocrates. But in two of his works—the oration On the Peace and the Areopagiticus (both of 355 B.C.)—he deals specially with the politics of Athens. The speech On the Peace relates chiefly to foreign affairs. It is an eloquent appeal to his fellow-citizens to abandon the dream of supremacy, and to treat their allies as equals, not as subjects. The fervid orator personifies that empire, that false mistress which has lured Athens, then Sparta, then Athens once more, to the verge of destruction. “Is she not worthy of detestation?” Leadership passes into empire; empire begets insolence; insolence brings ruin. The Areopagiticus breathes a kindred spirit in regard to home policy. Athenian life had lost its old tone. Apathy to public interests, dissolute frivolity, tawdry display and real poverty—these are the features on which Isocrates dwells. With this picture he contrasts the elder democracy of Solon and Cleisthenes, and, as a first step towards reform, would restore to the Areopagus its general censorship of morals. It is here, and here alone—in his comments on Athenian affairs at home and abroad—that we can distinctly recognize the man to whom the Athens of Pericles was something more than a tradition. We are carried back to the age in which his long life began. We find it difficult to realize that the voice to which we listen is the same which we hear in the letter to Philip.

Turning from the political to the literary aspect of his work, we are at once upon ground where the question of his merits will now provoke comparatively little controversy. Perhaps the most serious prejudice with which his reputation has had to contend in modern times has been due to an accident of verbal usage. He repeatedly describes that art which he professed to teach as his φιλοσοφία. His use of this word—joined to the fact that in a few passages he appears to allude slightingly to Plato or to the Socratics—has exposed him to a groundless imputation. It cannot be too distinctly understood that, when Isocrates speaks of his φιλοσοφία, he means simply his theory or method of “culture”—to use the only modern term which is really equivalent in latitude to the Greek word as then current.13

The φιλοσοφία, or practical culture, of Isocrates was not in conflict, because it had nothing in common, with the Socratic or Platonic philosophy. The personal influence of Socrates may, indeed, be traced in his work. He constantly desires to make his teaching bear on the practical life. His maxims of homely moral wisdom frequently recall Xenophon’s Memorabilia. But there the relation ends. Plato alludes to Isocrates in perhaps three places. The glowing prophecy in the Phaedrus has been quoted; in the Gorgias a phrase of Isocrates is wittily parodied; and in the Euthydemus Isocrates is probably meant by the person who dwells “on the borderland between philosophy and statesmanship.”14 The writings of Isocrates contain a few more or less distinct allusions to Plato’s doctrines or works, to the general effect that they are barren of practical result.15 But Isocrates nowhere assails Plato’s philosophy as such. When he declares “knowledge” (ἐπιστήμη) to be unattainable, he means an exact “knowledge” of the contingencies which may arise in practical life. “Since it is impossible for human nature to acquire any science (ἐπιστήμην) by which we should know what to do or to say, in the next resort I deem those wise who, as a rule, can hit what is best by their opinions” (δόξας).16

Isocrates should be compared with the practical teachers of his day. In his essay Against the Sophists, and in his speech on the Antidosis, which belong respectively to the beginning and the close of his professional career, he has clearly marked the points which distinguish him from “the sophists of the herd” (ἀγελαῖοι σοφισταί). First, then, he claims, and justly, greater breadth of view. The ordinary teacher confined himself to the narrow scope of local interests—training the young citizen to plead in the Athenian law courts, or to speak on Athenian affairs in the ecclesia. Isocrates sought to enlarge the mental horizon of his disciples by accustoming them to deal with subjects which were not merely Athenian, but, in his own phrase, Hellenic. Secondly, though he did not claim to have found a philosophical basis for morals, it has been well said of him that “he reflects the human spirit always on its nobler side,”17 and that, in an age of corrupt and impudent selfishness, he always strove to raise the minds of his hearers into a higher and purer air. Thirdly, his method of teaching was thorough. Technical exposition came first. The learner was then required to apply the rules in actual composition, which the master revised. The ordinary teachers of rhetoric (as Aristotle says) employed their pupils in committing model pieces to memory, but neglected to train the learner’s own faculty through his own efforts. Lastly, Isocrates stands apart from most writers of that day in his steady effort to produce results of permanent value. While rhetorical skill was largely engaged in the intermittent journalism of political pamphlets, Isocrates set a higher ambition before his school. His own essays on contemporary questions received that finished form which has preserved them to this day. The impulse to solid and lasting work, communicated by the example of the master, was seen in such monuments as the Atthis of Androtion, the Hellenics of Theopompus and the Philippica of Ephorus.

In one of his letters to Atticus, Cicero says that he has used “all the fragrant essences of Isocrates, and all the little stores of his disciples.”18 The phrase has a point of which the writer himself was perhaps scarcely conscious: the style of Isocrates had come to Cicero through the school of Rhodes; and the Rhodian imitators had more of Asiatic splendour than of Attic elegance. But, with this allowance made, the passage may serve to indicate the real place of Isocrates in the history of literary style. The old Greek critics consider him as representing what they call the “smooth” or “florid” mode of composition (γλαφυρά, ἀνθηρὰ ἀρμονία) as distinguished from the “harsh” (αὐστηρά) style of Antiphon and the perfect “mean” (μέση) of Demosthenes. Tried by a modern standard, the language of Isocrates is certainly not “florid.” The only sense in which he merits the epithet is that (especially in his earlier work) he delights in elaborate antitheses. Isocrates is an “orator” in the larger sense of the Greek word rhetor; but his real distinction consists in the fact that he was the first Greek who gave an artistic finish to literary rhetoric. The practical oratory of the day had already two clearly separated branches—the forensic, represented by Isaeus, and the deliberative, in which Callistratus was the forerunner of Demosthenes. Meanwhile Isocrates was giving form and rhythm to a standard literary prose. Through the influence of his school, this normal prose style was transmitted—with the addition of some florid embellishments—to the first generation of Romans who studied rhetoric in the Greek schools. The distinctive feature in the composition of Isocrates is his structure of the periodic sentence. This, with him, is no longer rigid or monotonous, as with Antiphon—no longer terse and compact, as with Lysias—but ample, luxuriant, unfolding itself (to use a Greek critic’s image) like the soft beauties of a winding river. Isocrates was the first Greek who worked out the idea of a prose rhythm. He saw clearly both its powers and its limits; poetry has its strict rhythms and precise metres; prose has its metres and rhythms, not bound by a rigid framework, yet capable of being brought under certain general laws which a good ear can recognize, and which a speaker or writer may apply in the most various combinations. This fundamental idea of prose rhythm, or number, is that which the style of Isocrates has imparted to the style of Cicero. When Quintilian (x. 1. 108) says, somewhat hyperbolically, that Cicero has artistically reproduced (effinxisse) “the force of Demosthenes, the wealth of Plato, the charm of Isocrates,” he means principally this smooth and harmonious rhythm. Cicero himself expressly recognizes this original and distinctive merit of Isocrates.19 Thus, through Rome, and especially through Cicero, the influence of Isocrates, as the founder of a literary prose, has passed into the literatures of modern Europe. It is to the eloquence of the preacher that we may perhaps look for the nearest modern analogue of that kind in which Isocrates excelled—especially, perhaps, to that of the great French preachers. Isocrates was one of the three Greek authors, Demosthenes and Plato being the others, who contributed most to form the style of Bossuet.

Works.—The extant works of Isocrates consist of twenty-one speeches or discourses and nine letters.20 Among these, the six forensic speeches represent the first period of his literary life—belonging to the years 403-393 B.C. All six concern private causes. They may be classed as follows: 1. Action for Assault (δίκη αἰκίας), Or. xx., Against Lochites, 394 B.C. 2. Claim to an Inheritance (ἐπιδικασία), Or. xix., Aegineticus, end of 394 or early in 393 B.C. 3. Actions to Recover a Deposit: (1) Or. xxi., Against Euthynus, 403 B.C.; (2) Or. xvii., Trapeziticus, end of 394 or early in 393 B.C. 4. Action for Damage (δίκη βλάβης), Or. xvi., Concerning the Team of Horses, 397 B.C. 5. Special Plea (παραγραφή), Or. xviii., Against Callimachus, 402 B.C. Two of these have been regarded as spurious by G. E. Benseler, viz. Or. xxi., on account of the frequent hiatus and the short compact periods, and Or. xvii., on the first of these grounds. But we are not warranted in applying to the early work of Isocrates those canons which his mature style observed. The genuineness of the speech against Euthynus is recognized by Philostratus; while the Trapeziticus—thrice named without suspicion by Harpocration—is treated by Dionysius, not only as authentic, but as the typical forensic work of its author. The speech against Lochites—where “a man of the people” (τοῦ πλήθους εἶς) is the speaker—exhibits much rhetorical skill. The speech Περὶ τοῦ ζεύγους (“concerning the team of horses”) has a curious interest. An Athenian citizen had complained that Alcibiades had robbed him of a team of four horses, and sues the statesman’s son and namesake (who is the speaker) for their value. This is not the only place in which Isocrates has marked his admiration for the genius of Alcibiades; it appears also in the Philippus and in the Busiris. But, among the forensic speeches, we must, on the whole, give the palm to the Aegineticus—a graphic picture of ordinary Greek life in the islands of the Aegean. Here—especially in the narrative—Isocrates makes a near approach to the best manner of Lysias.

The remaining fifteen orations or discourses do not easily lend themselves to the ordinary classification under the heads of “deliberative” and “epideictic.” Both terms must be strained; and neither is strictly applicable to all the pieces which it is required to cover. The work of Isocrates travelled out of the grooves in which the rhetorical industry of the age had hitherto moved. His position among contemporary writers was determined by ideas peculiar to himself; and his compositions, besides having a style of their own, are in several instances of a new kind. The only adequate principle of classification is one which considers them in respect to their subject-matter. Thus viewed, they form two clearly separated groups—the scholastic and the political.

Scholastic Writings.—Under this head we have, first, three letters or essays of a hortatory character. (1) The letter to the young Demonicus21—once a favourite subject in the schools—contains a series of precepts neither below nor much above the average practical morality of Greece. (2) The letter to Nicocles—the young king of the Cyprian Salamis—sets forth the duty of a monarch to his subjects. (3) In the third piece, it is Nicocles who speaks, and impresses on the Salaminians their duty to their king—a piece remarkable as containing a popular plea for monarchy, composed by a citizen of Athens. These three letters may be referred to the years 374-372 B.C.

Next may be placed four pieces which are “displays” (ἐπιδείξεις) in the proper Greek sense. The Busiris (Or. xi., 390-391 B.C.) is an attempt to show how the ill-famed king of Egypt might be praised. The Encomium on Helen (Or. x., 370 B.C.), a piece greatly superior to the last, contains the celebrated passage on the power of beauty. These two compositions serve to illustrate their author’s view that “encomia” of the hackneyed type might be elevated by combining the mythical matter with some topic of practical interest—as, in the case of Busiris, with the institutions of Egypt, or, in that of Helen, with the reforms of Theseus. The Evagoras (Or. ix., 365 B.C.?), the earliest known biography, is a laudatory epitaph on a really able man—the Greek king of the Cyprian Salamis. A passage of singular interest describes how, under his rule, the influences of Hellenic civilization had prevailed over the surrounding barbarism. The Panathenaicus (Or. xii.), intended for the great Panathenaea of 342 B.C., but not completed till 339 B.C., contains a recital of the services rendered by Athens to Greece, but digresses into personal defence against critics; his last work, written in extreme old age, it bears the plainest marks of failing powers.

The third subdivision of the scholastic writings is formed by two most interesting essays on education—that entitled Against the Sophists (Or. xiii., 391-390 B.C.), and the Antidosis (Or. xv., 353 B.C.). The first of these is a manifesto put forth by Isocrates at the outset of his professional career of teaching, in which he seeks to distinguish his aims from those of other “sophists.” These “sophists” are (1) the “eristics” (οἱ περὶ τὰς ἔριδας), by whom he seems to intend the minor Socratics, especially Euclides; (2) the teachers of practical rhetoric, who had made exaggerated claims for the efficacy of mere instruction, independently of natural faculty or experience; (3) the writers of “arts” of rhetoric, who virtually devoted themselves (as Aristotle also complains) to the lowest, or forensic, branch of their subject (see also E. Holzner, Platos Phaedrus und die Sophistenrede des Isokrates, Prague, 1894). As this piece is the prelude to his career, its epilogue is the speech on the “Antidosis”—so called because it has the form of a speech made in court in answer to a challenge to undertake the burden of the trierarchy, or else exchange properties with the challenger. The discourse “Against the Sophists” had stated what his art was not; this speech defines what it is. His own account of his φιλοσοφία—“the discipline of discourse” (ἡ τῶν λόγων παιδεία)—has been embodied in the sketch of it given above.

Political Writings.—These, again, fall into two classes—those which concern (1) the relations of Greece with Persia, (2) the internal affairs of Greece. The first class consist of the Panegyricus (Or. iv., 380 B.C.) and the Philippus (Or. v., 346 B.C.). The Panegyricus takes its name from the fact that it was given to the Greek public at the time of the Olympic festivals—probably by means of copies circulated there. The orator urges that Athens and Sparta should unite in leading the Greeks against Persia. The feeling of antiquity that this noble discourse is a masterpiece of careful work finds expression in the tradition that it had occupied its author for more than ten years. Its excellence is not merely that of language, but also—and perhaps even more conspicuously—that of lucid arrangement. The Philippus is an appeal to the king of Macedon to assume that initiative in the war on Persia which Isocrates had ceased to expect from any Greek city. In the view of Demosthenes, Philip was the representative barbarian; in that of Isocrates, he is the first of Hellenes, and the natural champion of their cause.

Of those discourses which concern the internal affairs of Greece, two have already been noticed,—that On the Peace (Or. viii.), and the Areopagiticus (Or. vii.)—both of 355 B.C.—as dealing respectively with the foreign and the home affairs of Athens. The Plataicus (Or. xiv.) is supposed to be spoken by a Plataean before the Athenian ecclesia in 373 B.C. In that year Plataea had for the second time in its history been destroyed by Thebes. The oration—an appeal to Athens to restore the unhappy town—is remarkable both for the power with which Theban cruelty is denounced, and for the genuine pathos of the peroration. The Archidamus (Or. vi.) is a speech purporting to be delivered by Archidamus III., son of Agesilaus, in a debate at Sparta on conditions of peace offered by Thebes in 366 B.C. It was demanded that Sparta should recognize the independence of Messene, which had lately been restored by Epameinondas (370 B.C.). The oration gives brilliant expression to the feeling which such a demand was calculated to excite in Spartans who knew the history of their own city. Xenophon witnesses that the attitude of Sparta on this occasion was actually such as the Archidamus assumes (Hellen. vii. 4. 8-11).

Letters.—The first letter—to Dionysius I.—is fragmentary; but a passage in the Philippus leaves no doubt as to its object. Isocrates was anxious that the ruler of Syracuse should undertake the command of Greece against Persia. The date is probably 368 B.C. Next in chronological order stands the letter “To the Children of Jason” (vi.). Jason, tyrant of Pherae, had been assassinated in 370 B.C.; and no fewer than three of his successors had shared the same fate. Isocrates now urges Thebe, the daughter of Jason, and her half-brothers to set up a popular government. The date is 359 B.C.22 The letter to Archidamus III. (ix.)—the same person who is the imaginary speaker of Oration vi.—urges him to execute the writer’s favourite idea,—“to deliver the Greeks from their feuds, and to crush barbarian insolence.” It is remarkable for a vivid picture of the state of Greece; the date is about 356 B.C. The letter to Timotheus (vii., 345 B.C.), ruler of Heraclea on the Euxine, introduces an Athenian friend who is going thither, and at the same time offers some good counsels to the benevolent despot. The letter “to the government of Mytilene” (viii., 350 B.C.) is a petition to a newly established oligarchy, begging them to permit the return of a democratic exile, a distinguished musician named Agenor. The first of the two letters to Philip of Macedon (ii.) remonstrates with him on the personal danger to which he had recklessly exposed himself, and alludes to his beneficent intervention in the affairs of Thessaly; the date is probably the end of 342 B.C. The letter to Alexander (v.), then a boy of fourteen, is a brief greeting sent along with the last, and congratulates him on preferring “practical” to “eristic” studies—a distinction which is explained by the sketch of the author’s φιλοσοφία, and of his essay “Against the Sophists,” given above. It was just at this time, probably, that Alexander was beginning to receive the lessons of Aristotle (342 B.C.). The letter to Antipater (iv.) introduces a friend who wished to enter the military service of Philip. Antipater was then acting as regent in Macedonia during Philip’s absence in Thrace (340-339 B.C.). The later of the two letters to Philip (iii.) appears to be written shortly after the battle of Chaeronea in 338 B.C. The questions raised by it have already been discussed.